the commandments of God But he meaneth it of his secret will the wil of his everlasting Counsels and purposes and that too of an effectual resistance such a resistance as shall hinder the accomplishment of that will For otherwise there are thousands that offer resistance to that also if their resistance could prevail But all resistance as well of the one sort as of the other is in vain as to that end Though hand joyn in hand it will be to no purpose the right hand of the Lord will have the preheminence when all is done Associate your selves O ye people and ye shall be broken in pieces gird your selves and ye shall be broken in pieces Take counsel together and it shall come to nought speak the word and it shall not stand Esay 8.9 10. But the counsel of the Lord that shall stand and none shall be able to hinder it 31. Lay all these together the Soveraignty the Eternity the Wisdom and the Power of God and in all these God will be glorified and you will see great reason why the Lord should so often blast mens devices bring all their counsels and contrivances to nought and take the wise in their own craftiness Even to let men see in their disappointment the vanity of all humane devices that they might learn not to glory in or trust to their own wisdome or strength or any thing else in themselves or in any creature but that he that glorieth might glory in the Lord only 32. Let every one of us therefore learn that I may now proceed to the Inferences from the consideration of what we have heard First of all not to trust too much to our own wit neither to lean to our own understandings Nor please our selves over-much in the vain devices imaginations fancies or dreams of our own hearts Though our purposes should be honest and not any wayes sinfull either in Matter End Means or other Circumstance yet if we should be over-confident of their success rest too much upon our own skill contrivances or any worldly help like enough they may deceive us It may please God to suffer those that have worse purposes propose to themselves baser ends or make use of more unwarrantable means to prosper to our grief and loss yea possibly to our destruction if it be but for this only to chastise us for resting too much upon outward helps and making flesh our arme and not relying our selves intirely upon him and his salvation 33. Who knoweth but Iudgment may nay who knoweth not that Iudgment must saith the Apostle that is in the ordinary course of Gods providence usually doth begin at the house of God Who out of his tender care of their wel-doing will sooner punish temporally I mean his own children when they take pride in their own inventions and sooth themselves in the devices of their own hearts then he will his professed enemies that stand at defiance with him and openly fight against him These he suffereth many times to goe on in their impieties and to climbe up to the height of their ambitious desires that in the mean time he may make use of their injustice and oppression for the scourging of those of his own howshold and in the end get himself the more glory by their destruction 34. But then Secondly howsoever Judgment may begin at the house of God most certain it is it shall not end there but the hand of God and his revenging justice shall at last reach the house of the wicked oppressour also And that not with temporary punishments only as he did correct his own but without repentance evil shall hunt them to their everlasting destruction that despise his knowen Counsels to follow the cursed devices and imaginations of their own naughty hearts The Persecutors of God in his servants of Christ in his members that say in the pride of their hearts with our tongues with our wits with our armes and armies we will prevail We are they that ought to speak and to rule who is Lord over us We have Counsel and strength for war c. what do they but even kick against the pricks as the phrase is Act. 9. which pierce into the heels of the kicker and worke him much anguish but themselves remain as they were before without any alteration or abatement of their sharpnesse God delighteth to get himself honour and to shew the strength of his arm by scattering such proud Pharaohs in the imagination of their hearts and that especially when they are arrived and not ordinarily till then almost at the very highest pitch of their designes When they are in the top of their jollity and gotten to the uppermost roundle of the ladder then doth he put to his hand tumble them down headlong at once and then how suddenly do they consume perish and come to a fearful end Then shall they finde but too late what their pride would not before suffer them to believe to be a terrible truth that all their devices were but folly and that the Counsel of the Lord must stand 35. A terrible truth indeed to them but Thirdly of most comfortable consideration to all those that with patience and cheerfulness suffer for the testimony of God or a good conscience and in a good cause under the insolencies of proud and powerful persecutors When their enemies have bent all the strength of their wits and power to work their destruction God can and as he seeth it instrumental to his everlasting counsels will infatuate all their counsells elude all their devices and stratagems bring all their preparations and enterprizes to nought and turn them all to their destruction his own glory and the welfare of his servants 1. Either by turning their counsels into folly as he did Achitophels 2. Or by diversion finding them work elsewhere as Saul was fain to leave the pursuit of David when he and his men had compassed him about and were ready to take him upon a message then brought him of an invasion of the land by the Philistines And as he sent a blast upon Senacherib by a rumour that he heard of the King of Ethiopia's coming forth to war against him which caused him to desert his intended siege of Ierusalem 3. Or by putting a blessing into the mouth of their enemies instead of a curse as he guided the mouth of Balaam contrary to his intendment and desire 4. Or he can melt the hearts of his enemies into a kinde of compassion or cause them to relent so as to be at peace with them when they meet though they came out against them with mindes and preparations of hostility as he did Labans first and Esaus afterwards against Iacob 36. Howsoever some way or other he can curb and restrain either their malice or power or both that when they have devised devices against them as they did against
〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas there is ever some deficiency or other in the things desired What man had ever all things so sortable to his desires but he could spy some thing or other wanting tamen Curtae nescio quid semper abest rei And many times all he hath doth him not so much pleasure as the want of that one thing tortureth him As all Hamans wealth and honours and favour with the King and power in the Court availed him nothing for want of Mordecay's knee And Ahab could not be merry nor sleep nor eat bread though he swaied the Scepter of a mighty Kingdom for want of Naboths vineyard Or if we could suppose contentment should arise from the things yet fourthly it could have no stability nor certainty of continuance because the things themselves are subject to casualties and vicissitudes And the mind of a man that should repose upon such things must needs rise and fall ebb and flow just as the things themselves do Which is contrary to the state of a true contented mind which still remaineth the same and unchanged notwithstanding whatsoever changes and chances happen in these outward and mutable things 7. We see now the unsufficiency of Nature of Morality of Outward things to bring Contentment It remaineth then that it must spring from Religion and from the Grace of God seated in the heart of every godly man which casteth him into a new mould and frameth the heart to a blessed calme within whatsoever stormes are abroad and without And in this Grace there is no defect As the Lord sometimes answered our Apostle when he was importunate with him for that which he thought not fit at that time to grant sufficit tibi gratia My grace is sufficient for thee He then that would attain to St Pauls learning must repair to the same school where St Paul got his learning and he must apply himself to the same tutor that St Paul had He must not languish in porticu or in Lyceo at the feet of Plato or Seneca but he must get him into the sanctuary of God and there become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he must be taught of God and by the anointing of his holy spirit of grace which anointing teacheth us all things 1. Ioh. 2. All other masters are either Ignorant or Envious or Idle Some things they are not able to teach us though they would some things they are not willing to teach us though they might but this Anointing is every way a most compleat tutour Able and loving and active this anointing teacheth us all things and amongst other things this Art of Contentation also 8. Now as for the means whereby the Lord traineth us up by his holy grace unto this learning they are especially these three First by his spirit he worketh this perswasion in our hearts that whatsoever he disposeth unto us at any time for the present that is evermore the fittest and best for us at that time He giveth us to see that all things are guided and ordered by a most just and wise and powerful providence And although it be not fit for us to be acquainted with the particular reasons of such his wise and gracious dispensations yet we are assured in the general that all things work together for the best to them that love God That he is a loving and careful father of his children and will neither bring any thing upon them nor keep back any thing from them but for their good That he is a most skilfull and compassionate Physitian such a one as at all times and perfectly understandeth the true state and temper of our hearts and affections and accordingly ordereth us and dieteth us as he seeth it most behoofefull for us in that present state for the preservation or recovery of our spiritual strength or for the prevention of future maladies And this perswasion is one speciall means whereby the Lord teacheth us Contentment with whatsoever he sendeth 9. Secondly whereas there are in the word scattered every where many gracious and precious promises not only concerning the life to come but also concerning this present life the spirit of grace in the heart of the godly teacheth them by faith to gather up all those scattered promises and to apply them for their own comfort upon every needfull occasion They heare by the outward preaching of the word and are assured of the truth thereof by the inward teaching of the spirit That God will never faile them nor forsake them That he is their shepheard and therefore they shall not want but his goodness and mercy shall follow them all the dayes of their lives That his eyes is upon them that fear him to deliver their souls from death and to feed them in the time dearth That he will give grace and worship and withhold no good thing from them that live a godly life That though the Lions the great and greedy oppressors of the world may lack and suffer hunger yet they which seek the Lord shall want no manner of thing that is good and a thousand other such like promises they hear and beleeve The assurance whereof is another special means by which the Lord teacheth his children to repose themselves in a quiet content without fear of want or too much thoughtfulness for the future 10. Thirdly for our better learning besides these lectures of his providence and promises he doth also both appoint us exercises and discipline us with his rod. By sending changes and afflictions in our bodies in our names in our friends in our estates in the success of our affairs and many other wayes but alwayes for our profit And this his wise teaching of us bringeth on our learning wonderfully As for those whose houses are safe from feare neither is the rod of God upon them as Iob speaketh that are never emptied nor powred from vessel to vessel they settle upon their own dregs and grow muddy and musty with long ease and their prosperity befooleth them to their own destruction When these come once to stirring and trouble over-taketh them as sooner or later they must look for it then the grumbles and mud of their impatience and discontent beginneth to appear and becometh unsavoury both to God and man But as for those whom the Lord hath taken into his own tuition and nurturing he will not suffer them either to wax wanton with too long ease nor to be depressed with too heavy troubles but by frequent changes he exerciseth them and inureth them to all estates As a good Captain traineth his souldiers and putteth them out of one posture into another that they may be expert in all so the Lord of hosts traineth up his souldiers by the armour of righteousness on the right hand and on the left by honour and dishonour by evil report and good report by health and sickness by sometimes raising new friends and sometimes taking away the old
thirsting after the Mammon of unrighteousness whereas the hunger and thirst of a through-Christian should be after Christ and the righteousness of his kingdom is a certain symptome of a mind not truly contented And so are those carking and disquieting cares likewise which our Saviour so much condemneth Mat. 6. The Apostle therefore so speaketh of Covetousness and Contentment as of things that stand in direct opposition to other Let your conversation be without covetousness saith he and be content with such things as ye have Heb. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a studious care to walk faithfully and diligently in the duties of our vocations and a moderate desire of bettering our estates by our providence in a fair way without the injuring of others and are not lawful and expedient in themselves but are also good signs of a contented mind yea and good helps withall to the attainment of a farther degree of Contentment But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a desire that will not be confined within reasonable bounds and a sollicitous anxious care whereby we create to our selves a great deal of vexation to very little purpose with taking thought for the success of our affairs are the rank weeds of an earthly minde and evident signs of the want of true Contentment 17. And so is also thirdly that pinching and penurious humor which because it is an evidence of a heart wretchedly set upon the world we commonly call miserableness and the persons so affected Misers When a man cannot find in his heart to take part of that which God sendeth for his own moderate comfort and for the convenient sustenance of his family and of those that belong to him in some measure of proportion sutably both to his estate and rank Servorum ventres modio castigat iniquo Ipse quoque esuriens For whereas the contented man that which he hath not he wanteth not because he can live without it this wretch on the contrary wanteth even that which he hath because he liveth beside it He that is truly contented with what God hath lent him for his portion can be also well content to use it as becometh him and as his occasions require because that which God intended it for when he lent it him was the use not the bare possession Not that the owner should behold it with his eyes and then neither receive farther good from it nor do farther good with it but that it should be used and employed to the glory of the giver and the comfort of the receiver and others with all thankfulnesse and sobriety and Charity 18. And do we not also fourthly too often and too evidently bewray the discontentedness of our minds by our murmuring and repining at the wayes of Gods providence in the dispensation of these outward things when at any time they fall out cross to our desires or expectations The Israelites of old were much to blame this way and the Lord often plagued them for it insomuch that the Apostle proposeth their punishment as a monitory example for all others to take warning by 1 Cor. 10. Neither murmure ye as some of them murmured and were destroyed of the destroyer In Egypt where they had meat enough they murmured for want of liberty and in the wilderness where they had liberty enough they murmured for want of meat There by reason of the hard bondage they were in under Pharaoh and his cruel officers they would have exchanged their very lives had it been possible for a little Liberty Here when they wanted either bread or water or flesh they would have exchanged their liberty again for the Onions and Garlike and fleshpots of Egypt Like wayward children that are never well full nor fasting but always wrangling so were they And as they were then so have ever since been and still are the greatest part of mankind and all for want of this holy learning Whereas he that is well versed in this Art of Contentation is ever like himself the same full and fasting alwayes quiet and alwayes thankful 19. Ey and charitable too in the dispensation of the temporals God hath bestowed upon him for the comfortable reliefe of the poor distressed members of Jesus Christ which is another good sign of a Contented mind For what should make him sparing to them who feareth no want for himself As the godly man is described in Psal. 112. His heart is fixed and established and his trust is in the Lord and thence it is that he is so cheerfully disposed to disperse abroad and to give to the poor Some boast of their Contentedness as other some do of their Religiousness and both upon much like slender grounds They because they live of their own and do no man wrong these because they frequent the house of God and the holy assemblies Good things they are both none doubteth and necessary appendices respectively of those two great vertues for certainly that man cannot be either truly Contented that doth not the one or truly Religious that neglecteth the other But yet as certain it is that no man hath either more Contentment or more Religion then he hath Charity You then that would be thought either contented or religious now if ever shew the truth of your Contentation and the power of your Religion by the works of Mercy and Compassion The times are hard by the just judgment of God upon a thankless Nation and thousands now are pinched with famine and want who were able in some measure and in their low condition to sustain themselves heretofore By this opportunity which he hath put into your hands the Lord hath put you to the test and to the triall and he now expecteth and so doth the world too that if you have either of those graces in you which you pretend to you should manifest the fruits of them by refreshing the bowels of the needy If now you draw back and do not according to your abilities and the necessities of the times seriously and seasonably bring forth out of your treasures and dispense out of your abundance and that with more then ordinary liberality somewhat for the succour of those that stand in extreme need how dwelleth the love of God in you how dare you talk of Contentedness or make semblance of Religion Pure Religion and undefiled before God and the Father is this to visit the fatherless and widdows in their afflictions and to keep ones self unspotted of the World The same will serve as one good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among others whereby to make trial of the truth of our Contentedness also 20. Lastly it is a good signe of Contentedness when a man that hath any while enjoyed Gods blessings with comfort can be content to part with them quietly and with patience when the Lord calleth for them back again The things we have are not properly data
his choisest blessings upon those men that think them not well worthy their best both Prayers and Pains He alone can frame mens hearts to unity and peace but we are vain and unreasonable if we expect he should do it for our sakes so long as we continue either silent without seeking to him for it by our Prayers or sluggish without employing our best endeavours about it to our powers 10. But why is this God to whom we are thus to make our addresses that he would be pleased to grant us this like-mindedness and to give unto us and to all his people the blessing of peace here stiled the God of Patience and Consolation The enquiries are many Why first the God of Patience And secondly why the God of Consolation taking the two Attributes apart either by it self Then taking them both together First for the choice why these two rather then any other Secondly for the conjunction why these two together Thirdly for the order why Patience first and before Consolation Five in all somewhat of each 11. The former Title is The God of Patience Which may be understood either Formaliter or Causaliter either subjectively or effectively as they use to distinguish Or if these School-termes be too obscure then in plain termes thus either of Gods patience or Ours That is to say either of that patience which God useth toward us or of that patience which God by his grace and holy Spirit worketh in us Of Gods patience and long-suffering to us-ward besides pregnant testimony of Scripture we have daily and plentiful experience How slowly he proceedeth to vengeance being so unworthily provoked how he beareth with our infirmities Infirmities ey and Negligences too yea and yet higher our very Presumptions and Rebellions how he spreadeth out his hand all the day long waiting day after day year after year for our conversion and amendment that he may have mercy upon us And even thus understood Subjectivè the Text would bear a fair construction as not altogether impertinent to the Apostles scope It might at least intimate to us this that finding so much patience from him it would well become us also to shew some patience to our brethren But yet I conceive it more proper here to understand it effectivè of that Patience which is indeed from God as the Cause but yet in us as the subject Even as a little after verse 13. he is called the God of Hope because it is he that maketh us to abound in hope as the reason is there expressed And as here in the Text he is stiled the God of consolation for no other reason but that it is he that putteth comfort and chearfulness into our hearts 12. It giveth us clearly to see what we are of our selves and without God nothing but heat and impatience ready to vex our selves and to fly in the faces of our brethren for every trifle You have need of patience saith the Apostle Heb. 10. We have indeed God help us 1. We live here in a vale of misery where we meet with a thousand petty crosses and vexations quotidianarum molestiarum minutiae in the common road of our lives poor things in themselves and if rationally considered very trifles and vanity yet able to bring vexation upon our impatient spirits we had need of patience to digest them 2. We are beset surrounded with a world of temptations assaulting us within and without and on every side and at every turne we had need of Patience to withstand them 3. We are exposed to manifold injuries obloquies and sufferings many times without cause it may be sometimes for a good cause we had need of patience to bear them 4. We have many rich and precious promises made us in the word of grace of glory of outward things of some of which we finde as yet but slender performance and of other some but that we are sure the anchor of our hope is so well fixt that it cannot faile no visible probability of their future performance we had need of patience to expect them 5. We have many good duties required to be done of us in our Christian callings and in our particular vocations for the honour of God and the service of our brethren we had need of patience to go through with them 6. We have to converse with men of different spirits and tempers some hott fiery and furious others flat sullen and sluggish some unruly some ignorant some proud and scornful some peevish and obstinate some toyish fickle and humorous all subject to passions and infirmities in one kinde or other we had need of patience to frame our conversations to the weaknesses of our brethren and to tolerate what we cannot remedy that by helping to bear each others burdens we may so fulfil the Law of Christ. 13. Great need we have of Patience you see and my Text letteth us see where we have to serve our need God is the God of patience in him and from him it is to be had but not elsewhere When ever then we finde our selves ready to fret at any cross occurrent to venge every injury to rage at every light provocation to droope at the delay of any promise to slugge in our own performances to skew at the infirmities of others take we notice first of the impatience of our own spirits and condemn it then hie we to the fountain of grace there beg for patience and meekness and he that is the God of patience will not deny it us That is the former Title The God of Patience 14. The other is The God of Consolation And the reason is for this can be understood no otherwise then effective because sound comfort is from God alone I even I am he that comforteth you saith he himself Esay 51. Thy rod and thy staffe they comfort me saith David Psal. 23. And the Prophets often The Lord shall comfort Sion The Holy Ghost is therefore called as by his proper name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Comforter Ey perhaps as one among many others or allowing the Greek article his Emphasis as the chiefest of all the rest which hindereth not but there may be other Comforters besides though haply of less excellency If there were no more in it but so and the whole allegation should be granted it should be enough in wisdome to make us overlook all them that we might partake of his comforts as the best But in truth the Scriptures so speak of God not as the chiefest but as the only Comforter admitting no partnership in this prerogative Blessed be God c. The Father of mercies and the God of all Consolation 15. May we not then seek for comfort may some say nay do we not sometimes finde comfort in friends riches reputation and such other regular pleasures and delights as the creatures afford Verily under God we may alwayes and do sometimes reap comfort from the creatures But those comforts issue still
for their strayings to bring them to repentance for their sins to make them more observant and careful of their duty thence-forward to exercise their faith and patience and other graces and the like Such as were those distresses that befell the whole people of Israel sundry times under Moses and in the dayes of their Iudges and Kings and those particular trials and afflictions wherewith Abraham and Ioseph and Iob and David and Paul and other the holy Saints and servants of God were exercised in their times 5. Both the one sort and the other are called Iudgments but as I said in different respects and for different reasons Those former plagues are called Gods Iudgments because they come from God not as a loving and merciful father but as a just and severe Iudge who proceeding according to course of Law giveth sentence against a malefactor to cut him off And therefore this kind of judgment David earnestly deprecateth Psalm 143. Enter not into judgment with thy servant for then neither can I nor any flesh living be justified in thy sight These later corrections also or chastenings of our heavenly father are called Iudgments too When we are judged we are chastened of the Lord but in a quite different notion Because God proceedeth therein not with violence and fury as men that are in passion use to do but coolely and advisedly and with judgment And therefore whereas David deprecated Gods judgment as we heard in that former notion and as Iudgment is opposed to Favour Ieremy on the other side desireth Gods Iudgment in this later notion and as it is opposed to Fury Correct me O Lord yet in thy judgment not in thy fury Jer. 10. 6. Now we see the severall sorts of Gods Iudgments which of all these may we think is here meant If we should take them all in the Conclusion would hold them and hold true too Iudicia oris and judicia operis publick and private judgments those plagues wherewith in fury he punisheth his enemies and those rods wherewith in mercy he correcteth his children most certain it is they are all right But yet I conceive those judicia oris not to be so properly meant in this place for the Exegesis in the later part of the verse wherein what are here called judgments are there expounded by troubles seemeth to exclude them and to confine the Text in the proper intent thereof to these judicia operis only but yet to all them of what sort soever publick or private plagues or corrections Of all which he pronounceth that they are Right which is the predicate of the Conclusion and cometh next to be considered I know O Lord that thy judgments are right 7. And we may know it too if we will but care to know either God or Our selves First for God though we be not able to comprehend the reasons of his dispensations the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the judgments are right it may satisfie us if we do but know that they are his Tua will infer recta strongly enough for the Lord who is righteous in all his wayes must needs be so in the way of his judgments too 1. Mens judgments are sometimes not right through mis-informations and sundry other mistakings and defects for which the Laws therefore allow writs of Errour appeals and other remedies But as for God he not only spieth out the goings but also searcheth into the hearts of all men he pondereth their spirits and by him all their actions are weighed 2. Mens judgments are sometimes not right because themselves are partial and unjust awed with fear blinded with gifts transported with passion carried away with favour or disaffection or wearied with importunity But as for God with him is no respect of persons nor possibility of being corrupted Abraham took that for granted that the judg of all the world must needs do right Gen. 18. And the Apostle rejecteth all suspicion to the contrary with an Absit what shall we say then is there unrighteousness with God God forbid Rom. 9. 3. Mens judgments are sometimes not right meerly for want of zeal to justice They lay not the causes of poor men to heart nor are willing to put themselves to the pains or trouble of sifting a cause to the bottome nor care much which way it go so as they may but be at rest and enjoy their ease But as for God he is zealous of doing justice he loveth it himself he requireth it in others punishing the neglect of it and rewarding the administration of it in them to whom it belongeth The righteous Lord loveth righteousness Psal. 11. 8. And then secondly in our selves we may find if we will but look enough to satisfie us even for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too so far as is meet for us to expect satisfaction The judgments of God indeed are abyssus multa his wayes are in the sea and his paths in the deep waters and his footstops are not known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soon may we lose our selves in the search but never find them out Yet even there where the judgments of God are like a great deep unfathomable by any finite understanding his righteousness yet standeth like the high mountains as it is in Psalm 36. visible to every eye If any of us shall search well into his own heart and weigh his own carriage and deservings if he shall not then find enough in himself to justifie God in all his proceedings I forbid him not to say which yet I tremble but to rehearse that God is unrighteous 9. The holy Saints of God therefore have ever acquitted him by condemning themselves The Prophet Ieremy in the behalf of himself and the whole Church of God The Lord is righteous for I have rebelled against his Commandement Lam. 1. So did Daniel in that his solemn confession when he set his face to seek the Lord God by prayer and supplications with fasting and sack-cloth and ashes Dan. 9. O Lord righteousnesse belongeth unto thee but unto us confusion of face as it is this day to our Kings to our Princes and to our fathers because we have sinned against thee verse 7. and again after at verse 14. Therefore hath the Lord watched upon the evil and brought it upon us for the Lord our God is righteous in all his works which he doth for we obeyed not his voice Yea so illustrious many times is the righteousness of God in his judicial proceedings that it hath extorted an acknowledgment from men obstinately wicked Pharaoh who sometimes in the pride of his heart had said Who is the Lord was afterwards by the evidence of the fact it self forced to this confession I have sinned the Lord is righteous but I and my people are wicked Exod. 9. 10. They are then at least in that respect worse then wicked Pharaoh that
done Now the God of patience and of consolation grant you to be like minded one towards another according to Christ Iesus That ye may with one c. 2. In the matter or substance of which prayer besides the formality thereof in those first words Now the God of patience and consolation grant you S. Paul expresseth both the thing he desired even their unity in the residue of the fifth verse to be like minded one towards another according to Christ Iesus and the end for which he desired it even Gods glory in this sixth verse That ye may with one minde and with one mouth glorifie God even the Father of our Lord Iesus Christ. Of that I have heretofore spoken now some yeers past of this I desire by Gods grace presently to speak And like as in that former part we then considered three particulars First the thing it self Unity or like-mindedness to be like-minded and then two amplifications thereof one in respect of the Persons that it should be universal and mutual one towards another the other in the manner that it should be according to Christ Iesus So are we at this time in this later part to consider of the like three particulars First the end it self the glory of God that ye may glorifie God And then two amplifications thereof the one respecting the person whom they were to glorifie thus described God even the Father of our Lord Iesus Christ the other respecting the manner how or the means whereby they were to glorifie him with on◠minde and with one mouth Of which in their order the End first and then the amplifications 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That ye may glorifie God We must a little search into the words that we may the more fully understand them The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though but a particle hath its use it pointeth us out to some end or final cause Would S. Paul have so bestirred himself as he doth spent so much breath so much oratory so many arguments been so copious and so earnest as he is by his best both perswasions and prayers to draw all parts to unity if he had not conceived it conducible to some good end He that doth not propose to himself some main end in all his actions especially those that are of moment and such as he will make a business of is not like either to go on with any good certainty or to come off with any sound comfort There would be ever some fixt end or other thought of in all our undertakings and endeavours 4. And so there is most an end Nature it self prompting us thereunto but for the most part our nature being so fouly depraved a wrong one Omnes quae sua he speaketh of it complainingly as of an errour that is common among men and in a manner universal All seek their own seldom look beyond themselves but make their own profit their own pleasure their own glory their own safety or other their own personal contentment the utmost end of all their thoughts Which upon the point is no better then very Atheisme or at the best and that but a very little better Idolatry He that doth all for himself and hath no farther End maketh an Idol of himself and hath no other God The ungodly is so proud that he careth not for God neither is God in all his thoughts Psalm 10. He is so full of himself his thoughts are so wholy taken up with himself that there is no room there for God or any thing else but himself But this self-seeking S. Paul every where disclaimeth not seeking his own profit 1 Cor. 10. Nor counting his life dear unto himself so as he might do God and his Church any acceptable service either with it or without it Act. 20. If he had looked but at himself and his own things what needed the dissentions of the Romanes have troubled him any thing at all If they be so minded let them go to it hardly judge on and despise on tugg it out among themselves as well as they can bite and devour one another till they had wearied and worried one another what is that to him It would be much more for his ease and possibly he should have as much thanks from them too for to part a fray is mostwhat a thankless office to sit him down let them alone and say nothing This is all true and this he knew well enough too But there was a farther matter in it he saw his Lord and Master had an interest his honour suffered in their dissentions and then he could not hold off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his phrase is twise in one Chapter he could not for his life forbear but he must put in for the love of Christ constrained him We by his example to make God our chiefest good and the utmost end of all our actions and intentions Not meerly seeking our own credit or profit or ease or advancement nor determining our aims in our selves or in any other creature But raising our thoughts to an higher pitch to look beyond all these at God as the chief delight of our hearts and scope of our desires That we may be able to say with David Psal. 16. I have set the Lord alway before me That is a second Point 5. And if we do so the third will fall in of it self to wit his Glory for he and it are inseparable The greatest glory on earth is than of a mighty King when he appeareth in state his robes glorious his attendants glorious every thing about him ordered to be as glorious as may be Solomon in all his glory Mat. 6. There is I grant no proportion here finiti ad infinitum But because we are acquainted with no higher it is the best resemblance we have whereby to take some scantling of the infinite glory of our heavenly King And therefore the Scriptures fitted to our capacity speak of it to us mostly in that key The Lord is King and hath put on glorious apparel Psal 93. O Lord my God thou art become exceeding glorious thou art cloathed with Majesty and honour Psalm 104. But as I said before it holdeth no proportion So that we may not unfitly take up our Apostles words elsewhere though spoken to another purpose Even that which is most glorious here hath no glory in this respect by reason of the glory that excelleth 2 Cor. 3.10 And the force of the argument he useth at the next verse there holdeth full out as strongly here For saith he if that which is done away be glorious much more that which remaineth is glorious The glory of the greatest Monarch in the world when it is at the fullest is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word fitteth the thing very well a matter rather of shew and opinion then of substance and hath in it more of fancy then reality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is S.
we take leave so to speak sutably to our own low apprehensions for in the God-head there are properly no Qualities but call them Qualities or Attributes or what else you will there are foure perfections in God opposite to those defects which in our earthly Parents we have found to be the chief causes why they do so oft forsake us which give us full assurance that he will not faile to take us up when all other succours faile us Those are his Love his Wisdome his Power his Eternity all in his Nature To which foure adde his Promise and you have the fulness of all the assurance that can be desired 20. First the Love of our heavenly Father towards all mankinde in general but especially towards those that are his children by adoption and grace is infinitely beyond the Love of earthly Parents towards their children They may prove unnatural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their bowels may be crusted up against the fruit of their own body But the Lord cannot but love his people He can as well cease to be as to love for he is love If he should deny that he should deny himself and that he will not do because he cannot and that he cannot do because he will not Potenter non potest It is impossible for him to whom all things are possible to deny himself The Church indeed out of the sense of her pressures letteth fall complaints sometimes as if she were forsaken But Syon said the Lord hath forsaken me and my God hath forgotten me Esay 49.14 But she complaineth without cause it is a weakness in her to which during her warfare she is subject by fits but she is checkt for it immediately in the very next verse there Can a woman forget her sucking childe c. Yea they may forget yet will not I forget thee 21. Again their Love may be alienated by needless jealousies or false suggestions and so lost But his Love is durable he loveth his own unto the End He knoweth the singleness of their Hearts and will receive no accusation against them Quis accusabit Who dare lay any thing to the charge of his Elect when he standeth up for their Iustification They alas are negligent enough unthankful undutiful children nay confest it must be other while stubborn and rebellious But as Davids heart longed after Absolon because he was his son though a very ungracious one so his bowels yearn after those that are no wayes worthy but by his dignation only to be called his sons Forgiving all their by-past miscarriages upon their true repentance receiving them with gladness though they have squandred away all their portion with riotous living if they return to him in any time with humble obedient and perfect hearts and in the mean time using very many admonitions entreaties and other artifices to win them to repentance and forbearing them with much patience that they may have space enough to repent in And if upon such indulgencies and insinuations they shall come in he will not onely welcome them with kinde embraces but do his part also to hold them in when they are even ready to flie out again and were it not for that hold would in all likelyhood so do So as unless by a total wilful renouncing him they break from him and cut themselves off nothing in the world shall be able to separate them from the love of God which is in Christ Iesus our Lord. 22. Yet again Parents affections may be so strongly byassed another way as we heard that in the pursuit of other delights they may either quite forget or very much dis-regard their children But no such thing can befal our heavenly Father who taketh pleasure in his people and in their prosperity whose chiefest delight is in shewing mercy to his children and doing them good The Lord had a delight in thy fathers to love them Deut. 10. And whereas the Church as we also heard is apt to complain that she is forsaken and desolate the Lord by the Prophet giveth her a most comfortable assurance to the contrary Esay 62. Thou shalt no more be called forsaken c. But thou shalt be called Hephzibah It is a compound word and signifieth as much as My delight is in her and so the reason of that appellation is there given For the Lord delighteth in thee That for his Love the first Attribute 23. His Wisdom is the next Fathers and mothers through humane ignorance cannot perfectly understand the griefs of their children nor infallibly know how to remedy them if they did But God who dwelleth in light nay who is light knoweth the inmost recesses the darkest thoughts and secrets of all mens hearts better then themselves do He perfectly understandeth all their wants and what supplies are fittest in their respective conditions with all the least circumstances thereunto belonging When all the wits and devices of men are at a loss and know not which way in the world to turn them to avoid this danger to prevent that mischief to effectuate any designe the Lord by his infinite wisdom can manage the business with all advantage for the good oâ— his children if he see it behoveful for them bringing it about suaviâ—er fortiter sweetly and without violence in ordering the means but effectually and without fail in accomplishing the end 24. Which wisdom of his observable in all the dispensations of his gracious providence towards his children we may behold as by way of instance in his fatherly corrections As the Apostle Heb. 12. maketh the comparison between the different proceedings of the fathers of our flesh and the Father of spirits in their chastisements They do it after their own pleasure saith he that is not alwayes with judgement and according to the merit of the fault but after the present disposition of their own passions either through a fond indulgence sparing the rod too much or in a frantick rage laying it on without mercy or measure But it is not so with him who in all his chastisements hath an eye as to our former faults such is his justice so also and especially to our future profit such is his mercy and ordereth all accordingly His blessings are our daily food his corrections our physick Our frequent surfetting on that food bringeth on such distempers that we must be often and sometimes soundly physickt or we are but lost men As therefore a skilful Physitian attempereth and applieth his remedies with such due regard to the present state of the Patient as may be likeliest to restore him to a good habit of body and consistency of health so dealeth our heavenly Father with us But with this remarkable difference The other may erre in judging of the state of the body or the nature of the ingredients in his proportions of mixture in the dose and many other wayes But the Lord perfectly knoweth how it is with us and
some few respects Take them super totam materiam and they are starke fools for all that Very Naturals if they have no Grace The Limitation here in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terminus diminuens and must be understood accordingly The Children of this world are said to be wiser then the Children of light But how wiser Not in genere simply and absolutely and in every respect wiser but in genere suo wiser in some respect wiser in their kinde of wisdome such as it is in worldly things and for worldly ends a very mean kinde of wisdom in comparison For such kinde of limiting and diminuent terms are for the most part destructive of that whereunto they are annexed and contain in them as we use to say oppositum in apposito He that saith a dead man or a painted Lion by saying more saith less then if he had said but a man or a lion only without those additions it is all one upon the point as if he said no man no lion For a dead man is not a man neither is a painted lion a lion So that our Saviour here pronouncing of the Children of this world that they are wiser but thus limited wiser in their generation implieth that otherwise and save in that respect only they are not wiser 33. The truth is simply and absolutely considered the child of light if he be truly and really such and not titular and by a naked profession only whatsoever he is taken for is clearly the wiser man And he that is no more then worldly or carnally wise is in very deed and in Gods estimation no better then a very fool Where is the Wise Where is the Scribe Where is the disputer of this World hath not God made foolish the wisdom of the world saith the Apostle That interrogative form of speech is more emphatical then the bare Categoricall had been it signifieth as if it were so clear a truth that no man could reasonably deny it What Solomon saith in one place of the covetous rich man and in another place of the sluggard that he is wise in his own conceit is true also of every vitious person in every other kinde Their wisdom is a wisdom but in conceit not in truth and that but in their own conceit neither and of some few others perhaps that have their judgments corrupted with the same lusts wherewith theirs also are Chrysippus non dicet idem Solomon sure had not that conceipt of their wisdom and Solomon knew what belonged to wisdom as well as another man who putteth the fool upon the sinner I need not tell you indeed I cannot tell you how oft in his writings 34. His judgment then is clear in the point though it be a Paradox to the most and therefore would have a little farther proof for it is not enough barely to affirm paradoxes but we must prove them too First then true saving wisdom is not to be learned but from the word of God A lege tuâ intellexi By thy commandements have I gotten understanding Psal. 119. it is that word and that alone that is able to make us wise unto salvation How then can they be truly wise who regard not that word but cast it behinde their backs and despise it They have rejected the word of the Lord and what wisdom is in them saith Ieremy Again The fear of the Lord is the beginning of wisdome and a good understanding have they that do thereafter Psal. 111. How then can we allow them to passe for wise men and good understanding men that have no fear of God before their eyes that have no minde nor heart to do thereafter that will not be learned nor understand but are resolvedly bent to walk on still in darkness and wilfully shut their eyes that they may not see the light 35. Since every man is desirous to have some reputation of wisdom and accounteth it the greatest scorn and reproach in the world to be called or made a fool it would be very well worth the labour but that it would require as it well deserveth a great deal more labour and time then we dare now take to illustrate and enlarge this point which though it seem a very paradoxe as was now said to the most is yet a most certain and demonstrable truth That godliness is the best wisdom and that there is no fool to the sinner I shall but barely give you some of the heads of proof and referr the enlargement to each mans private meditation He that first is all for the present and never considereth what mischiefs or inconveniences will follow thereupon afterwards that secondly when both are permitted to his choise hath not the wit to prefer that which is eminently better but chuseth that which is extremely worse that thirdly proposeth to himself base and unworthy ends that fourthly for the attaining even of those poor ends maketh choise of such means as are neither proper not probable thereunto that fifthly goeth on in bold enterprises with great confidence of success upon very slender grounds of assurance and that lastly where his own wit will not serve him refuseth to be advised by those that are wiser then himself what he wanteth in wit making it upon in will no wise man I think can take a person of this character for any other then a fool And every worldly or ungodly man is all this and more and every godly man the contrary Let not the worldly-wise man therefore glory in his wisdom that it turn not to his greater shame when his folly shall be discovered to all the world Let no man deceive himself saith S. Paul but if any man among you seem to be wise in this world let him become a fool that he may be wise That is let him lay aside all vain conceit of his own wisdom and learn to account that seeming wisdom of the world to be as indeed it is no better then folly that so he may finde that true wisdom which is of God The God of light and of wisdom so enlighten our understandings with the saving knowledge of his truth and so enflame our hearts with a holy love and fear of his Name that we may be wise unto salvation and so assist us with the grace of his holy spirit that the light of our good works and holy conversation may so shine forth both before God and men in the mean time that in the end by his mercy who is the Father of lights we may be made partakers of the inheritance of the Saints in the light of everlasting life and glory and that for the merits sake of Iesus Christ his only Son our Lord. To whom c. AD AULAM. Sermon XVI Newport in the Isle of Wight Decemb. Heb. 12.3 Consider him that endured such contradiction of sinners against himself that ye be not wearied and faint in your mindes 1. THere is scarce
of life for men to be provided of all necessaries befitting their several occasions before the time they should use them that he is rather derided then pittied that having time and means for it neglecteth so to do The grashopper in the fable had the merrier summer but the pismire fared better in winter If in our prosperity we grow secure flattering our selves in our own thoughts as if our hill were so strong that we should never be removed if then God do but turn his face from us yea but a little and send any little change upon us we shall be so much the more troubled at the affliction when it cometh by how much the lesse we expected it before Our unpreparednesse maketh a very little affliction sometimes fall very heavy upon us and then it foyleth us miserably and soon tireth us out and so we suffer by our own negligence 31. To which adde in the fourth place that which many times followeth upon such our neglect Gods deserting of us and withdrawing the ordinary support of his grace from us And then as the Philistines over-mastered Sampson when his strength was departed from him so will temptations us when we are left to wrestle with them by our own strength alone without the special grace of God to assist It is by Faith that we stand if we do stand This is the victory that overcometh the world even our Faith But it is by the grace and power of God that our Faith it self standeth Take that grace away and our Faith faileth and then our hearts fail and then there is neither courage nor patience nor obedience nor any thing else that good is in us At least not in that measure as to render our wayes during that estate either acceptable to God or comfortable to our selves untill it shall please him to renew us unto repentance to give us the comfort of his helpe again and to stablish us afresh with his free spirit and grace 32. Of whose most holy and wise dispensations although we be neither able nor worthy to apprehend any other reason then his own will nor to comprehend that for his spirit breatheth where and when it listeth and we know not antecedently either why or how yet are we well assured in the general that the Lord is righteous in all his wayes and holy in all his works Yea and we finde by the blessed consequents many times that the very withdrawing of his grace is it self a special act of his grace 1. As when he hath thereby humbled us to a better sight and sence of our own frailty so was Hezekiah left to himself in the matter of the Embassadours that came from the King of Babel 2. Or checkt us for our overmuch self-confidence as Peters denial was a real rebuke for his over-bold protestation 3. Or brought us to acknowledge with thankfulness and humility by whose strength it is that we have hitherto stood My strength will I ascribe unto thee Psalm 59. 4. Or taught us to bear more compassion towards our brethren and their infirmities if they hap to be overtaken with a fault and to restore them with the spirit of meekness considering that even we our selves are not such as cannot be tempted Or wrought some other good effect upon us some other way 33. Sith then great and lasting afflictions are strong trials of mens patience and courage and their inability to bear them great through the frailty of nature is yet by their own personal default and supine negligence much greater and without the support of Gods grace which as he is no wayes bound to give them so he may and doth when it pleaseth him take from them their spirits are not able to bear up under the least temptation you will grant the Apostle had great reason to fear lest these Hebrews notwithstanding the good proof they had given of their Christian constancy in some former trials should yet be weary and faint in their minds under greater sufferings And consequently how it concerneth every one of us whatsoever comforts we may have of our former sufferings and patience whereof unless God have the whole glory our comfort sure will be the lesse yet to be very jealous of our own treacherous hearts and to keep a constant watch over them that they deceive us not not to be too high-minded or jolly for any thing that is past nor too unmerciful censurers of our weaker brethren for their faintings and failings nor too confident of our own future standing 34. It ought to be our care rather at all times especially in such times as threaten persecution to all those that will not recede from such principles of Religion Iustice and Loialty as they have hitherto held themselves obliged to walk by to live in a continual expectancy of greater trials and temptations daily to assault us then we have yet wrestled withal And to give all diligence by our faithful prayers and utmost endeavours to arm and prepare our selves for the better bearing them with such calm patience and moderation on the one side and yet with such undaunted courage and resolution on the other side as may evidence at once our humble submission to whatsoever it shall please God to lay upon us and our high contempt of the utmost despite the world can do us 35. For since every affliction Ianus-like hath two faces and looketh two wayes we should do well to make our use of both It looketh backward as it cometh from God who layeth it upon us as a correction for some past sin And it looketh forward as it cometh from Satan and the World who lay it before us as a temptation to some new sin Accordingly are we to entertain it As it is Gods correction by no means to despise it My son despise not thou the chastening of the Lord the next verse but one but to take it up with joy and to bear it with patience and to profit by it to repentance But as it is Satans temptation by all means to resist it with courage ey and with disdain too Resist it I say but in that sence wherein such resistance is to be understood in the very next verse after the Text. That is to say so to resist the temptation by striving against that sin what ever it be which the Tempter seeketh to drive us into by the affliction that we should fight it out in blood resolving rather to lose it all were it to the last drop then consent to the committing of that Thus to lose our blood is to win the day And the failing so to do is that weariness and faintness of minde and soul of which our Apostle here speaketh and upon which we have hitherto thus long insisted 36. Yet dare I not for all that leave it thus without adding a necessary caution lest what hath been said be mis-understood as if when we are bidden not to faint under the Cross we were forbidden to
how little avail they are in his sight let us see in some few examples What gained Adam by his thin fig-leaves and thinner Apologie St Bernard thinketh his later sin in excusing was in some respects rather greater then his first sin in eating I dare not say so yet questionless that excuse of his added a new guilt to the former and aggravated his fault to the farther provoking of Gods displeasure All he could do or say could neither hide his nakedness or hold him in Paradise And was not Cain condemned to be a perpetual runnagate for all his excuse And Saul cast both out of Gods favour and the kingdom for all his and so of all the rest The unworthy guests as they all made excuses together for company so were they all excluded from the great supper together for company And the damned reprobates at the last day shall not with all their allegations procure either any stay of judgment before sentence be pronounced or the least mitigation thereof after 32. If it were with Almighty God as it is with Men we might conceive some hope or possibility at least that a mere pretended excuse might be of some use to us 1. Possibly he might take it as it is and never search farther into it 2. or he might search into it and not finde out the vanity and slightness of it 3. or he might finde it out and yet let it goe unpunished But the Text here assureth us that it is quite otherwise with him in each of these respects 1. The Lord will both search it out for doth not he that pondereth the heart consider it and finde it out 2. for he that keepeth thy soul doth not he know it and punish it 3. for shall not he render to every man according to his works Each of which Interrogations doth virtually contain a several reason of the point to let us see how impossible it is that causeless excuses should do us any good before the judgment seat of God 33. First they will not avail us because they cannot escape his search Doth not he that pondereth the heart consider it Men are credulous and inconsiderate both wayes easily induced by a credible accusation to condemne the innocent and as easily by a credible apology to acquit an offender But the righteous Lord evermore taketh the matter into his due consideration and pondereth every thing diligently for in such like phrases the Scriptures fitted to our capacities speak of him before he proceed to give sentence If the cry of the sins of Sodom be grievous and call importunately upon him for vengeance yet before he will pour it down upon them in fire and brimstone he will pause upon it as it were a little first he will go down and see if their doings be altogether according to that cry and if not that he may know it Neither will he give Belshazzars kingdom from him to the Medes and Persians before he have weighed him in the ballance and found him too light And as he will not take an accusation to the condemning so neither will he take an excuse to the acquitting of any person without sifting it well first and searching into the truth of it In which search he is most exact and punctual For he entreth into the reins and kidneys and pierceth even to the dividing asunder of the joynts and marrow and pryeth into the most secret in wards and that with a most curious eye till he discern the most close and hidden thoughts and intents of the heart And to make sure work that nothing may escape his search by lurking unspied in some remote corner or dark cranny of the heart he taketh a light with him he searcheth it with candles as the Prophet speaketh To omit those other metaphorical but significant expressions here and there scattered in the holy Scriptures to this purpose this very phrase used in the Text of pondering the heart and that other like it in Prov. 16. of weighing the spirits if there were no other would sufficiently shew forth the exactness of his proceedings in this tryal It is taken from the curiosity that men use in weighing gold or precious quintessences for medicine It importeth that if in any thing we pretend a scruple or but so much as the least grain be wanting of the due weight it should have it will not pass currant with him but shall be turned upon us again both to our shame and loss 34. Secondly vain excuses will not help us because the vanity of them cannot scape his knowledge He that keepeth thy soul doth not he know it Men are easily deluded with false shews because they cannot alwayes spy the falseness and emptiness of them as children are easily made believe that a piece of brass is gold when they see it glister And the reason is evident because men have nothing to judge by but the outward appearance and that can let them in but a very little way into the heart So that what the Preacher saith Eccl. 8. in respect of other things holdeth no less in respect of the sincerity of mens hearts and likewise of their speeches and allegations Though a man labour to seek it out yea further though a wise man think to know it yet he shall not be able to finde it Only the Lord in whose hands and before whose eyes our hearts and all our wayes are he that keepeth our souls as it is here Servat and observat too the word may import either he spieth out all our paths and observeth all our haltings We deceive our selves if we think to mock him or to hide any thing out of his sight Shall not God search it out saith David Psal. 44. for he knoweth the very secrets of the heart Men may search for a thing and be never the neer because they cannot search it out As Laban tumbled over all Iacobs stuff searching for his Idols but found them not But where God searcheth he doth it effectually Shall not God search it out 35. Thirdly vain excuses will not help us because they cannot exempt us from punishment and the just vengeance of God for shall not he render to every man according to his works Men are sometimes swayed with partial affections to connive at such things as they might redress if they were so disposed and are content to take any sorry excuse for a sufficient answer when it is so thin and transparent that they cannot chuse but see quite through it especially if it be tendred by such persons as they desire to shew some respect unto But with the Lord there is no respect of persons He hateth sin with a perfect hatred and punisheth it wheresoever he findeth it with severe chastisements in his own dearest servants and children but with fiery vengeance and fury powred out upon his adversaries Where he enjoyneth a duty he looketh for obedience and therefore where the duty
〈◊〉 〈◊〉 there needeth no other testimony nor evidence against him then his own Câ—nscience to condemn him Nay I may say yet more There needeth not so much as that his own mouth will do it Ex ore tuo thou unjust man I bid thee not answer me do but answer thy self this one question and it shall suffice If it goe hard with thee to restore it back to him that hath a true right in it did it not goe as hard thinkest thou with him to part with it before to thee who hadst not the same right thereunto that he had I say no more consider it well and then remember the grand Rule never to be forgotten Doe as you would be done to 45. Concerning the manner of Restitution and the measure the time place persons and other circumstances thereunto belonging many things there are of considerable moment and very needful to be understood of all men that love to deal justly which I may not now enter into Whole volumes have been written of this Subject and the Casuists are large in their discourses thereof But for the thing it self in general thus much is clear from the Iudicial Law of God given by Moses to the people of Israel from the letter whereof though Christians be free positive Laws binding none but those to whom they were given yet the Equity thereof still bindeth us as a branch of the unchangable Law of Nature That whosoever shall have wronged his neighbour in any thing committed to his custody or in fellowship or in any thing taken away by violence or by fraud or in detaining any found thing or the like is bound to restore it and that in integrum to the utmost farthing of what he hath taken if he be able Not so only but beside the principal to offer some little overplus also by way of compensation for the damage if at least the wronged party have sustained any damage thereby and unless he shall be willing freely to remit it Moses his Law speaketh of a fifth part more as if he had wronged his neighbour to the value of twenty shekels the restitution was to be after the rate of four and twenty See the sixth of Leviticus in the beginning of the Chapter The assignment of that proportion belonged to the Iewish people and the obligation thereof therefore expired together with that policy but yet still reason and equity require that something be done The Lord give us all hearts to do that which is equal and right and in all our dealings with others to have evermore the fear of God before our eyes knowing that of the Lord the righteous Iudge we shall in our souls receive at the last great assize according to what we have done in our bodies here whether it be good or evil Now to God the Father c. AD POPULUM The First Sermon Prov. 19.21 There are many devices in a mans heart nevertheless the counsel of the Lord that shall stand 1. IT being impossible for us to know God absolutely and as he is his essence being infinite and so altogether incomprehensible by any but himself the highest degree of knowledge we can hope to attain unto at least in this life is by way of comparison with our selves and other creatures Whereby it is possible for us making the comparison right and remembring ever the infinite disproportion of the things compared to come to some little kinde of glimmering guess what he is by finding and well considering what he is not 2. But even in this way of learning we are oftentimes very much at a loss Because we fall for the most part either short or over in that from which we are to take our first rise towards the right knowledge of God to wit the right knowledge of our selves We do not onely see very imperfectly at the best because we see but in a glass as saith the Apostle but we mistake also most an end very grosly because we are apt to make use of a false glass We think foolishly yea and wickedly too sometimes as it is Psam 50. that God is even such an one as our selves and yet God knoweth little do we know what our selves are There is so much deceitfulness in our hearts so much vanity in our thoughts so much pride in our spirits that though we hear daily with our ears that man is like a thing of nought that he is altogether vanity yea lighter then vanity it self and see daily before our eyes experiments enow to convince us that all this is true yet we are willing to betray our selves into a belief that sure we are something when indeed we are nothing and to please our selves but too much in our own wayes and imaginations 3. To rectifie this so absurd and dangerous an errour in us absurd in the ground and dangerous in the consequents and withal to bring us by a righter understanding of our selves to a better knowledge of God useful amongst other things it is to consider the wide difference that is betwixt Gods wayes and ours betwixt our purposes and his For my thoughts are not your thoughts saith the Lord by the Prophet neither are your wayes my wayes For as the heavens are higher then the earth so but much more then so too are my wayes higher then your wayes and my thoughts then your thoughts Weigh them the one against the other in the ballance of the Sanctuary or but even by the beam of your own reason and experience so it be done unpartially and you will easily acknowledge both the vanity and uncertainty of ours and the certainty and stability of his thoughts and purposes 4. We have a Proverb common among us that yeeldeth the conclusion Man purposeth but God disposeth And this Proverb of Solomon in the Text discovereth ground enough wherefrom to infer that conclusion There are many devices in a mans heart nevertheless the counsel of the Lord that shall stand And that in three remarkable differences between the one and the other therein expressed First in the different Names of the things Ours are but Devices His is Counsel Secondly in their different Number Ours are devices in the plural number and with the express addition of multiplicity also Many devices His but one Counsel in the singular Thirdly in their different manner of Existing Ours are but conceived in the heart we have not strength enough to bring them forth or to give them a being ad extra many devices in a mans heart But he is able to give his a real subsistency and to make them stand fast and firm in despight of all opposition and endeavours to the contrary The counsel of the Lord that shall stand 5. The whole amounts to these two points First when we have tossed many and various thoughts in our heads amidst the throng of our hopes and fears and desires and cares cast this way and that way plotted contrived and devised how to avoid this
it is there laid down as the great foundation of our Christian hope and the very strength of all our consolation Quod scripsi scripsi What he hath written in the secret book of his determinate counsel though it be counsel to us and uncertain until either he reveal it or the event discover it yet is it most certain in it self and altogether unchangeable We follow our own devices many times which we afterwards repent and truly our second thoughts are most an end the wiser But with God there is no after-counsel to correct the errours of the former he knoweth not any such thing as repentance it is altogether hid from his eyes He is indeed sometimes in the Scriptures said to repent as Genesis 6. and in the business of Niniveh and elsewhere But it is not ascribed unto God properly but as other humane passions and affections are as grief sorrow c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to import some actions of God eventually and according to the manner of our understanding like unto the operations which those passions produce in us but have nothing at all of the nature of those passions in them So that still that is eternally true which was spoken indeed by a false Prophet but whose spirit and tongue was at that time guided by the God of truth Numbers 23.19 God is not a man that he should lye Neither the son of man that he should repent His Counsell therefore standeth ever one and the same not reversed by repentance or countermanded by any after-counsel 18. Followeth the third Difference which consisteth in their Efficacy and is expressed in the Text by their different manner of Existing Many devices may be in a mans heart but it is not in his power to make them stand unless God will they shall never be accomplished But in despight of all the world the counsel of the Lord shall stand nothing can hinder or disappoint that but that it shall have the intended effect 19. The Heart although sometimes it be put for the appetitive part of the soul only as being the proper seat of the desires and affections as the Head or Brain is of the conceptions or thoughts yet is it very often in Scripture and so it is here taken more largely so as to comprehend the whole soule in all its faculties as well the apprehensive as the appetitive and consequently taketh in the Thoughts as well as the Desires of the Soule Whence we read of the thoughts of the heart of thoughts arising in the heart of thoughts proceeding from out the heart and the like The meaning then is that multitudes and variety of devices may be in a mans head or in his heart in his thoughts and desires in his intentions and hopes but unless God give leave there they must stay He is not able to bring them on further to put them in execution and to give them a real existency They imagined such a device as they are not able to perform Psalm 21. Whatsoever high conceits men may have of the fond imaginations of their own hearts as if they were some goodly things yet the Lord that better understandeth us then we doe our selves knoweth all the thoughts of men that they are but vain Psalm 94. And this he knoweth not only for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is so by his omniscience and prescience but for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too which is the most perfect kinde of knowledge why it is so even because his hand is in it to render them vain It is he that maketh the devices of the people ey and of Princâ—s too as it is added in some translations to be of none effect Psalm 33. 20. Possibly the heart may be so full that it may run over make some offers outward by the mouth for out of the abundance of the heart the mouth speaketh and the tongue may boast great things and talk high It may so indeed but that boasting doth not any thing at all to further the business or to give the thoughts of the heart a firme bottom or base whereon to rest it many times rather helps to overturn them the sooner We call it vapouring and well may we so call it For as a vapour that ariseth from the earth is scattered with the winde vanisheth and cometh to nothing So are all the imaginations and devices that are conceived in the heart of man blasted when the Lord bloweth upon them and then they come to nothing 21. But as for the Counsels of his heart they shall stand Rooted and established like the mountains The foundation of God standeth firme though spoken by the Apostle in another sence is most true in this also What he hath purposed either himself to doe or to have done by any of his creatures shall most certainly and infallibly come to pass in every circumstance just as he hath appointed it It is established in the heavens and though all the powers in earth and hell should joyn their forces together set to all their shoulders and strength against it and thrust sore at it to make it fall yet shall they never be able to move it or shake it much less to remove it from the place where it standeth or to overthrow it His name is Iehovah it signifieth as much as essence or being 1. Not only because of the eternity of his own being and that from himself and underived from any other 2. Nor yet because he is the author of being to all other things that are 3. But also for that he is able to give a beeing reality and subsistence to his own will and word to all his purposes and promises Da voci tuae vocem virtutis What he hath appointed none can disappoint His counsel doth shall must stand My Counsel shall stand and I will doe all my pleasure Esay 46.10 22. The consideration of these differences hath sufficiently discovered the weakness frailty and unsuccessfulness of Mens devices on the one side and on the other side the stability unchangablenesse and unfailingnesse of Gods Counsels Whereof the consideration of the Reasons of the said differences will give us yet farther assurance and those Reasons taken from the Soveraignty the Eternity the Wisdome and the Power of God 23. First God is the prima causa the soveraign agent and first mover in every motion and inclination of the Creature Men ey and Angels too who far excel them in strength are but secondary agents subordinate causes and as it were instruments to doe his will Now the first cause hath such a necessary influence into all the operations of second causes that if the concurrence thereof be with-held their operations must cease The providence of God in ordering the world and the acting of the creatures by his actuation of them is Rota in rota so represented to Ezekiel in a vision like the motion of a Clock or other