other units it and holds it together These two parts of this spiritual building are here pointed at the foundation of every particular stone and of the whole building is the Doctrine of the Prophets and Apostles as holding out Jesus Christ to souls the Rock on which our house shal be builded Not the Apostles or Prophets far lesse Pastors and Teachers since for they are but at best workers together with God and imployed in the building of the house not yet their Doctrine but as it holds out that true foundation that God had laid in Sion Isa. 28. which is Jesus Christ for other foundation can no man lay And then the Corner-stone is that same Jesus Christ who reaches from the bottome even to the top of the building immediatly touches every stone and both quickens it in it self and unites them together Well then here is a sure foundation to build our eternal happinesse upon the word of God that endures for ever holds it out to us all men are building upon something every man is about some establishment of his hopes layes some foundation of his confidence which he may stand upon They are one of the two that Christ speaks of Luk 6. 46. One builds on the Rock another on the Sand now as the foundation is so is the house a changeable foundation makes a falling house a sure foundation makes an unchangeable house a house without a foundation will prove quickly no house Now whatsoever men build their hope and confidence upon beside the word of God his sure Promise and sure Covenant and Jesus Christ in them they build upon no foundation or upon a sandy foundation All flesh is grasse and the flower and perfection of it is as the flower of the field here is the name and character of all created perfections of the most excellent endowments of mind of all the specious actions of men it s all but vanishing and vanity every man at his best estate is such yea altogether such You who have no more to build upon but your prosperity and wealth O that is but sand and dung would any man build a house upon a dung-hill You who have no other hope but in your own good prayers and meanings your own reformations repentances your professions and practises know this that your hope is like a spiders house like the web that she hath laboriously exercised her self about all the week over and then when you lean upon that house it shal fall through not sustain your weight whatsoever it be beside this living stone Jesus Christ who is the very substance of the Word and Promises it shal undoubtedly prove thy shame and confusion But behold the opposition the Prophet makes between the word and these other things the word of our God shal stand for ever Isa. 40. 6 7 8. And therefore Peter makes it an incorruptible seed of which Believers are begotten 1 Pet. 1. 23. It is the unchangeable truth immutable faithfulnesse of God that makes his word so sure it s builded up to the Heavens Therefore the Psalmist often commends the Word of the Lord as a tryed word as purified seven times it hath endured the tryal proof of all men of all tentations of all generations it hath often been put in the furnace of questions doubtings it hath often been tryed in the fire of afflictions but it came forth like pure Gold without drosse This is faiths foundation God hath spoken in his holiness and therefore though all men be liars yet God will be found true he deceives none and is deceived of none The Lord hath taken a Latitude to himself in his working he loves to shew his Soveraignty in much of that and therefore he changes it in men and upon men as he pleaseth yet he hath condescended to limit and bound himself by his word and in this to shew his faithfulnesse And therefore though heaven and earth should pass away though he should innihilate this world and create new ones yet not on jot of his world shal sail The earth is established sure though it hath no foundation for the Word of his command supports it And yet a Believers confidence is on a surer ground Though the earth should be removed yet it cannot pass or fail saith our Lord And therefore the Psalmist useth to boast in God That though the earth were moved and the flouds lifted up their voice yet he would not fear because his foundation was unshaken for all that the word is not removed when the world is moved the fore he was not moved The worlds stability depends upon a word of cōmand but our salvation depends on a word of promise Now you know promises put an obligation upon the person which commands do not a man may change his commands as he pleases to his children or servants but he may not change his promises therefore the promises of God put an obligation upon him who is truth it self not to fail in performance or rather he is to himself by his unchangeable will good pleasure by his faithfulnsse and truth an oblidging and binding Law When no creature could let bounds to him he incloses himself within the bounds of promise to us and gives all flesh liberty to challenge him if he be not faithfull Now all the promises of God are yea Amen in Iesus Christ that is established and confirmed in him Christ is the surety of them and so the certainty and stability of them depends upon him at least to our sense for God in all his dealing condescends to our weaknesse that we may have stronge consolation A Promise might suffice to ground our faith but he addeth an Oath to his promise he takes Christ surety for the performance and therefore Christ may be called the Truth indeed the substantial Word of God for he is the substance of the written and preached Word and then he is the very certainty and assurance of it the Scriptures testifie of him and lead us to this Rock higher than we to build upon and against this the gates of hell cannot prevail If the Word lead not a soul unto Christ himself that four hath no foundation though thou hear the Word though thou know the Word yea suppose thou couldst teach others and instruct the ignorant yet all that will be no foundation as good as none except thou do it And what is it to do the Word but to believe in him whom the Word testifies of this is the work of God to resign thy soul to his mercies and merits and have no confidence in the flesh To scrape out all the rubbish of works and performances and parts out of the foundation and singly to roll thy souls weight upon Gods promises and Christs purchase to look with Paul on all things beside in thee and about the as dung and drosse that thou can lean no weight upon and to remove that dung-hill from the foundation of thy hope
you your hearts deceive you when they perswade you that you have had no other God but the true God Christianity raises the soul again and advances it by degrees to this love of God from which it had fallen the soul returns to its first husband from vvhom it vvent awhooring now the stamp of God is so upon it that it is changed into his Image and glory having tasted how good this one self-sufficient-good is it gladly easily divorces from all other Lovers it renounces formall lusts of ignorance and now begins to live in another Love transplants the soul into God and in him it lives and vvith him it vvalks It 's true this is done gradually there is much of the heart yet unbroken to this sweet and easie yoke of love much of the corrupt nature untamed unreclaimed yet so much is gained by the first conversion of the soul to God that all is given up to him in affection and desire he hath the chief place in the soul the disposition of the Spirit hath some stamp and impression of his Onenesse singularity My beloved is one Though a Christian is not wholly rid of strange Lords yet the tye of subjection to them is broken they may often intrude by violence upon him but he is in an hostile posture of affection and endeavour against them I beseech you since the Lord is one and there is none beside him O let this be engraven on your hearts that your inward affections and outward actions may expresse that one Lord to be your God and none other beside him It is a great shame and reproach to Christians that they do not carry the stamp of the first Principle of Religion upon their walking the condition conversation of many declares how little account they make of the true God vvhy do ye enslave your souls to your lusts the service of the flesh if ye believe in this one God Why do ye all things to please your selves if this one Lord be your God As for you the Israel of God who are called by Jesus Christ to partake with the Common-Wealth of Israel in the Covenant of promises hear I beseech you this and let your souls incline to it and receive it Your God is one Lord have then no other Lords over your souls and consciences not your selves not others But in the next place let us consider to what purpose John leads such three witnesses that we may draw some consolation from it The thing testified and witnessed unto is the ground-work of all a Christians hope and consolation that Jesus Christ is the eternal Son of God and Saviour of the World one able to save to the utmost all that put their trust in him so that every soul that finds it self lost and not able to subsist nor abide the judgement of God may repose their confidence in him and lay the weight of their eternal well-fare upon his death sufferings with assurance to find rest and peace in him to their souls He is such a one as faith may triumph in him over the world all things beâ—…de A Beleever may triumph in his victory and in the faith of his victory over hell and death and the grave many overcome personally for this is our victory over the world even our faith vers 4. And how could a soul conquer by Faith if he in whom it believes were not declared to be the Son of God with power there is nothing so mean weakly as Faith in it self it s a poor despicable thing of it self and that it sees and that it acknowledges yea faith is a very act of its self denyall it s a renouncing of all help without and within it self save only that which is laid on Christ Jesus therefore it were the most unsuitable mean of prevailing and the most insufficient weapon for gaining the victory if the object of it were not the strong God the Lord Almighty from whom it derives and borrows all its power vertue either to pacifie the conscience or to expiate sin or to overcome the world Oh! consider Christians where the foundation of your hope is scituated it is in the divine power of our Saviour if he who declared so much love good-will to sinners by becoming so low suffering so much have also all power in Heaven and Earth if he be not only man near us to make for us boldnesse of accesse but God near God to prevail effectually with God then certainly he is asure foundation laid in Sion elect and precious he is an unm oveable Rock of ages whosoever trusts their soul to him shal not be ashamed I am sure that many of you considers not this that Christ Jesus who was in due time born of the Virgin Mary died for sinners is the eternall Son of God equall to his Father in all glory and power O how would this make the Gospel agreat mystery to souls the Redemption of souls a precious and wonderfull work if it were considered Would not souls stand at this Anchor immoveable in tentation if their faith were pitched on this sure foundation and their hope cast upon this solid ground O know your Redeemer is strong and mighty and none can pluck you out of his hand and himself will cast none out that comes If the multitude of you believed this you would not make so little account of the Gospel that comes to you make so little of your sins which behoved to be taken away by the blood of God could be expiated by no other propitiation you would not think it so easie to satisfie God with some words of custome and some publick services of forme as you do you would not for all the World deal with God alone without this Mediator and being convinced of sin if you believed this solidely that he in whom forgivennesse of sin and salvation is preached is the same Lord God of whom you hear in the Old Testament who gave out the Law and inspired the Prophets the only begotten of the Father in a way infinitly removed from all created capacities you could not but find the Father well satisfied in him find a sufficient ransome in his death doings to pacifie God to settle your consciences But as the thing testified is a matter of great consolation so the witnesse testifying to this foundamentall of our Religion may be a ground of great encouragement to discouraged souls It is ordinary that the apprehensions of Christians takes up Jesus Christ as very lovely and more loving than any of the Persons of the God-head either the Father or the Holy Ghost there are some thoughts of estrangednesse and distance of the Father as if the Son did really reconcile and gain him to love us who before hated us and upon this mistake the soul is filled with continual jealousies and suspicions of the love of God but observe I beseech you the Father the Son
his will Since by his will he hath chained us with an inevitable necessiâ—…y to sin what can we do Men cannot wrestle with him why then doth he condemn accuse them But who art thou O man that disputes against God as if Paul had said thou art a man and so I am why then looks thou for an answer from me let us rather both consider whom we speak of whom thou accusest and whom I defend it is God what art thou then to charge him or what am I â—…o to clear Him Beleeving ignorance is better than presumptuous knowledge especially in these forbidden secrets in which it is more concerning to be ignorant which faith and admiration than to know with presumption disputes thou O man I will wonder reply thou I will believe doth it become thee the clay to speak so to the former Why hast thou made me thus Let the consideration of the absolute right and dominion of God over us more than any creature hath over another yea or over themselves let that restrain us and keep us within bounds He may do with us what he pleaseth for his own honour and praise but it is his will that we should leave all the blame to our selves and rather behold the evident cause of our destruction in our sin which is nearer us than to search into a secret and incomprehensible cause in Gods Counsel Heb. 11. 3. Through Faith we understand that the worlds were made c. with Gen. 1. WE are come down from the Lords purposes decrees to the execution of them which is partly in the works of Creation and partly on the works of Providence The Lord having resolved upon it to manifest his own glory did in that due and predeterminate time apply his own power to this businesse Having in great wisdome conceived a frame of the world in his mind from all eternity he at length brings it forth and makes it visible We shal not insist upon the particular story of it as it is set down in generall but only point at some things for our instruction First ye see who is the maker of all things of whom all things visible and invisible are it is God And by this he useth to distinguish himself from idols and the vanities of the Nations that he is that self-being who gave all things a being who made the heavens the earth This is even the most glorious manifestation of an invisible and eternall being These things that are made shew him forth If a man were travelling into a far Country and wandred into a wildernesse where he could see no inhabitants but only houses villages and cities built he would straight way conceive there hath been some work-man at this this hath not been done casually but by the Art of some reasonable creatures how much more may we conceive when we look on the Fabrick of this world how the heavens are streatched out for a Tent to cover them that dwel on the earth and the earth settled and established as a firm foundation for men living creatures to abide on how all are done in wisdome discretion we cannot but straight way imagine that there must be some curious and wise contriver and mighty Creator of these things It is here said that by Faith we understand that the worlds were made Indeed faith only in the word of God gives true and distinct understanding of it Innumerable have been the wandrings and mistakes of the wise of the world about this matter wanting this lamp light of the Word of God which alone gives a true and perfect account of this thing many strange dotages and fancies have they fallen into yet certain it is that there is so much of the glory of God engraven without on the creature and so much reason imprinted on the souls of men within that if it were not for that judiciall plague of the Lords darkning their understandings who do not glorifie him in as far as they know him no man could seriously soberly consider on the visible world but he would be constrained to conceive an invisible God Would not every one think within himself all these things so excellent as they are cannot be out of chance neither could they make themselves so that of necessity they must owe what they are to something beside themselves and of this it is certain that it cannot have its originall from any other thing else there should be no end therefore it must be some supream beeing that is from no other and of which are all things But next consider when these things were made in the beginning and what beginning is that certainly the beginning of the creation of time to exclude Eternity what ever may be said of that subtility that God might have created the world from all Eternity for it appears even in created things that there is no necessity of the precedent existence of the cause since in the same instant that many things are into being in the same do they bring forth their effects as the Sun in the first instant of its creation did illuminate yet certainly we believe from the word of the Lord that the world is actually but of a few thousand years standing six are not yet out run since the first creating word was spoken since the spirit of the Lord moved upon the waters this we know also that if it had pleased his Majesty he might have created the world many thousand years before that So that it might have been at this day of ten hundred times ten thousand years standing and he might have given it as many years as there are numbers of men Angels Beasts yea pickles of sand upon the sea-coast But it was his good pleasure that that very point of time in which it was created should be the beginning of time and from that he gives us a History of the World upon which the Church of God may rest and so seek no other God but the God that made these heavens and earth This will not satisfie the ungodly curiosity and vanity of mens spirits who will reproach the Maker for not applying sooner to his work and sitting idle such an unmeasurable space of Eternity Men wonder what he could be doing all that time if we may call it time which hath no beginning and how he was imployed I beseech you restrain such thoughts in you with the fear of his glorious incomprehensible Majesty who gives no account of his matters It is enough that this is his good pleasure to begin then he conceals his reasons to prove the sobriety of our faith that all men may learn an absolute and simple stouping to his Majesties pleasure Remember that which a godly man answered some wanton curious wit who in scorn demanded the same of him He was preparing hell for curious and proud fools said he Let us then keep our hearts as with a bridle and represse their boundless wanderings
is the stupid security of men that are only awakened by some new and unusual passages of Gods works beyond that straight Line of Nature Then fourthly look upon the power of God in making all of nothing which is expressed here in Heb. 11. There is no Artificer but he must have matter or his Art will fail him and he can do nothing The Mason must have timber and stones laid to his hand or he cannot build a house the Gold-smith must have gold or silver ere he can make a Cup or a Ring take the most curious quick inventer of them all they must have some matter to work upon or their knowledge is no bettter than ignorance all that they can do is to give some shape or form or to fashion that in some new model which had a beeing before so that what ever men have done in the world their work are all made up of these things which appear and Art skill to form fashion that excellently which before was in another mould and fashion but he needs not sit idle for want of materials and therefore in the beginning he made Heaven and Earth not as they now are but he made first the matter and substance of this Universe but it was as yet a rude and confused Chaos or Masse all in one lump without difference but then his Majesty shews his Wisdom and Art his excellent invention in the following dayes of the creation in ordering and beautifying forming the world as it is and that his power might be the more known For how easie is it for him to do all this There needs no more for it but a word let it be it is He spake and it was done He commanded and it stood fast Not a word pronounced and audibly composed of Letters and Syllables mistake it not so but a word inwardly formed as it were in his infinite Spirit even the inclination and beck of his will suffices for his great works Ye see what labour and pains we have in our businesse how we toil sweat about it what wrestlings strivings in all things we do but behold what a great work is done without any pain and travel It is a laborious thing to travell through a parcel of this earth which is yet but as the point of the Universe It is troublesome to lift or carry a little piece of stone or clay it s a toil even to look upward and number the stars of Heaven but it was no toil no difficult thing to his Majesty to stretch out these Heavens in such an infinite compasse for as large as the Circumference of them is yet it is as easie to him to compasse them as it is to us to span a finger-length or two It is no difficulty to him to take up hills and mountains as the dust of the ballance in his hand weigh them in scales Hath he not chain'd the vast huge Masse of the wighty earth and Sea in the midst of the empty place without a supporter without foundations or pillars He hangeth it on nothing What is it I pray you that supports the Clouds who is it that binds up their waters in such a way that the clouds are not rent under them even though there be more abundance of water in them than is in all the Rivers waters round about us Iob. 26. 7 8. Who is it that restrains sets bounds to the Sea that the waters thereof thogh they roar yet do not overflow the land But this Almighty Jehovah whose Decree commandement is the very compasse the bulwark over which they cannot flow all this he doth with more facility than men can speak If there were a creature that could do all things by speaking that were a strange power but yet that creature might be wearied with speaking much but he speaks and it is done his word is a creating word of power which makes things that are not to be and there is no wearying of him besides for he is Almighty and cannot saint but why then did he take six dayes for his work might he not with one word of his power have commanded this world to issue out of his omnipotent vertue thus perfect as it is What needed all this compasse Why took he six dayes who in a moment could have done it all with as much facility Indeed herein the Lord would have us to adore his wisdome as well as his power he proceeds from more imperfect things to more perfect from a confused Chaos to a beautifull World from motion to rest to teach man to walk through this wildernesse and valley of Tears this shapelesse World into a more beautiful habitation through the tossings of time into an everlasting Sabbath of rest whether their works shal follow them they shal rest from their labours He would teach us to take a stedfast look of his work and that wee should be busied all the dayes of our pilgrimage and sojourning in the consideration of the glorious characters of God upon the work of his hands wee see that it is but passing looks and glances of Gods glory we take in the creatures but the Lord would have us to make it our work and businesse all the week throgh as it was his to make them He would in this teach us his loving care of men who would not create Man till he had made for him so glorious an house replenished with all good things It had been a darksome irksome life to have lived in the first Chaos without light but he hath stretched over him the Heavens as his Tent and set lights in them to distinguish times and seasons and ordained the VVaters their proper bounds and peculiar Channels and then maketh the Earth to bring forth all manner of fruits when all is thus disposed then he câ—…eats man To this God the Maker of Heaven and Earth be glory and praise Heb. 11. 3. Heb. 1. 14. Are they not all ministring Spirits sent forth to minister c. THere is nothing more generally known than this that God at the beginning made the heaven and the earth and all the hosts of them the upper or the celestiall the lower or sublunary World but yet there is nothing so little believed or laid to heart By faith we understand that the Worlds were made It is one of the first Articles of the Creed indeed Father Almighty Maker of Heaven and Earth but I fear that Creed is not written in the Tables of flesh that is the heart There is a twofold mistake among men about the point of believing some and the commoner sort do think it is no other than simply to know such a thing and not to question it to hear it not to contradict it or object against it Therefore they do flatter themselves in their own eyes and do account themselves to have faith in God because they can say over all the Articles of their belief they
not his whole soul to God cannot truly ingage any part of it to him p. 23. SERMON III. 2 Tim. 3. 16. Of the Scriptures THat which most men seek is not true happiness p. 24 The principles of reason and light of nature are become so dark that they cannot direct us in the path-way to everlasting blessedness p. 25 The authority of the Scriptures divine p. 26 How the Apostles and Prophets knew that they spake truth and how men may be perswaded that the Scriptures are the Word of God ibid. The simplicity and plainness of the Scripture p. 27 The Spirit of God must open a mans eyes before he understand the Scriptures p. 28 The Utility of the Scriptures p. 29 The Scriptures a Doctrine of Eternal life p. 30 The sharpness of the Scripture mingled with sweetness p. 31 Some cannot hear the word of reproof others prefer their own vain imaginations to the Word of God p. 32 33 SERMON IV. Joh. 5. 39. Eph. 2. 20. Of the Scriptures THe Lamp of the Word without and the light of the Spirit within necessary for directing us in the way to eternal life p. 34 Why the multitude find no sweetnes in the Scriptures p. 35 How eternal life is to be found in the Scripture p. 36 It may commend the Scriptures to us that Eternal life is to be found in them p. 37 We are to lay this present perishing life in the ballance with eternal life and compare both the happiness and miseries of this life with eternal blessedness p. 38 Many groundlessely fancy that they have a right to everlasting life p. 39 Most of the Hearers of the Gospel have either to knowledge at all or nothing but knowledge p. 40 Life Eternal is no where to be found out but of Jesus Christ. p. 41 42 Some foolishly think that if they do all they can then God ought to be pleased p 43 Christ the only pacificatory sacrifice p. 44 Christ is either the subject or end of all that is in the Scriptures p. 45 The march which divides between heaven and hell is coming to Christ. p. 45 46 The necessity of searching the Scriptures and what search it must be p. 47 The Rule whereby to measure our profiting in the Scriptures p. 48 49 SERMON V. Eph. 2. 20. Of the Scriptures BElievers the Temple of the living God p. 50 Christ in the Scriptures a sure foundation to build upon all other foundations sandy and unsure p. 51 How firm and stable a foundation the Word of the Lord is p. 52 A Promise layes an obligation on the Promiser which a command doth not on the commander p. 53 All the Promises are Yea and Amen in Christ. ibid The chief point of Obedience is faith and what that is p 54 Christ is the Corner-stone as well as the foundation which should strongly perswade Christians to an union in Affection p. 55 What kind of foundation Christ is ibid. Some prefer their own imaginations to the Word of the Lord under the dark notion of new light p. 56 Many have nothing but the word of man for the foundation of their Faith p. 57. SERMON VI. 2 Tim. 1 13. Of the Scriptures ALL Religion may be reduced to these two what we are to believe and what we ough to do p. 58 God manifests himself differently to Man according to his different state p. 59 60 The marvellousness of mercy in saving of lost sinners p. 61 62 What manner of Persons Believers ought to be p. 63 64 â—…belief ruined man at first p. 65 A twofold mistake of the nature of Faith ibid. What course a soul is to take who questions its interest p. 66 67 The mistake of the nature of Faith leads many well-meaning persons into labyrinth p. 68 What Faith is p 69 What a soul ought to do that is sentenced by the law ibid. The faith of a Christian no fancy p. 70 71 Love is unitive and operative ibid. Love is put for all obedience and how it is the fulfilling of the. p. 72 God is pleased with no service that proceeds not from love and why p. 73 74 How to attain to the distinct knowledge of our love to God and the way to increase it p. 75 Who cannot hold fast the truth p. 76 When man lost his holiness he could not retain his happiness ibid. The necessity of holding fast the form of sound words and of forbearing strange words p. 77 SERMON VII and VIII Exod. 3. 13 14. Of the Name of God IT is impossible to declare what God is p. 78 How we may know that there is a God ibid. Naturall men are Atheists p. 79 God's Name a mystery that cannot be conceived or expressed p. 80 81 82 83. This name I AM THAT I AM imports his unsearchableness p. 84 85 86 87 88 89 90 91 92 93 His absolutness and soveraignity p. 94 His unchangeableness and Eternity p. 95 96 97 How impossible it is for a mortall creature to find out God to perfection yet so much may be known of him as is sufficient to teach us our duty and maâ—… us happy in obedience p. 98 99 The saving knowledge of God a self-emptying and self-abasing thing p. 100 101 Why God hath called himself by so many names ibid. SERMON IX Exod. 24. 5 6 7. What God is to us GOD is loath to depart even when he is provoked to go away p. 102 103 114 Infirmity and iniquity puts us into an incapacity of nearness with God p. 105 106 It is God himself who only can teach a soul to know what he is p. 107 One who considers how al-sufficient God is how empty and insufficient all other things are must needs cleave to him p. 108 God vents himself towards the creatures either in a way of Justice or Mercy p. 109 There is a Tribunall of Justice and a Throne of Mercy erected in the word so that every sentenced sinner may appeal from the Bar of Justice to Christ Jesus sitting on the Throne of Mercy p. 110 111. The Name of the Lord rightly considered is sufficient to answer all possible objections that a sinner can make against coming to Christ and what those objections are p. 112 113 114 115 116 117 Many souls suck delusion and destruction out of the sweet and saving Promises of life which are held forth in the Gospel p. 118 119. SERMON X. Joh. 4. 24. What God is THe knowledge of what God is presupposed to all true worship Christian walking p. 120 How mishapen apprehensions we have of God p. 121 That God is a spirit shews us that he is not like any visible thing p. 122 That he is invisible dwels in light inaccessible ib. That he is most perfect most powerful p. 123 124 That he cannot be circumscribed by any place p. 125 And there is no comprehension of his knowledge p. 126 127 It were of excellent use and advantage for us to be all the day in the faith of Gods infinite
visions were indeed from the Lord And that they did not frame any imagination in their own hearts and taught it for his Word as many did I say you need no more ask that than ask How shal a man see light or know the Sun-shine light makes it self manifest and all other things it s seen by its own brightnesse even so the holy men of God needed not any mark or sign to know the Spirits voice his revelation needed not the light of any other thing it was light it self he would certainly over power the soul and mind and leave no place of doubting God who cannot be deceived and can deceive no man hath delivered us this Doctrine O with what reverence should we receive it as if we heard the Lord from heaven speak If you ask How you shal be perswaded that the Scriptures are the Word of God his very mind opened to men made legible Truly there are some things cannot be well proved not because they are doubtfull but because they are clear of themselves and beyond all doubt and exception Principles of Arts must not be proved but supposed till you find by triall and experience afterward that they were indeed really true There are no question such characters of Divinity and Majesty imprinted in the very Scriptures themselves that whosoever hath the eyes of his understanding opened though he run he may read them and find God in them What Majesty is in the very simplicity and plainnesse of the Scriptures They do not labour to please mens ears and adorn the matter with the curious garments of words and phrases but represent the very matter it self to the soul as that which in it self is worthy of all acceptation and needs no humane eloquence to commend it Painting doth spoil native beauty external ornamēts would disfigure some things that are of themselves proportioned and lovely therefore the Lord choses a plain and simple style which is foolishnesse to the world but in these swadling cloaths of the Scriptures and this poor Cottage the Child Jesus the Lord of Heaven and Earth is contained There is a jewel of the mysterious wisdom of God and mans eternal blessednesse in the Mineral What glorious and astonishing humility is here What humble and homly Glory and Majesty also He is most high and yet none so lowly What excellent consent and harmony of many writters in such distant times Wonder at it All speak one thing to one purpose to bring men to God to abase all glory and exalt him alone Must it not be one Spirit that hath quickned all these and breathes in them all this one heavenly Song of Glory to God on high and good will towards men Other Writers will reason these things with you to convince you and perswade you and many thinks them more profound and deep for that reason and do despise the basenesse of the Scriptures But to them vvhose eyes are opened the Majesty and authority of God commanding and asserting and testifying to them is more convincing from its own bare assertion then all humane reason Although there be much light in the Scriptures to guide mens vvay to Gods glory and their own happinesse yet certainly it vvill all be too smal purpose if the eyes of our understanding be darkned and blinded If you shal surround a man vvith day-light except he open his eyes he cannot see The Scriptures are a clear Sun of life and righteousnesse but the blind soul compassed vvith that light is nothing the vviser but thinks the lamp of the Word shines not because it sees not it hath its own dungeon vvithin it therefore the Spirit of God must open the eyes of the blind enlighten the eyes of the understanding that a soul may see vvonderfull things in Gods Law Psal. 119. 5. 8. Ioh. 1. 5. The light may shine in the darknesse but the darknesse cannot comprehend it I vvonder not that the most part of men can see no Beauty no Majesty no excellency in the holy Scriptures to allure them because they are natural and have not the spirit of God and so cannot know these things for they are spiritually discerned 2 Cor. 2. 14. c. Therefore as the inspiration of God did conceive this writting at first and preached this Doctrine unto the world so there can no soul understand it or profite by it but by the inspiration of the Almighty Verily there is a spirit in man and the inspiration of the Almighty gives him understanding saith Iob. When the spirit comes into the soul to engrave the Characters of that Law and truth into the heart which were once engraven on Tables of Stone and not written with Pen and Ink then the spirit of Christ Jesus writes over and transcribes the Doctrine of the Gospel on fleshly Tables of the heart draws the lineaments of that faith and love preached in the word upon the soul then the soul is the Epistle of Christ written not with ink and pen but with the spirit of the living God 2 Cor. 3. 3. And then the soul is manifestly declared to be such when that which is impressed on the heart is expressed in the outward man in walking that it may be read of all men Now the soul having thus received the Image of the Scriptures on it understands the Spirits voice in them and sees the truth and divinity of them The eye must receive some species and likenesse of the object before it see it it must be made like to the object ere it can behold it Intelligens in actu fit ipsum intelligible So the soul must have some inspiration of the holy Ghost before it can believe with the heart the inspyred Scriptures Now for the utility and profit of the Scripture who can speak of it according to its worth Some things may be over-commanded nay all things but this one God speaking in his word to mankind Many Titles are given to humane writings some are called accurate some subtile some ingenious and quick some profound and deep some plain some learned But call them what they please the Scriptures may vindicate to it self these two Titles as its own prerogative Holy and profitable The best speaker in the world in many words cannot want sin The best Writer hath some drosse refuse but here all is holy all is profitable Many Books are to no purpose but to feed and inflame mens lusts many serve for nothing but to spend drive over the time without thought most part are good for nothing but to burden and over-weary the world to put them in a fancy of knowledge which they have not many serve for this only to nourish mens curiosity and vain imaginations and contentions about words and notions but here is a Book profitable all profitable If you do not yet profit by it you can have no pleasure in it it s only ordained for souls profiting not for pelasing your fancy not for matter of curious speculation not for
the Kings Statute and Law if it vary in any thing from his intention it s not valid and binding I beseech you take the Scriptures for the Rule of your walking or else you will wander the Scripture is Regula regulans a ruling Rule If you be not acquainted with It you must follow the opinions or examples of other men and what if they lead you unto destruction Joh. 5. 39. Search the Scriptures for in them c. Eph. 2. 20. And are built upon the foundation of the Prophets and Apostles AS in darknesse there is need of a Lanthorn without and the light of the eyes within for neither can we see in darknesse without some Lamp though we have never so good eyes nor yet see without eyes though in never so clear a Sun-shine So there is absolute need for the guiding of our feet in the dangerous and dark paths to Eternall life that is full of pits and snares of the Lamp or Wood written or preached without us and the illumination of the holy Ghost within us These are conjoyned Isa. 56. 21. This is my Covenant the spirit that is upon thee and the words that I have put in thy mouth shal not depart out of thy mouth nor the mouth of thy seed c. There are words without and there must needs be a Spirit within which makes us to behold the truth and grace contained in these words There is a Law written without with pen and ink and there is a Law written within upon the heart with the Spirit of the living God The Law without is the Patern and exact copy the Law within is the Transcript or the Image of God upon the heart framed and fashioned according to the similitude of it 2 Cor. 3. 3. Heb. 8. 10. So then there needs be no more question about the Divine Authority of the Scriptures among those who have their senses exercised to descern between good and ill than among men who see and taste concerning light and darknesse sweet bitter The perswasion of a Christian is fetched deeper than the reasons of men their faith is the evidence 〈◊〉 〈◊〉 not seen it s an eye a supernaturall eye whereby a soul beholds that Majesty and excellency of God shinning in the word which though it shine about the rest of the World yet it 's not seen because they cannot know it nor descern it Wonder not that the multitude of men cannot believe the report that is made that there is so few who find any such excellency and sweetnesse in the Gospel as is reported because saith Isai. 53. 1. the arm of the Lord is not revealed to them the hand of God must first write on their heart ere they understand the Writtings of the Scriptures his arm must creat an eye in their souls an eternal light before it can behold that glorious brightnesse of Gods shinning in the word The word is Gods testimony of himself of his grace and mercy and good-will to mankind Now no man can receive this testimony unlesse it be sealed and confirmed by the holy Ghost into the heart saith Peter We are his witnesses of these things and so also is the holy Ghost whom God hath given to those that obey him Acts 5. 32. The word witnesses to the ear and the spirits testifieth to our spirits the truth and worth of that and therefore the spirit is a seal and a witnesse The word is the Lord's voice to his own Children Bastards cannot know it but my sheep hear my voice Joh. 10 4. 16. You know no difference between the bleeting of one sheep and another but the poor lambs know their mothers voice there is a secret instinct of nature that is more powerfull than many marks and signs Even so those that are begotten of God know his voice they descern that in it which all the world that hear it cannot descern there is a sympathy between their souls and that living Word that word is the immortall seed they are begotten of and there is a naturall instinct to love that and to mediate in it such an inclination to it as in new born babes to the breasts so the Children of God do desire the sincere milk of the Word that they may grow thereby aâ—… they were born of it 1 Pet. 2. 2. In these Scriptures which we read in your audience you have something of their excellency and our duty there is a rich jewel in them a precious pearl in that field even Jesus Christ and in him eternall life and therefore we ought to search the Scriptures for this jewel to dig in the field for this pearl the Doctrine of the Prophets and Apostles is a sure foundation whereupon souls may build their eternall felicity and the hope of it Jesus Christ is the very chief stone in that foundation whereupon the weight of all the Saints and all their hope hangs And therefore we ought to lean the weight of our Souls only to this truth of God and build our faith only upon it and square our practice only by it We shal speak something of the first that it may be a spurre to the second The Jews had some respective opinion of the word of God they knew that in them waseternall life they thought it a Doctrine of life and happinesse and so cryed up Moses Writtings but they would not believe Christs words they erred not understanding the Scriptures and so set the Writtings of Moses Law at variance with the preaching of Christs Gospel What a pittyfull mistake was this they thought they had eternall life in the Scriptures and yet they did not receive nor acknowledge him whom to know was eternall life therefore our Lord Jesus sends them back again to the Scriptures go and search them you think and you think well that in then you may find the way to eternall life but while you seek it in them you mistake it These Scriptures testifie of me the end of the Law but you cannot behold the end of that Ministry because of the blindnesse of your hearts Rom. 10. 3. 2 Cor. 3. 14. Therefore search again unfold the ceremonies I am wrapt in them and life eternall with me dig up the Law till you find the bottome of Gods purpose in it till you find the end of the Ministration and you shal find me the way and truth and life and so you shal have that eternall life which now you do but think you have and are beguiled While you seek it out of me in vain you think you have it for it is not in the Scriptures but because they testifie of me the life and the light of men May not this now commend the word to us Eternall life is in it Other Writings and discourses may tickle the ears with some pleasing eloquence but that is vanishing it s but like a Musitians voice some may represent some petty momentary advantage but how soon shal an end be put till all that so that within
as the misapprehension of the thing it self for as long as they mistake it in its own nature no sign no mark can satisfie in it You take Faith to be a perswasion of Gods love that calms and quiets the mind Now such a perswasion needs no sign to know it by it is manifest by its own presence as light by its own brightnesse It were a foolish question to ask any How they knew that they were perswaded of anothers affection The very perswasion it self maketh it self more certain to the soul then any token So then while you question whether you have Faith or not and in the mean time take Faith to be nothing else but such a perswasion it is in vain to bring any marks or signs to convince you that you have Faith for if such a perswasion assurance were in you it would be more powerfull to assure your hearts of it self than any thing else and while you are doubting of it it is more manifest that you have it not than any signs or marks can be able to make it appear that you have it If any would labour to convince a blind man that he saw the light and give him signs tokēs of the lights shining the blind man could not believe him for it is more certain to himself that he sees not than any evidence can make the contrary probable You are still wishing and seeking such a Faith as puts all out of question Now when Ministers bring any marks to prove you have true Faith it cannot satisfie or settle you because your very questioning proves that ye have not that which ye question if you had such a perswasion you would not question it So then as long as you are in that mistake concerning the nature of Faith all the signs of the word cannot settle you But I say if once you understood the true nature of Faith it would be more clear in it self unto you than readily marks and signs could make it especially in the time of temptation If you would know then what it is indeed Consider what the Word of God holds out concerning himself or us the solid belief of that in the heart hath something in the nature of saving Faith in it The Lord gives a testimony concerning Man That he is born in sin that he is dead in sin and all his imaginations are only evil continually Now I say to receive this truth into the soul upon Gods Testimony in a point of Faith the Lord in his Word concludes all under sin and wrath ◅o then for a soul to conclude it self also under sin and wrath is a point of Faith Faith is the souls testimony to Gods truth the Word is Gods Testimony Now then if a soul receive this testimony within whether it be Law or Gospel it 's an act of Faith if a soul condemn it self judge it self that is a setting to our seal that God is true who speaks in his Law so it s a believing in God I say more To believe with the heart that we cannot believe is a great point of found belief because it 's a sealing of that Word of God The heart is desperatly wicked and of our selves we can do nothing Now I am perswaded if such souls knew this they would put an end to their many contentions and wranglings about this point and would rather blesse God that hath opened their eyes to see themselves then contend with him for that they have no Faith It is light only that discovers darknesse and Faith only that descerns unbelief Its life and health only that feels pain sicknesse for if all were alike nothing could be found as in dead bodies Now I say to such souls as believe in God the Law-giver believe also in Christ the Redeemer and what is that It is not to know that I have Interest in him No that must come after it is the Spirits sealing after believing which puts it self out of question when it comes and so if you had it you needed not many signs to know it by at least you would not doubt of it more than he that sees the light can question it But I say to believe in Christ is simply this I whatsoever I be ungodly wretched polluted desperate am willing to have Jesus Christ for my Saviour I have no other help or hope if it be not in him it is I say to lean the weight of thy soul on this foundation stone laid in Zion to embrace the promises of the Gospel albeit generall as worthy of all acceptation wait upon the performance of them It is no other thing but to make Christ welcome to say even so Lord Jesus I am content in my soul that thou be my Saviour to be found in thee not having my own righteousnesse I am well pleased to cast away my own as dung find my self on other not an ungodly man Now it is certain that ◅any souls that are still questioning whether they have Faith yet do find this in their souls but because they know not that it is Faith which they find they go about to seek that which is not Faith and where it is not to be found and so disquiet themselves in vain and hinder fruitfulnesse Now the Faith of a Christian is no fancy it 's no light vain imagination of the brain but it dwells in the heart with the heart man believes and it dwels with love Faith and love we need not be curious to distinguish them it is certain that love is in it from it it s in the very bosome of it because faith is a soul embracing of Christ it 's a choosing of him for its portion and then upon the review of this goodly portion and from consideration what he is and hath done for us the soul loves him still more is impatient of so much distance from him We find them conjoyned in Scripture but they are one in the heart O that we studied to have these joyntly engraven on the heart as they are joyned in the word so our heart should be a living Epistle Faith and Love are two words but one thing under different notions they are the out-goings of the soul to Christ for life the breathings of the soul after him for more of him when it hath once tasted how good he is Faith is not a speculation or a wandring thought of Truth it 's the truth not captivated into the mind but dwelling in the heart getting possession of the whole man you know a man and his will are one not so a man and his mind for he may conceive the truth of many things he loves not but what ever a man loves that and he in a manner becomes one with another Love is unitive it 's the most excellent union of distant things The will commands the whole man and hath the office of applying of all the faculties of their proper works Illa imperat aliae exsequuntur
men could have a pertinent discourse of light and colours would they form any sutable notion of that they had never seen and cannot be known but by seeing What an ignorant speech would a deaf man make of Sound which a man cannot so much as know what it is but by hearing of it How then can me speak of God who dwels in such accessible light that though we had our eyes opened yet they are far lesse proportioned to that resplendent brightnesse than a blind eye is to the Suns light It uses to be a question If there be a God or how it may be known that there is a God It were almost blasphemy to move such a question if there were not so much Atheism in the hearts of men which makes us either to doubt or not firmly to believe seriously to consider it But what may convince souls of the Divine Majesty Truly I think if it be not evident by its own brightnesse all the reason that can be brought is but like a candles light to see the Sun by Yet because of our weaknesse the Lord shines upon us in the Creatures as in a Glass and this is become the best way to take up the glorious brightness of his Majesty by reflection in his Word and Works God himself dwels in light inaccessible that no man can approach unto if any look straight to that Sunne of Righteousnesse he shal be astonished amazed and see no more than in the very darknesse But the best way to behold the Sun is to look upon it in a pail of Water and the surest way to know God by is to take him up in a state of humiliation and condescention as the Sun in the Rainbow in his Word and Works which are the Mirrours of his Divine Power and goodnesse and do reflect upon the hearts and eyes of all men the beams of that increated light If this be not the speech that day uttereth unto day and night unto night One self-being gave me a being and if thou hear not that language that is gone out into all the earth and be not as it were noised and possessed with all the sounds of every thing about thee above thee beneath thee yea and within thee all singing a melodious song to that excellent Name which is above all names and conspiring to give testimony to the fountain of their being If this I say be not so sensible unto thee as if a tongue and voice were given to every creature to expresse it then indeed we need not reason the businesse with the who hath lost thy senses do but I say retire inwardly and ask in sobriety and sadnesse what thy conscience thinks of it And undoubtedly it shal confesse a Divine Majesty at least tremble at the apprehension of what it either will not confesse or slanderly believes The very evidence of truth shal extort an acknowledgement from it If any man denied the Divine Majesty I would seek no other argument to perswade him than what was used to convince an old Philosopher who denied the fire they put his hand in it till he found it so I say return within to thine own conscience thou shalt find the scorching heat of that Divine Majesty burning it up whom thou wouldest not confesse There is an inward feeling and sense of God that is imprinted in every soul by nature that leaves no man without such a testimony of God that makes him with out excuse There is no man so impious so atheistiall but whether he will or not he shal feel at some times that which he loves not to know or consider of so that what rest secure consciences have from the fear and terrour of God it is like the sleep of a drunken man who even when he sleeps doth not rest quietly Now although this inward stamp of a Deity be engraven on the minds of all and every creature without have some marks of his glory stamped on them so that all things a man can behold above him or about him or beneath him the most mean and inconsiderable creatures are pearles and transparent stones that casts abroad the rayes of that glorious brightnesse which shines on them as if a man were inclosed into a City builded all of precious stones that in the Sun-shine all and every parcell of it the streets the houses the roofs the windows all of it reflected into his eyes those Sun beams in such a manner as if all had been one mirrour though I say this be so yet such is the blockishnesse and stupidity of men that they do not for all this consider the glorious Creator so that all these Lamps seem to be lighted in vain to shew forth his glory which though they do every way display their beams upon us that we can turn our eye no where but such a ray shal penetrate it yet we either do not consider it or the consideration of it takes not such deep root as to lead home to God therefore the Scriptures calls all naturall men Atheists They have said in their heart There is no God Psal. 14 1. All men almost confesse a God with their mouth and think they believe in him but alas Behold their actions and hearts what testimony they give for a mans walking and conversation is like an eye-witness that one of them deserves more credite than ten ear-witnesses of profession Plus valet oculatus testis unus quà m auriti decem Now I may ask of you What would ye do How would ye walk if ye believed there were no God Would ye be more dissolute prophane and more void of Religion Would not Humane Laws bind you as much in that case as they now do For that is almost the restraint that is upon many the fear of temporal punishment or shame among men â—…et your walking beside a heathens conversation and save that you say ye believe in the true God and he denies him there is no difference Your transgressions speaks louder than your professions that there is no fear of God before your eyes Psal. 36. 1. Your practise belies your professioÌ„ you profess that you know God but in works you deny him saith Paul Tit. 1. 16. Ore quod dicitis opere negatis In these words read in your audience you have a strange question and a strange answer a question of Moses and an answer of God The occasion of it was the Lords giving to Moses a strange and uncouth Message he was giving him commission to go and speak to a King to dismisse and let go 600000 of his Subjects and to speak to a numerous nation to depart from their own dwellings come out whither the Lord should lead them Might not Moses then say within himself who am I to speak such a thing to a King Who am I to lead out such a mighty People Who will believe that thou hast sent me Will not all men call me a deceiver an Enthysiastical Fellow that takes upon
me such a thing Well then saith Moses to the Lord Look when I shal say that the God of their Father sent me unto them they will not believe me they have now forgotten thy Majesty and thinkest that Thou art even like the Vanities of the Nations they cannot know their own portion from other Nations vain-Idols which they have given the same Name unto call God as well as thou art called Now therefore sayes he when they ask me what thy proper Name is by which thou art distinguished from all Idols all the works of thine own hands of mens hands what shall I say unto them Here is the Question But why asks thou my Name saith the Lord to Jacob Gen. 32 29. Importing that it is a high presumptiō bold curiosity to search such a wonder Ask not my Name saith the Angel to Manoah for it is secret or wonderful Iudg 13. 18. It s a mystery a dark hidden mystery not for want of light but for too much light it s a secret its wonderful out of the reach of all created capacity Thou shalt call his Name wonderfull Isai. 6. 9. What name can expresse that in comprehensible Majesty The mind is more comprehensive than words but the mind soul is too narrow to conceive him O then How short a garment must all words the most significant comprehensive and superlative words be Solomons soul and heart was inlarged as the sand of the sea but O! it s not large enough for the Creator of it What is his Name or What is his Sons Name if thou canst tell Prov. 30. 4. The Lord himself cannot expresse it to our capacity because we are not capable of what he can expresse much lesse of what he is if he should speak to us of himself as he is O! it should be dark sayings hid from the understandings of all living we could reach no more of it but that it is a wonder a secret Here is the highest attainment of our knowledge to know there is some mystery in it but not What that mystery is Christ hath a Name above all names How then can wee know that Name It was well said by some of old Deus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multorum nominum tamen nullius nominis tamen nihil omnium because he is all in all yet none of all Deus est quod vides quod non vides you may call him by all the works of his hands for these are beams of his increated light and streams of his inexhaustible sea of goodnesse so that what ever perfection is in them all that is eminently yea infinitely in him Therefore saith Christ There is one God even God and he calls himself the light and life and therefore you have so many names of God in Scripture there is no quality no property or vertue that hath the least shadow of goodnesse but he is that essentially really eternally principally So that the creature deserves not such names but as they participat of his fulnes he is the true light the true life the Sun is not that true light thogh it gives light to the Moon to men for it borrows its light and shinin from him g all creatures are and shine but by reflexion Therefore these names do agree to them but by a Metaphor so to speak the propriety and truth of them is in him As it is but a borrowed kind of speech to call a Picture or Image a man only because of the representation likenesse to him it communicates in one name with him Even so in some manner the creatures are but some shadows pictures or remblances and equivocal shapes of God and whatever name they have of good wise strong beautifull true or such like it s but a barrowed speech from God whose Image they have yet poor vain man would be wise thought wise really intrinsecally in himself properly calls himself so which is as great abuse of language as if the Picture should call it self a true and living man But then as you may cal him al things because he is eminently gloriously all that is in all the fountain and end of all yet we must again deny that he is any of these things unus omnia nihil omnium we can find no name to him for what can we call him when you have said He is light you can form no other notion of him but from the resemblance of this created light but alas that he is not he so infinitely transcends that and is distant from it as if he had never made it according to his likenesse His Name is above all these names but what it is himself knows and knows only If ye ask what he is we may glance at some notions expressions to hold him out In relation to the creatures we may call him Creator Redeemer light life omnipotent good mercifull just and such like But if you ask what is his proper Name in relation to himself ipse novit Himself knows that we must be silent silence in such a subject is the rarest Eloquence But let us hear what the Lord himself speaketh in answer to this Question if any can tell sure he himself knowes his own Name best I am saith he what I am sum qui sum go tell them that I am hath sent thee A strange answer but an Answer only pertinent for such a Question VVhat should Moses make of this VVhat is he the wiser of his asking Indeed he might be the wiser it might teach him more by silence then all Humane Eloquence could instruct him by speaking His Question was curious behold an answer short and dark to confound vain and presumptuous mortality I am what I am an answer that does not satisfie curiosity for it leaves room for the first Question and what art thou But aboundant to silence saith and sobriety that it shal ask no more but sit down and wonder There are three things I conceive imported in this Name Gods unsearchablenesse Gods unchangeablenes and Gods absolutenesse His ineffability his eternity his soveraignty and independent substance upon whom all other things depend I say 1. His unsearchablenesse you know it is our manner of speech when we would cover any thing from any not answer any thing distinctly to them we say it is what it is I have said what I have said I will not make you wise of it Here then is the fittest notion you can take up God into to find him unsearchable beyond all understanding beyond all speaking the more ye speak or think to find him alwaies beyond what ye speak or think whatever you discover of him to conceive that Infitness is beyond that ad finem cujus pertransiri non potest the end of which you cannot reach that he is an unmeasureable depth a boundlesse Ocean of perfection that you can neither found the bottom
and creating goodnesse but we must have some desire to cleave to him and some confidence to trust in him Now this is to know him When we think on his unchangeablenesse let us consider our own vanity whose glory and perfection is like a summer flower or like a vapour ascending for a little time whose best estate is altogether vanity Our purposes are soon broken off and made of none effect our resolutions change This is a Character of Mortality we are not alwayes alike Non sibi constare nec ubique semper sibi parem eundemque esse To be now one thing and then another thing is a property of sinfull wretched man therefore let us cease from man whose breath is in his nostrils and not trust in Princes who shal die far lesse in our selves who are lesse then the least of men But let us put our trust in God who changes not and we shal not be consumed our waters shal not fail we shall never be ashamed of any hope we have in him There is nothing else you trust in but undoubtedly it shal prove your shame and confusion in sum whatever you shal hear or know ofGod know that iâ—… is vain empty unlesse it descend down into the heart to fashion it to his fear and love and extend unto the outward man to conform it to obedience you are but vain in your imaginations and your foolish hearts are darkned while when you know God you glorifie him not as God If that be not the fruit end of knowleâ—…ge that knowledge shal be worse to thee than ignâ—…rance for both it brings on judicial hardning here and will be thy solemn accuser and witnesse against thee hereafter Rom. 1. 21 24. The knowledge of Jesus Christ truly so called is neither barren nor unfruitfull for out of its root sap springs out humility self-abasing confidence in God patience in tribula ions meeknesse in provocations temperance sobriety in lawful things c. 2 Pet. 1. 5 6 7 8. Exod. 24 5 6 7 8. The Lord the Lord God mercifull and gracious c. THere is nothing can separate between God a people but iniquity and yet he is very loath to separate even for that he makes many shews of departing that so we may hold him fast and indeed he is not difficult to be holden He threatens often to remove his presence from a person or Nation he threatens that he may not indeed remove but that they may intreat him to stay he is not hard to be entreated Who is a God like unto him slow to anger and of great mercy he is long of being provoked and not long provoked for it is like the anger of a Parents love Love takes on anger as the last remedy if it prevail it is as glad to put it off as it was unwilling to take it on You may see a lively picture of this in Gods dealing with Moses this people in the preceeding Chapter He had long endured this rebellious and obstinate people had often threatned to cut them off yet as it were loath to do it repenting of it he suâ—…ers himself to be entreated for them but all in vain to them they corrupted their way still more And in the 32. Chap. falls in grosse Idolatry the great trespasse that he had given them so solemn warniâ—…g of often whereupon great wrath is conceived And the Lord Chap. 33. 1. threatens to depart from them Go your way saith he to Canaan but I will not go with you take your venture of any judgements the people of the Lands cruelty Here is a sad farewell to Israel who would think he could be detained after all that Who would think that he could be entreated And yet he is not entreated he is not requested before he give some ground of it and before he fiâ—…st condescends Go saith he and put off thy ornaments from thee that I may know what to do unto thee Will he then accept a repenting people and is there yet hope of mercy Should he that is going away shew us the way to keep him still And he that flees from us will he strengthen us to pursue follow after him This is not after the manner of men it is true whose compassion fails when their passion ariseth but this is the manner method of grace or of him who waits to be gracious He flees so as he would have a follower yea while he seems to go away he draws the soul that it may run after him hence is that word Psal. 63. 8. My soul follows hard after thee thy righe hand upholds me Well the people mourns and puts off their ornaments in sign of humiliation abasement but all this deth not pacifie and quench the flame that was kindled Moses takes the Tabernacle out of the Camp the place of judgement where God spake with the people and the cloud the sign of Gods presence removes In a word The signs of Gods loving kind presence departs from them to signifie that they were divorced from God and in a manner the Lord by Moses excommunicates all the People and Rulers both and draws away these holy things from the contagion of a prophane people But yet all is not gone he goes far off but not out of sight that you may alwayes follow him if you follow he will stand still he is never without the reach of crying though we do not perceive him Now in this sad case you may have a tryal who is godly Every one that seeks the Lord will separate from the unholy Congregation follow the Tabernacle And this affects the whole people much that they all worship in the tent-doors Now in the mean time God admits Moses to speak with him though he will not speak to the people yet he will speak with their Mediator a typicall Mediator to shew us that God is well pleased in Christ so all Christs intercessions and requests for us will get a hearing when they are come once in talking the businesse is taken up for he is not soon angry never implacably angry slow to anger and keeps it not long Moses falling familiar with God not only obtains his request for the people but becomes more bold in a request for his own satisfaction and confirmation He could not endure to lead that people except God went with him having the promise of his going with them he cannot endure distance with him but aspires to the nearest Communion that may be Oh that it were so with us His request is That the Lord would shew him his glory Had he not seen much of this already And more than any man ever saw when he spake in the Mount with God c. Nay but he would see more for there is alwayes more to be seen there is in a godly soul alwayes more desire to see it the more is seen the more is loved and
desired tasting of it only begets a kindly appetite after it the more tasted still the fresher and more recent But yet it is above both desire and fruition thou cannot see my face c. All our knowledge of God all our attainments of experience of him do reach but to some dark confused apprehension of what he is the clearest and nearest sight of God in the world is as if a man were not known but by his back which is a great point of estrangement It 's said in the heaven we shall see him face to face and fully as he is because then the soul is made capable of it Two things in us here puts us in an incapacity of nearnesse with God Infirmity and Iniquity Infirmity in us cannot behold his glory it 's of so weak eies that the brightnesse of the Sun would strike it blind and Iniquity in us he cannot behold it because he is of pure eyes that can look on no unclean thing it 's the only thing in the Creation that Gods holinesse hath antipathy at and therefore he is stil about the destroying of the body of sin in us about the purging of all filthinesse of the flesh and spirit and till the soul be thus purged of all sin by the operation of the Holy Ghost it cannot be a Temple for an immediate vision of him an immediate exhibition of God to us Sin is the wall of partition and the thick cloud that eclipses his glory from us it is the opposite Hemesphere of darknesse contrary to light according to the accesse or recesse of Gods presence it is more or lesse dark the more sin reigns in thee the lesse of God is in thee and the more sin be subdued the readier nearer is Gods presence but let us comfort our selves That one day shal put off both Infirmity and Iniquity mortality shal put on immortality and corruption be cloathed with incorruption we shal leave the rags of mortall weaknesse in the grave and our menstruous cloaths of sin behind us then shal the weak eyes of flesh be made like Eagles eyes to behold the Sun and then shal the soul be cloathed with holinesse as with a Garment which God shal delight to look upon because he sees his own Image in that glasse We come to the Lords satisfying of Moses desire and proclaiming his Name before him it is himself only can tell you what he is it is not Ministers preaching or other discourse can proclaim that Name to you we may indeed speak over those words unto you but it is the Lord that must write that Name upon your heart he only can discover his glory to your spirit There is a spirit of life which cannot be inclosed in Letters and Syllables or transmitted through your ears into your hearts but he himself must create it inwardly and stir up the outward sense feeling of that Name of those Attributes Faith indeed comes by hearing and our knowledge in this life is thorow a glasse darkly thorow ordinances and senses but there must be an inward teaching and speaking to your souls to make that effectuall the anointing teacheth you all things 1 Ioh. 2. 27. Alas its the separation of that from the word that makes it so unprofitable if the spirit of God were inwardly writing what the word is teaching then should our souls be living Epistles that ye might read Gods Name on them O be much in imploying of depending on him that teacheth to profit who only can declare unto your souls what he is These names expresse his Essence or Being his Properties what he is in himself what he is to us in himself he is Jehovah or a self-being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we heard in the 3. Chap. I am that I am and EL a strong God or Almighty God which two hold out to us the absolute incomprehensible perfection of God eminently and infinitely enclosing within himself all perfections of the creatures the unchangeable and mutable being of God who was and is is to come without succession without variation or shadow of turning and then the Almighty power of God by which without difficulty by the inclination and beck of his will pleasure he can make or unmake all create or annihilate to whom nothing is impossible which three if they were pondered by us till our souls received the stamp of them they would certainly be powerfull to abstract and draw our hearts from the vain changeable and empty shadow of the creature gather our scattered affections that are parted among them because of their unsufficiency that all might unite in one and joyn with this self-sufficient and eternal God I say if a soul did indeed believe and consider how All sufficient he is how insufficient all things else are would it not cleave to him and draw near to him Psal. 73. ult It is the very torment and vexation of the soul to be thus racked distracted divided about many things therefore many because there is none of them can supply all our wants our wants are infinit our desires insatiable the good that is in any thing is limited bounded it can serve one but for one use and another for another use and when all are together they can but supply some wants but they leave much of the soul empty But often these outward things crosses one another and cannot consist together and hence ariseth much strife and debate in a soul his need requireth both and both will not agree But O that you could see this one universall good One for all and above all your souls would choose him certainly your souls would trust in him ye would say Ashur soal not save us we will not ride on horses Creatures shal not satisfie us we will seek our happinesse in thee and no where else since we have tasted this new wine away with the old the new is better I beseech you make God your friend for he is a great one whether he be a friend or an enemy he hath two properties that make him either most comfortable or most terrible according as he is at peace or war with souls Eternity and Omnipotency You were once all enemies to him O consider what a Party you have an Almighty Party and unchangeable Party if you will make peace with him and that in Christ then know he is the best friend in the world because he is unchangeable and Almighty if he be thy friend he will do all for thee he can do and thou hast need of But many friends willing to do yet have not ability but he hath power to do what he will and pleases Many friends are changeable their affections dry up of themselves die and therefore even Princes friendship is but a vain confidence for they shal die then their thoughts of favour perish with them but he abides the same for all Generations there is no end of his
of him all our objections against coming to him believing in him it is certain Ignorance is the mother of unbelief together with the naturall perversenesse of our heatts if wee knew his Name we would trust in him if his Names were pondered and considered wee would believe in him Satan knowes this therefore his great slight and cunning is to hold our minds fixed on the consideration of our misery and desperate estate he keeps the awakned conscience still upon that comfortlesse sight he labours to represent God by halfes that it is a false representation of God he represents him as clothed with justice and vengeance as a consuming fire in which light a soul can see nothing but desperation written and he labours to hold out the thoughts of his mercy and grace or diverts a soul from the consideration of his promises whence it comes that they are not established that though salvation be near yet it is far from them in their sense and apprehension therefore I say you should labour to get an intire sight of God and you shall see him best in his word there he reveales himself and there you find if ye consider that which wil make you fear him indeed but never flee from him that which may abase you but withall embolden you to come to him though trembling what ever thought possesse thee of thine own misery of thy own guiltinesse labour to counterpoise that which a thought of his mercy and free promises what ever be suggested of his holynesse Justice heaâ—… himself speak out his own Name and thou shalt hear as much of mercy and grace as may make these not terrible unto thee though high and honourable The Lord hath so framed the expression and proclamation of his name in this place that first a word of Majesty and power is premised The Lord The Lord God that it may compasse our hearts in fear and reverence of such a glorious One make a preparatory impression of the Majesty of our God which indeed is the foundation of all true faith It begins to adore and admire a Deity a Majesty hid from the world the thoughts of his power and glory possesses the soul first and makes it begin to tremble to think that it hath such a high and Holy One to deal with But in the next place you have the most sweet alluring comforting styles that can be imagined to meet with the trembling and languishing condition of a soul that would be ready to faint before such a Majesty here mercy takes it by the hand gives a cordial of grace pardon forgivenesse c. to it which revives the soul of the humble and intermingles some rejoycing with the former trembling Majesty and greatnesse goes before to abase and humble the soul in its own eyes and mercy and goodnesse seconds them to lift up those who are low and exalt the humble and in the description of this the Lord spends more words according to the necessity of a soul to signifie to us how great and strong consolation may be grounded on his Name how accessible he is though he dwel in inaccessible light how lovely he is though he be the high and the lofty one how good he is though he be great how merciful he is though he be majestick In a word that those that flee to him may have all invitation all encouragement to come nothing to discourage to prejudge their welcome that whoever will may come and nothing may hinder on his part then after all this he subjoynes a word of his Justice in avenging sin to shew us that he leaves that as the last that he assayes all gaining wayes of mercy with us and that he is not very much delighted with the death of sinners that so whosoever perishes may blame themselves for hating their own salvation and forsaking their own mercy Now whoever thou art that apprehends a dreadful terrible God and thy self a miserable and wretched sinner thou canst find no comfort in Gods highnesse power but it looks terrible upon thee because thou doubts of his good-will to save and pardon thee thou sayest with the blind man if thou wilt thou can do it Thou art a strong God but what comfort can I have in thy strength since I know not thy good-will I say the Lord answers thee in this name I am mercifull saith the Lord if thou be miserable I am mercifull as well as strong if thou have sin misery I have compassion pitty my mercy may be a coppy patern to all men to learn it of me even towards their own brethren Luk. 6. 36. Therefore he is called the Father of mercies 2 Cor. 1. 3. Misericors est cui alterius miseria cordi est Mercy hath its very name from misery for it is no other thing than to lay anothers misery to heart not to despise it not to adde to it but to help it it is a strong inclination to â—…uccour the misery of sinners therefore thou needs no other thing to commend thee to him art thou miserable knows it indeed Then he is mercifull and know that also these two suit well Nay but saith the convinced soul I know not if he will be mercifull to me for what am I There is nothing in me to be regarded I have nothing to conciliat favour all that may procure hatred But saith the Lord I am gracious and dispenses most freely without respect to condition or qualification say not If I had such a measure of humiliation as such a one if I loved him so much if I had so much godly sorrow and repentance then I think he would be mercifull to me Say not so for behold he is gracious he hath mercy on whom he will have mercy and there is no other cause no motive to procure it it comes from within his own breast It is not thy repentance will make him love thee nor thy hardnesse of heart will make him hate thee or obstruct the vent of his grace towards thee no if it be grace it is no more of works no works in that way that thou imagines it is not of repentance not of faith in that sense thou conceivest but it is freely without the hyre without the price of repentance or faith because all those are but the free gifts of grace thou would have these graces to procure his favour and to make them the ground of thy believing in his promises but grace is without money it immediatly contracts with discovered misery so that if thou do discover in thy self misery and sin though thou find nothing else yet do not cast away confidence but so much the more adresse thy self to mercy and grace which doth not seek repentance in thee yet there is something in the awakened conscience It have gone on long in sin I have been a presumptuous sinner can he endure me longer well hear what the Lord saith I am
joyntly to God it is certainly a great slight of that deceitful destroyer the Devill to possesse your minds with an opinion of Religion in such vain bablings that he may with-draw both your ears your hearts from the publick worship of God for when every one is busied with his own prayers you cannot at all joyn in the publick service of God which is offered up in your name The like I may say of stupid forms of prayer tying your selves to a plat-form written in a book or to some certain words gotten by the heart who hath commanded this Sure not the Lord who hath promised his spirit to teach them to pray and help their infirmities who know not how nor what to pray it is a device of your own invented by Satan to quench the spirit it of supplication which should be the very naturall breathing of a christian But there are some so grossely ignorant of what prayer is that they make use of the ten commands Beleef as a Prayer so void are they of the knowledge and spirit of God that they cannot discern betwixt Gods commands to themselves their own requests to God betwixt his speaking to men and their speaking to him between their professing of him before men and praying and confessing to him all this is but forged imaginary worship worship falsly so called which the Father seeks not and receives not But what if I should say that the most part of your worship even that which is commanded of God as Prayer Hearing Reading c hath no truth in it I should say nothing amiss for though you doe those things that are commanded yet not as Commanded without any respect to divine appointment only because you have received them as traditions from your fathers and because you are taught so by the precepts of men and are accustomed so to do therefore the stamp of Gods will and pleasure is not engraven on them but of your own will or of the will of men Let me pose your Consciences many of you what difference is there between your praying your plowing between your hearing and your harrowing between your reading of the Scriptures and your reaping in the Harvest between your Religious Service and your common ordinary actions I say what difference is in the rise of these You do many civill things out of custome or because of the Precepts of men is there any other principle at the bottom of your religious performances Do you at all consider these are divine appointments these have a stamp of his authority on them and from the Conscience of such an immediat command of God and the desire to please him and obey him do you go about these I fear many cannot say it O I am sure all cannot thogh it may be all will say it therefore your religious worship can come in no other account than will-worship or man-worship it hath not the stamp of truth on it an express conformity to the truth of God as his truth But we must presse out this a little more Truth is opposed to a ceremony shadow The ceremonies of old were shadows or the external body of Religion in which the soul and spirit of godlinesse should have been enclosed but the Lord did alwaies urge more earnestly the substance and truth then the ceremony the weightier matters of the Law Piety equity and sobriety than these lighter external Ceremonies he sets an higher account upon mercy then sacrifice upon obedience then Ceremonies but this people turned just contrary they summed up all their Religion in some ceremonial performance and separated those things God had so nearly conjoyned they would be devout men in offering sacrifices in their washings in their rites and yet made no conscience of heart and Soul-piety toward God upright just dealing with men Therefore the Lord so often quarrels them rejects all their service as being adevice and invention of their own which never entred in his heart Isa. 1. from 10. to 16. Ier. 7. throughout Isa. 66. to 6. Isa 28. Now if you will examine it impartially it is even just so with us there are some externall things in Religion which in comparison with the weightier things of faith and obedience are but ceremonial in these you place the most part if not all your Religion and think your selves good Christians if you be baptized and hear the Word and partake of the Lords table and such like though in the mean time you be not given to secret prayer reading and do not inwardly judge and examine your selves that you may flee unto a Mediator thogh your conversation be unjust and scandalous among men I say unto such souls as the Lord to the Jews Who hath required this at your hands who commanded you to hear the VVord to be baptized to wait on publick Ordinances Away with all this it is abomination to his Majesty though it please you never so well the more it displeases him If you say why commands he us to hear c. I say the Lord never commanded these external Ordinances for the sum of true Religion that was not the great thing which was in his heart that he had most pleasure unto but the weightier matters of the Law piety equity sobriety a holy and godly conversation adorning the Gospell What hath the Lord required of thee but this O man To do justly and walk humbly with thy God So then thou dost not worship him in Truth but in shadow the Truth is holinesse and righteousnesse that externall profession is but a Ceremony while you separate these external Ordinances from these weighty duties of piety justice that they are but as dead body without a soul. If the Lord required truth of old much more now when he hath abolished the multitude of Ceremonies that the great things of his Law may be more seen and loved If you would then be true worshippers look the whole mind of God especially the chief pleasure of Gods mind that which he most delights into and by any means do not separate what God hath conjoyned do not divide righteousness towards men from a profession of holiness to God else it is but a falshood a counterfeit coyn do not please your selves so much in externall Church priviledges without a holy and godly conversation adorning the Gospel but let the chief study endeavour delight of your souls be about that which God most delights into let the substantials of Religion have the first place in the soul Pray more in secret that he will be the life of your souls you ought indeed to attend publick ordinances but above all take heed to your conversation walking at home and in secret prayer in your Family is a more substantiall worship then to sit hear prayer in publick and prayer in secret is more substantiall then that The more retired and immediate a duty be the more weighty it is the more it
undoing then vvhen indignation and vvrath is pursuing it O that you vvould ponder vvhat you lose by it both the sweetnesse and advantage of godlinesse beside the dishonour of God You take a formall neglegent and secure vvay as the most easie vvay and the most pleasing to your flesh and I am perswaded you find it the most difficult vvay because you vvant all the pleasant sweet refreshment soul-delights you might have in God by a serious and diligent minding of Religion The pleasure and sweetnesse of God tasted and found vvill make diligence and pains more easie then slothfulnes can be to the slothfull this oyls the wheels and makes them run swiftly formality makes them drive heavily thus you live alwayes in a complaining humor fighing and going backward because you have some stirring principles or conscience vvithin vvhich bears vvitnesse against you and your formall sluggish disposition on the other hand refuseth to awake and work you are perplexed and tormented between the two when thy spirit and affections goes one way thy body another then thy conscience drives on the Spirit and thy affections draw back it must needs be an unpleasant businesse Deut. 6. 4. Hear O Israel the Lord our God is one Lord. 1 Joh. 5. 7. There are three that bear record in Heaven the Father the Word and the Holy Ghost and these three are one GReat is the mystery of Godlinesse 1 Tim. 3. 16. Religion and true Godlinesse is a bundle of excellent mysteries of things hid from the world yea from the wise men of the world 1 Cor. 2. and not only so but secrets in their own nature the distinct know ledge whereof is not given to Saints in this estate of distance and absence from the Lord There is almost nothing in Divinity but it is a mystery in it self how common soever it be in the apprehensions of men for it is mens overly and common and slander apprehensions of thē which makes them look so commonly upon them there is a depth in them but you will not know it till you search it sound it the more you sound you shal find it the more profound But there are some mysteries smal and some great there is a difference amongst them all are not of one statu◅e of one measure The mystery of Christs Incarnation and D◅ath and Resurrection is one of the great mysteries of Religion God manifested in the flesh yet I conceive there is a greater mystery than it and of all mysteries in nature or divinity I know none to this the Holy Trinity and it must needs be greatest of all and without controversie greatest because it is the beginning and end of all fons finis omnium all mysteries have their rise here and all of them return hither This is furthest removed from the understandings of men what God himself is for himself is infinitly above any manifestation of himself God is greater than God manifested in the flesh though in that respect he be too great for us to conceive There is a naturall desire in all men to know and if any thing be secret and wonderfull the desire is more inflamed after the knowledge of it the very difficulty or impossibility of attaining it in stead of restraining the curiosity of mans spirit doth rather incense it Nitimur in vetitum is the fruit the sad fruit we plucked and eat from the Tree of Knowledge of good and evil If the Lord reveal any thing plainly in his Word to men that it despised and set at naught because it is plain whereas the most plain truths which are beyond all controversie are the most necessary and most profitable for our eternal salvation but if there be any secret mystery in the Scriptures which the Lord hath only pointed out more obscurely to us reserving the distinct and clear understanding of it to himself Deut. 29. 26. that is the Apple which our cursed natures will long for and catch after though there be never so much choice of excellent saving fruit in the Paradise of the Scriptures besides If the Ark be covered to keep men from looking into it that doth rather provoke the curious spirit of man to prye into it 1 Sam. 6. 19. If the Lord shew his wonderfull glory in the Mount charge his people not to come near left the glorious presence of God kill them he must put rayles about it to keep them back or else they will be medling such is the unbridled licence of our minds and the perverse dispositions of our natures that where God familiarly invites us to come what he earnestly presseth us to search and know that we despise as trivial and common and what he compasseth about with a divine darkness of inaccessible light and hath removed far from the apprehensions of all living that we will needs search into and wander into those forbidden compasses with daring boldnesse I conceive this holy and profound mysterie is one of those secrets which belongs to God to know for who knowes the Father but the Son or the Son but the Father or who knoweth the mind of God but the Spirit Yet the foolish minds of men will not be satisfied with the believing ignorance of such a mysterie but will needs enquire into those depths that they may find satisfaction for their reason but as it hapeneth with men who will boldly stare upon the Sun their eyes are dazled and darkned with its brightnesse or those that enter into a Labyrinth which they can find no way to come out but they further go into it the more perplexed it is and the more intricate even so it befalls many unsober and presumptuous spirits who not being satisfied with the simple truth of God clearly asserting that this is endeavour to examine it according to reason and to solve all the objections of carnal wit and reason which is often enmity to God not by the silence of the Scriptures but by answers framed according to the severall capacities of men I say all this is but daring to behold the infinite glorie of God with eies of flesh which makes them darkned in mind and vanishing in their Expressions while they seek to behold the inaccessible light while they enter into an endlesse Labyrinth of difficulties out of which the threed of reason and disputation can never extricat them or lead them forth But the Lord has shewed us a more excellent way though it be more despicable to men man did fal from his blessednes by this curious and wretched aime at some higher happinesse and more wisdom The Lord hath chosen another way to raise him up again by faith rather thā knowledge by believing rather than disputing therefore the great command of the Gospell is this to receive with a ready and willing mind whatsoever the Lord saith to us whatsoever it may appear to sense reason to dispute no more to search no more into the secret of Divine mysteries as if by
so with his Majesty His own glorious being contents him His happinesse is to know that and delight in it because it comprehends in it self all that is at all possible in the most excellent and perfect manner that is conceiveable nay infinitely beyond what can be conceived by any but himself so he needs not go without himself to seek love or delight for it is all within him and it cannot be without his own being unlesse it flow from within him therefore ye may find in Scripture what complacency God hath in himself and the Father in the Son and the Son in the Father We find Prov. 8. How the wisdomof of God our Lord Jesus was the Fathers delight from all Eternity and the Father again his delight for he rejoiced alwayes before him vers 30. And this was an al-sufficient possession that one had of another v. 22. the love between the Father and the Son is holden out as the first pattern of all loves and delight Ioh. 17. 23 24. This then flowes from the infinite excesse of perfection and exundance of self-being that his Majesty is pleased to come without himself to maintain his own Glory in the works of his hands to decree and appoint other things beside himself and to execute that decree We may consider in these words some particulars for our edification 1. That the Lord hath from Eternity purposed within himself and decreed to manifest his own glory in the making and ruling of the World that there is a Counsell and purpose of his will which reaches all things which have been are now or are to be after this This is clear For he works all things according to the counsel of his own will 2. That his mind and purpose is one mind one counsel I mean not only one for ever that is perpetuall unchangeable as the words speak but also one for all that is with one simple Act and Resolution of his Holy will he hath determined all these several things all their times their conditions their circumstances 3. That whatsoever he hath from all eternity purposed he in time practiseth it and comes to execution working so that there is an exact correspondence betwixt his will and his work his mind and his hand He works according to the Counsel of his will and whatsoever his soul desires that he doth 4. That his purpoâ—…e and performance is infallible irresistable by any created power himself will not change it For he is in one mind and none else can hinder it for who can turn him he desireth and he doth it as in the Originall there is nothing interveens between the desire the doing that can hinder the meeting of these two The first is the constant Doctrine of the Holy Scriptures of which you should consider four things 1. ' That his purpose and decree is most wise therefore Paul cryes out upon such a subject O the depth of the riches both of the Wisdom and knowledge of God Rom. 11. 33. His will is alwayes one with wisdome therefore you have the purpose of his will mentioned thus the Counsell of his will for his will as it were takes Counsel and advice of Wisdome discernes according to the depth riches of his knowledge and understanding We see among men these are separated often there is nothing in the world so disorderly so unruly and uncomely as when Will is divided from Wisdome when men follow their own will and lusts as a Law against their conscience that is monstruous The understanding and reason are the eyes of the Will if these be put out or if a man leave them behind him he cannot but fall into a pit But the purposes of Gods will are depths of wisdome nay his very will is a sufficient Rule and Law so that it may be used of him stat pro ratione voluntas Rom. 9. 13 14. If we consider the glorious Fabâ—…ick of the World the Order established in it the sweet harmony it keepeth in all its motions successions O it must be a wise mind and counsell contrived iâ—… Man now having the Idea of this world in his mind might fancy and imagine many other worlds bearing some proportion and resemblance to this but if he had never seen nor known this world he could never have imagined the thousand part of this world he could in no wise have formed an Image in his mind of all these different kindes of creatures Creatures must have some example and coppy to look to but what was his pattern Who hath been his Counsellour to teach him Rom 11. 34. Who gave him the first Rudiments of Principles of that Art Surely none He had no pattern given him not the least Idea of any of these things furnished him but it is absolutely and solely his own wise contrivance 2. This purpose of God is most free and absolute there is no cause no reason why he hath thus disposed all things and not otherwise as he might have done but his own good will and pleasure If it be so in a matter of deepest concernment Rom. 9. 18 It must be so also in all other things we may find indeed many inferiour causes many peculiar reasons for such and such a way of administration many ends uses for which they serve for there is nothing that his Majesty hath appointed but it is for some use reason yet we must rise above all these and ascend into the Tower of his most high will and pleasure which is founded on a depth of wisdome and from thence we shall behold all the order administration and use of the creatures to depend and herein is a great difference between his Majesties purposes and ours you know there is still something presented under the notion of good and convenient that moves our will and enclines us for its own goodnesse to seek after it and so to fall upon the means to compasse it therefore the end which we propose to our selves hath its influence upon our purposes and pleasurs them so that from it the motion seems to proceed first and not so much from within but there is no created thing can thus determine his Majesty Himself his own glory is the great end which he loves for it self and for which he loves other things But among other things though there be many of them ordained one for anothers use yet his will and pleasure is the Original of that order He doth not find it but makes it you see all the creatures below are appointed for man as their immediate and next end for his use and service but was it man his goodness perfection which did move and encline his Majesty to this appointment No indeed but of his own good will he makes such things serve man that all of them together may be for his own glory 3. The Lords Decree is the first rise of all things that are or have been or are to come This is the first Original
think the Word is true and they never doubted of it But I beseech you consider how greatly you mistake a main matter of weighty concernment If you will search it as before the Lord you will find you have no other belief of these things than children use to have whom you teach to think or say any thing there is no other ground of your not questioning these truths of the Gospel but because you never consider on them and so they passe for current Do not deceive your selves with the heart man believes it is a heart-businesse a soul-matter no light and uselesse opinion or empty expression which you have learned from a child You say you believe in God the Maker of Heaven and Earth and so say children who doubt no more of it than ye and yet in sadnesse they do not retire within their own hearts to think what a one he is they do not remember him in the works of his hands there is no more remembrance of that true God than if no such thing were known So it is among you you would think we wronged you if we said ye believed not that God made the world yet certainly all men have not this faith whereby they understand truly in their heart the Power Wisdome and Goodnesse of God appearing in it that is the gift of God only given to them that shal be saved If I should say that you believe not the most common Principles of Religion you would think it hard yet there is no doubt of it that the most common truths are least believed and the reason is plain because men have learned them by tongue and there is none that question them therefore very few ever in sadnesse and in earnest consider of them You say that God made Heaven Earth but how often do you think on that God And how often do you think on him with admiration Do ye at all wonder at the glory of God when you gaze on his works Is not this volume alwayes observant before your eyes every thing shewing and declaring this glorious Maker yet who is it that taketh more notice of him than if he were not at all such is the generall stupidity of men that they never ponder digest these things in their heart till their soul receive the stamp of the glory greatnesse of the invisible God which shines most brightly in these things that are visible and be in some measure transformed in their minds and conformed to these glorious appearances of him which are engraven in great Characters in all that do at all appear There is another mistake peculiar to some especially the Lords people that they think faith is limited to some few particular and more unknown and hid truths and mysteries of the Gospell Ye think that it is only true believing to imbrace some special Gospell-truths which the multitude of people know nothing of as the tenor of the Covenant of Grace and of Works c. And for other common Principles of Gods making and ruling the World you think that a common thing to believe them But saith the Apostle By faith we understand that the worlds were made it is that same faith spoken of in the end of Chap. 10. by which the just shal live So then here is a point of saving faith to believe with the heart in God the Creator and Father Almighty to take a view of Gods Almighty Power and sufficient Goodnesse and infinite Wisdome shining in the Fabrick of the World that with delight and admiration at such a glorious Fountain-being to rise up to his Majesty by the degrees of his creatures this is the climing and aspiring nature of Faith You see how much those Saints in the Old Testament were in this and certainly they had more excellent and beseeming thoughts of God than we It should make Christians ashamed that both Heathens who had no other Book opened to them but that of Nature did read it more diligently than we And that the Saints of Old who had not such a plain testimony of God as we now have yet did learn more out of the Book of the Creature then we do both out of it and the Scriptures We look on all things with such a carelesse eye and do not observe what may be found of God in them I think verily there are many Christians and Ministers of the Gospel who do not ascend into those high and ravishing thoughts of God in his being and working as would become even meer Naturalists How little can they speak out of his Majesty or think as it becomes his transcendent glory There is little in Sermons or discourses that holds out any singular admiring thoughts of a Deity but in all these we are so common and carelesse as if he were an Idol It is not in vain that it is expressed thus By faith we know that the worlds were made for certainly the firm believing pondering of this one truth would be of great moment and use to a Christian in all his journey You may observe in what stead it is to the Saints in Scripture This raises up a soul to high thoughts and sutable conceptions of his glorious Name so conforms the worship of his Majesty unto his excllency it puts the stamp of Divinity upon it spiritualizes the thoughts and affections so as to put a true difference between the true God and the gods that made not the Heavens the Earth Alace the worship of many Christians speaks out no diviner or higher object than a creature it is so cold so formall and empty so vain wandring there is no more respect testified unto him than we would give to some eminent person You find in the Scripture how the strain of the Saints affections and devotion rises when they take up God in his absolute Supremacy above the creatures look on him as the alone fountain of all that is worth the name of perfection in them A soul in that consideration cannot chuse but assign unto him the most eminent seat in the heart gather those affections which are scattered after the creatures into one channell to pour them out on him who is all in all and hath all that which is lovely in the creatures in an eminent degree Therefore know what you are formed for to shew forth his praise to gather and take up from the creatures all the fruits of his praise and offer them up to his Majesty This was the end of man this is the end of a Christian you are made for this and you were redeemed for this to read upon the volumes of his works word and from thence extract songs of praise to his Majesty As this would be of great moment to the right worshipping of God and to the exercise of true holiness so it is most affectual to the establishing of a soul in the confidence of the promises of God When a soul by faith understands
â—…iseries that one fall hath brought one all mankind 〈◊〉 am sure by these bruises we might conjecture what 〈◊〉 strange fall it hath been Sin did interpose between God us and this darkned our souls killed them â—…e light of knowledge was put out and the life of hoâ—…nesse extinguished and now there remains nothing 〈◊〉 all that stately building but some ruines of comâ—…on principles of reason and honesty engraven on all â—…ens consciences which may shew unto us what the â—…ilding hath been we have fallen from holinesse and so from happynesse our soules are deformed defiled you see what an ill favoured thing it is to see a child wanting any members O if sin were visible how ugly would the shape of the soul be to us since it lost the very proportion and visage of it that is Gods Image Let us consider this Doctrine that we may know from whence we have fallen and into what a gulf of sin and misery we have fallen that the new news of Jesus Christ a Mediator and Redeemer of fallen man may be sweet unto us Thus it pleased the Lord to let his Image be marred quite spoiled in us for he had thus design to repair it and renew it better than of old and for this end he hath created Christ according to his image he hath stamped that image of holinesse upon his flesh to be a pattern and not only so but a pledge also of restoring such souls as flee unto him for refuge unto that primitive glory and excellency Know then that he hath made his Son like unto us that we might again be made like unto him he said let one of us be made man in the counsel of Redemption that so it might again be said let man be made like unto us in our image It is a second Creation must do it and O that you would look upon your hearts to enquire if it be framed in you certainly you must again be created into that Image if you belong to Christ To him be praise Glory Rom. â—…1 36. Of him through him and for him are all things c. Psal. 103. 19. His Kingdome is over all Matt. 10. 29. A Sparrow shal not fall without your Fathers will THere is nothing more commonly confessed in words than that the providence of God reaches in all the creatures and their actions But I believe there is no point ofReligion so superficially sleightâ—… considered by the most part of men The most part ponder none of these divine truths there is nothing above their senses which is the subject of their meditations and for the children of God I fear many do give such truths of God too common course entertainment in their minds through a conceit of the commonnesse of them I know not what we are taken up with in this age with some particular truths more remote from the knowledge of others in former times or some particular cases concerning our selves You will find the most part of Christians stretch not their thoughts beyond their own conditions or interests or some particular questions about Faith repentance c. And in the mean time the most weighty points of Religion which have been the subject of the meditation and admiration of Saints in all ages are wholly laid aside through a misapprehension of their commonnesse as if a man would despise the Sun the Air prefer some rare piece of stone or timber to them Certainly as in the disposall of the World the Lord hath in great wisdome goodness made the most needfull usefull things most common those without which man cannot live are alwayes obvious to us so that if any thing be more rare it is not necessary So in this Universe of Religion he in mercy wisdome hath so framed all that those points of truth belief which are most near the substance of Salvation necessary to us most fit to exercise us in true godlinesse these are every where to be found partly engraven on mens hearts partly set down most clearly often in Scripture that a believing soul can look no where but it must breath in that air of the Gospel look upon that common Sun of Righteousnesse God the Creator the healing Sun Christ the Redeemer shining every where in Scripture The general Providence of God the special Administration of Christ the Saviour these are common and these are essentiall to our happines therefore the meditation of Christians should run most upon them not alwayes about some particular questions or debates of the time It is a strange thing how people should be more affected with a discourse of the affairs of the time or on some inward thoghts of their own hearts than if one should speak of Gods Universall Kingdom over all men Nations that is accounted a generall and ordinary discourse even as if men would set at nought the Suns light because it shines to all every day Or would despise the water because it may be found every where Let the Sun be removed for some few dayes and O what would the world account of it beyond all your curious devices or rare enjoyments This is it which would increase to more true godlinesse if rightly believed than many other things ye are busied withall It s our general view of them makes them but general I spoke once upon this word Rom. 11. 36. but only in reference to the end of man which is Gods glory But the words do extend further we must now consider what further they hold forth The Apostle hath been speaking of the Lords unsearchable wayes and judgements towards men in the dispensation of grace and salvation how free and absolute he is in that And this he strengthens by the supream wisdome of God who did direct him Why dost thou O man take upon thee to direct him now For where was there any Counsellor when he alone contrived all the frame of this World and then by Soveraign highnesse and supremacy over the creatures disposed of them For he is debitor to none therefore none can quarrel him for giving or not giving for who was it that gave him first for which he should give a recompence Was there any could prevent with a gift Nay none could saith he for of him through him for him are all things And therefore he must prevent men For from whence should that gift of the creature which could oblidge him have its rise It must be of God if it be a creature and therefore he is in no mans common he must give it ere we have it to give him again The words are most comprehensive they comprehend all things that is very large There is nothing without this compasse they comprehend all the dependance of things Things depend upon that which made them that which preserves them and for which they are made All things depend on him as their producing cause
he furnished him abundantly beside You may perceive two reasons of it one is that the soveraign power and dominion of God over all men may be more eminently held forth and that visibly in such asymbol and sign He who put man in such a well furnished house and placed in such a plentifull and fruitfull garden reserves one tree thou shalt not eat thereof to let Adam see and know that he is the Soveraign owner of all things and that his dominion over the creatures and their service unto him was not so much for any naturall prerogative of man above them as out of divine bounty and indulgence because he had chosen a creature to himself to beautifie and make happy This was a standing visible testimony to bring man continually to remembrance of his Soveraignty that being thus far exalted above other creatures he might know himself to be under his Creator and that he was infinitely above him That he might remember his own homage and subjection to God when ever he looked upon his dominion over the creatures and truly in other naturall duties which an inward principle instinct drives unto the suitablenesse and conveniency oâ—… beauty of the thing doth often preponderate and might make man to observe them without so much reward of the will and pleasure of the most high but in this the Lord would have no other reason of obedience to appear but his own absolute will and pleasure to teach all men to consider in their actings rather the will of the Commander than the goodnesse or use of the thing commanded And then for this reason it was enjoyned to make a more exact tryall and to take a more ample proof of Adams obedience Oftentimes we do things commanded of God but upon what ground or motive Because our own interest lyes in them because there is an inward weight and pondus of affection pressing us to them The Lord commands the mutuall duties between Parents and Children between Man Wife between Friends duties of seâ—…-preservation and defence such like And many are very exact and diligent in performing these But from what principle its easie to discern not because they are commanded of God not so much as a thought of that for the most part but because of an inward and natural inclination of affection towards our selves and our relations which is like an instinct and impulse driving us to these duties And truly we may say it s the goodnesse and bounty of the Lord that hath conjoyned in most parts of commanded duties our own interest and advantage our own inclination and propension with his Authority or else the toyle and pain of them would over-ballance the weight of his Authority Now then is such duties as are already imprinted on mans heart and consonant to his own reason there cannot be a clear proof of obedience to Gods will the poor and naked nature of obedience doth not so clearly shine forth in the observation of these it is no great tryall of the creatures subjection of its will to his suppream will when there are so many reasons besides his will which may incline mans will unto it But here in a matter in it self pleasant to the senses unto which he had a natural inclination the Lord interpoles himself by a command of restraint to take full probation whether man would submit to his good pleasure meerely for it self or whether he would obey meerly because God commands And indeed in such like duties as have no commendation but from the will and authority of the Law-giver it will appear whether mans obedience be poor and simple obedience whether men love obedience for it self alone or for other reasons Therefore the Lord saith obedience is better than sacrifice and disobedience is rebellion Suppose in such things as can neither hurt us nor help us God put a restraint upon us though obedience may be of lesse worth than in other more substantial things yet disobedience in such easie matters is most heinous because it proclaims openly rebellion against God if it be light and easie it is more easie obeyed the more sin and wickednesse in disobeying therefore is Adams sin called disobedience in a signall manner Rom. 5. because by refusing such a small point of homage and subjection he did cast off Gods power and authority over him and would not acknowledge him for his Superiour This should teach us who believe the repairing that Image by Jesus Christ to study such a respect and reverence to Gods holy Will as to do all things without more asking Why it is so If we once know what it is there is no more question to be asked Of creatures we must enquire a quare after a quid a why after we know what their will is But Christians should have their wills so subdued unto Gods that though no profite nor advantage were to redound by obedience though it were in things repugnant and crosse to our inclination and humour yet we should serve and obey him as a testimony of our homage and subjection to him and till we learn this and be more abstracted from our own interests in the wayes of obedience even from the interests of peace and comfort liberty we do not obey him because he commands but for our own sakes It is the practise of Antinomians and contrary to true Godlinesse to look upon the Law of God as the creatures bondage as most of us do in our walking 〈◊〉 Christian in whom that image of God is renewed according to righteousnesse and holinesse should esteem subjection conformity to a Law to the will of God his only true liberty yea the very beauty of the soul never is a soul advanced in conformity to God till this be its delight not a burden or taske Gal. 3. 12. The Law is not of faith but the man that doth them shal live therein Gen. 2. 17. What day thou eatest thereof thou shalt die THe Lord made all things for himself to shew forth the glory of his Name man in a more eminent and speciall manner for the more eminent manifestations of himself therefore all his dealings towards men vvhether righteous or sinfull do declare the glory of God Particularly in reference to the present purpose he resolved to manifest two shining properties his Soveraignty and Goodnesse his Soveraignty is shewed in giving out a Law and Command to the creature his goodnesse is manifested in making a Covenant with his creature As here you see the termes of a Covenant a duty required a promise made and in case of failing a threatning conformed to the promise He might have requiâ—…ed obedience simply as the Lord Soveraign owner of the Being and operations of the creatures and that was enough of obligation to bind all flesh that the Creator is Law-giver that he who gives a being doth set bounds and limits to the exercise and use of that being But it pleased the
Lord in his infinite goodness love to add a promise and threatning to that Law Command so turnes it to the nature of a voluntary Covenant and agreement vvhereby he doth mitigate and sweeten his Authority and Power and condescends so low to man as to take on himself a greater obligation than he puts upon man Do this and thou shalt live He might then out of his absolutenesse power have required at the creatures hand any termes he pleased even the hardest could be imagined and yet no injustice in him he might have put Laws on men to restrain all their naturall liberty and in every thing to proclaim nothing but his own supremacy But O vvhat goodnesse and condescension is even in the very matter of the Law then in the manner of prescribing it vvith a promise In the matter so just equitable to convince all mens consciences yea even engraven on their hearts that he layes not many burdens on but vvhat mens consciences must lay on themselves that there is nothing in it all when summed up harder than this love God most of all thy neighbour as thy self which all men must proclaim to be due though it had not been required And but one precept added by his meer Will vvhich yet was so easie a thing as it was a wonder the Lord of all put no other conditions on the creature And then for the manner that it is propounded in Covenant-wise with a promise not to expect the creatures consent for it did not depend on his acception he being bound to accept any termes his Lord propounded but because the matter and all was so equitable the conditions so ample that if it had been propounded to any rational man he would have consented with an admiration at Gods goodnesse Indeed if we speak strictly there cannot be a proper Covenant between God and man there is such an infinite distance between such unequal parties our obedience and performance being absolutely in his power we cannot promise it as our own and it being but our duty we cannot crave or expect a reward in justice neither can he owe any thing to the creature yet it pleased his Majesty to propound it in these termes and to stoop so low unto mens capacities and as it were come off the throne of his Soveraignty both to repuire such duties of men and to promise unto them such a free reward and the reasons of this may be plain upon Gods part upon ours in such dealing he consulted his own glory mans good His own glory I say is manifested in it chiefly the glory of his goodnesse love that the most High comes down so low as to article with his own foot-stool that he changes his absolute right into a moderate and temperate Government and tempers his Lordly truly Monarchicall power by such a commixâ—…ure of gentlenesse goodnesse in requiring nothing but what man behoved to call reasonable and due and in promising so much as no creaâ—…ure could challenge any title of it When the Law was promulgate Do this Eat not of this Tree Adams conscience behoved to say Amen Lord all is due all the reason in the Word for it But when the promise is added the Trumpet sounds longer thou shalt live O more than reason more then is due must his conscience say It vvas reason that the most high Lord should use his foot-stool as his foot-stool set his servant in the place of a servant and so keep distance from him But how strange is it that he humbles himself to make friendship with man to assume him in a kind of familiarity equality And this Christ is not forgetfull of vvhen he restores men he puts them in all their former dignities I call you not servants but friends Next his wisdome doth appear in this that when he had made a reasonable creature he takes a way of dealing suitable to his Nature to bring forth willing and free obedience by the perswasion of such a reward and the terror of such a punishment He most wisely did inclose the will of man as it were one both sides with hedges of punishment and reward which might have been a sufficient defence or guard against all the irruptions of contrary perswasions that man might continue in obedience and that when he went to the right hand or left he might be kept in by the hope of such an ample promise the fear of such a dreadfull threatning But then the righteousnesse of God doth appear in this for there is nothing doth more illustrate the justice of the Judge then when the Malefactor hath before consented to such a punishment in case of transgression when the Law is confirmed by the consent and approbation of man now he has man subscribing already to his judgment and so all the world must stop their mouth and become guilty in case of transgression of such a righteous command after such warning But in the next place it s no lesse for mans good What a honour and dignity was put upon man when he was taken into friendship with God To be in covenant of friendship with a King O what a dignity is it accounted And some do account it a great priviledge to be in company and converse with some eminent and great person But may not man say vvith the Psalmist Lord what is man that thou art so mindfull of him or the Son of man that thou visitest him Psal. 8. Again what way more fit and sutable to stir up and constrain Adam unto a vvilling and constant obedience When he had the encouragement of such a gracious reward the determent of such a fearfull punishment Between these two banks might the silver streams of obedience have run for ever vvithout breaking over He was bound to all though nothing had been promised But then to have such a hope what spirits might it adde to him The Lord had been free upon mans obedience either to continue him his happy estate or to denude him of it or to annihilate him there was no obligation lying on him but now what confirmation might man have by looking upon the certain recompence of reward When God brings himself freely under an Obligation of a Promise and so ascertains it to his soul vvhich he could never have dreamed of gives him liberty to challenge him upon his faithfulnesse to perform it And then lastly there was no way so fit to commend God and sweeten him unto his soul as this Adam knew that his goodnesse could not extend to God that his righteousnesse could not help him nor his wickednesse hurt him and so could expect nothing from his exact obedience but now vvhen Gods goodnesse doth so overflow unto the creature and the Lord takes pleasure to communicate himself to make others happy though he had need of none O how must it ingage the heart of man to a delightfull remembrance and converse vvith