Unbelieving Husband whâ—ch he resolves Negatively verse 10. If the unbelieving will depart let him depart saith the Apostle verse 15 but a Believer may not depart which he perswadeth unto by divers Arguments The first is taken from the profit or good that the believer may doe by his continuance verse 16. for what knowest thou O Wife whether thou shalt save thine Husband The second is taken from the call of God unto that condition v. 17. But as the Lord hath distributed unto every man as the Lord hath called every man so let him walk and this is our duty for saies he so I ordain in all the Churches Why but suppose a man be called being a Servant is he to abide therein Yes saies the Apostle verse 20. Let every one abide in the same calling wherein he was called Art thou called being a servant care not for it but if thou maiest be made free use it rather for verse 22. He that is called in the Lord being a Servant is the Lords Freeman only saith he ye are bought with a price be not ye the Servants of men serving men only but the Lord in them And so Brethren let every man wherein he is called abide with God by calling so the Apostle doth understand that state and condition wherein God hath placed us We do ordinarily take the word calling for our civil imployment and outward occupation but the Apostle takes it here for our outward state and condition yet not excluding but including the other for there is no state or condition that we are called unto but some occupation imployment or calling is to be used therein and therefore in speaking to one of these I shall speak to both and so the Doctrine is this That it is the duty of every man to abide or walk with God in his calling take calling for your state or condition or take calling for your ordinary way of imployment the Doctrine is true that it is our duty to abide or walk with God in our calling It is commanded in the 17 verse As the Lord hath called every one so let him walk It is commanded again in the 20 verse Let every man abide in the same calling wherein he was called And it is commanded again in the 24 verse Brethren let every one c. Surely therefore there is some great concernment in this and the 20 verse he saith Let every man abide but in the 17 he saith as the Lord hath called every one so let him walk and saith the Text here let him abide with God Plainly then it is the duty of every man to walk or abide with God in his calling For the prosecuting of which Truth I shall labour to shew you First That it is a great mercy for a man to be placed in a good lawful and honest calling A good calling is a great mercy Secondly That a man being so placed is to abide therein Thirdly That it is our duty to walk with God in our calling Fourthly What a man should do that he may walk with God in his calling Fifthly I shall give you some motives and encouragements to provoke you to this work of walking with God in your callings First therefore I say A good calling is a great mercy it is a great mercy for a man to have an honest good and a lawful calling whether you take the word calling for the calling of condition or for the calling of employment it is a great mercy to be planted in an honest and a lawful calling For First This was the condition of Adam in the State of Innocency then the Lord set Adam for to Till the Ground he gave him an imployment in the State of Innocency and there was nothing given him in the State of Innocency but mercy whatever God called him to or put him upon before the Fall was mercy now in that state God put an employment upon him Imployment did not come in by the fall It is not a badge of that conquest that the Devil made upon us by the fall Therefore an honest calling is a great mercy For thereby 2ly A man is kept from idleness Idleness is the nurse of all wickedness our vacation is the Devils term Homines nihil agendo c. Homines nihil agendo mala discanâ—â—gere Sen. Ottum est vera hominis sepultura Sen. Men by doing nothing learn to do evil Idleness saith the Heathen is the burying of a living man Hic situs est when a great Senator of Rome would go live privately in his Country house that he might be more retired Seneca coming by said Hic situs est Here lyes such a man as you say over a Tomb Here lyes such a man and there lyes such a man so said he Hic sit us est Vacia here lies Va cia â—or Idleness is the burial of a living man but what more contrary to a man then to be buried alive Now the honest lawful employment or calling will keep ever from idleness Yea Thirdly thereby also a man shall be kept from busie bodiedness and too much medling the more â—dle a man is the more apt he is to be too busie and medling with others matters Mark therefore I pray how they go together in 2 Thes 3.11 We hear that â—here are some which walk among you disorderly workâ—ng not all being busie bodies working not at all and yet overworking being busie bodies how should â—is be cured Why saith he in the next verse Now â—hem that are such we command and exhort by our Lord Jesus Christ that with quietness they work and eat their own bread Either a man must eat his own bread or he will eat anothers if he eat anothers constantly that will be uncomfortable if he would eat his own bread then let him work if he do not work when he should he will be at work when he should not he will meddle with others matters and be a busie-body Now therefore I command and beseech you in the Lord saith the Apostle that every one work Thus shall a man be freed from busie-bodiedness Ye Fourthly A lawful honest calling both of condition and employment is Gods ground As no calling is the Devils ground so a good and honest calling is Gods ground As an unlawful Calling is the Devils ground so a lawful Calling is Gods ground Anâ— Look when a Man is out of his Calling and place hâ— may then say what do I here on the Devils ground And look when a man is in his place and calling theâ— he may say what dost thou here Satan tempting me This is none of thy ground this is Gods grounâ— to me And so it is indeed for there God will appeaâ— to men God did appear to the Shepherds bringing the news of Christs Birth But where diâ— he appear to them but in their calling They weâ—â— keeping Sheep and suddenly they heard a noise oâ— heavenly Angels He did appear to Peter and Andrew in their Callings to
duty to do that work with all our might which is in the power of our hand to do P. 136 Explication 1. What doth this Phrase import Whatsoever thy hand findeth to do do it P. 136. 1 It implyes Authority or Commission 2 An ability 3. Opportunity and occasion Quest 2. When may a man be said to do the work of God with all his might P. 138. 1. When he doth it with all his Soul in opposition to Heart-division 2. With all his understanding in opposition to unskilfulness 3. With all his affections in opposition to lukewarmness and remisness 4. With all his ability in opposition to all reserves 5. With diligence and industry in opposition to sloth and negligence Quest 3. Why must we do Gods work with all our might P. 140. 1. It is Gods will we should do so 2. It is a rational thing we should do so 3. It is a dangerous thing not to do it Cautions P. 155. 1. Though you must do Gods work with all your might yet your moderation must be known unto all men 2. Yet you must not look on the success of your work as the fruit of your hand but of Gods hand Application Quest How shall I be able to do the work which God hath put into my hand P. 147. 1. You must know what that work is 1 Look what that work is which is the work of the day 2 Which is the work of your Place Calling or Relation 3. Which is directly contrary to that sin in which You have notoriously lived 4. Which you are spared or raised up for eitheâ— from poverty or sickness 5. Which you have special ability and opportunitâ— to do above others 2. You must observe where your true strength lies 3. Take heed you do not think the way to Heaven iâ— easie 4. Let your Eye he much upon them who have donâ— Gods work fully 5. Converse much with the greatness of God 6. Be sure you lay in against reproches 7. Go to God to open your hand Motives 1. Whatever work is in the power of your hand to do that God will require at your hand P. 156. 2. You do not know how soon he may take your work out of your hands 3. The doing Gods work with all your might will be your comfort in the time of your death-bed-sickness 4. It will make you rejoyce with all your heart in the blessings you have in your hand 7 Sermon on Luke 23.46 Father into thy hands I commend my Spirit P. 161. Explication Into thy hands that is into thy charge care and tuition Quest Why Christ did at this time especially commend and resign himself and soul vnto God P. 162 1. Thereby he testified that he had not lost his confidence in God as a father 2. Thereby he did commend the Souls of all those he died for into the hands of God 3. Thereby he became an example unto us Doctrine It is a good thing for us to resign our Souls into the hands of God especially at the time of our death P. 163. 1 It is Gods due and our duty 2. It is a very profitable thing for us to do it 3. Else we must be responsable for them our selves Quest 1. What benefit shall we get thereby P. 166. 1. It is an inlet to many mercies 1. What greater blessing can there be in this World then to enjoy ones self under God 2. What greater blessing is there in this world or in the world to come then to enjoy God 3. It is a great mercy and blessing to have your Prayers granted 2. It is an in-let unto many graces and duties 1. It opens the sluices of Prayer 2. The more you trust to God in faith 3. Thereby you shall be contented with your condition whatever it be 4. Thereby you will rejoyce in God and mourn for sin at once 5. Thereby you 'l be able to answer your temptations 3 It is an inlet unto many comforts Quest How is this work to be done P. 171 1. Not slightly and overly but seriously solemnly 2. Not forcedly and lastly but freely and firstly 3 Not partially and by halves but fully totally 4 It must not be done conditionally but absolutely 5. Not passively and in a way of submission only but actively 6. Not deceitfully and feignedly but in all plainness and sincerity 7. Not sinfull but in well-doing Quest 3. When is this work to be done P. 175. 1. This Work is to be done daily 2. There are some special times and seasons which do call for this work 1. When a man doth convert and turn to God 2 VVhen called forth unto any great work service and imployment 3. VVhen in any great distress or affliction 4. VVhen a man doth joyn himself to the Lord and his people 5. VVhen a man hath sinned greatly and wandered from the Lord. 3. And most especially when we come to suffer and when we come to die Quest 4. How and by what means shall I give up my self and Soul to God P. 179. 1. Be sure that you do not give away your Soul from God to any thing else while you live 2. Be sure that you make God your friend while you live 3. Be sure that you get assurance that God is your friend and father 4. Be faithful in keeping that depositum God now betrusts you with 5. Vse your self to do it every day 6. Study the Sovereignty of God 7. Behold this example of Christ being before you ERRATA'S Page 31. l 15. read your p. 32. l. 23. r. warps p. 35. l. 30. r. would p. 37. l. 7. r. would p. 38. l. 29. r. therefore p. 44. l. 5. r. hear p. 63. l. 19 r. nature p. 71. l. 31. r. whence p. 76. l. 6. r. God p. 79. l. 30. r. is p. 125. l 8. r. thus p. 126 l. 18. r. Protestant p. 144. l. 31. r. those p. 157. l. 23. r. unknown OF MANS BLESSEDNESS OR THE BLESSED MAN Psal 4.6 Many there be that say Who will shew us any good Lord lift thou up the light of thy Countenance upon us IN this Psalm we are taught by Davids example how to carry and behave our selves in times of danger by David two things are done which are the parts of the Psalm First He Prays verse 1. Secondly He believes which appears by 1. His Exhortation to his Enemies v. 2 3 4 5 6. 2. The profession of his â—aith see the 7th v. to the end Which profession of his Faith is illustrated by an Argument drawn a dissimili v. 7. many say c. but Lord c. 3. By his own security in this time of trouble v. 8. Many there be that say that is not with the mouth onely but by the language of their lives and practices for even those that are Dumb do say Who will shew us any good Who will shew us or will make us to see or enjoy any good The words note an ardency of their desire Who will shew us
by their own present want For saith Aristotle if you look into your experience ye shall find that if a man be poor Aristot Ethic. l. 1. then he thinks it an happiness to be rich if a man be disgraced then he thinks it is his happiness to be vindicated if a man be sick then he thinks there is no greater happiness in the world then to have his health and so men measuring their happiness by their own present wants are mistaken therein 4. But ordinarily men are mistaken in the matter of their happiness because they do not hearken to and consider what is spoken to them about true happiness Famous is that story of Craesus among the Heathens he was a King of a great Country and tumbled in his Gold and Silver and Solon that Wiseman of Greece coming into his Country he desired to speak with him and when he saw him after Solon had seen and viewed all his wealth and glory he asked him Whom he thought to be the most happy man in the world Imagining that Solon would have said Craesus But Solon answered I think Tellus was the most happy man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide Herodotus â—â—b 1. Tellus saith he why Tellus because said Solon he having Governed the Common-wealth well and brought up his child honestly and religiously he dyed honourably Well then said Craesus but who dost thou think is the second happy man in the world I think said he those two Brothers that instead of Horses drew their Mother in a Chariot to the Temple Whereupon said Craesus what thinkest thou of me I think says he thou art a very rich man but a man may be happy though he be poor and a man may be unhappy though he be rich for he may lose all his riches before he dye and therefore ante obitum nemo I think none truly happy but he that lives well and dyes well whereupon that Wiseman Solon was dismissed the Court with neglect but afterward this Craesus making war against Cyrus he was overcome by Cyrus and being taken Captive he was laid upon a Pile of Wood to be burned to death then lying on the Pile of Wood he cryed out and said O Solon Solon Cyrus enquiring what he meant then he said this Solon was a Wiseman of Greece that told me that happiness did not consist in riches for they might all be lost and a rich man might dye miserable whose words said he I then neglected but now I find true and therefore now I cry out and say O Solon Solon And truely thus it is at this day Preachers call upon men and tell them that our happiness lyes not in these outward things and they doe not regard it But there is a time a coming when men will cry out and say O Solon Solon but for the present men will not hear and consider where their happiness lyes and therefore they are thus mistaken in the matter of their happiness But thus now you have heard that men are mistaken and how it comes to pass that they are so mistaken and so I have done with the Second General now the Third follows 3. General 3. Though men are generally mistaken in the matter of their happiness yet there are a generation of men who have found out this happiness and are truly blessed many say who will shew us any good but I say otherwise plainly then there are a generation of men that have found out this happiness and are truely blessed for those that the Scripture calls blessed are blessed indeed Now there are a generation of men whom the Scripture calls blessed and if you would know who these are I will instance to you in some particulars 1. The Scripture calls them blessed that have their sins pardoned Blessed is the man whose iniquity is forgiven and whose sin is covered Rom. 4. Secondly The Scripture calls them blessed whom the Lord doth teach the mysteries of his Kingdom Psal 94.12 Blessed is the man whom thou teachest out of thy Law Mat. 16.17 Blessed art thou Simon Bar-jona for flesh and blood hath not revealed it to thee but my father Thirdly the Scripture calls them blessed that wait on the Posts of wisdom and are made wise thereby Prov. 8.35 Blessed is the man that heareth me and waiteth daily at my gates watching at the Posts of my door Prov. 3.13 Happy is the man that findeth wisdom and getteth understanding so again v. 18 And happy is every one that retaineth her Fourthly The Scripture calls them blessed that are of a meek humble and a pure spirit Blessed are the poor in spirit Blessed are the pure in heart Blessed are the meek in spirit Mat. 5. Fifthly The Scripture calls them blessed that do walk in Gods ways and not in the ways of the world Psal 1. Blessed is the man that walketh not in the counsel of the ungodly nor standeth in the way of sinners nor sitteth in the seat of the scornful but his delight is in the law of the Lord and in his law doth meditate day and night So Psal 119.1 Blessed is the man that is undefiled in the way and so again Psal 112.1 Blessed is the man that feareth the Lord and delighteth greatly in his Commandments Sixthly The Scripture calls them blessed that suffer for Christ his way and truth and name Mat. 5. Blessed are ye when men persecute and revile you for my name-sake Seventhly The Scripture calls them blessed that consider the poor Saints and people of God who have bowels of love and compassions Psal 41. Blessed is the man that considereth the poor Eighthly The Scripture calls them blessed that know and doe the work of their place and office both to God and man John 13.17 I say unto you saith Christ the Servant is not greater then the Lord if ye know these things happy are ye if you do them Ninthly The Scripture calls them blessed that wait and prepare for the deliverance of the Churches and the coming of Christ behold I come as a Thief blessed is he that watcheth and keepeth his garments Rev. 16. Tenthly The Scripture calls them blessed that dye in the Lord and are found so doing when Christ comes blessed is that servant whom when the Lord comes he shall find so doing Mat. 24. And blessed are those that dye in the Lord. Rev. 14.13 Do you therefore ask who is this blessed man the man that is truly blessed the Scripture tells you in all these particulars so that doubtless there is a generation of men that have found this happiness and are truly blessed that is the third General now the fourth follows Fourth General Wherein the true blessedness or happiness doth consist Beatitudo formalis consistit in fruitione beatitudinis objectivae beatitudo autem objectva est Deus quia est bonum perfectum satiens appetitum the Text tells you in the light of Gods countenance and the shine of his face for look wherein God did command the Priests of
ask what this good company is I answer 1 That is not good company which the world calls good company nor he a good companion which the world calls a good companion If a man will drink and take off his Cups he is a good Fellow in the mouth of the World And if a man be a Jolly Frolick Merry man that can make you laugh with some pretty Tales and Jests he is a good companion but if he be a good natured man and will not be angry then he is a good companion indeed This is the worlds good company or good companion but I say That is not good company which the world call good company 2. Neither is that good company which a man 's own ingagements calls good company if a man be a good man and I have a mind to hate him then I 'le first maâ—e him wicked that there may be room for my hatred if a man be a wicked man and I have a mind to keep him company or love him then I 'le first make him good and say he is good that there may be room for my love and fellowship with him It was a custome amongst the Jews that the King should once in a year read over the chief part of Deuteronomy in the Audience of the people and as their stories tell us when Agrippa came to those words One from among thy Brethren thou shalt set King over thee thou maiest not set a stranger over thee which is not thy Brother Agrippa's eyes trickled down with tears in remembrance that he was not of the seed of the Jews Whereupon saith the story the people cryed out three times fear not Agrippa for thou art our Brother So that when men please they can for their own engagements make a man a Brother and a good companion but I say That is not good company which my own judgment and engagement calls good company But that is good company which the Saints generally call good company and that is good which the Scripture cals good company Such are all those that do fear the Lord and doe keep his Precepts for so saith David I am a companion of all those that fear thee and do keep thy Precepts Now a man is not said to keep company with others either good or bad because he doth occasionally fall into their society Possibly a good man may occasionally meet with or fall into the society of those that are wicked Yet he is not thereby said for to keep wicked company neither is this forbidden for saies the Apostle 1 Cor 5. I have written to you that you should not keep company with c. yet not altogether for then you should go out of the world And possibly a bad man may occasionally meet with good people and be in their companies yet he is not therefore said to keep good company 't is not this or that occasion that doth make a companion Neither is a companion properly one whom a man doth ordinarily deal with in a way of Trade and Commerce For the Christians in the Apostles time did ordinarily trade and Commerce with the Heathens yet did not keep company with them â—ut a companion properly is such an one as I do chuse to walk and converse with ordinarily in a way of Friendship so that company-keeping doth imply three things First it is matter of choice and therefore relations as such are not properly said to be our companions 2ly it implyes a constant walking and converse with another and so it is expressed Job 24 8. Prov. 13.20 And Thirdly this ordinary converse or walking with another must be in a way of friendship and upon this account He that Sampson used as his friend is called his Companion Judges 14.20 A companion therefore properly is such an one as I do chuse to walk and converse ordinarily with in a way of friendship The Apostle Paul expresses it by a word that signifies to mingle 1. Cor. 5.11 I have written to you that you keep not company with the world the word in the Original is that you mingle not with such There is a medling with the world and there is a mingling with the world It is not unlawful to meddle with the things of the world but it is unlawful to mingle ones heart with the things of the world so it is not unlawful to meddle with the persons of the world but to mingle with them is unlawful and look when I do chuse the men of the world for to walk and converse with ordinarily in a way of friendship then do I keep them company but if men be such as fear God and do keep his Precepts and I chuse out such to walk and converse ordinarily with then am I said for to keep them company And thus now you see what good company is And when a man may be said to keep bad or good company 2 General Well but then secondly why and upon what account will a good man keep good company Why it is his duty to doe it he cannot but do it and it is best for him to do it It is his duty For if it be his duty to avoid evil company then it is his duty to have good company Now for bad company you know what Solomon sais Prov. 1.10 If Sinners entice ye consent thou not to theâ— verse 15. Walk not thou in the way with them but refrain thy feet from their path and again chap. 4.14 Enter not into the Path of the wicked and goe not in the way of evil men avoid it pass not by it turn from it and pass away Was not God greatly displeased with Jehosaphat for his walking and fellowship with Ahab and his house Read I pray what is said 2 Chron. 19 2 And Jehu the son of Hanani the Seer went out to meet Jehosaphat and said to him Shouldest thou help the ungodly and love them that hate the Lord therefore is wrath upon thee from before the Lord. And ye know what is said in the 1 Psal Blessed is the man that walketh not in the Counsel of the ungodly that standeth not in the way of Sinners nor sitteth not in the seat of the scornful It may be you will say that you do not sit in the seat of the scornful though you be amongst them ordinarily but do you not stand in the way of sinners nor walk in their counsel If you be found either in their counsel or in their way or in their seat sitting standing or walking amongst them the blessing doth not belong to you If you be a Professor you ought not to be found in such company It is the duty of all those that fear to avoid evil company and as it is their duty to avoid evil company so it is their duty to frequent good company Cant. 1.5 If thou knowest not O thou fairest among women saith Christ to the Spouse Go thy way forth by the footsteps of the flock Cant. 1.8 And Solomon doth not only
the time past Now who is there in all the Congregation but may cry guilty guilty I am the man or woman that have been carnal under my Spiritual and Gospel-profession Why then go to God and humble your self before him in reference to the carnality of your Profession Secondly In case you have begun a Profession of Christ be sure that you look well to your beginnings and settings out 'T is possible that a carnal beginning may make a spiritual ending but ordinarily if men set out the wrong way at the first they go wrong all the day after And it is usual with men to be carnal at the entrance into their Profession Facite me c. said he Make me Bishop of Rome and I will be a Christian But dimidium facti He that hath well begun hath done half his work Be sure therefore that you look to your beginnings and first settings out for Godliness And in case Thirdly That you are a Professor of some standing Then make it your work and business to go over your work again and to refine your work Ye are now come to that mount where the Lord hath given you wine upon the lees well refined Ordinances refined and Gospel enjoyments refined And what do these call for but a refined Conversation And how should that be but by making it your work and business to refine all your duties True I have prayed many times but now I will go and refine all my prayers I have conversed with the Saints now I will go and refine my converses yea I will make it my work now to refine my works Fourthly Whether you be of long or late standing in Religion pray much for the pourings forth of the Spirit upon you Ye read in the Gospel that the Disciples were very carnal before Christs Death but after his Ascension then they were very spiritual Why because the Holy Ghost was then fallen down upon them Would ye be more spiritual and less carnal pray for the pourings out of the Holy Ghost upon your Souls And Fifthly Take heed of a selfish spirit especially in matters of Religion for a selfish spirit is a carnal spirit The more plainness of heart you have the more free you will be from designs and selfish carnalities Go therefore to the Lord and pray unto him for a plain and open spirit And Sixthly And in case you are to deal with any fleshly concernment there watch most A good man should be spiritual in carnal things But when we meddle with carnal things we are apt to be carnalized with them and therefore the more carnal the concernment is the more do you watch and pray lest you enter into this temptation Seventhly Be sure that you take heed of conversing with carnal and wicked company Evil words corrupt good manners saith the Apostle And what good words shall ye have with them With them ye shall meet with that which will prejudice you against what is good and those that are good Would ye therefore be freed from the Carnality of Profession Take heed how you come into carnal wicked company And in the 8th place Eighthly Call your self often to an account and examine your ways Whether they be spiritual or carnal Come O my Soul thou hast been in such a company but hast thou not been frothy vain passionate or carnal in it Thou hast been this day amongst those that are spiritual but hast not thou been carnal in the midst of them Come O my Soul thou hast been at such a work this day but hast thou not been selfish in it Hast not thou desired to be seen therein Hast not thou been carnal even in thy spirituals Thus daily call your selves to an account And Ninthly Consider but this one thing That the only way to lose a mercy is to be carnal in it If you be a Professor one that God loves the more carnal Engines you use to obtain a mercy the more like you are to lose it and in avoiding of misery the more carnal your Engines are to avoid it the more like it is for to come upon you If you be wicked and ungodly the Lord it may be will let you obtain your ends by your carnal Engines But if you be godly the more carnal Engines you use to obtain a mercy the more like you are to lose it Now therefore as you do desire to avoid misery and to obtain mercy Labour to be more spiritual Take heed of carnal Engines in all your designs Make it your work and business to be more spiritual Rest not upon your holy mount saying The Temple of the Lord the Temple of the Lord for it is carnal And take heed of divisions strifes and envyings For if these things be among us are we not carnal And this ma◠easily be for you see the Text and you remember the Doctrine Possibly great Professors may be very carnal Wherefore let us all make it our work and business to be more spiritual What our Work is And how to be done Eccles 9.10 Whatsoever thy hand findeth to do do it with thy might for there is no work c. SOme think that Solomon speaks these words in the person of an Epicure as if he should say Let us eat and drink for to morrow we shall dye But an Epicure doth not use to speak so religiously An Epicure doth not mind the acceptance of God But Solomon here saith v. 7. Eat and drink with joy for God accepteth thy works An Epicure doth not look upon this life and the days thereof as vanity Which Solomon here doth v. 9 An Epicure doth not look upon these outward things and blessings of this life as the gift of God Solomon here doth v. 9. But in this Scripture Solomon tells us That a man should chearfully take all the good that God doth put into his hand to have v. 7 8 9. And that he should industriously do all that work which God hath put into his hand for to do v. 10. Whatsoever thy hand findeth to do c. Where ye have an Injunction and the reason of that Injunction The Injunction in these words Whatsoever thy hand findeth to do or is in the power of thy hand to do as some Translations have it do it with thy might The Reason in these words For there is no work c. that is There is nothing in the Grave which you can turn your hand unto for the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes put for Work sometimes for Device sometimes for Knowledge and sometimes for Wisdom So that from these words you may observe thus much That it is our duty to do that work with all our might which is in the power of our hand to do For the clearing whereof we must first enquire what this phrase Whatsoever thy hand findeth to do or whatsoever is in the power of thine hand doth import Now if ye consult the Scripture it implies three things Authority Ability Opportunity First
It impâ—ies Authority or Commissiâ—n That which falleth within the compass of our Commission and Authority is In the power of our hand Upon this account Abraham said unto Sarah concerning her maid Hagar Gen. 16.6 Behold thy maid is in thine hand that is within the compass of thine authority Illud vere possumus quod jure possumus Though a man be able to do a work yet if it be not lawful or within the compass of his calling â—â—d commission it is not in the power of his h â—â— to do it Secondly As the words do imply Authority so they do imply an Ability For though a mâ—n have the power of Authority to do a work yet if he have not the power of Ability to do it it is not in the power of his hand to do it Knowest thou not said Laban to Jacob Gen. 31.29 that it is in the power of my hand to do thee hurt that is Knowest thou not that I have power and strength and ability for to do thee hurt But Thirdly As the words do imply an Ability so they do imply Opportunity and Occasion for though a man have both power of Authority and of Ability to do a work yet if he have not Opportunity to do it that work is not in the power of his hand to do 1 Sam. 10 7. And let it be when these signs are come unto thee that thou do as occasion shall serve In the Hebrew as your Margent tells you it is as thy hand shall find to do And if ye look into Scripture you shall find that a man is said to do that work which he doth occasion though that work be done by another See Acts 1.18 It 's said of Judas That he purchased a field with the reward of iniquity In Mat. 27.3 5. He brought the thirty pieces of silver to the Priests and threw them down in the Temple and departed If he threw them down in the Temple and left them with the Priests how did he purchase the field Yes says the interlineary Gloss Possidit quia possideri fecit He purchased it because he did that work which did administer the occasion of this purchase Look therefore when a work is within the compass of our commission and which we have ability and opportunity to do then it is truly said to be in the power of our hand and that is the work which our hand finds to do So that whatever work that is which God doth betrust us with if we have ability and opportunity to do it that we are to do with all our might Quest 2. Well but then secondly When may a man be said to do this work of God with his might or with all his might I answer it imports five things First He that will do the work of God with all his might must do it with all his soul in opposition unto heart-division As in the New Testament there is mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double-minded man So in the Old Testament ye read of a divided heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An heart and an heart And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heart is sometimes put for the affections and sometimes for the conscience Yea the Hebrew hath no other proper word for conscience but the word heart Therefore says the Apostle If thy heart condemn thee that is if thy conscience condemn thee that 's an Hebraisme Now the heart of the affection may run one way and the heart of the conscience may go another way The heart of Herods conscience went with John Baptist but the heart of his affection went with the Dancing damsel The heart of a Drunkards conscience is to leave his Drunkenness but the heart of his affections is to his drunken company But where a man doth the work of the Lord with all his might he doth it with all his soul in opposition unto Heart-division 2. And secondly As he must do it with all his soul in opposition unto heart-division so he must do the work of the Lord with all his understanding in opposition unto unskilfulness For sâ—ys Solomon It is the property of a fool not to know the way to the city Eccles 10. The labour of the foolish wearieth every one of them because he knows not how to go to the city That is saith Luther He wearieth out himself in difficult things and questions when he doth not know that which is ordinary and necessary for him to know he knows not the way to the city But as for the Wiseman saith he His heart is at his right hand ver 2 A wisemans heart is at his right hand That is he doth his work with dexterity in opposition unto all unskilfulness 3. And thirdly As he doth Godâ— work with dexterity in opposition to all unskilfulness so he doth it with all his affections in opposition unto Lukewarmness and Remisness For as the Philosopher observes All remisness doth arise from the mixture of some contrary Now where there is a mixture of the contrary a man cannot do his work with all his might But Fourthly As he must do Gods work with all his affection in opposition unto Luke-warmness so he must do it with all his ability in opposition to all Reserves Ananias and Sapphira did not do Gods work with all their might Why because they had their Reserves But Moses did Gods work with all his might when he brought the people out of Egypt Why because he left not an hoof behind him he had no Reserves So now when a man will not leave an hoof behind him but doth Gods work without all reserves then he doth it with all his might Yet Fifthly As he must do it with all his ability in opposition unto all Reserves so he must do it with his diligence and industry in opposition unto sloth and negligence For he that is slothful in his business is brother to the scatterer saith Solomon Do you therefore ask when a man may be said to do Gods work with all his might I answer it implies these five things He must do it with all his soul in opposition to all division of heâ—rt With all his dexterity in opposition unto all unskilfulness With all his affections in opposition unto all luke-warmness and remisness With all his ability in opposition unto all reserves And with all his industry and diligence in opposition unto all sloth and negligence Well but then thirdly Why and upon what account or reason must we do Gods work with all our might I answer 1. It is Gods will we should do so it is his Commandment Deut. 4.5 6. Thou shalt love the Lord thy God with all thine heart with all thy soul and with all thy might Here are three All 's All thy soul all thy heart and all thy might And lest you should think that there may be some abatement in New Testament-times ye shall find that when Christ cites those words in Luke 10.27 he addes a fourth All. Thou shalt
love the Lord thy God with all thy heart with all thy soul with all thy strength and with all thy mind Here are four Alls. There is no abatement then in our Gospel times Now if this be the mind and will of God is not this reason enough for us I have read of one Bishop in the Primitive Times whose name was Quodvulteus that is Quod vult Deus What God will And indeed methinks that this should be the name of every Christian Quodvulteus What-God-will We all profess our selves the Children of Abraham He went blindfold into Gods Commandments and subscribed to a Blanck Now we have Commandment for this both in the Old and New Testament It is Scriptural Secondly As is is Scriptural so it is a rational thing that we should do Gods work with all our might For is it not a reasonable thing that we should give God his due his own 1. Now all our might is Gods due Non est devotionis says Prosper It is not matter of devotion to give all unto God within a little sed fraudis est it 's matter of fraud to keep a little from God 2. And is it not a reasonable thing for us to love God who hath loved us and given himself for us and to us Who is the proper Object of our love and altogether lovely Who only gives the affection of love and the thing loved and who only can recompense your love with love again Now it is the only measure of true Love to know no measure Non amat qui non zelat 3. And is it not a reasonable thing that we should do Gods work as fully as our own Now if you have any business to do in the world you will turn every stone you will do it with all your might Have you not sinn'd with all your might and shall your sins be crying sins and your prayers whispering prayers Will you run when the world calls and wil you creep when God calls You will not bear it that a man speak to you when you speak to another and will you bear it that the world should speak to you while you speak to God But Fourthly Is it not a reasonable thing that we should do that work with all our might which is our only work and the work which we came into the world for Now we did not come inâ—o the world to get riches or credit We hâ—ve nothing here to do but to serve the Lord all other things are subordinate to that And if you look into Scriptuâ—e you shall find that the Lord only stands upon this work Thou shalt worship the â—ord and him onely shalt thou serve onely let your conversation be as becometh c. Here doth the onely stand Yea says Solomon this is the whole of man Eccles 12.13 Fear God and keep his commandments for this is the whole of man The word duty is not in the Original But fear God and keep his commandments for this is the whole of man Now is it not rational that we should give God his due That we should love God That we should do his work as fully as our own That we should do that work with all our might which is our onely work Surely therefore it 's very rational that we should do Gods work with all our might Yet Thirdly As it is rational that we should do thus so it is a dangerous thing not to do it For cursed is every one that doth the work of the Lord negligently Sloth and the Curse grow together upon one stalk The Jewish Rabbins do observe that there is a threefold Amen that is not right which say they is followed with a threefold answerable punishment There is Amen amputatum Amen acceleratum and Amen Pupillare or Orban Amen Amputatum Amen when a man doth cut short his duty and say Amen unto half duty Amen acceleratum Is when he doth huddle over his duty and say Amen to an hastened duty Amen Pupillare As when a man doth perform his duty without understanding heart and doth say Amen to he knows not what Now say they If a man shall cut short his duty God shall cut short his comforts If a man shall hasten and huddle over his duty God will hasten and not prolong his days And if a man shall perform his duty without heart and understanding then his Children shall be Orphans as his duty was without heart and knowledge so his Children shall be without Parents Thus they express the punishment of doing Gods work negligently but ye know what the Prophet Malachy saith Cursed is every one that hath in his Flock a Male and offers a corrupt thing to God as if he should say Cursed is that man or woman who hath Masculine affections for the world and Female affections for the work of God O now if it be the will and mind of God that we should do his work with all our might a rational thing to do so And a dangerous thing not to do it Then surely it is our duty and matter of great concernment to do the work that God hath given us to do with all our might Why But will some say this seems contrary to Scripture Reason and our own Judgment to Scripture for the Scripture saith Vse the world as if you used it not To Reason for the Magistrate is to do Justice and if he do it with all his might there will be summum jus and summum jus is summa injuria and to our own Judgment for according to our own principles we are able to do nothing but according to this Text and Doctrine there is something in the power of our hand to do How can this therefore agree either with Scripture Reason or our own Judgment and Principles Yes very well for doth the Scripture say that we are to use the world as if we used it not and doth it say here whatever is in the power of thine hand to do do it withall thy might Then put these together and what is the result but this That we should use all our skill and might to use the world as if we used it not And as for the reâ—son about the Magistrate though the Magistrate is to do justice yet he is to shew mercy also if he have righteousness in the one hand he is to have mercy in the other I will sing of mercy and judgment saith David Seneca tells us that many punishments are as much disparagement to the Magistrate as many Funerals are to the Physician Ye know that Moses was the first Magistrate that Israel had and did not he doe justice yes yet he was the meekest man upon earth Why so but to shew that the dispensations of justice will grow very well upon the disposition of meekness And as for our own principles and Judgment who doth not say and say true That every man hath power to do more then he doth and what if I should say with some That God will
condemn no man for that sin which he hath not a power to avoid The Heathens ye know are judged by the law of nature but though they are not able to keep the whole law of nature yet they are able to avoid these sins against nature for which they are condemned so under the Gospel though a man be not able to convert and turn unto God and to keep the whole law of the Gospel yet he may be able to avoid the sins against the Gospel as positive unbelief and resistance for which he shall be condemned thus some But I need not say thus neither shall I need to enter into this debate here for whoever liveth under the Gospel is either Godly or ungodly if he be ungodly he hath power to do more then he doth and if he be Godly his will is freed for whom the son makes free he is free indeed though his will be not libera free yet his will is liberata freed as Austin speaks So that thus now you see there is nothing in this truth that is contrary to Scripture Reason or our own Principles yet give me leave to bound it with two Cautions 1. Though you must do Gods work withall your might yet your moderation must be known unto all men Some will not let Gods work pass through their hands but they will have some tole for their own interest Joshua did not so he conquered the land of Canaan and when he came to divide it what a little Thong did he cut out of that Leather for himself and Family Some will not do Gods work but they will carry it on with their own passion It 's said of Scanderbeg that great Souldier that when he spake sometimes of Christ he would be so earnest that the bloud would spirt out of his lips But as Gods grace has no need of our sin so his work hath no need of our passions Though therefore you do the work of the Lord with all your might yet you are to manage it with mildness and sweetness therein also your moderation is to be known to all 2. Though you do the work of your hand with all your might yet you must not look upon the success of your work as the fruit of your hand but of Gods hand when Israel went out against Amaleck Moses lift up his hands and Israel prevailed then Joshua built an Altar and called it Jehova-nissi for says the Text Exod. 17.15 The Lord hath sworn that he will have war with Amaleck but ver 16. in the Hebrew as the Margent tells It is the hand on the Throne of the Lord and why says Glassius is it said the hand on the throne of the Lord but to shew that this victory was not from Moses hand though it was a praying hand but from Gods hand Luther tells us of Staupitius that when he came to his Government he said I will govern according to Law But when he saw that his Government did not succeed then he said I will govern according to the customs of the place When he saw that succeeded not then said he I will govern by the Scripture When he saw that succeeded not well then said he I will do what I can according to Scripture and Law and leave the success unto God and then his Government prospered And you see how it is with a Child a Father bids him do this or that which he knows the child cannot do therefore he secretly puts his own hand to the work and he praises his child and the child thinks that his hand did it So here God bids us do his work with all our might we do so have success in the work and we think the success is the fruit of our hand whereas in truth it is the fruit of our fathers hand Mark therefore what follows in the next words to the Text in this verse saith Solomon Whatever thou findest in thy hand to do do it with all thy might but in the next words says I returned and saw that the Race is not to the swift nor the Battel to the strong Why doth he add these words immediately but to shew thus much that though we do Gods work withall our might yet we must not look upon the success as the fruit of our own hand And thus now this Doctrine is cleared proved vindicated and cautioned and so I come to the Application Application Now by way of Application methinks this Doctrine looks wishly upon all the Congregation for what man or woman is there amongst you whom God hath not betrusted with some work or other 'T is true indeed that he who had but one Talent wrapped it up in the Napkin Those are most apt to be idle that have least yet every one hath some Talent or other some work or other that every one hath in the power of his hand Now therefore in the Name of the Lord I say unto you all Whatever thine hand findeth to do do it with all thy might Quest But how shall I be able to do the work which God hath put into my hand with all my might Ans First you must know what that work is which is in the power of your hand else you cannot turn your hand to do it withall your might Now First Look what that work is which is opus diei The work of the day which can neither be done in Heaven nor Hell that is now in the power of your hand to do There is some work which we may do in this life that can neither be done in Heaven nor Hell Preaching and Hearing the word cannot be done in Heaven nor Hell Repentance cannot be done in Heaven nor Hell Patience under affliction cannot be done in Heaven nor Hell Contributing to or helping the poor cannot be done in Heaven nor Hell Now look what that work is that can neither be done in Heaven or Hell that is the work of your present day and is in the power of your hand to do 2. Look whâ—â— that work is which is the work of your place calling or relâ—tion that is the work which is in the power of your hand to do As suppose you be a agistrate it is the work of the Christian Magistrate to safeguard and defend Religion Be wise now therefore O ye Princes and Nobles kiss the Son Psal 2.1 It is the work of the Magistrate to preserve the publick peace for he is the head of the community and therefore must look to the welfare of the body It is the work of the Magistrate to dispense justice and righteousness so as to encourage the good and be a terror to evil doers Rom. 13. It is the work of the Magistrate to assist the Minister By the hand of Moses and Aaron God led his people of old not by the hand of Moses alone nor by the hand of Aaron alone but by the hand of Moses and Aaron It is the work of the Magistrate to see that the poor be
relieved and provided for Psal 72. Or suppose you be a Minister it is the work of the Minister to walk before the people as the Dux gregis before the rest of the Flock in all holy life and godly conversation Conversation is continual preaching it is the work of the Minister to study the Scriptures much for he hath more help that way then others it is the work of the Minister to preach the word plainly powerfully and continually both for conviction conversion and edification it is the work of the Minister to separate between the precious and the vile in Church Administrations it is the work of the Minister to bind up the broken hearted to comfort the afflicted to visit and pray over the sick Is any one sick let hiâ— call for the Elders of the Church James 5.15 Or suppose you be the Governour of a Family Father or Master or you be Governed a child or servant It is the work of the Governour to bring up his children or servants in the Nurture and Education of the Lord. It is the work of Inferiours to be obedient to their Parents or Master It is the work of children and those that are young to learn some Trade Calling that they may live like men and women another day and do good to others it is the work of those that are young to stock and store themselves with principles of Religion Luther a great Doctor in the Church professed that he was yet Catechismi Discipulus And what is the reason saith Calvin that men fall into errors when they are men but because they did not learn the Principles of Religion when they were young Or suppose you be one of this Town or of these Congregations It is your work to pray for them that are over you in the Lord. It is your work to attend on the means of Grace to receive the Gospel and to improve your Gospel opportunities Have you forgotten O ye people of Yarmouth how far ye would run and go formerly for a dishful of water and now a Spring and fountain of Grace is opened amongst you will ye not improve it if a Mine of Gold or Silver be opened in a Country will they not dig it out Now through grace there is a Mine of Gospel Treasures opened amongst you and will ye not dig for it as for hidden Treasure This is your work for look what that work is which is the work of your calling place and relation that is the work that is in the power of your hand to do Thirdly Look what that work is which is directly contrary to that sin wherein you have notoriously lived or been guilty of that is the work which God calls you to and is in the power of your hand I have read of a young man that was much given to scorning jeering and despising of his Mother but after it pleased God to work savingly upon his heart when ever he saw his Mother come into the room he would fall down upon his knees I commend not his discretion But if ye look into the New Testament ye shall meet with three great Converts Zacheus the Jaylor and Paul and what did they do but that work which was directly contrary to the sin which they were notoriously guilty of and given to Zacheus had been an oppressor but being converted Behold Lord said he the half of my goods I give to the poor and if I have wronged any man I restore four-fold The Jaylor whipped the â—postles and put them into the Stocks in the inner Prison but when converted then he brought them into his house washed their stripes and set meat before them Paul was notorious for blaspheming and persecuted the Church but when converted then he preached the Gospel which before he persecuted So that look what that work is which is directly contrary to your notorious sin that is the work that God calls you to and which your hand should find to do Fourthly Look what that work is which you are spared or raised up for either from poverty or sickness that is the work which is in the power of your hand now to do There is a great Controversie at this day How Gods Predetermination and the Liberty of mans Will can consist or stand together The reconcilement whereof was committed to Francis de Arriva which he shunning fell into a great sickness so dangerous that the Physicians gave him over for a dead man but all of a sudden in a days time he revived and was so well that the Physicians could not believe that he was well but be recovering thought that he was spared on purpose to undertake that work of Reconcilement Which thereupon he did and hath said as much in it as any other And you know what Mordecai said to Esther Who knows but God raised thee up on purpose c. Look therefore what that work is which your former poverty or sickness points at and for which you are thus raised up that is the work that is in the power of your hand to do Yea Fifthly Look what that work is that you have special ability and opportunity to do above others that is the work that is in the power of your hand to do As suppose you have a great Estate in the world and have no Children It is your work to relieve and help the poor Therefore says Solomon Prov. 3.27 Thou shalt not withhold goods from the owners thereof when it is in the power of thine hand to do it Would ye therefore know what that work is which is in the power of your hand I answer in these five things Look what that work is which is the work of your present day which cannot be done in Heaven nor Hell What work that is that is the work of your place or relation What work that is that is directly opposite to your notorious sin What that work is which you are spared and raised up for And what work that is which you have an ability and opportunity to do above others That and all these are the works which are in the power of your hand to do But secondly If you would do Gods work with all your might Then you must observe where your true strength lyes and apply your self thereunto Now your strength lyes in Christ the Lord our Righteousness and our strength Under Christ your strength lyes in your call to your work Go in this thy might said the Lord to Gideon when he gave him a call Under Christ your strength lyes in the promise for Lex jubet Gratia juvat The Law commands and the Promise helps Under Christ your strength lyes in your comfort He works faintly that doth work uncomfortably The joy of the Lord is our strength It 's true in this sense and under Christ your strength lyes in dependance upon God for strength Our strength is to sit still That is to depend and wait on God for his strength Herein lyes your true strength
Would you therefore do Gods work with all your might then away to your true strength And thirdly If you would do Gods work with all your might then take heed that you do not think the way to Heaven is easie nor that any thing is small that lyes between God and you Difficultas acuit conatum Difficulty sharpens diligence But if a man thinks a thing is easie he will not put his full strength and might to the work Greg. de Valentia tells of a Merchant that professed he would be a Papist and no Protestant For said he If I be a Papist my work is short and easie 't is but Believe as the Church believes But if I be a Lutheran then I must learn Catechisms and search the Scriptures but I have no time for that therefore I will be a Papist for that way is easie But we know that the way to Heaven is up hill Nulla virtus sine lapide Straight is the gate and narrow is the way that leads to life And the more ye see these difficulties of your Salvation the more you will put your whole strength to it and will work with all your might Yet fourthly If you would do Gods work with all your might Then let your eye be much upon them that have done Gods work fully in their day If you be a Magistrate think on Moses If a Minister think on Paul If a private person think on Caleb It 's recorded of Luther That he did ordinarily spend three hours every day in Prayer he Preached much Read Lectures and Wrote nine or ten great Volumes in Folio It 's recorded of Calvin That he Preached yearly Two hundred and eighty Sermons and Read One hundred and eighty Lectures every Lecture being the length of a Sermon Once in a Week he met with the Elders of the Church Much in private Duty and wrote Letters to all the Churches So that the Care of all the Churches lay upon him and he wrote twelve great Volumes in Folio Ye have seen the three Volumes of Mr. Perkins in Folio all which he wrote with his Left-hand for his Right-hand was naturally lame His Motto was Hoc age As if he had said What thou dost do with thy might Dr. Sibbs his Emblem was a Candle burning with these words over it Perlucendo pereo By giving light to others I consume my self And ye have heard of that good old man Mr. Dod who went up and down doing good and Preaching all the day long When his friends observed that he was spent and desired him to spare himself his usual Saying was Hear this one thing more it may be I shall never speak to you again And so he went on and continued till he was Eighty six and so died in his full strength of Goodness Now when I consider these Men I confess before you all that I am ashamed And if men would but seriously consider these and such like Examples of men that have done much for God in their day They would certainly be provoked to do Gods work with all their might Yet fifthly If you would do Gods work with all your might Then converse much with the greatness of God Who can stand in the Beams of the Sun and not shine with the beams thereof Much less shall you stand in the beams of Gods Attributes and not shine therewith The sight of Gods greatness will grandire greaten your hearts and spirits and make them do much and great things for God Therefore converse much with the greatness of God But In the sixth place Be sure that you lay in against reproches For when you ride apace the Dogs will bark and the dust will be raised If you go easily you raise no dust neither will the dogs bark So if you will go a slow pace to Heaven you shall not be reviled or reproched by the world But if you will put on with all your might then you shall be reproched Therefore if you will do Gods work with all your might you must be well laid in against all reproches because it is the work of your hand In the seventh place If you would do it with all your might Then you must go to God to open your hand And when he shall open your hand and breath upon your soul be sure that you improve all those gales For Job tells us That he sealeth up the hand of every man that all men may know his work Sometimes he seals up the hand of the Sea-men that they cannot sayl Sometimes he sealeth up the hand of the Husbandmen that they cannot sowe nor reap Sometimes he sealeth up the hand of the Merchant and Tradesman that he cannot vend his commodity Sometimes the hand of the Preacher that he cannot preach Sometimes the hand of the Christian that he cannot pray And why doth he thus seal up the hand of every man but that all may know his work Would ye therefore do the work of your hand with all youâ— might then go to God to open and unseal your hand and if he breath upon your heart then be sure that you improve these gales This is the seventh Direction Do ye therefore now ask What shall I do that I may do the work of God with all my might Then remember these Seven Things First You must know what that work is which is in the power of your hand Secondly You must observe where your true strength lyes and apply your self thereto Thirdly You must not think the way to Heaven easie or any thing small that is between God and you Fourthly You must eye them much who have served God fully in their day Fifthly You must converse much with the greatness of God Sixthly You must be well laid-in against all reproches And then seventhly You must go to God to open and unseal your hand improving all his gales Now give me leave to lay some three or four Motives before you that may perswade hereunto and I shall wind up all First The first Motive is this Look whatever work that is which is in the power of your hand to do that God will require at your hand If you be a Magistrate and it be your work to preserve peace to suppress the multitude of Ale-houses and prophanation of the Lords-day Then God will require this at your hand If you be a Minister and it be your work to Preach the Gospel in season and out of season Then God will require this work at your hand If you be a Parent and it be your work to bring up your Children in the nurture and education of the Lord. If you be a Child or young person and it be your work to stock your self with Principles of Religion Then God will require these works at your hands And if you be one of this Town and of this Congregation and it be your work to receive the Gospel and to improve your day of grace Then God will require this work at your hand Remember the
blessing can there be in this world then to enj y ones self under God to enjoy ones self and to be free from all things Paul counted it a blessing to have the comforts of this world and to be under the power of none but to stand free from all Now there is no such way in the world to stand free from all things as to resign up our selves souls and wills unto God Haec est vera libertas servire Deo True liberty doth consist in perfect subjection to God Who more free then Christ yet who more subject to the will of God then Christ Not my will but thy will be done no such way to enjoy ones self as to give up our selves unto God Doth not the Begger enjoy her self most in giving up her self to a Prince for marriage Secondly Yea what greater blessing is there in the world or in the world to come then to enjoy God Now if you do resign and give up your self unto God you shall enjoy God for God will give down himself unto you 'T is observed That God the Father never gave down that great dispensation of the Spirit unto Christ till Christ had thus resigned up his spirit unto the father Look what we do give up to God that God will give down to us in a better edition yea he will not only give our selves to our selves if we resign our selves unto him but if you resign and give up your self unto him he will give down himself unto you if you resign up your spirit unto him he will give down his Spirit unto you Thus this Soul-resignation is an In-let to this mercy Yet thirdly You will all say It is a great mercy and blessing to have your prayers and desires granted Then read â—hat the Psalmist saith Psal 37.4 Delight thy self also in the Lord and he shall give thee the desires of thine heart Commit thy way to the Lord trust also in him and he will bring it to pass Dost thou say I pray and use endeavours yet the thing prayed for endeavoured after doth not come to pass Why Then commit thy way to the Lord resign up thy way unto God and he will bring it to pass I remember a notable story that Thaulerus hâ—th This Thaulerus lived in the beginning of the German Reformation a little before Luther whom Luther seems to prize above all Authors Da mihi istum insignem Theologum Thaulerum said he Give me that eminent Author Thaulerus Now this Thaulerus tells us of a certain Wâ—man that as much given to Prayer and had sâ— great credit in Heaven that she did but ask and had from the hands of God Insomuch said he that divers came to her to pray for them according to their necessities who 〈◊〉 she promised to pray for yet sometimes did forget to pray for them Yet says Thaulerus The things which her friends did desire were given to them and coming to her to thank her for her prayers Nay truly said she I am ashamed and blush before you for if you have received the mercy it is no thanks to me for I forgot you And thereupon going unto God in prayer she begged this of God That he would please to tell her the reason why the mercies desired were given though she did not pray for them Whereupon she received this answer from God says Thaulerus Hear O my daughter Audi filia mea ex quo dio tuam mihi resignasti volunta tem ego vâ—c ssim dedi tibi meam Thau erus From the day that thou didst resign thy will up to me I did give my will to thee And the truth is there is no such way to obtain what â—e would as to resign up our wills unto God Thus this Soul or Self-Resignation is an In-let unto many mercies Secondly As it is an In-let unto many blessings So it is an In-let unto many graces and duties What grace or duty will ye instance in Will ye instance in Prayer First It opens the Sluices of Prayer and as one speaks well though you pray ne're so long or loud yet if you do not resign up your Soul and Will unto God your prayer is but non-sense and a contradiction in re Secondly Or will ye instance in Faith Faith is a trusting unto God Now the more you betrust God with your self the more you trust to God And what greater betrustment then the Resignation of ones Soul unto God Thirdly Thereby you shall be contented with your condition whatever it be with the best contentment For there is a twofold contentment One that arises from the fullness of your enjoyment Another that arises from the apprehension of the wise carving hand of God This last is best and the most refined Now if you can but truly resign your self and Will unto God you will be thus contented Fourthly Thereby also you will rejoyce in God and mourn for sin at once Some mourn for sin and neglect joy in God Some joy in God and neglect grief for sin But if I can truly resign my self unto God I shall grieve for sin and rejoyce in God together Yea fifthly Thereby also you will be able to answer unto your Temptations especially that great Temptation that lies so hard upon some You are now in a good condition but suppose it were so and so with you What would you do then Why if ye have resigned your self unto God you 'l be able to say I do not know what may befall me but I am sure nothing shall come amiss for I have resigned my self and my Will unto God Thus this holy Resignation is ye see an In-let to many g aces and duties Thirdly As it is an In-let unto many graces So it is an In-let also unto many comforts yea indeed unto all our comforts For what comfort can a man have in himself or condition till he hath truly resigned and given up himself and Soul and Will unto God but being done ye may freely go about your business If a man have a Suit in Law and have left his Cause in the hand of an able careful friend and Lawyer he is quiet Much more may we be quiet when we have left and lodged our Case and Way and Soul with God Commit thy works unto the Lord and thy thoughts shall be established Prov. 16.3 Not thy business and works but thy thoughts shall be then at rest Do not all things rest in their Center And is not God our Center The more indifferently that a mans heart is carried out towards changes the more quiet and sedate is his spirit Now when a man hath resigned himself up to God then he will be more indifferent unto all conditions The private Souldier doth march indifferently this way or that way at the command of his Leader Why Because he hath resigned up himself to the wisdom of his Commander The Sheep is indifferently led into this Pasture or the other Why Because resigned up to the will of
the Shepherd So if our Souls be truly resigned up to God we sha l be indifferently carried to this or that Pasture for we are the sheep of Christ I remember a notable speech that Luther had to Melancthon Melancthon being much troubled about the affairs of the Churches and the low estate of the same Luther wrote a Letter to him and in that Letter he hath this expression Thou art much troubled and afflicted O Melancthon et Philip is to be admonished and desired to leave governing the world Sed monendus est Philippus ut dâ—sinat gubernare mundum As if he had said Philip thou undertakest to govern the world therefore thou art thus dejected Do but leave the Cause to God and let him govern and thou wilt be quiet and not troubled The only way therefore to be quiet within is to resign and give up all unto God This Self or Soul-resignation is an In-let unto many mercies an In let unto many graces an In-let unto many comforts Surely therefore it is a good and an excellent thing to resign and give up our selves unto God Quest VVell but then how is this work to be done that we may truly resign and give up our selves our souls and our wills unto God Answ 1. It is not to be done sleightly and overly but seriously and solemnly It is an ordinary thing with men to say The will of the Lord be done Gods will be done and the like But it is one thing for a man to be indifferent in a business saying The will of the Lord be done and another thing for a man to give up himself and will effectually unto God It is one thing for a man to do this in a sleighty and general way saying The will of the Lord be done and another thing to make a distinct and clear Resignation of his will to the will of God in particular things Look into Scripture and ye shall find that wherever this work was done truly it was done solemnly and seriously Secondly As this work is not to be done sleightly and overly So neither is it to be done forcedly and lastly but freely and firstly The first thing I do I must commit my self and cause and will unto God If a City or Town be besieged it yields and resigns at the last because it can hold out no longer But this Resignation is a forced work the Resignation of our selves and wills unto God is not such VVhen Pharaoh could stand out no longer then he resigned up the Israelites And so when men can hold out no longer then they say Well it is the will of God that this thing should be wherefore now the will of the Lord be done VVhen they can do no other Then they resign up the thing and themselves unto God But this true Resignation is done freely and firstly not forcedly and at last Thirdly As it is not to be done lastly and forcedly So it is not to be done partially and by halfs but fully and totally I am thine saith David to God Oh save me Ps 119.94 When a man comes to God for mercy he pleads not for part but all He doth not say O save my body and not my soul but Oh save me Nor doth he say Oh save my soul and not my body But I am thine Oh save me When a man desires pardon of sin he desires not the pardon of some but of all When God gives himself unto us he gives himself wholly This Resignation of our selves unto God is a great Sacrifice a great Offering and it must be of all an Holocaust God cannot will not take less then all He that resigns himself unto God with a reservation of a part doth like Ananias and Sapphira He pretends the whole and gives but part and so he doth lyeâ—â—nto God Fourthly As this Resignation must not be done partially and by halfs So it must not be done conditionally but absolutely When you have taken a Servant and you bid him do this or that it may be he 'l say to you It was none of my bargain I bargained with you for to be yo r Steward but not to be your Groom in your Stable Or I bargained with you to be your Clerk but not to be your Scullian this or that work which you set me about is not according to my conditions And so when a City besieged doth resign it doth resign upon Articles But when a Soul doth truly resign it self unto God Then no Articles no Conditions Lord what wilt thou have me to do says Paul Oh any thing Lord any thing I will return to my Fathers house and let him make me his hired servant Do but receive me Lord and I 'le not article with thee it 's a Resignation without Articles The Covenant of Grace whereby God doth give himself to us is absolute and not conditional So is that Covenant whereby we do resign and give up our selves unto him Abraham subscribed to a blanck so must all the Children of Abraham do Fifthly As this Resignation is not to be done conditionally So it is not to be done passively and in a way of submission onely but actively It 's one thing for a man to submit unto Gods will and another thing to resign up himself and will to the will of God A man is properly said to submit when he quietly yields unto what is done A man is said to resign up himself and will unto God when he doth quietly yield over his affections to the thing done as best because God wills it For example I meet a Thief on the way and he takes my Purse I submit because I cannot help my self but I do not resign up my will to his will I resign up my money into his hand but not my will unto his will nor my affections and judgment to the thing done judging that good which is done But when a man doth truly resign up himself unto God he resigns up his thoughts and judgment to the wisdom of God It is not a bare submission unto what is done Sixthly As this Resignation is not to be done passively So it is not to be done deceitfully and feignedly but in all pâ—ainness and sincerity We read of the enemies of the Lord that they shall submit feignedly unto him so Psal 18.44 Strangers shall submit themselves to me The margent hath it They shall yield feigned obedience But the Hebrew is They shall lye unto me So Psal 66.3 Through the greatness of thy power thine enemies shall submit themselves to thee Margent Shall yield feigned obedience Hebrew Shall lye unto thee There is a feigned obedience a feigned yielding a lying â—esignation and submission unto God â—er 42. The people of the Jews come to Jeremiah to go unto God for them and they say ver 5. The Lord be a true and faithful witness between us if we do not even according to all things for the which the Lord thy God shall send thee to us whether
it be good or whether it be evil c Wherefore Jeremiah did intreat the Lord for them but they would not do what they said Whereupon said Jeremiah ver 20. Ye dissembled in your hearts when ye said We will do according to all that the Lord our God shall say So that there is a lying submission whereby men in affliction and distress do feignedly submit and resign themselves up to God Possibly a man may hear that the onely way to have his will is to resign up his will unto God Now that he may have his will he will resign it up unto God This is but to serve himself of God But where this work is truly done it is done with the greatest plainness of heart and the most sincerity Seventhly As this work is not to be done feignedly So it is not to be done sinfully but in well-doing Some say The will of the Lord be done and they say they do resign and give up themselves unto God But if ye look into 1 Pet. 4.19 he will tell you That this work is to be performed in well-doing Let him commit his soul to God in well-doing as unto a faithful Creatour And thus ye see how this work is to be done rightly It is to be done Solemnly and not sleightly Freely and firstly not forcedly and lastly Wholly and totally and not partially and by halves Absolutely and not conditionally upon Articles Actively and not in a way of submission onely With much plainness and sincerity And in well-doing Quest Well but when is this work to be done Answ It is to be done daily Once done and yet ever doing But there are some times wherein this work is to be done especially but most especially at our death First I say this work is to be done daily Sometimes a man is to resign up his will unto God in reference to his Health Sometimes in reference to his outward Estate â—ometimes in reference to his Relations Sometimes in reference to his spiritual Condition But as the Psalmist speaks Trust in the Lord at all times So I say we are to resign up selves and Souls and Will to God at all times Yet secondly There are some special times and seasons which do call for this work I 'le name Five First When a man doth convert and turn unto God Then he is in a special manner to resign and give up himself unto God What wilt thou have me do said Paul at his first Conversion The Priests that offered Sacrifices unto God were first offered themselves After Conversion we do daily offer our Sacrifices to God At the first therefore we are to offer up our selves unto him Secondly When a man is called forth unto any great work or service or employment especially if it be beyond his own strength and power Then he is to resign and give up himself unto God So Moses did So David did So all the Worthies of God have ever done when they have been called out to any great employments Thirdâ—y When a man is in any great danger distress and affliction Then he is to resign and give up himself and will unto God If the Lord have any pleasure in me says David he will bring me back again yet if not his will be done So Joab when he saw that enemies were round about him Let us fight says he for the cities of our God c. and the will of the Lord be done Fourthly â—hen a man doth joyn himself unto the Lord and his people Then he is especially to resign and give up himself unto God So the Churches of Macedonia did for says Paul 2 Cor. 8.5 And this they did not as we hoped but first gave their own selves to the Lord and unto us by the will of God Fifthly When a man hath sinned greatly and wandred from the Lord and from his holy Profession and doth return again unto God Then he is in a special manner to resign and give up himself unto God The same thing is to be done in our renewed as in our first Conversion And if ye look into 2 Chron. 30. ye shall find that when all Israel had gone astray Hezekiah exhorting them to return unto the Lord he saith v. 8. Now be ye not stiff-necked as your fathers were but yield your selves unto the Lord Margent Give you your hand unto God When we have stollen any thing from God it is our duty to restore it Have we therefore in our first Conversion given our selves unto God and afterward by our sins taken them away agâ—in whenever we do return unto God then it is our duty to restore and so to resign up our selves unto him And thus now ye see what those special times and seasons are which call for this work at our hands The times of Conversion câ—lls for it The time of special Employment calls for it The time of great danger calls for it The time of joyning to the Lord and his people calls for it And the times of our returns unto God after wandrings calls for it But Thirdly Though we are to resign our selves unto God in such times as these are specially Yet most especially we are to do it when we come to suffer for then God is ready to receive us Exod. 19.4 Then men are ready to destroy us Psal 10.14 The poor committeth himself to thee When we come to dye For then did Christ do it especially Then the Soul is to return unto him that gave it It doth not dye or sleep with the body in the grave but it returns unto him that gave it This day shalt thou be with me in Paradise saith Christ And the Apostle tells us That Paradise is the third heavens and the place of Glory 2 Cor. 12. Paul saith I desire to be dissolved and to be with Christ which is best of all How can a man be said to be with Christ presently upon his death if the soul dyes and sleeps with the body Yea says he I am in a strait in respect to you I desire to live in respect of my self I desire to dye But if the soul sleeps and dyes with the body why should not he desire to live in regard of himself When the man dyes then the soul and spirit returneth to him that gave it When a man therefore dyes it is fit to resign and give up his soul unto God Secondly When a man dyes then if his soul goes to Heaven it is to pass through the Enemies Countrey for Satan is the Prince of the air The Air is full of Devils the soul therefore hath need of a good Convoy to pass through this Enemies Countrey And how should a man get this Convoy but by resigning and giving up his soul into the hands of God Thirdly When a man dyes Then he launches forth into the Ocean of Eternity And as God is the disposer of our times for the present so of our Eternity also Fit it is that we should acknowledge his