knowledge and omniscience p. 128. SERMON XI Joh. 4. 26. The true knowledge that God is and that he is to be worshipped goes together HOw inexcusable they are who profess to believe a Diety do not worship him p. 129 It is the souls honour and happiness to worship God p. 130 It 's all one not to worship God at all and not to worship him as he hath commanded p. 131 What will-worship and what true worship is p. 132 The most part of worship though commanded hath no truth in it p. 133 Truth in worship is opposed to Ceremony p. 134 Many place all their Religion in externalls p. 135 Men ought to be most taken up with that in Religion upon which God layes most weight and wherein he is most delighted p. 136 It compleats our worship when the thing commanded is performed according as it is commanded p. 137 What is the right manner in worshipping God p. 138 The best litle acquainted with spiritual worship p. 139 True worship must have the stamp of Gods spiritual nature engraven on it p. 140 External worship necessary under the Gospel p. 141 The soul and spirit must be the first mover and chief agent in spiritual worship p. 142 The greatest part of our Religion is bodily exercise ibid. What makes Religion burdensome and unpleasant to us p. 143 Formality in worship the greatest controversie against the land ibid. SERMON XII Deut. 6. 4. 1 Joh. 5. 7. Of the Unity of Gods essence and the Trinity of Persons GOdliness and Mystery p. 144 There is an unlawfull curiosity in men to know those things that are kept secret p. 145 We are to believe the mystery of the Trinity though we know not how it is p. 146 The light of reason may convince men that there is but one God p. 147 Why Christ is called the Word p. 148 149 Of the three Witnesses upon earth p. 150 SERMON XIII Deut. 6. 4. Joh. 5. 7. Of the Unity of the God-head and Trinity of Persons THe whole Word of God profitable ibid. The unsearchableness of this mystery of the Trinity ought to compose our hearts to a reverend apprehension of Gods divine Majesty p. 151 Since there is but one God we ought to have no other besides him p. 152 153 We have much and strong consolation both from the thing witnessed and from the Witnesses that bear testimony p. 154 155 Faiths victory is from the object of it the Lord God Almighty p. 156 Few consider that Jesus Christ the Saviour is the Eternall Son of God and the sad consequences thereof p. 157 We are ready so far to mis-conceive of God as if the Father and the holy Ghost were not so well minded to the Salvation of sinners as Jesus Christ. p. 158 The mystery of the Trinity affords us this plain instruction how me ought to worship God p. 159 SERMON XIV Eccles. 1. 11. Job 23. 13. Of the Decrees of God GODS absolute self-sufficient perfection admits of no accession of blessedness from the things which he hath made p. 160 The Eternal purpose and Decree of God it it most wise p. 161 It is most absolute and free having no cause without himself p 162 It is the first rise of all things past present to come p. 163 It reaches to every particular being and act so that nothing falls out by chance p. 164 165 The purpose of God is one and unchangeable p. 166 167 How we are to understand those Scriptures which speak of his repenting p. 168 169 Whatever God hath purposed from Eternity that he executes in time p. 170 Gods commands do not so much signifie what he intends to effectuate as what is our duty ibid. How comfortable it is for a Christian to consider that whatsoever falls out is according to an Eternall Counsel p. 171 The Counsel of God irresistible p. 172 The consideration of Gods Eternal Counsel should teach us that sweet Lesson of submission wherein we are so much wanting and so unwilling to learn p. 173 Want of submission makes a mans yoke heavy and his bands strong p. 174 From the absolute Dominion of God over all things we are to learn confidence in him in all things and for all things p. 175 176 Who are heirs of the promise p. 177 It is a well-spring and fountain of consolation to the people of God that he is in one mind p. 178 SERMON XV. Eph. 1. 11. Rom. 9. 22 23. Of Predestination PRedestination a Mystery not to be curiously or boldly enquired into p. 179 For the right up-taking of Predestination we must know that there is not a plurality of purposes in God but one intire purpose concerning all things p. 180 As also that it is not the creature or any thing in the creature which is first in his mind but himself and his own glory p. 181 How men miscarry in conceiving of the purposes of God while they subject the most High to the Rules of Carnall Reason where of the Arminian fore-knowledge and how it derogates both from the Soveraignty of God and the wisdome of God ib. p. 182 Some make that first in his intention which is last in execution p. 183 184 185 186 187 Gods saving the vessels of mercy by a Redeemer is not simply to manifest the glory of his goodness but of his gracious and mercifull goodness p. 188 189 190 SERMON XVI Rom. 9. 22. Eccles. 11. Of Predestination HOw to silence all the secret surmises and mutinies of the heart concerning Predestination p. 191 192 How great wickedness it is to enquire into a cause of his will ibid. Men speak wickedly for God in the matter of Predestination p. 193 194 195 The Objections of Carnall Reason against Predestination tending to accuse God and justifie men answered p. 196 197 198 199 SERMON XVII Heb. 11. 3. Of Creation GOD is the Creator of all things these things which he hath made prove him to be God p. 200 201 When this visible world was made p. 202 The wickedness of mens curiosity in enquiring what God was doing before he made the world why he was so long in applying himself to this work ibid. p. 203 The Lord in the beginning of the world declares more manifestly his Eternity his Self-sufficiency and his Liberty p. 204 205 God made all things very good to declare his goodness and wisdome p. 106 The course of nature is one continued wonder ibid. The power of God doth eminently appear in making all things of nothing and how easie it was for him to do so p. 207 Why the Lord took six dayes to perfect the work of Creation p. 208 SERMON XVIII Heb. 11. 3. Heb. 11. 4. Of Creation IT is not believed or laid to heart that God made the Heaven and the Earth p. 209 210 The faith of Gods making the world is of singular use to a Christian through his whole course p. 211 212 213 SERMON XIX Gen. 1. 26. 27. Of the Creation of Man
of his Will they are but imaginary dreams like fancies of a distracted person who imagining himself a King sits down on the Throne and gives out decrees and Ordinances May not He who sits in Heaven laugh at the foolishnesse madnesse of men who act in all things as if they had no dependance on him and go about their businesse as if it were not contrived already it is a ridiculous thing for men to order their businesse and settle their own conclusions without once minding one above them who hath not only a negative but an affirmative vote in all things It s true that God in his deep wisedom hath kept up his particular purposes secret that men may walk according to an appointed Rule and use all means for compassing their intended ends and therefore it is well said Prudens futuri temporis exitum Caliginosa nocte premit Deus But yet withall we should mind that of Iames If the Lord will go about all things even the most probable with submission to his will and pleasure And therefore when men go without their bounds either in fear of dangers or joy conceived in successes Ridetque si mortalis ultra fas trepidet c. Excesse of fear excesse of hope excesse of joy in these outward things is as it were ridiculous to him who hath all these things appointed with him To him be praise and glory Eph. 1. 11. In whom also we have obtained an inheritance being predestinated c. Rom. 9. 22 23. What if God willing to shew his Wrath and to make his power known c. IN the Creation of the World it pleased the Lord after all things were framed and disposed to make one creature to rule over all and to him he gave the most excellent nature and priviledges beyond the rest so that it may appear that he had made all things for man man immediately for his own glory As man was the chief of the works of his hands so wee may according to the Scriptures conceive that he was chiefly minded in the Counsels of his heart And that as in the execution of his purpose in creating the World man had the preheminence assigned unto him and all seemed subordinate unto him so in the Lords purposes concerning the world his purpose about man has the preheminence He indeed has resolved to declare the glory of his Name in this world Therefore the Heavens and Firmament are made Preachers of that Glory Psal. 19. 1 2. c. But in special manner his Majesties glorious Name is manifested in man and about man he hath set man as it were in the Center or midst of the Creation that all the Creatures might direct or bring in their praises unto him to be 〈◊〉 up in his and their name to the Lord their Maker by him as the common mouth of the World and the Lord hath chosen this creature above all the creatures so the more solemn glorious declaration of himself in his special properties therefore we should gather our thoughts in this businesse to hear from the Lord what his thoughts are towards us for certainly the right understanding of his everlasting Counsell touching the eternall state of Men is of singular vertue to conform us to the praise of his Name and establish us in faith and confidence Predestination is a mystery indeed into which we should not curiously boldly enquire beyond what is revealed for then a soul must needs lose it self in that depth of wisdome and perish in the search of unsearchableness And thus the word speaks in Scripture of this subject intimating unto us that it is rather to be admired than conceived that there ought to be some ignorance of these secrets which conjoyned with Faith and reverence is more learned than any curious knowledge But withall we must open our eyes upon so much light as God reveals of these secrets knowing that the light of the word is a saving refreshing light not confounding as is his inaccessible light of secret Glory As far as it pleases his Majesty to open his mouth let us not close our ears but open themalso to his instruction knowing that as he will withhold no necessary thing for our salvation so he will reveâ—… nothing but what is profitable This is the best bond of sobriety and humble wisdome to learn what he teacheth us but when he makes an end of teaching to desire no more learning Its humility to seek no more it is true wisdom to be content with no lesse There is much weaknesse in our conceiving of divine things we shape and form them in our mindes according to a mould of our own experience or invention and cannot conceive of them as they are in themselves If we should speak properly there are not counsels purposes in God but one entire counsel and resolution concerning all things which are in time by which he hath disposed all in their severall times seasons conditions and orders but because we have many thoughts about many things so we cannot well conceive of God but in likenesse to our selves And therefore the Scripture condescending to our weaknesse speaks so How many are thy precious thoghts towards me saith David and yet indeed there is but one thought of him and us all which one thought is of so much vertue that it is equivalent to an infinite number of thoughts concerning infinite objects The Lord hath from everlasting conceived one purpose of manifesting his own glory in such severall wayes this is the head-spring of all that befalls creatures men and Angels But because in the execution of this purpose there is a certain order and succession and variety therefore men do ordinarily fancy such or such a frame and order in the Lords mind purpose And as the Astronomers do cut and carve in their Imaginations Cycles Orbs Epicycles in the Heavens because of the various and different appearances motions of stars in them whereas it may be really there is but one Celestial body in which all these various lights and motions do appear So do men fancy unto themselves an order of the Lords decree according to the Phaenomena or appearances of his works in the world whereas it is one purpose and Decree which in its infinite compasse comprehends all these varieties and orders together This much we may-indeed lawfully conceive of his Decree that there is an exact correspondence suteableness between his Majesties purpose and execution that he is a wise Lord wonderful in counsel excellent in working having some great plot and design before his eyes which he intends to effect and which is as it were the great Light and Sun of this Firmament unto which by that same wonderfull Counsel all other things are subordinate And so in the working it shall appear exactly as his Counsel did delineate contrive it There is no man so empty or shallow but he hath some great design and purpose
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
meditation but for the most part it ought to be so And if souls were accustomed to meditation on God it would become their very nature altera natura pleasant and delightsome However if there be not alwayes an express intention of Gods glory yet there ought to be kept alwayes such a disposition and temper of spirit as it may be construed to proceed from the intention of Gods glory and then it remains in the seed and fruit if not in it self Now when we are speaking of the great end and purpose of our Creation we call to mind our lamentabel and tragicall Fall from that blessed station we were constitute into All men have sinned and come short of the glory of God Rom. 3. 23. His being in the world was for that glory and he is come short of that glory O strange short-comming short of all that he was ordained for What is he now meet for For what purpose is that chief of the works of God now The salt if it lose its saltness is meet for nothing for wherewithall shal it be seasoned Mark 9. 50. Even so when man is rendered unfit for his proper end he is meet for nothing but to be cast out and trod upon he is like a withered branch that must be cast into the fire Ioh. 15. 6. Some things if they fail in one use they are good for another but the best things are not so Corruptio optimi pessima As the Lord speaks to the house of Israel shal wood be taken off the vine tree for my work even so the inhabitants of Ierusalem Ezech. 15. 2 3 4 5. If it yeeld not Wine it 's good for nothing so if man do not glorifie God if he fall from that he is meet for nothing but to be cast into the fire of hell and burnt for ever he is for no use in the Creation but to the fuell to the fire of the Lords indignation But behold the goodnesse of the Lord and his kindnesse and love hath appeared towards men not by works of righteousness which we have done but according to his mercy he saved us through Iesus Christ Tit. 3. 4 5. Our Lord Jesus by whom all thing were created and for whom would not let this excellent workmanship perish so therefore he goes about the work of Redemption a second Creation more laborious and also more glorious than the first that so he might glorifie his Father and our Father Thus the breach is made up thus the unsavory salt is seasoned thus the withered branch is quickned again for that same fruit of praises and glorifying of God This is the end of his second Creation as it was of the first we are his workmanship created to good works in Christ Iesus Eph. 2. 10. This is the work of God to believe in him to set to our seal and to give our testimony to all his Attributes Ioh. 6. 29. and 3. 33. We are bought with a price and therefore we ought to glorifie him with our souls and bodies he made us with a word and that bound us but now he has made us again and paid a price for us and so we are twice bound not to be our own but his 1 Cor. 6. ult And so to glorifie him in our bodies and spirits I beseech you gather your spirits call them home about the businesse We once came short of our end Gods glory and our happinesse but know that it is attainable again we lost both but both are found in Christ Awake then and stir up your spirits else it shal be double condemnation when we have the offer of being restored to our former blessed condition to love our present misery better Once establish this point within your souls and therefore ask why came I hither To what purpose am I come into the world If you do not ask it what will you answer when he asks you at your appearance before his Tribunall I beseech you what will many of you say in that day when the Master returns and takes an account of your dispensation You are sent into the world only for this businesse to serve the Lord Now what will many of you answer If you speak the truth as then you must do it you cannot lie then you must say Lord I spent my time in serving my own lusts I was taken up with other businesses and had no leisure I was occupyed in my calling c. even as if an Embassadour of a King should return him his account of his negotiation I was busie at Cards and Dice I spent my mony and did wear my cloaths Though you think your plowing and borrowing and trafficking and reaping very necessary yet certainly these are but as trifles and toyes to the main businesse O what dreadfull account will souls make they come here for no purpose but to serve their bodies and senses to be slaves to all the creatures which were once put under mans feet Now man is under the feet of all and he has put himself so If you were of these creatures then you might be for them you seek them as if you were created for them and not they for you and you seek your selves as if you were of your selves and had not your descent of God Know my beloved that you were not made for that purpose nor yet redeemed either to serve your selves or other creatures but that other creatures might serve you and ye serve God Luk. 1. 74 75. And this is really the best way to serve our selves and to save our selves to serve God Self-seeking is self-destroying self-denying is soul-saving He that seeketh to save his life shal lose it and he that loseth his life shal find it and he that denies himself and follows me is my disciple Will ye once sit down in good earnest about this businesse It is lamentable to be yet to begin to learn to live when ye must die ye will be out of the world almost ere you bethink your self Why came I into the world Quidam tunc vivere incipiunt cum definendum est imò quidam ante vivere defiêrunt quam inciperent this is of all most lamentable many souls end their life before they begin to live For what is our life but a living death while we do not live to God and while we live not in relation to the great end of our life and being the glory of God It were better saith Christ that such had never been born You who are created again in Jesus Christ it most of all concerns you to ask Why am I made and why am I redeemed And to what purpose It is certainly that you may glorifie your heavenly Father Mat. 5. 16. Psal. 58. 13. And you shal glorifie him if you bring forth much fruit continue in his love Ioh. 15. 8. And this you are chosen and ordained unto ver 16. And therefore abide in him that you may bring forth fruit ver 4. And if you abide in him
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
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
are naked before him all their natures their circumstances all events all emergents known to him are they all his works from the beginning as perfectly as in the end And therefore he may come to a fixed resolution from all eternity and being resolved he can see no reason of change because there can nothing appear after which he did not perfectly discover from the beginning Therefore when ever ye read in the Scripture of the Lords repenting as Gen. 6. 7. and Ier. 16. 8. ye should remember that the Lord speaks in our tearms and like nurses with their children uses our own dialect to point out to us our great ignorance of his Majesty that cannot conceive more honourably of him nor more distinctly of our selves VVhen he changeth all things about him he is not changed for all these changes were at once in his mind but when he changeth his outward dispensation he is said to repent of what he is doing because we use not to change our manner of dealing without some conceived grief or repentance and change of mind VVhen a man goes to build a house he hath no mind but that it should continue so he has not the least thought of taking it down again but afterward it becomes ruinous and his estate enlarges then he takes a new resolution to cast it down to the ground and build a better This it is with man according as he varies his work he changes his mind But it is not so with God All these changes of his works all the successions of times the variation of dealings the alteration of dispensations in all ages were at once in his mind and all before him so that he never goes to build a house but hee hath in his own mind already determined all the changes it shall be subject to VVhen he sets up a Throne in a Nation it is in his mind within such a period to cast it down again when he lifts up men in success prosperity he doth not again change his mind when he throws them down for that was in his mind also so that there it no surprisal of him by any unexpectant emergment Poor man hath many cōsultations before he come to a conclusion But it is not thus with his Counsell of all these strange and new things which fall out in our dayes he hath one thought of them all from Eternity He is one mind none of all these things have put him off his eternall mind or put him to a new advisement about his great projects Not only doth he not change his mind but his mind and thought is one of all concerning all Our poor narrow and limited minds must part their thoughts among many bnsinesles one thought for this another for that and one after another but with him there is neither succession of Counsels and purposes nor yet plurality but as with one opening of his eye he beholds all things as they are so with one inclination or nod of his will he hath given a law and appointed all things If we can at one instant and one look see both light and colours and both the glasse and the shadow in it and with one motion of our wills move towards the end and the means O how much more may he with one simple undivided act of his good-wil pleasure pass a determination on all things in their times and orders and in his own infinite and his glorious being perceive them all with one look How much consolation might redound from this to believing souls Hath the Lord appointed you to suffer persecution and tribulation here Hath he carved out such a lot unto you in this life Then withall consider that his Majesty hath Eternal glory wrapt up in the same Counsel from which thy afflictions proceed Hath he made thy soul to melt before him Hath he convinced thee and made thee to flee unto the City for refuge and expect salvation from no other but himself Then know that Life Eternal is in the bosome of that same purpose which gave thee to believe this though the one be born before the other yet the Decree shal certainly bring forth the other And for such souls as upon this vain presumption of the infallibility of Gods purposes thinks it needlesse to give diligence in Religion know that it is one mind purpose that hath linked the end and the means together as a chain and therefore if thou expectest to be saved according to Election thou must according to the same Counsel make thy Calling home from sin to God sure Thirdly what thing soever he hath purposed he in due time applies to the performance of it and then the counsell of his wil becomes the work of his hands and there is an admirable harmony and exact agreement between these two All things come out of the womb of his eternall Decree by the work of his power even just fashioned and framed as their lineaments and draughts were proportioned in the decree nothing failing nothing wanting nothing exceeding there is nothing in the Idea of his mind but it is expressed in the works of his hands there is no raw-halfwishes in God Men have such imperfect desires I would have or do such a thing if it were not c. He wavers not thus in suspence but what he wills and desires he wills and desires indeed He intends it shal be and what he intends doubtlesse he will execute and bring to passe Therefore his will in due time applies Almighty Power to fulfill the desire of i◅ and Almighty Power being put to work by his Will it cannot but work all things according to the Counsell of his Will and whatsoever his soul desireth that he cannot but do even as he desires seeing he cannot do it If he will do it and can do it what hinders him to work and do Know then that his commands and precepts to you signifying what is your duty they do not so much signifie what he desires or intends to work or have done as his approbation of such a thing in it self to be your duty and therefore though he have revealed his Will concerning our duty though no obedience follow yet is not his intention frustrated or disappointed for his commands to you say not what is his Intention about it but what is that which he approves as good and a duty obliging men But whatsoever thing he purposes intends should be certainly he wil do it make it to be done If it be a work of his own power alone himself vvill do it alone If he require the concurrence of creatures to it as in all the works of Providence then he will effectually apply the creatures to his vvork and not wait in suspence on their determination If he have appointed such an end to be attained by such means if he have a work to do by such instruments then without all doubt he vvill apply the instruments when his time comes
which he chiefly aims at Shal we not then conceive that the Lord who instructs every man to this discretion teaches him Isa. 28. 26. Is himself wise in his Counsel and hath some grand project before him in all this Fabrick of the World and the upholding of it since it was made Certainly he hath and if you ask what it is the wise man will teach you in the general He made all things for himself even the wicked for the evil day Pro. 16. 4. Here then is his great design and purpose to glorifie himself to manifest his own Name to men Angels Now his Name comprehends Wisdome Goodnesse Power Mercy and justice the first three he declares in all the works of his hands all are well done wisely done the excellency of the work shews the wonderfull Counsellour the wise Contriver the goodnesse of any creature in its kind declares the inexhausted spring of a selfe-being from whom it proceeds the bringing all these out of nothing and upholding them is a glorious declaration of his power But yet in all the works of his hands there is nothing found to manifest his glorious mercy and justice upon which are the flower and garland of his Attributes and unto which wisedom and power seems to be subservient Therefore his Majesty in that one entire purpose of his own glory resolves to manifest his wrath and his mercy upon men and Angels subjects capable of it which two Attributes are as the Poles about which all the Wheels of Election and Reprobation turns as you see in that place Rom. 9. 22. 23. Let this then be established as the end of all his works as it is designed in his Counsell and nothing else It is not the Creature nor any thing in the Creature which is first in his mind but himself and therefore of him and for him are all things Here they have their rise thither they return even to the Ocean of Gods eternall glory from whence all did spring The right establishing of this will help us to conceive aright of his Counsell of Predestination It is a common cavil of carnall reason How can the Lord reject so many persons foreordain them to destruction It seems most contrary to his goodnesse and wisedom to have such an end of eternall Predestination before him in the creating so many thousands to make men for nothing but to damn them Here carnall reason which enmity to God triumphs But consider I say that this is not the Lord's end and chief design to destroy men even as it is not his Majesties first look or furthest reach to give unto others eternal life so it is not his prime intent to sink them in eternal death as if that were his pleasure delight no indeed neither is the creatures happinesse nor its misery that which first moves him or is most desired of him but himself only and he cannot move out of himself to any businesse but he must return it unto himself therefore the wise Preacher expresses it well He made all for himself even the wicked for the day of evil It was not his great end of creating wicked men to damn them or creating righteous men to save them but both are for a further and higher end for himself and his own Glory All seem to agree about this That the great end of all the Lords Counsels and decrees is his own glory to be manifested on Men Angels and that this must be first in his mind not that there is first or last with him but to speak after the manner of men if he had many thoughts as we have this would be his first thought and in this one purpose this end is chiefly aimed at and all other things are by the Lords counsel subordinate to this as means to compasse that But as concerning the order of these means and consequently of his Majesties purpose about them men by examining his Majesty according to the creatures Rules or according to sense bring him down far below his own infinite greatnesse Some conceive that that was first as it were in his mind which is first done looking upon the execution of his purpose in the works of his power they imagine that as he first created man righteous so this was his first thought concerning man to creat man for the glory of his goodnesse power without any particular determination as yet of his end and I conceive this is the thoght of the multitude of people they think God was disapointed in his work when they hear he created such a glorious creature that is now become so miserable they cannot believe that his Majesty had all this sin and misery determinated with him when he purposed to create him but look upon the emergement of mans Fall into sin and misery as a surprisal of his Majesty as if he had meant another thing in creating him so was upon this occasion of man's sinne driven to a new consultation about the helping of the businesse making the best out of it that might be Thus through wisdome the world knows not God They think God altogether like themselves and so liken him to the builder of an house who let nothing before him in doing so but to build it after that manner for his own ends but thē being surprised with the fall and ruine of it takes a new advisement and builds it up again upon another surer foundation but because they cannot say that God takes any new advisements in time but must confesse that all his Counsels are everlasting concerning all the works of his hands therefore they bring in fore-knowledge to smooth their irreligious conceit of God as if the Lord upon his purpose of creating man had foreseen what should befall him and so purposed to permit it to be so that out of it he might erect some glorious Fabrick of mercy and justice upon the ruines of man And that little or nothing may be left to the absolute Soveraign will of God to which the Scripture ascribes all things they must again imagine that upō his purpose of sending Christ to save sinners he is yet undetermined about the particular end of particular men but watches on the tower of fore-knowledge to espie what they will do whether men will believe in his Son or not whether they will persevere in faith or not and according to his observation of their doings so he applies his own will to carve out their reward or portion of life or death These are even the thoughts which are imbred in your breasts by nature that which the learned call Arminianism is nothing else but the carnal reason of mens hearts which is enmity to God it is that very Disputation which Paul in this Chapter exclaims against Who art thou O man that disputes But certainly all this contrivance is nothing beseeming the wisdome of Soveraignity of God but reflects upon both upon his wisdome that he should have