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
their nakednesse and filthinesse which is in it self as menstruous and unclean as any thing It is now the very propension and naturall inclination of our hearts to stand upright in our selves Faith bowes a souls back and take on Christs righteousnesse but presumption lifts up a soul upon its own bottom How can ye believe that seek honour one of another The engagement of the soul to its own credit or estimation the engagement of self-love and self-honour do lift up a soul that it cannot submit to Gods righteousnesse to righteousnesse in another And therefore many do dream and think that they have eternall life who shal awake in the end and find that it was but a dream or night-fancy Now from all this I would enforce this duty upon your consciences to search the Scriptures if you think to have eternall life search them if you would know Christ whom to know is eternal life then again search them for these are they that testifie of him Searching imports diligence much diligence it s a serious work it s not a common seeking of an easie and common thing but it s a search and scrutiny for some hidden thing or some special thing It s not bare reading of the Scriptures that will answer this duty except it be diligent and daily reading and it s not that alone except the Spirit within meditate on them and by meditation accomplish a diligent search There is some hidden secret that you must search for that is inclosed within the covering of words and sentences there is a mystery of wisdome that you must apply your hearts to search out Eccles. 7. 5. Jesus Christ is the Treasure that is hid in this field O precious treasure of eternall life Now then souls search into the fields of the Scriptures Pro. 2. 4. for him as for hid treasure It is not only truth you must seek and buy and not sell it but it is life you would search Here is an object that may not only take up your understandings but satisfie your hearts Think not you have found all when you have found the truth there and learned it no except you have found life there you have found nothing you have missed the treasure If you would profite by the Scriptures you must bring both your understandings your affections to them and depart not till they both return full If you bring your understanding to seek the truth you may find truth but not truly you may find it but you are not found of it you may lead truth captive and unclose it in a prison of your mind and encompasse it about with a guard of corrupt affections that it shal have no issue no out going to the rest of your soul and wayes and no influence on them you may know the truth but you are not known of it and brought in captivity to the obedience of it The Treasure that is hide in the Scriptures are Jesus Christ whose intire and perfect Name is Way Truth and Life He is a living truth and true Life Therefore Christ is the adaequat object of the soul commensurable to all its faculties He has Truth in him to satisfie the mind and he has Life and Goodness in him to satiate the heart therefore if thou wouldst find Jesus Christ bring thy whole soul to seek him as Paul expresseth it He is true and faithfull and worthy of all acceptation then bring thy judgement to find the light of truth and thy affections to imbrace the life of goodnesse that is in him Now as much as ye find of him so much have ye profited in the Scriptures If you find commands there that you cannot obey search again and you may find strength under that command digg a little deeper you shal find Jesus the end of an impossible command when you have found him you have found life and strength to obey you have found a prepitiation and sacrifice for trantgressing not obeying If you find curses in it search again you shal find Jesus Christ under that made a curse for us you shal find him the end of the curse for righteousnesse to every one that believes When you know all the Letter of the Scripture yet you must search into the Spirit of it that it may be imprinted into your spirits all you know does you no good but as it s received in love unlesse your souls become a living Epistle the Word without be written on the heart you have found nothing As for you that cannot read the Scriptures if it be possible take that pains to learn to read them O if you knew what they contain whom they bear witnesse of you would have little quietnesse till you could read at least his love-epistle to sinners And if you cannot learn be not discouraged but if your desires within be servent your endeavours to hear it read by others will be more earnest But it is not so much the reading of much of it that profiteth as the pondering of these things in our hearts and digesting them by frequent meditation till they become the food of the Soul This was Davids way and by this he grew to the stature of a tall well-bodied Christian. Eph. 2. 20. And builded upon the foundation of the Apostles c. BElievers are the Temple of the living God in which he dwels and walks 2 Cor. 6. 16. Every one of them is a little Sanctuary and Temple to His Majesty Sanctifie the Lord of Hosts in your hearts though he be the high lofty one that inhabits eternity yet he is pleased to come down to this poor Cottage of a creatures heart and dwell in it Is not this as great a humbling and condescending for the Father to come down off his Throne of Glory to the poor base foot-stool of the creatures soul as for the Son to come down in the state of a servant and become in the form of sinfull flesh But then he is a Temple and Sanctuary to them and he shal be to you a Sanctuary Isa. 8. A place of refuge a secret hiding-place Now as every one is a little separated retired Temple so they all conjoyned make up one Temple one visible body in which he dwels Therefore Paul calls them living stones built up into a spiritual house to God 1 Pet. 2. 5 All these little Temples make up one house Temple fitly joyned together in which God shews manifest signs of his presence and working unto this the Apostle in this place alludes The Communion Union of Christians with God is of such a nature that all the relations and points of conjunction in the creatures are taken to resemble it hold it out to us We are Citizens saith he Domesticks houshold men so dwel in his house and then we are his House beside Now ye know there are two principal things in a House the Foundation and the Corner-stone the one supports the building the
mercy make thee not fear and tremble before him and do not separate thee from thy sins if remission of sins be not the strongest perswasion to thy soul of the removing of sin certaiuly thou dost in vain presume upon his mercy Now consider what influence all this glorious Proclamation had on Moses it stirs up in him reverence and affection reverence to such a glorious Majesty great desire to have him amongst them and to be more one with him If thy soul rightly discover God it cannot but abase thee he made bade haste to bow down and worship O Gods Majesty is a surprising and astonishing thing it would bow thy soul in the dust if it were represented to thee labour to keep the right and intire representation of God in thy sight his whole Name Strong Mercifull Iust Great and Holy I say keep both in thy view for half representations are dangerous either to beget presumption and security when thou looks on mercy alone or despair when thou looks on Justice and power alone Let thy soul consider all joyntly that it may receive amixed impression of all this is the holy composition and temper of a Believer Rejoice with trembling love with fear let all thy discoveries of him aime at more union communion with him who is â—…ch a self-sufficient al-sufficient and eternal Beeing Joh. 4. 24. God is a Spirit and they who worship him must worship him in spirit and in truth WE have here something of the Nature of God pointed out to us somthing of our duty towards him God is a spirit that is his Nature and man must worship him that is his duty that in spirit in truth that is the right manner of the duty if these three were right pondered till they sink in to the bottome of our spirits they would make us indeed Christians not in the Letter but in the Spirit That is presupposed to all Christian worship walking to know what God is it s indeed the Primo cognitum of Christianity the first Principle of true Religion the very root out of which springs grows up walking sutably with worshipping answerably of a known God I fear much of our Religion be like the Athenians They builded an Altar to an unknown God and like the Samaritanes Who worshipped they know not what Such a Worship I know not what it is when the God worshipped is not known The two parents of true Religion are the knowledge of God and of our selves this indeed is the beginning of the fear of God which the wise Preacher cals the beginning of wisdom And these two as they beget true Religion so they cannot truly be one without the other It is not many notions and speculations about the Divine nature it is not high strained conceptions of God that comprises the true knowledg of him many think they know something when they can speak of these mysteries in some singular way and in some tearms removed from common understandings which neither themselves nor others know what they mean thus they are presumptuous self-conceited knowing nothing as they ought to know there is a knowledge that puffes up there is a knowledge that casts down a a knowledge in many that doth buâ—… swell them not grow them It s but a rumor full of wind a vain and empty and fâ—…othy knowledge that is neither good for edifying others nor saving a manâ—… self a knowledge that a man knows and reflects upon so as to ascend upon the height of it and measure himself by the degrees of it this is not the true knowledge of God which knows not it self looks not back upon it self but straight towards God his holinesse and glory our basenesse misery and therefore it constrains the soul to be ashamed of it self in such a glorious presence and to make haste to worship as Moses Iob Isaiah did This definition of God if we did truly understand it we could not but worship him in another manner God is a spirit Many ignorant people form in their own mind some liknesse and Image of God who is invisible you know how ye fancy to your selves some bodily shape when you conceive of him you think he is some Reverend and Majestick Person sitting on a Throne in Heaven But I beseech you correct your mistakes of him there is outward idolatry and there is inward there is idolatry in action when men paint or ingrave some similitude of God there is Idolatry in imagination when the fancy and apprehension runs upon some Image or likenesse of God The first is among Papists but I fear the latter be too common among us it is indeed all one to form such 〈◊〉 similitude in our mind and to ingrave or paint it without so that the God whom many of us worship is not the living and true God but a painted or graven Idol When God appeared most visible to the world â—…s at the giving out of the Law yet no man did see any liknesse at all he did not come under the percepâ—…ion of the most subtile sense he could not be perceived but by the retired understanding going aside â—…om all things visible therefore you do but fancy â—…n idol to your selves in stead of God when you apâ—…rehend him under the likenesse of any visible or senâ—…ble thing so what ever love or fear or reverence â—…ou have it is all but mispent superstition the love â—…nd fear of an idol 1. I know then that God is a Spirit and therefor he is like none of all these things you see or hear or smel or taste or touch The heavens are glorious indeed the light is full of glory but he is not like that If all your senses should make an inquiry and search for him throughout the world you should not find him though he be near hand every one of us yet your eyes and ears all your senses might travel the length of the earth and breadth of the sea and should not find him even as you might search all the corners of heaven ere ye could hear or see an Angel if you saw a man asunder and resolve him in atomes of dust yet you could not perceive a soul within him why Because these are spirits and so without the reach of your senses II. If God be a Spirit then he is invisible dwels in light inaccessible which no man hath seen or can see then ouâ—… poor narrow minds thaâ—… are drowned as it were and immersed into bodies of clay in this state of mortality receives all knowledge of the senses cannot frame any suitable notion of his spiritual and abstracted nature We cannot conceive what our own soul is but by some sensible operation flowing from it and the height that our knowledge of that noble part of our selves amounts to is but this dark confused conception that the soul is some inward principle of life and sense and reason
joyntly to God it is certainly a great slight of that deceitful destroyer the Devill to possesse your minds with an opinion of Religion in such vain bablings that he may with-draw both your ears your hearts from the publick worship of God for when every one is busied with his own prayers you cannot at all joyn in the publick service of God which is offered up in your name The like I may say of stupid forms of prayer tying your selves to a plat-form written in a book or to some certain words gotten by the heart who hath commanded this Sure not the Lord who hath promised his spirit to teach them to pray and help their infirmities who know not how nor what to pray it is a device of your own invented by Satan to quench the spirit it of supplication which should be the very naturall breathing of a christian But there are some so grossely ignorant of what prayer is that they make use of the ten commands Beleef as a Prayer so void are they of the knowledge and spirit of God that they cannot discern betwixt Gods commands to themselves their own requests to God betwixt his speaking to men and their speaking to him between their professing of him before men and praying and confessing to him all this is but forged imaginary worship worship falsly so called which the Father seeks not and receives not But what if I should say that the most part of your worship even that which is commanded of God as Prayer Hearing Reading c hath no truth in it I should say nothing amiss for though you doe those things that are commanded yet not as Commanded without any respect to divine appointment only because you have received them as traditions from your fathers and because you are taught so by the precepts of men and are accustomed so to do therefore the stamp of Gods will and pleasure is not engraven on them but of your own will or of the will of men Let me pose your Consciences many of you what difference is there between your praying your plowing between your hearing and your harrowing between your reading of the Scriptures and your reaping in the Harvest between your Religious Service and your common ordinary actions I say what difference is in the rise of these You do many civill things out of custome or because of the Precepts of men is there any other principle at the bottom of your religious performances Do you at all consider these are divine appointments these have a stamp of his authority on them and from the Conscience of such an immediat command of God and the desire to please him and obey him do you go about these I fear many cannot say it O I am sure all cannot thogh it may be all will say it therefore your religious worship can come in no other account than will-worship or man-worship it hath not the stamp of truth on it an express conformity to the truth of God as his truth But we must presse out this a little more Truth is opposed to a ceremony shadow The ceremonies of old were shadows or the external body of Religion in which the soul and spirit of godlinesse should have been enclosed but the Lord did alwaies urge more earnestly the substance and truth then the ceremony the weightier matters of the Law Piety equity and sobriety than these lighter external Ceremonies he sets an higher account upon mercy then sacrifice upon obedience then Ceremonies but this people turned just contrary they summed up all their Religion in some ceremonial performance and separated those things God had so nearly conjoyned they would be devout men in offering sacrifices in their washings in their rites and yet made no conscience of heart and Soul-piety toward God upright just dealing with men Therefore the Lord so often quarrels them rejects all their service as being adevice and invention of their own which never entred in his heart Isa. 1. from 10. to 16. Ier. 7. throughout Isa. 66. to 6. Isa 28. Now if you will examine it impartially it is even just so with us there are some externall things in Religion which in comparison with the weightier things of faith and obedience are but ceremonial in these you place the most part if not all your Religion and think your selves good Christians if you be baptized and hear the Word and partake of the Lords table and such like though in the mean time you be not given to secret prayer reading and do not inwardly judge and examine your selves that you may flee unto a Mediator thogh your conversation be unjust and scandalous among men I say unto such souls as the Lord to the Jews Who hath required this at your hands who commanded you to hear the VVord to be baptized to wait on publick Ordinances Away with all this it is abomination to his Majesty though it please you never so well the more it displeases him If you say why commands he us to hear c. I say the Lord never commanded these external Ordinances for the sum of true Religion that was not the great thing which was in his heart that he had most pleasure unto but the weightier matters of the Law piety equity sobriety a holy and godly conversation adorning the Gospell What hath the Lord required of thee but this O man To do justly and walk humbly with thy God So then thou dost not worship him in Truth but in shadow the Truth is holinesse and righteousnesse that externall profession is but a Ceremony while you separate these external Ordinances from these weighty duties of piety justice that they are but as dead body without a soul. If the Lord required truth of old much more now when he hath abolished the multitude of Ceremonies that the great things of his Law may be more seen and loved If you would then be true worshippers look the whole mind of God especially the chief pleasure of Gods mind that which he most delights into and by any means do not separate what God hath conjoyned do not divide righteousness towards men from a profession of holiness to God else it is but a falshood a counterfeit coyn do not please your selves so much in externall Church priviledges without a holy and godly conversation adorning the Gospel but let the chief study endeavour delight of your souls be about that which God most delights into let the substantials of Religion have the first place in the soul Pray more in secret that he will be the life of your souls you ought indeed to attend publick ordinances but above all take heed to your conversation walking at home and in secret prayer in your Family is a more substantiall worship then to sit hear prayer in publick and prayer in secret is more substantiall then that The more retired and immediate a duty be the more weighty it is the more it
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
will not wait on their concurrence You see now strange things done you wonder at them how we are brought down from our excellency how our land is laid desolat by strangers how many instrumeÌ„ts of the Lords work are laid aside how he lifts up a rod of indignation against us and is like to overturn even the foundations of our land All these were not in our mind before but they were in his mind from eternity and therefore he is now working it Believe then that there is not a circumstance of all business not one joynt or jot of it but is even as it was framed and carved out of old his present works are according to an ancient pattern vvhich he carries in his mind all the measures and degrees of your affliction all the ounces and grain-weights of your cup vvere all weighed in the scales of his Eternall Counsell the instruments the time the manner all that is in it If he change instruments that was in his mind if he change dispensations that was in his mind also And seeing you know by the Scriptures that a blessed end is appointed for the godly that all things work for their good that all is subservient to the Churches welfare seeing I say you know his purpose is such as the Scriptures speaks then believe his performance shal be exact accordingly nothing dificient no joynt no sinew in all his vvork of providence no line in all his book volume of the creature but it was written in that ancient book of his eternal counsel first fashioned in that Ps. 39. 16. Then lastly his will is irresistible his Counsell shal stand who can turn him from his purpose and who can hinder him from performance therefore he attains his end in the highest and most superlative degree of certainty and infallibility Himself will not change his own purpose for why should he do it if he change to the better then it reflects on his wisdom if he change to the worse it reflects both on his wisdom and godlinesse certainly he can see no cause why he should change it But as himself cannot change so none can hinder his performance for what power think you shal it be that may attempt that Is it the power of men of strong men of high men of any men No sure for their breath is in their nostrils they have no power but as he breaths in them if he keep in his breath as it were they perish all nations are as nothing before him and what power hath nothing Is it Devils may do it No for they cannot though they would he chains them he limits them Is it good Angels They are powerfull indeed but they neither can nor will resist his will Let 〈◊〉 be the whole University of the Creation suppose all their scattered force and vertue conjoyned in one yet it is all but finite it amounts to no more if you would eternally adde unto it But all victory resistance of this kind must be by a superior power or at least by an equal therefore we may conclude that there iâ—… no impediment or let that can be put in his way nothing can obstruct his purpose if all the world shoulâ—… conspire as one man to obstruct the performance oâ—… any of his promises and purposes they do but rage iâ—… vain like dogs barking at the Moon they shal be sâ—… far from attaining their purpose that his Majesty shaâ—… disabuse them so to speak to his own purpose hâ—… shal apply them quite contrary to their own mind tâ—… work out the counsel of his mind Here is the absolute King only worth the name of a King Lord whom all things in Heaven and Earth obeyes at the first nodd and beckning to them Hills Seas Mountains Rivers Sun Moon Clouds Men Beasts Angels and Devils all of them are acted moved and inclined according to his pleasure all of them are about his work indeed as the result of all in the end shal make it appear are servants at his command going where he bids go and comming where he bids come led by an invisible hand though in the mean time they knew it not but thinks they are about their own businesse applauds themselves for a time in it ducunt volentem fata notentem trahunt Godly men who knows his Will and loves it are led by it willingly for they yeeld themselves up to his disposall but wicked men who have contrary Wills of their own they can gain no more by resisting but to be drawn along with it Now to what purpose is all this spoken of Gods Decrees and purposes which he hath called a secret belonging to himself If his works judgements be a great depth and unsearchable sure his decrees are far more unsearchable For it is the secret and hidden purpose of God which is the very depth of his way judgement But to what purpose is it all I say Not to enquire curiously into the particulars of them but to profit by them The Scripture holds out to us the unchangeablenesse freedom extent holinesse and wisdom of them for our advantage and if this advantage be not reaped we know them in vain Not to burden your memory with many particulars we should labour to draw forth both instruction and consolation out of them Instruction I say in two things especially to submit with reverence respect to his Majesty in all his works and wayes to trust in him who knows all his workss will not change his mind There is nothing wherein I know Christians more deficent than in this point of submission which I take to be one of the chiefest sweetest though hardest duties of a Christian. It is hardly to be found among men a through complyance of the soul to what his soul desires a real subjection of our spirits to his good will and pleasure There is nothing so much blessed in Scripture as waiting on him as yeelding to him to be disposed upon Blessed are all they that wait on him Pride is the greatest opposite and he opposes himself most to that for it is in it self most derogatory to the highnesse and Majesty of God which is his very glory Therefore submission is most acceptable to him when the soul yeelds it self and its will to him he condescends far more to it he cannot be an enemy to such a soul submission to his Majesties pleasure is the very bowing down of the soul willingly to any thing he doth or commands what ever yoke he puts on of duty or suffering to take it on willingly without answering again which is the great sin condemned in servants to put the mouth in the dust to keep silence because he doth it I was dumb with silence I opened not my mouth because thou didst it their is submission indeed silence of mind mouth a restraint put upon the spirit to think nothing grudgingly of him for any thing he doth It is
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
think the Word is true and they never doubted of it But I beseech you consider how greatly you mistake a main matter of weighty concernment If you will search it as before the Lord you will find you have no other belief of these things than children use to have whom you teach to think or say any thing there is no other ground of your not questioning these truths of the Gospel but because you never consider on them and so they passe for current Do not deceive your selves with the heart man believes it is a heart-businesse a soul-matter no light and uselesse opinion or empty expression which you have learned from a child You say you believe in God the Maker of Heaven and Earth and so say children who doubt no more of it than ye and yet in sadnesse they do not retire within their own hearts to think what a one he is they do not remember him in the works of his hands there is no more remembrance of that true God than if no such thing were known So it is among you you would think we wronged you if we said ye believed not that God made the world yet certainly all men have not this faith whereby they understand truly in their heart the Power Wisdome and Goodnesse of God appearing in it that is the gift of God only given to them that shal be saved If I should say that you believe not the most common Principles of Religion you would think it hard yet there is no doubt of it that the most common truths are least believed and the reason is plain because men have learned them by tongue and there is none that question them therefore very few ever in sadnesse and in earnest consider of them You say that God made Heaven Earth but how often do you think on that God And how often do you think on him with admiration Do ye at all wonder at the glory of God when you gaze on his works Is not this volume alwayes observant before your eyes every thing shewing and declaring this glorious Maker yet who is it that taketh more notice of him than if he were not at all such is the generall stupidity of men that they never ponder digest these things in their heart till their soul receive the stamp of the glory greatnesse of the invisible God which shines most brightly in these things that are visible and be in some measure transformed in their minds and conformed to these glorious appearances of him which are engraven in great Characters in all that do at all appear There is another mistake peculiar to some especially the Lords people that they think faith is limited to some few particular and more unknown and hid truths and mysteries of the Gospell Ye think that it is only true believing to imbrace some special Gospell-truths which the multitude of people know nothing of as the tenor of the Covenant of Grace and of Works c. And for other common Principles of Gods making and ruling the World you think that a common thing to believe them But saith the Apostle By faith we understand that the worlds were made it is that same faith spoken of in the end of Chap. 10. by which the just shal live So then here is a point of saving faith to believe with the heart in God the Creator and Father Almighty to take a view of Gods Almighty Power and sufficient Goodnesse and infinite Wisdome shining in the Fabrick of the World that with delight and admiration at such a glorious Fountain-being to rise up to his Majesty by the degrees of his creatures this is the climing and aspiring nature of Faith You see how much those Saints in the Old Testament were in this and certainly they had more excellent and beseeming thoughts of God than we It should make Christians ashamed that both Heathens who had no other Book opened to them but that of Nature did read it more diligently than we And that the Saints of Old who had not such a plain testimony of God as we now have yet did learn more out of the Book of the Creature then we do both out of it and the Scriptures We look on all things with such a carelesse eye and do not observe what may be found of God in them I think verily there are many Christians and Ministers of the Gospel who do not ascend into those high and ravishing thoughts of God in his being and working as would become even meer Naturalists How little can they speak out of his Majesty or think as it becomes his transcendent glory There is little in Sermons or discourses that holds out any singular admiring thoughts of a Deity but in all these we are so common and carelesse as if he were an Idol It is not in vain that it is expressed thus By faith we know that the worlds were made for certainly the firm believing pondering of this one truth would be of great moment and use to a Christian in all his journey You may observe in what stead it is to the Saints in Scripture This raises up a soul to high thoughts and sutable conceptions of his glorious Name so conforms the worship of his Majesty unto his excllency it puts the stamp of Divinity upon it spiritualizes the thoughts and affections so as to put a true difference between the true God and the gods that made not the Heavens the Earth Alace the worship of many Christians speaks out no diviner or higher object than a creature it is so cold so formall and empty so vain wandring there is no more respect testified unto him than we would give to some eminent person You find in the Scripture how the strain of the Saints affections and devotion rises when they take up God in his absolute Supremacy above the creatures look on him as the alone fountain of all that is worth the name of perfection in them A soul in that consideration cannot chuse but assign unto him the most eminent seat in the heart gather those affections which are scattered after the creatures into one channell to pour them out on him who is all in all and hath all that which is lovely in the creatures in an eminent degree Therefore know what you are formed for to shew forth his praise to gather and take up from the creatures all the fruits of his praise and offer them up to his Majesty This was the end of man this is the end of a Christian you are made for this and you were redeemed for this to read upon the volumes of his works word and from thence extract songs of praise to his Majesty As this would be of great moment to the right worshipping of God and to the exercise of true holiness so it is most affectual to the establishing of a soul in the confidence of the promises of God When a soul by faith understands