contrary Therefore in 2 Tim. 4.22 Paul prayes The Lord Iesus Christ be with thy spirit as if hee should say this is the greatest mercy that I can wish thee and the greatest good that God can doe thee and therefore he wisheth God to be with his spirit Now to set on this point a little further and to make this plaine to you you shall see it in these three things 1. Because all other things as riches poverty health sicknesse c. he dispenseth these promiscuously so he gives riches to wicked men c. because as it is Eccles. 9.1 His love or hatred cannot be knowne by these things Whence I reason thus That wherein the love and hatred of God is most seene therein his providence chiefly exerciseth it selfe but in the fashioning of the spirits of men there and there chiefly is his providence seene for other things come alike to men to him that sacrificeth and to him that sacrificeth not 2. The disposing of other things is much in the power of men A Prince or a man hath power to kill or to save he can give riches and honor and take them away at his pleasure But to rule the spirits to compose and guide the apprehensions and affections of the soule that belongs to God alone a man is no more able to doe it than to rule the raging sea For as it is proper to God alone to compose the winde and to rule the waves so it is proper to him alone to rule the turbulent affections to compose and guide them If there be any disordered affection in the heart as an immoderate love of any thing or an impatient desire to any thing who is able to remove it but the Lord who is a Spirit So who can implant holy affections in thee but he alone as for example to thinke a good thought a man cannot do it without him who is the Father of spirits so to perswade a man no man can doe it it must be the Lord as Noah saith God shall perswade Laphet to dwell in the Tents of Sem. So to see the hainousnesse of sinne and the evill of it no man can doe it but by the spirit of God as it is said Iohn 16.9 The Spirit convinceth men of Sinne. So to wil this or that which is good it is he that workes both the will and the deed A man cannot choose but bee swallowed vp with worldly griefe except God keepe him he cannot chose but feare the face of man except God assist him for this is one of Gods prerogatives royall to rule in the affections and apprehension of men 3 Because the guiding of a mans spirit is of the greatest consequence of all other things else Now God is a wise commander and therefore he will not exert and put forth his power but in things of greatest moment but the guiding of our affections is all in all to us For in a mans outward estate what things soever befall him all are nothing but what his apprehension is of them and how he is affected to them makes them crosses or comforts if a mans spirit be whole the greatest crosse is nothing and the least is intolerable if his spirit be broken As againe what are all pleasant things if a man hath not a heart to apprehend them As to Paul what was all his persecution as long as his spirit was whole within him he carried it out well and what was Paradise to Adam and a kingdome to Ahab when their spirit was broken It is the apprehension that makes every thing to a man heavy or unheavy pleasant or unpleasant sweete or sower and therefore this is the use to be made of it to behold Gods providence cheifely on our spirits and not onely in our owne spirits but what he doth vpon the spirits of others also It is a thing we stumble at when we see a wicked man prosper and carry all things in the world before him we should not say where is Gods providence and the truth of his promise but see what he doth upon the spirit of that man If thou seest such a man more malicious to the Church and children of God growing more carnall and abominable in his courses therein is Gods curse seene more than in all the dispensation of outward curses for that treasure of sinne which he layes up for himselfe will draw on a treasure of wrath which will be executed in due season Therefore beholde your spirits alwayes and Gods providence upon them Lament 3.65 Give them sorrow of heart thy curse upon them the words signifie which is thy curse upon them Therefore if you see an obstinate heart in a man that is the greatest curse of all As in receiving the Sacrament there wee doe pronounce a curse to him that receives it unworthily and prophanes the Lords body but it may be he goes on and sees it not but now looke upon his spirit and see how GOD deales with that whether his heart doth not grow harder and more obdurate which is the greatest curse You may observe this every where If thou seest one that hath a vaine and idle spirit that cannot studie that cannot pray that cannot choose but be carried away by an unruly lust to this or that thing believe it this is a greater judgement than all the diseases in the world than all shame and disgrace that wee account so much of than poverty and crosses as it is the greatest mercy on the other side when a man is able to serve GOD with an upright heart and to be sincere in all his carriage Thus it is with men and this thou shouldest observe in thy selfe also from day to day Let us not observe so much what accidents befall us what good is done to us or what crosses wee have it is true indeed GOD is seene in all these things but chiefly looke what GOD hath done to our spirit what composing of minde or what turbulency of affections or what quietnesse what patience or what impatience and for this be chiefly humbled or be chiefly thankfull for to take away from Christ the praise of sanctification is as much as to take away the praise of his redemption Herein thou shalt see his love or hatred manifested to thee his greatest judgement shewed to thee or his greatest mercies The Third Vse is that which the Scripture makes of it Iohn 4 24. If God be a Spirit then worship him in Spirit and truth What it is to worship God in spirit and truth you shall see if you compare this place with that in Rom. 1.9 For God is my witnesse whom I serve with my spirit in the Gospell of his Sonne that without ceasing I make mention of you alwayes in my prayers The meaning of it is this When Paul had taken a solemne asseveration GOD is my witnesse c. doe not thinke saith hee that I have done this feignedly I am no such man
learning and gifts and eminency and praise that followes it Another hath his heart so wedded to a convenient house wife children companions c. that if any of these be taken away he is dead in the nest Not to speake of their vaine base distempered affections they must have a hundred things their fancy is infinite and all must be to their minde or else they are still complaining Now the more things a man needes the more compound and lesse simple he is as I may so say and consequently the weaker he is and more apt to be hindred more apt to be hurt and disquieted because if you touch any of that multitude of things upon which his heart is set he is presently troubled which is more easily done as the things are more upon which his affections are placed but he is best who is come to that selfe-sufficiency of minde and to be content with that simplicity of condition that he can say of any of these things I can live by them and without them I can live without liberty I can live without friends I can live without sports and pleasure without worldly credit and esteeme without wife and children without riches without conveniency of aire garden orchards This is the condition that wee should labour to grow up to and the neerer wee grow up to it the better wee are and the safer is our condition Object But will not you have us to use such things Answ. Yes but not to bee wedded to them but so weaned from them that you may use them as if you used them not whereas there are some that have their hearts so glued to them that it breaks their hearts when they have their friends or children or estates or credit faile them or if they bee hindred from their liuings pleasure and conueniences but hee is in the happiest and best condition who can live alone and can bee content with God alone that can fetch so much comfort and helpe from him that hee can hee without friends and companions without wife and children and if hee be put into a country towne farre from all sutable acquaintance yea if he be shut up in a close prison yet he can walke with God and doe as Paul and Silas have his heart filled with joy and peace through believing This is the safety and strength of a man For even as the body the more sicke it is the more helpes it needes and the lamer it is the more props it must have one for his arme another for his legges another for his back whereas a stronge man can walke upon his owne legges hee needs noe other helpe even so the soule the more sicke and lame it is the more it needs but he which hath a strong inward man which is in health let him have GOD and shift him from vessell to vessell from condition to condition let him bee stripped of all yet hee can goe upon his legges and can live without all So saith the Apostle Pà ul Phil. 4. I have learned in what estate soever I am therewith to bee content that is riches or not riches honour or not honour yet his minde had a bottome that he could stand alone and bee happie without them Thus I say the more a mans affection is inlarged to a multitude of things the weaker hee is and more subject to bee disquieted by any thing but the more his minde is contracted and gathered into a narrow compasse and content with a greater simplicity of condition the safer and stronger hee is and lesse subject to bee disquieted by any creature because let come what will come whatsoever condition hee is put into he hath a bottome to stand upon he hath some thing to comfort his heart Object But how shall a man get his minde to such a frame Answ. You shall have a meanes prescribed in 1 Tim 6.6 Godlinesse with content is great gaine that is godlinesse is alwayes joyned with contentment it is alwayes the cause of contentment and therefore great gaine So then be a godly man that is make thy heart perfect with GOD serve and feare him alone be content with him alone for your portion he is All-sufficient his communion will breed contentment and satisfaction enough to thy heart so that thou shalt be able to live with a very slender outward condition And this is the onely meanes to have the minde drawne from these things that other men are so glued to and that is to labour to be content with GOD alone to serve and feare him to grow up to him more and more for hee is All-sufficient there is no such way in the world to contract the minde as to have GOD to be knit to him to serve and feare him and to be assured of his favour and love in all conditions Beloved what a miserable thing is it to have such changeable happinesse for a man to be so dependent upon many things which are so exceeding mutable Therefore it should bee our wisedome to bring our mindes to be content with a narrownesse or scantnesse or simplicity of condition to let the minde be drawne into as narrow a compasse as may be and so to come as neere to this excellency of GOD as our present humane condition will well permit us Vse 2 2. Seeing it is said Be perfect as your heavenly Father is perfect holy as he is holy and good or kinde to the evill as he is causing the raine to fall upon them and his Sunne to shine upon them So upon the same ground we may say Be simple as he is simple that is you must labour to grow up to a simplicity of minde and such a simplicity as is in almighty God you cannot reach too but to have a heart immixed to bee cleansed from drosse as the gold is you should labour to get this simplicity of minde a thing often commended in scripture What this Simplicity is wee have briefly touched heretofore and we will now open it to you more fully There are two things required to simplicity or singlenesse of heart 1 That the heart looke but upon one single object 2 That it bee so cleansed from all admixture of sinfull affections that the frame of it may bee fitted to doe so For the first I pray you marke that in Iam 1.8 A double minded man is unstable in all his waies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By a double minded man there is meant one whose minde hangs betweene a double object so that he knowes not which of the two is more eligible his minde is in an even ballance where neither scale doth praeponderate On the contrary he is a simple or a single hearted man who is not thus divided betweene two objects but he so resolveth and pitcheth upon one that hee subordinates all the other to it As for example a double minded man hath an eye to GOD and his credit to GOD and his pleasure to GOD and his friends he would faine
then God is pleased to communicate the same to it Therefore to goe to him to whom unchangeablenesse belongs for as mutable as they be yet if he will make thy freinds to be stable or thy wealth it shall be so Therefore the only way is to goe to him to make those things firme which otherwise are unconstant The love of a freind is unconstant for hee may dye the breath is in his nostrils and if he doe live yet his thoughts may perish and his affections alter So that they shall faile thee as a land floud doth in summer as Iob saith It dries up in summer time and yet that is the time of thirst and so will they faile thee in time of neede and the like may be said of all things else so that he whose comfort doth depend upon them hath but a dependent felicity which is like the motion of mills and ships which cease when the water or wind failes them But yet as mutable as they are God can put a constancy unto them Apply this therefore to thy selfe Thou livest now and art in health and wealth in such and such a place and such circumstances as may continue it the onely way to establish thee in all this is to goe to God and to beseech him to put a stabilitie into thy condition For the creature as it is made of nothing and is built upon a foundation of nothing So it is apt to returne to nothing And remember this that the more retired and weaned and fearefull thy affections are about any thing so that thou canst say in good earnest If God will I shall injoy them to day and next day but his will I know not I know not how long I shall injoy them if thou canst say thus thou shalt hold them the longer and the faster for that is a signe that thou dependest upon God and not not on the creature that thou trustest him and art not fastened to it Vse 5 If this be so then unchangeablenesse is an excellency in him for all his Attributes are exceeding excellent Then if thou wouldest judge of any thing in the world thou must take this as a measure by which thou maist prize and esteeme it looke how changeable it is so much the worse it is if it be good the more immutable the better it is for all changeablenesse commeth from weakenesse Therefore learne to value it so and you shall finde this of much use As we may see in the heavens it is said that they are vaine because they waxe olde as doth a garment but thou art the same Psal. 102.26 27. Go through every thing glorious in the world glorious Churches they are subject to change as Ierusalem the glory of all the earth it is ruinated and brought nothing Take men that are most eminent yet because they are subject to change by death or by passions there is an unevennesse in them though they live here like Gods in their glory Therefore magnifie no man but labour to be perswaded of thy selfe as a man I need not speake to you of riches they take to themselves wings and fly away nor of credit and honour they are in the power of them that give them whatsoever is changeable according to the mutability of it so value it But I presse the contrary Looke upon the things that are not changeable and labour to prize them Thou shalt find saving grace to be unchangeable though it may be impared in degree and may recoyle to the root and may not bud forth as at other times yet it is unchangeable it shall never be taken away So spirâ—â—uall life is unchangeable when that begins then the other shakes off even as old nailes doe when new grow under them therefore this should teach us to value it much So the word of GOD is an unchangeable thing Isay 40.8 The grasse withereth the flower fadeth but the word of the Lord shall stand for ever So Matth. 5. Heaven and earth shall passe away but my word shall not passe Now what use should we make of this Then study the word more than any thing in the world besides There is much learning in the world and there are many creatures now all other knowledge is of the creature and that vanisheth away with them but the word of God shall not passe the word indures for ever Therefore looke what truthes thou canst get out of the word which may build up the inward man looke what profit thou canst get from it that shall remaine for ever therefore thou shouldest prize it much get it plenteously in thy heart in the wisedome and power of it We have many imployments in this life but that which is bestowed upon unchangeable things which shall shall never alter that is the best time spent Lastly all the good workes thou doest and all the evill workes of unregenerate men unrepented of shall remaine for ever Looke what good workes thou doest in the world they shall remaine with thee for ever they shall be had in continuall remembrance Therefore thou shouldest labour to be abundant in good workes that is to be sure to serve GOD whatsoever thou doest If thou be servant or a labouring man when thou doest thy workes out of obedience to him even those workes shall remaine So looke in any thing that thou hast done for Christ all these things shall remaine for ever what faithfull prayers soever thou hast made or whatsoever thou hast suffered for Christ what paines thou hast taken in preaching or in repenting or in advancing the cause of CHRIST these shall be had in everlasting remembrance So looke what sinnes unrepented of thou hast committed The sinnes of unregenerate men shall also remaine All the praise that comes from any action and the pleasure of it that passeth away and comes to nothing but looke what sinfulnesse there is in any worke that remaines and if thou repent not of it that sinne shall be reckoned upon thy score and what uprightnesse soever there is in any worke that shall remaine Therefore learne from hence to prize and value onely those good things that are immutable and proportionably to feare and shunne the evill FINIS THE FIFTEENTH SERMON EXOD. 3.13 14. And Moses said unto God Behold when I come unto the children of Israel and shall say unto them the God of your fathers hath sent mee unto you and shall say unto me what is his name what shall I say unto them And God said unto Moses I AM THAT I AM c. AS wee are to judge of other things by the mutability of them so learne to judge of thy selfe of thine owne spirit by that constancy that thou findest in well-doing or that mutability and unconstancy that thou art subject to If a man would make a censure of himselfe let him consider that the nearer hee comes to unchangeablenesse in well-doing the better he is and the stronger he is againe the more mutable the weaker Thou art to
no Deputies for the use of Deputies argues a defect as the using of spectacles or crutches doth if the eyes or legges were well and sound inough a man would not use them so a man would not write letters or use other meanes to doe his businesse but from a defect he is not large inough to doe his businesse immediately But almighty God he is every where present and in his governing al things are done by his owne Almighty power Good Governours may have wicked instruments contrary to their mindes which they know not of as Ely and Samuel had but in GODS Government it is not so therefore learne from hence not to complaine of the iniquitie of the times or the injustice of men It is true that a kind mother may ignorantly put her child to a wicked Nurse that will abuse it but GOD never puts any of his children to Nurse but he is present with them his government is immediate So that that which is said of David he is a man after Gods owne heart it may be said of every King and Governour they doe what God would have them to doe though it be for evill as his was for good they are men after Gods owne heart As it was in the killing of Iesus Christ even that is said to be done by the determinate Counsell of God And therefore let no man complaine of his Governours for God governes not by Deputies but by himselfe Therefore let no man say that hee hath an evill Master or Governour but let him acknowledge that whatsoever he hath from man it is the worke of the Almighty God that is every where present it is he that disposeth of men and puts them into such a condition for he is the King of heaven and earth Therefore complaine to him and be patient because he hath done it doe not complaine of men and fret against them because the Lord is not absent in his kingdome but is present to guide and dispose them according to his owne pleasure Vse 2 Secondly If GOD be every where present in his owne essence and person wee should the rather choose him to be our GOD and rejoyce much in the amplenesse of our portion seeing wee have such a GOD that is every where we can goe no whither but he is present with us wee have nothing to doe a thousand miles hence but he is there and doth our businesse for us We seeke a multitude of friends because one cannot doe it because one doth one thing and another another one friend may be a comfort to us in one place but if you come to another place there you may be destitute friends cannot be every where hence we neede many friends but if you looke upon the Lord and his omnipresence all this is supplied in him hee is in every place and hee can doe your businesses for you though you be distant from the place where they are to be done and GOD is with you every where as it was his promise to Iacob when he went to Padan Aram I will be with thee saith the Lord. So he said to David and when Ioseph went into prison the Lord went with him When Abraham was called out of his Country the Lord bid him to goe I will be with thee Beloved when you consider this that GOD is every where present and can doe every thing for you whereby he hath the sweetnesse of a thousand friends in him and the ability of as many I say when wee consider this it should teach us not onely to be content but to say that we desire no more Learne therefore to studie this Attribute The more we know him by it the more comfort we gather from it As is it not matter of great comfort that in all places wee should have a GOD to doe all our businesses To which purpose is that expression in Ier. 23.23 24. Hee is a God nigh at hand that is though your businesse lie in other Countries yet I am there to doe them for you And againe is it not comfort to consider that hee is with your enemies it may be in a distance place For you thinke that if you were there you would have something to prevent them Consider that hee is there and after another manner than any man is hee is present with their mindes and knowes their counsells and moves their hearts and disposeth of all their counsells As Elisha tolde the King of Arams counsell to the King of Israel which shewed that GOD was there So also hee is present with thy friends when they are absent it may be that they forget us yet he can stirre them up as he did stirre up Cyrus to doe what hee did for the people of Israel So likewise he is present with our children when wee are with GOD when we are gone out of this world to provide for them and to bring them up Hee is present with all our affaires and businesses when we are absent and know not how things goe we are apt to be sollicitous but if we would consider that he is a great God and that he is every where this should comfort us and stay our hearts And therefore thinke with thy selfe that thou hast a large portion because thou hast the LORD And this is the second use Vse 3 Thirdly If God be every where present hence you may see a ground for his particular providence It seemes something strange to men that every small thing should be disposed of by him we thinke indeed that great things are but for the least things therein we are apt to make a doubt and can hardly beleeve it But this point in hand is a great confirmation of this truth If an horse stumble by the way wee thinke it a common accident if a fly fall into a mans eye or if a tile fall off from the house or an axe head we looke upon them as common accidents but if we consider that he is present there it is then an easie matter for us to beleeve that God doth disposed all these when the axe head falls off it is in his hand as before it was in the hand of the workeman If he be present with every small creature with every fly with every sparrow and stone with every motion of the creature then all the actions that befall us they are all his workes In him wee live move and have our being that is hee is present with every creature Therefore it is no difficulty to beleeve that hee guides the smallest thing If an enemy hurt us wee are to thinke that he is but as a staffe in Gods hand as it is said of Nebuchadnezzar Every accident is but as a cup as Christ saith of the cup that was brought to him by others Shall not I drinke of the cup which my Father gives me So wee may say of every affliction The tongues of men are but scourges in his hand hee can rule them as he pleaseth and so wee
he cannot change it suddenly But it is not so with God hee can alter a thing as easily to the left hand as to the right and that in an instant Object But what dependance is there between things doe we not see strange things come to passe that we can see no reason for as the Churches overthrowne the godly afflicted the wicked exalted Answ. Well saith the Lord this is to bee considered further that one wheele is within another and the wings of the Angels are one within another there is a sutablenesse and an agreeablenesse betweene them so that take the changes of a thousand yeares and if you summe them up you shall finde them as wheeles one within another Therefore I would summe up the answer thus this deceives us we look upon Gods providence in some few particulars only that we looke upon a wheele or two and not as they are one within another for then indeed we should see things that might cause us to wonder as we see Ioseph an innocent man lying in disgrace and imprisonment and David though innocent yet a long time disgraced in the Court of Saul and afterwards Shimei cursing him yea wee see Iesus Christ himselfe delivered and condemned for an impostor and that by witnesses and in a legall manner so we see Paul one that was a man full of zeale yet accounted one of the worst men that lived in his time and Naboth an innocent man condemned to death by witnesses stoned and who shall rise againe to shew his innocencie If you looke but upon a wheele or two you shall finde the Church ready to bee swallowed up in Esters time but if you looke upon them all at once then you will see that these passages have eyes in them and that they have Angels and the Spirit to guide them As for example looke on all the wheeles of Iosephs life you shall see the envie of his brethren selling him to the steward of Pharaohs house and there his falling out with his mistresse his casting into prison and there meeting with Pharaohs officers he was thereby made knowne to Pharaoh and so he became great in Pharaohs Court and then you see it is a goodly worke So in David take all the wheeles together and you shall see a glorious work how God brought him along to the Kingdome God was with him and wrought his works for him when he did sit still and when his hand was not upon Saul then he sent the Philistines to vex him and to end his dayes and first hee gave David the Kingdome of Iudah and then afterwards Abner and Isobosheth fell out about a word and one of them was slaine and then also came two wicked men and tooke off the others head and so came home the whole Kingdome of Israel into his hand So also in Esthers time take all the wheeles together and you shall see an excellent act of Gods providence when the Church was ready to be destroyed when the neck was upon the block and the sword drawne out ready to strike and that that night the King should not sleepe but that a booke must be brought and rather that than another and that the place should be opened where he should finde Mordecai his revealing of the treason against him and thereupon the decree was revoked and the Church delivered I say take all these together and we shall plainly see that in this strange administration of things there is still a providence and that there are eyes in the wheeles and a spirit to guide them Object 3 If there be such a God that made the Heaven and the Earth what is the reason then that wee see things are brought to passe by naturall causes If there be a cause for such a thing the effect doth follow when there is no cause then the effect doth not as a wise man doth bring a thing to passe but the foolish miscarry in them we see the diligent hand maketh rich and hee that labours not hath nothing and things that are strong prevaile against those that are weake and so God is forgotten in the world and his wisdome and power is not seene Answ. 1 It is not so God doth carry it often another way as it is Eccles. 9.11 Alway the battell is not to the strong but chance and accident befall them all that is the LORD of purpose doth often change them that his power and might may be seene We see often that Princes walke on foot like servants and servants ride like Princes as in Chap. 10. that is things doe not alwayes come to passe according to their causes for when the cause is exceeding faire to bring forth such an effect yet we see it is an abortive birth and such things come to passe that we looked not for as he that was diligent many times comes to povertie the wise doe often miscarry in bringing their enterprises to passe Answ. 2 Though the immediate cause produceth the effect yet who is the first cause As for example though folly be the cause that such a businesse doth miscarry yet who is the cause of that folly It is sin that bringeth destruction and doth precipitate a man thereunto but who is it that leaveth men to their sins and lusts You see what was the immediate cause of the losse of Rehoboams Kingdome the ill counsell that was given him by the young men but who was it that fitted the cause thereunto was it not the Lord So on the contrary wee see that godlinesse is the cause of good successe and makes men to prosper but who is the cause of that cause is it not the Lord himselfe Object 4 But oftentimes it is ill with those that are good and well with those that are wicked the wicked prosper many times when it goes ill with those that feare the LORD oftentimes it commeth to the wicked according to the worke of the righteous and contrarily If there be a God what is the reason that this comes to passe Answ. It is certaine that whensoever any wicked man doth an evill act and a good man doth well and serveth the Lord with a perfect heart that there is a sentence of good and evill goes with it but God doth often suspend the reward to the godly and of punishment to the wicked the execution of them is deferred Besides we are often mistaken for that which we thinke to be ill to us is many times for our good and that which we thinke is very happie and prosperous may be hurtfull to us As for example when Iacob came from Laban GOD said to him Be not afraid I am with thee and I will doe thee good You see Iacob was no sooner gone but Laban follows him and would have done him much hurt had not the Lord taken him off No sooner was Laban gone from him but Esau comes against him and when the Lord had rescued him from him when he was come neerer home when he might have
sees that there is an Almightie GOD that takes notice of him he is able to stand against and despise them all and is not stirred an haires breadth out of the way for it they are as waters beating against a rocke Consider the Martyrs that died in the fire if you had stood by you would have said Surely that man hath a strong faith that can goe out of this life and suffer such a kinde of death but why doth he doe it because he beleeves that there is a GOD that is a rewarder of them that seeke him So every regenerate man whatsoever he doth he doth it with the same faith that they did only here is the difference the Martyrs spent all at once and these doe it but drop by drop as when a man forbeares all present joyes which this life consists in it is as it were a dying by peece-meales a dying drop by drop as Paul said I dye daily If one of us were to suffer as the Martyrs did what is it that would establish our soules it is the beleefe of these principles that inables the Saints to doe all this you live by your faith in these principles though you observe it not for this is a thing that is to be marked to this purpose that the opinions of men their imaginations and thoughts they all proceed from such notions as lye more overly in their hearts but their actions proceed from the strong setled notions and principles that are riveted in their inward heart And therefore observe the lives of men such as their principles in them are such are their actions For as it is true on the one side where men beleeve there they come to God so it is true on the otherside if men be not grounded in these first principles if they doe not beleeve they doe not come to him but goe on unevenly in their wayes and forsake their profession Now whence comes this uneven walking this exorbitance of the wheeles but from the weaknesse of the maine spring that sets all on motion because these are the first springs that set all the rest on worke For could a man be carried away by the praise of men by the voice and breath of man on the one side or could he be discouraged by the scoffes of men on the other side if he did fully beleeve this principle it is impossible he should as Esay 52. As if he should say It is impossible that men should shrinke so at the face of man if they did not forget the Lord their Maker Hence it is although you doe not observe from whence it comes yet hence doe come all those fruits of Atheisme in the lives of men all that unthankfulnesse that men can take blessings at GODS hands and never give him thankes nay rather they render evill for good hence it is that men trust in meanes more than in God hence it is that men are so unholy when they come into his presence they are not strucke with feare and reverence of his Majestie when they come before him hence also comes that carelessenesse in the lives of men that feare not his Word but walke on in a carelesse and remisse manner and hence also is that hasting after honours and profits with the neglect of better things they all arise from hence even the weaknesse of the assent to these maine principles for there is a double kinde of Atheisme in the heart there is a direct thought of Atheisme when a man doubts of the truth of these principles and knows he doth so Secondly when a man doubts and knowes not that he doubts Object But you will say If it be of so much moment then what is the way to strengthen our faith in them Answ. It is exceeding profitable to search and examine these truths to the ful not to give over pondering of them till your hearts be established in the present truth It is good to doe with your selves as Eliah did in the case of Baal Why halt you betweene two religions come to that disjunction If Baal be god follow him So I say to you in this case examine it to the full if these principles be not true walke according to your liberty and lusts take no paines but live as your nature would have you but if they be true then walke so as if thou didst throughly beleeve them so to be the beleefe of them is that which will carry us through all losses and slanders through good report and ill report if thou didst throughly beleeve them they would make thee doe any thing for God I say it is very profitable to come to this disjunction and it strengthens our faith much and this being laid then draw the conclusion from it that we thus here must live and that it is here best for us to doe so To pray to God to strengthen our faith in these common principles to say as the Disciples did LORD increase our faith you see that Christ did it when Peters faith failed him he prayed that it might bee strengthened and when you have found any weaknesse or doubting you must remember that faith in these principles is the gift of God There is indeed a common faith which others may have and thou mayest have but the strong faith ariseth from the Spirit God dispenseth it where he pleaseth this infused faith is not gotten by strength of argument or perspicuitie of the understanding it is not brought in by custome but God doth worke it it is not all the antecedent preparation that wil doe it but God must first worke it and then you are able to beleeve these principles of faith and able to beleeve them to the purpose When thou hast such a habit lying in thy soule the more thou readest the Word and acquaintest thy selfe with it day by day the more stronger doth thy faith grow Rom. 10. Faith comes by hearing and hearing by the Word of GOD that is it is a meanes by which God workes it both in the beginning and increase of it Therefore take that exhortation which is in Coloss. 3.16 Let the Word dwell in you plenteously c. that is let it not come as a stranger looking to it now and then as it is the fashion of most men but let it be familiar with you let it dwell with you and let it dwell with you plentifully that is reade not a Chapter or two but all the Word be not content to know one part of it but know it thorowout Lastly let it be in wisdome A man may reade much and understand little because he knowes not the meaning of it a childe may be able to say much by hart and yet not have it in wisdome therefore let the Word dwell plentifully in you in all wisdome It is profitable to converse with faithfull men As it is said of Barnabas hee was a man full of faith therefore it is said he
and because they finde not any one thing sufficient therefore they put their confidence in many Rom. 1. For all Idolatry is upon one of these three grounds 1 They worship them for gods whom they saw excellent men that had something in them above themselves such as were strong men as Hercules and those that were Law-givers and Princes as Saturne and Iupiter and they did worship Vertues likewise and they did build a Temple to Vertue it selfe and to Iustice and Patience 2 Those that brought any speciall helpe and comfort to the lives of men as they that did invent usefull Arts as Bacchus Ceres Vulcan Aesculapius and also they worshipped the creatures themselves as the Sunne and Moone and Oxen and the like 3 They worshipped for god that which was stronger than themselves therefore Tully saith we build a Temple to Feavers to Diseases because they were stronger than they they could kill men when they did seaze upon them so they did build a Temple to Fortune Now to translate this to our selves see if we have not the same ground with us see if the things that have any excellencie amongst men if the things that are profitable to us and things that exceed us in strength and over-power us whether they are not ready to be set up as gods when men spend themselves upon their pleasure and are afraid of men what is this but to set up another god We doe the same though not in the same manner that the Heathens did Now for the worshipping the creatures we are not to doe it there is no creature in the world that can do either good or hurt as it was said of Idols But when our affections are so inordinately carried to them we set them up for gods though we observe it not It is Gods prerogative royall and it belongs only to him to doe good or evill whatsoever is either good or evill he is the Author of it he makes mens lives comfortable or uncomfortable at his pleasure for hee disposeth of things giving them and taking them from whom he will Therefore why is he forgotten and why doe men joyne other things with him so farre as men see not the vanity of all things and so farre as their affections are taken up with these outward things so much Idolatry there is in their hearts Therefore you must take heed that you give not Gods glory to another Take heed of Idolatry in your opinions give not the glory of God to riches for that which a mans minde is set most upon and which he looks for comfort from in time of need this they count as God so that whatsoever it be riches or the favour of men if you set your minde upon it you make it as God and it is to give the glory of God to another We must not trust in them Psal. 115.9 but trust in GOD O Israel trust thou in the LORD he is their helpe and their shield Now then we exalt him when we trust only in him when we trust not in any of these outward things when we think not our selves any whit the better the more riches or friends we have for so farre we trust in the creatures so far we commit idolatry with them but he that thinkes himselfe safe because he hath the Lord for his God and because he is his Shield he doth exalt the Lord and this is to put this in practice which is here spoken of I am God and there is none like mee THE SIXTH SERMON EXODVS 3.13 14 15. 13 Moses said unto GOD behold when I come unto the children of Israel and shall say unto them The GOD of your Fathers hath sent me unto you and they shall say unto mee What is his Name what shall I say unto them 14 And GOD said unto Moses I AM THAT I AM. And he said Thus shalt thou say unto the children of Israel I AM hath sent me unto you 15 And GOD said moreover unto Moses Thus shalt thou say unto the children of Israel The LORD GOD of your Fathers the GOD of Abraham the GOD of Isaac and the GOD of Iacob hath sent me unto you this is my Name for ever and this is my memoriall unto all generations NOw wee come to this What GOD is God is IEHOVAH ELOHIM an absolute Essence in three Persons But we will first speake of the Deitie then of the Persons Now God is knowne to us two wayes 1 By his Essence and 2 By his Attributes Now the great question is what this Essence of God is Beloved you need more than the tongue of man to declare this to you yet we will shew it to you as the Scripture reveales it Now if we should define it though it is capable properly of no definition wee would say GOD is an incomprehensible first and absolute Being These words in this place set out the Essence of God most clearely of any place in Scripture that I know This is the first expression whereby God did ever shew himselfe in his Essence God hath before made himselfe knowne by his All-sufficiencie Chap. 6.3 I appeared to Abraham to Isaac and unto Iacob by the name of GOD Almightie but by my name IEHOVAH was I not knowne unto them This name IEHOVAH was knowne to Abraham as appeares in divers places but the meaning is it was not opened to them they did not understand it The Lord saith Gen. 17.1 I am the Almightie GOD walke before mee and be thou perfect You shall finde that Name used on every occasion by Abraham by Isaac and by Iacob El-shaddai GOD all-sufficient but not IEHOVAH The first time that ever God made himselfe knowne by this name was here to Moses I am that I am There are two things to be observed in this expression The incomprehensiblenesse of Almighty GOD as it is usually said by us when wee are asked a thing that we will not reveale any further or that we would not have another to prie any further into we say It is what it is so God saith to Moses I am what I am Such a kinde of speech is also used to shew the immutabilitie of a thing as Pilat said What I have written I have written I will not change it so men use to say I have done what I have done to shew the constancie of a thing that it shall not be altered therefore when God would shew the constancie of his Nature he addes further I am without any other word as if hee should say Moses if they inquire of thee what my name is tell them only this Hee is hath sent me unto you as the Septuagints translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is if I should deliver the most expressing name whereby I would be knowne to all ages this is that which I will pitch upon I am or IEHOVAH which comes from the same root And if Moses should yet further inquire of his Name he leads him into
to be made after his Image and therefore in Heb 12 God is called the Father of Spirits Why He is the Father of the body also he made that but the meaning is that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Father over them because he guides and nurtures them being most like to himselfe as the sonne is like the father so they are like to him and therefore hee most regards the spirits of men As you may see when Samuel went to anoint David King and all the sonnes of Iesse came before him those that were much more proper than David God tells him that he did not looke upon the persons of men nor upon their outward appearance hee heedes them not what doth he then he sees the soule and spirit of man the Lord looketh upon the heart and according to that hee judgeth of them 1 Sam. 16.7 Now if his eye be chiefly upon the spirit thou shouldest labour to let thine eye be chiefly still upon thy spirit and so thou shalt most please him Let thy eye be upon thy soule to keepe it cleane that it may be fit for communion with him who is a spirit This should teach you to looke to the fashion of your soules within because they are likest to him and carry his image in them he is a father of them in a speciall manner and they are that whereby you may have communion with him in that which is most proper unto him in spirituall exercises and performances Object But you will say what is it that you would have us to doe to our spirits to have them fit for the Lord that he may regard them and that they may be like to him Answ. 1 1 Thou must scoure and cleanse them from all filthinesse 2 Cor. 7.1 Having therefore these promises dearely beloved let us cleanse our selves from all filthinisse of the flesh and spirit perfecting holinesse in the feare of God There is a pollution which the Apostle speakes of which pollution he divides into two kindes of the flesh of the spirit both of these thou must labour to bee cleansed from but specially that of the spirit if tâ—â—n wouldst have it fit to have the Lord to delight in for he being a Spirit doth most regard those actions which are done by the Spirit and therefore that is the thing that mainely thou shouldst looke to Object But what is that pollution of spirit or what is that which doth defile it Answ. Every thing in the world defiles the spirit when it is lusted after 2 Pet. 1.4 Having escaped the corruption that is in the world through lust that is the world and all things in the world and all the parts of it they doe then corrupt the spirit defile and soile it when the soule of man hath a lust after them You might medle with all things in the world and not be defiled by them if you had pure affections but when you have a lust after any thing then it defiles your spirit therefore in Titus 1.15 the Apostle speakes of a conscience defiled And in Matt. 15. 19. saith our Saviour out of the heart proceede evill thoughts murthers adulterers fornications thefts false witnesse blasphemies these are the thâ—â—gs whâ—â—h defile a man He doth not speake onely of actuall adulterie or murther but even of the siâ—â—ull dispositions of the soule even these are things that defile the spirit in Gods sight who lookes upon them as you doe upon outward filthinesse with the eyes of your body So that every inordinate lusting of the soule doth defile the soule Object But is not this rule too strait We are commanded not to murther nor to commit adultery this is the commandement and why should you say that every disordered affection doth defile the soule and that it is more regarded by God then the outward actions Answ. You must know that the tenth commandement doth strike against these abominations Thou shalt not lust and so it is translated Rom. 7 so that these lustings of the spirit are those that defile the soule You see that God hath spent a whole commandement against them And indeede all the actuall sinnes committed by us simply considered in themselves as committed by the body are not so hated of God as the pollution of the spirit is Nay I dare be bolâ—â— to say that the act of adultery and murther is not so abominable in Gods eyes as the filthinesse of the spirit this is more abominable in the sight of God who is a spirit than the act of the body for it is the spirit that he mainly lookes to Indeed the act contracts the guilt because the lust is then growne up to an height so that it is come to an absolute will and execution Therefore if these lustings doe presse into the soule wee should put them out againe and reject them with shame and griefe for GOD is a Spirit and beholdes the continuall behaviour of thy spirit Againe the injury which you offer to others though in it selfe it be a great sinne yet that inward brooding of it in thy heart plotting mischiefe that boiles within thee while it hatches rancour and revenge this is that which he hates though thou shouldest never commit any actuall sinne this way Iam. 4.5 you have this phrase used The lust of the spirit to envie that is the bent of the spirit and inclination of the minde which lookes upon the gifts of others whereby it overshines them so that they lust to have that light put out that their candle might appeare above it though they act nothing yet this is abominable to him And that I might not deliver this without ground consider There is nothing so pleasing to God as a broken heart Isa. 57. Now the breaking of the heart is nothing else but the severing betweene the heart and sin As when you see an artificers worke wherein many parts are glued together if it should fall downe or the glue be dissolved then they all breake to pieces and when the lusts that are in our soules are thus severed this pleaseth the Lord not that the affliction of a mans spirit is pleasing to the Lord but the separation of sinne from his soule when the soder that joynes a sinfull action and the heart together when this is dissolved this doth please the Lord. And by the rule of contraries if this be true then it is true on the other side that when the spirit is glued by any lust to any inordinate thing it is most hatefull to God for the stronger the lust is the stronger is the glue and therefore a man the more he is tyed to this world and hath such strong lusts the more hee hath this uncleannesse and pollution of spirit And therefore as a broken heart is most acceptable to God so a spirit that is knit to any inordinate object by the thing that it cleaves to it becomes most hatefull and abominable to him
Consider that although a lust left at liberty when God hath taken off the chaine and suffers it to doe what it will doth contract more guilt and doth indeede more hurt to mankind yet he that hath a heart as full of lust and filthinesse is no lesse abominable and odious in Gods sight Take a wolfe that runnes up and downe and kills the sheepe that wolfe is abominable and every one cries out against him but a wise man that sees a wolfe tyed up in a chaine hates that as much as he did the other for he knowes that he hath the same nature and would doe as much hurt if he were let loose So we may say of men whose hearts are full of lusts God it may be hath tyed them up so that they breake not forth yet these lusts are abominable and hatefull in his sight though they doe not so much hurt nor breake so many commandements Therfore let them consider this that live under good families good Tutours or in good company coÌ„monly they are as wolves tied up they cannot break forth so into outward acts it may be they are restrained by reason of some bodies favour that they would not lose or the like but yet they give way to the spirit within that rangeth and lusteth up and downe and this is therefore defiled in Gods sight Consider that these lusts of the Spirit are full of the spawne and egges of sinne that is they are the mother sinne it is pregnant with actuall sinne Iam. 4.1 From whence come warres and fightings among you come they not hence even of your lusts that warre in your members Concupiscence is but as the lust of the Spirit which concupiscence is full of actuall sinnes and brings them forth when occasion is given Iam. 1.15 And therfore it is more hated than an act is which is but one which hath not so much spawne in it and therefore you ought to cleanse your spirit from this pollution Quest. But how shall we doe this to get our spirits thus cleansed Answ. 1 You must search out the pollution of the spirit For the spirit of a man is a deepe thing and hidden full of corners and cranne a lust and pollution will easily hide it selfe in 〈◊〉 therefore thou must finde it out and confesse it Doe as David â—â—d goe to God and say Lord search and try me see if there be any wickednesse in me as if he should say if I could I would search my owne heart but I cannot doe it enough therefore doe thou come and doe it I will open the doores as a man useth to say to the officers that come to looke for a traytour Doe you come in and search if there be any here I will set open my doores so faith David here So when a man would cleanse his heart from the pollutions of his spirit let him doe on that manner remember that to hide a traytour is to be a traytour himselfe therefore labour to finde it and when it is found confesse it to the Lord and lay a just weight upon it What though it never breakes forth into outward actions say to the Lord O Lord I know that thou lookest to the spirit and art conversant about it to have a polluted spirit is an abomination to thee This is a thing that we would doe and wee are oftentimes to blame in this in our prayers for we confesse our actuall sinnes and doe not confesse the pollution of our spirits to the Lord. Quest. But you will say We would faine have some directions to finde out this uncleanesse of our spirits Answ. Consider what ariseth in thy spirit when it is stirred at any time and there thou shalt finde what the pollution of the spirit is Set a pot on the fire and put flesh into it while it is colde there is nothing but water and meat but set it a boyling and then the scumme ariseth It is a similitude used in Ezek. 24.11 12. I say observe what ariseth in thy spirit at any time wheÌ„ there is some commotion when thy spirit is stirred more than ordinary now every temptation is as it were a fire to make the pot boyle any injurie that is offered to us this makes the scumme to arise now see what ariseth out there and when any object comes to allure thee to sinne see what thoughts arise in thy heart as the thoughts of profit or preferment so that when such an opportunity comes it stirres the spirit and sets it on boyling consider what then ariseth in thy heart and thou shalt see what thy spirit is And that which thou art to doe when thou findest it is to confesse it to the Lord and suffer it not to come into outward act cast it out suffer it not to boyle in Ezek. 24.13 When thou hast done this thou must not stay here but thou must labour to loathe and hate that pollution of spirit There are two things to be hated by us the sinne that we looke upon as a pleasant thing but there is besides thy inclination to that thing and that is the pollution of thy spirit and that thou must hate and loathe thou must not onely hate the object that is offered to thee but thy selfe also and the uncleanesse of thy spirit Thus it is with every one whose heart is right Ezek. 36.21 that is when a man begins to looke upon his sinne and see the pollution of the spirit in it he begins to grow to an indignation against it as that is the fruite of godly sorrow 2 Cor. 7. he findes his heart so disposed that he begins to quarrell with his heart and to fall out with it and to say What have I such a heart that will carry me to sinne that will not onely carry me to sinne but to hell Hee begins to loathe himselfe hee would not owne his owne selfe if hee could hee would goe out of himselfe he is weary of his owne heart such a hatred and loathing thou must have of this pollution of spirit that is in thee And this thou shalt doe if thou wilt but consider what evill this pollution doth bring thee and what hurt filthinesse hath done to thee a man can hate the disease of the body and cry out of it and why should not men doe so of the soule It is our sinne that is the cause of all evill it is not poverty or disgrace or sicknesse but it is sinne in thy poverty sinne in thy disgrace sinne in thy sicknesse so that if a man could looke upon sinne as the greatest evill and that doth him the greatest mischiefe he would hate that above all things And here remember not onely to doe it in generall but to pitch thy hatred chiefly upon thy beloved sinne Be ready to say in this case as Haman of Mordecai what availeth it me if Mordecai yet live If we could do so with our beloved lusts and come to such a hatred of
hath not much but yet some difference from the former is this when the spirit of a man beholds God alone when his eye is upon him when hee comes to worship him and upon nothing besides If a man will have an eye to men to the praise or dispraise that shall follow the performance of the duty he doth so farre worship men But hee serves God and worships him in spirit when his heart is left naked and stripped of all other respects in the world and so filled and over-awed with the presence of God that all other respects doe vanish This it is to worship God in singlenesse of heart and this is opposed to outward performance Col. 3.22 for eye-service is but onely a bodily and outward worship but when a man doth it with singlenesse of heart then it is not eye-service as there that is it is not outward onely Now singlenesse of heart is this when the minde hath but one single object to looke upon so that to looke not upon any creature but upon God and none besides This is to worship God in singlenesse of heart which is the same with holinesse of spirit As the holinesse of the vessell in the old law was when it was set apart from all other services to God alone so the holinesse of a mans spirit is when it is separated from all by-respects and aimes and is wholly devoted to him whence our word Devotion doth spring and when a man worships God with this nakednesse with this singlenes and holinesse of spirit then he worships God in spirit But when thou commest to performe any duty as to preach a Sermon or to pray and thou lookest what men will thinke of thee and what praise and credit thou shalt get by it this pollutes your spirit so farre as you doe this there is not singlenesse but doublenesse of spirit and here is eye-service in GODS account Therefore looke alwayes to worship him in spirit remember the argument here used GOD is a Spirit that is looke how the corporeall eye of man beholds the body when thou commest to Church and can see the negligence of thy behaviour and uncomely gesture so GOD that is a spirit he beholds the vanity and loosenesse of thy spirit within the turning and rouling of it this way or that way therefore take diligent heede to thy spirit labour to approve thy selfe to him care not what any creature saith or thinketh of thee and this is to worship him in thy spirit Now here are two Questions to be answered Quest. 1 If GOD must thus be worshipped in spirit and it is the behaviour of that which he lookes to what necessity is there then of a bodily comely and outward gesture how farre is this required in his worship Answ. The spirituall worship of God is never well performed but when it is signified by the comely gesture of the body as farre as wee may I say they must concurre the body must goe with the spirit though indeed he chiefly lookes to the spirit for they are both his 1 Cor. 6.20 Besides the body doth exceedingly helpe the spirit and it doth testifie when you come before others that holinesse and reverence which you have of Gods glory and majesty Therefore to perswade you to this you must know that when ever you come to worship God there ought to be a great solemnity in every part of his worship which cannot be without the concurrence of the body and spirit of man they cannot be disjoyned And you shall see the necessity of this in these 3 things 1. Because though holinesse be seated in the spirit yet it doth will appeare in the body at the same time You know the light of the candle is seated in the candle yet it shines through the lant-horne if it be there so though holinesse be seated in the spirit yet it will appeare in the body if it be there It is so in all other things and therefore must needes be so in this As take any affections that are in us as a blushing affection when occasion is it will appeare in the body whether we will or no so an impudent face is discerned and perceived also so awefulnesse and feare and reverence they will shew themselves and looke out at the windowes of the eyes and appeare in the face except we willingly suppresse them Now if these will doe so surely it holds in this also If there be a reverence of the minde it will be seene in the behaviour of the body Therefore you see Eliah when he prayed earnestly the disposition of the body went with it he put his face downe betweene his legges So Iesus Christ when hee prayed for Lazarus hee groaned in his spirit and wept Now if he did so who might be exempted if any might then doe not thou thinke that thou canst have a holy reverent disposition of the minde and it not appeare in the body it cannot be Therefore you shall finde that this is called the heart every where because the affections are seated there and now the body is accordingly affected as the heart is affected for what affections a man hath such is his heart 2. Consider this If thou findest thy selfe apt to a carelesse negligent behaviour and carriage of the body when thou commest to GOD and pretendest this that he is a spirit and must be worshipped in spirit I say consider whether this be not an excuse that thy flesh makes to this end that it may be lazie and have some ease to it selfe from a false acception of that principle God is a Spirit that so it may give way to an outward lazinesse of the body Therefore looke narrowly to it thou shouldest stirre up the outward man that thou thereby maist stirre up the inward man when thou commest before God in any worship 3. Consider that to make any thing an ordinance there must be an application of the whole man to it otherwise it is but a lame performance and God will not reckon as the obedience of an ordinance For this truth must be remembred That an ordinance of God performed as it ought to be doth usually carry a blessing with it A prayer a Sacrament received as it ought a fast kept as it should moves the Lord to give a blessing if thou doest not Ponere obicem thou shalt not goe away empty for it is alwayes accompanied with a blessing as it is said to Ananias Acts 9. Goe to Paul for behold he prayes when it is a prayer indeed God can holde no longer Doe you thinke that Paul never prayed before when he was a Pharise Yes but it was not as he ought he never prayed indeed till now now consider when thou commest before the Lord to performe any duty to him thou wilt say it may be that my spirit is well disposed though the gesture of my body be not according but I say deceive not thy selfe with this but looke that it be a
graspe both and is willing to part with neither such a man goes not straight on but he walkes unevenly in his courses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is while hee is quiet and no temptation doth assaile him then he walkes with GOD in a strait rule but let a temptation come and put him to it then he steps out of the way hee will not let his credit or his profit goe As a weather-cocke let there bee no winde at all and it stands still like a fixt thing but as soone as the wind comes it turnes about So is it with such a man while he is quiet while religion costs him nothing he walkes on in an even way but let a temptation come and assault him and because he hath not a single object vpon which he is resolved therefore hee goes out and walkes unevenly Contrary to this is hee that hath pitched upon one object upon GOD alone hee saith let me have the Lord alone and and heaven alone though I have noe more thus I have pitched thus I have resolved that let what will come I will part with all when it comes into composition with this Beloved you never have a single heart till now This singlenesse of heart David expresseth in himselfe Psa. 27.4 One thing have I desired that I will require that I may dwell in the house of the Lord all my dayes and behold thy beauty that is this one thing have I chosen I have pitched upon it I care for nothing besides if other things come so it is but this I require that I may walke with the Lord that I may bee in his house all my dayes that is that I may injoy the vse of GODS ordinances and walke with him and behold his beauty in them And such a speech was that of Christ to Martha One thing is necessary that is if you looke to any thing else it is in vaine you ought to take him alone as a wife takes a husband that must have none besides for so it must be And this is the first thing required to simplicity and singlenesse of spirit The second is this Let the heart be cleansed from all admixture of sinfull affections and so brought into such a frame that it may be apt to looke onely upon one object upon God alone And this I take out of Matth. 6.22 The light of the body is the eye if then the eye be single the whole body shall be light c. even as the eye guides all the members of the body the hands feet c. so doth the heart or minde guide all the actions of a man Now as the eye if it be vitiated or distempered with drunkennesse or surfeit or the like it doth not represent things single but double and treble and so makes a man to walke unevenly so sinfull affections which are contrary to the simplicity of the minde doe so distemper it that it cannot looke upon God alone as upon one single object but it hath an eye to other objects with him and he is distempered betweene them and so he walkes unevenly As for example feare will make a man to walke in a double way all miscarriage and double-dealing carriage comes from feare were it not for feare men would be plaine and simple therefore feare of men or any creature losse of credit life or liberty this is a snare and distempers the eye and till the heart be cleansed of these you will never walke evenly And so doth covetousnesse distemper us and voluptuousnesse or any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any kinde any over-eager desire or too much haste to accomplish the end which a man propounds to himselfe So Iacobs too much hasting after the blessing made him not to looke single upon God but to goe a double and uneven way in using unlawfull meanes to obtaine it And Ieroboams too greedy desire of the Kingdome made him to joyne God and the Calves together for two severall principles cause two severall motions And so is it when there is any inordinate affection be it what it will be there is not a simplicity of heart and if there be not you will never looke upon God alone but upon some creature upon some object or other Therefore Iames 4.8 Cleanse your hearts you wavering-minded As if when the heart was cleansed from corruption the minde would be freed from wavering and brought to simplicity were the heart purged there would be a constancy and evennesse in our mouth and in all our wayes This expression of simplicity you shall finde in Matth. 10.16 Beholde I send you as sheepe among wolves be wise therefore as serpents and innocent as doves The meaning is this I send you saith our Saviour among men as cruell as wolves that will persecute and hurt and devoure you wherefore be wise as serpents that is as serpents have many wiles doe winde and turne to shelter off a stroke and defend their head so doe you but on the other side take heede of being too fearefull of this persecution so that when to endure it comes to be a duty you doe not shrinke backe and withdraw your selves but in such a case let your hearts be simple cleansed from such an inordinate affection as that feare is and even take that blow as the doves doe which have no wiles as the serpents have to defend themselves So that in any such case when a duty is to be done as the professing of my name or the like here you must take the blow as willingly as the dove doth there is no avoiding in such a case therefore take heed that your hearts be simple that there be no feare there so that you must be haled to the duty And this is the very meaning and scope of the words Innocent as doves that is let no sinfull inordinate temptation admixe it selfe and so deprive you of this simplicity of heart because you doe not like my service This you shall see lively exemplified in Saint Paul 2 Cor. 1.12 For our rejoycing is this the testimony of our conscience that in simplicity and godly sinceritie not with fleshly wisedome but by the grace of God we have had our conversation in the world and more abundantly to you wards Saint Paul was a very prudent man and therefore hated above all the Apostles as Saul was angry with David because he walked wisely he was so subtle to escape out of his hands which is as if the hounds should complaine of the hare that she hath so many trickes to escape from them but as I say he was a very prudent man and he used the serpents wisedome to save himselfe as he did when the assembly consisted of Sadduces and Pharises he put a division betweene them and so escaped himselfe as it were through the middest of them So the first part was true in him he was as wise as a serpent to keepe the blow off from himselfe But now saith the Apostle if carnall wisedome shall
to eate or to take Physicke so there is an unchangeable Decree concerning the successe of every businesse under the Sunne yet wee doe not forbeare to take counsell and to use the best meanes to bring our enterprises to passe And so there is an unchangeable Decree concerning the salvation of men concerning giving grace or denying grace to them and you can no more take an argument from hence to give over endeavours than you can in the former 2. Though there be an unchangeable Decree past upon men when GOD hath rejected them and GOD will not alter it yet this Decree is kept secret and no man knowes it therefore there is a dore of hope opened to stirre up men to endeavour Indeed if the Decree were made knowne and revealed to us then it were in vaine then there were no place for endeavours but seeing it is not so therefore there is place for hope and for endeavours which arise from hope These things being premised we will now come to a particular answer of this objection First that if thou doest pray thou shalt change GOD and his carriage toward thee though hee be unchangeable For if a man be rejected as Saul was and as the Iewes were and as those in Rom. 1. who were given up to a reprobate minde if he be so rejected he is not able to pray or repent or to seeke to GOD or to desire to go about in good earnest to seeke any change of life for if he were able to doe it he was sure to speed Therefore if thou doest pray in truth thou shalt prevaile thou art sure to have mercy at his hand for it is a great signe that he hath not giuen thee over that no such unchangeable decree is past against thee therefore it is no doctrine of discouragement Indeed it is a doctrine of great terrour to those whose hearts doe not tremble at it that let such a doctrine slide a way as water doth off a stone and not sinke into threir hearts at all but to a man that saith I would repent and pray and change the course of my life if there were any hope I can say this to thee that if thou doest pray thou shalt be accepted for GOD hath stiled himselfe that he is a GOD hearing praiers and except he were changeable he must needs be ready to heare thee if thou seekest to him For the Lord is unchangeable in his promises thou shalt finde him unchangeable towards thee but to a man that will not pray that is set upon evill and will not be wrought upon to such a man this is a fearefull and a terrible doctrine Secondly though GODS decree be unchangable yet if thou canst find a change in thy selfe it shall go well with thee as if a father should take up an unchangeable resolution to disinherit a stubborne and ungracious child because he is so if the child should change now and alter his courses and grow sober the father may now receiue him to mercy and yet no change in his resolution but the change is in the sonne Or if a Prince should set downe in a law as a law of the Medes and Persians that alters not saying I will not receive to favour such a rebellious subject because he is so yet if his subject be changed he may receive him and yet his Decree may be unchangeable because the change was in the subject and the decree was grounded upon this if hee did remaine so rebellious and stubborne So I say to thee if GOD hath therefore threatned to reject thee because thou art a stubborne and rebellious wretch if now thou shalt finde a change in thy selfe that thy stubborne heart is broken standing in awe of him fearing to offend him or to commit any sinne that thou knowest to be a sinne I say notwithstanding that unchangeablenesse of his he cannot but receive thee to mercy As if a Physitian should take up an unchangeable resolution not to give his patient such restorative physicke because his stomacke is foule so that it will not worke and because he will not receive such purgations whereby he should be prepared for it But if there be a change in him if his stomacke be cleane fit for it so that it will work and he become willing to receive it if hee give it him the change is not in the Physitian but in the patient Therefore when you heare this sit not downe discouraged but rather goe and sit alone and consider of thy sinnes and give not over till thy heart be broken for them and when this is done be sure that he will receive thee to mercy for he may be unchangeable in his decree if the change be in thee And therefore this Doctrine doth not discourage but rather stirre up and incite men to change their courses yea it is the very scope of it Againe I adde this further he that saith to what purpose is it to endeavour whosoever it is that sayes so I would aske that man this question Didst thou ever goe about any holy duties and yet didst finde this stoppe in it that though thou wouldest doe them thou couldest not be accepted hadst thou ever a serious resolution to forsake such and such a sinne and the occasions of it and yet thou didst finde such a barre as this that thou couldest not alter GODS decree thereby and for that onely reason hast gone on in it Did ever any man upon his death-bed say so No man will say so but it is because he would not Therefore complaine not of the unchangeable decree of GOD but of the stubbornesse of thy heart that thou wilt not buckle and come in unto him The best way in this Doctrine of the unchangeablenesse of Gods decree of election is this It is good to consider in what manner it is delivered in the Scripture and to what purpose and to make that use of it and then thou shalt be sure not to abuse it As for example to what end and for what occasion is this Doctrine of election delivered You shall finde that it is on this occasion Rom. 9.18 19. When many of the Iewes did not come in to whom did belong the covenant and the lawes and the testimonies this was an objection that was made against the Doctrine of the Gospell what was the reason that the Iewes did not come in and that his owne people were not wrought upon To answere this objection the Apostle tells them that it was not against Gods good will hee was able to doe it if it was his pleasure but saith he some hath hee chosen and some not some hee loves and some hee hates some hee hath mercy upon and some he hardens So that the scope of the Doctrine is that God might be magnified that no objection might be made against the almighty power of GOD that hee was not able to bring them in that men might not say that they have resisted his will and the Apostle
judge of thy selfe as we use to esteeme of one another Now let a man be unconstant one that we can have no holde of that is as fickle as the weather that will resolve upon such a thing to day and change his minde to morrow what ever learning or excellency or what kindnesse soever there is in this man we regard him not because he is an unconstant man Now learne thou to doe so with thy selfe to aske thy selfe that question Hast thou not had many resolutions that never came to any endeavours Hast thou not begun many good workes and never finished them Hast thou not found that property of folly in thee To begin stil to live Stultitia semper incipit vivere If this be thy case learne to abhorre thy selfe for it and to be ashamed for all is nothing till we come to a constant and unchangeble resolution So that we come to set it downe with our selves as an inviolable law this is a duty and I will doe it whatsoever it cost me this is a sinne and I will avoid it whatsoever come of it This is a resolution that Daniel takes up Dan. 1.8 He determined in his heart that he would not be defiled with the Kings meate and such a resolution they were exhorted to in Acts 11.23 With full purpose of heart to cleave unto God It is translated full purpose but the words are with a decree and full resolution of heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is when a man doth not lightly put himselfe upon an holy course but takes up a strong resolution to goe through with it such a resolution as Pauls was Acts 20.22 he knew what bands did waite for him as for theeves it was no matter he was bound in the spirit All is nothng I care not sayes he so that I may fulfill the Ministery committed to me Such a resolution we should have And according as thou findest thy selfe able to doe this so thou shouldest judge of thy selfe A man that is on and off in his wayes Salomon compares him to a City whose walls are broken downe that is if a temptation come and set upon him it hath free entrance and the temptation comes in because his soule was without guard and ward But on the other side a man that doth not stand trifling with the Lord to say I wish I could and I am sorry that I cannot but he will goe through a good course such a man is like to a City which hath walls round about it that if a temptation come there is something to keepe it out I say as thou art to judge of other things by the mutability of them so of thy selfe There is nothing better than to have a peremptory resolution in well-doing to be constant therein and there is nothing worse than to bee peremptory in evill Vse 6 If God be immutable then thou knowest whither to goe to get this constancy to make thy selfe unchangeable and immutable and constant in well-doing For for what end hath he revealed to us that he is unchangeable is it not for our use Sure it is even to teach us that when we finde our selves subject to mutability wee should goe to God and beseech him to establish our hearts No creature is able to doe it Every creature is mutable onely so farre unchangeable as he maketh it to be so he onely is originally unchangeable all friends and all other things in the world are no further unchangeable than he communicates it to them as was said before and the same is true of thine owne heart and of thy purposes Therefore thou must thinke with thy selfe and make this use of the unchangeablenesse of God that hee onely can make thee unchangeable Therefore when a man wants direction hee must goe to GOD Iam. 1.5 he is onely wise and can shew a man what to doe when he is in a strait And upon the same ground when thou seest that thou art unconstant goe to him that is unchangeable that can make thee constant and desire him to fixe thy quicke-silver to ballance thy lightnesse and that he would settle and fill that vaine and empty heart of thine with something that may stay and establish it There is no other way all the meanes that can be used all the motives that can be put upon a man all the reasons that can be brought are not able to make us constant till GOD worke it in us and for us Therefore the onely way is to give GOD the glory of his immutability to goe to him in a sense of thine owne unconstancy and say so Lord thou hast revealed thy selfe to be unchangeable that wee may seeke it of thee and finde it in thee thou alone art originally and essentially so no creature is any further than thou doest communicate it to it Therefore doe thou LORD make mee stable and constant in well-doing Grace it selfe of it selfe is not immutable for it is subject to ebbing and flowing and the reason why we doe not quite lose it is not from the nature of grace as if it were immutable but because it comes from and stickes close to Christ. Therefore goe to him he is the roote that communicates sappe and life to thee because thou abidest ingrafted in him Object But the Lord doth this by meanes it is not enough to pray and to seeke to him to make me unchangeable so much as humane infirmity can reach but I must use the meanes also Answ. It is true he doth it by meanes and if you say what are those meanes I will shew it you briefly You shall finde that there two causes of unconstancy or mutability or ficklenesse and if you finde out what the causes are you will easily see the way to helpe it First Strength of lust that causeth men to be unconstant Iames 4.8 Cleanse your hands ye sinners and purge your heart you wavering-minded what is the reason that the Apostle bids them to purge their hearts that were wavering-minded but because that corruption and those unruly affections that are within cause us to be unconstant to waver even as an arrow shot with a strong hand that the winde makes to fly unconstantly so a man that resolves upon a good course and takes to himselfe good purposes and desires he having some lust in him these thrust in and make him unstable therefore purge your hearts you wavering-minded As if he should say the reason why you are not stable is because you are not cleansed from these corruptions which are the cause of this unconstancy So Psal. 5.9 There is no faithfulnesse in their mouth their inward part is very filthinesse c. The reason why there is no constancie in their speech life and actions is because within they are very corruption that is the sinne that is within is the cause of all the wavering that is in the life of man were it not for it there would be no such unevennesse in our lives
desire Answ. There is no way in the world but this Labour to be humbled for thy sinnes to get a broken heart for them for then a man comes to prize grace exceeding much and worldly things as nothing For this is a sure rule When thou feelest thy sinnes to lie heavie upon thee then all the things in the world will appeare light therefore labour to know the bitternesse of sinne it is that which sets an edge upon all our spirituall desires without this a man doth but cheapen the kingdome of heaven he doth as the people did with Rehoboam they expostulated with him about their serving him so wee doe capitulate with the Lord as it were and stand upon termes with him untill we are humbled and then we are ready to take heaven upon any condition Till a man be thus humbled his desires are remisse and weake and flaggy desires they raise up great buildings upon no foundation the foundation is weake and crazie and so the building comes downe And hence is it that men put their hand to the plough and looke backe againe A scholler will serve the Lord if hee may have eminency in gifts and outward excellency or some honour in the flesh but all this while his desires are remisse but when he is once humbled then he will say with Saint Paul Lord what wilt thou have me to doe and I will doe it whatsoever it is and whatsoever thou wouldest have me to suffer I will suffer it He will take the kingdome of heaven by violence and then his resolutions continue constant that way For what can Satan do to him wil he take away his pleasure from him his wealth or his credit they are things that hee hath despised before he can take nothing from him but what he cares not for It is the bitternesse of sinne that makes him now to prize Gods love and favour above all thing Thirdly thou must renew thy resolution oft it is not enough to set the heart in a good frame of grace for a day or two or for a moneth but thou must have a constant course in doing of it ever and anon as the Dutch men use to doe with their bankes that keepe them with little cost because they looke narrowly to them if there be but the least breach they make it up presently otherwise the water makes a breach upon them So thou shouldest doe with thy heart observe it from day to day marke what objections come that thou canst not answer what lusts and desires doe overballance thee and learne still to renew thy reasons and resolutions against them and this will make thee constant and firme and peremptory in well-doing NOw I come to the next Attribute and that is The Greatnesse of God or his Infinitenesse We follow in this rather the rule of the Scripture than the tract of the Schoolemen and wee insist upon those that God doth especially take to him in Scripture Now that God takes this Attribute to himselfe you shall see in 2 Chron. 2.5 For great is our God above all Gods Psal. 135.5 For I know that the Lord is great and that our Lord is above all Gods But the place that I would chiefly commend to you is this Psal. 145.3 Great is the Lord and most worthy to be praised and his greatnesse is unsearchable Where you see that it is an infinite and incomprehensible greatnesse that the Lord takes to himselfe So Psal. 147.5 Great is our God and of great power and his understanding is infinite In handling of this I will shew you these two things First I will shew you how this greatnesse of God is gathered from the Scriptures Secondly I will shew you the reason of it as I have done in the rest The greatnesse of God is declared to us in the Scripture by these sixe things First By the workes of his creation The greatnesse of the workes doe shew the greatnesse the maker Isay 40.12 Who hath measured the heavens in the hollow of his hand and meted out the heavens with a spanne and comprehended the dust of the earth in a measure and weighed the mountaines in scales and the hills in a ballance that is If you would looke upon any worke you may judge of the workeman by it if you see a great building you conceive it to be made by a man of some power now when you looke upon the great building of heaven and earth you may thinke that he that handles the materialls as an Architect doth handle the stones and lay them in their place is great now the Lord doth put the waters together as if he held them in his hand and hee measures out the heavens as a workeman measures out the roofe Againe every workeman must worke by plummet and by weight now consider the great mountaines saith he he weighes them in scales and the hills in a ballance as this building doth goe beyond mans so doth the greatnesse of God exceed the greatnesse of man and by this you may take a glimpse of the greatnesse of the Lord. Secondly by the ensignes of his greatnesse The greatnesse of Princes is set out by those outward signes which are the declaration of it Now when the Lord would shew his greatnesse you shall see how he expresseth it Deut. 4.36 When he came out of the Mount they heard a great voice and on the earth there was a great fire by that you may know the greatnesse of God For why doth hee come out with those ensignes clothed with them as it were but that by this you might have a crevice opened to shew you the greatnesse of God So when he appeared to Elias and in his apparitions to Moses to the Prophets Isaiah and Ezekiel It is said also that his voice was as the sound of many waters and he was so terrible that is was a vsuall saying among the Iewes Who can see God and live why so Because when he appeared when he shewed any shadow of his greatnesse weake flesh could not behold him but was swallowed up as it were with the greatnesse of his Majesty Thirdly By the workes of his providence Ezek. 36.23 And I will sanctifie my great Name which was prophaned among the heathen which yee have prophaned in the middest of them and the heathen shall know that I am the LORD saith the Lord GOD when I shall be sanctified in you before their eyes As if hee should say They make no account of me now but when they shall see me to bring downe great Babel then they shall know and beleeve that I am a great GOD. So else where in Ezechiel hee compareth Ashur and Tire to a Lyon and Eagle and a Cedar and hee saith that hee will put a hooke into the Lyon and deplume the Eagle and overtop the Cedar that is hee will shew forth his greatnesse at that time when he shall bring downe those great nations So the greatnesse of GOD is seene
bring it to passe be it poverty in your estates or debts which a man is not able to overwrastle if there be a blemish in your names and you cannot tell how to have it healed or any weaknesse in your body and which is more than all this if there be a lust that ye cannot overcome a temptation which ye cannot be rid of if there be a deadnesse of spirit in you and indisposednesse to holy duties and yee cannot tell how to get life and quickening remember that there is an Allmighty power revealed for that end and it is our parts to make use of it though it be an hereditary disease in thee now you know an hereditary disease is that which we have from our parents though thou hast such a disease such a strong lust yet thinke with thy selfe the Lord is able to heale this Iam. 4.6 A place named before But he giveth more grace c. As if he should say when hee had tolde them of the lusts that fight in their members this objection comes in Alas wee are not able to master these lusts It is true saith the Apostle the lusts that are in us doe lust against the spirit as naturally as the stone descends downeward but how should wee heale them say you How The Scripture giveth more grace that is there is an omnipotent power which can heale all this So Matth. 19.26 With men this is impossible but with God all things are possible It is a place worthy consideration Saith our Saviour It is impossible for a rich man to enter into the kingdome of heaven why say the Disciples Who then can be saved Indeed saith Christ it is impossible with men but with God all things are possible The meaning is this when a man hath riches that is when the object is present and before him a man cannot of himselfe but set his heart upon them and when a mans heart is set upon them no man in the world can weane his heart from those riches what shall we doe then Why saith hee the LORD hath an Allmighty power he is able to mortifie these lusts We can no more doe it than a cable rope can goe through the eye of a needle Now that which is said of riches may be said of any lust Let an ambitious man have honour or such an object sutable to a carnall minde hee cannot choose but set his heart upon it now when that lust is set upon an object a Camell may as well goe through a needle as hee can loose his heart from these lusts but yet the Lord can doe it With him all things are possible And what the Apostle saith of the Iewes Rom. 11.23 The Lord can ingraft them in againe as bad as they be though the wrath of GOD be gone over them to the utmost yet GOD can doe it so is it true of thy selfe and any one else the Lord can if hee will to him nothing is impossible Thinke with your selves that he that can draw such beautifull flowers out of so dry an earth as you looke upon in winter though thou hast an heart as farre from grace as the flowers seeme to be from comming forth in the midst of winter yet he that can do so in nature is able to doe the like in grace also as he did to Paul and Mary Magdalen Now consider what they would have beene without his power and by his power we may be as excellent as they To confirme this consider what a change grace hath wrought even among us how many amongst us that of proud have become humble of fierce and cruell have become gentle of loose sober of weake strong c. Goe therefore to him beleeve this and apply it and it is sure it shall be according to thy faith If a man would goe to the Lord and say to him Lord I have such a lust and cannot overcome it and I want griefe and sorrow for sinne thou that hast an allmighty power thou that didst draw light out of darknesse thou art able to make such a change in my heart thou hast an allmighty power and to thee nothing is impossible I say let a man doe so and the Lord will put forth his power to effect the thing that thou desirest Surely hee which establisheth the earth upon nothing and keepes the winde in his fists and bounds the water as in a garment can fixe the most unsetled minde and the wildest disposition and set bounds to the most loose and intemperate Vse 3 If God be allmighty you must beleeve this allmightinesse of his and whereas you say wee doubt not of his power but of his will I will shew to you that all our doubts and discouragements and dejections doe arise from hence not because you thinke the LORD will not but because you thinke he cannot Therefore you know not your owne hearts in this in saying that you doubt not of the power of GOD. I will make this good to you by these arguments If we did not doubt of the power of GOD what is the reason that when you see a great probability of a thing you can goe and pray for it with great chearfulnesse but if there be no hope how doe your hands grow faint and your knees feeble in the duty You pray because the duty must not bee omitted but you doe not pray with a heart And so for endeavours are not your minds dejected doe you not sit still as men discouraged with your armes folded up if you see every doore shut up and there bee no probability of helpe from the creature And all this is for want of this faith would this bee if you did beleive this Allmighty power of GOD For cannot GOD doe it when things are not probable as well as when there are the fairest blossomes of hope Besides doe wee not heare this speech of man when the times are bad doe not men say oh wee shall never see better dayes And when a man is in affliction oh he thinkes this will never bee altered ' so if he be in prosperity they thinke there will bee no change Whence comes this but because we forget the Allmighty power of GOD If wee thought that hee could make such a change in a night as he doth in the weather as he did with Iob wee should not bee so dejected in case of adversity and so lift up in case of prosperity Besides men have not ordinarily more ability to believe then the Israelites had which were GODS owne people yet consider that these very men that had seen all those great plagues that the Lord brought upon the Egyptians I therein meane all his Allmighty power that saw his power in bringing them through the red sea and giving them bread and water in the wildernesse yet called his power into question and said that GOD could not bring them into the land of Canaan Yee will finde they did so Psa 78.41 They turned backe and limited the holy one
Affections Affections inordinately set on a thing make it a god Part. 1 Pag. 90 Affections sinfull must be purged out Part. 2 Pag. 62 Affections to the creatures what raiseth them Part. 2 Pag. 204 Affections strong breed strong afflictions Ibid. Agreement Agreement of the prophecies in Scripture Part. 1 Pag. 52 Alcoran Alcoran of Mahomet barbarous Part. 1 Pag. 84 Almighty God is almighty Part. 2 Pag. 128 That God is almighty 70 times repeated in Scripture Part. 2 Pag. 177 VVee should rejoyce that our God is almighty Part. 2 Pag. 186 Alone To beleeve that God is God alone Part. 1 Pag. 85 To behold God alone in serving him Part. 2 Pag. 36 VVhy men are not content with God alone Part. 2 Pag. 187 Angels Angels used in guiding the course of things Part. 1 Pag. 35 Antiquity Antiquity of Scripture proves them true Part. 1 Pag. 57 Apprehension Apprehension of things makes them heavy or easy Part. 2 Pag. 30 Arts. Arts why invented Part. 1 Pag. 3 Assent Assent double Part. 1 Pag. 46 Assent bred differently in the Saints and others Part. 1 Pag. 62 Atheisme Atheisme of two kindes Part. 1 Pag. 24 Atheisme the effects of it Part. 1 Pag. 25 Iunius converted from atheisme Part. 1 Pag. 56 Attributes Attributes of God of two sorts Part. 1 Pag. 119 B. Beast see Man Before God before all things Part. 1 Pag. 120 If God had any cause somewhat was before him Part. 1 Pag. 140 Being Being properly onely in God Part. 1 Pag. 97 Being of God explained in five things Ibid. Being given to all things by God Part. 1 Pag. 99 VVee should give God the praise of his being 1.112 All things but God are capable of not being 1.142 VVhat being hee must have that is eternall Part. 1 Pag. 157 God the first being Part. 2 Pag. 50 God not capable of any new being Part. 2 Pag. 73 Beginning He that is eternal must be without beginning Part. 1 Pag. 157 Body Body must bee kept downe Part. 2 Pag. 23 Body gestures of it used in Gods worship Part. 2 Pag. 38 Busie VVhy men are so busie in worldly things Part. 2 Pag. 132 C. Cast off VVe should take heed God cast us not off Part. 2 Pag. 80 The time of Gods casting off unknowne Part. 2 Pag. 83 Cause The creatures should be without cause if they were not made Part. 1 Pag. 8 God the first cause Part. 1 Pag. 39 God without all cause Part. 1 Pag. 140 God a voluntary cause Part. 2 Pag. 181 Change Change in the creature whence it is Part. 2 Pag. 75 Change in us a token of good Part. 2 Pag. 94 VVhen we thinke our condition cannot change we doubt of Gods power Part. 2 Pag. 195 See Imperfect Chronology Chronology of Scripture exact Part. 1 Pag. 55 Church Churches testimony proves the truth of Scripture Part. 1 Pag. 58 Scriptures of greater authority than the Church Part. 1 Pag. 59 God will shew himselfe God in raising the Churches Part. 1 Pag. 87 Not to faint in the misery of the Churches Part. 1 Pag. 109 Christ. Christ his humanity alone not to be worshipped Part. 2 Pag. 45 See Mahomet Cleaue What makes us cleave to a thing Part. 1 Pag. 86 Conceive God is beyond all that we can conceive Part. 2 Pag. 129 Complaint Complaint and griefe whence it ariseth Part. 1 Pag. 104 Command The creature at Gods command Part. 1 Pag. 138 Confusion Confusion when the body rules the spirit Part. 2 Pag. 21 Comfort see God see Heaven Composition God without composition Part. 2 Pag. 49 Counsell see Eternity Covenant How to know we are in covenant with God Part. 2 Pag. 85 Covenant twofold Part. 2 Pag. 86 Covenant not frustrate by our sinnes Part. 2 Pag. 87 Constancy To judge of our spirits by constancy in well-doing 2 111 Constancy in ill nothing worse Part. 2 Pag. 113 Constancy to beg it of God Ibid. Constancy two meanes to get it Part. 2 Pag. 115 Company Company why it is desired Part. 2 Pag. 166 Companions that a man may alway have Part. 2 Pag. 167 Company the more griefe in want of it the lesse wisedome Ibid. Contradiction see Infinite Content To be content with GOD though with crosses Part. 1 Pag. 130 To be content with a simple condition Part. 2 Pag. 54 Content bred by godlinesse Part. 2 Pag. 58 Creature Creatures to learne the vanity of them Part. 1 Pag. 116 Creatures of themselves can doe nothing for us Part. 1 Pag. 137 Creatures difference betweene God and them Part. 1 Pag. 146 Creatures not to goe to them but God Part. 2 Pag. 67 Creatures difference betweene God and them in respect of his unchangeablenes Part. 2 Pag. 103 Creatures not to expect much from them Ibid Creation Workes of creation shew the greatnesse of God Part. 2 Pag. 123 Gods omnipotence in the creation Part. 2 Pag. 178 Crosses Crosses God doth his good by them Part. 1 Pag. 41 Crosses faith strengtheneth in them how Part. 1 Pag. 105 See Content D. Dead Death He that beleeveth not Christ would not beleeve one rising from the dead Part. 1 Pag. 42 We cannot see reason for many things till death Part. 1 Pag. 103 Death sweetned by walking with God Part. 1 Pag. 165 Decree Decree of God unchangeable yet unknowne Part. 2 Pag. 92 Defend GOD is able to defend us Part. 2 Pag. 166 Delay Delay of GOD should not offend us why Part. 1 Pag. 168 Delay seemes long why Part. 1 Pag. 169 Depend Dependent Not to depend on many things Part. 2 Pag. 56 Dependent felicity to trust in the creature Part. 2 Pag. 106 Desires Desires must bee strong that helpe resolution Part. 2 Pag. 121 How to get strong desires Ibid Despise What makes a man despise outward things Part. 2 Pag. 138 Destroy A man destroyeth himselfe how Part. 1 Pag. 10 Die Dying Mortifying of lusts a dying daily Part. 1 Pag. 66 Heathen gods die therfore false Part. 1 Pag. 81 Direction Men desire company for direction Part. 2 Pag. 166 Discontent Discontent whence it is Part. 1 Pag. 123 Dispose Affliction and prosperity disposed by GOD Part. 1 Pag. 40 To be content with GODS disposing of us Part. 1 Pag. 124 Doe Doing VVe are present with GOD by doing his will Part. 2 Pag. 161 To consider what GOD doth to us Part. 2 Pag. 162 Some things that GOD cannot doe why Part. 2 Pag. 182 Double Double-minded man who Part. 2 Pag. 60 Sinful affections make the heart double Part. 2 Pag. 62 E. Effects Three effects of a firme assent that there is a GOD Part. 1 Pag. 70 Efficacy Efficacy of the creature from GOD Part. 1 Pag. 137 Enemy VVhat an enemy GOD is to wicked men Part. 2 Pag. 175 End All creatures have an end Part. 1 Pag. 9 VVe should doe nothing for our owne ends Part. 1 Pag. 146 End of mens callings appointed by GOD Part. 1 Pag. 147 VVhen a man makes himselfe his end Part. 1 Pag. 148 Ending