have from Heathen men Quest. But this Question may now be made How should we know that these bookes which wee have as written by Moses that these are they that there is no alteration in them or supposititious prophecies put in Answ. You have the Iewes agreeing with the Christians who were enemies and the Iewes kept it exactly yet theirs agree with ours Object But how should we know that the Iewes are true Answ. They have testimony from the Samaritans and they were enemies to the Iewes and there being once a rent made were never reconciled againe yet in the Samaritan Bible there is no difference at all to any purpose Now adde to this the testimony of the Churches from Christs time downward still it hath continued so as in Eusebius and Baronius you shall see plentifull testimonies thereof The third Argument is from the Scriptures themselves if you consider but these three things 1 The majestie and plainnesse of the stile and the manner of the expressions a meere relation and no more In the beginning was the Word c. Where doth any booke expresse it selfe in a manner in the relation of any stories So as that it carries evidence from God so that Iunius reading the first Chapter of Iohn was stricken with an amazement by a kinde of divine and stupendious authoritie and so he was converted from Atheisme as himselfe said in his life 2 If you consider the purity of the doctrine If a man would deceive the world then the things that he teaches must needs be to please men but the Scripture is quite contrary it ties men to strict rules and therefore see how it is etertained and how hard it is for men to keepe it in the purity of the doctrine which is an argument it came from God If the Scriptures were delivered by men then either by good men or by bad if by holy men then they would speake the truth and not lye if by bad men then they would never have set downe such strict rules of doctrine that they must live by and which condemne themselves 3 Consider the anâ—â—quitie of them they were before all other Heathen stories which will answer an objection namely why there is no more testimony from them of the Scriptures The answer is that when Scriptures ended their writings did but begin there being little use and trading of learning in those dayes but it seemes the Grecians were the first or rather the Chaldees but there were not so many bookes written then as afterward Now when all these things are considered we are brought to beleeve the Scriptures are the Word of God and you finde this in the Scriptures that there is a God that made Heaven and Earth then this begets faith and so By faith we beleeve as here saith the Apostle that there is one GOD. I confesse all this which hath beene said is not enough unlesse God infuseth an inward light by his Spirit to worke this faith but yet there is enough left in the Scriptures to give evidence of themselves THE FOVRTH SERMON HEBREWES 11.6 He that commeth to God must beleeve that God is c. THere is one reason more remains that is from the testimony of the Church doubtlesse it is an argument of great strength That so many generations since CHRISTS time and before have from hand to hand delivered it unto us and that so many holy men as the Martyrs were and as the Fathers were when they lived that these all gave testimony to this Scripture in all ages But yet we will adde something to it because the Papists have abused this and say they would have the truth of the Scriptures to depend upon the authority of the Church and not so much upon the testimony it hath received from all ages and generations they would have it to be such a testimony as the present Church gives of it because say they that can erre in nothing therefore not in this and therefore they say This is the Bible and the very Dictate of the Pope in cathedrâ with his Councell some say makes it so and you must receive it for Scripture upon this ground without any further inquiry But with us who doe not receive that conclusion that the Church cannot erre it is out of question that the Scripture doth not depend on the authoritie of the Church But yet we will give you this reason against it Aske that Church that Synod of men what is that which makes the Church to beleeve that the Scripture is the Word of God Surely they will give the same answer that we shall deliver vnto you that it could be nothing else but the Scripture it selfe which therefore must needs be of greater authoritie than the Church it selfe for the declaration of themselves and the Scriptures manifestation of this argument be of more force than the authority of the Church as the cause hath much more strength than the effect Againe the Church hath no authoritie to judge of the Scripture till it be knowne to be the Church which cannot be but by the Scripture Moreover the Scripture hath a testimony more ancient than the authoritie of the Church and therefore cannot receive its authoritie from any the Scripture being the first truth it cannot be proved by any other it is the confession of their owne Writers that Theologia non est argumentativa Theologie is not argumentative to prove its owne principles but only our deductions out of it As also they say we cannot prove the Scriptures probando sed solvendo by answering and resolving objections made against it In all other things you see it is so as the Standard that being the rule of all cannot be knowne but by it selfe the Sunne that shewes light to all things else cannot be knowne by any other light but its owne so the Scripture that is the ground of all other truths cannot be knowne but by the evidence of those truths that it carries in it selfe We have onely this word to be added more concerning the Scriptures You shall observe this difference betweene the Writings of the Scripture that were written by holy men inspired by the Holy Ghost and all mens Writings in the world In mens Writings you shall see that men are praised and extolled something spoken of their wisdome and of their courage and what acts they have done there is no story of any man but you shall finde something of his praise in it but you shall finde the quite contrary in the Booke of God there is nothing given to men but all to God himselfe as Moses David Paul and all the Worthies in the Scripture you shall finde nothing given to them But of David it is said that he walked wisely because the LORD was with him it was not his owne strength so when they had any victory it was not through their owne courage or stratagems that they used but the LORD did give their enemies into
were if an house had such and such a thing it would be a goodly house so in an instrument as a Watch if it had such and such a being it were a perfect Watch so is it in the complaints that we make for our soules or the soules of others if you see a man that you would have reclaimed you say if there were a stability of minde in him a consideration of death a right knowledge of things a sense of sinne if there were grace in his heart to establish him then hee would be thus and thus Consider that he who is the Lord of being is able to make up these wants so if our complaints be for our selves they all come from some wants but know that he who is the Almightie God that makes all things to be he can give thee constancie he can enable thee to do all things and strengthen the weake hands and feeble knees Hebr. 22. He that is full of being as the Sunne is of light and the Sea of water thinke with thy selfe that hee alone is able to give being to every grace and to make up every defect and give that to thee which thou hast not and to all whom thou hast to doe with as thy wife children friends c. he can make things that were bad good and usefull and so make thy friend good also as he did Onesimus for Paul thinke with thy selfe that the Lord of strength can doe it and he only can doe it here every creature is at a stand to make a being therfore goe to him and give him the praise and glory of his Name And as it should move us to doe this in our wants so it should helpe thee in all those great crosses that afflict thee For every crosse is in that which is not as Rachel wept of her children that were not You shall see in Abraham he beleeved in GOD even in GOD who quickeneth the dead and calleth those things which be not as though they were Rom. 4.17 This was Abrahams case he was to lose his sonne for ought that he knew yet he comforted himselfe in this that Iehovah the mightie God that is the Lord of being he that calleth things that are not as if they were hee could either give him his owne sonne againe or one that was as good as he Thus he did comfort himselfe and so may we upon all occasions God can make things to be that are not Take Iob when his houses his children estate all were gone and all were not yet Iehovah he that makes things that are not did not he make all things to returne againe So David when things were not when his Kingdome was not when his good name was gone as wee see by Shimei's cursing what a name he had yet God did make all to come againe Naomi when all was gone her husband and her sonnes gone and they were not yet hee that was the Lord of being gave her a sonne and a daughter that brought her in more comfort that her owne sonnes would And this is the use that I would have you to make of it When thou hast lost any thing when thy sons or thy goods are gone he can make up all Hee who could make up the absence of Christ to the Disciples as he did by his Spirit so that it was better with them than before they had more comfort and knowledge and could doe greater miracles that God can surely make good any other losse the most pinching For you must remember that he is IEHOVAH you shall finde that name often used on this occasion still it is added I am IEHOVAH But to take the present Scripture there you shall see what ground there is for this use we now make of it Chap. 6.6 Wherefore say unto the children of Israel I am the LORD and I will bring you out from under the burthens of the Aegyptians c. The meaning of it is this many objections might be made by Moses and this is the reason why God reveales this Name to Moses Alas saith Moses who am I Shall I go unto Pharaoh and bid him let the children of Israel goe What am I to be sent on this errand Saith the Lord Goe tell him I am or Iehovah hath sent thee unto him and those answers are observable that Moses makes Object I am of a slow mouth and of slow speech Answ. Why saith the LORD I made the mouth goe therefore and I will be with thy mouth and teach thee what thou shalt say Object Againe I am of uncircumcised lips and how shall Pharaoh hearken unto me Answ. Saith the LORD I have made thee a god to Pharaoh and Aaron thy brother shall be thy Prophet Where observe this by the way A man would wonder why Moses that went to such a one as Pharaoh should complaine that he was a man of uncircumcised lips One would thinke that Pharaoh being a carnall man that uncircumcised words would please him better but it is as if he should say Lord when there is any circumcisednesse in my lips then there is no authority in my speech The lesse circumcision there is in any mans lippe the lesse authority there is in his speech as it is said of Christ that he spake with authoritie for his lips were circumcised But to take this objection away saith the LORD I am Iehovah I will be with thee I will circumcise thy lips Object Yea but will Pharaoh be moved with words Answ. I am Iehovah saith the LORD I will make that to be which is not I will send plagues among them and then he will let them goe Object But when they are gone they are a weake and a naked people how shall they doe to live Answ. Saith GOD I will give them favour in the eyes of the Aegyptians and not send them emptie and I will provide food for them So Moses went A strange kinde of errand as if one should goe and tell the great Turke that the God of the Christians hath sent to let them goe but yet Moses goeth and all that comforted him was 〈◊〉 the revealing of this Name Now apply this to your selves when you are in any distresse know that he that made the heavens and the earth can give a being to all these things Esay 50.10 Who is among you that feareth the LORD that obeyeth the voice of his servants that walketh in darknesse and hath no light let him trust in the name of the LORD and stay upon his GOD. He that walketh in darknesse and hath no light let that be thy case that every thing is desperate thou seest not a jot of light nor spark of hope yet trust in the Name of Iehovah hee can make light when there is none a man that hath no grace in his heart let him trust in Iehovah that saith in his heart I would I could be rid of such a lust and that I could keep holy the Sabbath but I have nothing in me
1.14 Cursed be the deceiver that hath in his flocke a male and voweth and sacrificeth to the Lord a corrupt thing for I am a great King saith the Lord of hosts and my name is dreadfull among all Nations that is the reason that the Lord there useth to stirre them up I am a great King So that the consideration of his greatnesse should cause us to feare before him When hee appeared to Iacob when hee fled from his fathers house to his uncle Laban Gen. 28.17 Iacob saith of the place wherein God appeared to him Surely this place is exceeding fearefull the reason was because God appeared there because hee was present there his presence strooke him with an awefull reverence that he said the place was exceeding fearefull So wee should thinke of his dreadfull presence when we come before him Eccles. 5.2 Be not rash with thy mouth and let not thine heart be hasty to utter ony thing before God for God is in heaven and thou on earth therefore let thy words be few that is he is exceeding great and he is in heaven therefore learne to feare him when you draw nigh unto him That which may help us in this is to consider how glorious his apparitions were when hee appeared to Moses to the Prophets as Eliah and Ezekiel and you must remember that though you see not these apparitions yet consider that you have the same GOD to deale withall and though hee doth not shew it so now yet hee is as great now as then and so feare before him And this is to sanctifie GOD in our hearts that is when wee conceive of him as he is and doe accordingly feare when wee come before him And thus much in generall of this Attribute Now this greatnesse of God is seene in foure particulars First In the Infinitenesse of his presence Secondly In the Infinitenesse of his power which is his Omnipotence Thirdly In the Infinitenesse of his wisedome Fourthly In the Absolutenesse of his will that it is without all bounds and limits THE SEVENTH ATTRIBVTE OF GOD The Jnfinitenesse of his presence Or His Jmmensity FOr the first The Infinitenesse his presence that is another Attribute which hee takes to himselfe in Scripture As Ier. 23.24 Can any man hide himselfe in secret places that I shall not see him saith the Lord Doe not I fill heaven and earth saith the Lord That is he is present every where in all the parts of heaven and earth even as water when it fills every place and as the light when it shines throughout the whole world So Doe not I fill heaven and earth saith the Lord So Eph. 4.6 One God and Father of all who is above all and through all and in you all GOD fills all in all Quest. Onely this question may be asked Whether he be without the world as well as he is in the world Because some have disputed it therefore we will briefly answer it Answ. The Scripture is cleare in it that he is without the world there is no limits of his essence that wee can set downe hee is not contained within the compasse of heaven and earth as you shall see in 2 Chron 2.6 But who is able to build him an house seeing the heaven of heavens cannot containe him But this is but a curious question therefore I will leave it and will come to shew the reason of his omnipresence why hee is immense why he is every where as I have done in the rest 1. This property or Attribute of immensity must needes be given to God because his essence is infinite which hath beene before proved Now as the argument holds good that according to the substance of every thing such must the quality be in things that have quantity if the body be great so must the quantity bee So if God be an infinite essence as he is there is as good reason that he should have an infinite presence accompanying it as that a great body hath a quantity answerable to it So that he is of an infinite being and therefore also of an infinite presence 2. You see see it by experience and cannot deny it that his power is every where he guides all things he puts forth his power every where Now in the Lord seeing there is no facultie as is in man but whatsoever is in him is himselfe it cannot be but that he himselfe must be in every place where he doth any thing The fire may heate afarre off and so may the Sunne give light to the whole world and yet abide in the firmament because it hath a quality of heat and light but Almighty God is most simple there is no composition in him no quality no executive power but hee is himselfe what he is and therefore what he doth is done by himselfe immediatly immediatione suppositi as the Schoolemen expresse it Lastly I adde that GOD must bee every where present not onely within the world but as Salomon expresseth it The heaven of heavens cannot containe him that is hee is without the world as well as within it because wee cannot deny but that hee is able to make other worlds as well as this and then if hee should not be without the world he should move himselfe and change his place and there should bee a world where hee is not present but he is not capable of any change of any motion or alteration of place Onely one caution must be taken in You see that the light is in many places throughout the world but the presence of GOD is not like to that presence nor the presence of any creature because he is totally present the creatures are not so but according to the parts of them one part here another there but GOD being without all parts whereso ever he is he must be totally there Therefore you must not conceive God is commensurable by the place as if he were partly here and partly in another place but he is every where all present The heavens you see have a large place but they have one part here another there but the Lord is totally present wheresoever he is present Vse 1 First If God be every where present so that he doth not doe any thing by a mediate vertue or power but he doth it by the presence of his essence hence we gather first that he governes the world immediately For though there bee meanes vsed yet hee is present with those meanes Other Kings must needes governe by Deputies and Viceroyes and inferiour Magistrates of justice because they cannot be every where whence it comes to passe that Kings may be good and yet the people may be oppressed by their wicked instruments But with the Lord it is not so but he guides immediatly and being every where present he needeth no Deputies for he is not capable of information as Kings are but sees all with his owne eyes and heares all with his owne eares And againe he useth
the waters move though the ship stand still there is motion but God stands still and all things stand still to him likewise Doe not wonder therefore that the Churches lye so long in misery that the injuries of the Saints are so long unrevenged doe not accuse God doe not mistake him doe not thinke amisse of him doe not thinke that hee is forgetfull and doth not remember that hee is slacke and doth not regard that hee cannot or will not helpe Beloved it is not so you shall see the very same use made of it 2 Pet. 3. if you compare vers 4 and 8 9. together In the latter dayes there shall come scoffers c. saying where is the promise of his comming for since the Fathers fell asleepe all things continue as they were from the creation vers 8 9. But be not ignorant of this one thing that one day is with the LORD as a thousand yeares and a thousand yeares as one day The LORD is not slacke concerning his promise as some men count slacknesse but is long suffering to us-ward not willing that any should perish but that all should come to repentance It is not slacknesse in God For saith the Apostle a thousand yeares with him are as one day We thinke it a great matter that the Church should lye so long and cry How long LORD and yet no remedie saith the Apostle thinke not much at it For a thousand yeares with him are but as one day Vse 3 If God be eternall then consider with whom you have to doe even with him whose love and enmity are eternall with him whose soveraignty and power is eternall if a man be angry we regard it the lesse if we know it is but for a fit but consider what it is to have to do with him whose love and enmitie are eternall Therefore learne not to regard men as wee doe but to regard the Lord only and that in these three respects 1 Learne to trust the Lord and not man for God is an everlasting refuge Psal. 146.3 4. Put not your trust in Princes nor in the son of man in whom there is no helpe c. that which they can doe for you is but for this life at most trust in him that is able to defend you for all eternitie for he that made heaven and earth hee continues for ever This use you have made of it in Psa. 90.1 LORD thou hast beene our habitation for ever and ever as if hee should say Lord thou wast an habitation that is a refuge as our house is to the Churches thou wast so in Abrahams time in Pharaohs time Consider that God is not onely an habitation to his Church from generation to generation but also from everlasting to everlasting 2 Learne from hence likewise to feare him feare him that can cast body and soule into hell for ever his eternity should make us to feare him Feare not man Isai. 5.13 14. Why because he is of short continuance and if he can do you any hurt it is but for a short time for he shall be made as the grasse but feare the Almighty GOD who laid the heavens and stretched the foundations of the earth Vse the Lords arguments they are the arguments that can work on the soule it is the holy Ghosts argument why we should feare him because he is eternall as the opposition in that place shewes 3 Labour to serve him 1 Ioh. 2.17 The world passeth away and the lusts thereof but hee that doth the will of the LORD abides for ever that is the world cannot make you to abide for ever it passeth away if you fulfill the lusts thereof if you fulfill your owne will you are not able to continue your selves but you will passe away what should wee doe then why fulfill the will of the Lord consider what he would have you doe and so you shall abide for ever Vse 4 If God be eternall then we should learne hence to comfort our selves when we looke upon the mutabilitie that we and all creatures are subject unto in this vale of misery it is a thing that may comfort us exceeding much if wee serve him who is constant without change who is eternall that can make up the changes that we are subject unto it is the use that is made of it in Psal. 102.11 12. My dayes are like a shadow that declineth and I am withered like grasse but thou O LORD shalt endure for ever and thy remembrance unto all generations Why doth he put these two together thus my shadow and Gods enduring for ever c. as if he should say this is my comfort that though I am of short continuance yet God with whom I shall live for ever hee is eternall and abides for ever It is as if the beame should reason thus though I am brickle and fading yet the Sun that maintaines me abides for ever or if the streame should reason thus though I may be dried up in Summer yet the fountaine that maintaines me continues for ever So though men be subject to change yet the Lord that maintains them is immutable and abides for ever You that have the life of Christ in you have the beginning of this eternity and though the old building be pulled downe yet you have a building not made with hands eternall in the heavens even as when one skin fals off another comes on and what though the outward man perish yet the inward man growes daily more and more till it come to perfection This is not only a comfort to us but also it is a great motive and we should use it as a great argument to God that because we are subject to change yet because hee is immutable therefore he should helpe us Psal. 102.26 27. The heavens shall wax old as doth a garment but thou endurest for ever and ever therefore cast me not off in the midst of my dayes as if he should say Lord thou hast Time enough to bestow thou art full of eternitie the heavens that seeme to be of long continuance yet are nothing to thee therefore I pray thee to fill up my wants and make me eternall with thee so because thou inhabitest eternity therefore comfort mee Isai. 57.15 Seeing God is eternall learne hence to know that he is the Lord of all Time Vse 5 Doe not thou looke upon Time as belonging to thee but to him he overflowes all it is the phrase used in Psal. 90.5 Thou carriest them away as with a floud they are as sheepe c. that is all times are subject to him he over-reaches them and makes them long or short as it pleaseth him he is not only in himselfe eternall but hee is the lord of all and hee disposeth all times and appoints the seasons to every thing if hee be thus then take heed of looking upon future times as thine owne thou breakest in now upon the Lords
place is in 1 Cor. 10. You know what he did to the Israelites saith hee hee will doe the same to you therefore doe you take heede that you doe not commit fornication as some of them committed and died in the wildernesse c. Onely here is this caution diligently to be remembred which we must adde to all this that hath beene spoken It is sure that whensoever it is the same case hee will doe the same thing though his judgements are different the time different the wayes and meanes are different As for example he stroke Vzzah presently and so he did Gebazi and Nadab and Abibu yet to others there may be difference in time to these he did it presently to others it may be he will doe it many yeares after Againe he stroke them with death but it may be there is another kinde of judgement reserved for thee as it may be he will give thee up to hardnesse of heart or the like Againe so it is in shewing mercy for the rule is as true therein also For he shewes mercy to some this way and to others that way and he humbles men after divers manners and so some men hee punisheth for their sinnes in this life some hee reserves for another world Againe some hee strikes presently and some hee forbeares with much patience And this you must remember in both these that though hee doth the same things yet hee doth them in a different manner time and way he hath divers judgements and afflictions and as there are divers meanes to attaine to the same end as some may ride some go on foot and yet all come to one journeys end So the judgements and afflictions may be different yet the end the same and that this caution being taken in thou maist be sure that the same judgements that he did execute in former time he is ready to execute them still As he hath given them up to open sinnes that did neglect him in secret so he will doe to thee as he hath stricken some men in their sinnes so the same wrath is gone out against and remaines for thee if thou doe not repent and turne to him for the kindes as whether by sicknesse or death c. these we cannot determine of the wayes of GOD are infinite and exceding divers unsearchable and past finding out but though in regard of his particular wayes it doth not follow he did thus to this man therfore he will doe the very same to thee yet because he did this to them he will doe the same thing to thee in the same or in a different manner So looke what he hath done to all his Saints hee hath blessed them and heard them But thou wilt say I have prayed and I am not heard I say to thee if thy case be the same thou shalt be heard To this end are those places The Lords hand is not shortened that he cannot save nor his eare heavie that it cannot heare This is the scope of the Prophet as if he should say you wonder why you are not heard that you have not the same successe in prayer that they had but the case is not the same saith he they repented but you doe not you are mistaken for you are yet in your sinnes I am as strong to helpe you and as ready and if I doe it not it is because the case is different your sins have made a separation betweene me and you Which implies that GOD will heare if the case be the same Onely remember this that GOD may deferre it something long before he heares you yet he will doe it in the end Vse 4 If unchangeablenesse be proper to GOD for so you must understand it proper to him and common to no other then learne to know the difference betweene him and the creatures There be diverse branches of this use As First if this be so then every creature is and must be changeable and if so then take heed that you doe not expect more of the creature then is in it for this will raise our affections to the creature and so cause griefe and vexation in the end and indeede the forgetfulnesse of this changeablenesse in the creature and unchangablenesse in GOD is the cause of all our crosses and sorrow in outward things we meet with There be these degrees to it For first The forgetfulnesse of the mutabilitie of the creature causeth us to expect more from it then is in it Secondly This expectation raiseth our affections unto the creature hence it is that we set our affections too much vpon them and delight too much in them Thirdly Strong affections when they are set vpon the creature doe alwayes bring forth strong afflictions for what is the reason of all the griefe that we undergoe from day to day Is it not because our affections are set upon changeable objects vpon the creatures And therefore when they are changed then there is a change in the mind whereas if thou didst looke alone upon the unchangeable GOD this would keepe thee from worldly care and sorrow this would preserve in thee evenesse and aequability of minde Therefore take heed of forgetting this that to be unchangeable is proper to God alone Therfore set thy affections vpon none but him and if thou wilt doe so thou shalt allwayes injoy a constant security of mind as if a man were in the uppper region where there is no change of weather when as belowe here there is one day foule another faire so that if a man could live with GOD and walke with him and have his conversation in heaven he should not be subject to such change whereas if a man set his minde upon earthly things he shall be still subject to perturbations and unevenesse All griefe of mind comes from hence that thou lookest for unchangeablenesse from the creature where it is not to be had If thou wouldest looke up to God thou shalt find all things a like there there is no change with him When an earthen pot is broken it doth not much trouble you for you remember it to be but an earthen pot now every thing here below all your friends wife children they are but earthen vessels and the consideration of this would exceedingly helpe you if you would settle it on your heart Therfore say what a foole was I I did not remember they were but a flower a vapour and a shadow for so the Scripture calls them And shall a man take on because a vapour is scattered and a flower withered and a shadow vanished Therefore remember that to bee unchangeable is proper to God alone and to be changeable is as proper to the creature as to him to be immutable Secondly You may see from hence how to helpe that vanity to which the creature is subject for if unchangeablenesse be the property of God thou must not seeke a stabilitie from the creature but consider that it hath no further in it
greifes upon all occasions he makes himselfe present with him Thirdly he that pleaseth GOD in all his actions and doth what is acceptable to him that doth what he hath commanded and abstaines from what hee hath forbidnen he which behaves himselfe after this manner makes himselfe present with the Lord. For this last you shall see if you compare that in Genesis of Enochs walking with GOD with that in Heb. 11.5 To make our actions agreable to the rule of his will this is to walke with the Lord for Enoch is said to walke with God in Genesi and in the Hebrewes he is said to please of the Lord. And as wee must be thus present with the Lord So secondly wee must make him present with us As first we must looke upon him as one who obserueth all that we doe When a man hath this full perswasion in his heart not onely habitually but actually that the Lord lookes upon him in all that he speakes and doth hee makes the Lord present with him So secondly when a man shall observe the Lord speaking to him which a man doth in meditating in the word But this is not inough but you must observe what the Lord saith to you upon every occasion and in every passage of his providence also But you will say that the Lord doth not speake to us now as he did to the Prophets Yes he doth in a manner speake to us How doth the Lord speake to us now Hee speakes to our consciences that is the immediate deputy by which he speakes to every man And also hee speakes to us by the suggestions of the Spirit and the good motions of it hee speakes to us by the good counsell of our friends and of the Ministers and others hee speakes to us by the passages of his providence for a man may make knowne his will by his actions as well as by his word I say to observe what the Lord saith to us in all these this is a part of our walking with him Lastly so consider what hee doth and what the mercies are which hee shewes to thee what corrections what judgements what turnings of his providence what hee doth to those that are neare thee for God would have us to take speciall notice of it as in Dan. 5.22 So observe what is brought to your knowledge for as the word of God so also his workers ought to bee sought out by them that belong to him After this manner wee should walke with the Lord from day to day And it is one thing required whereof you are put in minde when you here that he is every where present you should bee present with him upon all occasions and observe his dealing towards you and your carriage to him Every man walkes with something continually now looke what a mans mind is busied about most that he walkes with And indeed to walke with any thing is to giue it the honour that is due onely to GOD. When a man is busie about what men thinke of him about his riches and estate how they ebbe and flow about his credit with men these are the things that a man walkes with Beloved you are not to goe a step with any thing except hee send you on such an errand as a Master doth his servant but you are to walke with him from day to day It is possible that a man may bee in company and his mind bee in another place and busied about other things and where his mind is there hee walkes A man may bee in the world and yet his mind and conversation in heaven as Enoch did the things of this life and yet hee is said to walke with God if thou doest so this is a signe that thou lovest GOD for to walke with a thing it is the best argument that thou lovest it Let a man professe never so much love to a freind if he will not walke with him it is but in shew and not in truth If thou wouldest shew thy love to God why doest thou not walke with him If there bee a freind that thou lovest doest thou not desire to bee with him And when thou art in company with him is it not a signe also of respect As when many are together all goe to the chiefe man so thou must walke with GOD. You know what GOD saith to Abraham Gen. 17.1 I am God All-sufficient walke with me and hee thou perfect Marke here the connection as if he should say Abraham when I desire this thou shouldest withdraw thy selfe from all other creatures and things to walke with me know that there is great reason for it for I am All-sufficient thou needest no other If thou hast a friend all-sufficient hast thou not need to walke with him But as wee shewed you God is in stead of ten thousand friends A man needs many friends a friend at Court a friend at home a friend abroad to be there where hee himselfe cannot bee but wheresoever thou goest the Lord is with thee if into banishment banishment is nothing you will say if I might have all my companions with mee now remember that GOD is with thee if thou goest into imprisonment hee is there A man will say that no friend in the world can doe so but yet the Lord doth When Iacob went to Padax Aram GOD promised him that he would goe with him Ioseph when he went into prison GOD went with him and with Paul when he was in bonds And Abraham was banished into a strange Country and the Lord tells him that he would bee with him there and that makes a mans home and country and liberty to bee every where hee is at home when he is a broad and at liberty when he is in prison Now therefore let a man consider this that wheresoever he is yet GOD is with him who is able to direct us in all our doubts to defend us in all danger and to provide for us in all our necessities And then consider also what benefit comes by this thou shalt grow acquainted with him and then thou canst finde the way to him upon all occasions whatsoever when other men cannot Another man would faine goe to GOD but he knowes not the way Iob. 22.21 Acquaint now thy selfe with him and be at peace thereby good shall come unto thee that is serve GOD and thou shalt prosper The meaning is this one that is acquainted with GOD when he hath any thing to doe he may goe to GOD and get helpe from him and so bring his enterprises to passe he knowes the way to put up a prayer to him and he shall finde a present helpe upon all occasions So consider in the time of death if thou hast accustomed thy selfe to walke with God if in thy life time thou hast beene acquainted with him death will be no death to thee Death indeede is bitter because it drawes a man from his home from his friends and acquaintance and into a strange place and therefore