The New Covenant, Part 1 · Sermon 3

The New Covenant · Part 1 · Sermon 3

p. 67THE THIRD SERMON.

GENESIS 17. 1.

I am God All-sufficient.

THe next Vse we are to make of this,Vse 2. that God is All-sufficient, Be content with God alone.is, to learne to be content with him alone for our portion. That is a Vse both to those that are strangers to the life of God, and likewise to those that are within the Covenant; 1To those that are strangers,For those without the Covenant. to bring them in, for the Lord propounds that but vponupon reasonable conditions. It is true, he requires of you absolute and perfect obedience, that you serue him altogether, But then withall he propou…ds to you an absolute and full reward, I am All-sufficient, you shall neede nothing out of me. As he requires you to Ieaue all for his sake, so he promiseth that he will p. 68be to you in stead of all things; and therefore let men consider that in Heb. 11. 6.Heb. 11. 6.Heb 11:6 Whosoever comes to God, must beleeue that God is, and that he is a rewarder of them that serue him. That is; a man will never change, except it be for the better, except a man thinke his condition will be better with the Lord, than it was out of him, he will never come in, but, when he is once perswaded of that, he cannot keepe out; you know, that argument is vsed by the Prodigall sonne, Luke 25.sayth he, if I stay here, I shall perish, if I goe to my fathers house his servants hauehave bread enough; that double argument brought him home. So when a man considers, out of God there is no sufficiency at all, there is not any thing in the creature, as we shewed to you before at large: then if you come home to the Lord, there is All-sufficiencie in him. That is; All your desires shall be satisfied, there is nothing that you neede, nothing that you want, but it shall be supplyed. This, I say, is that that brings a man in to consider of Gods All-sufficiencie; but this we doe not meane to inlarge now, but rather proceede to the other.

Whether a man be come in or not, there will not be much difference in the application of this that we are now to deliver, to be content to hauehave God alone to be our portion; for that is the cause of all our vnevennesse, and of our imperfect walking with God, we would hauehave somewhat besides. And therefore the Lord taketh this course with his Disciples, he tells them the worst first; he tells them they must part with all, that they must deny themselues throughly & perfectly, and they must p. 69be cōtent with him alone; because the Lord knew, otherwise, they would never hauehave constantly followed him, and though they might hauehave gone farre with him, yet, when they had met with a rub, when that, which they would not part with, and the service of God should come in competition, surely, they would turne aside, and leaue him. Now, my Beloved, you must consider this, and worke your hearts vntounto it, that, if you hauehave him alone, it is enough; for if men were perswaded, that he is enough, they would be content with him alone. When the Sunne shines to you, though there be never a Starre, is it not day? Doe you not call it so? Againe, when all the Starres shine, and the Sunne is set, is not that night? Is it not so when you hauehave the Lord alone? Suppose you hauehave nothing but him for your portion, shall not the Lord be sufficient to make you happie? Is he not a Sunne and a Shield, sayth the Psalmist? Is he not a Sunne. That is; All-sufficient, to fill you with comfort of all kindes? What then though you hauehave nothing but him alone? Againe, put case you had all those creatures, all those Starres to shine to you (for they hauehave an excellency in them, they hauehave a light, and a comfort, though it be a borrowed and a derived light, as we heard, such as they receiue from the Sunne) suppose you hauehave them, it is but night notwithstanding, you are but in a state of misery. And therefore, Beloved, why should you not be content to hauehave the Lord alone for your portion? Take all the creatures, and you finde, by experience, that when they are p. 70inioyed, you see an end of their perfection, you quickly finde a bottom in them; the heart hasteth after somewhat else, you quickly sucke out the …oney that is in every one of those flowers, and, when you hauehave done so, you goe to another flower, and to another, and no where doth the soule finde rest. God did purposely set forth Salomon, and gaue him all things that his heart could desire, so that no man had the like before him, nor any man since. And for what end doe you thinke did the Lord it? Surely, for this purpose, that he might be a perpetuall example (as things were written for our learning, so all these things that were done in those former times, which are the Rule of these latter, they were done for our learning) he had all varietie of blessings, more then any man else can hope to attaine to, yet you know what verdict he giues of them;Eccles. 1.Eccl 1 All is vanitie and vexation of spirit. That is. He found in them an emptines of that good he looked for, they were emptie Clouds, Wells without water. Againe, they were a vexation of spirit. That is. There was the presence of much evill in them tha… he looked not for, many stings, many troubles. And therefore why should you not be content with God alone? Take all outward things; before you inioy them, they seeme to be great; when you hauehave inioyed them, and tryed them, you quickly finde a bottom in them; for there is but a false lustre that Sathan and your owne lusts put vponupon them; they hauehave gilded outsides, but when they come to wearing, the guilt weares off, and you finde after a p. 71while, what they are. But come to spirituall things; the more you weare them, the more you finde the beautie and excellencie that is in them; for there is a dust and a rust that is cast vponupon them, which likewise, the wearing takes off. And therefore why should you not be content to take God alone? What is it that man so seekes after? is it not happines, and comfort? Alas; suppose that you had all these in the highest degree that you can looke for, when all is done, you shall finde that but labour lost, you shall finde no stabilitie in them. You know what Davsd sayth in Psal. 30.Psal. 30. 7.Ps 30:7 when he thought his mountaine was made strong and vnderpropped well on each side; What caused now an alteration? He doth not say, there was a change in the thing, he doth not say, his mountaine was pulled downe, or that there was an alteration in his estate, that this or that accident fell out, that the people rebelled against him now which did not before, or, that he had lost such and such friends that he had before. But, sayth he, thou turnedst away thy face, and then I was troubled. The meaning is this, that, if there was a change in his estate, the change in God was the cause, so then it was the Lord that comforted him, though he saw it not, it was not the mountaine that held him vp, it was not all those blessings that he enioyed in it that refreshed his heart, but it was the light that shined through them; and therfore he found, when this light was with drawne, though he inioyed them still, his comfort was gone. So, I say, if it were from the things, they p. 72might continue your comforts to you, but when there is a change in heavē, then comes the change vponupon earth. And on the other side; if God continue constant, if he remaine safe, you neede feare nothing, the creature followes him, it is he that shines through them. What if a man had the avre and no light in it? So, what if we had never so much, and no beames flowing form him though them, who onelyonly is the God of all comfort, and the Father of all consolation?

But, my Beloved, to be briefe; Put the case a man were stript of all things, and suppose he were exiled out of his owne Country, suppose he were reduced to extreame povertie, or shut vp close Prisoner, suppose all imployments were taken from him, and he were laid aside like a broken vessell; now for a man to say, yet God is enough, and that he is content with him alone for his portion. This is the tryall, and this we ought to doe: and there is great reason why we should doe it; you shall see it was practised by the Saints. When Abraham was an exile from his Countrey, and had not a foote of land, was not the Lord All-sufficient to him? did he not provide for him abundantly? When Eliah fled, and had no meate, he had neither money, nor any body to provide any thing for him, did not the Lord provide for him? he set the creature a-worke to doe that, to feede him in an extraordinary way, when the ordinary fayled. When Paul was shut vp in Prison, yet the Lord filled him with joy and comfort; you know, Syl…s and he, their feete were fast in the Sto…kes, p. 73yet they sang with joy of heart, there was such a flush of joy, their hearts were so filled with it, that they could not containe. If a man be brought to povertie, it cannot be beyond that of Iobs; was it not enough for Iob to hauehave God for his portion? did he not soone turne it? did he not soone take away that, and turne the River another way, as it were, and fill him with abundance?

Oh;Ob. but you will say, if I were a spirit, and consisted onelyonly of an immateriall soule, & no more, I should be content, (it may be) to hauehave the Lord for my portion, but, besides that, I hauehave a body, I hauehave a temporall life, and therefore I need temporall comforts, and therefore though I would hauehave the Lord, I would hauehave these things added; for, how should I be without them?

To this I answer.Ans. First; that, though thou be deprived of all these temporall blessings and comforts, yet thou shalt finde them all in the Lord, I say, though …hey were all lost, and all scattered, though thou wert stript of them all, yet thou shalt finde them all in the Lord, if thou hauehave him alone. You will say,2. Ob. Answ. how can that be? This you must know, that all that God hath wrought in the creature, all the excellencie, all the beautie, and delight, and comfort, he hath put into the creature, into meate, drinke, musicke, flowers, yea, into all creatures of all sorts; who is the cause of all this? Is not the Lord the cause? It is certaine then, that whatsoever is in the effect, is in the cause, and in the cause in a more excellent manner. There are some causes that produce but their like, as when p. 74fire begets fire, or, when a man begets a man, here there is an equalitie betweene the cause and the effect: but there are other causes that are vnlike their effects; as the Sunne produceth many effects, that hauehave a dissimilitude to it, it hardens, and softens, and heates, and dryes, and all these are in the Sunne, but they are in a more excellent manner, then you shall see them in the effect: that is but a poore similitude, to expresse that I would, but yet it is the best we hauehave. Looke now vponupon whatsoever thou hast found in the creature, whatsoever beautie thou hast …eene, whatsoever delight thou hast ta…ted of, whatsoever excellencie thou hast discovered, and be perswaded of this, that all this is in the Lord in a more excellent manner, than it is in the creature.

Well,Quest. you will say, I grant this; but what followes on that? what is this to my comfort?

Beloved; Answ.It is this to thy comfort; If thou loose all,Mark. 10. 29.Mark 10:29 make vse of that in Mark. 10. If thou loose father, and mother, or brethren, or sisters, or lands, and houses, and all that you hauehave, you shall finde all these in him: for, if all these comforts be in him, if thou hast him alone, thou shalt finde all these comforts communicated to thee. That is; Thou shalt finde the comfort of them in a greater measure, in a more excellent manner, than thou shouldst in the things themselues: why else should he say, You shall hauehave an hundreth fold with persecution? And marke the instance; for you shall finde the promise repeated againe, and he names them every one; I say to you, there is no man that forsakes father, or p. 75mother, wife, and children, brother, or sister, or lands, and houses, for my sake, and the Gospells, but he shall receiue an hundreth fold in this world, and in the world to come eternall life. That is, you shall finde comfort in God alone; if thou be shut vp alone, and yet conversest with God, and hast communion with him, and seest no creature in the world besides him, thou shalt hauehave abundance of sweete comfort: take all those varieties of comforts that these giuegive; as, lands giuegive one kinde of comfort, and Parents another, and wiues another; thou shalt finde all these varieties of comforts in him, he will fill thy soule with all these, for they are in him alone. Marke that reason that the Lord vsed to Moses, when he complained of his tongue, that he was not able to speake; Send, sayth he, by whom thou shouldest send; (sayth the Lord) who made the tongue? who made the dumbe, and the deafe, and the hearing,Exod. 4. 11.Exod 4:11 and the seeing? Is it not I the Lord? As if he should say; Moses, sure I am the maker of all these, though I hauehave not the things in me (the Lord hath no tongue, he hath no eye) yet, sayth he, thou shalt finde them all in me. That is; His comfort is this, I will be with thee; when Moses might hauehave made this obiection; Though thou be with me, yet I shall want a tongue to speake, what will that helpe? Sayth he, I, who made that, I hauehave a power in me, and if I be with thee, it shall be sufficient. I will finde out a way for thee, that shall be as good as if thou hadst the most eloquent tongue in the world. The same may I say of all other comforts in the world; who made them? who made p. 76those fathers and mothers? who made those brothers and sisters, that thou art deprived of in exile, or vponupon any such occasion, in povertie and disgrace? Is it not he that made them? What if the Lord will be with thee? What if he will goe with thee into banishment, or into prison, as he did with Ioseph? What if he will be with thee in disgrace? What if he will be with thee in povertie? Is there not enough in him, who is full of all comfort? He can fill thee with all varietie by that immediate communicating of himselfe. Beloved, what doe you thinke heaven is? When you are in heaven, doe you thinke your estate shall be worse? You see what varieties of comforts we now hauehave here. When we come to heavē, shall we hauehave lesse varieties? No; we shall hauehave more; how shall we hauehave it? for we shall hauehave none but God alone; we shall hauehave fellowship onelyonly with him. If there were not that varietie in him that is in the creature, certainely, we should be loosers, the soule should not be filled, nor satisfied: And therefore, sayth the Text;Rev. 21. 23.Rev 21:23 There shall neede no Sunne nor Moone; all the creatures that now giuegive vsus comfort shall be taken away, why? for the Lord shall be Sun and Moone, he shall be every thing, he shall be all in all things. That is; Thou shalt finde them all collected in him; and doe you thinke, that the Lord shall be thus in heaven, and will he not be so to his servants vponupon earth? It is certaine, wheresoever he pleaseth to communicate himselfe to any man, to reveale himselfe, and to take any man into fellowship with himselfe, if he please to come p. 77to the soule of a man, to dwell with him, to suppe with him, as he hath promised so to doe & doth, then when all other comforts fayle, at that time God delighteth to come, then thou shalt finde varietie of comfort enough. And therefore, why shouldst thou not be contented to hauehave God alone for thy portion? Thou shalt finde enough in him as in an adaequate obiect. This is the first thing I hauehave to shew you, that in your very communion with him, you shall finde enough, when the Lord hath done it, when thou art filled with the joy of the holy Ghost, what will all be to thee? what doe you thinke all the world was to them, if it should hauehave beene presented to the Apostles, if one should hauehave presented them with a Kingdome, with all that ever the sonnes of men could devise? Doe you thinke they would hauehave regarded them much? Surely, they would not, as they did no… regard the contrary. Imprisonment was nothing, & death was nothing to them; you see with what facilitie they passed through them. By the Rule of Contraries, outward happinesse had beene nothing: for he that grieues much for any outward losse, he would much reioyce in the contrary con…ments: when the Apostles were thus filled with the joy of the holy Ghost, in regard of the one, certainely they would not hauehave regarded the other, if it had beene represented vntounto them; what was now the joy in the holy Ghost? it was but the Lord communicating himselfe: they had but the Lord alone, they were but led into a neerer fellowship with him: there was but a little cr…vis p. 78opened, as it were, to see that excellency and fulnesse, and that All-sufficiencie in God, and it filled them so, that they cared for nothing besides. But this, I say, we would worke our hearts to, if we did looke vponupon God as an adaequate obiect.

But,Ob. you will say, though this be something to hauehave my soule filled with comfort thus; yet there are many necessities, many vses, that I hauehave of other things.

Therefore,Answ. I will goe yet further. Doe thou consider the Lord, what he is; goe through all his attributes, consider his almightie power, consider his great wisedome, his counsell, and his vnderstanding, consider his great goodnesse, and his truth, and kindnesse, consider his patience, and his long suffering, &c. all these are thine. My Beloved, God is not knowne in the world, we consider not aright what he sayth, when he sayth, I will be thy portion, I will be thy God; for so he sayth, I my selfe am my beloveds, Cant. 1. 6.Song 1:6and my welbeloved is mine. Now to hauehave the Lord himselfe, is more than if he should giuegive thee all the Kingdomes of the earth; consider this, the power of God is thine, to worke all thy workes for thee, to make passage for thee, when thou art in a straite, to bring thy enterprises to passe, to deliver thee out when thou art in any affliction, out of which the creature is not able to deliver thee. Thinke what it is to hauehave an interest in Gods almightie power, and thinke this is one part of thy portion: the Lord himselfe is thine, and all his power is thine. Consider, likewise, his wisedome, if thou neede counsell in any difficult p. 79case, if thou wouldst be instructed in things that be obscure, if thou wouldst be led into the mysteries that are revealed in the word, to see the wonderful things contained in the Law; the wisedome of God is thine, thou hast interest in it, it is thy portion, thou shalt hauehave the vse of it as farre as he sees it meete for thee. And so the Iustice of God is thine, to deliver thee when thou art oppressed, to defend thee in thine innocency, and to vindicate thee from the iniuries of men. And so we may goe through the rest. Now consider, what a portion it is to hauehave the Lord alone: if thou hadst nothing but him,Simile. thou hadst enough. When a woman marries with a Tradsman, or with an Artist, that is excellent but in some one Art, or with one that is excellent in learning and knowledge, shee is content, it may be, and thinkes it to be a great portion, as good as if shee had many thousands with him, for, sayth shee, this is as good, it will bring it in. Thinke then, if thou hast the Lord alone for thy portion, if thou hast nothing else, thou hast sufficient. Thinke of all these attributes, & say within thine owne heart, all these are mine. And therefore, why should I not be content to hauehave him alone? But yet this is not enough, I will goe yet further with thee, if thy heart be not satisfied with this, yet consider all things in the world are thine: for whatsoever is the Lords, is thine. When a virgin marries with a man that is rich, shee lookes vponupon all his possessions, and sees so many thousand sheepe, so many fayre houses, and so much land, he hath so much gold and silver; p. 80and, she sayth thus with herselfe; now he is my husband, all this is mine: I shall hauehave my interest in them, I shall hauehave that that is fit for me. So, looke now vponupon the Lord, consider when thou hast chosen him to be thy portion: though thou shouldst be content to hauehave him alone, yet all this comes together with him, it cannot be separated from him, so that even then when thou art deprived of all, yet all is thine: he hath it readie for thee, to bestow on thee, as there is occasion.

You will say,Ob. these are notions, these are hard things to beleeue, to see these really is another thing.

My Beloved, Ans.will you beleeue your senses, I finde that the Scriptures take away arguments from those things, that are exposed to the view of men, looke on nature and see what the Lord doth there, doe but compare a house-keeper on earth with the Lord, and see what the difference is betweene them; Consider how many there are in this house of the Lord, of which he is Maister, how many there are at vprising and down-lying from day to day; Consider how he provides for them all in Psal. 104.Psal. 104.Ps 104 and in Iob. 38.Iob 38.Job 38 you see the holy Ghost reasoning with the sonnes of men, even after this manner; Why, sayth he, doe you doubt him? why are you not content to consecrate your selues to him, to be to him alone? Doe but see how he deales with all creatures, in the morning they know not what to doe, but they looke vp vntounto him; he instanceth in the Ravens, and other creatures, he openeth his hand and giveth them foode, Psal. 104. 28. 29.Ps 104:28Ps 104:29he shuts p. 81his hand and they perish. That is; He feeds them all. Consider the Treasures in Iob 38.Iob 38. 22.Job 38:22 Doest thou (sayth the Lord) know the treasures of snow and hayle that I hauehave hid? When there is a snow all the Land over, thinke what a great treasure the Lord hath, from whence it comes: in the mightie hayles that be, sayth he to Iob, dost thou know the treasures of hayle? When you see a mightie raine, sayth he, who can open the bottles of heaven, Vers. 37.and who can shut them? That is; Consider well, looke on these outward things, and thinke who it is, that doth this,Vers 38. when the earth is hot, and the clods knit together, who can open the earth? These sensible things would leade vsus to see the Lord in his greatnes; so sayth he, who is the father of the Rayne, Vers. 28.who hath begotten the drops of the dew? Againe, as in a great house, there must be water to furnish the roomes; so sayth he,Psal. 104. 10.Ps 104:10 from his chambers he sendeth springs throughout the world. My Beloved, if the water were all in one place, if it were all in one river, in one chamber, what would become of mankinde? What would become of the Beasts? But, sayth David, he sendeth forth his springs to every mountaine, and every valley, that the Birds, and Beasts, and mankinde might hauehave water to refresh them: for otherwise (sayth he) they would perish. Thus the Lord hath done. So againe, sayth he, who is it that enlightens the earth? Whence comes the light? and wh… drawes the Curtaines of the night? Againe, who is it that maintaines all the creatures? the Lyon when he runs out of his denne in the morning,Psal. 104. 21.Ps 104:21 he knowes not where to hauehave his p. 82prey: and not he onelyonly, but all the creatures besides. Consider how he provides for all: the Ostridge (Iob 39). God hath taken vnderstanding, Iob 39 17. 20.Job 39:17Job 39:20sayth he, from her, and she leaues her young ones behinde her, and provides not for them; how comes it then that they grow vp, that the species is not extinguished, but continues? Sayth the Lord, I take care for them. And so the Hinde that is in the Wildernes, as shee calues shee bruseth her young, and casts them forth, and there she leaues them, who should provide for them? Is it not I sayth the Lord? And so along. But I will not enlarge my selfe further in this; because I hast to that which remaines. OnelyOnly this Vse is to be made of it, that when you looke vponupon the vniverse: looke vponupon all the parts of it; see the worke of God in every kinde; and see how he provides for the Ravens, Math. 6. 26.Matt 6:26that hauehave neither barnes nor storehouse; see how he clothes the earth, that spinnes not, that hath no garments made for it; see all that he doth in the worke of nature, and by this you may learne to know God: by this you may know, what he is, how you may well be content to hauehave him alone for your portion.

But this will be obiected;Ob. I but we finde it otherwise, those that are his children, are they not poore? are they not forsaken many times?

Beloved, Answ.I answer in a word; It is true, while the children are vnderunder age, they enioy nothing in comparison of that inheritance, that is provided for them. The servant many times liues in a farre better condition, and escapes that correction, and p. 83that discipline and nurture, which the childe is subiect to; and he hath money in his purse many times, when the Sonne hath none: he hath many liberties, which the childe is deprived of. The reason is, because it is the time of his nurture; And so sayth the Lord to Israell, I could hauehave brought you into the land of Canaan at the first: it was no difficult thing to me, but I led you fortie yeares: to what purpose? Deut. 8.Deut. 8. 2. 5.Deut 8:2Deut 8:5 that I might teach thee (sayth he) that I might nurture thee, that thou mightst learne to know me, and to know thy selfe: that I might humble you, that you might learne by that to see the vanitie and emptinesse of the creature. So the Lord deales with his children; But yet, my Beloved, why should you not be content to hauehave him alone for your portion? he hath it for you, it is not for want of good will towards you, it is not for want of power, but because it is best for you: And therefore, likewise, that is answered, that the children of God want, and those that are his enemies hauehave abundance, but they are but land-flouds of comforts, that make a great shew, and hauehave some reality in them to comfort, for the present; but it is but a Pond, it is but a land-floud; the spring of comfort belongs onelyonly to the Saints, it may be, they are but little, but yet they are springing, they are renewed to them from day to day, they are such springs as make glad the heart of all the houshold of God: And therefore, what if his enemies hauehave abundance? it is but as summer flowers; though they be set in gawdy places, yet they are but slippery places, though they flourish p. 84for a time, it is but the flourishing of a greene tree, that lasts not long. And therefore be not mistaken in that, that Gods children want, and others hauehave it, his children hauehave it in a better manner. But I will not stand vponupon this any longer.

If the Lord be All-sufficient, Vse 3.then learne hence,To looke onelyonly to God in our wayes. to hauehave your eye onelyonly vponupon him, when you hauehave any enterprise to doe; if there be any crosse, that you would hauehave prevented, if there be any blessing, that you would obtaine, if there be any affliction, out of which you would hauehave deliverance, let your eye be to him alone, rest on him alone: for he is All-sufficienet, he is able to bring it to passe; as he sayth here to Abraham, I am All-sufficient, so he will be to all that are within the Covenant, as well as to him. And therefore, I say, whatsoever thy case be, looke to him onelyonly, and thou needest no other helpe, and be readie to say thus with thy selfe, the greatest meane, without his helpe, is not able to bring this enterprise to passe, it is not able to deliver me, it is not able to comfort me, it is not able to worke such a worke for me; and the weakest with him is able to doe it. You see Asa was able to say this in 2 Chron. 14.2 Chro. 14. 11.2 Chr 14:11 Lord, sayth he, it is all one with thee to saue with many or with few. And the Lord made it good to him; for when he had but a few, and a great multitude came against him, you see he was saved with those few; and, afterwards, when Asa had a great multitude, he was not delivered, that he might learne to know the truth of that which then he heard; And therefore, sayth he, we rest vponupon p. 85thee, Oh Lord, it is all one with thee to deliver with many or with …ew: I say, so it is in all things else. Therefore, Beloved, learne to conceiue thus indeede of things: we doe not vsually doe so, if we did, what is the reason, that you provide much for your children, & all your care is to leaue them portions? I would aske you but this question; Whether can all that portion make them happy, or make your selues so, or any one else? It cannot make them happie, without Gods favour, without his blessing▪ Put the case, againe, they had his favour and blessing without this portion, Is not that enough? Is it not sufficient? We may run through many instances, but it is enough to touch vponupon this. And therefore thou shouldst be readie to say thus with thy selfe; If I hauehave never so much, if I were in the greatest floate of prosperitie, what is this without him? If againe, I were in the lowest ebbe, is not he enough? And therefore in every busines say this with thy selfe; All my busines now is with God in heaven, and not with men, nor the creatures, and therefore, if I want comfort at any time, if I cannot hauehave it from men, nor from the creature, yet I know where to fetch it; if I want wisedome, counsell, and advice, if I want helpe, I know whether to goe; if the Cisterne fayle, I can goe to the fountaine, I can goe to him alone, that is able to be my helper in all my needs, to be my counfeller in all my doubts, and to comfort me in all my distresses. But, Beloved, the thing I would presse is this, to settle your eyes vponupon God alone.

p. 86It may be,Ob. you will say, you hauehave an eye to God, but you would hauehave other helpes too.

No:Answ. All the tryall is in this, to trust in him alone: for if you did thinke him All-sufficient; why should you not doe so? If he had but a part of sufficiencie, and the creature had another part, you might joyne helpe with him; but since he is All-sufficient, you must be content with him alone. Put the case, he giuegive you no pawne, as he did not to Abraham, the Text sayth, he had not a foote of land in all his possession, and yet he beleeved; for he thought God was sufficient: Therefore when thou hast any thing to doe, trust in him alone, and thou shalt then finde it the best done: for when we trust in him most, then we pray best, and when we pray best, we speede best: and therefore we commonly finde, when things are in the lowest condition, then it hath best successe with vsus: because, by that meanes we are taught to goe to him alone. To giuegive you an instance of this, consider David and Iacob; I will shew you but these two cases; you shall see it in David and Iacob.

1David Instance. David.did not make hast when the Lord promised him the Kingdome, and sent Samuell to annoint him, (though at one time he did, when he fled into the land of the Philistines, yet in the generall he did not) if he had made hast, he would hauehave taken away Sauls life, when he was put into his hands, but, sayth he, I will stay the Lords leasure, I will not meddle with him, wickednesse shall come from the wicked. What was the issue of it? p. 87you see how the Lord brought it about without paine, and labour to him, (as you shall see in the wheeles of his providence, how he wheeled that about, to bring David to the Kingdome) you see first he takes away Saul by the hands of his enemies, Davids hand was not on him, he tooke him away in due season. When that was done, then there was Abner a mightie Captaine, you see, he was taken away, and that without any fault of Davids, vponupon a quarrell betweene Ioab and him. When Abner was taken away, there was Isbosheth left behinde; you see, there were two set a-worke by his providence (for those things come to passe by his providence) to take away his head when he was asleepe; so that all the posteritie of Saul was gone. He tooke not onelyonly Saul away in the battayle, but all the rest, and there were but two left, Mephibosheth, that was lame in his limmes, and not fit to mannage the Kingdome, who likewise, afterwards, put himselfe into Davids hands, and Isbosheth, that was lame in his minde, as the other was in his limmes. And therefore, when Abner was gone, there was no strength in him; So the Lord brought it to passe without any action of his: so it is when men learne to trust in God. Likewise, see it in Nabals case: he was making hast, he was stepping out to an inordinate way to helpe himselfe, but when he stayed himselfe, and did it not, how did the Lord bring it to passe without him? did not he himselfe take away Nabals life, and giuegive Nabals wife and goods, as he did Sauls goods, and his house, and his wiues to him? p. 88This the Lord did: for he trusted in him, he made not hast, but he stayed on him alone. I say, if we could learne this in all our enterprises, to trust in him, he would worke our workers for vsus. On the other side; wheresoever you see a man that makes hast, and that joynes others with the Lord, and is not content with his All-sufficiencie; doth it not cost him much, when he will doe his owne works, and will not leaue it to the Lord to worke it for him?

2Iacob, Iacob.you know, what it cost him, when he made hast to get the blessing by a wrong way, how many yeares exile, how much paine, and separation from his friends? And so Saul, it cost him the losse of his Kingdome, for making hast when he offered sacrifice, and did breake the Commandements of God, because the people were dispersed; And so of the rest. And therefore, Beloved, what if there be nothing besides (for that is the case I presse) suppose you were in such a straite, that there is no more but the Lord to rest on, yet, if you be content to trust in him alone, he will doe it, as he did for David; if you will needs indent, and bargaine with him, then, I say, it may be, you shall hauehave the thing you would hauehave, but you had better be without it; as we see in Math. 20. when the workemen would not be content with the All-sufficiencie of God (as we see in that Parable) but would make a bargaine with the Lord, we will not serue thee, say they, except thou wilt giuegive vsus so much wages, if thou wilt, we will doe it; so he bargained with every man for a penny a day; p. 89Goe then, sayth he, and worke in my Vineyard, and thou shalt hauehave a Penny; Well, when he comes to pay them, he giues them their Penny: they thought that was not enough, but they murmured against him;Mat. 20. 13.Matt 20:13 sayth the Lord, did you not bargaine with me for a Penny? The meaning of it is this, it doth most concerne the labourers in Gods Vineyard, but it is appliable to all others. They will not worke for the Lord, they will not reckon him All-sufficient, but they will hauehave wages, they will bargaine with him to hauehave a Penny. That is; One to hauehave a Benefice to maintaine him; another will worke for him, if he may hauehave fame, and credit, and esteeme; Another will worke for him, if he may hauehave some great place. Sayth the Lord, I will giuegive thee that Penny, thou shalt worke in my Vineyard; I but when a man hath it, (marke it) he murmurs, why? for when the end of the day comes▪ he sees that preferment, that riches, that credit, are but emptie things, they are but small things when he is to go into another world, there is nothing left for him, he is naked and destitute, it is but a Penny, and therefore he murmurs and complaines. That is; He sees now that it was but a poore bargaine that he made; But, sayth the Lord, thou wouldst needs bargaine with me for a Penny, and thou hast it. So, I say, to those that are not content with the Lords All-sufficiencie, but will hauehave present wages, they will bargaine with the Lord: He will giuegive thee this particular, thou shalt hauehave this, but remember this, that it is sayd in Math. 6. thou hast thy reward. p. 90Mat. 6.Matt 6If thou wilt hauehave prayse of men, and wile doe it for that, thou shalt hauehave it, but that is all thou shalt hauehave. If a man will hauehave his portion, as that Sonne had of his Father, Luk. 15. 12.Luk. 15. 12.Luke 15:12 it may be, he will giuegive thee thy portion. The Sonne that stayed at home, had no portion given him, for sayth his Father, I and all that I hauehave is thine. But if a man will hauehave his portion, and will not be content with Gods All-sufficiencie, he shall find that it is not best for him. My Beloved, consider whether it be not better to trust in God alone, to rest in him alone.Ps…l. 146. 3. 4. 5. 6.Ps 50:146Ps 50:3Ps 50:4Ps 50:5Ps 50:6 Consider that, Psal. 146. 3. 4. 5. 6. Trust not in Princes, nor in the sonnes of men, for their breath is in their nostrils, and their thoughts perish, but happie is he that trusts in the God of Iacob. And he giues two reasons for it, For he made heaven, and earth, and the Sea; and secondly, He keepes Covenant and mercy for ever. There are two reasons in that place, why we should trust in God: One is, though the enterprise be never so great and difficult, though the blessing thou wouldst obtaine, be never so hard to come by; yet consider, thou hast to doe with him, that made heaven and earth. As if he should say; Lay those two things together, dost thou thinke it an easier thing to make heaven and earth, then to bring that thing to passe? If he made heaven and earth, doest thou not thinke he is able to doe that? You will say, we doubt not of his abilitie. Beloved, wee doe: Wee shewed this at large before, we will adde that to it, inRom. 4. 21.^•Rom 4:21 in Rom. 4. You know Abrahams faith is every…where commended, and what was his faith? Surely, p. 91he trusted in God, that he was able to doe it, he being assured, and not weake in faith, but strong, He gaue glory to God, and beleeved that he that promised was able to doe it. Beloved, though we thinke it not, there is the stop that we make in beleeving the promises; that is one reason, he made heaven and earth. The second is, he keepes fidelitie for ever. And in another place, as it is interpreted, he keepes covenant and mercy for ever. Marke, sayth he, let Princes doe their best, alas, what can they doe, they are but weake men, their breath is in their nostrils, but God made heauen and earth. Secondly, sayth he, their thoughts perish, but God keepes co…enant and mercy for ever, there is no change in him.

Oh,Ob. but you will say, there may be a change in vsus, all my doubt is of that, of keeping covenant on my part▪ thus men are readie to say.

My Beloved, Ans.consider (for this I will be very bri…fe in) that thou needest not feare that thy disobedience, if thou be once within the Covenant (if thou be one whose heart is vpright with him) shal … the Lord to depart from thee, he will not be unfaithfull to thee, though thou be weake in thy carriage to him; for he keepes Covenant for ever. That is His▪ Covenant is to keepe thy heart in his fea…d, that thing we forget; if the Lord keepe Covenant with vsus, he doth not suspend his promise of helpe vponupon our obedience, and leaue vsus … but he promiseth to giuegive vsus a heart and … he hath promised to circumcise …, p. 92that we shall not depart from him: and therefore in Esay 40. the Lord expresseth it thus; You shall know me as Sheepe know their Shepheard, and I will make a Covenant with you, and thus and thus I will deale with you: And how is that? Why the Covenant is not thus onelyonly; As long as you keepe within bounds, and keepe within the Fould, as long as you goe along the pathes of righteousnesse, and walke in them, but this is the Covenant, that I will make, I will driue you according to that you are able to beare; if any be great with young, I will driue them softly, if they be lame, that they are not able to goe (sayth he) I will take them vp in Isa. 40. 11.Isa 40:11mine armes, and carry them in my bosome. If you compare this with Ezech. 34.Ezek. 34. 16.Ezek 34:16 you shall finde there he puts downe all the slips that we are subiect vntounto; (speaking of the time of the Gospell, when Christ should be the Shepheard,) he shewes the Covenant that he will make with those that are his; sayth he, if any thing be lost, if a Sheepe loose it selfe, this is my covenant, I will finde it: if it be driven away by any violence of temptation, I will bring it baeke againe: if there be a breach made into their hearts, by any occasion through finne and lust, I will heale them and binde them vp. This the Lord will doe, this is the Covenant that he makes. Now consider these Reasons, I made heaven and earth, and, I keepe Covenant and mercy for ever.

But,Ob. you will say, though I must trust in the Lord, because he made heaven and earth, and because he keepes covenant and mercy for ever, yet the p. 93Lord doth it by meanes, he doth it by friends, by some mediate instruments.

My Beloved, Answ.here is the great deceit of mankinde, that we thinke, that the Lord dispenseth his comforts according to those means that we hauehave. A man thinkes, if he hauehave a great estate, his comforts shall be more, if he hauehave many friends, he thinkes, he shall be safer; sayth the Lord (you know that place, Psal. 62.) if riches increase, Psal. 62. 10.Ps 62:10set not your hearts vponupon them: for, sayth he, they are able to doe little good. Power, and kindnesse belongs to me. Ob.But then this obiection comes in, the Lord dispenseth comforts by such meanes?Answ. No, sayth the holy Ghost there, he rewards not men according to their riches, but he rewards every man according to his workes. And therefore thinke this with thy selfe, thou that hast abundance of outward comforts, if the Lord did reward thee according to them, thou hadst cause to reioice in them, but he will reward thee according to thy workes; and therefore, trust in him, learne to reckon him to be All-sufficient, learne to be to him alone.

But,Ob. may not a man that trusts not in God, but lookes a little too much to the creature, prosper? A man againe that withdrawes his heart from them, and trusts in the Lord, may not he wither?

Beloved, Answ.I will adde but that in briefe; seest thou a man that doth not reckon the Lord to be All-sufficient, that doth not rest on him alone, but makes flesh his arme, Ier. 17. 5.Jer 17:5and trusts in any creature, that hath such thoughts as these, I hauehave the favour of high persons, and therefore I am safe, or I hauehave p. 94many friends to backe me, and to support me, and defend me, and therefore I am safe, I hauehave a great estate to helpe me against dangers, to provide for me against the time of difficultie, and therefore it shall goe well enough with me. I say, be it thine owne case, or seest thou any man doing so, be assured that such a man shall certainly wither: cursed shall that man be that doth this, that makes flesh his arme. Againe, on the other side, seest thou a man that is willing to depriue himselfe of all these things, when it is to keepe a good conscience, when he put to it; It is an evidence that he resteth on God, that he trusts in him alone; be assured, howsoever that man may be vnderunder a cloud, and, though it may be winter with him for a little while, yet he shall spring againe, his light shall breake forth, and he shall prosper, sayth the Text, Ier. 17. (That is the place I hauehave reference to) and his leafe shall be greene. The other man, sayth the Text there, though God doe come to him, and all about him, yet he shall not see good, he shall hauehave no part in it, but he shall surely wither sooner or later. On the other side; Though evill doe come vpō this man that trusts in God, yet he shall not see evill. Now, my Beloved, consider (that we may draw to a conclusion) whether you doe this or no,Ob. which you are here exhorted vntounto. But it may be, a man will be readie to say, I hope I doe performe this.Ans. It is well, if you doe. But I will say but one word to you, if you doe thus looke vponupon God as All-sufficient, if you reckon him your portion; doe you walke as one that sees him in his p. 95greatnesse, and in his almightie power? Remember that in Pro. 30. Prov. 30. 2. 3. 4.Prov 30:2Prov 30:3Prov 30:4when Agur lookes vponupon God and himselfe together, sayth he, I am worse then a Beast, I hauehave not the vnderunder standing of a man in me. And why? sayth he, I hauehave not the knowledge of the holy one, he that ascends and he that descends, he that holds the winds in his fist, he that gathers the waters in his lap as into a garment, he that stretcheth forth the ends of the earth, and that settles it, who knowes him, sayth he, who can tell his name, or his sonnes name? The meaning of it is this; sayth he, when I consider what God is, and beginne to thinke how I hauehave walked with him, and how short I am of knowing him as I should; sayth he, I am as a Beast, I am confounded and amazed. Now, consider that, and make it your owne case; who walkes with God, my Beloved, and seeth him that ascends and descends; (which hath reference to that vision that appeared to Iacob; The Lord was on the toppe of the ladd…r, and the Angels descended and ascended. That is; All the Creatures both in heaven and earth are like messengers that goe to and fro at his Commandement) who walkes with God as knowing this providence of his, that sets the Angels a-worke, all the hoasts, all the particulars of them in their kinde, to doe this busines and that busines? Who walkes with God, as seeing him sending a messenger to doe every thing that we see done in the world, sending a messenger to take away such a mans life, to giuegive another life and health, sending a messenger to remoue such a difficultie from one man, And againe stopping p. 96vp another mans passage. This you call accident, when you see a concurrence of two things together, the cause whereof you know not, but he knowes both, who walkes with the Lord, as seeing him do this or that, through the ends of the earth. Againe, he holds the windes in his fist; who sees him as such a God, that is able to hold the windes in his fist? Who lookes vponupon him as such a God? The breath of a man, that is lesse then the winde, he holds it in his fist, as a man holds a thing in his hand, and that he keepes there at his pleasure. Who lookes vponupon God, as thus great in power? And so againe, breathing the holy Ghost, who lookes vponupon God, as one that dispenseth it, as it pleaseth him to giuegive it and withdraw it at his will? Who lookes vponupon him, as one sending forth motions, and iniecting them into the minde, stirring it this way, or that way, as the windes, and the stormes, and the Creatures? He hath them all in his hand, and holds them all in his fist: for by these workes of nature, we may learne to know the greatnesse of God, and to reflect vponupon our selues, and see how farre we are short of him.

And so againe, who lookes vponupon him as lapping vp the waters as in a garment? That is; When the Sea is outragious, yet he takes it as you would take a little water in your lap sometimes, and he containes it, and gathers it vp, and sometimes he lets it loose againe. And so likewise, he is able, when the people are vnruly, even great Nations that sometimes are readie to over-spread his Church, and to run over it with p. 97proud waters, yet he is able to keepe them backe, he is able to restraine them, and to shut them vp with barres and doores, as he doth the waters. He that lappes the waters in a garment, is he not able to restraine men that are violent against vsus in wrath? Who can stand before wrath, and envie, that is like a violent water, that overflowes all, and that carries all before it? Yet he that laps the waters as a garment, he is able to restraine them wheresoever he findes them. And so againe, who walks with him, as knowing him that establisheth the ends of the earth. That is; (as the originall shewes more clearely) as one that hath founded the great and waightie earth vponupon nothing? Sayth he, that God (when a mans spirit hath instabilitie, and inconstancy in it naturally,) he that establisheth the earth vponupon nothing, making a mightie building where there was no foundation, he can establish thy spirit too. Suppose there be nothing to support the Church, to suppo… a man when he is falling, or, that he hath no friend to prop him, nothing to vnderlay him, yet he (that hath set the earth vponupon nothing, but vponupon the thinne ayre, that, you know, is not able to support it, but he onelyonly sayth to the earth stand there) is he not able to support a man in any case? See now the Lord in this greatnesse of his. But who walkes as seeing him thus in his greatnesse, and in his All-sufficiencie? For all these doe but expresse the All-sufficiencie of God. Beloved, if we did it, why are our hearts discouraged? Why doe wee hang downe our heads vponupon every occasion, p. 98when troubles come? If we see the Lord in his All-sufficiencie, he is able to stay our hearts, if we trust in him alone. What though he suffer his Church to be over-runne with enemies for a time? What though he suffer men to prevayle against it, (as you see how the Adversaries prevayle against the Church of God by their strength) yet, if you did see him in his All-sufficiencie, your hearts would not fayle you a jot. You may either apply it to the Churches, or to your own particular cases. (And to giuegive you yet an instāce of these sensible things.) When the disease prevayled farre on Hezekiah; sayth the Lord, thou seest Hezekiah what I can do, I will make the shadow to goe backwards. Thinke with thy selfe; Though the disease be gone thus farre, yet I, that make the shadow to goe backwards, am I not able to make thy disease to returne? And so we may say of any trouble, or affliction, of any temptation, or crosse that lyes on yo…, that you thinke it so farre gone, that there is no recalling of it againe, yet he that made the shadow to goe backward, is he not able to reduce it? And so againe, when you see the Church in such a case as it is now in, we are readie to cast away all hope, and to say, What shall we doe? Beloved, consider that which was sayd to Gideon (as we are readie to say, when we say the Lord is All-sufficient, he hath enough, if he be with vsus, we desire no more) we make the objection with Gideon thus; If the Lord be wish vsus, why is it thus? Why is Israell oppressed? Sayth the Lord to Gideon, thou shalt see what I am able to doe, when the p. 99Fleece is dry, all the ea…th shall be wet, and when the earth shall be dry, the Fleece shall be wet. That is; As if he had sayd; Though the Church now be overflowne, yet I can dry it vp, and lay misery vponupon them. As againe, that little Church, that little Fleece, when that was in peace, they were afflicted, as they were in peace when that was afflicted.Gen. 15. 10. 11Gen 15:10Gen 15:11 The like, you see, in Gen. 15. where there is another resemblance of the Church, when the Sacrifices were cut in peeces, and he had divided the Rammes; sayth the Text, the Fowles come and would hauehave devoured them. There are two similitudes of the troubles of the Church, and Gods rescuing them. When the Crowes came, Abraham droue them away. That was one. And the other was, when there was a very fearefull darkenesse, there came a Burning Fornace, and a Lampe. The meaning is this; The Church then was in Egypt, (for that he hath reference to) it was a dead Sheepe, exposed to Ravens, and you would thinke there was nothing there to helpe it, but it must needs be devoured. Why yet sayth the Lord, though it be thus neere, I will driue away the Ravens, and I will saue my Church. You know, what the strength of Pharaoh, and of Egypt was. Againe, sayth he, the Church was in fearefull darknesse, in the valley of the shadow of death. That is; They thought they should never be recovered, you know, what wayes Pharaoh tooke, and at how low an ebbe the Church was, when he would hauehave all the males destroyed. Who would hauehave said, that this Church should hauehave recovered? p. 100Yet, sayth he, as, after this fearefull darkenes, the Fornace came and gaue light, so, sayth he, I will scatter this darknes. Beloved, consider, if you beleeue Gods All-sufficiencie, and consider, if thou dost thus know him in his greatnes, what though the motions be exceeding great and strong that come against the Church, yet in Esay 40. (it is to that purpose brought in) What are they to the Lord? they are but as the dust of the Ballance, or as the drop of a Bucket. The Bucket it selfe is no great thing, but the droppes that fall from the Bucket, when it ariseth out of the Well, they are exceeding small; Sayth he, the Nations are no more to me, than the drop of a Bucket, or the dust of the Ballance, which doth not sway them either way; So, looke what I doe, the Nations are notable to sway me, be they never so strong, they are not able to turne me, but according as I pitch things they shall stand.

Now my Beloved, consider whether you be able to comfort your selues thus out of Gods All-sufficiencie. We doe, for the most part, as Hagar did, when the Bottle was spent, she falls a crying, shee was vndone, shee and her childe should dye, and there was no more hope, till the Lord opened her eyes to see a Fountaine neere her; the Fountaine was neere her, but she saw it not; when she saw it, she was well enough. Is it not so with vsus all? because the Bottle is dryed vp, because such a meanes is taken away, we thinke presently there is no more hope, when the Fountaine is neere, the Lord himselfe is the fountaine, and he is neere, p. 101if he did open your eyes to see. Consider whether you walke thus with God, as seeing him in his greatnesse. Beloved, if we did see him in his greatnesse, why should Torches and Candles hauehave so great a light before vsus? That is; Why should we regard men so much? Put the case, many Nations were against thee, thou wouldst looke vponupon all those in comparison of God, as a drop of the Bucket, or as a little dust on the Ballance. Art thou able to doe so, to see and know him thus in his greatnesse? if thou be not, certainly, thou art exceeding short of seeing God in his All-sufficiencie.

So much for this time.

FINIS.