The New Covenant, Part 1 · Sermon 2
THE SECOND SERMON.
GENESIS 17. 1.
I am God All-sufficient.
THe second doctrine that we have delivered out of these words, and are now to insist vponupon, was, that God is Allmightie, or All-sufficient.
I put them both together; for, the word, in the originall, signifieth as much, Elshaddai, El signifieth the strong, the mightie God, and Shaddai, properly signifieth, All-sufficient; when one hath all in his owne compasse, that he needeth not goe out to fetch in, or borrow any commoditie, any comfort, or any advancement, or any excellencie from any other; and, therefore, that is the … translation, and most agreeable to the word, in the originall, All-sufficient, (though some translations hauehave it, the All-mightie) and, this is a poynt that will well sute with the present occasion of the Sacrament; for, as I told you, these words containe the Covenant on both sides, sayth the Lord, this is the Covenant that I will make on my part, I will be thy God; and I will tell you what a God I will be vntounto you, I will be a God all-sufficient. That is; you shall hauehave all things in me that your hearts can desire: The Covenant, againe, that I require on your part, is, that you be perfect with me, that you be vpright, that you be without hypocrisie; for so the word signifieth in the originall, that the heart be single, so that though a man be subiect to infirmities, yet, if he hauehave a single heart, an vpright heart, the Lord accepts it; and therefore, when you are to take the seale of the Covenant, how can you be better exercised, and prepared for the worke, than by considering the Covenant it selfe? that is the poynt then, that God is All-mightie, or All-sufficient, wherein two things are to be considered;Two things considerable.
First, that the Lord is so in himselfe.
Secondly, that he is so to every one of his children.
First,That God is All-sufficient in himselfe. I will shew that he is so in himselfe; for, except he hauehave an All-sufficiency in himselfe, he cannot communicate it to another. Thought this be a poynt that we all beleeve,Difference betweene the All-sufficiency in God, and that which is in the creature yet the opening of it will not be vnprofitable to you, and, therefore, you must know, that he is All-sufficient, not onelyonly as the creature may be All-sufficient: for there is this difference betweene him and the creature.
The Angels and blessed men, and other creatures, they, in their kinde,Difference. may hauehave an All-suffiencie, but it is such an All-sufficiency as belongs to them, in such a spheare, and such an order, and measure: as the creature, that hath all things belonging to the life that it leads, it hath an All-sufficiencie sutable to it selfe: a beast, that hath all things belonging to the life of a beast, hath an All-sufficiencie fit for it, and so hath every creature els, when God will make it happie; but the All-sufficiencie that is in God, is different from it in this, that he hath a simple All-sufficiencie. That is. Take all things that you can possiblie take, take them all without comparison, take them without all limits, and so he is All-sufficient, that is one difference.
The second difference is this; that the creature, though it hauehave an All-sufficiencie within its owne compasse, yet that which it hath it cannot communicate to another. The Angels that are blessed themselues, they cannot make others so. A man that hath excellent gifts and graces himselfe, he cannot convey them to another, but that is the propertie of God, that is peculiar to him alone, that he can make another All-sufficient, he can cause another to partake of that All-sufficiencie that is in himselfe; this is the difference betweene God and the creature. Now, to make it evident to you that he is All-sufficient, you shall know it by this.
First,Reas. 1. in that he is most simple, without all mixture, as we say, that is, perfect: for perfection and All-sufficiencie are all one. Perfection is that, whereby a thing is made vp, so that there be nothing wanting to it; first, therefore, he is perfect, in that he is without all mixture; we say, that is perfect gold, that hath no mixture of drosse in it; that is perfect wine, that hath no mixture of any thing besides; and in that the Lord is simple and most pure of essence, it must needs be that he is All-sufficient, that he is most perfect, as it is 1 Iohn 1. He is light, and there is no darknesse in him. That is. There is no mixture of any thing in him.
Secondly.Reas. 2. As he is without mixture, so he is without composition; wheresoever there is composition (as there is in every creature,) there is some imperfection: for, wherethere is composition, there are parts, and wheresoever there are parts, there must needs be imperfection: for the part wants something of the whole; but in the Lord there are no parts, he is without composition, and therefore he must needs be most perfect, and most absolute, and All-sufficient in himselfe.
Thirdly.Reas. 3. As he is without composition, so he is without number: for all number, and all multiplying, ariseth from imperfection: for if one would serue the turne, what needed more? And, therefore, he, being one, simplie one, must needs be All-sufficient, for there is no multiplying in him, and, therefore, there is no signe of imperfection.
Fourthly.Reas. 4. As he is without number, so he is without any passive power. If he had any passiue power in him, (as every creature hath,) he were capable of receiving something that he hath not, but the Lord is not so much as capable of it; for, if there be no receptiue power, no passiue power in him, it is impossible that any more should be put, or infused into him, or imprinted, or stamped in him, then is in him alreadie. And, therefore, he is all in act. There is nothing in possibilitie in God.
Fiftly. He is foreign, (I finde no word to expresse it so well,) that is, whatsoever he is, he is it of himselfe, whatsoever the creature is, it is borrowed, all the excellencie that it hath is borrowed, and derived, and is a participated excellencie and therefore there is imperfection: for alway when one hath any thing from another, there is an indigence, in the thing, of it selfe, there is a want: if a man hauehave enough at home, he will not goe out to borrow▪ Now, the Lord whatsoever he hath, he hath it of himselfe, and, therefore, in Ier. 2.Ier. 2. he calls himselfe, a spring of living water, where … all the creatures in the world are as pits, and Cisterns. That is. Such as hauehave it borrowed, he hath it of himselfe, and therefore, he is All-sufficient, which no creature is.
Lastly.Reas. 6. He is without all causes, and is himselfe the cause of all things, Rom. 11. 3 6.Rom, 11. 36. And what hast thou that thou hast not received? This may besayd of every creature: and if God hauehave given to every creature all that is in it, that there is no excellencie, no happinesse, no gift, no comfort, no blessing that any creature hath, but it is from the Lord, then he himselfe must needs hauehave it in a greater measure. As the fire, that makes any thing hot, must needs be houer it selfe, and the Sunne that enlightens other things, must needs be more full of light it selfe; so is the Lord, when all that is in the creature, is taken from him, he himselfe must needs hauehave an All-sufficiencie, he must be full of all things; and this shall be enough to shew you that the Lord is in himselfe All-sufficient.
Now that he is so to vsus. First, we will shew you wherein this All-sufficiencie consists to vsus,That God is All-sufficient to vsus. then we will make that good, that he is to every one of his children All-sufficient. His All-sufficiencie consists in there two things,Which consists in two things. as you shall see Gen. 15.Gen. 15. Feare not Abraham, I will be thy Buckler, and thy exceeding great reward.
First, in that he is a Buckler, to keepe vsus from all evill,To keepe vsus from evill. that is one part of his All-sufficience, which he communicates to vsus, that he will suffer no evill to come neare vsus, he is a Buckler that compasseth vsus round about: that speech is delivered vponupon this occasion, when Abraham had gone out to warre against those Kings that came out against Sod…m, the Lord delivered him, and after this deliverance he tells him, Abraham, sayth he, as I hauehave dealt with thee at this time, so feare not, when thou …allest into the like distreffe; for, I am the Buckler, I will defend thee from all evill, as I have done from this. Now, he is such a Buckler, that no creature can peirce though, he is such a Buckler as covers vsus all over, he is a wall of Brasse, as it is expressed in Ier. 1. 18.Ier. 1. 18. not so onelyonly; but he is said to be a wall of fire about his children. That is. He is not onelyonly a wall that keepes them safe, but a wall of fire to consume all them that come against them: for a fire, you know, doth not onelyonly defend those that are within the compasse of it, but it burnes those that come neare it Such a one is God to his children; And that is one thing wherein this all-sufficiency consists, that God communicates to them.
The second is,Filling them with all good. in filling them with all comfort, which is expressed in Psal. 84.Psal. 84. The Lord will be a Sunne, and a Shield; he will be a Shield to keepe off evill, and a Sunne to fill them with all comfort. I am (sayth he) the exceeding great reward. That is. As if he should say, Abraham, whatsoever is in me, all that I hauehave, all my attributes are thine, forthy vse, my power, my wisedome, my counsell, my goodnes, my riches, whatsoever is mine in the whole world, I will giuegive it for thy portion, I and all that I hauehave are thine. And might he not well say, he was an exceeding great reward? Who can vnderunder…tand the height, and breadth, and length, and depth of this reward, I am thy exceeding great reward? That is. Thou shalt hauehave all kinde of comforts in me, and thou shalt hauehave them in the highest and greatest measure. And in these doth Gods All-sufficiencie consist, that God communicates and deriues to vsus from himselfe.
Now to shew that he is so, you must vnderstand not onelyonly that the Lord is wholly All-sufficient to his children on the one side. That is. He brings all comforts with him, but this must also be vnderstood, that in the creature, on the other side, there is no sufficiency at all. It was the poynt I began to touch vponupon the last day; I will now open it vntounto you more fully.
That in the creature there is no sufficiency at all, and in the Lord there is All-sufficiencie.
We will not dis-joyne them, but handle both together; (for it would be in vaine for me to proue the Lord is All-sufficient,) but the great deceit, which prevailes with the hearts of men, is this, that they thinke there is somthing to be had in the creature of it selfe. And, therefore we will spend those Arguments by which we will proue this chiefly, and convince you of it, that there is nothing in the creature, no stabilitie, no sufficiencie, it can doe you, of it selfe, neither good, nor hurt, as we told you the last day. All the good and hurt that the creature can be supposed to do, it stands in one of these two things, Either, in making vsus happie, or miserable; Or else, secondly, in affording vsus subsidiarie helpes, such as we hauehave neede of, vponupon occasion. In neither of them the creature of it selfe,The creature can doe nothing, of it selfe, to make vsus happie. Because is able to doe any thing. You must remember (that which we then delivered) that the creature is not able to doe any thing in the matter of our happinesse;
First. Because it is inferior to vsus,It is inferiour to vsus. and that which is inferior cannot adde to that which is aboue it.
Secondly. Because the creature is accursed; there is a curse lyes vponupon the creature,It is accursed. there is an emptines, and a vanitie in it, and that which is emptie in it selfe, can giuegive no fulnes to vsus.
Thirdly. The creature is vnderunder the Sunne, and therefore you hauehave that phrase so often repeated in Ecclesiastes, It is vnderunder the Sunne.All things vnderunder the Sunne, are vanitie and vexation of spirit. Now the happines that we seeke for, is aboue the Sunne, which the creature is not able to reach.
Fourthly. The creature is corporall, the minde is spirituall,It is corporall. it is a spirit, and therefore it can receiue no happines from it; therefore in Heb. 12.Heb. 12. 23. we are sayd to goe to the spirits of perfect men, as if that were a sutabl converse for a spirit.
Fiftly. It is temporary,It is temporarie. whereas the soule is immortall, it is not able to run the course with it to its journeyes end, but it leaues it in the middle way, and therefore it is not able to make it happy.
Besides. As I told you then, the creature is finite,It is finite. and therefore is not able to fill the soule; God is infinite, and therefore is able to doe it. That no creature can doe it, we see in continuall experience. Take any comfort that you finde in the creature, and, when you hauehave enioyed it, still you want somewhat, and you would hauehave more: But when you come vntounto the Lord, & enjoy him, when your hearts are filled, still there is somewhat beyond in him, there is no stop, there is no restraint. And, therefore, he onelyonly can make the soule happie. Now the ground of it, why he is onelyonly able to doe it, is, because the soule is made for him, the soule is fitted for him, and therefore there is nothing els answerable, there is that constitution of the minde, that it will not be filled with any thing besides. The Lord might hauehave put the minde into such a frame, he might hauehave so constituted the soule of man, that the creature might hauehave filled it, and satisfied it, and hauehave bin an adaequate obiect to it, but he hath not done so: for he made it for himselfe, and therefore, it is not filled but with himselfe. So much for that, that the creature in the matter of happines is able to doe nothing.
But you will say to me,Quest. This is a thing of which we make no doubt; But what doe you say for ordinary vses, and for the vicissitudes of this life, is not the creature, in these, able to doe good and hurt?
Beloved, Ans.as I sayd to you the last day, the creature is not able, considered without the influence of the first moover,In doing vsus good, or hurt. to doe you the least good, or hurt; as the words are Ier. 10. 5.Ier. 10. 5. speaking of Idols, they can doe neither good, nor hurt, and therefore feare them not. As if he should say. If they could doe you, either good, or hurt, you might feare them, and it is certaine, if any creature were able, in manner aforesaid, to doe you any good, or hurt, you might feare the creature: for, God alters no Law of nature, that which is in it selfe to be feared, we may feare, that which is to be observed and regarded, we may regard it. Now, if any creature were able to doe good, or hurt, certainely it were to be feared in regard of the hurt it could doe, and to be regarded and observed in regard of the good it could doe. Then, againe, the Law of the Lord should be vnequall, if the Lord should require all worship, that the intent…ō of the mind be wholly taken vp about him, and that we should hauehave no eye to the creature, if the creature had any selfe-part with him in doing vsus good or hurt; for, if the creature could doe vsus hurt, we should not onelyonly looke to God, that he should be a Buckler, but we should hauehave an eye vponupon the creature. If a man should say, I will be a defence to you, I will keepe you safe; but I cannot doe it wholly, such a one stands by, that may reach you a blow, from which I cannot defend you; In nature and reason, a man will hauehave an eye to that man, and so we would to the creature, if it were able to hurt vsus: And so, likewise, for good, the Lord restraines not that, nor sayth, you shall hauehave a partiall happines, you shall hauehave no more then is in me, though there might be something besides in the creature; but he suffers our soules to be at full libertie, to seeke their happines to the vtmost, and, therefore, if the creature did adde the least drop of happines, or if the least beame of happines did spring from the creature, certainely, you might hauehave an eye vponupon it, you might so farre worship it, and regard it; but it is wholly from the Lord: therefore, sayth he, let your hearts be onelyonly fixed vponupon me, let your eye be onelyonly towards me, let your affections be taken vp about nothing but me, you shall spend all the strenght of your soules in obeying me, and keeping my Commandements: for, there is none in the world that is able to doe you good, or hurt, but my selfe. Now, to make this good to you, I will propound but these two things. First. That all the creatures are absolutely at his disposing. Secondly. That when he hath disposed of them, when he hath distributed them to vsus to afford vsus comfort, yet they cannot actually comfort vsus, without a speciall hand of his. Those two, being fully opened, will make this poynt good to you, that the creature thus is able to doe you neither good nor hurt.
First, I say, the creature is fully at his disposing, that is,Because the creature is fully at Gods disposing. all the creatures in this world (let a man cast his eye vponupon the whole vniverse) they are all but as so many servants, which are in the Lords house, prepared to waite vponupon his children, to convey such comforts to them, as he hath appointed them, so that there is not one creature in heaven or earth, stirres it selfe to doe you the least good, but when the Lord commands it, and sayth, Goe, comfort such a man, goe, refresh him, doe him good; it stirres not without a warrant, and without a speciall command from him. The bread and meate, which you eate, nourish you not, except he say, goe, and nourish such a man; the fire warmes you not; and so of all the creatures else. Againe,Instance. when he doth command them, they doe it, and they doe it fully.
So all the goodnesse that we participate of,In Man. both by good and evill men, all is from the Lord; either it is from his mercy,Others. or from his providence; therefore we should learne to sanctifie the Lord, both in our hearts, and in our speeches, not by saying I hauehave gotten me favour and friendship of such a man, but, the Scriptures expression is, the Lord hath given me favour in such a mans eyes. So, againe, not by saying I hauehave procured the hatred of such a man against me, but say, the Lord stirred vp such a mans spirit against me, and so not by saying, I hauehave gotten such and such things, but, as Iacob, the Lord of his goodnes hath given me all this, not Laban, not my owne labour; if, in any enterprise you hauehave successe, say not, I hauehave done it, but say, as Abrahams servant sayd, the Lord hath prospered my Iourney. That is. The Lord doth all in all, it is he that commands all, it is he that disposeth all; I say, that we should sanctifie the Lord in our speeches; this is the language of the Scriptures; But, chiefly we should sanctifie him in our hearts. That is. Thus we should conceiue of him, and thus we should thinke of every creature. Beloved, it will not be vnprofitable, if we draw this a little neerer into particulars. That all the creatures are so at his disposing, that they stirre not a iot, but at his command, you shall see in Eccles. 3.Eccles. 3. 14. the generall there set downe; I know that what soever God shall doe, it shall be for euer, to it can no man adde, nor from it can no man diminish, for Cod hath done it, that men should feare before him. (Make) I know that what soever God shall doe, it shall be for ever. That is. The creature cannot alter any course that God hath set, neither at this time, nor at any other time, but it shall run in a constant course, like a strong streame that cannot be resisted, it shall be for ever, to it shall no man adde, and from it can no man diminish. That is. The creature cannot onelyonly doe no substantiall action, but, when the Lord hath done any thing, the creature cannot adde the least thing to it, and as it cannot adde, so it cannot diminish, nor take away the least thing from any blessing that he bestoweth, nor any evill that he will doe, the creature addes not a iot to that evill, to that crosse, to that affliction, nor the creature mitigates not the crosse in the least degree, though you thinke it doth: But that we shall answer afterward. But why is this? This (sayth he) the Lord hath done, that men should feare before him. As if he should say; they would not feare me, but they would feare the creature, and looke to the creature, if it were able to adde any thing, or to detract any thing, either to or from any blessing, or comfort, that we hauehave, or to or from any evill, or any crosse that lyes vponupon vsus. Now, that it is so, that the creature is thus guided and disposed by him, that it is able to doe nothing without him, we will not instance in the vnreasonable creatures, which you all beleeue well enough to be at his command, but we will instance in those that seeme to be at the greatest libertie: that is, the wills and vnderstandings of men; certainly, if there be any liberty in the creature it is there, the will of man is so free a thing, the devises of a mans heart, his turning of himselfe this way or that way, who can set any Rules to it? But in this the Lord guides all: take it in other mens hearts. Pro. 29.Prov. 29. 26. Every man seekes the face of the Ruler, but his Iudgement is from the Lord. That is. Men are deceived in this, if they thinke the Ruler, as of himselfe, can doe any thing, though he seeme to hauehave much power, and abilitie, to doe some good, and hurt to men, if any else can; therefore, sayth he, men seeke his face, but, sayth he, you are deceived: he is not able to doe any thing, but what the Lord dictates to him, or permits him, what he prescribes to him to doe, what he sayth he shall doe, iust so farre he goes and no farther; for, the whole judgement that a man hath, it is from him, it is from the Lord. That is. All the good and evill that he doth, that minde of his, from whence it proceedeth, is guided and fashioned by the Lord, vponupon every particular occasion, whensoever he hath to doe with vsus, or we with him: but that is for men that are without vsus, for other men.
But, now, for a mans selfe: there is the same reason,Our selues. indeed, of the one as there is of the other, but man thinkes he hath libertie, he thinkes he can goe to such a place, or not goe; he can doe such a thing, or not doe it; Beloved, it is very true, and therefore the All-mightie power of God is seene herein, which we are not able to comprehend, that when there is such a libertie in the soule, in the will of man, in the devices and thoughts of a mans heart, yet that they should be all so guided by him, that there is not the least stirring of them this way or that way, without his ordering and concurrence; even, as you see, Birds flying, they seeme to flie at libertie, yet that all should be guided and ordered by an over-ruling hand; Such are the wils of men; and that you shall see in these particulars; when a man thinkes with himselfe, he consults with himselfe about a thing that lyes before him, that is his owne power to doe, or not to doe, in this, sayth the Text, Prov. 19. 21.Prou. 19. 21. Many devices are in a mans heart, but the counsells of the Lord shall stand. That is. Though there be such varietie of devices, that he is able to cast things this way, or that way, and to reason to and fro, and to thinke with himselfe, I can doe this, and I can doe the contrary, yet, sayth he, looke what the Lord, by his counsell, will hauehave that man to resolue vponupon, looke what issue he hath put to his deliberations, that counsell shall stand, and all those devices shall be guided and ruled by it, and not goe one step out of it. Come now to the counsells of a mans heart, when a man hath thought this with himselfe, I will speake or vtter this, or act that, as he hath resolved to doe, you would thinke this man hath power to doe it; but in Prov. 16.Prov. 16. 1. a place that you know, There are preparations in a mans heart, but the answer of the mouth is from the Lord. That is. Even when it is so neere, that, you thinke, there is nothing that can come betweene that a man hath resolved with himselfe, and sayth this will I doe, or this will I speake, sayth the Lord, notwithstanding, this preparation, though you hauehave made all these readie, that now it is vponupon the very poynt, on the act of execution, yet now, saith he, the answer shall be given, as I thinke meete: and, that which is sayd of answering, may be applyed to all kindes of actions, when a man hath thought with himselfe, and hath made his heart ready, that all the wheeles of his soule are guided, and turned, and compassed to effect such a busines, yet the Lord comes betweene the cup and the lip, betweene the preparation and the execution, and he doth but that which the Lord would hauehave done. My Beloved, thus it is in others, and this vse you may make of it, by the way; take a man that is full of good thoughts towards you, the Lord can turne it in an instant; take a man that is full of evill devices towards you, if the Lords counsell be otherwise, that shall stand; Put the case that the Lord suffer him to goe so farre as to resolue to say, I will doe some hurt, or I will doe some good to such a man, yet this preparation of the heart shall not stand, vnlesse it be the same that the Lord hath appointed; that shall be spoken, and that shall be acted; and therefore, you shall see what conclusion is gathered vponupon it, Prov. 20. 24.Pro. 20. 24. sayth the wise-man there; The steps of a man are ruled by the Lord, how can then a man vnderstand his owne way. That is. A man, in the morning, when he riseth, and thinkes with himselfe, this and this will I doe, sayth he, deceiue not thy selfe, thy steppes are ruled by the Lord, thou takest not a steppe into any action, thou takest not a steppe into any good or evill to thy selfe, thou takest not a steppe into prosperitie or adversitie, but it is ruled, and over-ruled by the Lord, so that a man cannot vnderstand his owne way. That is. He cannot say this, and this will I doe, but like that in Dan. 5. 23.Dan. 5. 23. Him hast thou not feared, in whose hands is thy life, and all thy wayes. That is. Every thing that thou doest, every steppe that thou takest, every thing that befalls thee. So, my Beloved, this shall be enough to shew you, that man in his actions is at the disposing of the Lord.
As for other creatures, if you will hauehave a proofe for it, to make it evident to you, that no creature stirres without him, consider that in Esa. 40. speaking there of the armies of the Lord; they are called the armies of the Lord, because every creature is like a Souldier that stands vnderunder his Generall, readie to goe, readie to doe, and to execnte whatsoever he commands. In the 26.Isa. 40. 26. Verse, Lift vp thine eyes on high, and behold who hath created these things; he brings out their Armies by number, and cals them all by their names, by the greatnesse of his power, and his mightie strenght nothing …ayles. This is the thing I would hauehave observed out of this place, that they are all Gods armies. Now an army consists of many particulars; take all the creatures vnderunder the cope of heaven, they are not single, you know, but there are multitudes of them, thore are many Dealls, many Fowles, many Fishes; sayth the Lord hore, I call them every one by their name. That is. He knowes every one of them, notwithstanding that infinite number of them, he knowes them every one: even as a Maister knows every servant in his house, and can call them by their names; So, sayth he, every particular creature he knowes by name. It is a comfortable consideration, when you consider that there is not one of these, but the Lord knowes them by name, and they are … Instruments to doe either good or hurt, as it pleaseth him; the sleepe that you take, the meate that you eate, the comforts that you hauehave, whatsoever is done by any creature, all comforts come from him: But this is enough for that. But, that wherein there seemes to be the greatest liberty, the greatest varietie, the greatest changablenes, the minds of men, we see also is disposed by him. That is the first thing we are to shew, to make this good, that the creature can neither doe good nor evill; because though it doe both (for that there is such a thing experience shewes, that the creature doth good and hurt, and every creature sometimes comforts, and sometimes hurts and grieues, but that is at Gods disposing) and since it is an Instrument, and is in the hands of the Lord, as an Axe, or a Sword, or a Staffe, and is not vsed, except it be at his disposing; it appeares, that it is perfectly and absolutely subiect to the dominion of God.
But, now, for the second, which is more than this, when the Lord, I say, hath sent such a creature to thee, aud thou hast it before thee (that is the second thing) that it is not able to comfort, nor hurt thee, without him. Put the case, the creature be pregnant, full of comfort, yet it is not able to giuegive downe that milke of comfort that is in it, except the Lord educe and bring it forth, except the Lord apply it in particular to thee. And the same I may say of any hurtfull creature; be it never so pregnant with evill, be it never so full of it, yet, it is not able to exercise it, it is not able to act that hurt it hath, except the Lord bring it forth, except the Lord set it a worke, and vse it for such a purpose: as an Axe if it be never so sharpe, yet, if the Carpenter doe not vse it to cut such a Tree, to lop such a branch, it is not able to doe it.
Now the ground of it, why the creature is not able to doe this, is from hence, that all the comfort that ariseth from the creature, proceeds from that sutablenesse and that agreeablenesse which is betweene the mind and it. That is; when the blessing and the minde are fitted one to another, as the sword to the sheath, or as the meare to the palate, then the creature comforts; but, if there be an vnsutablenesse, a disagreement, a disproportion, betweene the creature and the minde, now thou receivest no comfort from it: for what is it to thee? for comfort lyes not simply in any thing; but that is comfortable that agreeth with the appetite, and the desire of a man. Whatsoever it is, let the desire be what it will, if that which thou hast, sute with that desire, it is comfortable; when a mans heart is sad, such actions as are sutable to the disposition, are pleasant; weeping is pleasant, and complaints are plealant; musique grieues, because that is not sutable to the present disposition. And so in every thing else. It is no matter what thy condition is, but what sutablenesse and agreeablenesse is betweene thy minde and thy condition; if thou be in never so good condition, yet, except God make that and thy mind to agree, thou shalt receiue no comfort from it; if a man be in meane condition, if he be in prison, if he be in the lowest estate, if he be in bondage, if he be in exile, wheresoever he is, if the Lord make but that condition and his minde to agree, it will sute well enough. And therefore, hence comes the discomfort that is in the creatures, when a man hath them, and enioyes them, it may be, those things which thou hast, are such as sute not with thee, somewhat there is that thou affectest, something that thou desirest, that thou hast not, and that thou canst not get. As, for instance, Haman had an estate full of comfort, and of all kinde of blessings, yet there was not a sutablenes betweene his mind and that estate, one thing came betweene, Mordecai sate in the Gate, and, therefore, this avayled him nothing.Hester. 5. 13. Hest. 5. That is; Though there were all this together, yet since there was not a coniunction of the facultie and of the obiect, this avayled him nothing. Why? because it was not sutable to his desire, there was something that he would hauehave, that his affections and appe…ite were set on, that if he had he should be well. And therefore, sayth he, all this avayles me nothing; that is his expression. So Amnon, he was the Kings son, and had all things that a Kings sonne might hauehave, yet all this was nothing, there was something els, that his heart was set on, that he had not. Many the like instances I might giuegive, but I neede not. Therefore, I say, when the Lord puts an vnsuitablenesse betweene thy minde and the comforts that thou hast, and suf…ers thee to hauehave an in ordina…e appotite; as women that hauehave good meate to …ate, yet sometime doe long after ashes & coales, and such things; so when God giues a man an estate, when he compasseth him about with mercies and blessings on all sides, yet if he suffer such an inordinate appetite to take hold of him, to desire some odde thing, some by-thing that possesseth his soule, he may hauehave the blessing, and hauehave it present with him, and yet receiue no comfort from it at all. Now, my Beloved, all this tends to this purpose, that you may know, that it is the Lord that giues all good and evill, both in that the creature is at his disposing that doth it, and, not so onelyonly, but, the efficacie of the creature (to exercise such an act of good or evill to vsus, that we should receiue actuall comfort of discomfort from it) it is from him, and all, I say, chiefly ariseth from that dominion that the Lord hath over the spirits of men, it doth not lye so much in the creature, as in framing the apprehension of the minde, and therein is seene the truth of this poynt chiefly that we hauehave now delivered, that the Lord onelyonly is the Author of good and hurt, and not the creature; because he guides the apprehension; for,The apprehension of the mind, maketh happines miserable. if it be true, as it is most true, Animus cuius que &c. it is the mind and apprehension of every man that maketh his life pleasant, or it is the minde of man that maketh him happie, and not the thing, then the Lord that guides the minde, and that fashions the heart, he hath the onelyonly hand in making the life pleasant. When thou hast gotten all thou wouldst hauehave, yet what is that, except thy heart be fashioned to it? This you shall see in Psal. 33.Ps. 33. 13. 14. The Lord looked downe from his dwelling, and from his habitation, vponupon the men that dwell vponupon the earth, and fashions their hearts every one of them. (Make) he fashions their hearts. That is; A man hath such a frame of heart, such an apprehension of things, as it pleaseth God to giuegive him; So that, take any estate or condition that a man is in (as you know there is a great varietie of conditions, to be rich, and to be poore, to be in prison, and to be at libertie, to be in health, and to be sicke, to be in honour, and to be in disgrace) these are, as it were, the severall moulds, into which the Lord casts men. Now, if he will frame the spirit to that mould, like soft clay to the seale (for that is an expression in Iob) I say, if he fashion the spirit to it, & make it pliable to the condition, to that mould, a man will beare and indure it well enough, he shall finde comfort in it, it is nothing to him. And therefore, the Saints, the Apostles, and Prophets, when God was with them to fashion their hearts to passe through the varietie of troubles, might say of themselues, Non patimur &c. They seemed to suffer, but in truth did not suffer. What was it to Paul, when he indured that state and condition that he did, when his heart was so fashioned to it as it was? Now, I say, in that the Lord hath this dominion over the spirits of men, hence it is that he makes a mans life comfortable. Put the case, thy hand hath gotten much, that thou hast gathered much wealth together, yet, you know, Eccles. 2. 24.Eccles. 2. 24. There is no profit to a man, but that he eate and drinke, and delight his soule with profit after his labour, I say this also, that it was of the hand of God. That is. All this is nothing, except a man delight in it,Quest. except a man enioy the comfort of it. Well, but is not that an easie thing, when the mind and the state are put together? No;Ans. (sayth the Wiseman) this is of the hand of the Lord. That is. Except the Lord doe it by a speciall hand vponupon the creature, it is not able to doe it, except he fit the mind to the state, except he sute them together, it cannot doe it: so I may say of all things else. A hony-Combe may be very bitter to a man, his stomacke may be so disposed, as in a Feaver, you know, that which is sweete is bitter; againe, that which is bitter may be sweete to a man; so those that are the greatest comforts may be bitter, and those things that may be bitter to other men, may be sweet to him. It is sayd of evill men, they feare where no feare is. That is. When there is no cause of feare, yet the Lord can so fashion their hearts; and so frame their apprehension, that they shall feare where there is no cause of feare, when they are but laru… et spectra, shadowes of evils. Againe, another feares not when there is cause of feare. That is; Though things be pu… vponupon him that are terrible, yet the Lord can take away that feare. And as we say of that affection, so I may say of any other, of joy, and gladnes, he fashions the heart.Deut. 28. 75. Deut. 28. 65. where the Lord threatneth many Cursles, and this is one amongst the rest, You shall goe into a strange Nation, and there you shall liue. A man might obiect thus; Though I liue in a strange Nation, yet I hope I may hauehave some rest and some comfort there. No, sayth the Lord, you must know this, that I hauehave dominion over the apprehension of your hearts and affections, when you come thither, I will giuegive you trembling hearts, and sorrow of minde. That is. Though there be comforts there, yet you shall not take comfort from them; and the reason is added, for thine eyes shall sayle. That is; When thou commest thither, I will put a restles vnquiet disposition into thee, that thou shalt not content thy selfe with the comfort thou findest, but shalt hauehave a longing desire to returne to thine owne home, and that thou shalt not be able to doe; so thou shalt hauehave a restles minde whilst thou art there▪ Thus I will follow thee with judgements I am sorry, I hauehave stayde so long in the doctrinall part, the life of this poynt is in the vse and application of it; I will adde a little, that I may not wholly dismisse you without it.
And first,Vse. this vse you may make of it.How to guide our comfort. If the Lord be All-sufficient; hence we should learne how to guide our comfort, how to guide our joy, how to guide our affections. That is. Labour to see that fulnesse that is in God, and that emptinesse that is in the creature; if the Lord be thus All-sufficient, my Beloved, then let your hearts be satisfied with him alone, let them be filled with him, let them be so bottomed vponupon him, and so strengthned by him, that you neede not to goe out from him to fetch in any comfort from any creature whatsoever; if the Lord fill the heart, it should strengthen you against all carnall joy. What neede you goe out to others, if you hauehave enough in him; it will strengthen you against that expence of spirit, and of your thoughts, which you bestow vponupon vaine things; for, my Beloved, we hauehave but a short time to liue in this world, the strength of our minde is the most precious thing we hauehave, the thoughts and affectiōs that we hauehave, the busines, the actiuenes of our mindes, we should be carefull to improue them, we should be carefull that none of this water runne besides the Mill. That is. That it be not bestowed vponupon things that are vnworthy of it. If the Lord be All-sufficient, why should you not bestow it altogether vponupon him? Why should you spend it vponupon the creature? Why should your minde be occupied about it? Why should you be so intent vponupon them? Why should you be so subiect to carnall griefes, and feares, and carnall desires? Surely, all these should be taken vp about the Lord: for he lookes for it at our hands, I am All-sufficient: therefore let all these be bestowed vponupon me. And againe, as we should learne to see this fulnes in God, to hauehave our hearts bottomed and fixed vponupon him, so we should labour to see the emptines of the creature.Quest. But, you will say, who doth not know that the creature is emptie? It is no new thing,Answ. my Beloved, it is certaine we doe not fully know it, if we did, what meane those complaints, and those griefes, that we take vp vponupon eueryevery evill accident that falls out? for nothing is said to be emptie, but when you looke for a fulnes in it; you say a Well is emptie of water, because you looke for water there; you doe not say a Rocke is emptie, for you doe not expret it there: So we may say of the creature, if we thought, and did beleeue, that there were an emptines in it, we would never expect so much from it as we do. But, when we complaine and say, I thought to hauehave found such and such things, and I find them not, it is a signe that we looke for a fulnes there; and, therefore, let vsus labour to correct that conceit, it will helpe vsus against those griefes & complaints, to which we are so much subiect; let vsus looke for no more in the creature then is in it. All griefe and stirring of affection, ariseth from this expectation, this over-weening, this high prizing of the creature: if you finde inconstancie in men; why doe you looke for constancie in them? they are creatures; if you looke for stabilitie in your estate, and wonder why a change should come (I was heretofore rich, and now I am poore, I was honourable, and now I am in disgrace) why didst thou expect stabilitie in that which is subiect to vanitie? Things would not trouble vsus, if we did not expect too much from them, if we knew there were an emptines in them; he that lookes not for much from the creature, can never be much deceived: he that lookes for much from God, shall be sure to hauehave his desire answored and satisfied; he shall never fall short of his expectation. And therefore, Beloved, labour to alter your conceits that way, that whensoever any thing falle out, you may not be troubled …it, you may not feare for that a coident, for it ariseth hence, because you looked for more in it, than was in it. It is … saying that we hauehave in morall Philosophie, that after a man is put into expectation of any thing, then every affection is stirred more vehemently, whereas had he not had that expectation, he would hauehave beene more quiet. Therefore, if we were perswaded, and convinced of the vanitie of the creature, and the emptines in it, we would never expect much from it; and, if we did expect nothing, our hearts would be quieted within vsus, for all varieties of accidents that fall out; for, I say, it ariseth hence, that we thinke there is some fulnes, some stabilitie in them, we are not fully perswa…ed of the vanitie of the creature, we thinke it can doe good or hurt. You will say; Is not the creature able to doe good or hurt? Beloved, I will name but one place, besides that I named before,1 Cor. 7. 30. 1 Cor. 7. 30. Let those that weepe be as those that weepe not, and those that reioyce as those that rei…yce not, and those that buy as th…se that possessed not, and they that vse this w…rld as they that vse it not, for the fashion of this world goeth away. When the Lord giues such a precept as this, certainely there is a ground for it (as that we hauehave often told you, that) in all the Command…ments of God, if they were open to vsus, if we did see the ground of them, we would see that there were so much reason for them, that if God did not command them, you would see it best for you to practise them, you would see reason for it. Now, when the Lora bids them that grieue, to do it as though they grieved not, and them that reioyce, to doe it as though they reioyced not, I gather this from it, that the creature can doe very little good or hurt; for, if the creature could doe much hurt, certainly, then we might grieue to some purpose; but, sayth he, let the evill be what it will, yet grieue as though you grieved not. That is; Let it be as good as nothing, that, as a man is said to heare as though he heard not, and to see as if he saw not, when he doth not intend the tale that is told, but yet he heares it▪ so, sayth he, if you hauehave some griefe, let it be so small, so little, as if you grieved not; And so likewise for Ioy; Put the case, you had all the preferments, all the comforts and blessings in this world heaped vponupon you, yet reioyce in these so rmisly, as if you reioyced not. Now, it is certaine, if they could doe vsus any speciall good, we might reioyce in a greater measure then so: but, when the Lord sayth, reioyce as if you reioyced not, it is certaine, they can doe vsus very little good. That is; So little as if they did vsus no good at all.
But,Ob. you will say, it seemes it is a little good that they can doe vsus, whereas it was sayd before, the creature can doe neither good nor hurt.
We will answer that briefly;Answ. The meaning is this, that the Lord giues vsus leaue to grieue a little, and to reioyce a little, so that it be in a remis…e manner, so that it be kept within bounds, but the creature can doe vsus no good, nor no hurt at all of it selfe, but as it is disposed by the Lord, and therefore though it doe something, yet that is done by God, and not meerely by the creature. So the rule holds good, though the creature doe something, yet seeing it is not of it selfe, but as it is an Instrument, you may truely say, it is not the creature that hath done any thing, but the Lord hath done me good and hurt by the creature.
But,Quest. why then is it said, it is a little? for this takes all away.
I answer,Ans. the meaning is this, it can doe a little. That is; All the evill any creature can doe, it is but a little in regard of the eternall that God inflicts on the soule, it is as good as nothing in comparison of those eternall good things. As if he should say; The things that belong to God immediately, the things that belong to the Kingdome of God, and to a mans salvation, the things that are spirituall and eternall, these are good indeede, and evills indeed, if any of these befall you, you must grieue exceedingly: for you hauehave great cause: for that can doe you great hurt, and so grace can doe you much good, for it tends to eternitie, it tends to set things even, or odde betweene al-mightie God and you; and, therefore, in these things, let your reioyching be very great, and your griefe very great. But for any thing that belongs to this present life, it is exceeding small, it is as good as nothing.
So much for this time.
FINIS.