The Buddings and Blossomings of Old Truths, Commentary · Verse 27

The Buddings and Blossomings of Old Truths · Commentary · Verse 27

p. 114VERS 27.

THe diſeaſe hath been diſcovered, the cure enſueth, the wound opened, the plaiſter is now to be applied, ambition, ſelf-love, envy at the multiplication of Chriſt's Diſciples, was the diſeaſe of the Diſciples of the Baptiſt. Serious conſiderations of Gods freedome in the diſpenſations of his graces, beſtowing them on whom he pleaſeth, is the matter John anſwered, and ſaid, a man can receive nothing, unles it be given him from heaven, whence from the connexion of the words we may obſerve.

Doctr. That the ſerious conſideration of our unworthines, and Gods Freedome in the communication of his favour, is a forcible means to withhold us from envying at other mens eminences: it was p. 115the argument, the Lord of the vineyard uſed, Mat. 20.15. for the anſwering of them, that envyed at the wages given to them that came laſt into the vineyard, and hence alſo the Apoſtle perſuadeth all men to humility, ſobriety, contentednes and induſtry in their places and callings, without inſulting one over another, without advancing themſelves one againſt another, Rom. 12.3, 6, 7, 8. and to the ſame purpoſe the Apoſtle, to take down the inſolency of ſuch as did excell, and to appeaſe the murmuring of ſuch as had more ſlender gifts beſtowed on them, laboureth: with the men of Corinth, to conſider what themſelves once were, followers of dumb Idols, 1 Cor. 12.2. Whence the gifts beſtowed on the Church had their originall, from God, verſ. 11. Why they were given, to proffit withall, verſ. 7. and the conſideration of this is very effectuall.

Reaſ. 1 Becauſe hereby we ſhall ſee, though we have never ſo little, yet we have more than we are worthy of, and that God hath dealt very bountifully with us, though he hath given us but the place of a doore-keeper in the loweſt roome in his houſe, Pſ. 84.10. though he hath made us but as one of his hired ſervants, Luc. 15.19. We ſhall ſay with Jacob, Gen. 32.10. and with Paul, Phil. 4.11. as Solomon ſaith, of the labouring man, Eccl. 5.12. ſo it will be with us, whether we have little or much, our hearts will be quiet conſidering it is Gods free gift, and farre beyond our deſert.

Reaſ. 2 Becauſe this will cauſe us to ſtudy how to be thankfull for what we have received, and not to repine & murmurre for the want of what we have p. 116not, this will cauſe us to bleſſe God for one talent, if we have no more, to be thankfull for a diſh of green herbs, if we have no better cheer, though we have not the full vintage, yet if we have but a few gleanings of Gods love, yet we will bleſs with Naomi, Rut. 2.20. Though we have not ſo large a meſſe, and ſo many change of apparell as Benjamin, Ier. 43.34. Yet if we like Joſephs brethren be ſenſible of our unworthines, of the wrong we have done to our Joſeph, we will be glad, if Pſ. 128.3. we have but one meſſe, but one ſuite of raiment, Pſa. 127.5. Though our Children be not like Olive plants round about our table; Though our quiver be not full of theſe arrowes, yet if we be ſenſible of our unworthines as Hanna was, of her barrenes, we will bleſſe God for one Child, 1 Sam. 2.1. I meane for any one good gift, that God ſhall beſtow upon us.

Reaſ. 3 Becauſe this will make us carefull to imploy what we have received to the honour of God who gave it, if we behold it as water dropping from the cloud of Gods bounty, as a gift out of his hand, as a teſtimony of his free favour; if we faſten our eyes upon our owne unworthines, Mat. 25:25. This will make us carefull, not to hide our talent (though the leaſt) in a napkin, Mat. 5.15. Not to put our light under a buſhell, not to quench our Lamp, though there be but little Oile therein, not to hide our Graine in the garner as covetous men do their Corn, that the Souls of the poor curſe them. Prov. 11.26. But like good ſtewards, carefull ſervants, diligent Husbandmen we will imploy it to the advantage of our Lord and Maſter p. 117committing our ſeed to the earth, that it may encreaſe, cauſing our light to ſhine that other men may ſee our good works, and glorify our father; as every fountaine ſendeth forth a ſtreame according to what it hath received, every ſtarre giveth light according to the light infuſed into it, knowing that for this end, we have received, 1 Cor. 12.7. Mat. 10.8.

Reaſ. 4 Becauſe this will ſtirre up men not to envy, but to imitation of them whoſe graces do excell, to pray for the like graces, to uſe the like meanes, to run the ſame race, to labour in the ſame vineyard, to ſow the like ſeed, that they may win the like price, receive the like wages, reape the like harveſt, thus Heb. 6.11, 12. 1 Cor. 4.16. 1 verſ. 11.1. Ia. 5.10, 11. Not to murder Abel, becauſe more righteous, but to tread in his ſteps, to labour for his faith, not to envy David for his great conqueſts, but to ſtrive after the like victories.

Reaſ. 5 Becauſe this will breed love in our hearts towardsthem; their virtues will be as a ſavoury ointment, as a ſweet ſmelling flower in our noſtril, as a load-ſtone to draw our hearts toward them, when we ſee how the Lord doth love them. How he doth beautify them with his graces, how in them are thoſe excellencies after which our Souls long, then they will be to us as one of a thouſand, Job 33.23. As Apple trees among the thornes, as ſtarres among the clouds, as flowers among the weeds, all our delight will be on them that excell in vertue, Pſ. 16.3.

Uſe. Therefore whenſoever the Spirit of envy doth begin to move within us at the ſight of other p. 118mens endowments, when the light and luſtre of their vertues beginneth to trouble our diſeaſed and malignant eyes, when at any time the pleaſantneſs and fertility of Naboths vineyard cauſeth Ahab to languiſh and repoſe himſelfe upon his bed; when Eſau conceiveth hatred, deviſeth miſchief againſt Iacob, becauſe he hath gotten the bleſſing; when our hearts begin to repine, becauſe the cloud of Gods bounty had dropped more abundantly on others than on us, let us look upon the ſtate of our owne Souls, let us conſider how there is nothing in us, why God ſhould beſtow any thing upon us, why we ſhould expect any thing at his hands; Let us conſider how the Lord is no way bound to us, but may do with his bleſſing, what he will, & no man can controule him, or lay either indiſcretion, or injuſtice to his charge: And then as David, playing on the Harp, appeaſed Sauls evill ſpirit, ſo ſhall this appeaſe the diſtemper of our Spirit, and without murmuring magnify the wiſedome and freedome, of God in the diſpenſations of his mercies; and for the better inuring of our hearts hereunto, conſider we,

1. That God doth diſtribute his gifts moſt wiſely and juſtly, as may ſerve moſt for his owne honour, & the good of his people, as he hath in great wiſedome diſpoſed the body naturall, and all the members thereof, and accordingly given them abilities ſutable to their ſeverall places, ſo he hath alſo in great wiſedome diſpenſed his favours to all the members of the myſticall body of Chriſt Jeſus, he hath done all things in number, weight and meaſure, and Pſa. 145.16, 17. As he hath filled p. 119the Sun, Moone and Starres with ſuch quantity of light as may make moſt for the benefit, and ornament of the whole univerſe, ſo hath God diſpenſed to his people, &c.

2. That God hath beſtowed ſome gift upon every one of his family, he that hath leaſt hath enough to make him everlaſtingly happy, 1 Cor. 12.8, 9. No tree in Gods Orchard, but hath ſome ſoile about his roots, no veſſel in Gods houſe, but hath ſome liccour, Mat. 25.15.

3. That to murmur againſt our brethren, is to murmur againſt God, for the graces they have are not of their owne getting, but of Gods beſtowing, and therefore as Moſes ſaid, Exo. 16.8. So it is in this behalfe, therefore Auguſtine, Quoties hominibus praeſſe deſidero, toties Deo meo praeire contendo; As often as I deſire to be preferred above men, ſo often I ſtrive to go before my God, as arguing diſcontentednes in the place wherein God had ſet him.

4. That it is farre better to uſe well the little we have received, then to envy our brethren, becauſe they have what we have not, he that hath leaſt doth not imploy it ſo well, but he might make better uſe of it, and the good uſe of what we have will give much contentment for the preſent; and hath the promiſe of a large increaſe for the future, to him that hath ſhall be given, Mat. 15.23, 29. Prov. 11.25.

5. That what God hath communicated to others, is not for themſelves; but for the good of them that ſhall need it, the cloud hath raine for the dry ground, the Sun hath light for the dark aire, the p. 120tree hath fruit for the hungry ſtomack, the eye hath ſight for the body, he that gathered much Manna, gave to him that had little, we are but ſtewards.

6. That the beholding of the graces, which are in them, muſt provoke us to pray for the like meaſure of grace, to uſe all holy means to attaine the ſame degree of holines; when the prodigall ſaw what they enjoyed who lived in his fathers houſe, he deſird to be as one of them.

7. That envying at other mens abundance, will rob us of the comfort of our endowments, as Eſth. 5.10, 11, 12, 13. Saul ſo maligned David for his mighty conqueſts, that he loſt all the comfort, he might have gathered from his owne victories.

8. That God doth give as much as we have ability well to manage, veſſels put to Sea are loaden according to their ſtrength, the Maſter of the family placeth all according to their abilities, Mat. 25.15.

9. That God will expect from us but as he giveth to us, Luc. 12.48.

10. That a faithfull imployment of what we have received, ſhall ſurely be accompained with a bleſſed increaſe, a little ſowne in good ground husbanded well bringeth a competible increaſe.

Thus of the connexion, preſcribing a remedy to the diſeaſe of the Diſciples of the Baptiſt; in the words themſelves, we have ſet before us. 1. Our owne emptines, a man can receive nothing of himſelfe, by his owne art, induſtry, ability, worth he can receive nothing, bodily or ſpirituall, p. 121tranſitory or eternall. 2, The Fountaine whence all the good we enjoy like ſo many ſtreams do flow; from the firſt we learne.

Doctr. That man hath of himſelfe no ability to the performances of any good duty, he is a Lamp without Oile, a well without Water, a withered arme without ſtrength, therefore like to an evill tree which beareth none but evill fruit, Mat. 7.18. to an uncleane Fountaine ſending forth none but uncleane Waters, Job 14.4. to a black-Moore that cannot make himſelfe white, Jer. 13.23. to a dead man that cannot performe any action belonging to the living, to a wild Olive, Prov. 11. Col. 2.13. and therefore the Apoſtle ſtrippeth man of all inclination or motion unto good, Rom. 11.19. 2 Cor. 3.5. and the Pſalmiſt ſaith of men generally they are all become abominable, Pſ. 14.3.

Reaſ. 1 Becauſe man in his corrupt eſtate is whole ſubjugated, and embondaged to the will, rule, and command of Satan, as Captvies to their conquerous, 2 Tim. 2.26. as ſubjects to their Soveraigne, Epheſ. 2.3. Yea, to ſhew their ready ſubjection, they are ſubject as Children to the parent, and they are violently bent to the fulfilles of the will of Satan, Io. 8.44. They are not compelled to it; but it cometh freely from them, it is their delight, their bent, they will do no other.

Reaſ. 2 Becauſe corrupt man is totally deprived of all ſaving grace, ſin and Satan, like the theeves between Iericho and Ieruſalem, have robbed him of true grace, and have left him deſtitute of the life of God, Epheſ. 4.19. a ſtranger to God, Epheſ. 2.12. Free from righteouſnes, Rom. 6.20. A veſſel p. 122in whome is no good liccour; a tree whereon groweth no good fruit, a houſe wherein not one living perſon, not one good and holy veſſel, can be found, Rom. 7.18. The Apoſtle was privy to it, acquainted with it, and doth freely acknowledge it, that in his corrupt nature, ſo far as he was unregenerate, there was no good thing, nothing acceptable to God abiding in him:Proſper. cont. Collator. Manifeſtiſſime patet animis nullam habitare virtutem: ſed omnia eorum opera immunda eſſe atque polluta: Habent ſapientiam non ſpiritualem, ſed animalem, non caeleſtem ſed terrenam, non Chriſtianam ſed Diobolicam non a patre luminum, ſed a Principe tenebrarum, Proſper contra Collator. Cap. 13.

Reaſ. 3 Becauſe naturall man is wholy overwhelmed with ſin, his ſoul and body like the ſluggards field, Prov. 24.30. not one good tree growing in it, therefore aptly reſembled to a wildernes overgrown with the thornes and briars of iniquity, Iſa. 55.13. The whole man is altogather polluted, Gen. 6.5. a Servant of ſin, Rom. 6.16. Omnis infidelium vita peccatum eſt, & nihil eſt bonum ſine ſummo bono, Proſp. in Aug. Sentent. 106. & Epigr. 81.

Reaſ. 4 Becauſe naturall and corrupt man doth pervert that which is good, marreth the beſt things he taketh into his hands, as an uncleane veſſel doth marre good liccour, and barren ſoile the good ſeed ſown therein, a corrupt ſtomacke, the wholeſome food which it receiveth, thus the naturall man perverteth that which is right, Iob 33.27. Even the Words of the living God, Ier. 23.36. Maketh a ſtumbling block of a ſhining Lamp, a killing ſword of an healing Medicine, Tit. 1.15. Wreſting p. 123the wholeſome word of God to their owne damnation, 2 Pet. 3.16. Spiderlike ſucking poyſon out of the pureſt flower, as all that was touched by the dead became uncleane, ſo all that they go about becometh uncleane to them, Hag. 2.13.

Reaſ. 5 Becauſe corrupt man is out of love with, and doth utterly diſlike the meanes, which ſhould guide, help and aſſiſt him in the performance of what is ſpiritually & truely good, Chriſt, 1. Cor. 1.23.1 Cor 1:23in whome is all fulnes to ſupply our wants, is to the Greeks fooliſhnes, to the Jewes a ſtumbling block, to all carnall and diſobedient people, a ſtone of offence, 1 Pet. 2.7. A grin, a ſnare, Iſa. 8.14. not the way, the life, the truth, Ioh. 14.6. the preaching of the Goſpel, the inſtrument of our converſion to God, reconcilement and ingrafting into Chriſt, Rom. 10.17. The ſeed of their regeneration, 1 Pet. 1.23. Of their vivification and bringing out of the grave of ſin, Joh. 5.25. whereby they are fitted to receive and do good, this is a diſtaſtfull food, an offenſive light, 2 Cor. 2.14. Ioh. 3.19.

Reaſ. 6 Becauſe man as man is totally dependant upon God, and can do no good, whether, naturall, civill, morall, or ſpirituall, but either by the generall or ſpeciall influence and aſſiſtance of Gods hand. For all creatures are ſubordinate to the firſt cauſe, therefore Acts 17.28. we can not move a finger without him, Pſ. 104.27, 28, 29. Acts 17.25. and for morall vertues and actions, though we have alſo ſome abilities remaining ſince the fall of our firſt parents; yet theſe are alſo the gift of God, 1 Cor. 12.4. Ia. 4.15. But as for turning to God, doing any thing ſavingly good, we have no p. 124ability at all left with us▪ we are broken veſſels, all the good, we once had will out, and nothing but the ſlime and the mud of the filthines of ſin remaineth, Joh. 15.5. 1 Cor. 15.10.

Ʋſe. This therefore diſcovereth the erroneouſneſs of their judgements, & the pride & unbrideled inſolency of their hearts, who labouring to advance the abilities of ſinfull▪ forlorne, and graceles man, and to obſcure the power of God, to ſtrengthen the armes of man which are in this behalfe more weak than a withered reed, Rom. 5.8. and to weaken the armes of God, by whoſe power alone (we are kept unto eternall life) 1 Pet. 1.5. & teach that we by the abilities, remayning in us can turne to God when he calleth and inviteth, and that he doth onelyonly invitare excitare, perſuadere, but not mutare, the diſpoſition, bent, and qualification of the heart, ſo that God dealeth with us as we do with men in a dead ſleep, call and cry to awaken them, as a Maſter with a froward Servant promiſing, threatning, as with men within doores knocking at the gate, looking when they of their owne accord will open; this they teach, but this is a Doctrine repugnant to ſacred Scripture, teaching that God is both the Alpha and the Omega of our ſalvation, worketh both will and deed, Phil 2.13. That we have no life of grace within us till God revive us, Epheſ. 4.19. That we cannot come to God, till God doth draw us, Ioh. 6.44. A Doctrine it is repugnant to the Doctrine of all orthodox Writters:Enchir. cap. 30. Quid boni operari poteſt perditus, (ſaith Auguſt.) niſi in quantum a perditione liberatur, and a councell ſaith, ſi quis per naturae vigorem p. 125bonum aliquod cogitaret, aut expeteret aut eligeret, Can. 7.abſque illuminatione aut inſpiratione Spiritus Sancti qui dat omnibus facultatem conſentiendi, & credendi veritati, haeretico fallitur ſpiritu, non intelligens vocem Dei in Evangelio, Joh. 15.5. A Doctrine firſt defended by Pelagius for maintayning whereof both he and his Diſciple Celeſtius were condemned by the cenſure of Ccxliij. Biſhops in the Councell of Carthage, 418. Afterwards taken up by ſome others, and now revived by Papiſts and Arminians; all treading the ſteps of their Heriticall father Pelagius: a Doctrine by which they do exceedingly impaire the grace of God, ſpoile him of much praiſe due to him for our converſion, a Doctrine which maketh carnall man proud upon his owne abilities, ſecure and careles, having ſtrength in himſelfe at any time to imbrace Gods tendered favour, a Doctrine by which they make it manifeſt, that themſelves were never ſenſible of their owne weaknes, vilenes, inability to what is ſavingly good, that they never perceived how uneaſily Satan is caſt out, how powerfull ſin is, and how hardly it is overcome, how difficult the change of the heart, how hardly the image of God is reſtored, the light of Gods face, peace of conſcience, aſſurance of the forgiveneſs of ſin is gotten, had they ever known this they would never preſume upon their owne ſtrength; but would with Paul, Rom. 4.27. Had they beheld the deep dye, & filthy ſpots of ſin, they would with David, Pſa. 51.1, 2. Had they been in this ſtorme they would with the Diſciples, Mat. 8.25, 26. Had they ever felt this burden, they ſhould have found it more eaſy p. 126to ſhake off a mountaine from their backs, to pull their skin over their heads, as to caſt away there ſin, as eaſy to withſtand a deluge of water, or a furious Horſe ruſhing into the battle, as to withſtand their luſts, they ſhould have found that all the water in the bucket of their humane abilities would not quench one ſpark of this fire, that all the arrowes in their quiver would not make this enemy remove one foot, that all the ingredients in their ſhop, all the herbs, in their garden would do nothing towards the cure of his wound; But they ſhould find as, Matth. 17.10. the woman ſpent all upon Phyſicians, and could not be cured, ſo they Mar. 5.26.

Ʋſe. 2 This muſt therefore humble us, and make us all looke upon our ſelves as upon gardens, wherein groweth not one wholeſome Herb, not one ſavoury flower; as on trees bearing no good fruit, as on wells void of water, on dead men void of ſtrength, as on beggers having nothing of our owne, but the menſtruous garments of ſinne, confeſſing our ſelves, with Iacob to be leſſe than the leaſt of Gods Mercies, to be altogether unfit for any good duty, unable to performe any worke pleaſing in the ſight of God, Iſa. 64.6. Gen. 32.10. Not boaſting of our owne abilities, as once Goliah did of his ſtrength, leaſt the Lord overthrow us as he overthrew him, 1 Sam. 17.10. Not preſuming like the Sonnes of Sheva to caſt out Satan by humane art, and the powers of nature, leaſt he leape on us as he did on them, Acts 19.15, 19. Not ſtriving with the builders of Babel, to aſcend the glorious reſt of heaven by a Babel of our owne p. 127building, leaſt the Lord confound us as he did them, Gen. 14.4, 8. Let us not glory with the Phariſee, that we are not as the Publican, Luc, 18.11. Let us not grow inſolent of a few morall endowments, a little gilded braſſe, a few painted flowers, as once Rabſeca boaſted of his Maſters victories, having overcome a few nations, whoſe God were ſtocks and ſtones, leaſt as the Lord gave him and his Maſter, ſo he give us a ſhamefull overthrow at the laſt, 2 King. 18.33, 34, 35. But let us ſeriouſly conſider how we have no beauty in us for which the Lord ſhould ſet his love upon us, Ezek. 16.6. No ſtrength whereby to vanquiſh the enemies that riſe againſt us, Rom. 5.8. No underſtanding to diſcerne the things which differ, Prov. 30.2, 3. No ability to comprehend the deep things of God more than a blind eye to diſcerne colours, 1 Cor. 2.14. No quickneſs of ſight to diſcry the ſnares of Satan, to find out the corruption of our hearts, but that as Agar ſaid, Prov. 30.18, 19. So may I ſay of him, that we have no aptneſs in our ſelves to any good duty, more than the thorne to beare figs, the bitter fountaine to ſend forth ſweet waters, Mat. 7.17. And when we are thus low in our owne eyes, then we ſhall be capable of matter, of the higheſt and moſt eminent nature, Acts 9.3. When Paul was caſt from his Horſe, brought low, made blind, then he was fit to receive inſtruction, then we ſhall long after the light of Gods face, Luc. 15. the dewes of Gods grace; when the prodigall ſaw himſelfe a companion of ſwine, then a place in his fathers houſe was much deſired, then we ſhall complaine with much feeling of the ſin of p. 128our Souls, of the iniquity of our hearts, as Iſa. 6.5. Then we ſhall be to pour out our Souls feelingly, and cry mightily to the Lord as Ionah did, Ion 2.1. He ſlept while he was above the water, then the Lord will be favourable unto us, Iſa. 57.15. and ſhall vouchſafe ſalvation unto us, Iob 22.29. Iob 33.19. to 28.

Ʋſe. 3 Therefore this muſt cauſe us ſo much the more carefully to uſe all holy and ſanctified means, for the ſupplying of our wants, the filling of our emptineſs, the fitting of us for all good duties, the more we ſee our owne weakeneſs, the more let us ſeek to be made ſtrong by Chriſt Ieſus, the leſſe we have in our ſelves, the more earneſtly let us beg to partake of his abundance, let the ſence of our hunger cauſe us to feed the more frequently with the milk which cometh from the breaſt of the Scriptures, let our dulnes cauſe us the more carefully to apply this light to our feet and this Lanterne to our paths; Let our barrenneſs cauſe us with Hanna to pray with teares for grace as ſhe did for a Child, let our inability to reſiſt the enemies of our Souls, cauſe us to pray for Gods preſence and aſſiſtance, as Moſes did for Gods aſſiſtance with Iſrael in their journey to Canaan, the greater ſtormes of affliction do ariſe, the more ſtrongly let us faſten the anchor of our faith upon the Rock Christ Jeſus, let our nakednes cauſe us to long the more to be apparelled with the royall robes of Chriſts righteouſneſs; Let our uncleanneſs make us deſire the more earneſtly to be waſhed in the Jordan of Chriſts blood, the heavy burthen of our ſin cauſe us the more to deſire to be unloaden, p. 129the more the hart is chaſed, the more the water brooks are deſired: the more the torment of the diſeaſe is felt, the more the healing Medicine is longed for: the more the force, fury, and near approach of the enemy is beheld, the more aid is deſired: ſo the more ſence we have of our owne weakenes, unmorthines: the more feeling we have of our ſin, of the arrows of Gods diſpleaſure wounding our conſciences, the ſtrength of our corruption and the violence of Satan, the more earneſtly, humbly, feelingly, let us addreſſe our ſelves unto God, and ſo the Lord of his fulneſs will ſupply our wants, communicate the riches of his grace; his goodnes is the Fountaine whence we muſt draw, the treaſure whence we muſt fetch all ſpirituall riches, as the next thing to be obſerved plainely teacheth.

Doctr. That whatſoever good bleſſing is enjoyed by any perſon or people is the free gift of God, as all the waters come from the Sea, and all the branches receive nouriſhment from the roote, ſo all the favours, which like ſtreams flow down for the watering of our Souls, or bodies, have their originall from the Ocean of Gods goodneſs, they are all as beames iſſueing from the Sun of Gods Love, Iac. 1.17. No Merchandiſe ſold at ſo eaſy a rate as that which after Solomons eſtimate is more precious than Rubies, and Prov. 3.14, 15. for Iſa. 55.1. As the cloud freely poureth down his raine upon the thirſty ground, ſo doth God his bleſſings upon the thirſty Souls of men, bleſſings of every kind both ſpirituall and temporall, of the right hand, and of the leſt are freely beſtowed, touching bleſſings p. 130of the moſt eminent nature our Saviour ſpeaketh, Rev. 22.17. touching favours of inferiour condition, Pſal. 104.28. Yea, the very wicked drink of the water of this Fountaine, and are relieved by the bounty of this hand, Iob 22.18. So that the Apoſtles queſtion may well be propoſed to every perſon, 1 Cor. 4.17. and the reaſon hereof is,

Reaſ. 1 Becauſe God is the Fountaine of all goodneſs, all bleſſings are in his ſtore houſe, he is the vine whereon all the grapes grow, which nouriſh our Souls & bodies, he is the Sun which giveth us light, the nurſe whoſe breaſts afford us refreſhment, the Olive tree which filleth our Lamp full of Oile, this Nehemiah doth acknowledge, Neh. 9.25. Pſal 68.9, 10. and thus the Prophet aſcribeth all the welfare of Gods people to his goodnes, Zach. 9.15, 16, 17.

Reaſ. 2 Becauſe we cannot claime nor challenge any bleſſing or favour at the hands of God; we have forfeited all by our ſin, Epheſ. 2.12. All things are become impure, Tit. 1.15. We have broken the Covenant, and have made forfeyture of all we did enjoy, ſo that we can lay claime to nothing by vertue of any promiſe from God, till we be in Christ, according to that of the Prophet, Hoſ. 2.19, 20, 21, 22.

Reaſ. 3 Becauſe the whole praiſe of all we enjoy belongeth unto God, Rom. 11.36. 1 Cor. 1.30, 31. ſo 1 Cor. 4.6, 7. This is a jewell of which God will not ſuffer himſelfe to be robbed, the onelyonly thing that God aimeth at in all his works, Iſai. 42.5, 6, 7, 8.

Uſe. This therefore overthroweth the proud and inſolent p. 131Babel of Popiſh merit, challenging eternall life and glory as a wages due to their labours, as a fruit growing upon the trees of their owne planting, a harveſt ariſing from a vineyard of their owne manuring, for thus they teach;V…ſqu. in commentar. in 1.2. qu. 114. Opera bona juſtorum ex ſeipſis abſque ullo pacto & acceptatione digna eſſe remnueratione vitae eternae. 2. Operibus iuſtorum nullum dignitatis accrementum provenire ex meritis aut perſona Chriſti, &c. Whereas the Baptiſt, a man of a more ſanctified Spirit, and profound judgment, than any ſly and ſubtle Jeſuite, taught his diſciples, that a man could receive nothing unles it were given, not merited, and whatſoever theſe Rom…ſh Doctours do now teach their Apoſtatized Romans; yet Paul, a choſen veſſel of God, a man that was extraordinarily converted, richly endued with the grace of the Spirit, in labour more abundāt than any other Apoſtle, taught the Romans of his time, that the wages of ſin was death, but the gift of God was eternall life, Rom. 6.23. and our Saviour taught his Diſciples, Luc. 17.10. Whereupon Hierome, ſi inutilis qui fecit omnia, Ad Sutſ…o. cont. Pelag.quid de illo dicendum qui explere non potuit, and S^t Paul teacheth that not onelyonly the actions, but the paſſions alſo added thereunto hold no proportion of condignity with life eternall, Rom. 8.18. For ſhould we be able to merit eternall life by our works, win the crowne by our owne ſtrength, then we ſhould turne the fountaine of Gods favour into a well without water, where ſhould there be any place for Gods bounty: If we could merit, and make ſalvatiō a due debt, then Chriſt ſhould have ſpent his labours, borne the heavy burthen of afflictiōs, undergone p. 132the ignominy of the croſſe & ſhed his blood in vaine, Gal. 2.21. Then there ſhould be no more place for grace, Rom. 11.6. Non eſt in quo gratia intret, ubi meritum jam occupavit. Bernard▪ in Cant. Ser. 67. therefore Epheſ. 2 8. and yet we do not take away the reward, becauſe we deny the merit of good works, for in the keeping of Gods commandements, Pſa. 19.11. and Prov 11.18. But the queſtion is whence he that ſoweth muſt expect to reape ſo great and ſure a harveſt; whether from Gods juſtice, which he muſt do, if he ſtand upon merit, or from his mercy, as a recompence freely beſtowed out of Gods gracious bounty, and not injuſtice due for the worth of the work performed, which queſtion the Prophet Hoſea hath ſufficiently reſolved, Hoſ. 10.12. The Lord doth crowne his graces, adding an encreaſe to that which he hath given and inabled us well to uſe, Pſal. 62.12. giving an encreaſe of glory according to the meaſure of grace beſtowed, ſo that originally and in it ſelfe this reward proceedeth merely from Gods free bounty & mercy, but accidentally in regard God hath bound himſelfe by his Word and promiſe to comferr ſuch a reward, ſo it proveth after a ſort an act of juſtice, as 1 Joh. 1.9. The thing promiſed is free, and by us undeſerved, and if God ſhould faile in performance, yet do us no wrong, but wrong himſelfe; and therefore Canaan was called a Land of promiſe not of merit, Dut. 9.5. Neh. 9 8. Ja. 1.12. 2 Tim. 4.8. Not juſt becauſe of our merit, but becauſe of Gods promiſe,In Pſal. 33 Conc….Ps 33 therefore Auguſtine fidelis homo eſt credens promittenti Deo; fidelis Deus exhibens quod promiſit homini, teneamus fideliſſimu debitorem, p. 133quia tenemus miſericordiſſimum promiſſorem.

Ʋſe. 2 Is every good bleſſing Gods gift, doth it all come from heaven? then in all our wants, let us addreſſe our ſelves to God; Whatſoever we want let us ſeek it at the Lords hand, let us not go to Endor, Baalzebub Aegypt, or Aſſyria, as if there were no God in Iſrael, as if there were no Oile in Gods Lamp, no ſtrength in Gods arme, no light left in the Sun or his favour; let us not go to broaken ciſternes, but ſay with Peter, Ioh. 6.68. this is that we are commanded to do, Amos 5.4, 5, 6. It is at the Lords gate that we muſt knocke, one begger doth not make ſupplication at another beggers doore, but at the gates of the rich; what are all creatures in reſpect of God but beggars, they have no water in their owne wells, but what diſtilleth from the cloud of Gods bounty, therefore Mat. 7.7, 8. the Lords eares open to heare, his hands are open to relieve, Exo. 22.23.1 Ki. 18.26. Though Baal be deafe and cannot heare his ſuppliants, yet the God of Iſrael will ſurely attend to the cry of his people, let us ſilence out crying ſins, let us turne our feet into the path of Gods precepts, and the Lord ſhall heare our requeſts, Job 22.23. to 28. Let us in the ſence of our wants, in the humility of our Souls, draw nigh unto the Lord, and then Pſa. 102.17. Let us pour out our Souls before the Lord, as the full clouds do their raine, let us cry out as a woman in travell, and though we were as dead men, yet we ſhall live, Iſa. 26.16, 17, 19. Let us not waver but believe, & we ſhall obtaine, Ia. 16. Let us come before the Lord with ſincere and unpright hearts, p. 134and then Pſ. 145.18, 19. Let us have no more to do with ſin, but ſay as Ephraim to his Idols, Hoſ. 14.8. let us take us Words, verſ. 2.3. and then verſ. 4.5, 6, 7. Let us win on God with patience and conſtancy, and the Lord at length will look upon us in mercy, Heb. 10 35. Whatſoever be our want, in the Lord is all fullnes, all readineſs to ſupply us, therefore as Ia. 1.5. So if thou want faith knowledge, patience, if thou want tendrings of heart: peace of conſcience, ſence of Gods love, or any other good bleſſing, aske it, & the Lord will ſurely beſtow it on thee: Hanna was troubled with her barrenneſs & cryed to the Lord, & he opened her womb. Solomon conſidered the weightines of his calling, & ſought wiſedome, and the Lord gave him wiſedome: Sampſon was much oppreſſed with thirſt, called on the Lord, and the Lord gave him water, Iud. 15.18, 19. In like manner when the barrenneſs of grace, want of knowledge doth afflict thee ſeek it at the hands of the Lord, and the Lord ſhall grant the ſupplication of thy Soul unto thee; had we but hearts to ſeek we might enjoy what now we want; the ignorant might be full of knowledge, the empty Lamp might be full of oile, the weake faith, which ſhaketh like a withered reed, might be like a Cedar of deep and ſtrong roots, the Soul, which is like a barren vineyard, might be full of grace, like the valleys overſpread with Corn and good paſture, the naked Soul might be well armed, richly apparelled, the dejected Spirit might be full of comfort, the mind that is preſſed down with worldly cares, like a cart with ſheaves, might ſoar aloft as on eagles wings unto the heavens, the p. 135unſtable Soul might be as well faſtned, the wilderneſs of the life might be made a Paradiſe; a ſweet Communion with God, a holy fellow ſhip with the ſaints might be maintained, & much delight might be found in Gods Ordinances, Iſa. 41.17, 18, 19. Iſa. 44.3.

This muſt teach us to receive all as from God, whatſoever our care, labour, induſtry hath been, yet let us not look upon what we poſſeſſe, as upon yarne of our owne weaving, fiſh of our owne taking, Hab. 1.16. Upon a houſe of our owne building, as Dan. 4.30. But let us looke on all we have as on Gods bleſſing, a gift from Gods hand, a light ſhining from the sun of Gods bounty, though Paul plant and Apollo water, the encreaſe is Gods: though Iſrael fight, the victory is the Lords;2 Cro. 20 whatſoever evill is in us, whatſoever evill is committed by us, is the ſeed of our owne ſowing, whatſoever evill is inflicted on us, is a wages of our owne deſerving, whatſoever good we work it is the labour of Gods finger, whatſoever good we receive it is of the fulnes and freedome of Gods bounty, therefore we muſt all ſay, as 1 Cor. 29 11, 12, 13.14.15, 16. for Prov. 21.31. Therefore let us faſten our eyes on all both internall and externall endowments, as on ſhewers falling from the cloud of Gods love, as on gifts given by the Lords hand, even the leaſt, the meaneſt, as well as upon the faireſt of our poſſeſſions; this will make us the more ſenſible of Gods love, the more aſhamed of our ingratitude and diſobedience, this will the more endeare and oblige our hearts to God, this will make us the more thankfull, p. 136the more circumſpect, and heavenly minded in the uſe of them, nothing doth more occaſion the abuſe of Gods bleſſing, than forgetfulnes of the hand whence they have there originall and beginning, Pſ. 78.10, 11.

4. This may acquaint us with a ſure way how to be provided for in all eſtates, to find a ſupply in all our wants, to have ſome liccour alwayes in our veſſel to refreſh us, ſome fruit upon the barreneſt tree to relieve us; God you ſee, is the giver of every good bleſſing, all cometh from him, therefore get into his favour, and you ſhall want no good thing, be regenerate, become a new creature, make God your Father, and your wants ſhall be ſupplied, let the prodigall returne, and in his Fathers houſe there is all manner of proviſion, his Father kindly entertaining him, Luc. 15. So let us do, &c. for as Mat. 7.11. this hath the promiſe, Pſal. 84.…. Uſed as a motive to ſtirre up men to feare God, Pſal. 34.10. to follow Chriſt, Matth 19.29.30. This will bring us within the Covenant▪ giveth us intereſt in all Gods bleſſings, we ſhall be in league, and Job 5.23, 24, 25, 26. We ſhall enjoy ſecurity, boldnes towards God, tranquility and cheerfulnes in our hearts, Job 11.13, 14, 15, 16, 17, 18. It is not a carnall & vexing care, a greedy heaping up of things of the earth, that will be ſufficient defence, a never ſetting light, a never failing ſtreame, but the fruition of Gods love is the way to win it, Mat. 6.33. this Pſal. 23.…. If God be Shepheard, he will provide paſture, and Pſ. 37.25. it is iniquity, an ungracious converſation that bringeth want, Pro. 13.25. Eccleſ. 5.13.14.

p. 1375. Is every good gift from God? cometh it all from him? then let us remember that we muſt give an accompt of all we do enjoy, we are not Lords but ſtewards of Gods bleſſings, ſuch as muſt yield accompt to God of all our abilities, though it be long before the Lord call us, yet he will at length require a ſtrict accompt of all our doings, how we ſpent our time, our ſtrength, our temporall bleſſing, our ſpirituall graces, how they have been improved, what increaſe hath been made, therefore as the Apoſtle ſaid in another caſe, 2 Cor. 1.24 1 Pet. 5.2, 3. So in this caſe uſe what you have received, not as Lords to do with it what you liſt, but as they who muſt be accountable to the Lord, & that not onelyonly for the greateſt but alſo for the leaſt bleſſings, as our Saviour ſaid,Mat 25 19. Rom 14.12.Matt 25:19Rom 14:12 we muſt render accompt of every idle Word, ſo we muſt render accompt of every little favour, which God hath beſtowed on us, the time will come, Luc. 16.2. Therefore we ſhould think of this that we might be able to do it with joy, Heb. 13.16.

6. As it is all from God, ſo let us be carefull to imploy it to the honour of God, his good ground receiving good ſeed yieldeth a good increaſe, as the good ſervant, Mat. 25.20. as it cometh from heaven, ſo let us uſe it in a heavenly manner, to the praiſe of him whoſe dwelling is in the heavens; this their very originall doth challenge, Ro. 11.36. This the Dominion, that God hath over all, doth claime, this the end, which God propoſeth to himſelfe in all his works, doth require, Prov. 16.4. Rev. 4.11. Epheſ. 1.5, 6. and it is the charge, 1 Cor. 6.20. and if we neglect this, we abuſe the gift we p. 138have received, it is a wrong to the creature to reſtraine it from the ſervice of the Creator. I. It is a wrong to the light, to hide it under the buſhell: to the ſeed to withhold it from the earth. II. We rob our ſelves of the comfort, we might enjoy in the good inployment of our received Talent, Gods ſervice well performed is comfortable, not onelyonly when it is finiſhed, but even in the very performance of it; Paul and Silas ſung before they had the crown, even while they were in priſon, &c. 2 Cor. 1.12. It is a joy to the husbandman to ſee the Corn ſpring, though long before the harveſt, a comfort whereof the ſluggard is utterly deprived. III. We expoſe our ſelves to an utter deprivation, of what we have received: the one Talent was taken from him that did not imploy it, and it is generally threatned, from him, that hath not ſhall be taken away even what he hath, &c. Prov. 11.24. IV. We diſcover our ſelves to be altogether vile and evill; it is evill ground that after much ſoile and ſeed is full of weeds, a corrupt body that after much Phyſicking is more diſeaſed, therefore Mat. 25.26.

7. This teacheth us to waite and depend upon God for every good thing, and in the uſe of means to ſeek to God by prayer for a bleſſing, for as his goodneſs giveth us the means, ſo his providence muſt make them effectuall for our benefit; thus Jehoſaphat's eyes were towards the Lord for help in the day of diſtreſs, 2 Chro. 20.12. Thus David would not look to the earth, and ſeek for help among the things there below, but Pſal. 5.3. Thus the Prophet would have them look unto the promiſe which God had made to their fore-fathers, p. 139Iſai. 511, 2. and the Pſalmiſt, Pſa. 44.5, 6. Thus Nehemiah uſed means, but prayed unto God for a bleſſing, Neh. 4.9 and this even Joab had reſpect unto, 2 Sam. 10.12. and indeed without this, Pſal. 127.1, 2.

8. This muſt ſtirre up the hearts, of men to love and praiſe God, every man according to that which God hath beſtowed upon him; according to the number and the meaſure of our graces muſt be our thankfulnes, we have nothing, but it is the Lords gift, and many are his favours challenging thankfulneſs from us, the Donation of his Sonne, Joh. 3.16. the giving of his Word, Ier. 3.15. the ſeparating of us from the workers of darknes, 1 Pet. 2.9. ſaith in his promiſes, Ioh. 6.29. peace of conſcience, forgiveneſs of ſin, ſence of Gods love with every other good grace, they are all the gifts of God, 1 Cor 2…1. We were not worthy of any of this, but deſerved the cōtrary; when we deſerved death the Lord gave us life, when we ſate in darknes, and the ſhadow of death, and were worthy to be ſo left then did God ſend us light, Mat. 4.16. When we were in bondage the Lord made us free, when we lay like the man between Jericho and Jeruſalem, robbed, wounded, Luc. 10.30. then did God like the mercifull Samaritan help us, when the Leproſy of ſin had altogether overſpread us, then did the Lord waſh us in the Jordan of his Sonnes blood, 1 Ioh. 1.7. when we could expect nothing, but everlaſting burnings, then God turned his conſuning fire into a ſhining Sun, our tempeſtuous Sea into a calme River, our Hell into a Paradiſe: and oh that we had hearts to love him, p. 140laud him, delight in him, for this his goodnes and mercy towards us.

9. Laſtly this ſerveth, for the great comfort of the Children of God, every good thing is in their Fathers hand, he that loveth them is the Lord of all things, Pſa. 23. therefore they may reſt themſelves aſſured that they ſhall never want any good thing:Pſa. 34.10.Ps 34:10 were theſe things in the hand of any ſtranger, they might, in the hand of an enemy, they ſurely ſhould lack them, but now ſince all things are in the hand of God, be ſure of this. I. God will give you the beſt things, though Iſmael have the movables, Iſaac hath the inheritance, if Eſaa have the fatnes of the earth, yet Jacob ſhall have the birth-right; if profane men have what the bodily eye doth ſee, yet, 1 Cor. 2 9. II. You ſhall have a competency that which ſhall give contentment, Phil. 4.11. You ſhall have ſuch peace therewith as will make the courſeſt dirt more pleaſant, than the danitieſt feaſt, Prov. 15.15. III. You ſhall have that which God doth ſee to be beſt for you, as a loving Phyſitian, a wiſe father giveth what is beſt for his child, for his patient, ſo will our wiſe & loving God do for us.