"Great is the mystery of godliness," 1 Tim. iii. 16. Religion and true godliness is a bundle of excellent mysteries—of things hid from the world, yea, from the wise men of the world, (1 Cor. ii. 6.) and not only so, but secrets in their own nature, the distinct knowledge whereof is not given to saints in this estate of distance and absence from the Lord. There is almost nothing in divinity, but it is a mystery in itself, how common soever it be in the apprehensions of men. For it is men's overly,(139) and common and slender apprehensions of them, which make them look so commonly upon them. There is a depth in them, but you will not know it, till you search it, and sound it, and the more you sound, you shall find it the more profound. But there are some mysteries small and some great. There is a difference amongst them; all are not of one stature, of one measure. The mystery of Christ's incarnation and death and resurrection, is one of the great mysteries of religion, "God manifest in the flesh." Yet I conceive there is a greater mystery than it, and of all mysteries in nature or divinity I know none equal to this,—the Holy Trinity. And it must needs be greatest of all, and without controversy greatest, because it is the beginning and end of all,—fons et finis omnium. All mysteries have their rise here, and all of them return hither. This is furthest removed from the understandings of men,—what God himself is, for himself is infinitely above any manifestation of himself. God is greater than God manifested in the flesh, though in that respect he be too great for us to conceive. There is a natural desire in all men to know, and, if any thing be secret and wonderful the desire is the more inflamed after the knowledge of it. The very difficulty or impossibility of attaining it, instead of restraining the curiosity of man's spirit, doth rather incense it. Nitimur in vetitum(140) is the fruit, the sad fruit we plucked and eat from the tree of the knowledge of good and evil. If the Lord reveal any thing plainly in his word to men, that is despised and set at nought, because it is plain, whereas the most plain truths, which are beyond all controversy, are the most necessary, and most profitable, for our eternal salvation. But if there be any secret mystery in the Scriptures, which the Lord hath only pointed out more obscurely to us, reserving the distinct and clear understanding of it to himself, (Deut. xxix. 29.),—that is the apple which our accursed natures will long for, and catch after, though there be never so much choice of excellent saving fruit in the paradise of the Scriptures besides. If the ark be covered to keep men from looking into it, that doth rather provoke the curious spirit of man to pry into it, 1 Sam. vi. 10. If the Lord show his wonderful glory in the mount, and charge his people not to come near, lest the glorious presence of God kill them, he must put rails about it, to keep them back, or else they will be meddling. Such is the unbridled license of our minds, and the perverse dispositions of our natures, that where God familiarly invites us to come,—what he earnestly presseth us to search and know,—that we despise as trivial and common, and what he compasseth about with a divine darkness of inaccessible light, and hath removed far from the apprehensions of all living, that we will needs search into, and wander into those forbidden compasses, with daring boldness. I conceive this holy and profound mystery is one of those "secret things" which it belongs to God to know, for who knoweth the Father but the Son, or the Son but the Father, or who knoweth the mind of God but the Spirit? Yet the foolish minds of men will not be satisfied with the believing ignorance of such a mystery, but will needs inquire into those depths, that they may find satisfaction for their reason. But, as it happeneth with men who will boldly stare upon the sun, their eyes are dazzled and darkened with its brightness, or those that enter into a labyrinth, which they can find no way to come out, but the further they go into it, the more perplexed it is, and the more intricate, even so it befalls many unsober and presumptuous spirits, who, not being satisfied with the simple truth of God, clearly asserting that this is, endeavour to examine it according to reason, and to solve all the objections of carnal wit and reason, (which is often "enmity against God,") not by the silence of the Scriptures, but by answers framed according to the several capacities of men. I say, all this is but daring to behold the infinite glory of God with eyes of flesh, which makes them darkened in mind, and vanishing in their expressions, while they seek to behold this inaccessible light, while they enter into an endless labyrinth of difficulties out of which the thread of reason and disputation can never extricate them or lead them forth. But the Lord hath showed us "a more excellent way," though it may be despicable to men. Man did fall from blessedness by his curious and wretched aim at some higher happiness and more wisdom; the Lord hath chosen another way to raise him up again, by faith rather than knowledge, by believing rather than disputing. Therefore the great command of the gospel is this, to receive with a ready and willing mind whatsoever the Lord saith to us, whatsoever it may appear to sense and reason, to dispute no more, to search no more into the secret of divine mysteries, as if by searching we could find them out "unto perfection," but to believe what is spoken, "till the day break, and the shadows flee away," and the darkness of ignorance be wholly dispelled by the rising of the Sun of righteousness. We are called then to receive this truth,—That God is one, truly one, and yet there are three in this one, the Father, Son, and Holy Ghost. This, I say, you must believe, because the wisdom of God saith it, though you know not how it is, or how it can be. Though it seem a contradiction in reason, a trinity in unity, yet you must lead your reason captive to the obedience of faith, and silence it with this one answer, The Lord hath said it. If thou go on to dispute, and to inquire, "How can these things be?" thou art escaped from under the power of faith, and art fled into the tents of human wisdom, where thou mayest learn atheism, but no religion, for "the world by wisdom knew not God," 1 Cor. i. 21. And certainly, whoever he be that will not quiet his conscience, upon the bare word of truth in this particular, but will call in the help of reason and disputation, how to understand and maintain it, I think he shall be further from the true knowledge of God and satisfaction of mind than before. There is no way here, but to flee into Paul's sanctuary, "Who art thou, O man, that disputest?" Whenever thou thinkest within thyself? How may this be, how can one be three, and three one? then withal let this of Paul sound in thine ears, "Who art thou, O man, who disputest?" Think that thou art man, think that he is God! Believing ignorance is much better than rash and presumptuous knowledge. Ask not a reason of these things, but rather adore and tremble at the mystery and majesty of them. Christianity is "foolishness" to the world upon this account, because it is an implicit faith so to speak, given to God. But there is no fear of being deceived,—though he lead the blind by a way thou knowest not, yet he cannot lead thee wrong. This holy simplicity in believing every word of God, and trusting without more trying by disputation, is the very character of Christianity, and it will be found only true wisdom. For if any will become wise, he must be a fool in men's account. That he may be wise, he must quit his reason to learn true religion, which indeed is a more excellent and divine reason, neither is it contrary to it, though it be high above it.

In this place of Moses, you have the unity of God asserted, "The Lord thy God is one Lord," and it is indeed engraven on the very hearts of men by nature, that God is one. For all may know that the common notion and apprehension of God is, that he is a most perfect Being,—the original of all things,—most wise, most powerful, and infinite in all perfections. Now common reason may tell any man that there can be but one thing most perfect and excellent, there can be but one infinite,—one almighty,—one beginning and end of all,—one first mover, one first cause, "of whom are all things, and who is of none."

Again, in this place of John ye have a testimony of the blessed trinity of persons, Father, Son, and Holy Ghost, in that holy unity of essence. The great point which John hath in hand is this fundamental of our salvation that Jesus Christ is the Son of God, and Saviour of the world, in whom all our confidence should be placed, and upon whom we should lean the weight of our souls. And this he proves by a two-fold testimony—one out of heaven, another in the earth. There are three bearing witness to this truth in heaven, "the Father the Word," (that is, Jesus Christ, the eternal Son of God, whom this apostle calls the Word of God, or Wisdom of God, John i. 1) and the Holy Ghost. The Father witnessed to this truth in an audible voice out of heaven, when Christ was baptized, (Mat. iii. 17) "This is my beloved Son, in whom I am well pleased." Here is the Father's testimony of the Son when he was baptized which was given very solemnly in a great congregation of people, and divinely, with great glory and majesty from heaven, as if the heavens had opened upon him, and the inaccessible light of God had shined down on him This was confirmed in the transfiguration, (Mat. xvii. 5) where the Lord gave a glorious evidence—to the astonishment of the three disciples—how he did account of him—how all saints and angels must serve him, "him hath God the Father sealed," saith John. Indeed, the stamp of divinity, of the divine image in such an excellent manner upon the man Christ, was a seal set on by God the father, signifying and confirming his approbation of his well beloved Son and of the work he was going about. Then the Son himself did give ample testimony of this. This was the subject of his preaching to the world, "I am the light and the life of men, he that believeth in me shall be saved." And therefore he may be called the Word of God, (John i. 1) and the Wisdom of God, (Prov. viii.) because he hath revealed unto us the blessed mystery of wisdom concerning our salvation. He is the very expression and character of the Father's person and glory, (Heb. i. 3) in his own person, and he hath revealed and expressed his Father's mind, and his own office, so fully to the world that there should be no more doubt of it. Out of the mouth of these two witnesses this word might be established, but for superabundance, behold a third, the Holy Ghost witnessing at his baptism,—in his resurrection,—after his ascension. The Holy Ghost signifieth his presence and consent to that work, in the similitude of a dove, the Holy Ghost testifieth it in the power that raised him from the dead, the Holy Ghost put it beyond all question when he descended upon the apostles according to Christ's promise. For the other three witnesses on earth, we shall not stay upon it, only know, that the work of the regeneration of souls by the power of the Word and Spirit signified by water, the justification of guilty souls signified by the blood of Jesus Christ, and the testimony of the Spirit in our consciences, bearing witness to our spirits, is an assured testimony of this, that Jesus Christ, in whom we believe, is "the Only Begotten of the Father, full of grace and truth." The changing, pacifying, and comforting of souls in such a wonderful manner, cries aloud that he in whom the soul believes is the true and living God, whom to know is eternal life. But mark, I pray you, the accuracy of the apostle in the change of speech. "These three" witnesses on earth, saith he, "agree in one, in giving one common testimony to the Son of God and the Saviour of sinners." But as for the heavenly witnesses—the Father, the Word and the Holy Ghost,—however they be three after an inconceivable manner, and that they do also agree in one common testimony to the Mediator of men, yet moreover they are One. They not only agree in one but are one God,—one simple, undivided, self-being, infinite Spirit,—holden out to us in three persons, the Father, Son, and Holy Ghost, to whom be praise and glory.



Lecture XIII.

Of The Unity Of The Godhead And The Trinity Of Persons

Deut. vi. 4.—"Hear, O Israel The Lord our God is one Lord."—1 John v. 7 "There are three that bear record in heaven the Father, the Word, and the Holy Ghost and these three are one."

"All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness," 2 Tim. iii. 16. There is no refuse in it, no simple and plain history, but it tends to some edification, no profound or deep mystery, but it is profitable for salvation. Whatsoever secrets there be in the mysteries of God which are reserved from us, though it be given us but to "know in part," and "darkly through a vail," yet as much is given to us to know as may make the man of God perfect in every good work. As much is given us to know as may build us up to eternal salvation. If there were no more use of these deep mysteries of the holy Trinity, &c. but to silence all flesh, and restrain the unlimited spirits of men, and keep them within the bounds of sobriety and faith, it were enough. That great secret would teach as much by its silence and darkness, as the plainer truths do by speaking out clearly. O that this great mystery did compose our hearts to some reverend and awful apprehension of that God we have to do with, and did imprint in our soul a more feeling sense of our darkness and ignorance. This were more advantage then all the gain of light, or increase of knowledge that can come from the search of curiosity. If men would labour to walk in that light they have attained, rather than curiously inquire after what they cannot know by inquiry, they should sooner attain more true light. If men would set about the practice of what they know, without doubt they would more readily come to a resolution and clearness in doubtful things. Religion is now turned into questions and school debates. Men begin to believe nothing but dispute everything, under a pretence of searching for light and resolution. But for the most part, while men look after light, they darken themselves, this is the righteous judgment of the Lord upon the world that doth not receive the truth in love, or walk in the light of what they have already attained, therefore he gives men up to wander in their search into the dark dungeons of human wisdom and fancy, and to lose what they have already. If those things which are "without controversy" (as the apostle speaks, 1 Tim. iii. 16) were indeed made conscience of, and embraced in love, and practised, it were beyond all controversy that the most part of present controversies would cease. But it falls out with many, as with the dog, that, catching at a shadow in the water, lost the substance in his teeth, so they, pursuing after new discoveries in controverted things, and not taking a heart hold and inward grip of the substantial truths of the gospel, which are beyond all controversy, do even lose what they have. Thus, even that when they have not is taken from them, because though they have it in judgment, yet they have it not surely and solidly in affection, that it may be holden. So, to this present point if we could learn to adore and admire this holy, holy, holy One,—if we could in silence and faith sit down and wonder at this mystery,—it would be more profitable to us, and make way for a clearer manifestation of God, than if we should search and inquire into all the volumes that are written upon it, thinking by this means to satisfy our reason. I think there is more profoundness in the sobriety of faith than in the depths of human wisdom and learning. When the mystery is such an infinite depth, O but men's eloquence and wisdom must be shallow, far too shallow either to find it out, or unfold it.

But there is yet both more instruction and consolation to be pressed out of this mystery, and, therefore, if you cannot reach it in itself, O consider what it concerns us, how we may be edified by it, for this is true religion! Look upon that place of Moses—what is the great instruction he draws from this unity of God's essences? ver. 5 "Thou shalt love the Lord thy God with all thy heart." Since God is one, then have no God but one, and that the true and living God, and this is the very first command of God, which flows as it were immediately from his absolute oneness and perfection of being. There is no man but he must have some God, that is some thing whereupon he placeth his affection most. Every man hath some one thing he loves and respects beyond all other things, some lord and master that commands him. Therefore saith Christ "no man can serve two masters." Before a man will want a god to love and serve he will make them, and then worship them. Yea he will make himself, his belly, his back, his honour, and pleasure, a god, and sacrifice all his affections and desires and endeavours to these. The natural subordination of man to God, the relation he hath as a creature to a Creator, is the first and fundamental relation beyond all respects to himself or other fellow creatures. This is the proto natural(141) obligation upon the creature, therefore it should have returned in a direct line to his majesty all its affections and endeavours. But man's fall from God hath made a wretched thraw(142) and crook in the soul that it cannot look any more after him, but bows downwards towards creatures below it, or bends inwardly towards itself, and so since the fall man hath turned his heart from the true God, and set it upon vanity,—upon lying vanities,—upon base dead idols which can neither help him nor hurt him. "Your hearts are gone a whoring from God. O that ye would believe it." None of you will deny but ye have broken all the commands. Yet such is the brutish ignorance and stupidity of the most part, that you will not confess that when it comes to particulars, and especially, if you should be challenged for loving other things more than God, or having other gods besides the true God, you will instantly deny it, and that with an asseveration and aversation—"God forbid that I have another God." Alas! this shows, that what you confess in the general is not believed in the heart, but only is like the prating of children, whom you may learn to say any thing. I beseech you consider, that what you give your time, pains, thoughts, and affections to, that is your God. You must give God all your heart, and so retain nothing of your own will if God be your God. But do ye not know that your care and grief and desire and love vents another way, towards base things? You know that you have a will of your own which goeth quite contrary to his holy will in all things, therefore Satan hath bewitched you, and your hearts deceive you, when they persuade you that you have had no other God but the true God. Christianity raises the soul again, and advances it by degrees to this love of God, from which it had fallen. The soul returns to its first husband, from whom it went a whoring, and now the stamp of God is so upon it that it is changed into his image and glory. Having tasted how good this one self sufficient good is, it gladly and easily divorces from all other lovers. It renounces former lusts of ignorance, and now begins to live in another. Love transplants the soul into God, and in him it lives, and with him it walks. It is true, this is done gradually, there is much of the heart yet unbroken to this sweet and easy yoke of love, much of the corrupt nature untamed, unreclaimed, yet so much is gained by the first conversion of the soul to God, that all is given up to him in affection and desire. He hath the chief place in the soul. The disposition of the spirit hath some stamp and impression of his oneness and singularity. My beloved is one. Though a Christian is not wholly rid of strange lords, yet the tie of subjection to them is broken. They may often intrude by violence upon him, but he is in a hostile posture of affection and endeavour against them. I beseech you, since the Lord is one, and there is none beside him, O let this be engraven on your hearts, that your inward affections and outward actions may express that one Lord to be your God, and none other beside him! It is a great shame and reproach to Christians that they do not carry the stamp of the first principle of religion upon their walking. The condition and conversation of many declare how little account they make of the true God. Why do ye enslave your souls to your lusts and the service of the flesh, if ye believe in this one God? Why do ye all things to please yourselves, if this one Lord be your one God? As for you, the Israel of God, who are called by Jesus Christ to partake with the commonwealth of Israel in the covenant of promises hear, I beseech you, this, and let your souls incline to it, and receive it. Your God is one Lord; have, then, no other lords over your souls and consciences, not yourselves, not others.

But in the next place: Let us consider to what purpose John leads such three witnesses, that we may draw some consolation from it. The thing testified and witnessed unto is the ground work of all a Christian's hope and consolation, that Jesus Christ is the eternal Son of God and Saviour of the world—one, able to save to the uttermost all that put their trust in him, so that every soul that finds itself lost, and not able to subsist, nor abide the judgment of God, may repose their confidence in him, and lay the weight of their eternal welfare upon his death and sufferings, with assurance to find rest and peace in him to their souls. He is such an one as faith may triumph in him over the world, and all things beside. A believer may triumph in his victory, and in the faith of his victory, over hell and death and the grave may overcome personally, "For this is the victory that overcometh the world, even our faith," ver. 4. And how could a soul conquer by faith, if he in whom it believes were not "declared to be the Son of God with power?" There is nothing so mean and weakly as faith in itself. It is a poor despicable thing of itself, and that it sees, and that it acknowledges. Yea, faith is a very act of its self denial. It is a renouncing of all help without and within itself, save only that which is laid on Christ Jesus. Therefore it were the most unsuitable mean of prevailing and the most insufficient weapon for gaining the victory, if the object of it were not the strong God the Lord Almighty, from whom it derives and borrows all its power and virtue, either to pacify the conscience, or to expiate sin or to overcome the world. O consider, Christians, where the foundation of your hope is situated! It is in the divine power of our Saviour. If he who declared so much love and good will to sinners, by becoming so low, and suffering so much, have also all power in heaven and earth, if he be not only man near us, to make for us boldness of access, but God near God to prevail effectually with God then certainly he is "a sure foundation laid in Zion, elect and precious." He is an immovable Rock of Ages, whosoever trusts their soul to him shall not be ashamed. I am sure that many of you consider not this, that Jesus Christ, who was in due time born of the virgin Mary and died for sinners, is the eternal Son of God equal to his Father in all glory and power. O how would this make the gospel a great mystery to souls, and the redemption of souls a precious and wonderful work, if it were considered! Would not souls stand at this anchor immoveable in temptation, if their faith were pitched on this sure foundation and their hope cast upon this solid ground! O know your Redeemer is strong and mighty, and none can pluck you out of his hand, and himself will cast none out that comes! If the multitude of you believed this you would not make so little account of the gospel that comes to you, and make so little of your sins which behoved to be taken away by the blood of God and could be expiated by no other propitiation, you would not think it so easy to satisfy God with some words of custom, and some public services of form, as you do, you would not for all the world deal with God alone without this Mediator. And being convinced of sin, if you believe this solidly, that he in whom forgiveness of sin and salvation is preached is the same Lord God whom you hear in the Old Testament, who gave out the law, and inspired the prophets,—the Only Begotten of the Father, in a way infinitely removed from all created capacities,—you could not but find the Father well satisfied in him and find a sufficient ransom in his death and doings to pacify God, and to settle your consciences.

But as the thing testified is a matter of great consolation, so the witnesses testifying to this fundamental of our religion may be a ground of great encouragement to discouraged souls. It is ordinary, that the apprehensions of Christians take up Jesus Christ as very lovely, and more loving than any of the persons of the Godhead, either the Father or the Holy Ghost. There are some thoughts of estrangedness and distance of the father, as if the Son did really reconcile and gain him to love us, who before hated us and upon this mistake, the soul is filled with continual jealousies and suspicions of the love of God. But observe I beseech you, the Father, the Son, and the Holy Ghost, all of them first agreeing in one testimony. The Father declares from heaven that he is abundantly well pleased with his Son, not only because he is his Son, but even in the undertaking and performing of that work of redemption of sinners. It is therefore his most serious invitation and peremptory command to all to hear him, and believe in him, Mat. iii. 17, John iii. 23. Nay, if we speak more properly, our salvation is not the business of Christ alone, as we imagine it, but the whole Godhead is interested in it deeply, and so deeply, that you cannot say who loves it most or likes it most. The Father is the very fountain of it, his love is the spring of all—"God so loved the world, that he gave his only begotten Son." Christ hath not purchased that eternal love to us, but is rather the gift, the free gift of eternal love. And therefore, as we have the Son delighting among the sons of men, Prov. viii. 31, and delighting to be employed and to do his will, Psal. xl. 8, so we have the Father delighting to send his Son, and taking pleasure in instructing him and furnishing him for it, Isa. xlii. 1. And therefore Christ often professed that he was not about his own work, but the Father's work who sent him, and that it was not his own will, but his Father's he was fulfilling. Therefore we should not look upon the head spring of our salvation in the Son but rather ascend up to the Father, whose love and wisdom did frame all this. And thus we may be confident to come to the Father in the Son, knowing that it was the love of the Father that sent the Son, though indeed we must come to him only in the Son, in the name of Christ, and faith of acceptation through a Mediator, not because the Mediator purchaseth his goodwill, but because his love and good will only vents in his beloved Son Christ, and therefore he will not be known or worshipped but in him, in whom he is near sinners, and reconciling the world to himself. And then the Holy Ghost concurs in this testimony, and as the Son had the work of purchasing rights and interests to grace and glory, so the great work of applying all these privileges to saints and making them actually partakers of the blessings of Christ's death, is committed in a special way to the Holy Ghost. "I will send the Comforter," &c. So then Father, Son, and Holy Ghost, all agree in one, that Jesus Christ is a sure refuge for sinners—a plank for ship-broken men—a firm and sure foundation to build everlasting hopes upon. There is no party dissenting in all the gospel. The business of the salvation of lost souls is concluded in this holy council of the Trinity with one voice. As at first, all of them agreed to make man,—"let us make man," so again, they agree to make him again, to restore him to life in the second Adam. Whoever thou be that wouldst flee to God for mercy, do it in confidence. The Father, the Son, and the Holy Ghost are ready to welcome thee,—all of one mind to shut out none, to cast out none. But to speak properly, it is but one love, one will, one counsel, and purpose in the Father, Son, and Spirit, for "these Three are One," and not only agree in One, they are One, and what one loves or purposes, all love and purpose. I would conclude this matter with a word of direction how to worship God, which I cannot express in fitter terms than these of Nazianzen: "I cannot think upon one, but by and by I am compassed about with the brightness of three, and I cannot distinguish three but I am suddenly driven back unto one." There is great ignorance and mistake of this even among the best Christians. The grosser sort, when they hear of one God only, think Christ but some eminent man, and so direct their prayers to God only, excluding the Son and Holy Ghost, or when they hear of three persons,—the Father, Son, and Holy Ghost,—they straightway divide their worship, and imagine a trinity of gods. And I fear, those of us who know most, use not to worship God as he hath revealed himself,—Father, Son and Holy Ghost, and yet one God. Our minds are reduced to such a simple unity as we think upon one of them alone or else distracted and divided into such a plurality, that we worship in a manner three gods instead of one. It is a great mystery to keep the right middle way. Learn, I beseech you, so to conceive of God, and so to acknowledge him, and pray to him as you may do it in the name of Jesus Christ, that all the persons may have equal honour, and all of them one honour, that while you consider one God, you may adore that sacred and blessed Trinity, and while you worship that Holy Trinity, you may straightway be reduced to an unity. To this wonderful and holy One, Father, Son, and Holy Ghost, be all praise and glory.



Lecture XIV.

Of The Decrees Of God.

Eph. i. 11.—"Who worketh all things after the counsel of his own will."—Job xxiii. 13. "He is in one mind, and who can turn him? and what his soul desireth, even that he doeth."

Having spoken something before of God, in his nature and being and properties, we come, in the next place, to consider his glorious majesty, as he stands in some nearer relation to his creatures, the work of his hands. For we must conceive the first rise of all things in the world to be in this self-being, the first conception of them to be in the womb of God's everlasting purpose and decree, which, in due time, according to his appointment, brings forth the child of the creature to the light of actual existence and being. It is certain that his majesty might have endured for ever, and possessed himself without any of these things. If he had never resolved to create any thing without himself, he had been blessed then, as now, because of his full and absolute self-sufficient perfection. His purposing to make a world, and his doing of it, adds nothing to his inward blessedness and contentment. This glorious and holy One encloses within his own being all imaginable perfections, in an infinite and transcendent manner, that if you remove all created ones, you diminish nothing, if you add them all, you increase nothing. Therefore it was in the superabundance of his perfection, that he resolved to show his glory thus in the world. It is the creature's indigence and limited condition which maketh it needful to go without its own compass, for the happiness of its own being. Man cannot be happy in loving himself. He is not satisfied with his own intrinsic perfections, but he must diffuse himself by his affections and desires and endeavours, and, as it were, walks abroad upon these legs, to fetch in some supply from the creature or Creator. The creature is constrained out of some necessity thus to go out of itself, which speaks much indigence and want within itself. But it is not so with his majesty. His own glorious Being contents him; his happiness is to know that, and delight in it, because it comprehends in itself all that is at all possible, in the most excellent and perfect manner that is conceivable,—nay, infinitely beyond what can be conceived by any but himself. So he needs not go without himself to seek love or delight, for it is all within him, and it cannot be without his own Being, unless it flow from within him. Therefore ye may find in Scripture what complacency God hath in himself, and the Father in the Son, and the Son in the Father. We find, Prov. viii., how the wisdom of God, our Lord Jesus, was the Father's delight from all eternity, and the Father again his delight, for he rejoiced always before him, ver. 30. And this was an all sufficient possession that one had of another, ver. 22. The love between the Father and the Son is holden out as the first pattern of all loves and delights, John xvii. 23, 24. This then flows from the infinite excess of perfection and exundation of self being, that his majesty is pleased to come without himself, to manifest his own glory in the works of his hands, to decree and appoint other things beside himself, and to execute that decree. We may consider in these words some particulars for our edification.

I. That the Lord hath from eternity purposed within himself and decreed to manifest his own glory in the making and ruling of the world, that there is a counsel and purpose of his will which reaches all things, which have been, are now, or are to be after this. This is clear, for he works all things "according to the counsel of his own will."

II. That his mind and purpose is one mind, one counsel. I mean not only one for ever, that is, perpetual and unchangeable, as the words speak—but also one for all, that is, with one simple act or resolution of his holy will he hath determined all these several things, all their times, their conditions, their circumstances.

III. That whatsoever he hath from all eternity purposed, he in time practiseth it, and comes to execution and working; so that there is an exact correspondence betwixt his will and his work, his mind and his hand. He works according to the counsel of his will, and whatsoever his soul desireth that he doeth.

IV. That his purpose and performance is infallible,—irresistible by any created power. Himself will not change it, for "he is in one mind;" and none else can hinder it, for "who can turn him?" He desireth and he doeth it, as in the original. There is nothing intervenes between the desire and the doing, that can hinder the meeting of these two.

The first is the constant doctrine of the Holy Scriptures, of which ye should consider four things: 1st, That his purpose and decree is most wise. Therefore Paul cries out upon such a subject, "O the depth of the riches both of the wisdom and knowledge of God!" Rom. xi. 33. His will is always one with wisdom; therefore you have the purpose of his will mentioned thus, "the counsel of his will;" for his will, as it were, takes counsel and advice of wisdom, and discerns according to the depth and riches of his knowledge and understanding. We see among men these are separated often, and there is nothing in the world so disorderly, so unruly and uncomely, as when will is divided from wisdom. When men follow their own will and lusts as a law, against their conscience, that is monstrous. The understanding and reason are the eyes of the will; if these be put out, or if a man leave them behind him, he cannot but fall into a pit. But the purposes of God's will are depths of wisdom, nay, his very will is a sufficient rule and law; so that it may be well used of him, Stat pro ratione voluntas,(143) Rom. ix. 11-18. If we consider the glorious fabric of the world,—the order established in it,—the sweet harmony it keepeth in all its motions and successions,—O it must be a wise mind and counsel that contrived it! Man now having the idea of this world in his mind, might fancy and imagine many other worlds bearing some proportion and resemblance to this. But if he had never seen nor known this world, he could never have imagined the thousandth part of this world; he could in nowise have formed an image in his mind of all those different kinds of creatures. Creatures must have some example and copy to look to; but what was his pattern? "Who hath been his counsellor" to teach him? Rom. xi. 31. Who gave him the first rudiments or principles of that art? Surely none. He had no pattern given him,—not the least idea of any of these things furnished him,—but it is absolutely and solely his own wise contrivance.—2d, This purpose of God is most free and absolute; there is no cause, no reason, why he hath thus disposed all things, and not otherwise, as he might have done, but his own good will and pleasure. If it be so in a matter of deepest concernment, (Rom. ix. 18.) it must be so also in all other things. We may find, indeed, many inferior causes,—many peculiar reasons for such and such a way of administration,—many ends and uses for which they serve,—for there is nothing that his majesty hath appointed but it is for some use and reason,—yet we must rise above all these, and ascend into the tower of his most high will and pleasure, which is founded on a depth of wisdom; and from thence we shall behold all the order, administration, and use of the creatures to depend. And herein is a great difference between his majesty's purpose and ours. You know there is still something presented under the notion of good and convenient, that moves our will, and inclines us for its own goodness to seek after it, and so to fall upon the means to compass it. Therefore, the end which we propose to ourselves hath its influence upon our purposes, and pleasures them; so that from it the motion seems to proceed first, and not so much from within; but there is no created thing can thus determine his majesty. Himself, his own glory, is the great end which he loves for itself, and for which he loves other things. But among other things, though there be many of them ordained one for another's use, yet his will and pleasure is the original of that order. He doth not find it, but makes it. You see all the creatures below are appointed for man, as their immediate and next end, for his use and service. But was it man's goodness and perfection which did move and incline his majesty to this appointment? No, indeed! but of his own good will be makes such things serve man, that all of them together may be for his own glory.—3d, The Lord's decree is the first rise of all things that are, or have been, or are to come. This is the first original of them all, to which they must be reduced as their spring and fountain. All of you may understand that there are many things possible, which yet actually will never be. The Lord's power and omnipotency is of a further extent than his decree and purpose. His power is natural and essential to his being; his decree is of choice, and voluntary. The Father could have sent a legion of angels to have delivered his Son; the Son could have asked them, but neither of them would do it, Matt. xxvi. 53. The Lord could have raised up children to Abraham out of stones, but he would not, Matt. iii. 9. His power then comprehends within its reach all possible things which do not in their own nature and proper conception imply a contradiction; so that infinite worlds of creatures more perfect than this,—numbers of angels and men above these,—and creatures in glory surpassing them again,—are within the compass of the boundless power and omnipotency of God. But yet for all this it might have fallen out that nothing should actually and really have been, unless his majesty had of his own free will decreed what is, or hath been, or is to be. His will determines his power, and, as it were, puts it in the nearest capacity to act and exercise itself. Here, then, we must look for the first beginning of all things that are. They are conceived in the womb of the Lord's everlasting purpose, as he speaks, Zeph. ii. 2. The decree is, as it were, with child of beings, Isa. xliv. 7. It is God's royal prerogative to appoint things to come, and none can share with him in it. From whence is it, I pray you, that of so many worlds which his power could have framed, this one is brought to light? Is it not because this one was formed, as it were, in the belly of his eternal counsel and will? From whence is it that so many men are, and no more—that our Lord Jesus was slain, when the power of God might have kept him alive,—that those men, Judas, &c. were the doers of it, when others might have done it? From whence are all those actions, good or evil, under the sun, which he might have prevented, but from his good will and pleasure, from his determinate counsel? Acts iv. 28. Can you find the original of these in the creature, why it is thus, and why not otherwise? Can you conceive why, of all the infinite numbers of possible beings these are, and no other? And, what hath translated that number of creatures, which is, from the state of pure possibility to futurition or actual being, but the decisive vote of God's everlasting purpose and counsel? Therefore we should always conceive, that the creatures, and all their actions, which have, or will have any being in the world, have first had a being in the womb of God's eternal counsel, and that his will and pleasure hath passed upon all things that are and are not. His counsel has concluded of things that have been, or will be, that thus they shall be; and his counsel determined of all other things which are also possible, that they shall never come forth into the light of the world, but remain in the dark bowels of omnipotency, that so we may give him the glory of all things that are not, and that are at all.—Then, 4th. We should consider the extent of his decree and counsel; it is passed upon all things; it is universal, reaching every being or action of the universe. This is the strain of the whole Scripture. He did not, as some dream, once create the creatures in a good state, and put them in capacity henceforth to preserve themselves, or exercise their own virtue and power, without dependence on him, as an artificer makes an horologe, and orders it in all things, that it may do its business without him. He is not only a general original of action and motion, as if he would command a river to flow by his appointed channels; as if he did only work, and rule the world by attorneys and ambassadors. That is the weakness and infirmity of earthly kings, that they must substitute deputies for themselves. But this King appoints all immediately, and disposes upon all the particular actions of his creatures, good or evil; and so he is universal absolute Lord of the creature, of its being and doing. It were a long work to rehearse what the Scripture speaks of this kind; but O! that ye would read them oftener, and ponder them better, how there is nothing in this world,—which may seem to fall out by chance to you, that you know not how it is to come to pass, and can see no cause nor reason of it,—but it falls out by the holy will of our blessed Father. Be it of greater or less moment,—or be it a hair of thy head fallen, or thy head cut off,—the most casual and contingent thing,—though it surprised the whole world of men and angels, that they wonder from whence it did proceed,—it is no surprisal to him, for he not only knew it, but appointed it. The most certain and necessary thing, according to the course of nature, it hath no certainty but from his appointment, who hath established such a course in the creatures, and which he can suspend when he pleaseth. Be it the sin of men and devils which seems most opposite to his holiness, yet even that cannot appear in the world of beings, if it were not, in a holy righteous, and permissive way first conceived in the womb of his eternal counsel, and if it were not determined by him, for holy and just ends, Acts iv. 28.

The second thing propounded is, that his mind and counsel is one, one and the same, "yesterday, today, and forever." Therefore the apostle speaks of God, that there is no shadow of change or turning in him, James i. 17. He is not a man that he should lie, neither the son of man that he should repent; hath he said, and shall he not do it? Numb. xxiii. 19. And shall he decree, and not execute it? Shall he purpose, and not perform it? "I am the Lord, I change not," that is his name, Mal. iii. 6. "The counsel of the Lord standeth for ever, the thoughts of his heart to all generations," Psal. xxxiii. 11. Men change their mind oftener than their garments. Poor vain man, even in his best estate, is changeableness, and vicissitude itself, altogether vanity! And this ariseth partly from the imperfection of his understanding, and his ignorance because he does not understand what may fall out. There are many things secret and hidden, which if he discovered, he would not be of that judgment, and many things may fall out which may give ground of another resolution and partly from the weakness and perverseness of his will, that cannot he constant in any good thing and is not so closely united to it as that no fear or terror can separate from it. But there is no such imperfection in him, neither ignorance nor weakness. "All things are naked before him," all their natures, their circumstances, all events, all emergencies, known to him are they, and "all his works from the beginning, as perfectly as in the end." And therefore he may come to a fixed resolution from all eternity and being resolved he can see no reason of change because there can nothing appear after, which he did not perfectly discover from the beginning. Therefore, whenever ye read in the Scripture of the Lord's repenting—as Gen. vi. 7, Jer. xviii. 8.—ye should remember that the Lord speaks in our terms, and like nurses with their children uses our own dialect, to point out to us our great ignorance of his majesty, that cannot conceive more honourably of him nor more distinctly of ourselves. When he changeth all things about him, he is not changed, for all these changes were at once in his mind, but when he changeth his outward dispensations he is said to repent of what he is doing, because we use not to change our manner of dealing, without some conceived grief, or repentance and change of mind. When a man goes to build a house, he hath no mind but that it should continue so. He hath not the least thought of taking it down again, but afterwards it becomes ruinous, and his estate enlarges, and then he takes a new resolution, to cast it down to the ground and build a better. Thus it is with man, according as he varies his work, he changes his mind. But it is not so with God. All these changes of his works—all the successions of times, the variation of dealings the alteration of dispensations in all ages—were at once in his mind, and all before him, so that he never goes to build a house but he hath in his own mind already determined all the changes it shall be subject to. When he sets up a throne in a nation, it is in his mind within such a period to cast it down again, when he lifts up men in success and prosperity he doth not again change his mind when he throws them down, for that was in his mind also so that there is no surprisal of him by any unexpected emergence. Poor man hath many consultations ere he come to a conclusion, but it is not thus with his counsel. Of all those strange and new things which fall out in our days, he hath one thought of them all from eternity. He is in one mind, and none of all these things have put him off his eternal mind or put him to a new advisement about his great projects. Not only doth he not change his mind, but his mind and thought is one of all, and concerning all. Our poor, narrow, and limited minds, must part their thoughts among many businesses,—one thought for this, another for that, and one after another. But with him there is neither succession of counsels and purposes, nor yet plurality, but, as with one opening of his eye, he beholds all things as they are, so with one inclination, or nod of his will he hath given a law, and appointed all things.(144) If we can at one instant, and one look, see both light and colours, and both the glass and the shadow in it and with one motion of our wills move towards the end and the means—O, how much more may he, with one simple undivided act of his good will and pleasure, pass a determination on all things, in their times and orders and in his own infinite and glorious Being perceive them all with one look! How much consolation might redound from this to believing souls! Hath the Lord appointed you to suffer persecution and tribulation here? Hath he carved out such a lot unto you in this life? Then withal consider, that his majesty hath eternal glory wrapt up in the same counsel from which thy afflictions proceed. Hath he made thy soul to melt before him? Hath he convinced thee, and made thee to flee unto the city for refuge, and expect salvation from no other but himself? Then know, that life eternal is in the bosom of that same purpose which gave thee to believe this; though the one be born before the other, yet the decree shall certainly bring forth the other. And for such souls as upon this vain presumption of the infallibility of God's purposes, think it needless to give diligence in religion, know, that it is one mind and purpose that hath linked the end and the means together as a chain—and therefore, if thou expectest to be saved according to election, thou must, according to the same counsel, make thy calling home from sin to God sure.

Thirdly, What thing soever he hath purposed, he in due time applies to the performance of it, and then the counsel of his will becomes the works of his hands, and there is an admirable harmony and exact agreement between these two. All things come out of the womb of his eternal decree, by the word of his power, even just fashioned and framed as their lineaments and draughts were proportioned in the decree, nothing failing, nothing wanting, nothing exceeding. There is nothing in the idea of his mind but it is expressed in the work of his hands. There are no raw half wishes in God. Men have such imperfect desires—I would have, or do such a thing if it were not, &c. He wavers not thus in suspense, but what he wills and desires, he wills and desires indeed. He intends, doubtless, it shall be and what he intends he will execute and bring to pass, therefore his will in due time applies almighty power to fulfil the desire of it, and almighty power being put to work by his will, it cannot but work all things "according to the counsel of his will," and whatsoever his soul desireth, that he cannot but do, even as he desires seeing he can do it. If he will do it, and can do it, what hinders him to work and do? Know then that his commands and precepts to you signifying what is your duty they do not so much signify what he desires or intends to work, or have done, as his approbation of such a thing in itself to be your duty, and therefore though he have revealed his will concerning our duty, though no obedience follow, yet is not his intention frustrated or disappointed, for his commands to you say not what is his intention about it, but what is that which he approves as good, and a duty obliging men. But whatsoever thing he purposes and intends should be, certainly he will do it, and make it to be done. If it be a work of his own power alone, himself will do it alone. If he require the concurrence of creatures to it,—as in all the works of providence,—then he will effectually apply the creatures to his work, and not wait in suspense on their determination. If he have appointed such an end to be attained by such means,—if he have a work to do by such instruments,—then, without all doubt, he will apply the instruments when his time comes, and will not wait on their concurrence. You see now strange things done, you wonder at them how we are brought down from our excellency,—how our land is laid desolate by strangers,—how many instruments of the Lord's work are laid aside, how he lifts up a rod of indignation against us, and is like to overturn even the foundations of our land,—all(145) were not in our mind before, but they were in his mind from eternity, and therefore he is now working it. Believe, then, that there is not a circumstance of all this business, not one point or jot of it, but is even as it was framed and carved out of old. His present works are according to an ancient pattern which he carries in his mind. All the measures and decrees of your affliction—all the ounces and grain weights of your cup, were all weighed in the scales of his eternal counsel, the instruments, the time, the manner, all that is in it. If he change instruments, that was in his mind, if he change dispensations that was in his mind also, and seeing ye know by the scriptures that a blessed end is appointed for the godly, that all things work for their good, that all is subservient to the church's welfare, seeing, I say, you know his purpose is such as the scripture speaks, then believe his performance shall be exact accordingly, nothing deficient, no joint, no sinew in all his work of providence, no line in all his book and volume of the creature, but it was written in that ancient book of his eternal counsel, and first fashioned in that, Psal. cxxxix. 16.

Then, lastly, His will is irresistible, his counsel shall stand, who can turn him from his purpose and who can hinder him from performance? Therefore he attains his end in the highest and most superlative degree of certainty and infallibility. Himself will not change his own purpose, for why should he do it? If he change to the better, then it reflects on his wisdom, if he change to the worse, it reflects both on his wisdom and goodness. Certainly he can see no cause why he should change it. But as himself cannot change, so none can hinder his performance, for what power, think you, shall it be, that may attempt that? Is it the power of men, of strong men, of high men, of any men? No sure! for their breath is in their nostrils; they have no power but as he breathes in them. If he keep in his breath, as it were, they perish. All nations are as nothing before him and what power hath nothing? Is it devils may do it? No, for they cannot, though they would; he chains them, he limits them. Is it good angels? They are powerful indeed, but they neither can nor will resist his will. Let it be the whole university of the creation,—suppose all their scattered force and virtue conjoined in one,—yet it is all but finite; it amounts to no more, if you would eternally add unto it, but all victory and resistance of this kind must be by a superior power, or at least by an equal. Therefore we may conclude that there is no impediment or let, that can be put in his way, nothing can obstruct his purpose; if all the world should conspire as one man to obstruct the performance of any of his promises and purposes, they do but rage in vain. Like dogs barking at the moon, they shall be so far from attaining their purpose, that his majesty shall disabuse them, so to speak, to his own purpose. He shall apply them quite contrary to their own mind, to work out the counsel of his mind. Here is the absolute King only worth the name of a King and Lord, whom all things in heaven and earth obey at the first nod and beckoning to them! Hills, seas, mountains, rivers, sun and moon and clouds, men and beasts, angels and devils,—all of them are acted, moved, and inclined according to his pleasure, all of them are about his work indeed, as the result of all in the end shall make it appear, and are servants at his command, going where he bids go, and coming where he bids come, led by an invisible hand, though in the meantime they know it not but think they are about their own business and applaud themselves for a time in it. Ducunt volentem fata, nolentem trahunt.(146) Godly men who know his will and love it, are led by it willingly, for they yield themselves up to his disposal, but wicked men, who have contrary wills of their own, can gain no more by resisting, but to be drawn along with it.

Now to what purpose is all this spoken of God's decrees and purposes, which he hath called a secret belonging to himself? If his works and judgments be a great depth, and unsearchable, sure his decrees are far more unsearchable, for it is the secret and hidden purpose of God, which is the very depth of his way and judgment. But to what purpose is it all? I say, not to inquire curiously into the particulars of them, but to profit by them. The Scripture holds out to us the unchangeableness, freedom, extent, holiness, and wisdom of them, for our advantage, and if this advantage be not reaped, we know them in vain. Not to burden your memory with many particulars, we should labour to draw forth both instruction and consolation out of them. Instruction, I say, in two things especially—to submit with reverence and respect to his majesty in all his works and ways, and to trust in him who knows all his works, and will not change his mind.

There is nothing wherein I know Christians more deficient than in this point of submission, which I take to be one of the chiefest and sweetest, though hardest duties of a Christian. It is hardly to be found among men,—a thorough compliance of the soul to what his soul desires, a real subjection of our spirits to his good will and pleasure. There is nothing so much blessed in scripture as waiting on him, as yielding to him to be disposed upon,—"Blessed are all they that wait on him." Pride is the greatest opposite, and he opposes himself most to that, for it is in its own nature most derogatory to the highness and majesty of God, which is his very glory. Therefore submission is most acceptable to him, when the soul yields itself and its will to him. He condescends far more to it, he cannot be an enemy to such a soul. Submission to his majesty's pleasure, is the very bowing down of the soul willingly to any thing he does or commands,—whatever yoke he puts on, of duty or suffering, to take it on willingly, without answering again, which is the great sin condemned in servants, to put the mouth in the dust, and to keep silence, because he doth it—"I was dumb, I opened not my mouth, because thou didst it." There is submission indeed,—silence of mind and mouth—a restraint put upon the spirit to think nothing grudgingly of him for any thing he doth. It is certainly the greatest fault of Christians and ground of many more, that ye do not look to God, but to creatures in any thing that befalls you, therefore there are so frequent risings of spirits against his yoke, frequent spurnings against it, as Ephraim, unaccustomed with the yoke. So do ye, and this it is only makes it heavy and troublesome. If there were no more reason for it but your own gain, it is the only way to peace and quietness. Durum, sed levius fit patientia, quicquid corrigere est nefas.(147) Your impatience cannot help you, but hurt you, it is the very yoke of your yoke, but quiet and silent stooping makes it easy in itself, and brings in more help beside, even divine help. Learn this, I beseech you, to get your own wills abandoned, and your spirits subdued to God, both in the point of duty and dispensation. If duties commanded cross thy spirit—as certainly the reality and exercise of godliness must be unpleasant to any nature—know what thou art called to, to quiet thy own will to him, to give up thyself to his pleasure singly, without so much respect to thy own pleasure or gain. Learn to obey him simply because he commands, though no profit redound to thee, and by this means thou shalt in due time have more sweet peace and real gain, though thou intendedst it not. And in case any dispensation cross thy mind, let not thy mind rise up against it. Do not fall out with Providence, but commit thy way wholly to him, and let him do what he pleases in that. Be thou minding thy duty. Be not anxious in that, but be diligent in this, and thou shalt be the only gainer by it, besides, the honour redounds to him.

Then I would exhort you, from this ground, to trust in him. Seeing he alone is the absolute Sovereign Lord of all things,—seeing he has passed a determination upon all things, and accordingly they must be,—and seeing none can turn him from his way,—O then, Christians, learn to commit yourselves to him in all things, both for this life and the life to come! Why are ye so vain and foolish as to depend and hang upon poor, vain, depending creatures? Why do ye not forsake yourselves? Why do ye not forsake all other things as empty shadows? Are not all created powers, habits, gifts, graces, strength, riches, &c., like the idols in comparison of him, who can neither do good, neither can they do ill? Cursed is he "that trusteth in man," Jer. xvii. 5. There needs no other curse than the very disappointment you shall meet withal. Consider, I beseech you, that our God can do all things, whatever he pleases, in heaven and earth, and that none can obstruct his pleasure. Blessed is that soul for whom the counsel of his will is engaged. And it is engaged for all that trust in him. He can accomplish his good pleasure in thy behalf, either without or against means; all impediments and thorns set in his way, he can burn them up. You who are heirs of the promises, O know your privilege! What his soul desireth, he doth even that, and what he hath seriously promised to you, he desires. If you ask, who are heirs of the promises? I would answer, simply those and those only, who do own them and challenge them, and cling to them for their life and salvation, those who seek the inheritance only by the promise, and whose soul desires them and embraces them. O, if you would observe how unlike ye are to God! Ye change often, ye turn often out of the way, but that were not so ill if ye did not imagine him to be like yourselves, and it is unbelief which makes him like to yourselves,—when your frame and tender disposition changes,—when presence and access to God is removed. That is wrong, it speaks out a mortal creature indeed, but if it be so, O do no more wrong! Do not, by your suspicions and jealousies and questionings of him, imagine that he is like unto you and changed also. That is a double wrong and dishonour to his majesty. Hath he not said, "I am the Lord, and change not." "He is in one mind, who can turn him?" How comes it then, that ye doubt of his love as oft as ye change? When ye are in a good temper, ye think he loves you; when it is not so ye cannot believe but he is angry, and hates you. Is not this to speak quite contrary to the word, that he is a God that changes—that he is not in one mind, but now in one, and then in another, as oft as the inconstant wind of a soul's self pleasing humour turns about? Here is your rest and confidence, if you will be established, not within yourselves,—not upon marks and signs within you, which ebb and flow as the sea, and change as the moon,—but, upon his unchangeable nature and faithful promises. This we desire to hold out to you all, as one ground for all. You would every one have some particular ground in your own disposition and condition, and think it general doctrine only which layeth it not home so, but believe it, I know no ground of real soul establishment, but general truths and principles common to you all, and our business is not to lay any other foundation,—or more foundations, according to your different conditions,—but to lay this one foundation, Christ and God unchangeable, and to exhort every one of you to make that general foundation your own in particular, by leaning to it, and building upon it, and clinging to it. All other are sandy and ruinous.

Let us now, in this sad time, press consolation from this. The Lord's hand is in all this. It is immediate in every dispensation, and it is only carnal mindedness that cannot see him stretching out his hand to every man, with his own portion of affliction. Know this one thing, that God is in one mind, for all these many ways and judgments, he is in one mind,—to gather the saints, to build up the Church, the body of Christ. This is his end—all other businesses are in the by,(148) and subservient to this. Therefore he will change it as he pleases, but his great purpose of good to his people, all the world cannot hinder. Let us then establish our souls in this consideration, all is clear above, albeit cloudy below, all is calm in heaven, albeit tempestuous here upon earth. There is no confusion, no disorder in his mind. Though we think the world out of course, and that all things reel about with confusion, he hath one mind in it, and who can turn him? And that mind is good to them that trust in him and therefore, who can turn away our good? Let men consult and imagine what they please,—let them pass votes and decrees what to do with his people,—yet it is all to no purpose, for there is a counsel above, an older counsel which must stand and take place in all generations. If men's conclusions be not according to the counsel of his will, they are but imaginary dreams, like the fancies of a distracted person, who imagining himself a king, sits down on the throne, and gives out decrees and ordinances. May not he who sits in heaven laugh at the foolishness and madness of men who act in all things as if they had no dependence on him, and go about their business as if it were not contrived already? It is a ridiculous thing for men to order their business, and settle their own conclusions, without once minding One above them, who hath not only a negative, but an affirmative vote in all things. It is true that God, in his deep wisdom, hath kept up his particular purposes secret, that men may walk according to an appointed rule, and use all means for compassing their intended ends, and therefore it is well said Prudens futuri temporis exitum caliginosa nocte premit Deus. But yet withal we should mind that of James, "if the Lord will, and go about all things even the most probable, with submission to his will and pleasure." And therefore, when men go without their bounds either in fear of danger, or joy conceived in successes,—ridetque, si mortalis ultra fas trepidet, &c.,—Excess of fear, excess of hope, excess of joy in these outward things, is, as it were ridiculous to him, who hath all these things appointed with him. To him be praise and glory.



Lecture XV.

Of Predestination

Eph. i. 11.—"In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will."—Rom. ix. 22, 23.—"What if God, willing to show his wrath and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction, and that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory."

In the creation of the world, it pleased the Lord, after all things were framed and disposed, to make one creature to rule over all, and to him he gave the most excellent nature, and privileges beyond the rest, so that it may appear that he had made all things for man and man immediately for his own glory. As man was the chief of the works of his hands so we may, according to the Scriptures, conceive that he was chiefly minded in the counsels of his heart. And that, as in the execution of his purpose in creating the world, man had the pre-eminence assigned unto him, and all seemed subordinate unto him, so in the Lord's purposes concerning the world, his purpose about man has the pre-eminence. He, indeed, has resolved to declare the glory of his name in this world, therefore the heavens and the firmament are made preachers of that glory, Psal. xix. 1, 2, &c. But in a special manner, his majesty's glorious name is manifested in man, and about man. He hath set man, as it were, in the centre or midst of the creation, that all the creatures might direct or bring in their praises unto him, to be offered up in his and their name, to the Lord their Maker, by him, as the common mouth of the world, and the Lord hath chosen this creature above all the creatures, for the more solemn and glorious declaration of himself in his special properties. Therefore, we should gather our thoughts in this business, to hear from the Lord what his thoughts are towards us, for, certainly, the right understanding of his everlasting counsel touching the eternal state of man, is of singular virtue to conform us to the praise of his name, and establish us in faith and confidence. Predestination is a mystery, indeed, into which we should not curiously and boldly inquire beyond what is revealed, for then a soul must needs lose itself in that depth of wisdom, and perish in the search of unsearchableness. And thus the word speaks in Scripture of this subject, intimating to us, that it is rather to be admired than conceived, and that there ought to be some ignorance of these secrets, which, conjoined with faith and reverence, is more learned than any curious knowledge. But withal, we must open our eyes upon so much light as God reveals of these secrets, knowing that the light of the word is a saving, refreshing light, not confounding, as is his inaccessible light of secret glory. As far as it pleaseth his majesty to open his mouth, let us not close our ears, but open them also to his instruction, knowing, that as he will withhold no necessary thing for our salvation, so he will reveal nothing but what is profitable. This is the best bond of sobriety and humble wisdom, to learn what he teacheth us, but when he makes an end of teaching, to desire no more learning. It is humility to seek no more, and it is true wisdom to be content with no less.

There is much weakness in our conceiving of divine things. We shape and form them in our minds according to a mould of our own experience or invention, and cannot conceive of them as they are in themselves. If we should speak properly, there are not counsels and purposes in God, but one entire counsel and resolution concerning all thing which are in time, by which he hath disposed all in their several times, seasons, conditions, and orders. But because we have many thoughts, about many things, so we cannot well conceive of God but in likeness to ourselves, and therefore, the Scripture, condescending to our weakness, speaks so. "How many are thy precious thoughts towards me," saith David, and yet indeed, there is but one thought of him and us and all, which one thought is of so much virtue, that it is equivalent to an infinite number of thoughts concerning infinite objects. The Lord hath from everlasting conceived one purpose of manifesting his own glory in such several ways and this is the head spring of all that befalls creatures, men, and angels. But because, in the execution of this purpose there is a certain order and succession, and variety, therefore men do ordinarily fancy such or such a frame and order in the Lord's mind and purpose. And as the astronomers do cut and carve in their imagination cycles, orbs, and epicycles in the heavens, because of the various and different appearances and motions of stars in them, whereas it may be, really, there is but one celestial body in which all these various lights and motions do appear, so do men fancy unto themselves an order in the Lord's decree according to the phenomena or appearances of his works in the world; whereas it is one purpose and decree, which in its infinite compass comprehends all these vanities and orders together. This much we may indeed lawfully conceive of his decree, that there is an exact correspondence and suitableness between his majesty's purpose and execution, and that he is a wise Lord, "wonderful in counsel and excellent in working," having some great plot and design before his eyes, which he intends to effect, and which is, as it were, the great light and sun of this firmament, unto which, by that same wonderful counsel, all other things are subordinate, and so in the working it shall appear exactly as his counsel did delineate and contrive it.

There is no man so empty or shallow, but he hath some great design and purpose which he chiefly aims at; shall we not then conceive, that the Lord, who instructs every man to this discretion, and teaches him, (Isa. xxviii. 26,) is himself wise in his counsel, and hath some grand project before him in all this fabric of the world, and the upholding of it since it was made? Certainly he hath. And if you ask what it is, the wise man will teach you in general—"He made all things for himself, yea, even the wicked for the day of evil," Prov. xvi. 4. Here, then, is his great design and purpose—to glorify himself,—to manifest his own name to men and angels. Now, his name comprehends wisdom, goodness, power, mercy, and justice. The first three he declares in all the works of his hands. All are well done and wisely done. The excellency of the work shows the wonderful counsellor and the wise contriver. The goodness of any creature in its kind, declares the inexhausted spring of a self-being from whom it proceeds, and the bringing all these out of nothing, and upholding them, is a glorious declaration of his power. But yet, in all the works of his hands, there is nothing found to manifest his glorious mercy and justice, upon which are the flower and garland of his attributes, and unto which wisdom and power seem to be subservient. Therefore his majesty, in that one entire purpose of his own glory, resolves to manifest his wrath and his mercy upon men and angels, subjects capable of it, which two attributes are as the poles about which all the wheels of election and reprobation turn as you see in that place, Rom. ix. 22, 23. Let this then be established as the end of all his works, as it is designed in his counsel, and nothing else. It is not the creature, nor any thing in the creature, which is first in his mind, but himself, and therefore of him, and for him, are all things. Here they have their rise, and thither they return, even to the ocean of God's eternal glory, from whence all did spring.

The right establishing of this will help us to conceive aright of his counsel of predestination. It is a common cavil of carnal reason: how can the Lord reject so many persons, and fore-ordain them to destruction? It seems most contrary to his goodness and wisdom, to have such an end of eternal predestination before him, in the creating of so many, to make men for nothing, but to damn them? Here carnal reason, which is enmity to God, triumphs, but consider, I say, that this is not the Lord's end and chief design, to destroy men. Even as it is not his majesty's first look, or furthest reach, to give unto others eternal life, so it is not his prime intent to sink them into eternal death, as if that were his pleasure and delight. No, indeed! Neither is the creature's happiness nor its misery that which first moves him, or is most desired of him, but himself only, and he cannot move out of himself to any business, but he must return it unto himself. Therefore the wise preacher expresses it well, "He made all for himself, even the wicked for the day of evil." It was not his great end of creating wicked men to damn them, or creating righteous men to save them, but both are for a further and higher end,—for himself and his own glory.

All seem to agree about this, that the great end of all the Lord's counsels and decrees is his own glory, to be manifested on men and angels, and that this must be first in his mind; not that there is first or last with him, but to speak after the manner of men. If he had many thoughts, as we have, this would be his first thought and in this one purpose this end is chiefly aimed at, and all other things are by the Lord's counsel subordinate to this, as means to compass that. But as concerning the order of these means, and consequently of his majesty's purpose about them, men, by examining his majesty according to the creature's rules, or according to sense, bring him down far below his own infinite greatness. Some conceive that that was first, as it were, in his mind which is first done. Looking upon the execution of his purpose in the works of his power, they imagine, that as he first created man righteous, so this was his first thought concerning man, to create man for the glory of his goodness and power, without any particular determination as yet of his end. And I conceive, this is the thought of the multitude of people. They think God was disappointed in his work, when they hear he created such a glorious creature that is now become so miserable. They cannot believe that his majesty had all this sin and misery determined with him when he purposed to create him, but look upon the emergent of man's fall into sin and misery as a surprisal of his majesty,—as if he had meant another thing in creating him, and so was, upon this occasion of man's sin, driven to a new consultation about the helping of the business, and making the best out of it that might be. Thus "through wisdom, the world knows not God." They think God altogether like themselves, and so liken him to the builder of a house, who set nothing before him in doing so, but to build it after that manner for his own ends, but then being surprised with the fall and ruin of it, takes a new advisement, and builds it up again upon another and a surer foundation. But because they cannot say, that God takes any new advisements in time, but must confess that all his counsels are everlasting concerning all the works of his hands, therefore they bring in foreknowledge to smooth their irreligious conceit of God, as if the Lord, upon his purpose of creating man, had foreseen what should befall him, and so purposed to permit it to be so, that out of it he might erect some glorious fabric of mercy and justice upon the ruins of man. And that little or nothing may be left to the absolute sovereign will of God, to which the Scripture ascribes all things, they must again imagine, that upon his purpose of sending Christ to save sinners, he is yet undetermined about the particular end of particular men, but watches on the tower of foreknowledge to espy what they will do, whether men will believe on his Son or not, whether they will persevere in faith or not, and according to his observation of their doings, so he applies his own will to carve out their reward or portion of life or death. These are even the thoughts which are inbred in your breasts by nature. That which the learned call Arminianism is nothing else but the carnal reason of men's hearts, which is enmity to God. It is that very disputation which Paul in this chapter exclaims against, "Who art thou, O man, that disputest?"

But certainly, all this contrivance is nothing beseeming the wisdom or sovereignty of God, but reflects upon both: upon his wisdom, that he should have thoughts of creating the most noble of his creatures, and yet be in suspense about the end of the creature, and have that in uncertainty what way his glory shall indeed be manifested by it. Is it not the first and chief thought of every wise man, what he intends and aims at in his work, and according to the measure and reach of his wisdom, so he reaches further in his end and purpose? Shall we then conceive the only wise God so far to have mistaken himself, as to do that which no wise man would do? He who is of such an infinite reach of wisdom and understanding, to fall upon the thoughts of making such an excellent creature, and yet to lie in suspense within himself about the eternal estate of it, and to be in a waiting posture what way his glory should be manifested by it; whether in a way of simple goodness only, or in a way of justice, or in a way of mercy, till he should foresee, off the tower of foreknowledge, how that creature should behave itself. Our text speaks not thus; for in the place, (Eph. i.) we have the Lord, in his eternal purpose, carving out to such and such particular persons "an inheritance," and "adoption of children," for that great end "of the glory of his grace," ver. 11, and 5, 6. And predestination falls out, not according to our carriage, but according to the purpose of him who "works all things" that he works, "after the counsel of his own will," without consulting our will. And if you inquire what are these "all things," certainly we must take it simply for all things that are at all, or have any real being: his power, his hand must be in it, and that according to his own counsel, without respect had to the creature's will, according to his own good pleasure, ver. 5, 11. He had no sooner a thought of working and making man, but this purpose was in it, to make such men to the praise of his glorious grace, and to fore-ordain them to an inheritance, and others to make or fit them for destruction, as the text, Rom. ix. 22, bears. Herein the great and unsearchable wisdom of God appears to be a great depth, that when he hath a thought of making such a vessel, he hath this purpose in the bosom of it, what use it shall be for, whether for honour or dishonour; and accordingly, in his counsel, he prepares it either to glory or destruction, and in time makes it fit for its use, either by sin or grace. Here is the depth that cannot be sounded by mortal men. "O the depth of the riches both of his wisdom and knowledge! How unsearchable are his judgments, and his ways past finding out!" The whole tenor of the Scriptures shows that his majesty was not surprised and taken at unawares by Adam's fall, but that it fell out according to the determinate counsel of his will. If he knew it, and suffered it to be, certainly he permitted it, because he willed it should be so; and why may he not determine that in his holy counsel which his wisdom can disabuse to the most glorious end that can be? Why may not he decree such a fall, who out of man's ruins can erect such a glorious throne for his grace and justice to triumph into? It is more for the glory of his infinite wisdom, to bring good, and such a good out of evil, than only to permit that good should be.

Then such doctrine is repugnant to the Lord's absolute power and sovereignty, which is Paul's sanctuary, whither he flies unto as a sure refuge, from the stroke or blast of carnal reason. "Hath not the potter power over the clay, of the same lump to make one vessel to honour, and another to dishonour?" ver. 21. Hath not the Lord more absolute dominion over us, than the potter hath over the clay, for the potter made not the clay, but the Lord hath made us of nothing? so that simply and absolutely we are his, and not our own, and so he hath an absolute right to make any use of us he pleases, without consulting our wills and deservings. Can any man quarrel him for preparing him to destruction, seeing he owes nothing to any man, but may do with his own what he pleases? What if God, willing to make known his power, and justice, and wrath, have fitted and prepared some vessels for destruction, with which in time he bears much, and forbears long, using much patience towards them, ver. 22. Can any man challenge him for it? And what if God, willing to make known the riches of his grace, have prepared some vessels to glory, shall any man's eye be evil because he is good? ver. 23. Shall man be left to be his own disposer, and the shaper of his own fortune? Sure it was not so with Esau and Jacob: they were alike in the womb. If there was any prerogative, Esau the eldest had it,—they had done neither good nor evil. What difference was then between them to cast the balance of his will? Can you imagine any? Indeed carnal reason will say that God foreknew what they would do, and so he chose or rejected them. But, why doth not the apostle answer thereunto that objection of unrighteousness in God? ver. 14. It had been ready and plain. But rather he opposes the will and calling of God, to all works past or to come. He gives no answer but this, "he will have mercy because he will have mercy;" that is the supreme rule of righteousness, and hitherto must we flee, as the surest anchor of our hope and stability. Our salvation depends not on our willing or running, on our resolving or doing, but upon this primitive good pleasure and will of God, on which hangs our willing and running and obtaining. It is certainly an unorderly order, to flee unto that in men, for the cause of God's eternal counsels, which only flows from his eternal counsel, Eph. i. 4. Hath he chosen us because he did foreknow that we would be holy, and without blame, as men think? Or hath he not rather chosen us to be holy and without blame? He cannot behold any good or evil in the creatures, till his will pass a sentence upon it; for from whence should it come?

Seeing then this order and contrivance of God's purpose is but feigned, it seems to some that the very contrary method were more suitable even to the rules of wisdom. You know what is first in men's intention is last in execution. The end is first in their mind, then the means to compass that end. But in practice again, men fall first upon the means, and by them come at length to attain their end; therefore those who would have that first, as it were, in God's mind, which he doth first, do even cross common rules of reason in human affairs. It would seem then, say some, that this method might do well; that what is last in his execution, was first in his purpose, and by him intended as the end of what he doth first, and so some do rank his decrees; that he had first a thought of glorifying man, and to attain this end he purposed to give him grace, and for this purpose to suffer him to fall, and for all to create him. But we must not look thus upon it either. It were a foolish and ridiculous counsel, unbeseeming the poor wisdom of man, to purpose the glorifying of man whom he had not yet determined to create. Therefore we should always have it in our mind that the great end and project of all is the glory of his mercy and justice upon men; and this we may conceive is first in order, neither men's life nor death, but God's glory to be manifested upon men. Now, to attain this glorious end, with one inclination or determination of his will, not to be distinguished or severed, he condescends upon all that is done in time, as one complete and entire mean of glorifying himself, so that one of them is not before another in his mind, but altogether. For attaining this, he purposes to create man. He ordains the fall of all men into a state of sin and misery; and some of those, upon whom he had resolved to show his mercy, he gives them to Christ to be redeemed, and restored by grace; others, he fore-ordains them to destruction; and all this at once, without any such order as we imagine. Now though he intend all this at once and together, yet it doth not hence follow that all these must be executed together. As when a man intends to build a house for his own accommodation, there are many things in the house upon which he hath not several purposes; but yet they must be severally, and in some order done. First the foundation laid; then the walls raised; then the roof put on; yet he did not intend the foundation to be for the walls, or the walls for the roof, but altogether for himself. Even so the Lord purposes to glorify his mercy and justice upon a certain number of persons, and for this end to give them a being, to govern their falling into misery, to raise some out of it by a Mediator, and to leave some into it to destruction; and all this as one entire mean to illustrate his glorious mercy and justice. But these things themselves must be done not all at once, but one before another, either as their own nature requires, or as he pleases. The very nature of the thing requires that man be created before he sin; that he sin and fall before a Mediator suffer for his sin; that he have a being before he have a glorious being; and that he have a sinful and miserable being, before he have this glorious and gracious being which may manifest the grace and mercy of God. But it is the pleasure of the Lord that determines in what time and order Christ shall suffer, either before or after the conversion of sinners, or whether sinners shall be presently instated in glory, and perfectly delivered from all sin at their first conversion, or only in part during this life.

Seeing then this was his majesty's purpose, to make so many vessels of honour, upon whom he might glorify the riches of his grace and mercy; and so many "vessels of wrath," upon whom he might show the power of his anger; you may think what needed all this business of man's redemption. Might not God have either preserved so many as he had appointed to glory from falling into sin and misery; or at least have freely pardoned their sin without any satisfaction; and out of the exceeding riches of his mercy and power, have as well not imputed sin to them at all, as imputed their sins to Christ, who was not guilty? What needed his giving so many to the Son, and the Son's receiving them? What needed these mysteries of incarnation, of redemption, seeing he might have done all this simply without so much pains and expense? Why did he choose this way? Indeed, that is the wonder; and if there were no more end for it, but to confound mortality that dare ask him what he doth, it is enough. Should he be called down to the bar of human reason, to give an account of his matters? "Who hath known the mind of the Lord, or, being his counsellor, hath taught him," that is in the depths of his unsearchable understanding, that he chose to go this round, and to compass his end by such a strange circuit of means, when he might have done it simply and directly without so much pains? Yet it is not so hidden, but he hath revealed as much as may satisfy or silence all flesh. For we must consider, that his great project is not simply to manifest the glory of his goodness, but of his gracious and merciful goodness, the most tender and excellent of all; and therefore man must be miserable, sinful, and vile, that the riches of his grace may appear in choosing and saving such persons. But that it may appear also how excellent he could make man, and how vain all created perfections are, being left to themselves, therefore he first made man righteous, and being fallen into sin and misery, he might straightway have restored him without more ado. But his purpose was to give an exact demonstration of mercy, tempered and mixed with justice; and therefore he finds out the satisfaction in his eternal counsel, "I have found a ransom." And so he chooses Jesus Christ to be the head of these chosen souls, in whom they might be again restored unto eternal life. And these souls, he, in his everlasting purpose, gives over to the Son to be redeemed, and these the Son receives. And thus the glory of mercy and justice shines most brightly, yea, more brightly, than if he had at first pardoned. O how doth his love and mercy appear, that he will transfer our sins upon his holy Son, and accept that redemption for us; and his justice, that a redemption and price he must have, even from his Son, when once he comes in the stead of sinners! And in this point do the songs of eternity concentre.



Lecture XVI.

Of Predestination

Rom. ix. 22.—"What if God, willing to show his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction." Eph. i. 11.—"In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will."

We are now upon a high subject; high indeed for an eminent apostle, much more above our reach. The very consideration of God's infinite wisdom might alone suffice to restrain our limited thoughts, and serve to sober our minds with the challenge of our own ignorance and darkness; yet the vain and wicked mind of man will needs quarrel with God, and enter the lists of disputation with him, about his righteousness and wisdom in the counsel of election and reprobation: "But, O man, who art thou that repliest against God, or disputest?" ver. 20. This is a thing not to be disputed, but believed; and if ye will believe no more than ye can comprehend by sense or reason, then ye give his majesty no more credit than to weak mortal man. Whatever secret thoughts do rise up in thy heart when thou hearest of God's foreordaining men to eternal life, without previous foresight or consideration of their doings, and preparing men to eternal wrath, for the praise of his justice, without previous consideration of their deservings, and passing a definitive sentence upon the end of all men, before they do either good or evil; whenever any secret surmises rise in thy heart against this, learn to answer thus; enter not the lists of disputation with corrupt reason, but put in this bridle of the fear of God's greatness, and the consciousness of thy own baseness, and labour to restrain thy undaunted and wild mind by it. Ponder that well, who thou art who disputest; who God is, against whom thou disputest—and if thou have spoken once, thou wilt speak no more—what thou art, who is as clay formed out of nothing; what he is, who is the former; and hath not the potter power over the clay? Consider but how great wickedness it is so much as to question him, or ask an account of his matters. After you have found his will to be the cause of all things, then to inquire farther into a cause of his will, which is alone the self-rule of righteousness, is to seek something above his will, and to reduce his majesty into the order of creatures. It is most abominable usurpation and sacrilege, for it both robs him of his royal prerogative, and instates the base footstool into his throne; but know, that certainly God will overcome when he is judged, Psal. i. 6. If thou judge him, he will condemn thee; if thou oppugn his absolute and holy decrees, he will hold thee fast bound by them to thy condemnation; he needs no other defence but to call out thy own conscience against thee, and bind thee over to destruction. Therefore, as one saith well, "Let the rashness of men be restrained from seeking that which is not, lest peradventure they find that which is." Seek not a reason of his purposes, lest peradventure thou find thy own death and damnation infolded in them.