whole nations into so misera le delusion by them. Thus | again, I have told you before it is come to pass, that when saith the Lord thy Redeemer, that frustrateth the tokens it is come to pass, ye might believe. It was, indeed, the of the liars, and maketh diviners mad, that turneth the great temptation used to our first parents; You shall be as wise men backward, and maketh their knowledge foolish.gods, knowing good and evil. Undoubtedly that knowa Thou art wearied in the multitude of thy counsels: let ledge wherewith they were tempted must include, at least, now the astrologers, the star-gazers, the monthly prognos- foreknowledge in it. You shall be as gods, knowing, &c. ticators stand up, and save thee from these things that They were tempted by an expectation of being, in this shall come upon thee. Behold, they shall be as stubble, respect, made like God; and we are become by it, in this the fire shall burn them; they shall not deliver themselves respect, like beasts that perish, and in other respects, like from the flame, &c. See also Isa. viii. 19, 20. Dan. ii. 27. the devils themselves, who joy in our deception and perdiAnd though it be true that God hath often given pre- tion; too like beasts in ignorance, and devils in malignity. monitions of future things by dreams, (which is a matter What can be a more presumptuous arrogance, than to that belongs not to this head,) yet the rules that are given aim at the royalties of the Godhead! If to affect what beby some leard men for the interpreting of such dreams longs to the nature and capacity of another creature were as contain not the things expressly pretended to be signi- foolish; to aspire to any prerogative and peculiarity of fied, are generally so very ridiculous, that 'tis hard to say God himself, cannot but be extremely impious and wicked! whether they were learnedly busy or idle that thought fit Are we to be offended that we are creatures? that our nato trouble themselves or the world with them. And tures, and the capacity of our understandings, are not unsurely, though some dreams have been divine, such rules limited and all-comprehending, when we owe it to the of interpreting any are so meanly human, as to be fit mere benignity and good pleasure of our Maker that we enough to be thrown in hither, and thrown away with the are anything? and much more, that we have any such rest of the trash noted before; and may help to let us thing as an understanding at all? Yea, and if this knowsee, that the foreknowledge of the future things we are ledge were not peculiar to God, yet inasmuch as he hath considering, is so impossible to human nature, improved not given it us, nor appointed us any means of attaining by whatsoever rules and precepts of our devising, that it, 'tis an uncreaturely disposition not to be satisfied withwhile men seek to become wise in this kind, by such out it. The rebuke our Saviour gave his disciples in one means, they do but befool themselves, and are not a whit particular case of this nature, ought also to be monitory the more knowing, but show themselves the less prudent to us, in all such cases, i. e. when they inquire, Wilt thou and sober. And if such knowledge be a thing whereof at this time restore again the kingdom to Israel? His human nature, by itself, is not capable, to be impatient of answer is reprehensive; It is not for you to know the ignorance in these things, is to be offended that God hath times or the seasons which the Father hath put in his own made such creatures as we find we are. That is, if this power. The expression is remarkable, which the Father had been the natural endowment of some other order of hath h put in his own power; it implies, as if, by a positive creatures, how unreasonable were it that a man should act, God had reserved, and locked up from us, the things quarrel with his own nature, and with the inseparable cir- which he hath not vouchsafed to reveal. And we may cumstances of his own state! All creatures are of limited see how he hath, as it were, industriously drawn a curtain natures to one or other particular kind. This or that between the present and the future time, that we cannot creature admits of all the perfections of its own kind. see so far as one moment before us. Shall we with rude It admits not those of another kind. How foolish were and irreverent hands, as it were, attempt to rend or draw it if a man should vex himself that he cannot fly like a aside the curtain ? bird, or run like a stag, or smell like a hound; or cannot as an angel fly, at pleasure, between heaven and earth, or visit the several orbs, and exactly measure their magnitudes and distances from one another!

Secondly, We are, therefore, to consider that the affectation of such foreknowledge (i. e. to have it in and of ourselves, or by any means of our devising) is unlawful as well as impossible. Indeed, this might be collected from the former; for the capacity of our natures ought to limit our desires. And it hence also further appears unlawful upon the highest account, in that it were to aspire to what is most peculiar and appropriate to the Deity. For hereby the great God demonstrates his Godhead, and expostulating with idolaters, insults over the unactive ignorance of their impotent inanimate deities upon this account. • Produce your cause, (saith he,) bring forth your strong reasons. Let them bring them forth, and show us what shall happen. Show the things that are to come hereafter, that we may know that ye are gods: q. d. if they be gods, why do they not, as gods, predict things to come, that if they be gods we may know it? So in ch. xlii. of the same prophecy, v. 8, 9. I am the Lord, that is my name, and my glory will I not give to another, neither my praise to graven images. Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them. This is a thing (saith he) that doth peculiarly belong to me. It is a glory of mine that shall never be imparted. And to the same sense is that in ch. xlvi. of that prophecy, v. 9, 10. Remember the former things of old, for I am God, and there is none else; I am God, and there is none like me, declaring the end from the beginning, and from ancient times the things that are not yet done, saying, my counsel shall stand, and I will do all my pleasure. So also did our blessed Saviour, when he had a mind to convince that he was, as he gave out, the Son of God, design the same medium for that purpose. Now, I tell you before it come, that when it is come to pass, ye may believe that I am he. And

2dly. And from hence we may also see, in the next place, how little encouragement we have in the other way to expect this knowledge, viz. by supplicating God for it, as an extraordinary gift to be obtained immediately from him. If we have not wisdom enough to present unto him reasonable desires, we may expect his wisdom will deny us such as are unreasonable. He is never so apt to dislike our requests for their being too great as too little; or for their having nothing valuable or important in them, nothing suitable to him or to us, fit for him to give, or for us to seek or receive. In the present case, 'tis true, he hath sometimes favoured men with this kind of knowledge, ordained and inspired prophets, who were to signify his purposes and pleasure to others. But it was rather modestly declined than sought; and was, mostly, upon great and important occasions, for high and very considerable ends, and to be effected at seasons and by persons of his own choosing. Nor doth it seem a thing fit for men to make the matter of petition. For if they should, either it must be for some peculiar to themselves, and which others cannot generally allege as well as they; which it is not supposable any can be able to assign: or for some common reason that concerns the generality of men as much. And then, we are sure, it can be of no weight; for, upon the same reason, all should, as much, be prophets. Which it is plain he doth not judge fit (who can best judge) in that he hath not made them so, which is concluding, as to things he hath not made it our duty to seek. And that this is a communication not fit to be constant and general at all times, and to all persons, is evident in itself. And may appear by divers considerations that partly respect God and his government, partly ourselves and our own interest and concernment.

1. On God's part. It would greatly detract from the majesty of his government that it should have no arcana, and that all things should lie open to every eye. We may easily apprehend that the dignity of the divine Η έθετο,

d John xiii. 19,
f Acts i. 6.

e Chap. xiv. 29. g Ver. 7.

government was, in this respect, designed to be kept up to an awful height, when we find there is somewhat mentioned to us (and how many things more may there be that are not mentioned ?) which the angels in heaven knew not, nor the human soul of our Lord himself, but the Father only. For again, was it suitable (particularly) to the government of God over man, in this present state, which we find designed for a state of probation, to be concluded, and shut up at last by a solemn judgment. For unto this state, the final judgment hath its peculiar, only reference. Therein we are to receive the things done in the body, i. e. (as 'tis explained,) according to what we have done, whether good or evil. How unfit were it that probationers for eternity should generally foreknow events that shall fall out in the state of their trial! Wherein they are to be strictly tied up to rules without regard to events. And are to approve themselves in that sincerity, constancy, fortitude, dependence upon God, resignation of themselves, and their concerns to him, that could have little place or opportunity to show themselves, in a state wherein all things were at a certainty to them.

such a case, have great apprehensions of approaching trouble, which whether they proceed from their greater prudence and sagacity, or from any more Divine impression upon their minds, we need not determine. If it should be the latter, the design may yet be, not to ascertain, but to awaken us. Upon which supposition, a serious consideration of the thing, may well consist with suspending our belief of it. And whether it prove true or false, if we are put thereby upon the doing of nothing, but what a prudent man, a good Christian should do, however, and unto which we only needed excitation, a very valuable end is gained. Affairs are generally managed in human, yea and in the Christian life, upon no certainty of this or that particular event; 'tis enough that we are put upon seasonable consideration of what concerns us, in the one kind or the other, and do accordingly steer our course. When Jonah was sent to Nineveh upon that ungrateful errand, and came a stranger into that luxurious, paganish city, though he brought them no credentials from heaven, nor (that we find) wrought any miracle to confirm his mission, yet the matter he published in the streets being in itself most conknow their practices were such as deserved the doon they were threatened with, and needed redress, they hereupon consider what he said, reform, and are spared. And what harm was now done in all this? except that Jonah had too tender a concern for his own reputation, and lest he should be thought a false prophet. Whereas the event that happened did better prove the impression upon his mind divine, than the destruction of the city, after their repentance, had done. It being a thing more agreeable to the Divine nature, and more worthy of God, to save than derepentance, we have the more reason to expect the overflowing calamity; and have enough to prevent our being surprised, without fore-knowing the event. But for events that are pleasing and grateful, no matter how surprising they be; the more, the better, the sweeter, and the pleasanter. n When God turned again the captivity of Zion we were as them that dream. Then was our mouth filled with laughter, and our tongue with singing. It enhanceth mercy, when it is preventing and unexpected.

2. On our own part. It is to be considered that the fore-siderable, and they having (no doubt) sufficient light to knowledge of temporary events is not a thing of that value to us, which we may perhaps imagine it is. It would serve us more for curiosity than use. An unfit thing for us to petition in, or expect to be gratified. The wiser heathens have thought meanly of it. They have believed, indeed, that God did sometimes enable men to prophesy, but have reckoned it, as one of them speaks, a gift indulged unto human imprudence. That author accounts weaker minds the usual subjects of it. That no man in his right mind attained it, but either being alienated from himself, by sleep or a disease. And that they were not wont to under-stroy a penitent people. If we see no such disposition to stand, themselves, the meaning of their own visions, but must have them interpreted by others. The result of a larger discourse, he hath about it, than is fit here to be inserted, comes to this, that fools divine, and wise must judge. Whereupon another thinks such prophecies little to be regarded, counting it strange that what a wise man could not see a madman should. And that when one hath lost human sense he should obtain divine!

They were not acquainted indeed with those ways wherein God revealed his mind to holy men whom he used as his own amanuenses or penmen, or who were otherwise to serve him for sacred purposes. But when we consider Balaam's being a prophet, methinks we should not be overfond of the thing itself, abstractly considered. How unspeakably is the Spirit of holiness, as such, to be pre-fit of the colic or the stone. Such a day my house will be ferred! To have a heart subject to God, willing to be governed by him, to commit to him, even in the dark, our less considerable, temporal concernments; and confidently to rely, for our eternal concernments, upon his plain word in the Gospel, wherein life and immortality are brought to light, would make us little feel the need of prophecy. The radical principle of holiness is love, (for it is the fulfilling of the law,) in the absence whereof, the apostle m esteems the gift of prophecy (with the addition of understanding all mysteries, and all knowledge) to go for nothing. And if we strictly consider, wherein can we pretend it needful to us to foreknow the events that are before us? They are either bad and ungrateful, or good and grateful. For the former sort, what would it avail us to foreknow them? That we may avoid them? That is a contradiction. How are they avoidable, when we know they will befall us? It is that we be not surprised by them? We have other means to prevent it. To bear an equal temper of mind towards all conditions; to live always, in this region of changes, expecting the worst. At least not to expect rest on earth, to familiarize to ourselves the thoughts of troubles; apprehending, as to those that are private, we are always liable.

And for any greater, common calamities that we may share in with the generality usually, they come on more slowly. There often are premonitory tokens, such as were before mentioned in this discourse, sufficient to keep us from being surprised. And with the rest this may concur, (as was said,) that perhaps some or other, of that value and consideration as to deserve our regard, may, in

And we may add, concerning ill events, it is not only needless to foreknow them, but better to be ignorant. Think what a case we were in, had we the prospect lying distinctly before us, of all the evils that shall befall us through our whole life. Such a day I shall have a terrible burnt, or I shall be undone and reduced to beggary. Such a day my husband, wife, or this or that pleasant child, will die. At such a time I shall break a bone, or be in prison, &c. Were this knowledge a felicity? Some may think (says Ciceroo) it were of great concernment to us to know what shall happen. But (he adds) Dicæarchus wrote a great book to show it is better to be ignorant. He had indeed a copious argument, and the book, 'tis like, were a jewel. But enough is obvious to any man's reason that will soberly consider. Infinite knowledge is only agreeable to infinite wisdom and power. How unsuitable were the knowledge we are apt to covet, to our impotency and imprudence! As monstrous as the head of a giant joined to the body of a child. The increase of such knowledge would certainly but increase our sorrow, and be to us but an engine of torture, a Medusa's head, always affrighting us with its own ideas, that would be worse_to us, and more tormenting, than snakes and serpents. Divine mercy, in these respects, keeps us ignorant. Thereto 'tis fit we should attribute it, not to ill-will, as the devil at first suggested, and as they seemed to apprehend; against whom Plutarch P sagely reasons, That it was very improbable that God, who hath given us birth, nourishment, being, and understanding, should intend only to signify his displeasure towards us, by withholding from us the knowledge of things to come. Would we know what concerns our duty? We have plain rules to direct us; it would but tempt, disturb, or divert us many times to know the event. You need not consult a diviner, (saith a a heathen,) whether you are with hazard to help your friend,

r

and great glory! Such things as these we look for according to his promise; He will come and his reward with him. The trumpet will sound and the dead arise. How great a thing it is to have graves opening all the world over, and men and women springing up afresh out of the dust! and all the chosen ones of our Lord caught up into the clouds, to meet their Redeemer in the air, and so to be for ever with the Lord! Let our thoughts fly over earth and time; they will be purer and less tainted. Let them centre in God; they will be more steady, composed, and calm. Fixand ours. Let our hearts quietly trust in him as such, and be subject to him; contented to follow. ⚫ He will lead the blind in a way that they know not; and if we betake ourselves wholly to him, will be our God for ever and ever: our God and our guide even to the death.

or defend your country. Nor any thing, by like reason, which we already know we ought to do. No more, saith one commenting upon him, than whether a man should eat or sleep; or whether a husbandman should plant or SOW. Or would we fill our minds with great thoughts, and employ them about matters more important than the affairs of the present time? Besides all the great things that we know to be past, let us look forward to certain futurities. We may look even with a certain expectation for the day when the heavens shall be rolled up as a scroll, and pass away with great noise, and the elements meltedly apprehend him to be most wise, holy, good, powerful, with fervent heat, and the earth and all things therein be consumed and burnt up. We have a certain foreknowledge of the final glorious appearing and coming of our Lord. We know he will come, and it will be gloriously. Behold the Son of man coming in the heavens with power r Simplic.

Isa. xlii.

A TREATISE OF

DELIGHTING IN GOD;

FROM PSALM XXXVII. 4.

DELIGHT THYSELF ALSO IN THE LORD, AND HE SHALL GIVE THEE THE DESIRES OF THINE HEART.

IN TWO PARTS.

TO MY MUCH VALUED FRIENDS,

THE MAGISTRATES AND OTHER INHABITANTS

OF GREAT TORRINGTON IN DEVON;

WITH THE SEVERAL WORTHY AND RELIGIOUS PERSONS AND FAMILIES OF MY ACQUAINTANCE IN THOSE PARTS.

Ir is likely that the title of the following treatise will put many of you, my dearly esteemed friends, in mind, that sundry sermons were preached twenty years ago among you upon this subject. I had it indeed in design, tó have given you some abstract of those sermons; but searching among my papers, could find none but so imperfect and broken memorials as would be of little use for that purpose. And yet being desirous to present you with somewhat that might both be a testimony of my affection, and an advantage to you; and knowing this subject was grateful to many, and affords what may be useful to all of you; I have, for your sakes, applied myself to a reconsideration of it. The first part is even altogether new, except the introductive suppositions in the beginning. Nor do I remember I then had more than one discourse to you on that subject, before the practical application of it. The other part contains many things formerly delivered to you, though perhaps not in the same order, much less in the same words, whereto the short notes in my hands could no way enable me.

The matter here treated of, is the very substance of religion; the first and the last; the root and the flower; both the basis and foundation, and the top and perfection, of practical godliness; and which runs through the whole of it. Nor knew I therefore what to present you with, that could have in it a fitter mixture and temperament of what might be both useful and pleasant to you. As there is therefore no need, so nor do I desire you should receive the matter here discoursed of, merely for my sake; there being so great reason it should be chiefly acceptable on higher accounts. I do very well understand your affection to me; and could easily be copious in the expression of mine to you, if I would open that sluice. But I do herein resolvedly, and upon consideration, restrain myself; apprehending that in some cases (and I may suppose it possible that in our case) a gradual mortification ought to be endeavoured of such affection as is often between those so related as you and I have been: which is no harder supposition, than that such affection may be excessive and swell beyond due bounds. So it would, if it should be accompanied with impatient resentments towards any providence or instrument, whereby it finds itself crossed, or from whence it meets with what is ungrateful to it: if it prove turbulent and disquieting to them in whom it is, or any others: or if it occasion a looking back with distempered lingerings after such former things as could be but means to our great end, with the neglect of looking forward to that end itself still before us. Far be it from me, to aim at the keeping any thing alive hat ought to die; that is, in that degree wherein it ought so to do. But our mutual affection will be both innocent and useful, if it be suitable to mortal objects, and to persons not expecting the converse we have had together any more in this world; if also in the mean time it preserve to us a mutual interest in each others prayers; if it dispose us to such acts and apprehensions of kindness as our present circumstances can admit; and if particularly, as it hath moved me to undertake, it may contribute any thing to your acceptance of, this small labour, which is now designed for you. The subject and substance whereof, as they are none of mine, so they ought to be welcome to you, for their own sake, and his who is the prime Author, though they were recommended to you by the hand of a stranger, or one whose face you never saw. They aim at the promoting of the same end which the course of my poor labours among you did, (as he that knoweth all things knoweth,) the serious practice of the great things of religion, which are known and least liable to question; without designing to engage you to or against any party of them that differ about circumstanLial matters. They tend to let you see, that formality in any way of religion unaccompanied with life, will not serve your turn; (as it will no man's;) than which, there is nothing more empty, sapless, and void both of profit and delight. I have reflected and considered with some satisfaction, that this hath been my way and the temper of my mind among you. Great reason I have to repent, that I have not with greater earnestness pressed upon you the known and important things wherein serious Christians do generally agree. But I repent not I have been so little engaged in the hot contests of our age, about the things wherein they differ. For, as I pretend to little light in these things; (whence I could not have much confidence to fortify me unto such an undertaking ;) so I must profess to have little inclination to contend about matters of that kind. Nor yet am I indifferent as to those smaller things, that I cannot discern to be in their own nature so. But though I cannot avoid to think that course right which I have deliberately chosen therein, I do yet esteem that but a small thing upon which to ground an opinion of my excelling them that think otherwise, as if I knew more than they. For I have often recounted thus seriously with myself, that of every differing party, in those circumstantial matters, I do particularly know some persons by whom I find myself much excelled in far greater things

D

than is the matter of that difference. I cannot, 'tis true, thereupon say and think every thing that they do; which is impossible, since they differ from one another as well as me. And I understand well, there are other measures of truth than this or that excellent person's opinion. But I thereupon reckon I have little reason to be conceited of any advantage I have of such in point of knowledge, (even as little as he should have, that can sing or play well on a lute, of him that knows how to command armies, or govern a kingdom,) and can with the less confidence differ from them, or contend with them. Being thereby, though I cannot find that I err in these matters, constrained to have some suspicion lest I do; and to admit it possible enough, that some of them who differ from me, having much more light in greater matters may have so in these also. Besides, that I most seriously think, humility, charity, and patience, would more contribute to the composing of these lesser differences, or to the good estate of the Christian interest under them, than the most fervent disputes and contestations. I have upon such considerations little concerned myself in contending for one way or another, while I was among you; or in censuring such as have differed from me in such notions and practices as might consist with our common great end; or as imported not manifest hostility thereto: contenting myself to follow the course that to my preponderating judgment seemed best, without stepping out of my way to justle others.

*

But I cannot be so patient of their practical disagreement, (not only with all serious Christians, but even their own judgments and consciences also,) who have no delight in God, and who take no pleasure in the very substance of religion. I have been grieved to observe that the case hath too apparently seemed so, with some among you: some who have been openly profane and dissolute, and expressed more contempt of God (which you know was often insisted on the one part of the day, when I had this subject in hand the other) than delight in him. I know not how the case may be altered with such since I left you; or what blessing may have followed the endeavours of any other hand. Death I am sure will be making alterations, as I have heard it hath. If these lines may be beforehand with it, may they be effectually monitory to any such that yet survive! That however this or that external form of godliness may consist with your everlasting well being, real ungodliness and the denial of the power never can; which power stands in nothing more than in love to God or delight in him. Therefore seriously bethink yourselves, do you delight in God or no? If you do, methinks you should have some perception of it. Surely if you delight in a friend, or some other outward comfort, you can perceive it. But if you do not, what do you think alienation from the life of God will come to at last? It is time for you to pray and cry, and strive earnestly for a renewed heart. And if any of you do in some degree find this, yet many degrees are still lacking. You cannot delight in God, but upon that apprehension as will give you to see, you do it not enough: therefore reach forth to what is still before. I bow my knees for you all, that a living, delightful religion may flourish in your hearts and families, instead of those dry, withered things, worldliness, formality, and strife about trifles. Which will make Torrington an Heph-zibah, a place to be delighted in; your country a pleasant region; and (if he may but hear of it) add not a little to the satisfaction and delight of Your affectionate servant in Christ,