himselfe that an impure heart and an vndefiled inheritance will not stand together and because he hopes for it in good earnest it is not a false hope it is not a dead hope therefore he sets himselfe on worke indeede to purifie himselfe he that hath that hope purifieth himselfe he cleanseth himselfe Who ever therefore doth not purifie himselfe it is an argumeÌ„t that his hope is dead which he hath of being saved it is but the hope of an hypocrite a hope that will stand him in no steede for it brings forth no endevour that is the second thing I must be briefe in this because this is not the poynt I intend but that which followes The third expression here vsed is he that sacrificeth and he that sacrificeth not This is but a Synecdoche where one particular is put for all other kindes of holy duties But the meaning is this you shall know a man by this in which of the two conditions he is he whose heart is vpright with God he dares not omit any holy ordinance he dares not omit any sacrifice he dares not performe forme them in a slight and negligent manner He againe whose heart is false sacrificeth not that is either he omits the dutie or else he omits the substance and life of the dutie You know in Iam. 2. 10. he sayth there he that abideth in all that keepes all the Commandements and yet fayles in one he is guiltie of all and so you may say of the ordinances he that keepes them he that observeth them but yet fayles in one it is argumeÌ„t enough that he makes not Conscience of any You shall finde this true that whosoever he is that sacrificeth not that is he that prayes not constantly he that heares not he that reades not the Scriptures he that sanctifieth not Gods Sabbaths he that partaketh not of the Sacraments c. he that vseth not holy Conference and fasting and prayer in its season such a man is in an evill condition It is given here as a note of an evill man he sacrificeth not But you will say to me may not a man whose heart is vnsound keepe a constant course in sacrificing to the Lord that is in praying to the Lord May he not keepe those ordinances constantly Beloved I answer He may keepe them constantly that is he may doe the outside of the dutie he may performe the dutie in a formall manner and many times men are deceived with this it is an vsuall case nothing more vsuall in the Church of God for a man to content himselfe with a perfunctory ordinary performance a customary performance of good duties But herein Sathan deceiues men as we deceiue children when we take from them gold and silver that is truely precious and giue them Counters things that haue no worth in them onely they haue a good glosse vpon them which quiets them because they be children because they cannot put a difference betweene things of show and things of true worth for even thus Sathan vsually quiets the Consciences of men with these bare formes of pietie because they are not able to discerne not able to distinguish betweene the precious duties and the right performance of them and betweene the formall and emptie performance which hath an outward splendour and glittering shew of performance but in truth he cozens and deceiues men with it therefore I say a man may doe these duties he may be constant in prayer from day to day he may be constant in hearing and performing all the ordinances of God in sacrificing as the Wiseman speakes here yet for all this not be one of these good men according to this note because he doth not performe them in a holy and spirituall manner You will say to me how shall I know that You shall know it thus when the ordinances of God are spiritually performed when holy duties are performed in a holy manner you shall finde these effects in them First They are a fire to heate the heart as in Iere. 23. my word is as fire Againe They quicken the heart when it is dead heavie and dull and indisposed to any good dutie they raise and quicken it Againe They build vs vp we are gâ—iners by them wee grow more rich both in grace and knowledge Iude. 20. verse Edifie your selues in your most holy faith praying in the holy Ghost As if he should say that will edifie you and you know what Christ sayes take heede how you heare for to him that hath more shall be given that is he that heares as he ought to heare every time that he heares he growes something more rich he gaines some more saving knowledge some greater degree of saving grace Againe The ordinances of God heale the soule They heale the distempers of it they compose it and put it into a good frame of grace as in Iob 15. 3. 4. sayth Eliphas there to Iob dost thou dispute with words not comely c. with talke that is not profitable surely sayth he thou restrainest prayer from the Almightie As if he should say Iob if thou diddest pray thou wouldest not fall into these distempered speeches as thou dost thy heart would not be so disordered thou wouldest not be so passionate and froward as thou art therefore surely thou restrainest prayer Whence I gather that duties performed as they should be compose the heart and heale those dâ—stempers Againe They make the heart fruitfull and therefore they are compared to raine that fals vpon the earth and comes not in vaine Againe They teach vs to distiâ—guish betweene good and evill to divide the flesh and the spirit still a man sees somwhat more then he did in his owne heart he sees the good that is in it and the corruption that is in it Lastly They cleanse the heart yea the heart of a young man where lusts are strong where the staine is deepe and will not out without Fullers sope David Psal. 119. 9. sayth that the Word clenseth the heart c. Wherewith shall a young man clense his heart c. Now then examine thy selfe whether thou so performest these ordinances and holy duties that God commands thee that thou finde these effects of them If thou dost then thou art one that sacrificeth if otherwise then thou art one that sacrificeth not and therefore consider whether thy heart be warmed by them If they be to thee as painted fire such as hath no heate thou dost not sacrifice it is but an outward forme consider if they quicken thy heart or if it be as dead and as backward and as indisposed to good duties and as prone to things that are evill after thou hast performed them as before if so though thou seeme to sacrifice yet thou art of the number of those that sacrifice not dost thou finde it doth not divide the flesh and the spirit that it is as a â—word without an edge that it is as salt that biteth not which doth not clense the heart it is an argument thou dost not performe them as thou shouldest for there is a sharpnesse in holy ordinances
of men is empty glory the applause of men that pleased him before he lookes now vpon it as a bubble blowne with the breath of men an empty thing hee esteemes it a thing that quickly liues and dyes and vanisheth hee seekes no more after it And so for the lusts of the flesh when a man before thought it the only life for a man to satisfie the flesh and the desires of it now hee beginnes to looke on it after another manner he begins to see the filthinesse and the bitâ—ernesse of those sinnes he beginnes to see that fleshly lusts fight against the soule as enemies hee lookes vpon them as things more bitâ—er then death more sharpe then a two-edged Sword Now when GOD hath enlightned a man thus and hath written his Lawe in his heart and hath taught him that hee iudgeth so of his sinnes and lusts now his sinnes and lusts are dissolued in him his heart is circumcised now they are cut off now the building of Satan is pulled downe and yet beloued this is but one part of this Couenant There is not onely this but likewise there followes this further when Christ hath written his Law in the heart that man hath not onely his heart weaned from all the finfull lusts that before he delighted in but there followes a wondrous forwardnesse and propensnesse to the Law of God to keepe it there is a wondrous desire to grow in grace to doe the duties of new obedience that by his good will hee would liue in another Element But in doing the duties and vsing the meanes by which he may receiue strength to doe them beloued when that Law is out of the heart when wee looke vpon the letter of the Law there is no such matter but when it is put into the heart when it is written within there is an inward disposition and proâ—enesse put into the heart If you looke vpon the Law without Thou shalt loue the Lord thy God and shalt feare him c. it is a hard Law who can keepe it but when thou hast it put into thy heart that is the grace of loue for that is to put the Law into the heart when there is such a habit planted in the heart a habit of feare and of euery good grace then there is a great pronenesse and aptnesse in a man and willingnesse to keepe the Law and therefore in that place 1. Tim. 1. 9. The Law is not giuen to the righteous they are a Law to them selues Beloued if thou fiâ—dest this to bee thy case that thou needest not the Law to set thee on with terrours and the threatnings of it but thou art now a Law to to thy selfe that is thou findest in thy selfe such an inward aptenesse and propensnesse to keepe the Law of God that if thou were put to thy choise if there were no necessity laid vpon thee if there were no threatning no Hell yet thou delightest in God and desirest exceedingly to haue communion with him there is nothing seemes to be so beautifull as Grace as the Image of God renewed in thy soule I say this will bee thy disposition and this is for a man to be a Law to himselfe for you know this common nature is betweene the Image of the old Adam and the Image of the new betweene the flesh and the spirit betweene those lusts that remaine in thee when thou art vnder the Couenant of Workes and betweene this Couenant of Grace and feruency in well doing I say common nature is betweene these two as a Bowle betweene two byasses Now the LORD when he comes to write his Law in the heart he doth not only knocke off the old by as of sinfull lusts that carried him out but he sets a new by as vpon thy soule that bowes and bends thee to the waies of God that still there is a strong inclination that carries thee on that way besides the Commandement that thou dost not euery thing as of necessity a man before this time it may be prayed it may be he was constant in prayer he would not let a morning or an euening goe without it it may be he would doe euery other duty but hee did it as a taske as a man that dares not omit it there is a naturall conscience in him that will be vpon him if hee doe he feares God will become his enemy hee shall taste of fearefull Iudgements if hee neglect it all this while he doth it out of feare but one that hath the Law written in his heart that is a Law to himselfe that hath a new byas put vpon his heart I say it still bends and inclines him to it he cannot doe otherwise hee longs after it exceedingly he is exceeding forward to it the inward inclination of his minde stands to iâ— This is the third way whereby you may know whether you be in the Coâ—enant or no if you finde that Christ hath thus taught you and hath written his Law in your hearts if you bee thus enlightned with knowledge that both the lusts of the former ignorance are dissolued and likewise there comes in the roome of them a wondrous pronenesse and propensenesse to well donig when there is a certaine connaturalnesse betweene good duties and thy heart when thou canst say indeed as Pâ—ul I delight in the Law of God in the inward man and if I might haue my desire if GOD would giue me my wish as hee did to Salomon that which I would desire aboue all things in the world is that I may haue a greater measure of the Spirit that my sinfull lusts may bee more and more mortified that I may excell more in grace and holinesse that his Image may be more renewed in mee and that it may shine more bright in all the parts of it I say when â—hou findest this be assured thou art in the Coâ—enant So much beloued for that point I will adde a second which is this from this difference whereas this is one of the differences betweene the old Coâ—enant and the new the Old Testament was made with the Iewes onely it was shut vp within the compasse of that Nation the New Coâ—enant is enlarged to the Gentiles there is now an open doore for them to come in there are now better promises more knowledge a larger effusion of the Spirit both for intention and for the extent of it it is to many more and beloued were it not for this Coâ—enant all you now that heare this Couenant of Grace preached vnto you and haue heard it often you had neuer heard it but this benefit you haue by the New Testament that now this good newes is come to your eares Beloued this God brings home to the Gentiles and they haue their seuerall times and this is the season that GOD hath brought it home to you euen when you heare these promises of Grace made And what vse should you make of it surely this Take heede of refusing the acceptable time
enough to keep a man from making it his whole dutie to â—eare God and keepe his commandements Another man perhaps neglects this but to gather in an estate to strengthen himselfe that way to bottom himselfe well vpon a good estate this he thinkes is not subject to vanitie as other things and this therefore his heart is set vpon though hee see vanitie in some other things yet this his heart is set on and this is enough to keepe him from making it his whole dutie to feare God and keepe his commandements And thus we might goe through many instances Let every man therefore search his owne heart for when a man makes not this his whole dutie some thing or other deceiues him a vanitie that hee yet seeth not I say the best things be subject to vanitie if which way so euer the wise man turned himselfe they were subject to vanitie it is fit we should learne then to make it our whole dutie to set all our thoughts and affections vpon this how we may grow in grace how wee may feare God and keepe his Commandements Lastly a man may by this trie himselfe whether he hath done it of no. For as Salomon when he grew wise after his repentance he saw a vanitie in all things vnder the Sunne So a man when his heart is once changed he will see a vanitie in all things If there be any thing wherein thou seest not a vanitie it is an argument thou art not yet a new creature Paul sayth now know we no man after the flesh for whosoever is in Christ is a new creature as if he should say when any man is a new creature hee looketh vpon all things vnder the Sunne with an other eye he iudgeth of them with another iudgment and therefore if thou finde it otherwise if thou looke vpon the world or vpon any thing that is in the world as vpon things that are precious that is a signe that Sathan hath bewitched thee You know it was one of the witcheries that he attempted vpon our Sauiour he shewed him the world the kingdomes and glory of it and so he doth to euery man more or lesse he shewes him some thing or other and if a man doe not see the emptines and vanitie of them but sees a glorie in them he hath yeelded to Sathan who hath bewitched him and preuailed ouer him and therefore when you looke on euery thing vnder the Sunne riches credit wisedome skill knowledge if you looke on all as on flowers if you see a vanitie and an emptines in them that is a signe you are now changed that you are now turned to God by vnfained repentance that you see a vanitie in all things vnder the Sunne So much for this first point I returned and saw vnder the Sunne sayth hee that the race is not to the swift nor the battell to the strong nor yet bread to the wise nor riches to men of vnderstanding nor yet favour to men of knowledge but time and chance commeth to all The next point that we are to obserue in these words is this that Men of the greatest abilities men of the greatest sufficiencies are often disappointed of their hopes and ends This is a vanitie vnder the Sun and not so onely but men that are more weake and insufficient doe obtaine their ends and hopes For you must vnderstand it reciprocally the battell is not alwayes to the strong therefore it is some times to the weake riches are not alwayes to men of vnderstanding therefore they are often to men that haue not vnderstanding The opening of this point will be best done in shewing the reasons and grounds of it why it comes to passe that men of the greatest abilities haue not alwayes successe answerable to that sufficiencie that is in them And first one cause of it is because there is no creature that is or euer shall bee strong in his owne strength In his owne strength shall no man bee strong 1. Sam. 2. 9. A creature in it selfe hath not so much abilitie althought it be never so well furnished as to bring any enterprise to passe There is more required then the simple strength of the creature be it never so strong because in euery enterprise there are many wheeles many things that must concure to bring it to passe Now a creature is not able to see all the wheeles that are in every busines or if hee doe see them he is not able to turne euery wheele but this belongs to God And therefore without his concurring with the creature be the creature never so strong hee shall not be able to get the battell be he neuer so swift he shall not be able to winne the race bee hee neuer so great in skill and vnderstanding hee shall not get fauour nor riches This you may see 1. Sam. 2. 3. Where Hanna giues this counsell in her song speake no more presumptuously neither let arroagancy come out of your mouth for the Lord is a God of knowledge by him enterprises are established As if she had sayd for any man to say hee is able to bring an enterprise to passe hee speakes presumptuously hee takes more to himselfe then hee is able to performe The Lord is onely a God of knowledge that is the reason of it and therefore by him onely and not by any mans strength enterprises are established The Lord is a God of knowledge as if shee had sayd men haue not so much knowledge and wisedome as to looke through a busines to see all the circumstances of it to behold all the ingredients into it all the wheeles that must coÌ„curre to bring it to passe The Lord onely is a God of knowledge and therefore by him enterprises are established And this was that I sayd that the creatures insufficiency was partly because they are not able to see all And partly agiaine it is because though they doe see all the wheeles that goe to make vp an enterprise yet they are not able to turne them As you may see Psal. 33. 16. The King is not saved by the multitude of an host neither is a mightie man delivered by his great strength A Horse is a vaine thing to saue a maÌ„ he shall not deliuer any by his great strength Though a man doe see and though he can say such a wheele is necessary yet it is not in his owne power to vse it An hoast is a great meanes to get a battell yet sayth he be an hoast never so strong that is not enough But what if hee haue valiant men and Souldiers Yet that will not doe it a mightie man is not deliuered by his great strength I but what if hee haue horses and chariots c. Let the instrument be what it will be a horse is a vaine helpe that is except the Lord concurre with that hoast and turne that great wheele except hee bee with those valiant men except he
thus when thou lookest vpon God in his greatnes First art thou able to say I haue not the vnderstanding of a man in me That is Canst thou see the emptinesse and vanitie of thy owne knowledge Canst thou learne not to murmur against God in any of his wayes Canst thou learne to captivate and bring vnder thy thoughts to the wayes of Gods providence Canst thou doe as Iob did saying I haue heretofore taken exceptions and murmured and was discontented and wondered at the wayes of God and the workes of his hands I haue done this once or twice but now I will doe so no more Iob knew God as well as we know him but when God spake out of the whirle-winde and made knowne his greatnes to him this was the fruit of it to Iob though he had spoken once or twice that is before that time yet now he would doe it no more Canst thou be content to see the Lord going all the wayes that he doth setting vp evill men and putting downe good men causing the Churches to wither and the enemies to prosper Canst thou see all this and yet sanctifie him in thine heart Art thou able to say that he is holy in all his wayes and in this to see the greatnesse of God and thy owne folly and weakenes Canst thou say that thou art but dust and ashes and to say it in good earnest Canst thou looke on thy selfe as on a vile Creature as Peter did saying Goe from me for I am a sinfull man Then I will beleeue that thou hast seene God in his greatnes I will beleeue that thou hast seene him in his All-sufficiency that he hath represented himselfe by his spirit into thy soule in some measure when thou seest these effects in thy soule when thou seest thy ignorance and thy vilenes when thou seest what an emptie Creature thou art sure this is another thing by which thou mayst judge whether thou hast experience whether thou hast practised this doctrine that we haue delivered of the All-sufficiencie of God and of the emptines of the Creature Moreover if God be All-sufficient why are we then so readie to knock at other mens dores Why are we then so readie to goe to the Creature to seeke helpe and comfort and counsell from it and to knocke so little at his doore by prayer and seeking to him for if he be All-sufficient thou shouldst be abundant in prayer thou wouldst take little time to looke to others thy chiefe busines would be to looke to him not onely in praying to him but in serving him and pleasing him We knocke at his doore as well by the duties of obedience as by prayer and seeking to him if thou thinkest him to be All-sufficient why dost thou not doe this Againe if thou thinke him to be All-sufficient why art thou not content to be at his immediate finding Put the case he deprive thee of all things else and doe with thee as Parents doe with their Children who giue them not a penny in their purse but tell them they will provide for them why art thou not content that God should doe so What if he strip thee of all thy wealth of thy libertie of thy friends so that thou canst looke for nothing but immediately at his hands to feede thee as he feeds the Ravens and the Lyons if he be All-sufficient why dost thou not trust in him in such a case and rest vpon him Againe lastly if thou thinkest God to be All-sufficient why dost thou not when thou hast any service or dutie to doe either belonging to God or man why dost thou not resolue vpon the doing of it without looking to the consequence whatsoever it be For my Beloved if he be All-sufficient then all our care should be nothing but to doe our dutie and to leaue the successe to him A servant that thinkes his Maister is able and willing to giue him wages and provide for him sufficiently at the end of the day or the yeare or the end of his service he will be carefull to doe his worke without looking to his wages without making provision for himselfe and so if thou beleeue God to be All-sufficient thou wilt seeke no more but to finde out what thy dutie is what rule thou oughtest to walke by what service thou owest to man in such a case how to keepe a good conscience in such a businesse in such a straight in such a difficultie thou wilt set thy wits a-worke to finde out this but when thy wit is over-running thy dutie and thou lookest to the consequence if I doe this and this this will befall me that is a signe thou thinkest not God to be All-sufficient thou thinkest thy Maister cannot provide for thee but thou thinkest I shall be poore when I haue done his service and therefore I will provide for my selfe I shall want comforts I shall haue enemies come in vpon me if thy Maister be a Sunne a Shield and a Buckler and an exceeding great reward and thou beleevest him to be so thou wouldst finde out onely thy dutie and it is no matter what the consequence is So you see the three men did we haue resolved that we will not worship thine Image and whereas you tell vs of casting vs into a burning fiery Fornace that we care not for God is able to deliver vs they did see Gods All-sufficiencie and therefore they did the dutie Certainely Belovid in any difficult case no man will doe his dutie except he be perswaded that God is All-sufficient Those three men would never haue refused to worship the Idoll except they could haue said and thought in their hearts God is able to deliver vs out of thy hands O King This they sayd and resolved to doe And so Daniell resolved to doe his dutie and not to goe a steppe out of the path besides the Rule Well he shall be cast into the Lyons denne yet he keepes his resolution firme it was enough for him to doe his dutie for the consequence of it he left it to God for he knew he was All-sufficient You see God watched over them and delivered them all And so likewise in refusing to eate of the Kings meate Daniell would not pollute himselfe it was not lawfull for him being a Iew it might haue cost him life for ought he knew if he had looked on the his consequence but he resolved to doe it Sayth the Text he resolved in his heart to doe it committed it to God And we see in all these three cases God shewed himselfe sufficient So he doth when we looke to our dutie sincerely and faithfully when we doe it and looke not to the consequence he is then All-sufficient and will shew himselfe to be so And the like we see in the case of Mordecai he thought it was a sinne to bow to Hamman who was an Amalekite he would not doe it Well but they shall all be destroyed he and all the Iewes He tels Hester
and likewise in particular it tends either to this good dutie or to avoyde this particular sinne to this or that particular service of God of Sathan or of our selues every action we doe So that not onely the greater actions marke it but even the lesser every one of them it is like a pace in a Iourney which that I may make plaine to you you must know that all the actions we do either be actions that belong to our generall or to our particular calling or such as fit vs to them Now take the lowest and the meanest action your eating and drinking your sleepe and recreation they all are steps that tend to this Iourney that tend to this scope they are steppes every one of them is a step nearer to God and to heaven if they be rightly vsed and from him if they be not vsed as they ought Whether you eate or drinke or whatsoever you doe doe it to the glory of God Whaâ— ever you doe marke that supreame scope so that all actions tend to one or other of these now you make no question but even those coÌ„mon actions are steppes that lead to the Iourney even as you see take a servant that is set to worke or to goe a Iourney that is to mowe or to driue a Cart even the whetting of the sithe is a part of his worke as well as his mowing of the grasse the provendring of his horse is a dispatching of his Iourney a going on in it as well as when he rides and so the oyling of the wheele is a drawing on as well as every steppe he takes so I say it is in these common actions that we make lesse account of our sleeping our eating our drinking our recreation every one of them is a steppe in the Iourney I speake it for this end that we may not neglect any action that we may not despise the least of our actions for there is not one of them but it is a pace or a steppe so that this you must make account of every day you finish a great part of your space for you doe many actions and looke what actions you doe see what they be examine them at night for every actions is a step and either you step towards God in it or you step from him either you step towards heaven or towards hell therefore looke to every action But this is in generall Now in particular to bring this similitude a little nearer you must consider in a walke from one place to another when you goe in a Iourney you haue these particulars First There must be a place a terme to which you walke some whither whither a man goes Againe There must be a place or terme from which a man comes Againe There is a distance for in a point or a little space a man cannot walke Againe There must be a ground to walke vpon And there must be a path for in particular Iourneys as from Thebes to Athens there is a straight path-way to walke to it c. These particulars we will expresse to you in this course of a Christian life First I say there must be a place to which a man goes terminus ad quem as we call it and that is to grace we travaile to grace we travaile to the service and glory of God and we travaile to salvation these I finde in the Scripture to be the ends and the aymes and the scope and marke at which every man is to looke in his Iourney in the course of his life Labour to grow in grace which enableth vs to serue God without which we can doe nothing Labour also when you haue it to come to the fruits and operations and effects of it that is to spend your time in doing some thing that may tend to Gods glory and service And last of all looke at the reward looke at salvation which is the end of that Iourney there is no question of the two former that the end is grace and righteousnes there is more question of the latter whether a man may make salvation and the recompence of reward an end a marke and scope to which he travailes but all these are our ends you shall see Act. 26. 18. Paul is sent to preach to the people and this is the scope of his preaching he was sent to open their eyes that they might turne from darknes to light from the power of Sathan to God that they might receiue the forgiuenes of sinnes and an inheritance among them that are sanctified by faith in Christ. Marke it that they may turne from darknes to light there you see the scope is light because without light a man cannot see his way Grace helpes a man in his Iourney as light doth the next thing is from the power of Sathan vnto God That is from living in bondage to Sathan to serue God to doe that which stands to his glorie and advancement and then lastly that they may receiue forgiuenes and inheritance amongst them that are sanctified by faith in me there is the reward for a mans ayme is likewise that he might receiue the inheritance that he might be saved and haue heaven in the end So likewise you finde it expressed Philip. 3. 14. Paul sayth he pressed hard toward the marke for what purpose for the price of the high calling of God in Christ there you see that the ayme that Paul had in following hard to the marke you see there was a marke that he aymed at and that he had expressed before to be found in the righteousnesse that is in Christ and sayth he that I might obtaine the price of the high calling the price that is the wages as a man that runs a race there is a price propounded to him and when he hath finished the race he obtaines it sayth he this is one of my ends to obtaine the price so it is said of Moses Heb. 11. he had respect to the recompence of reward So my Beloved in the journey you must make this account you travaile towards grace that is the scope that you ayme at againe your end is to serue God to seeke his glory that all your actions may tend to it and lastly that you might be saved that you might haue the inheritance with the Saints Now the terme from which we travaile is from sinne from the service of Sathan aâ—d our selues and likewise it is from damnation so that you shall finde this difference in it that all men though they haue but one Iourneys end yet there are different places from which euery of them travaileth according to the different sinnes to which they are inclined some men had need to travaile from covetousnes some men againe from prodigalitie these seeme to goe contrary wayes yet both ayme at the same Iourneys end as two men that intend to come to London one comes out of Kent another comes out of the North these men seeme to goe contrary one goes
you his wayes that he will incline your hearts that he will reach you as he doth the Ants and the Bees and not onely shew you the wayes you are to walke but giue you a secret instigation and inclination to them and if you seeke him and your hearts be vpright and depend vpon him he will shew you the path that you are to walke in he puts in that condition that your hearts be sincere and vpright Againe let vs depend vpon him that we may seeke to him and trust in him and he will shew vs the way And as we are to seeke the way so we must run it and not be slow and slacke in it but runne the way of Gods Commandements that is goe apace Now every mans pace is according to his meanes and his abilitie according to the might that God hath given him for that may deceiue vs A man may thinke he goes fast when he goes but slowly because it is not according to his ability As you know a tall man when he doth but walke he goes much faster then a childe when he runs and yet he goes but slowly because it is not according to his abilitie Beloved our walking is faster slower according to the severall meanes and strength that God hath given to every one of vs some man hath a larger vnderstanding hath more grace more experience better education then another he must runne faster he must doe much more good in his owne person he must be more frequent and servent in holy duties he must be more diligent in drawing others to God another that hath received lesse though he goe a slower pace yet it may be running to him when the former doth but walke So in every particular A rich man that giues so much it is but a slow pace to him when another that is poore giues lesse and that is a quicke pace to him And so in like cases Therefore I say let vs choose out the right way let vs pray to God to direct vs to shew it to vs vpon every occasion that we may not misse it And let vs not onely walke slowly but let vs walke apace and run the way of Gods Commandements So much for this first Vse THE SEVENTH SERMON GENESIS 17. 1. Walke before me and be thou perfect WEE proceede to the second Vse which remaines I told you the similitude lyes in these two things First in the manner of the Iourney there is a Terme to which we goe there is another from which there is a distance there is a path c. The second Similitude was in the constancie and continuednesse Now our second Consequence or Corollarie we must draw from the second Similitude betweene a Christian life and a Iourney from place to place I say it agrees with it in this that they are constant there is a continued tenor of actions in a Christian mans course from whence I â—ay we draw this If it be so if there be this Similitude betweene them why then let no man Iudge of himselfe or of others by a step or two let him not judge of himselfe I say by a few actions but let a man consider what his walke is Walke before me and be perfect Let a man consider what the ordinary and vsuall course of his life is if you should doe otherwise my Beloved you shall finde it it you judge a man by an action or two you shall see the best of the Saints haue beene subject to divers fallings you shall see Noah drunke and you shall see Lot committing incest you shall see Moses speaking vnadvisedly with his lippes you shall see David committing murther and adulterie and making Vriah drunke many such faylings you shall see in all the Saints you shall see Hezekiah boasting of his treasure you shall see David numbring his people c. So that if you judge of men by a few actions and not by their constant course you shall condemne the generation of the just Againe It is as true on the other side if you will judge a wicked man by a few steppes and not by his ordinarie course you shall be as readie to justifie the wicked you shall finde Cain sacrificing you shall finde Saul among the Prophets you shall see Iudas among the Disciples you shall see Herod entertaining Iohn Baptist you shall see him heare him gladly doing many things at his Preaching and admonition this you see frequent and vsuall Therefore I say were not to be judged by a few actions and a few paces but by the constant tenor of our life by what we doe in ordinarie and vsuall course for there is no man so good but he may haue some swarvings though he haue chosen the way of Gods Commandements yet oft he may misse that way oft he may be drawne out of that way oft he may be transported with some strong temptation Againe on the other side there is scarce any man so bad but sometimes he may come into the way You haue men that haue no constant place to travaile to yet for a fit they may goe into the high way as a theefe or a robber you know Therefore let vs learne hence not to judge our owne estate or other mens or censure either our selues or others by a few actions for I haue this ground for it that you may see the reason of the rule A mans constant course proceeds from the inward roote and frame of his disposition from those principles that are ingrafted in him I say his constant course proceeds from it Those same by-scapings out whether to good or evill they doe not proceede from the frame of the heart but from the evill that is in the good and from those good things that may be in the evill You shall see it so in nature Take a river let it be dammed and stopped vp yet let the course of it be naturall let the vent and streame of it be to goe downeward at the length it will over-beare the damme and will runne over it or let water that is sweete be made brackish by the comming in of Salt water yet if naturally it be sweete at the length it will worke it our so I say it is with every man looke what the constant streame of his disposition is looke what the frame of it is that which is most naturall and inward to a man though it may be dammed vp and stopped in such a course for a time yet it will breake through all impediments Though there be some brackish some evill and sinfull dispositions that may breake in vpon them yet they will weare them out So it is as true on the other side let a wicked man step into a good course by some trouble he is fallen into or by some good familiaritie or good education or some good Minister yet long he will not hold in it he will breake through that impediment because his naturall disposition the streame of his heart runs another
meaning for saith he LORD I haue respect to thy Commandements other things moue me not so much but if any Commandement come from thee I haue respect vnto it and I presently goe and execute it and in this regard he is said to be a man after Gods owne heart as we see in Act. 13. 22. I haue found saith the Lord a man after mine owne heart that is a man of a sincere of an vpright heart a man in whose heart is integrity and sincerity a man without guile and he proues it by this saith he He will doe whatsoeuer I will that is if my will be known to him that will he do that is the motiue that leades him that is the thing that stirres him vpon all occasions for that is the effect by which he is described to be a man after Gods owne heart hee will doe whatsoeuer I will Now beloued you may examine your selues by this whether you haue those effects that arise from sincerity and integrity of heart consider what mooues you to euery action Certainely there is no man that goes about any businesse but there is some motiue that sets him aworke Is it by vertue of the Commandement that thou goest about all thy occasions Is it that that moues thee Hast thou that respect to Gods Commandements that when other commandements come thou regardest them little but thou hast still an eye to that as Dauid saith as that is another expression of his sincerity saith he Mine eyes waite on thee as the eyes of the handmaid waite on her Mistris that is I am still looking to thee to thy Word to thy Commandement any becke or nod from thee moues me as the Maide waits vpon her Mistris to see what her will is I say this is the disposition of all the Saints and therefore take heed of being deceiued in this beloued it fals out ofttimes that you shall finde them both implicated and inuolued together and therein commonly we are deceiued a Commandement comes from God and respects of our own concurre marke it well that I may take away this deceipt as for example perhaps there is a seruice which the Lord himselfe commands a man may bee very diligent in this worke but it may bee there is not onely a Commandement of GOD to mooue him but there is much applause there is a certaine lustre and splendour that followes diligence in a good action in some great businesse Heâ—re now is a double motiue here is a Commandement from God and withall there is credit and esteeme from men As I say of doing so likewise of suffering it may be a man is to suffer and it is GODS will to haue him suffer and he suffers for the keeping of a good conscience but withall there is somewhat more mingled with it there is esteeme from men and so for other actions diligence in a mans calling it is true is the Commandement of GOD and the worke is the LORDS he doth it for him hee ought to be diligent but withall there is profit and reputation followes it there is aduantage comes to himselfe here you see there are more respects then one here is the Commandement of GOD and other respects likewise and so for hearing the Word it is true it is GODS Commandement to heare and a man comes it may be out of some respect to that Commandement but withall there may be other respects mingled a man may come to feede his vnderstanding with new notions with nouelty he may come to see wit and learning or to know the humour and the spirit of the Preacher other respects may be mingled Now you will say how then shall a man know whether it bee the Commandement that moues him if that be the proper effect of sincerity Beloued it is easie to know it by this take a man whose heart is not sound whose heart is impure who is hollow toward the LORD and take out the other respects and leaue the naked Commandement alone and he will stand still hee moues not let other respects be tooke away let the worke want that outward glory and he stands still he goes not about it so diligently let the suffering bee sequestred from the praise of men which accompanies it let there be nothing but a bare Command yea suppose sometimes they incurre discredit with men as sometimes they doe in suffering there is onely a naked Commandement to encourage them to it I say if the heart bee vnsound it stands still and moues not but when the heart is vpright take away the Commandement and leaue the other respects and it stands still on the other side by which you may know that it is not respect to mens commandements that moues a man because when that is tooke out when there is not the will of God signified in it when he thinkes with himselfe this is not for GODS glory I haue no warrant from GOD to doe it though there be other respects to my owne credit and profit the heart stands still as a Mill doth when it hath no water nor no wind to driue it This is an argument of sincerity when still the Commandement moues it But this obiection may be made May not a man be moued with other respects may he not be moued with regard to credit and aduancement that may follow vpon the performance of good duties I answer he may in the second place he may not primarily be moued with it it is the Commandement that must set him on worke but when he is vpon the way these respects may carry him on with more facility and alacrity as a seruant that is commanded to goe a iourney if there be concurrence of other things if he haue a good way and good weather and good company and money in his purse it is his aduantage he doth it the more willingly and cheerefully but if there be none of these it is enough that it is his Masters businesse that is enough to set him aworke You know Paul had many hard taskes when he went to Macedonia and vpon other occasions you know what his entertainement was and yet it was his Masters worke it was his Commandement for it is a sure rule that as wee ought to vse all Gods Ordinances so also may wee vse all Gods Arguments It is an Argument that himselfe vseth that we may haue respect to the recompence The reward of the feare of God and humility is riches and honour and life c. If you aske But how shall a man know when he doth it thus in the first place when he is moued with the Commandement I answer you shall know it by this A seruant that seekes his masters profit altogether with the neglect of his owne it is an argument that he serues him not out of selfe-respects but that which he is primarily moued with is regard to his Master Indeed heere is the difference A seruant that trusts not his Master
against the day of Iudgement whilest they serue themselues and seeke themselues altogether it is but time lost Now I say what is the reason that men in the exercise of their callings haue such an eye to their owne profit and not to the profit of others whom they deale with that they haue such an eye to their owne credit and advantage and not to others good it is because they thinke they must be carefull to provide for their owne estaâ—e to looke to themselues they haue no bodie else to doe it let a man be perswaded that God takes care for him that riches are as the shadow that followes the substance of a mans perfect ailking with God that it is he that giues them it is he that dispenseth them it is he that giues the reward the wages belongs to him the care of the worke onely belongs to vs if a man would deny himselfe and be a looser many times in his calling be content to doe many things for the profit of others to vse those talents that God that given him not for his owne but for his Maisters advantage I say if he would doe this he should finde God All-sufficient and the perswasion of his All-sufficiencie is that that strengthens a man and makes him constant in the performance of it I might giue you the like instances but I will not run any further But this you may take for a sure rule there is never any dutie that shall cost a man any perill that shall cost him any labour any losse that a man will be willing to doe without the perswasion of Gods All-sufficiencie he never doth it without this perswasion he never fayles in it but as farre as he fayles in the beliefe of this For example Abraham when he was put on the hardest taske to leaue his Countrey and his Fathres house he was perswaded that God would be with him would blesse him for God had made him a promise to doe it it was easie then to performe it but afterwards when he began to shrinke and to doubt of this that God might fayle him that he would not be God All-sufficient to him as when he went downe into Egypt he denied Sarah to be his wife what was the cause of this sinne but because he was afraid the God could not defend him And so David how many hard taskes went he through with all chearefulnesse and constancie but when he began to fayle of this perswasion that God was able to deliver him from Saul and to bring him into the Kingdome then he beginnes to step out from that dutie and way of obedience that he should haue walked in to flie to Achis c. Therefore the way I say to make our hearts perfect with God is to increase this perswasion of Gods All-sufficiencie Now this we should doe especially at these times when we are to receiue the Sacrament for what is the Sacrament but the seale of the Covenant on both parts It is the seale of the Covenant on Gods part he promiseth to be All-sufficient and the Sacrament seales this to you when it is said to you take and eate this is my bodie the meaning is this Iesus Christ giues himselfe and God the Father giues him and sayth take him That is Take Christ with all his it is certaine he is a husband that is All-sufficient he is a field that is full of treasure and so you must thinke with your selues when you come to receiue the Sacrament that Iesus Christ himselfe is given to you That is Iesus Christ with all his riches and treasure with all his benefits and priviledges Now when you haue taken Christ as it is a free gift then consider all those particular benefits labour to dig that field and to see all the varietie of treasures in it you shall finde that there is nothing that you can desire but you shall finde it in him you shall finde an All-sufficiency in him both for this life and for the life to come Againe As this is the Covenant on Gods part that is sealed to vs in the Sacrament so you must remember that you put to your seale likewise to confirme the condition of the Covenant on your part for so you haue promised there is a stipulation an engagement remember that you keepe Covenant and Condition with him for it is reciprocall for all Covenants must be mutuall they must be betweene two parties and remember that thou put thy seale to it that thou renew with God the Covenant that thou hast made to walke before him perfectly Now the end of the Sacrament is to remember this doe this sayth Christ in remembrance of me as if he should say you will be ever and anon readie to forget this Covenant Another point I desire to obserue before I come to handle the maine is from these words walke before me c. it is a metaphor I finde very frequently vsed in Scriptures and therefore we will not passe it over walke before me and be thou perfect Whence we will therefore obserue that There is a great similitude betweene a Christians life and walking from place to place I finde not any metaphor in the Scriptures vsed more frequently and therefore it should teach vs some thing for a metaphor you know is but a similitude that is contracted to one word it is a short similitude folded vp in a word and somewhat is to be taught vs some resemblance there is that we will labour to expresse and make some short vse of it When the Lord saith to Abraham I am All-sufficient therefore walke perfectly before me it is as if he had said Abraham I meane to be a good Maister to thee I meane to giue thee sufficient wages thou shalt want nothing thou needest now be thou carefull to doe thy worke be not idle sit not still but be working for that is intimated by walking to walke is still to be acting in some thing still to be working to be in employment and not sit still so that this is intimated to vs when he sayth walke before me that the whole course of this life is like a Iourney from one place to another And againe every particular action is like so may steps taken to that Iourneys end and marke it I say looke what the rounds are in a Ladder that goe from the bottom to the top looke what the paces in a Iourney are so many paces goe to make vp the Iourney so doth every particular act go to make vp that Christian course that every man is to fulfill so then as every step a man takes tends to some scope or other either East or West or North or South in generall and in particular to some particular place neare some Cittie some Towne or some Roome so every action in a mans life it either tends in generall to East or West that is to good or evill it tends to the service of God or to the service of Sathan
are not led into the truth of these poynts because that is proper to the holy Ghost it is he onely that leades vs into them it is he onely that enableth vs so to see them as to be fully convinced so as to resolue vpon the practice of them and therefore you shall finde the Apostle S. Paul Ephes. 1. when he revealeth there those spirituall blessings that we haue in Christ when he had declared many of those glorious priviledges in the 18. verse he prayes that the eyes of their vnderstandings might be opened to see the hope of their Calling and the riches of this glorious inheritance prepared for the Saints the exceeding greatnesse of his power towardes them that beleeue The meaning of it is this when Paul had discovered all this sayth he this labour of mine will be but in vaine except the Lord open the eyes of your vnderstanding So it is when we preach to you of the All-sufficiencie of God when wee discover to you those glorious priviledges that we haue by Christ except the Lord open mens eyes except he send the spirit of revelation into mens hearts to discerne those things except he preach to the heart as well as we doe to the eare it is but lost labour sayth the Apostle if he would open your eyes to see the hope of your Calling to see those great hopes that you haue by reason of your Calling to see the riches of that glorious inheritance prepared for the Saints it is not onely rich but abundant riches Againe sayth he to see the exceeding greatnesse of his power A man is able to see some thing that God is able to doe this and to doe that but to see the exceeding greatnesse of his power how farre it reacheth this none is able to doe vnlesse he haue the spirit of revelation to open his eyes to see it That even as Elisha sayd to Gehasiâ— there are more with vs them against vs. But how came Gehasie to know that Elisba prayes the Lord to open his eyes and when his eyes were opened he saw it visibly after this manner the Lord deales with his children when such truths as these are propounded to them that God is All-sufficient yet all this is nothing except God will open their eyes except he will be with them as he was with Iob all that his friends said to him would not perswade him till God himselfe spake to him out of the whirlewinde When God himselfe will say to a man as he did to Abraham I am All-sufficient then he perswades him and not before And this Beloved is the office of the holy Ghost it is he that shewes the Father and the Sonne to the sonnes of men it is he that glorifies the Father and the Sonne And in this sence he is said to fill them with Ioy vpon all occasions for the cause why a man rejoyceth is because he is informed of some good newes something he is perswaded of and when he heareth of it there followes sudden Ioy So when the Apostles were in distresâ—e in prison when they were in danger the holy Ghost brought good newes to them he revealed to them such and such things vpon this revelation vpon this good newes that was brought to them it is oft said they were filled with Ioy which is therefore called the Ioy of the holy Ghost which the holy Ghost workes in men by perswasion by revealing to them the hope of their Calling and the riches of their glorious inheritance and the exceeding greatnesse of his power working in those that beleeue And therefore this you must coÌ„sider that though we preach to you and you heare all these truths of Gods All-sufficiencie yet you are able to practice nothing till Christ reveale it to you If he come to a man when he is in a strait and say to him as he did to Paul vpon severall occasions feare not Paul I will be with thee I say if he himselfe would come thus and speake to the heart of a man that is if he would reveale it by his spirit wee should be able to practice it we should be able to stay our selues vpon him wee should be able to trust him in his All-sufficiencie and would venture vpon any thing we should be able to doe our dutie wee should be able to suffer persecution as the Apoâ—â—le speakes because we trust in the living God It is a certaine and true rule no man is able to guide his life aright his riches his credit his libertie aright except he be able to neglect them and no man is able to neglect them except he haue some thing that is better in stead of them except he see these two things An emptinesse in them And a fulnesse some where els But now who is able to perswade men of this Surely he that perswaded Salomon that all was vanitie it is he that must perswade vs without him it cannot be done What was the reason else that Peter Andrew Iohn and the rest of the Apostles were able to forsake all things when others were not Doubtlesle because they were perâ—waded they should finde it againe in Christ when others were not so perswaded flesh and bloud did not teach them but the holy Ghost revealed it to them that though they had lost all yet they should find all yea they should finde an hundred fold more What was the Reason that Demas and others when they met with persecution and temporall preferments in the world were not able to keepe on their course but turned aside when Paul who had the same temtations did not The reason was because it was not revealed to Demas but it was to Paul A window was opened to him in heaven as it were to looke into Gods All-sufficiencie to see the treasures there to see Gods power and eternitie and blessednes and when he walked in a continuall sight of this All-sufficiencie Paul cared not whither he went nor what became of him it was nothing then for him ot passe from prison to prison from affliction to affliction So as long as a man walkes in a continuall sight of Gods All-sufficiencie as long as he sees him that is invisible so long he is full of comfort so long he is able to doe any thing but when once his sight is taken from him when once he is left in darkenesse that Torches and Candles begin to appeare great lights vnto him as you know it is in the darke night that is a signe that a man is in darkenesse when the feare of men and the favour of men seeme great vnto him So it will be when God doth but leaue vs a little when he doth but cloud vs when he withdrawes from vs that light of his All-sufficiencie then we are readie to sinke and to fayle in our dutie and to turne aside to balke the wayes of righteousnesse And therefore if you would haue the vse of this All-sufficiencie if you would be perswaded that all
things are in Gods hands beseech him to teach you to depend vpon him Beloved it is certaine that the holiest man that is hath as much loue of himselfe as others they desire their safetie as well as others they desire to haue libertie and life as well as others but here is all the difference they are perswaded that God is All-sufficient to restore all these to them when they loose them for his sake when other men are not so perswaded they haue a new judgement of things they haue another judgement of heavenly things and of earthly they see another vanitie in the Creatures and another All-sufficiencie in God then other men see or then they themselues ever saw before And this is the reason they are able to doe that which other men are not able to doe and therefore the way to haue the vse of all this knowledge is to seeke to God to beseech him to enlighten you that he would declare this to you that he would leade you into this truth and when he hath taught you you shall be able to know all this and to know it to purpose So much for this first poynt As we told you there are here these two Conclusions First That the iust and the wise and their workes are in the hands of God And secondly That all things come alike to all we will take the first as it lyes and deliver to you the same poynt which is this That all things all men all their wayes all the Creatures with the severall workes of them are in the hands of God for it is thus methodically set downe The wise are in the hands of God and their workes and so are the wicked and their workes and so are all the Creatures in his hands with all the effects that proceede from them This then is the poynt That all things are in Gods hands Now how all things are in Gods hands in generall we haue declared to you before but we will now deliver it a little more distinctly that I may adde some thing to that which I haue formerly taught They are all in the hands of God that is originally in the hands of the Father and in the hands of all the persons of the Trinitie as they joyne in the deitie as they are God but yet if you compare this place with some other you shall see more distinctly in what manner they are in the hands of God They are I say originally in the hands of the Father but yet they are more immediatly put into the hands of the Sonne as he is Mediator Therefore compare this place with Math. 11. 27. All things sayth he are given me of my Father and none knowes the Sonne but the Father and so likewise with Ioh. 3. 35. The Father loues the Sonne and hath given all things into his hands and with that 1 Cor. 15. 24. you shall see there this expression sayth the Apostle there shall be an end when Christ shall giue vp the King dome into the hands of the Father The meaning of it is this that though all things be in the hands of God yet they are all put into the hands of Christ as he is Mediator and therefore Psal. 2. it is sayd Aske of me and I will giue thee the Heathen for thine inheritance and the vtmost parts of the earth for thy possession That is he will giue them into his hands to doe with them what he pleaseth So that to adde this to that which we haue before delivered it will be a profitable poynt for vs to consider that though God be All-sufficient and hath all things in his hands yet he hath put all this into the hands of his Sonne You willsay what comfort is there in that or to what end is it vsefull for vs to know that they are in the hands of the sonne more then that they are in the hands of the Father It is to this purpose That you may be more confident in comming to God to aske any thing at his hands for therefore hath the Lord done it that you may come with the more boldnesse for Christ hath taken our nature our flesh he is neerer to vs then God the Father who dwels in light inaccessible he is one whom wee haue knowne he dwelt among vs he is of the same kindred as it were we are flesh of his flesh and bone of his bone Now when we shall heare that all things are put into his hands as he is Mediator as he is the Angell of the Covenant we may goe with the more boldnes we may haue the more confidence that as wee haue neede and vse of any thing it shall not be denied vs for we know all is in the hands of him whom we loue whom wee feare When one heareth that his Prince hath put all that hee hath into the handes of a friend with whom hee is well acquainted it must needes glad his heart and fill him with hope of obtaining any thing that is fitting for him As it was with Iacob when Ioseph sayd to him all this I haue in mine handes c. It was a great comfort to Iacob that one whom he knew so well that was flesh of his flesh had all things in his hands Now this is the comfort wee haue by it That the Father hath put all things into the hands of the Sonne into the hands of Christ as he is Mediator and this he hath done for these reasons First That men might glorifie the Sonne that men might honour the Sonne as they honour the Father for therefore was it that he would not keepe all in his owne hands but gaue them vp into the hands of the Sonne Secondly He hath done it that he might dispence that All-sufficiencie that is in himselfe in a way beseeming himselfe with that indulgence and that mercie that is sutable to himselfe and sutable likewise to our frailtie And therefore Exodus 33. 3. The Lord said I will not goe vp with thee for thou art a stiffe-necked people therefore I will not goe vp with thee least I consume thee but I will send before thee the Angell of my presence and he shall goe vp with thee As if he should say I haue pure eyes I am not able to see that which I shall see in thee but I shall be readie to consume thee but he is more indulgent he is more merciful he is more able to beare because he is made the Mediator therefore sayth he he shall goe along with thee even the Angell of my presence Whereby you may see that the Lord hath put all power into the hands of the Mediator that he might dispence it the better to the sonnes of men Thirdly He hath done it that it might be sure to vs for if the Lord had made an immediate Covenant with the sonnes of men there had beâ—ne little hope for vs Wee should haue broken it as Adam did