and art able to describe him to others but for all this thou findest not thy heart affectioned towards him thou seest not that excellency and beauty that is in him so that thy heart is not enamoured with him thou canst not say thou louest him with all thy heart with all thy soule and with all thy strength What wilt thou doe in this case Goe to Christ the Prophet and beseech him that hee would teach thee to know the LORD this is his promise if thou pray to him and he doe not doe it vrge him with this it is a part of his Couenant that hee hath confirmed by Oath and must doe it and beloued be assured of this if wee seeke and be earnest with him he will teach vs to know the Lord and to know him so that wee shall loue him with all our soule and with all our strength The like may I say of any thing else put the case afflictions come vpon thee and thou bee not able to bee patient vnder such afflictions suppose that it be a matter of disgrace and discredit that so wounds thee that thy heart cannot be at rest what is the reason of this thou callest to minde it may bee all the rules of patience that should teach thee to beare afflictions well and yet thou art not able to doe it the cause is because thou dost not yet know these outward temptations these outward euils as thou oughtest to know them if thou diddest they would seeme small to thine eyes sinne would be an exceeding great griefe but these would be but trifles and flea-bitings in comparison of the other goe to Christ now and beseech him to shew thee what is the nature of these outward crosses and losses that thou mayst be taught of him once hee is the great Prophet that teacheth a man so hee so presents things in their owne colours to the vnderstanding that the will and affections follow and apprehend them aright goe to him and beseech him that thou mayst know them as thou oughtest and thou shalt finde that thou shalt be able to beaâ—e the greatest crosse with patience it shall bee nothing then to thee it will appeare to be a small matter when he hath taught thee to iudge aright thou shalt not be deceiued in it So likewise for pleasure when a man finds his heart so wedded to any sinfull lust to any euill haunt wherâ—in his heart is held inordinately that it cannot diuorse it selfe from it goe to Christ hee is the great Prophet Thus we may doe beloued with the rest This is the second part of the Couenant The third part of the Couenant is that which he will performe to vs as he is King and it consists in these 3. things You know the Office of a King is to guide and rule now if thou finde thy heart vnruly if thou finde thy selfe subiect to vnruly affections to sinfull inordinate lusts which thou canst not master it is a part of his Kingdome now to set vp his owne gouernment in thy heart to put his Law into thy minde and to write it in thy inward parts that so thou mayst bee indeed subiect to the Kingdome of Christ in a willing manner When a man sees nothing as wee said before but the outward letter of the Law he will neuer be subiect he will neuer yeeld obedience but Christ comes as a King now and puts an inward disposition into the minde that shall answer the letter without and so he makes a man subiect to his gouernment Beloued that Phrase is to be marked Heb. 2. 10. Saith the Lord I will put my Law into their mindâ— there are Lawes out of mens minds Lawes without that euery man may see but it is another thing to haue the Law put into a mans minde for example this is the Law without Thou shalt loue the Lord thy God with all thy heart with all thy soule and with all thy strength To answer which you shall see Deut. 30. 6. I will circumcise thy heart and then thou shalt be able to loue the Lord thy God with all thy heart and with all thy soule and with all thy strength That is I will put this affection or this grace of loue within thy heart it shal not be without onely but I will put it within that there shall bee a grace within a habit of loue within answerable to the Commandement without this is to put the Law into the minde and so likewise Ier. 32. 40. you know this is the Commandement of the LORD You shall feare the LORD and keepe his Ordinances and his Statutes and his Commandements to doe them Well saith the Lord there I will make a Couenant with you and what will I doe I will put my feare into your hearts I will not onely giue you this precept that thou shalt looke on without Thou shalt feare mee and keepe my Commandements but I will put the affections of feare into thy heart there it shall bee and then thou shalt easily feare mee and keepe my Commandements thou shalt feare to disobey me thou shalt feare and tremble at my Word and take heed how thou doe any thing contrary to my mind and beloued when this is done hee makes indeed Kings as hee makes vs Priests and Prophets for when a man is thus taught he is a Prophet other men need not to teach him for hee is a spirituall man then and is able to iudge of all things I say when this gouernment is set vp and the Law is put into his minde when it is put into his inward parts I say when this is done then he makes vs Kings for when men haue so much strength within themselues that they can guide and rule themselues and walke in the way of righteousnesse now they are made Kings and such Kings the Lord makes all those that come to him This is the first part of this Kingdome The second part is to giue vs abundance of all things to giue vs peace for the Office of a King you know is to keepe his people in peace as it is said of Saul hee cloathed them with scarlet that is he made his people to abound with wealth and peace and quietnesse this the Lord doth likewise and this is a part of his spirituall Kingdome Now his Kingdome is spirituall therefore the maine worke of it is to giue vs inward peace and ioy you may haue troubles in the world but my Kingdome is not of this world and therefore wee are not so much to expect an outward worldly peace though we haue likewise a promise of that but in mee you shall haue inward peace saith hee the Kingdome of God is in righteousnesse that is the first part when God workes righteousnes as I haue named before the second is peace and ioy so that that is a part of the Couenant GOD promised inward peace and ioy beloued when you want it know it is a part of the Couenant you may goe to
man be never so potent yet sayth he consider his brâ—ath is in his nostrils and he shall be made as the grasse that is in truth he is of no power But the reason now why men doe feare why men are discouraged in such cases you shall finde in the verse following who art thou sayth he that doest this and forgettest the Lord thy maker who made heaven and earth who stretcheth forth the heavens and laid the foundations of the earth You never finde a man that feares a great man a potent man but the true ground of it is because he forgets the Lord his maker if he did remember the mightie God he that stretcheth forth the heavens and that layes the foundations of the earth Man would appeare a mortall man You may take it for a certaine generall rule a mans heart is never possessed with feare vpon such an occasion but when he forgets God the great God he would never else feare a great man On the other side he would never be confident in such occasions but when he remembers not the Lord. Therefore learne we neither to feare them when they are against vs or to trust them when they are for vs. We vsually pittie the case of Marchants for say we their goods hangs on ropes they depend vpon vncertaine windes but certainely he that trusts in man is in a worse condition for he rests vpon the affections of a man that are more vncertaine then the winde What so brittle and so vnconstant We see that for the most part they are carried to doe vs good or evill with by-respects with something touching themselues they are turned to and fro as the Weather-cocks and Mils are that when the winde ceaseth and when the waters fayle stand still they are driven to doe for vs so long as such respects leade them no longer And therefore to trust in men it is not the safest it is not the wisest way See this in some few examples David how inconstant did he finde the people and apt to rebell against him and so Moses yea David himselfe though he was a holy men yet how inconstant was he inconstant to Mephibosheth one that was innocent one that had never done him any wrong one that had never given him occasion How inconstant was he to Ioab when he had prevailed in that battaile against Absolom How quickly was he out of grace and place when he had saved Davids life and recovered the Kingdome and Amaziah that was but a reconciled enemy put into his roome These and many such like examples you shall find Abner how inconstant was he to Ishbosheth even for a word spoken against him and a word that he gaue him occasion enough to speake a word that he neede not haue beene so much offended at he fals off from him for it and this it is to trust in man I say either in a mans owne wisedome or strength or in any other mans This place shewes what a great follie it is The battaile is not to the strong That is let a man be never so well compassed about with strength and wisedome of men let him put himselfe and his friends into the number yet he is not safe but let him trust in God and he is safe in midst of dangers Sampson and Ishbosheth when they were in the midst of their friends when they were asleepe they were circumvented David on the other side when he was asleepe in the midst of his enemies when there was an hoast pitched against him yet sayth he I laid me downe and slept Why because the Lord sustained me So that both for our safetie when we are in danger and likewise to haue our workes wrought for vs to trust in God and not to trust either in our owne wisedome or in the wisedome or strength of man that we shall finde constantly to be the best way When David abstained from going vp to battaile against Naball when he tooke the counsell of his wife and when he abstained from putting violent hands vpon Saul you see how God wrought it for him he gaue him Nabals wife he gaue him Saules wiues and his houses and his Kingdome into his hands this he got by trusting him But when men will make their owne wayes when they will goe about enterprises with their owne wisedome In his owne wisedome and strength shall no man be strong God hath said it and he will make it good vpon all occasions The conclusion therefore is if the battaile be not to the strong nor the race to the swift c. If men of the greatest abilitie are often disappointed of their hopes and ends then we should not make flesh our Arme but trust in God both for safetie in danger and to bring our enterpises to passe And so much for this point Wee now proceede Neither doth man know his time This is added partly as a second vanitie which Salomon saw vnder the Sunne and partly as a reason of the former For sayth he though men be strong and wise yet there is a certaine season to doe things in that they may mistake which causeth them to fayle for man knowes not his time and from hence he drawes this Consequence because men know not their times therefore they are snared in an evill time because they know not the good time when good actions should be done therefore evill times come vpon them suddenly that is they take them vnawares and this he illustrates by two Similitudes They come vpon them sayth he as an evill net comes vpon fishes and as the snare vpon the fowles So that in these three propositions you shall haue the full meaning of these words and these therefore wee will handle distinctly First that there is a time allotted for every purpose and to every businesse Secondly that it is very hard to finde out that time And thirdly because men cannot finde this time but mistake it therefore evill times come vpon them suddenly that is crosses afflictions and destruction comes vpon them suddenly even as the snrre vpon the fowle and as a â—et vpon the fishes And that this is the meaning of this place and that these three points are included in it you may see best by comparing it with another of the like sence Eccles. 8. 4. 5. 6. 7. Where the word of the King is there is power and who shall say to him what doest thou That is it is a dangerous thing to admonish Princes who shall say to a Prince what doest thou sayth the Wiseman There is a time wherein we may admonish Princes safely although they be exceeding powerfull although they haue it in their owne power to take away the spirit c. as he sayth afterwards yet there is a time But how shall a man know that time Saith he he that keepes the Commandement shall know no evill thing and the heart of the wise shall know the time and the Iudgement That is he shall know when
Lord but not an All-sufficiencie this is the cause why the hearts of men are hollow towards the Lord. Even as when a man lookes towards a great man that is a man ofsome power able to doe him hurt and that hath some abilitie to doe him good this makes him to feare it makes him carefull to please him and to abstaine from what may offend him yet because he thinkes he is not perfect with him that his heart is but hollow towards him he doth it not fully So it is in our walking before God Because we apprehend him not to be All-sufficient therefore it is that our hearts are not perfect with him We shall best shew you this in instances for example What is the reason that a man is discouraged in seeking to God in praying to God in depending vpon God in any great case of difficultie where there is more then ordinarie difficultie there is more to be suffred there is more to be done what is the reason of it because we apprehend him not to be All-sufficient You know the turning of men away from God commonly it ariseth from this they meete with some rub some crosses some barre Some Lyon in the way which they are not able to grapple with it is too strong for them and then they turne out of the way the reason I say of all sinne and departure from the Lord is because we doe not apprehend him to be All-sufficient for if we did why should not a man in an easie case turne from him as well as in the most difficult As for example David followed the Lord long yet when Saul grew exceeding strong and he very weake then he stepped aside and sayd in his heart I shall perish one day and so he goes out of Gods wayes and flyeth to Achis to the Philistines This was from hence that he did not apprehend the Lord to be All-sufficient and Almightie for the word signifieth both And so likewise Moses Numb 11. what was the reason that he started aside that he did not beleeue as at other times When God sayd to him that he would giue them flesh for a moneth together what sayth Moses againe Shall six hundred thousand men be fed with flesh shall all the Beeues and Sheepe be slaine or shall all the fish in the Sea be gathered together He could not beleeue the Lord here was a difficultie that Moses was not able to reach that there should be so many fed with flesh and that in the wildernes and that for a moneth together he thought it impossible to be done that all the fish in the Sea should be gathered together and all little enough to serue such a turne Now marke the Lords answer there is the Lords hand shortened You may know by the medicine what the disease was Moses sayth he thou thinkest I am not able to doe it thou thinkest my hand is shortened that I cannot doe it And the like was when he came to draw water out of the rocke you shall see Moses there stucke for the case was a case of difficulty If it had beene out of the earth where there had beene probabilitie it had not beene so much but Moses makes two arguments against it you know how great the sinne was for the which he lost going into the Land of Canaan I say he makes these two arguments against it First sayth he the people are rebels and will the Lord giue them water that haue carried themselues in such a manner that was one thing that caused his infidelitie at that time Another was What shall I give you water out of the rocke As if he should say That is a difficult thing So that put these two together out of the rocke and vnto rebels there his fayth fayled for it was difficult and whence came this because he thought the Lord was not All-sufficient And so likewise Martha and Marie when they came to Christ for Lazarus when he was dead they were out of hope the reason was because there was a difficultie now more than before so that I say the cōmon cause of our turning aside from the Lord is because we meete with some difficulties which our faith is not able to grapple with and it ariseth from hence that we forget this that the Lord saith to Abraham I am God All-mightie or All-sufficient I am able to doe whatsoever I will Besides this what is the cause that men seeke after vaine-glory that they are subiect to enuie the spirit that is in vs is subiect to envie for everyman envieth another because he desireth vaine-glory too much to himselfe this ariseth from hence that he reckoneth not God to be All-sufficient That is If we did reckon it enough to haue praise with God if we thought that his knowledge of our vprightnesse were sufficient though no man in the world knew it besides we would be content with that honour that we haue which he hath allotted to vs within our owne compasse but because we thinke him not to be All-sufficient we would haue somthing likewise from the creature we would haue honour loue and respect from men which sinne ariseth hence that we apprehend not him to be All-sufficient so doth that likewise which is contrary to it for sinnes of the same nature they arise both frō the same groūd when men are so sencible of shame and reproach and disgrace and disparagement doth it not arise hence that we reckon mans day too much and Gods day too little We apprehend not God enough in his greatnesse as the Apostle saith I reckon not to be iudged by mans day As if he should say It is but a day it is but a time that man hath to judge there is another day the Lords day that great day If a man did apprehend that which is in God if he did see his All-sufficiency he would not regard to be judged by mans day as long as he were not judged by the Lord he would not care what his fellow-prisoners thought of him as long as the Iudge and the Law cleared him And so likewise what is the reason of the vneven wayes of men which they take to bring their enterprises to passe is it not hence that they apprehend not God to be All-sufficient David when he was in a strait when the Kingdome you know was promised him and many opportunities he had to haue gotten it if he would haue vsed evill meanes when sometimes the Lord put Saul into his hands yet would not touch him but committed it to the Lord for he thought him to be almightie able to bring it to passe as also he did bring it to passe And so likewise Daniell there might haue beene meanes vsed for him to haue escaped you know how he was in danger when he refused to eate of the Kings meate he was in danger againe when they obtained of the King that is any man did make any request to any God or man
wisdome to be wisdome indeed So much shall serue for this time FINIS THE NINTH SERMON GENESIS 17. 1. Walke before mee and be thou perferâ—t BEfore we deliuered to you certaine properties or adjuncts which are not disjoyned from this sincerity and integrity of heart That which wee haue now to doe is to shew you the effects of it what operation it hath in the heart First you shall finde this to be one proper effect of it that it teacheth a man to exalt God in all his waies to lift vp GOD in all his waies aboue himselfe aboue his owne ends aboue any thing that tends to his owne happinesse for indeed heerein is sincerity of heart seene when a man prefers God before himselfe in all things for hollownesse and vnsoundnesse of heart is in this when one prefers himselfe before God it is a sure rule and it is practised by all the Saints which you haue Psal. 148. 13 Thy Name O Lord saith the Propher there is onely to be exalted The meaning is this when a man hath any businesse to doe when he hath any designe or proiect in his thoughts he is not to thinke how hee shall aduance himselfe or any end of his owne but saith he O LORD thy Name onely thy Name onely is to be exalted Such an expression you shall finde Prou. 4. 8. speaking of wisdome and describing the sincerity of their hearts that sought it it is expressed by this phrase exalt her and shee shall exalt thee that is looke not to thy selfe to the way that thine owne heart shall suggest to thee but what way wisdome and godlinesse shall propound exalt and prefer those waies before thine owne and let wisdome alone for exalting of thee take thou no care for that exalt her And it is a phrase frequently vsed in the Scriptures that God is to be exalted to bee lift vp the meaning of it is this as when a man takes another and sets him vpon his shoulders that he onely might be preheminent that he onely might appeare and bee exposed to view and himselfe stand in the croude and not be seene so when a man exalts God in all his wayes that he may haue aduancement and honour and preheminence though himselfe appeare to bee no body this is to exalt God and this is the proper effect of sincerity and integrity of heart another man whose heart is not sound howsoeuer he may exalt God in many things hee may exalt him in many Commandements hee may seeme to seeke him and to seeke him diligently yet he doth all in such a manner that he may exalt himselfe and his owne ends aboue the Lord you shall best see it in particulars the Pharises did many good workes but saith the Text they did them to bee seene of men that is they had an eye to themselues that themselues might be exalted in what they did that they might be heard that they might be seene and so Iehu though he were employed in an honourable seruice and hee did it diligently which was to avenge the quarell of God against the House of Achab and so did it that he went through with his worke yet he had an eye vpon himselfe all the while Come and see saith he my Zeale for the Lord of Hosts c. as if hee should say indeed I doe all this for God but he secretly intimates in the speech before hee was aware that it was the appearance and preheminence of himselfe that he might haue the praise of the zeale and diligence that he shewed in the worke he exalted himselfe Looke vpon the Saints now and you shall see a quite contrary disposition Iohn Baptist takes this resolution to himselfe saith he let me euen decrease that is my condition I am content to doe so and let Iesus Christ increase so he bee exalted and honoured I am content to decrease I am content to wither in my honour and reputation which I haue had so the Lord may receiue aduantage by it So likewise Pauls is an excellent example 2 Cor. 4. 5. saith he I doe not preach my selfe but the Lord Iesus and my selfe your seruant for his sake I doe not preach my selfe the meaning is this saith he in my preaching my ayme is not that I might set forth my selfe that men might looke on mee on my wiâ— on my learning on my eloquence no saith hee I desire that I might be concealed as it were that I might be obscured and hidden in the World and that Iesus christ might onely appeare that he might be seene that those that heare mee may haue their thoughts and affections carried to him alone I am but a spokesman but the friend of the Bridegroome I would haue your affections bestowed on him therefore I set out him altogether for his sake I am your servant and I carry my selfe as a seruant that still my Master may haue honour This Paul did and thus he exalted the Lord. And so Moses when the Spirit of God was poured vpon many of the people that they grew vp to some ripenesse of gifts and so seemed to be more equall with him Moses seemed to bee obscured by this meanes in the opinion of Iosuah who comes and tels him Dost thou not see what these men doe Moses answered againe hee was very well contented so God might haue honour that himselfe should be somewhat obscured and lessened Dost thou enuie for my sake And this is the disposition of all the Saints that looke what Ioab did in the case of Rabbah the City when hee besieged it and was ready to take it hee sent to Dauid saying come thou and besiege it lest the victory bee attributed to me the same the Saints are exceeding carefull of that God might still haue the preheminence that still whatsoeuer victory they haue whatsoeuer worke they doe it might be attributed to God and not to themselues this is their constant disposition to exalt him Therefore you see how iealous the Apostles were of it Act. 3. 12. when the people were ready to exalt them for that Miracle they had wrought say they in much indignation Why looke you on vs as if we by our godlinesse had done the worke to make this man whole No say they the Lord hath done it that hee might exalt his Sonne They were carefull to preferre and to exalt him and herein indeed our sincerity consists This is an instance for matter of honour that in any matter of credit it is the disposition of those whose hearts are vpright who walke before God perfectly to exalt the Lord and to set him aboue themselues So likewise it is in all matters of aduantage and profit the heart of an vpright man saith thus so God and the Church may bee gainers it is no matter though I be a loser so God may haue honour and his people be saued and the worke goe on and the Gospell may haue free passage it is no matter
into these things that they might know them these things they willingly know not So beloued it is an argument that the knowledge of God and the knowledge of the truth hath not a perfect worke when there is something that a man willingly will not know when a man shall winke with his eyes as it is said Mat. 13. 15. They winke with their eyes that they might not vnderstand with their hearts and bee conuerted that I should heale them They winke with their eyes that is when the light shines to them they will not see it when the conscience suggests something when there is somewhat intimated and whispered to the hearts of men their will runnes a loose course therefore they will not suffer their vnderstandings to be informed they will not see all the light whereas a man whose heart is perfect if the light beginne to appeare if he see it thorow a creuice he opens the windowes of his soule and lets it in euen into euery corner of it and the ground is because his heart is sound he desires to make his heart perfect he is not willing to spare it in any thing hee desires not there should bee any exempt place in his heart or in his life or any of his courses for he sees Ioh. 3. 21. Hee that deth euill comes not to the light but hee that loues the truth hee whose heart is sound that is not an hypocrite he comes to the light he comes to be enlightned in what he doth hee comes to the light that his deeds might be made manifest that is that it might be euident that his workes are according to Gods will he desires not that the light should bee kept off This is another instance Patience will haue her perfect worke and the knowledge of the truth will haue its perfect worke so I may say of all other graces Temperance will haue its perfect worke if the heart be sincere and sound that is it will restraine euery inordinate appetite it will cause a man to for beare euery inordinate delight euery inordinate pleasure it will make him withdraw himselfe from excesse in euery thing in dyet in sports in ease c. So likewise chastity holinesse and purenesse it cleanseth the heart from all kinde of vncleannesse if it haue its perfect worke it suffers none of that leauen to remaine in soule or body eyther neither in the eye not in the thought This is another effect of an vpright heart of one that is perfect with GOD that euery grace hath its perfect worke and by this thou maist know whether thy heart be sound or no. I will adde but one more exceeding briefely and so conclude This is a fiâ—th effect that ariseth from integrity and sincerity of heart It breeds in vs 〈…〉 and a quietnesse of spirit as you may see Iam. 3. vlt. But the wisdome that is from aboue is first pure and then peaceable gentle easie to be intreated full of mercie full of good fruits That wisdome is first pure and then peaceable As if hee should say The purity of wisdome the perfectnesse the entirenesse the sincerity which holy wisdome brings forth it is seene in this effâ—ct it will make the heart peaceable it is first pure and then peaceable His meaning is that peaceablenesse is an effect of the purenesse and entyrenesse of the heart so that when any mans heart is perfect with GOD you shall finde this effect rising from it that his heart is quiet and humble and gentle and peaceable towards men full of loue and of mercy and of good fruits and of good actions and workes but when the heart is impure and vnfound and hollow it is awkward and froward and contentious and implacable towards men they are not full of mercy but full of wrath they are not full of good fruites and good workes and actions but they are like the â—aging Sea that casts vp myre and dirt vpon those with whom they haue to doe So that this is the effect of a pure heart it breeds a quietnesse a peaceablenesse of spirit whereas the other bring forth tumult and a turbulent disposition they are easie to be intreated to be handled saith the Text whereas the other whose heart is vnsound they are as Dauid saith of the wicked they are as thornes that they cannot â—asily bee handled a man cannot easily deale with them they are not easily intreated So my beloued this frowardnesse this waspishnesse of spirit this implacablenesse is a signe of an vnsound heart of an impure heart of a heart that is not perfect with the Lord as you see the Deuils are the most impure Spirits of any other the most full of malice and of enuy and reuenge of all other Iesus Christ on the other side as he had the most pure heart so hee was the most gentle of all others he returned not rebuke for rebuke but he was as a sheepe before the shearers c. Vse a Wolfe or a Tyger neuer so kindely they will bee still implacable and greedy vse Sheepe neuer so roughly they will still be meeke and gentle so it is with the Saints because their hearts are pure I say the ground of it is this because an vnsound heart breeds in it continually strong lusts and eager desires and eager desires are vnyeelding and vnruly and that is the cause of contention and implacablenesse with men whereas when the heart is cleansed when it is pure and perfect it is emptyed of these strong and domineering lusts it growes to a quietnesse of spirit to be quiet within and when it is quiet within iâ— will bee peaceable towards others without When it is quiet thus the spirit is ready to see GOD and to yeeld to GOD in his prouidence in all vnkindnesses and in all the euill dealings of men they are neither ready to murmur against GOD nor to fret against men for quietnesse followes a pure heart as vnquietnesse and awkwardnesse and frowardnesse followes impurity and imperfection of heart So much shall serue for this FINIS THE TENTH SERMON Gâ—NESIS 17. 1 2. Walke before mee and be thou perfect And I will make my Couenant betwenne me and thee I Will not repeate what hath beene deliuered but come to that which remaines and so proceede to the second Verse The last effect therefore of this sincerity or integritie of heart is that which wee finde expressed Mat. 5. 8. Blessed are the pure in heart for they shall see God That is this ariseth alway as an inseparable effect of purenesse of heart that it is able to see God to see him heere and it shall see him face to face hereafter When the heart is yet vnsound and impure it is not able to see him but when a mans spirit is cleansed from that drosse from that corruption a man is growne pure and entire and faithfull he is able then to see God that before hee could not doe that is he is able to
this signe and testimony of the blood which shewes that it is true it is a linely hope for he that hath a liuely hope hee purifies himselfe 1 Ioh. 3. But some man may say This testimony of a mans owne spirit may deceiue him I answer it cannot because though it be called the testimony of our owne spirit yet it is a spirit enlightned it is a spirit sanctified with the Spirit of Christ and then that Rule is true 1 Ioh 3. If our owne heart condemne not that is if the heart of a man enlightned if the heart of a man with which the Holy Ghost ioynes if the heart of a man sanctified doe not condemne him if hee haue the testimony of this Spirit he shall be saued he needs not doubt it he hath boldnesse towards GOD then againe hee must consider this worke the testimony of the Spirit the water and the blood and these three agree in one it is not the testimony of the Spirit alone but it is the testimony of the water ioyned with it if it were but the testimony of one indeed the ground were not good but they all agree in one and therefore if thou haue one sure to thee it is enough These are the things which goe before and accompany it Now followes the testimony of Gods spirit which we shall see described besides the places I named to you Eph. 1. Wherein after you beleeued you were sealed with the spirit of promise My beloued when a man hath beleeued and tooke lesus Christ secondly when hee hath washed and purified himselfe that is hee hath gone about this worke and so his owne spirit gathers a testimony hence that he is in a good estate after he hath thus beleeued then saith he comes the Holy Ghost and seales the same things vnto you that is the LORD leaues a man alone a while as it were to champ vpon the bridle as I may say he lets a man alone to some doubts and feares that so hee may purge himselfe the more carefully but after a time when a man hath put to his seale that God is true then the LORD seales him againe with the spirit of promise that is the LORD sends the spirit into his heart and that spirit giues witnesse to him and when he hath put to his seale that GOD is true then the LORD puts to his seale and assures him that hee hath receiued him to mercy You will say What is this seale or witnesse of the Spirit My beloued it is a thing that wee cannot expresse it is a certaine diuine impression of light a certaine vnexpressible assurance that we are the sonnes of God a certaine secret manifestation that God hath receiued vs and put away our sinnes I say it is such a thing that no man knowes but they that haue it you shall finde it expressed by all these places of Scripture Reu. 3. If any man will open to mee I will come in and sup with him that is when the Lord enters into a kinde of familiarity with a man when he vouchsafes him so much fauour as to come and suppe and dine with him as it were and to dwell with him and so Reâ— 2. 17. To him that ouercommeth will I giue of the hidden Mannah I will giue a white stone with a new name written in it tâ—at no man knowes but he that hath it that is there shall bee a secret priuy token as it were of my loue giuen him a secret marke of it that there is no man in the world knowes besides So Ioh. 14. 21. If any man loue mee and keepe my Commandements I will shew my selfe to him that is hee shall haue an extraordinary manifestation of my selfe hee shall haue such an expression of loue and peace that shall fill his heart with peace and ioy such a thing that no man knowes but himselfe Beloued this is the testimony of the Spirit I confesse it is a wondrous thing and if there were not some Christians that did feele it and know it you might beleeue there were no such thing that it were but a fancie or enthusiasme but beloued it is certaine there are a generation of men that know what this seale of the Lord is indeed you must remember this to distinguish it from all fancies and delusions this Spirit comes after you haue the water and the blood after you are beleeuers after you haue purged your selues and therefore if any man haue such flashes of light and ioy that witnesse that hee hath receiued the promise and that he is in the Couenant and for all this he haue not the things that goe before it now thou maist take it for a delusion I will come and sup with him but with whom with him that first openeth to me If thou open thy heart to the Lord whensoeuer hee knocks and comes to thee And so To him that ouercomes I will giue of the hidden Mannah If thou be one that art able to ouercome temptations and vnruly affections sinfull lusts thou maist conclude it is a true testimony that thou arâ— not deceiued but if thou be one that art ouercome with euery base lust with euery temptation thou art deceiued if thou art perswaded thou art in a good estate this is not the witnesse of the Spirit for it is to him that ouercomes So againe to him that loues me and keepes my CommandemeÌ„ts c. Now if thou be one that breaks the CoÌ„mandements of God that find'st not that holy fire in thy brest that find'st not thy heart affectioned to him and yet thou hast tâ—ese great flashes of assurance and tâ—inkst thy state good beloued you deceiue your selues whose case soeuer it is the Lord hath not shewed himselfe to thee bâ—t it is a delusion a fancy and therefore I say consider it and this is the consequent of it that he that hath it is able to pray So I will conclude all he is able to cry Abba Father If thou haue such an assurance of a good estate and yet art not able to pray thou art deceiued likewise for that is the property of the Spirit it makes a man cry to God and call him Father You will say Is this such a matter euery man can pray Beloued it is another thing then the world iâ—agines it to be he that hath this spirit is mighty in prayer he is able to wrestle with God as Iacob did by the spirit of Adoption hee had power with God as it is said there and he is able to preuaile with the Lord and why because he can speake to him as to a Father he can continue in prayer and watch ther euntâ— with all perseuerance he can speake to him as one that he is well acquainted with he can not only speake remissâ—ly but he can cry Abba Father that shewes feruency in his prayer there is no man in the world that is able to doe it besides We see a description of other men
the heart hath thus tooke the promised seede and receiued him and lookes for all from him now the Couenant and Contract is made betweene them Now beloued as long as this vnion continues betweene CHRIST and vs the Couenant is not disannulled so that in a word the Couenant is neuer nullified vntill thou hast chosen to thy selfe another husband till thou hast taken to thy selfe another Lord. In a marriage there may be many failings of a Wife towards her Husband many neglects many disobediences many fits of passion many offences shee may giue him but till she commit adultery the bond coÌ„tinues sure there is no diuorse between them the Couenant of God still remaines betweene them there is no dissolution of the Couenant Beloued so it is here thou committest many transgressions thou offendest God oft thou failest much in thy seruice thou owest him but till thou shalt commit spirituall adultery till thou leaue him as it were and shalt select and choose to thy selfe another Master another Lord another Husband the Couenant remaines sure betweene you there is no dissolution of the Couenant Beloued this is a point exceeding full of comfort thou must not thinke that vpon euery sinne the Couenant is ouerthrowne betweene GOD and thee no the Couenant remaines sure the bond is not vntyed as yet though thou faile exceeding much though thou fall into many actuall rebellions against him yet the Couenant is not dissolued But you will say to me If this bee to breake the Couenanâ— to chuse another Husband I hope there are none of vs that are breakers of the Couenant then wee haue not chosen another GOD we are willing enough to serue the Lord Beloued the rule is exceeding true if thou deceiue not thy selfe in applying it therfore I say this to thee take heed thou deceiue not thy selfe it is certaine the Couenant remaines sure notwithstanding all infirmities as long as thy heart cleaues to thine Husband as long as thou takest not another in his stead therefore if thou wilt not be deceiued as many doe deceiue themselues I will giue thee but these two rules to know it by The first is an immediate examination of thine owne heart looke narrowly to this if there bee any creature in the world any pleasure any profit any matter of credit or honour or whatsoeuer the thing be any delight or sport or inclination or lust wherewith thy heart commits adultery certainely thou hast chosen another Husband whatsoeuer thou pretendest If there bee any sinne that thou art in league with wherewith thou art entred into Couenant as I may so say thou hast broken the Couenant with thy first Husband as you shall see an expression thereof Iam. 4. Yee adulterers and adulteresses if you loue the world you loue not GOD. That is if there bee any thing in the world that you loue in that manner it is enmity to GOD the Couenant is broken Now you will say How shall wee know this You shall know it by this if it diâ—ert and put out and quench the loue to your Husband You shall see a wife oft times her heart is stolne from her husband she comes to be in his presence from day to dayâ— to doe all seruice to him she performes it may be euery duty as carefully and as diligently as the best wife in the world and yet for all this her heart is gone here is but a shaddow of performance she doth them but not with loue and delight she doth them not with cheerefulnesse and willingnesse she would be free if thou finde this thy case that thou art so in loue that thy heart is stolne away with any thing in the world with matter of estate pleasures or whatsoeuer it is any outward excellency that thy heart is set vpon any haunt any delight any lust that hath dominion in thy soule that thou hast made a league with it so that thou commest indeede to performe holy duties from day to day but they haue no taste no relish thou dost them not with liuelinesse and quicknesse thou dost them as one that must doe them of necessity and preforce but thou delightest not in thy Husband thou comest before him but thou delightest not in his company thou dâ—lightest not in his presence but the loue of other things worldly mindednesse quencheth that delight it is certaine thou hast commited adultery thou hast chosen another husband You must know this beloued that a godly man that is once entred into the Couenant though he faile exceedingly in many things yet his delight is still in the LORD hee desires exceedingly to please him hee had rather be in his company hee had rather haue communion with him then with any other in the world besides hee had rather bee doing seruice to him then to any other he had rather be employed in any thing that â—ends to him so that if it could be I make that supposition if there were such a proposition as there was in the old Law euery seuenth yeere those that had serued an Apprentiship that were bondslaues they might goe free yet we see some so loued their Masters that they would not goe free but would be their seruants for euer and they were bored thorow the â—are and were their seruants for saith the Text they loued their Masters and would stay with them Beloued so it is in this case take a man that commits adultery with any thing in the world let him haue such a Proclamation that hee might goe free he would were it not for the losse of heauen and for going to hell but suppose it were free to him hee would goe free with all his heart he would choose another Master and would be free from that bondage for so hee accounts it but he that loues the LORD will not goe free if he might for hee reckons that seruice the greatest freedome and delight hee had rather liue in His Family then in any seruice in the world it is not a seruice but a friendship it is a marriage he liues as a sonne in the Family and therfore he is willing to continue for beloued as soone as a man is gotten into the Coâ—enant once this is the ground of it there is such a disposition put into his heart there is such a disposition grafted in him and rooted in his inward parts that he longs after the LORD as looke what disposition and inclination there is in the Loadstone in lingering after the Iron if you pull it from it a thousand times still it lookes after it and it cannot choose it is the disposition of the Iron so such a disposition there is in the seruants of the Lord to chuse him for their Lord and Husband and it is not an empty choice that câ—â—sists onely in affection or in the naked resolution of the mind but it is such a choice as hath strong affections running together with it a strong inclination carrying the soule to him so that
THE NEVV COVENANT OR THE SAINTS PORTION A Treatise Vnfolding the All-sufficiencie of GOD and Mans vprightnes and the Covenant of grace delivered In fourteene Sermons vpon Gen. 17. 1. 2. Wherevnto are adioyned Foure Sermons vpon Eccles. 9. 1. 2. 11. 12. By the late faithfull and worthie Minister of Iesus Christ IOHN PRESTON Dr. in Divinitie Chaplaine in ordinary to his Maiestie Maister of Emmanuel Colledge in Cambridge and sometimes Preacher of Lincolnes Inne PSAL. 111. 5. He hath given a portion to them that feare him he will ever be mindfull of his Covenant LONDON Printed by I. D. for Nicolas Bourne and are to be sold at the South entrance of the Royall Exchange 1629. ILLVSTRISSIMIS ET HONORATISSIMIS VIRIS THEOPHILO COMITI LINCOLNIENSI ET GVLIELMO VICE-COMITI SAY ET SELE DOMINISSVIS SVBMISISSIMÈ COLENDIS HAS IOHANNIS PRESTONI SS THEOL DOCT. ET COLLEGII IMMANVELIS MAGISTRI PRIMITIAS DEVOTISSIMI TAM AVTHORIS DVM VIVERET QVAM IPSORVM QVI SVPERSVNT OBSEQVII TESTIMONIVM L.M.D.D.D. RICHARDVS SIBS IOHANNES DAVENPORT ¶ To the Reader IT had beene much to haue beene desired if it had so pleased the Father of Spirits that this worthy man had survived the publishing of these and other his Lectures for then no doubt they would haue come forth more refined and digested For though there was very little or no mistake in taking them from his mouth yet preaching and writing haue their severall graces Things liuened by the expression of the speaker sometimes take well which after vpon a mature review seeme eyther superfluous or flat And we oft see men very able to render their conceipts in writing yet not the happiest speakers Yet we considering not so much what might haue beene as what now may be for the service of the Church thought good rather to communicate them thus then that they should die with the Author He was a man of an exact judgement and quicke apprehension an acute Reasoner actiue in good choyse in his notions one who made it his chiefe ayme to promote the cause of Christ and the good of the Church which moved him to single out arguments answerable on which he spent his best thoughts He was honoured of God to be an instrument of much good wherevnto he had advantage by those eminent places he was called vnto As he had a short race to run so he made speed and did much in a little time Though he was of an higher elevation and straine of spirit then ordinarie yet out of loue to doe good he could frame his conceits so as might sute with ordinary vnderstandings A little before his death as we were informed by the Right Honourable the Lord Viscount Say and Seale in whose pietie wisedome and fidelittie he put great repose he was desirous that we should pervse what of his was fit for publique vsâ— We are not Ignorant that it is a thing subject to censure to seeme bold and wittie in another mans worke and therefore as little is altered as may be And we desire the Reader rather to take in good part that which is intended for publique good than to catch at imperfections considering they were but taken as they fell from him speaking And we intreate those that haue any thing of his in their hands that they would not be hastie for private respects to publish them till we whom the Author put in trust haue pervsed them We purpose by Gods helpe that what shall be judged fit shall come forth We send forth these Sermons of Gods All-Sufficiencie and Mans Vprightnes and the Covenant of Grace first as being first prepared by him that had the Coppies and because the right vnderstanding of these points hath a chiefe influence into a Christian life The LORD giue a blessing answerable and continue still to send forth such faithfull Labourers into his Harvest RICHARD SIRS IOHN DAVENPORT OF GODS ALL-SVFFICIENCY GENESIS 17. 1. When Abraham was ninetie yeares olde and nine the Lord appeared vnto Abraham and sayd vnto him I am GOD All-sufficient walke before me and be thou vpright or perfect BEcause in the performance of all the Duties of Sanctification Sinceritie is all in all therefore I haue chosen this Text that you may not be deceived It is true many things are very excellent if they be right There is no question but the Diamond is very precious if it be a true Diamond but if it be false it is nothing worth If you take a precious Balme you make no question of the thing and of the excellency of it in generall all the question is whether it be right or no And so in the graces of Gods spirit especially seeing they concerne our salvation It much concernes vs to know whether they be right or counterfeit and therefore you see the condition that God requires here of Abraham is that he be vpright and perfect without hypocrisie so the word signifieth walke before me without hypocrisie Now we haue rather chosen this Text than another because sets forth the ground of all sinceritie and perfect walking with God which is even this apprehension well setled in the heart that God is All-sufficient for this is the Lords precept Walke before me and be thou perfect or vpright or sincere let it not be in hypocrisie and this is the motiue that he vsâ—th to perswade him to it I am All-sufficient as if he should say if there were any defect in me if thou didst neede or couldest desire any thing that were not to be had in me and thou mightest haue it elsewhere perhaps thy heart might be imperfect in walking towards me thou mightest then step out from me to take in advantages elsewhere but seeing I am All-sufficient since I haue enough in me to fulfill all thy desires since I am every way an adaequate obiect that if thou lookest about and considerest all that thy soule can wish for thou maiest haue it in me why then shouldest thou not consecrate thy selfe to me alone Why then shouldest thou be vneven in thy wayes serving me sometimes by fits and sometimes the creature for there is nothing in the creature but thou maiest finde it in me I am All-sufficient I am All-sufficient therefore walke before me and be perfect Yet these words containe somewhat more which you may see by that which followes I will make my Covenant betweene me and thee and I will multiplie thee exceedingly The ground of all our sinceritie is the Covenant that is betweene God and vs. Now these words doe the most briefly that I finde of any in the Scriptures expresse the Covenant betweene God and vs on both sides for they are but the summe of the Covenant which in other places of Scripture is explicated and set forth more at large so that the opening of the Covenant on both sides is the ground of all the sinceritie of all that obedience that we yeeld to God And therefore I say you shall not onely haue occasion from this Text to examine the
graces of Gods spirit in you and the actions that flow from them whether they be sincere or perfect but likewise we will shew you the ground of this sincerity whence it ariseth and how it is wrought in every mans heart And thus these words containe the Covenant sayth the Lord to Abraham I will be thy God On the other side thou shalt be mine Now he shewes what a kinde of God he will be to him I will be All-sufficient to thee which consists in two things If you compare this with Gen. 15. 1. I will be thy Buckler to preserue thee from all evill And againe I will be thy exceeding great reward that is I will not onely be a shield but I will be a Sunne to thee I will both preserue thee from all evill and I will fill thee with all good things I will â—ompâ—â—ssâ— thee about with mercy and loving kindnesse so that thou shalâ— finde that I will be an exceeding great reward So God expresseth himselfe to Abraham And this is the Covenant on Gods part Now that which is required on Abrahams part is that he be the Lords as the Lord is his for so you see in the words following The question onely is in what manner Abraham shall be the Lords how that shall be declared Sayth he It is not an emptie relation but thou must shew that thou art mine by walking before me And yet it must not be any kinde of walking before the Lord but it must be a perfect walking before him Walke before me and be perfect and therefore it is added I will make my Covenant that is this is the Covenant of which Circumcision was but a Signe for it was instituted presently as we see in the words following There are three especiall poynts that we will gather out of the words The first is from the connexion and we will begin with that because it is a preparation to the other two In that the Lord vseth this as an argument to Abraham I am All-sufficient therefore walke before me and be thou perfect We may obserue this that The cause of all departure from God of all vnevennesse in our wayes towards God is from hence that we doe not thinke God to be All-sufficient As on the other side the cause of all our sinceritie and perfectnesse ariseth hence that we doe apprehend him to be All-sufficient This you see evidently ariseth from the words for thence is the force of the Argument I am All-sufficient therefore walke before me and be perfect My Beloved it is evident that the cause of every mans keeping off from God the cause of his vnevennesse after he is come in to him is from hence that men thinke not God to be All-sufficient for if a man had enough in the Lord he would never goe out from him but because he wants something he desires something that is not in him or he feares something that he thinkes he cannot keepe off from him hence it comes to passe that he steppes out from God he goeth out of the wayes of his CoÌ„mandements And therefore I say the cause of every mans departure from God the cause of his keeping off from God or of his vnevennesse in the wayes of God is from hence that he thinkes not God to be All-sufficient and this you shall see in three sorts of men First there is a generation of men that liue as without God in the world and that looke not towards God at all that make conscience of nothing and what is the reason of that but because they thinke they haue sufficient of their owne and therefore they walke in their owne wayes and stand vpon their owne bottom and they loue thernselues and serue themselues altogether and apply not themselues to the Lord at all and therefore whensoever any man is brought vnto God the worke is to take him off from his owne bottom to shew him his owne insufficiency in himselfe and the emptinesse of himselfe and of every creature and the All-sufficiency that is in God and vpon this ground he comes in to him As you know the Prodigall Sonne when he saw that he could not subsist longer but he must perish if he stayed where he was and saw againe if he went home to his Fathers house there was meate enough this was that that moved him to go home this course the Lord takes with all whom he brings home to him as we see in the Iaylor and in those Act. 2. They were pricked in their hearts and in Paul when the light shined about him and he was stricken from his horse Act. 9. It was all but to shew them their vanitie to take them off from their owne bottoms to shew them their owne insufficiency and then he discovered that All-sufficiency that was in himselfe for no man will change but for the better he will not deny himselfe and leaue what he hath till something that is better be propounded vnto him So I say the cause why men come not in is because they haue an opinion of sufficiency in themselues and in the creature and they apprehend not an All-sufficiency in God that is an All-sufficiency to be in him alone A second fort of men are such as doe come in and performe many things and bring forth some fruit and become professors of the feare of God and yet they doe it not throughly But by halues the cause of this is likewise from hence that they doe not apprehend God to be All-sufficient for it they did they would be perfect with him as we see the Second and Third Ground for that Parable doth but shew you the kindes of Professors they were all such as professed the feare of the Lord that are there spoken of for we see they brought forth fruit They received the Word with Ioy. What was the reason the second Ground was not perfect with the Lord Because they thought him not to be a Buckler strong enough to beare off all evills to beare off all persecution What was the reason the Third Ground did it not Because they thought there was something in riches in pleasures in divers lusts that they could not haue in the Lord so they departed from him Onely the Fourth Ground kept close because they did apprehend all to be in the Lord that they desired they did apprehend him to be strong enough to deliver them from all the things they feared The third sort of men are such as are regenerate which yet are subiect to many slips and falls to many turnings aside And the cause of all this is that they apprehend not God to be All-sufficient As for example what was the reason that Abraham when he went downe into Egypt being driven thither by reason of Famine saved himselfe with a lye saying that Sarah was his Sister and not his wife but because he thought God was not able to keepe him and defend him If he had thought him to haue beene
wayes they cannot sticke fast to God and walke perfectly with him But herein is their sinceritie they choose him they pitch vpon him Now the ground of it is they apprehend him to be All-sufficient though this apprehension be not alwayes kept strong it is not alway liuely and actiue in their minds their perswasion is not alway full and present and therefore they are readie to step out So the latter instabilitie befalles the Saints the former befalles hypocrites and both the one and the other instabilitie still proceede from hence that we apprehend not God to be All-sufficient Holy men haue that apprehension in the maine but not in a constant tenour at all times Hypocrites haue it not so much as in the maine Fourthly This truth will likewise appeare from the nature of faith that which makes a man righteous that which sanctifies a man throughout is faith That which is the cause of all vnrighteousnesse in vs is vnbeliefe for it causeth a man to depart from the Lord as Heb. 3. 12. Take heede least there be in any of you an evill heart of vnbeliefe to depart from the living God In this sence faith is sayd to be accounted for righteousnesse Abraham beleeved God Gen. 15. God indeed made the same proposition that he doth here for substance he tells him what he would doe for him and sayth the Text Abraham beleeved God and it was accounted to him for righteousnesse Now It was accounted to him for righteousnesse chiefly in this sence as it is interpreted Rom. 4. that his very taking of the promise and his accepting of the Covenant in that he did receiue that which God gaue that put him within the Covenant and therefore the Lord reckoned him a righteous man even for that very acceptation and beleeving But that is not all but likewise he accounted faith to him for righteousnesse because faith doth sanctifie and make a man righteous and therefore Beloved by the way wonder not at this that we put so much vpon faith for let a man beleeue that God is All-sufficient which is the Covenant for iustifying faith is but a beleeving of that part of the Covenant and inabling a man to keepe the other part which is required and I say it makes a man righteous for when a man beleeues that God is All-sufficient it will cause a man to giue vp himself to the Lord. Againe when he beleeues the Lord to be all in all things to him it inableth him to be all in all things to the Lord againe that is to be holy to the Lord in all manner of conversation It knits his heart vnto the Lord. It sanctifieth a man throughout it makes him peculiar to the Lord iâ— makes him wholly to him This is the nature of faith Now marke it faith could not thus sanctifie if it did not beleeue Gods All-sufficiency Againe vnbeliefe could not cause out falling or departing from God if it were not hence that we fayle in beleeving some promise of his or some threatnings we thinke there is not an All-sufficiencie in God you know his promises containe all good things if we cleaue vnto him and his threatnings all evill things if we depart from him If this were fully beleeved our hearts would keepe neare to him as farre as it is not beleeved so farre we step out Now I say hence faith purifieth the heart It sanctifieth is the cause of all righteousâ—esse that is wrought by vs and vnbeliefe is the cause of all vnrighteousnesse that is wrought by vs. Hence we gather then that the perswasion of Gods All-sufficiency keepes a mans heart perfect with God and as farre as you come short of this perswasion so farre you are ready to depart from him And all the ground of it is because that which drawes vs from the Lord is either vaine feares or vaine hopes Those are the two eares as it were by which Sathan takes euery man whereby the drawes him away out of the wayes of the Lords Commandements Now if a man did beleeue that God were All-sufficient he would be subiect to none of these false feares if he did apprehend him to be a Buckler that could keepe him from all ill Againe on the other side if the did beleeue God to be an exceeding great reward that is so great a reward that there can be nothing wanting in him that there is a length and breadth and depth and height in that reward that his heart hath latitude enough to walke in he can dosire nothing out of it this would free a man from all vaine hopes so that the apprehension of it would keepe his heart perfect Contratiwise as farre as you faile in either so farre you are subiect to those two either false feares or vaine and sinfull hopes and that is the cause of our vneven and vnaequall walking with God that we are not vpright and perfect Hence you may see both the nature of sinne and the cause of all sinne for it is profitable for vs Beloved nothing more profitable than to finde out the cause of sinne It is a Rule that Physitians haue that a disease when it is throughly knowne that is when the cause of it is fully knowne it is halfe cured so it is in the disease of the soule to know the very roote and rise from whence it proceeds or commeth to know the principle from whonco it ariseth it is a great helpe to vs to prevent it to heale it But I say this will both shew the nature of sinne and the cause of sinne in vs. First it shewes the nature of sinne how evill a thing it is yea worse than for the most part we apprehend it to be for if there be no sinne committed but it comes from hence that you apprehend not God to be All-sufficient then there is Idoldtrie in a manner committed in every sinne that is you take from God and adde another God to him if you thinke him not to be All-sufficient whatsoever you seeke to and youne with him you make it God as well as he If it be credite if it be honour if it be pleasures if it be riches yea whatsoever it is I say there is a bitter roote of Idolatrie in the commission of every sinne that makes it out of measure sinfull This we may consider by the way but this I purpose not to stand on the thing that I would chiefly presse is to finde out the cause of sinne the cause of that hollownesse and that imperfectnesse and insinceritie that is in the hearts of men towards God which I say ariseth from hence that they apprehend not God to be All-sufficient for this for the most part is the case of men if they did not apprehend some sufficiencie in him they would not seeke him at all againe if they did apprehend him to be All-sufficient they would serue him perfectly but this middle apprehension in men that they thinke there is a sufficiencie in the
comfort that they haue thought there be comfort yet it is like liquor in a brittle glasse that is not able to hold this comfort In the creature it is but borrowed comfort and therefore we see 1 Tim. 6. 17. where an instance is given of riches Charge those that are rich in this world that they be not high minded that they trust not in vncertaine riches but in the living God that giveth all things abundantly to enjoy Marke you shall see there the difference that they trust not in vncertaine riches but in the living God that is riches are but dead things God is the living God they are able to doe but some things for you God giues you all things and giues abundantly And againe if riches doe something yet the enjoying they are not able to giue but the Lord giues vs all things abundantly to enioy Now when we consider that whatsoever is in the creature it is but a borrowed and derived comfort then the sufficiency is wholly in the Lord he is the God of all comfort as the Sunne is the cause of all light whatsoever the ayre hath it is derived from the Sunne so whatsoever is in the creature it is derived from God and therefore this is one ground why wee should perswade our selues that he is All-sufficient The second is this he is All-sufficient because he onely can be the author of good and evill that you know which can doe neither good nor evill there is no sufficiency in it at all Now that is the propertie of the Lord as we see Ier. 10. 5. a place worthy our consideration The Idols stand vp as a palme-tree but they speake not they are borne because they cannot goe feare them not because they can doe neither good nor evill this is the argument whereby the Lord proveth them to be Idols because they can doe neither evill not good as if he should say if they could doe either evill or good they were Gods and not Idols The same we may apply to any creature considered in it selfe without the influence and concourse of God If it were able to doe either good or evill you might worship it as God for God onely can doe good and evill of himselfe My Beloved if we could bring our hearts to this perswasion that it is the Lord onely that can doe good and evill we would then cleaue to him it could not be that we should depart from him vpon any occasion for that which is able to doe neither good nor evill we contemne if your opinions were such of the creature that it were without God neither able to do good nor evill you would never turne from God to any creature vpon any occasion for certainely he is able to doe both good and evill he onely can make every manslife comfortable or vncomfortable it is his prerogatiue royall it belongs to him alone In Mat. 5. it is sayd a man is not able to make one haire white or blacke so small a thing he is not able to doe and in Luke 11. it is sayd more plainely if we be not able to doe the least thing we be not able to doe the greatest That place you know Amos 3. shall there be evill in the Cittie and the Lord hath not done it The Scripture is plentifull in this I should loosetime to vrge places I say there is no creature in heaven or earth that is able to be the author of the least good or the least hurt But you will say to me we finde it otherwise in experience we finde that they are able to doe vs good and to doe vs hurt You haue an answer for that Ioh. 19. 11. when Pilate sayth to our Saviour haue I not power to crucifie thee or to loose thee He answereth no thou hast none at all of thy selfe Indeed thou hast a power but it is given thee from aboue thou hast not a jot more then is distributed to thee if you compare that with Act. 4. 28. you shall see it was so Pilate and Herod joyned together to doe whatsoever God had appointed before they did not the least evill but God had appointed it And so it is with all the creatures the principall creatures that we haue to doe with and that we see before vs even men they doe vs not without his commission the least good not the least hurt When shemei cursed David you know what expression he vsed The Lord hath bid shemei curse as if he should say shemei nor any man else in the world could not moue his tongue if God did not say to such a man goe curse him goe and reproach him It is sayd of Pull and Tiglapellazer Kings of Assyvia that the Lord stirred them vp and they carryed his people away captiue if God had not stirred vp their spirits they had not done the least thing You know oft it is sayd the King of Ashur the stasse in my hand and so Cyrus is sayd to be his servant he stirred him vp he was his Shepheard to doe whatsoever he desired to his sheepe Isa. 44. Now if a man be able to doe nothing but as farre as God sets him on worke then much lesse can other ther things as riches and the like they can doe no more then men can doe for what serue they for but to set men a worke so honour and credit and estimation which men so much esteeme they can doe no more then men can doe for they set men on worke to doe good as reproach sets them on worke to doe hurt Now if there be no man nor no creature in heaven or earth that can doe good or hurt Beloved why should we be servants to men why should we be subiect to carnall delights to carnall feares to carnall hopes and the like surely it is hence we over-value the creature we thinke it is able to doe something we thinke that there is some suffciency in that and not All-sufficiency in God certainely all the Commandements of God are grounded vpon cleare reason if we were able to finde it out But now when the Lord requires at our hands that we worship him altogether Thou shalt haue no other Gods but me thou shalt serue me onely thou shalt bestow thy selfe wholly vpon me thou shalt be perfect with me as you see here surely it is vpon this ground thou shalt haue all from me and therefore thou shalt doe all to me If any creature were able to doe good or hurt without the Lord if they had any part or portion with him in being authors of our good certainly they should haue a portion of our service for there is reason and equitie in it that that which doth vs good in such manner we should seeke vnto it we should serue it and likewise if it could doe vs hurt but now in that the Lord challengeth all to himselfe I say it is vpon this ground I am All-sufficient
there is no creature is able to adde to me more or lesse and therefore Beloved consider the ground of it and let the equitie of it establish your hearts to be perfect with God that he onely is able to make your liues comfortable or vncomfortable Put the case a man hath a great addition to his estate put the case he hath much credit and esteeme among men put the case he haue the favour of Princes that are most able and powerfull among men if the creature be able alone to doe neither good nor hurt they shall not make the least addition to his happines and if it be so why should we esteeme it so much if on the contrary side it turne against vs it shall not doe vs the least hurt Should not this free vs from fearefull perplexities from vaine hopes and vaine feares should it not keepe our hearts perfect with God if we were thus perswaded for what are all the creatures are they not like servants in the great house of the world and we as children and the servants are all at the Maisters command to doe whatsoever he hath appointed if we want any thing he can appoint them to provide for vs there is not any creature in heaven or earth that stirreth without a command without a warrant from the maister of the house if he doe command them they goe they are readie and nimble to doe vs any service this is the nature of all the creatures we haue to doe with Thinke with your selues then it is no great matter for them if the Maister of the house be our friend they are all at his command you know those meane creatures the Caterpillers are they not all the Lords host that goe and come as he bids them as Ioel 2. So the meanest creatures the fire and the ayre and whatsoever they are they are all at the Lords command and therefore thinke not that the creature is able to doe any thing for vs. There are but two things one is our everlasting happines and there the creature by fruition of it selfe is able to doe nothing there it is wholly excluded for it is inferiour to vs. Besides there is a curse vpon the creature there is an emptinesse in it besides it is vnder the Sunne and therefore it cannot helpe to the happines that is aboue the Sunne These arguments you shall finde in Ecclesiastes Besides it is temporall whereas we must haue an eternall happines for our soules are eternall and therefore for eternall happines for the chiefe good of man the creature is nothing at all it helpeth but in particulars Take credit it doth but helpe against ignominy and obscuritie learning doth but helpe against ignorance health is but a remedie against sicknesse and distemper of bodie riches are but an helpe against povertie and so goe over all the creatures in the world But the Lord is vniversally good he giues vs all things and therefore godlines is profitable for all things he giues vs all things to enioy that is he fills the soule of man every way not Beloved that simply an infinite object is necessary as it is vsually vnderstood I see no ground for that I see it not necessary that a finite facultie should haue an infinite obiect if that which is proportionable be enough but this I affirme withall that vnlesse God were infinite he could not satisfie the soule of man for this is the nature of the soule if it finde a bottom in any particular it passeth over that and hasteth after more and therefore in all particular creatures you see when we haue had once tryall of them when we haue had the inioying and possessing of them we leaue them and seeke after that which we want Now the Lord giues vs satisfaction because the contentment the happines that we haue from him is without a bottom it is without limits that when we haue had never so much still there is more to be found in him and hence it is in regard of the vniversalitie he hath all things in him he is All-sufficient and in regard of the latitude when we enioy never so much still there is more behind in him and therefore he onely hath to doe in that busines in making vs eternally happie in giving vs that summum bonum For the helpe that the creature giues for the things that belong to this life there I confesse the creature hath somewhat to doe but it doth it all as an instrument and if it doth all as an instrument then the creature doth nothing in a manner we thanke not the hand but the minde within that moues the hand to doe a good turne much lesse dowe thanke a dead inanimate instrument Let vs looke vpon every creature and every man as Gods instrument when any man doth you a kindnesse when any man doth you a favour or doth you good say as the Scripture phrase is The Lord hath given me favour in his sight he stirred vp his spirit And so when he doth vs hurt say such a man is but a meere viall an instrument whereby the Lord hath powred out some part of his displeasure vpon me This will cause your eye to be vpon the Lord altogether you will over looke men not regarding preferment or advancement by them nor the contrary for in all these things they are but instruments And so much for this time FINIS THE SECOND SERMON GENESIS 17. 1. I am God All-sufficient THe second doctrine that we have delivered out of these words and are now to insist vpon was that God is Allmightie or All-sufficient I put them both together for the word in the originall signifieth as much Elshaddai El signifieth the strong the mightie God and Shaddai properly signifieth All-sufficient when one hath all in his owne compasse that he needeth not goe out to fetch in or borrow any commoditie any comfort or any advancement or any excellencie from any other and therefore that is the 〈◊〉 translation and most agreeable to the word in the originall All-sufficient though some translations haue it the All-mightie and this is a poynt that will well sute with the present occasion of the Sacrament for as I told you these words containe the Covenant on both sides sayth the Lord this is the Covenant that I will make on my part I will be thy God and I will tell you what a God I will be vnto you I will be a God all-sufficient That is you shall haue all things in me that your hearts can desire The Covenant againe that I require on your part is that you be perfect with me that you be vpright that you be without hypocrisie for so the word signifieth in the originall that the heart be single so that though a man be subiect to infirmities yet if he haue a single heart an vpright heart the Lord accepts it and therefore when you are to take the seale of the Covenant how can you be better exercised and
Buckler but we should haue an eye vpon the creature If a man should say I will be a defence to you I will keepe you safe but I cannot doe it wholly such a one stands by that may reach you a blow from which I cannot defend you In nature and reason a man will haue an eye to that man and so we would to the creature if it were able to hurt vs And so likewise for good the Lord restraines not that nor sayth you shall haue a partiall happines you shall haue no more then is in me though there might be something besides in the creature but he suffers our soules to be at full libertie to seeke their happines to the vtmost and therefore if the creature did adde the least drop of happines or if the least beame of happines did spring from the creature certainely you might haue an eye vpon it you might so farre worship it and regard it but it is wholly from the Lord therefore sayth he let your hearts be onely fixed vpon me let your eye be onely towards me let your affections be taken vp about nothing but me you shall spend all the strenght of your soules in obeying me and keeping my Commandements for there is none in the world that is able to doe you good or hurt but my selfe Now to make this good to you I will propound but these two things First That all the creatures are absolutely at his disposing Secondly That when he hath disposed of them when he hath distributed them to vs to afford vs comfort yet they cannot actually comfort vs without a speciall hand of his Those two being fully opened will make this poynt good to you that the creature thus is able to doe you neither good nor hurt First I say the creature is fully at his disposing that is all the creatures in this world let a man cast his eye vpon the whole vniverse they are all but as so many servants which are in the Lords house prepared to waite vpon his children to convey such comforts to them as he hath appointed them so that there is not one creature in heaven or earth stirres it selfe to doe you the least good but when the Lord commands it and sayth Goe comfort such a man goe refresh him doe him good it stirres not without a warrant and without a speciall command from him The bread and meate which you eate nourish you not except he say goe and nourish such a man the fire warmes you not and so of all the creatures else Againe when he doth command them they doe it and they doe it fully So all the goodnesse that we participate of both by good and evill men all is from the Lord either it is from his mercy or from his providence therefore we should learne to sanctifie the Lord both in our hearts and in our speeches not by saying I haue gotten me favour and friendship of such a man but the Scriptures expression is the Lord hath given me favour in such a mans eyes So againe not by saying I haue procured the hatred of such a man against me but say the Lord stirred vp such a mans spirit against me and so not by saying I haue gotten such and such things but as Iacob the Lord of his goodnes hath given me all this not Laban not my owne labour if in any enterprise you haue successe say not I haue done it but say as Abrahams servant sayd the Lord hath prospered my Iourney That is The Lord doth all in all it is he that commands all it is he that disposeth all I say that we should sanctifie the Lord in our speeches this is the language of the Scriptures But chiefly we should sanctifie him in our hearts That is Thus we should conceiue of him and thus we should thinke of every creature Beloved it will not be vnprofitable if we draw this a little neerer into particulars That all the creatures are so at his disposing that they stirre not a iot but at his command you shall see in Eccles. 3. the generall there set downe I know that what soever God shall doe it shall be for euer to it can no man adde nor from it can no man diminish for Cod hath done it that men should feare before him Make I know that what soever God shall doe it shall be for ever That is The creature cannot alter any course that God hath set neither at this time nor at any other time but it shall run in a constant course like a strong streame that cannot be resisted it shall be for ever to it shall no man adde and from it can no man diminish That is The creature cannot onely doe no substantiall action but when the Lord hath done any thing the creature cannot adde the least thing to it and as it cannot adde so it cannot diminish nor take away the least thing from any blessing that he bestoweth nor any evill that he will doe the creature addes not a iot to that evill to that crosse to that affliction nor the creature mitigates not the crosse in the least degree though you thinke it doth But that we shall answer afterward But why is this This sayth he the Lord hath done that men should feare before him As if he should say they would not feare me but they would feare the creature and looke to the creature if it were able to adde any thing or to detract any thing either to or from any blessing or comfort that we haue or to or from any evill or any crosse that lyes vpon vs. Now that it is so that the creature is thus guided and disposed by him that it is able to doe nothing without him we will not instance in the vnreasonable creatures which you all beleeue well enough to be at his command but we will instance in those that seeme to be at the greatest libertie that is the wills and vnderstandings of men certainly if there be any liberty in the creature it is there the will of man is so free a thing the devises of a mans heart his turning of himselfe this way or that way who can set any Rules to it But in this the Lord guides all take it in other mens hearts Pro. 29. Every man seekes the face of the Ruler but his Iudgement is from the Lord. That is Men are deceived in this if they thinke the Ruler as of himselfe can doe any thing though he seeme to haue much power and abilitie to doe some good and hurt to men if any else can therefore sayth he men seeke his face but sayth he you are deceived he is not able to doe any thing but what the Lord dictates to him or permits him what he prescribes to him to doe what he sayth he shall doe iust so farre he goes and no farther for the whole judgement that a man hath it is from him it is from the Lord. That is All the good
and evill that he doth that minde of his from whence it proceedeth is guided and fashioned by the Lord vpon every particular occasion whensoever he hath to doe with vs or we with him but that is for men that are without vs for other men But now for a mans selfe there is the same reason indeed of the one as there is of the other but man thinkes he hath libertie he thinkes he can goe to such a place or not goe he can doe such a thing or not doe it Beloved it is very true and therefore the All-mightie power of God is seene herein which we are not able to comprehend that when there is such a libertie in the soule in the will of man in the devices and thoughts of a mans heart yet that they should be all so guided by him that there is not the least stirring of them this way or that way without his ordering and concurrence even as you see Birds flying they seeme to flie at libertie yet that all should be guided and ordered by an over-ruling hand Such are the wils of men and that you shall see in these particulars when a man thinkes with himselfe he consults with himselfe about a thing that lyes before him that is his owne power to doe or not to doe in this sayth the Text Prov. 19. 21. Many devices are in a mans heart but the counsells of the Lord shall stand That is Though there be such varietie of devices that he is able to cast things this way or that way and to reason to and fro and to thinke with himselfe I can doe this and I can doe the contrary yet sayth he looke what the Lord by his counsell will haue that man to resolue vpon looke what issue he hath put to his deliberations that counsell shall stand and all those devices shall be guided and ruled by it and not goe one step out of it Come now to the counsells of a mans heart when a man hath thought this with himselfe I will speake or vtter this or act that as he hath resolved to doe you would thinke this man hath power to doe it but in Prov. 16. a place that you know There are preparations in a mans heart but the answer of the mouth is from the Lord. That is Even when it is so neere that you thinke there is nothing that can come betweene that a man hath resolved with himselfe and sayth this will I doe or this will I speake sayth the Lord notwithstanding this preparation though you haue made all these readie that now it is vpon the very poynt on the act of execution yet now saith he the answer shall be given as I thinke meete and that which is sayd of answering may be applyed to all kindes of actions when a man hath thought with himselfe and hath made his heart ready that all the wheeles of his soule are guided and turned and compassed to effect such a busines yet the Lord comes betweene the cup and the lip betweene the preparation and the execution and he doth but that which the Lord would haue done My Beloved thus it is in others and this vse you may make of it by the way take a man that is full of good thoughts towards you the Lord can turne it in an instant take a man that is full of evill devices towards you if the Lords counsell be otherwise that shall stand Put the case that the Lord suffer him to goe so farre as to resolue to say I will doe some hurt or I will doe some good to such a man yet this preparation of the heart shall not stand vnlesse it be the same that the Lord hath appointed that shall be spoken and that shall be acted and therefore you shall see what conclusion is gathered vpon it Prov. 20. 24. sayth the wise-man there The steps of a man are ruled by the Lord how can then a man vnderstand his owne way That is A man in the morning when he riseth and thinkes with himselfe this and this will I doe sayth he deceiue not thy selfe thy steppes are ruled by the Lord thou takest not a steppe into any action thou takest not a steppe into any good or evill to thy selfe thou takest not a steppe into prosperitie or adversitie but it is ruled and over-ruled by the Lord so that a man cannot vnderstand his owne way That is He cannot say this and this will I doe but like that in Dan. 5. 23. Him hast thou not feared in whose hands is thy life and all thy wayes That is Every thing that thou doest every steppe that thou takest every thing that befalls thee So my Beloved this shall be enough to shew you that man in his actions is at the disposing of the Lord. As for other creatures if you will haue a proofe for it to make it evident to you that no creature stirres without him consider that in Esa. 40. speaking there of the armies of the Lord they are called the armies of the Lord because every creature is like a Souldier that stands vnder his Generall readie to goe readie to doe and to execnte whatsoever he commands In the 26. Verse Lift vp thine eyes on high and behold who hath created these things he brings out their Armies by number and cals them all by their names by the greatnesse of his power and his mightie strenght nothing â—ayles This is the thing I would haue observed out of this place that they are all Gods armies Now an army consists of many particulars take all the creatures vnder the cope of heaven they are not single you know but there are multitudes of them thore are many Dealls many Fowles many Fishes sayth the Lord hore I call them every one by their name That is He knowes every one of them notwithstanding that infinite number of them he knowes them every one even as a Maister knows every servant in his house and can call them by their names So sayth he every particular creature he knowes by name It is a comfortable consideration when you consider that there is not one of these but the Lord knowes them by name and they are 〈◊〉 Instruments to doe either good or hurt as it pleaseth him the sleepe that you take the meate that you eate the comforts that you haue whatsoever is done by any creature all comforts come from him But this is enough for that But that wherein there seemes to be the greatest liberty the greatest varietie the greatest changablenes the minds of men we see also is disposed by him That is the first thing we are to shew to make this good that the creature can neither doe good nor evill because though it doe both for that there is such a thing experience shewes that the creature doth good and hurt and every creature sometimes comforts and sometimes hurts and grieues but that is at Gods disposing and since it is an Instrument and is in
the hands of the Lord as an Axe or a Sword or a Staffe and is not vsed except it be at his disposing it appeares that it is perfectly and absolutely subiect to the dominion of God But now for the second which is more than this when the Lord I say hath sent such a creature to thee aud thou hast it before thee that is the second thing that it is not able to comfort nor hurt thee without him Put the case the creature be pregnant full of comfort yet it is not able to giue downe that milke of comfort that is in it except the Lord educe and bring it forth except the Lord apply it in particular to thee And the same I may say of any hurtfull creature be it never so pregnant with evill be it never so full of it yet it is not able to exercise it it is not able to act that hurt it hath except the Lord bring it forth except the Lord set it a worke and vse it for such a purpose as an Axe if it be never so sharpe yet if the Carpenter doe not vse it to cut such a Tree to lop such a branch it is not able to doe it Now the ground of it why the creature is not able to doe this is from hence that all the comfort that ariseth from the creature proceeds from that sutablenesse and that agreeablenesse which is betweene the mind and it That is when the blessing and the minde are fitted one to another as the sword to the sheath or as the meare to the palate then the creature comforts but if there be an vnsutablenesse a disagreement a disproportion betweene the creature and the minde now thou receivest no comfort from it for what is it to thee for comfort lyes not simply in any thing but that is comfortable that agreeth with the appetite and the desire of a man Whatsoever it is let the desire be what it will if that which thou hast sute with that desire it is comfortable when a mans heart is sad such actions as are sutable to the disposition are pleasant weeping is pleasant and complaints are plealant musique grieues because that is not sutable to the present disposition And so in every thing else It is no matter what thy condition is but what sutablenesse and agreeablenesse is betweene thy minde and thy condition if thou be in never so good condition yet except God make that and thy mind to agree thou shalt receiue no comfort from it if a man be in meane condition if he be in prison if he be in the lowest estate if he be in bondage if he be in exile wheresoever he is if the Lord make but that condition and his minde to agree it will sute well enough And therefore hence comes the discomfort that is in the creatures when a man hath them and enioyes them it may be those things which thou hast are such as sute not with thee somewhat there is that thou affectest something that thou desirest that thou hast not and that thou canst not get As for instance Haman had an estate full of comfort and of all kinde of blessings yet there was not a sutablenes betweene his mind and that estate one thing came betweene Mordecai sate in the Gate and therefore this avayled him nothing Hest. 5. That is Though there were all this together yet since there was not a coniunction of the facultie and of the obiect this avayled him nothing Why because it was not sutable to his desire there was something that he would haue that his affections and appeâ—ite were set on that if he had he should be well And therefore sayth he all this avayles me nothing that is his expression So Amnon he was the Kings son and had all things that a Kings sonne might haue yet all this was nothing there was something els that his heart was set on that he had not Many the like instances I might giue but I neede not Therefore I say when the Lord puts an vnsuitablenesse betweene thy minde and the comforts that thou hast and sufâ—ers thee to haue an in ordinaâ—e appotite as women that haue good meate to â—ate yet sometime doe long after ashes coales and such things so when God giues a man an estate when he compasseth him about with mercies and blessings on all sides yet if he suffer such an inordinate appetite to take hold of him to desire some odde thing some by-thing that possesseth his soule he may haue the blessing and haue it present with him and yet receiue no comfort from it at all Now my Beloved all this tends to this purpose that you may know that it is the Lord that giues all good and evill both in that the creature is at his disposing that doth it and not so onely but the efficacie of the creature to exercise such an act of good or evill to vs that we should receiue actuall comfort of discomfort from it it is from him and all I say chiefly ariseth from that dominion that the Lord hath over the spirits of men it doth not lye so much in the creature as in framing the apprehension of the minde and therein is seene the truth of this poynt chiefly that we haue now delivered that the Lord onely is the Author of good and hurt and not the creature because he guides the apprehension for if it be true as it is most true Animus cuiusque c. it is the mind and apprehension of every man that maketh his life pleasant or it is the minde of man that maketh him happie and not the thing then the Lord that guides the minde and that fashions the heart he hath the onely hand in making the life pleasant When thou hast gotten all thou wouldst haue yet what is that except thy heart be fashioned to it This you shall see in Psal. 33. The Lord looked downe from his dwelling and from his habitation vpon the men that dwell vpon the earth and fashions their hearts every one of them Make he fashions their hearts That is A man hath such a frame of heart such an apprehension of things as it pleaseth God to giue him So that take any estate or condition that a man is in as you know there is a great varietie of conditions to be rich and to be poore to be in prison and to be at libertie to be in health and to be sicke to be in honour and to be in disgrace these are as it were the severall moulds into which the Lord casts men Now if he will frame the spirit to that mould like soft clay to the seale for that is an expression in Iob I say if he fashion the spirit to it make it pliable to the condition to that mould a man will beare and indure it well enough he shall finde comfort in it it is nothing to him And therefore the Saints the Apostles and Prophets when God was with them to
fashion their hearts to passe through the varietie of troubles might say of themselues Non patimur c. They seemed to suffer but in truth did not suffer What was it to Paul when he indured that state and condition that he did when his heart was so fashioned to it as it was Now I say in that the Lord hath this dominion over the spirits of men hence it is that he makes a mans life comfortable Put the case thy hand hath gotten much that thou hast gathered much wealth together yet you know Eccles. 2. 24. There is no profit to a man but that he eate and drinke and delight his soule with profit after his labour I say this also that it was of the hand of God That is All this is nothing except a man delight in it except a man enioy the comfort of it Well but is not that an easie thing when the mind and the state are put together No sayth the Wiseman this is of the hand of the Lord. That is Except the Lord doe it by a speciall hand vpon the creature it is not able to doe it except he fit the mind to the state except he sute them together it cannot doe it so I may say of all things else A hony-Combe may be very bitter to a man his stomacke may be so disposed as in a Feaver you know that which is sweete is bitter againe that which is bitter may be sweete to a man so those that are the greatest comforts may be bitter and those things that may be bitter to other men may be sweet to him It is sayd of evill men they feare where no feare is That is When there is no cause of feare yet the Lord can so fashion their hearts and so frame their apprehension that they shall feare where there is no cause of feare when they are but laru◠et spectra shadowes of evils Againe another feares not when there is cause of feare That is Though things be pu◠vpon him that are terrible yet the Lord can take away that feare And as we say of that affection so I may say of any other of joy and gladnes he fashions the heart Deut. 28. 65. where the Lord threatneth many Cursles and this is one amongst the rest You shall goe into a strange Nation and there you shall liue A man might obiect thus Though I liue in a strange Nation yet I hope I may haue some rest and some comfort there No sayth the Lord you must know this that I haue dominion over the apprehension of your hearts and affections when you come thither I will giue you trembling hearts and sorrow of minde That is Though there be comforts there yet you shall not take comfort from them and the reason is added for thine eyes shall sayle That is When thou commest thither I will put a restles vnquiet disposition into thee that thou shalt not content thy selfe with the comfort thou findest but shalt haue a longing desire to returne to thine owne home and that thou shalt not be able to doe so thou shalt haue a restles minde whilst thou art there Thus I will follow thee with judgements I am sorry I haue stayde so long in the doctrinall part the life of this poynt is in the vse and application of it I will adde a little that I may not wholly dismisse you without it And first this vse you may make of it If the Lord be All-sufficient hence we should learne how to guide our comfort how to guide our joy how to guide our affections That is Labour to see that fulnesse that is in God and that emptinesse that is in the creature if the Lord be thus All-sufficient my Beloved then let your hearts be satisfied with him alone let them be filled with him let them be so bottomed vpon him and so strengthned by him that you neede not to goe out from him to fetch in any comfort from any creature whatsoever if the Lord fill the heart it should strengthen you against all carnall joy What neede you goe out to others if you haue enough in him it will strengthen you against that expence of spirit and of your thoughts which you bestow vpon vaine things for my Beloved we haue but a short time to liue in this world the strength of our minde is the most precious thing we haue the thoughts and affectiōs that we haue the busines the actiuenes of our mindes we should be carefull to improue them we should be carefull that none of this water runne besides the Mill. That is That it be not bestowed vpon things that are vnworthy of it If the Lord be All-sufficient why should you not bestow it altogether vpon him Why should you spend it vpon the creature Why should your minde be occupied about it Why should you be so intent vpon them Why should you be so subiect to carnall griefes and feares and carnall desires Surely all these should be taken vp about the Lord for he lookes for it at our hands I am All-sufficient therefore let all these be bestowed vpon me And againe as we should learne to see this fulnes in God to haue our hearts bottomed and fixed vpon him so we should labour to see the emptines of the creature But you will say who doth not know that the creature is emptie It is no new thing my Beloved it is certaine we doe not fully know it if we did what meane those complaints and those griefes that we take vp vpon euery evill accident that falls out for nothing is said to be emptie but when you looke for a fulnes in it you say a Well is emptie of water because you looke for water there you doe not say a Rocke is emptie for you doe not expret it there So we may say of the creature if we thought and did beleeue that there were an emptines in it we would never expect so much from it as we do But when we complaine and say I thought to haue found such and such things and I find them not it is a signe that we looke for a fulnes there and therefore let vs labour to correct that conceit it will helpe vs against those griefes complaints to which we are so much subiect let vs looke for no more in the creature then is in it All griefe and stirring of affection ariseth from this expectation this over-weening this high prizing of the creature if you finde inconstancie in men why doe you looke for constancie in them they are creatures if you looke for stabilitie in your estate and wonder why a change should come I was heretofore rich and now I am poore I was honourable and now I am in disgrace why didst thou expect stabilitie in that which is subiect to vanitie Things would not trouble vs if we did not expect too much from them if we knew there were an emptines in them he that lookes not for
be supplyed This I say is that that brings a man in to consider of Gods All-sufficiencie but this we doe not meane to inlarge now but rather proceede to the other Whether a man be come in or not there will not be much difference in the application of this that we are now to deliver to be content to haue God alone to be our portion for that is the cause of all our vnevennesse and of our imperfect walking with God we would haue somewhat besides And therefore the Lord taketh this course with his Disciples he tells them the worst first he tells them they must part with all that they must deny themselues throughly perfectly and they must be coÌ„tent with him alone because the Lord knew otherwise they would never haue constantly followed him and though they might haue gone farre with him yet when they had met with a rub when that which they would not part with and the service of God should come in competition surely they would turne aside and leaue him Now my Beloved you must consider this and worke your hearts vnto it that if you haue him alone it is enough for if men were perswaded that he is enough they would be content with him alone When the Sunne shines to you though there be never a Starre is it not day Doe you not call it so Againe when all the Starres shine and the Sunne is set is not that night Is it not so when you haue the Lord alone Suppose you haue nothing but him for your portion shall not the Lord be sufficient to make you happie Is he not a Sunne and a Shield sayth the Psalmist Is he not a Sunne That is All-sufficient to fill you with comfort of all kindes What then though you haue nothing but him alone Againe put case you had all those creatures all those Starres to shine to you for they haue an excellency in them they haue a light and a comfort though it be a borrowed and a derived light as we heard such as they receiue from the Sunne suppose you haue them it is but night notwithstanding you are but in a state of misery And therefore Beloved why should you not be content to haue the Lord alone for your portion Take all the creatures and you finde by experience that when they are inioyed you see an end of their perfection you quickly finde a bottom in them the heart hasteth after somewhat else you quickly sucke out the â—oney that is in every one of those flowers and when you haue done so you goe to another flower and to another and no where doth the soule finde rest God did purposely set forth Salomon and gaue him all things that his heart could desire so that no man had the like before him nor any man since And for what end doe you thinke did the Lord it Surely for this purpose that he might be a perpetuall example as things were written for our learning so all these things that were done in those former times which are the Rule of these latter they were done for our learning he had all varietie of blessings more then any man else can hope to attaine to yet you know what verdict he giues of them All is vanitie and vexation of spirit That is He found in them an emptines of that good he looked for they were emptie Clouds Wells without water Againe they were a vexation of spirit That is There was the presence of much evill in them thaâ— he looked not for many stings many troubles And therefore why should you not be content with God alone Take all outward things before you inioy them they seeme to be great when you haue inioyed them and tryed them you quickly finde a bottom in them for there is but a false lustre that Sathan and your owne lusts put vpon them they haue gilded outsides but when they come to wearing the guilt weares off and you finde after a while what they are But come to spirituall things the more you weare them the more you finde the beautie and excellencie that is in them for there is a dust and a rust that is cast vpon them which likewise the wearing takes off And therefore why should you not be content to take God alone What is it that man so seekes after is it not happines and comfort Alas suppose that you had all these in the highest degree that you can looke for when all is done you shall finde that but labour lost you shall finde no stabilitie in them You know what Davsd sayth in Psal. 30. when he thought his mountaine was made strong and vnderpropped well on each side What caused now an alteration He doth not say there was a change in the thing he doth not say his mountaine was pulled downe or that there was an alteration in his estate that this or that accident fell out that the people rebelled against him now which did not before or that he had lost such and such friends that he had before But sayth he thou turnedst away thy face and then I was troubled The meaning is this that if there was a change in his estate the change in God was the cause so then it was the Lord that comforted him though he saw it not it was not the mountaine that held him vp it was not all those blessings that he enioyed in it that refreshed his heart but it was the light that shined through them and therfore he found when this light was with drawne though he inioyed them still his comfort was gone So I say if it were from the things they might continue your comforts to you but when there is a change in heaveÌ„ then comes the change vpon earth And on the other side if God continue constant if he remaine safe you neede feare nothing the creature followes him it is he that shines through them What if a man had the avre and no light in it So what if we had never so much and no beames flowing form him though them who onely is the God of all comfort and the Father of all consolation But my Beloved to be briefe Put the case a man were stript of all things and suppose he were exiled out of his owne Country suppose he were reduced to extreame povertie or shut vp close Prisoner suppose all imployments were taken from him and he were laid aside like a broken vessell now for a man to say yet God is enough and that he is content with him alone for his portion This is the tryall and this we ought to doe and there is great reason why we should doe it you shall see it was practised by the Saints When Abraham was an exile from his Countrey and had not a foote of land was not the Lord All-sufficient to him did he not provide for him abundantly When Eliah fled and had no meate he had neither money nor any body to provide any thing for him did not the Lord
fellowship with himselfe if he please to come to the soule of a man to dwell with him to suppe with him as he hath promised so to doe doth then when all other comforts fayle at that time God delighteth to come then thou shalt finde varietie of comfort enough And therefore why shouldst thou not be contented to haue God alone for thy portion Thou shalt finde enough in him as in an adaequate obiect This is the first thing I haue to shew you that in your very communion with him you shall finde enough when the Lord hath done it when thou art filled with the joy of the holy Ghost what will all be to thee what doe you thinke all the world was to them if it should haue beene presented to the Apostles if one should haue presented them with a Kingdome with all that ever the sonnes of men could devise Doe you thinke they would haue regarded them much Surely they would not as they did noâ— regard the contrary Imprisonment was nothing death was nothing to them you see with what facilitie they passed through them By the Rule of Contraries outward happinesse had beene nothing for he that grieues much for any outward losse he would much reioyce in the contrary conâ—â—â—â—ments when the Apostles were thus filled with the joy of the holy Ghost in regard of the one certainely they would not haue regarded the other if it had beene represented vnto them what was now the joy in the holy Ghost it was but the Lord communicating himselfe they had but the Lord alone they were but led into a neerer fellowship with him there was but a little crâ—vis opened as it were to see that excellency and fulnesse and that All-sufficiencie in God and it filled them so that they cared for nothing besides But this I say we would worke our hearts to if we did looke vpon God as an adaequate obiect But you will say though this be something to haue my soule filled with comfort thus yet there are many necessities many vses that I haue of other things Therefore I will goe yet further Doe thou consider the Lord what he is goe through all his attributes consider his almightie power consider his great wisedome his counsell and his vnderstanding consider his great goodnesse and his truth and kindnesse consider his patience and his long suffering c. all these are thine My Beloved God is not knowne in the world we consider not aright what he sayth when he sayth I will be thy portion I will be thy God for so he sayth I my selfe am my beloveds and my welbeloved is mine Now to haue the Lord himselfe is more than if he should giue thee all the Kingdomes of the earth consider this the power of God is thine to worke all thy workes for thee to make passage for thee when thou art in a straite to bring thy enterprises to passe to deliver thee out when thou art in any affliction out of which the creature is not able to deliver thee Thinke what it is to haue an interest in Gods almightie power and thinke this is one part of thy portion the Lord himselfe is thine and all his power is thine Consider likewise his wisedome if thou neede counsell in any difficult case if thou wouldst be instructed in things that be obscure if thou wouldst be led into the mysteries that are revealed in the word to see the wonderful things contained in the Law the wisedome of God is thine thou hast interest in it it is thy portion thou shalt haue the vse of it as farre as he sees it meete for thee And so the Iustice of God is thine to deliver thee when thou art oppressed to defend thee in thine innocency and to vindicate thee from the iniuries of men And so we may goe through the rest Now consider what a portion it is to haue the Lord alone if thou hadst nothing but him thou hadst enough When a woman marries with a Tradsman or with an Artist that is excellent but in some one Art or with one that is excellent in learning and knowledge shee is content it may be and thinkes it to be a great portion as good as if shee had many thousands with him for sayth shee this is as good it will bring it in Thinke then if thou hast the Lord alone for thy portion if thou hast nothing else thou hast sufficient Thinke of all these attributes say within thine owne heart all these are mine And therefore why should I not be content to haue him alone But yet this is not enough I will goe yet further with thee if thy heart be not satisfied with this yet consider all things in the world are thine for whatsoever is the Lords is thine When a virgin marries with a man that is rich shee lookes vpon all his possessions and sees so many thousand sheepe so many fayre houses and so much land he hath so much gold and silver and she sayth thus with herselfe now he is my husband all this is mine I shall haue my interest in them I shall haue that that is fit for me So looke now vpon the Lord consider when thou hast chosen him to be thy portion though thou shouldst be content to haue him alone yet all this comes together with him it cannot be separated from him so that even then when thou art deprived of all yet all is thine he hath it readie for thee to bestow on thee as there is occasion You will say these are notions these are hard things to beleeue to see these really is another thing My Beloved will you beleeue your senses I finde that the Scriptures take away arguments from those things that are exposed to the view of men looke on nature and see what the Lord doth there doe but compare a house-keeper on earth with the Lord and see what the difference is betweene them Consider how many there are in this house of the Lord of which he is Maister how many there are at vprising and down-lying from day to day Consider how he provides for them all in Psal. 104. and in Iob. 38. you see the holy Ghost reasoning with the sonnes of men even after this manner Why sayth he doe you doubt him why are you not content to consecrate your selues to him to be to him alone Doe but see how he deales with all creatures in the morning they know not what to doe but they looke vp vnto him he instanceth in the Ravens and other creatures he openeth his hand and giveth them foode he shuts his hand and they perish That is He feeds them all Consider the Treasures in Iob 38. Doest thou sayth the Lord know the treasures of snow and hayle that I haue hid When there is a snow all the Land over thinke what a great treasure the Lord hath from whence it comes in the mightie hayles that be sayth he to Iob
that preferment that riches that credit are but emptie things they are but small things when he is to go into another world there is nothing left for him he is naked and destitute it is but a Penny and therefore he murmurs and complaines That is He sees now that it was but a poore bargaine that he made But sayth the Lord thou wouldst needs bargaine with me for a Penny and thou hast it So I say to those that are not content with the Lords All-sufficiencie but will haue present wages they will bargaine with the Lord He will giue thee this particular thou shalt haue this but remember this that it is sayd in Math. 6. thou hast thy reward If thou wilt haue prayse of men and wile doe it for that thou shalt haue it but that is all thou shalt haue If a man will haue his portion as that Sonne had of his Father Luk. 15. 12. it may be he will giue thee thy portion The Sonne that stayed at home had no portion given him for sayth his Father I and all that I haue is thine But if a man will haue his portion and will not be content with Gods All-sufficiencie he shall find that it is not best for him My Beloved consider whether it be not better to trust in God alone to rest in him alone Consider that Psal. 146. 3. 4. 5. 6. Trust not in Princes nor in the sonnes of men for their breath is in their nostrils and their thoughts perish but happie is he that trusts in the God of Iacob And he giues two reasons for it For he made heaven and earth and the Sea and secondly He keepes Covenant and mercy for ever There are two reasons in that place why we should trust in God One is though the enterprise be never so great and difficult though the blessing thou wouldst obtaine be never so hard to come by yet consider thou hast to doe with him that made heaven and earth As if he should say Lay those two things together dost thou thinke it an easier thing to make heaven and earth then to bring that thing to passe If he made heaven and earth doest thou not thinke he is able to doe that You will say we doubt not of his abilitie Beloved wee doe Wee shewed this at large before we will adde that to it in in Rom. 4. You know Abrahams faith is everyâ—where commended and what was his faith Surely he trusted in God that he was able to doe it he being assured and not weake in faith but strong He gaue glory to God and beleeved that he that promised was able to doe it Beloved though we thinke it not there is the stop that we make in beleeving the promises that is one reason he made heaven and earth The second is he keepes fidelitie for ever And in another place as it is interpreted he keepes covenant and mercy for ever Marke sayth he let Princes doe their best alas what can they doe they are but weake men their breath is in their nostrils but God made heauen and earth Secondly sayth he their thoughts perish but God keepes coâ—enant and mercy for ever there is no change in him Oh but you will say there may be a change in vs all my doubt is of that of keeping covenant on my part thus men are readie to say My Beloved consider for this I will be very briâ—fe in that thou needest not feare that thy disobedience if thou be once within the Covenant if thou be one whose heart is vpright with him shal 〈◊〉 the Lord to depart from thee he will not be unfaithfull to thee though thou be weake in thy carriage to him for he keepes Covenant for ever That is His Covenant is to keepe thy heart in his feaâ—d that thing we forget if the Lord keepe Covenant with vs he doth not suspend his promise of helpe vpon our obedience and leaue vs 〈◊〉 but he promiseth to giue vs a heart and 〈…〉 he hath promised to circumcise 〈…〉 that we shall not depart from him and therefore in Esay 40. the Lord expresseth it thus You shall know me as Sheepe know their Shepheard and I will make a Covenant with you and thus and thus I will deale with you And how is that Why the Covenant is not thus onely As long as you keepe within bounds and keepe within the Fould as long as you goe along the pathes of righteousnesse and walke in them but this is the Covenant that I will make I will driue you according to that you are able to beare if any be great with young I will driue them softly if they be lame that they are not able to goe sayth he I will take them vp in mine armes and carry them in my bosome If you compare this with Ezech. 34. you shall finde there he puts downe all the slips that we are subiect vnto speaking of the time of the Gospell when Christ should be the Shepheard he shewes the Covenant that he will make with those that are his sayth he if any thing be lost if a Sheepe loose it selfe this is my covenant I will finde it if it be driven away by any violence of temptation I will bring it baeke againe if there be a breach made into their hearts by any occasion through finne and lust I will heale them and binde them vp This the Lord will doe this is the Covenant that he makes Now consider these Reasons I made heaven and earth and I keepe Covenant and mercy for ever But you will say though I must trust in the Lord because he made heaven and earth and because he keepes covenant and mercy for ever yet the Lord doth it by meanes he doth it by friends by some mediate instruments My Beloved here is the great deceit of mankinde that we thinke that the Lord dispenseth his comforts according to those means that we haue A man thinkes if he haue a great estate his comforts shall be more if he haue many friends he thinkes he shall be safer sayth the Lord you know that place Psal. 62. if riches increase set not your hearts vpon them for sayth he they are able to doe little good Power and kindnesse belongs to me But then this obiection comes in the Lord dispenseth comforts by such meanes No sayth the holy Ghost there he rewards not men according to their riches but he rewards every man according to his workes And therefore thinke this with thy selfe thou that hast abundance of outward comforts if the Lord did reward thee according to them thou hadst cause to reioice in them but he will reward thee according to thy workes and therefore trust in him learne to reckon him to be All-sufficient learne to be to him alone But may not a man that trusts not in God but lookes a little too much to the creature prosper A man againe that withdrawes his heart from
of God Beloved if we did it why are our hearts discouraged Why doe wee hang downe our heads vpon every occasion when troubles come If we see the Lord in his All-sufficiencie he is able to stay our hearts if we trust in him alone What though he suffer his Church to be over-runne with enemies for a time What though he suffer men to prevayle against it as you see how the Adversaries prevayle against the Church of God by their strength yet if you did see him in his All-sufficiencie your hearts would not fayle you a jot You may either apply it to the Churches or to your own particular cases And to giue you yet an instaÌ„ce of these sensible things When the disease prevayled farre on Hezekiah sayth the Lord thou seest Hezekiah what I can do I will make the shadow to goe backwards Thinke with thy selfe Though the disease be gone thus farre yet I that make the shadow to goe backwards am I not able to make thy disease to returne And so we may say of any trouble or affliction of any temptation or crosse that lyes on yoâ— that you thinke it so farre gone that there is no recalling of it againe yet he that made the shadow to goe backward is he not able to reduce it And so againe when you see the Church in such a case as it is now in we are readie to cast away all hope and to say What shall we doe Beloved consider that which was sayd to Gideon as we are readie to say when we say the Lord is All-sufficient he hath enough if he be with vs we desire no more we make the objection with Gideon thus If the Lord be wish vs why is it thus Why is Israell oppressed Sayth the Lord to Gideon thou shalt see what I am able to doe when the Fleece is dry all the eaâ—th shall be wet and when the earth shall be dry the Fleece shall be wet That is As if he had sayd Though the Church now be overflowne yet I can dry it vp and lay misery vpon them As againe that little Church that little Fleece when that was in peace they were afflicted as they were in peace when that was afflicted The like you see in Gen. 15. where there is another resemblance of the Church when the Sacrifices were cut in peeces and he had divided the Rammes sayth the Text the Fowles come and would haue devoured them There are two similitudes of the troubles of the Church and Gods rescuing them When the Crowes came Abraham droue them away That was one And the other was when there was a very fearefull darkenesse there came a Burning Fornace and a Lampe The meaning is this The Church then was in Egypt for that he hath reference to it was a dead Sheepe exposed to Ravens and you would thinke there was nothing there to helpe it but it must needs be devoured Why yet sayth the Lord though it be thus neere I will driue away the Ravens and I will saue my Church You know what the strength of Pharaoh and of Egypt was Againe sayth he the Church was in fearefull darknesse in the valley of the shadow of death That is They thought they should never be recovered you know what wayes Pharaoh tooke and at how low an ebbe the Church was when he would haue all the males destroyed Who would haue said that this Church should haue recovered Yet sayth he as after this fearefull darkenes the Fornace came and gaue light so sayth he I will scatter this darknes Beloved consider if you beleeue Gods All-sufficiencie and consider if thou dost thus know him in his greatnes what though the motions be exceeding great and strong that come against the Church yet in Esay 40. it is to that purpose brought in What are they to the Lord they are but as the dust of the Ballance or as the drop of a Bucket The Bucket it selfe is no great thing but the droppes that fall from the Bucket when it ariseth out of the Well they are exceeding small Sayth he the Nations are no more to me than the drop of a Bucket or the dust of the Ballance which doth not sway them either way So looke what I doe the Nations are notable to sway me be they never so strong they are not able to turne me but according as I pitch things they shall stand Now my Beloved consider whether you be able to comfort your selues thus out of Gods All-sufficiencie We doe for the most part as Hagar did when the Bottle was spent she falls a crying shee was vndone shee and her childe should dye and there was no more hope till the Lord opened her eyes to see a Fountaine neere her the Fountaine was neere her but she saw it not when she saw it she was well enough Is it not so with vs all because the Bottle is dryed vp because such a meanes is taken away we thinke presently there is no more hope when the Fountaine is neere the Lord himselfe is the fountaine and he is neere if he did open your eyes to see Consider whether you walke thus with God as seeing him in his greatnesse Beloved if we did see him in his greatnesse why should Torches and Candles haue so great a light before vs That is Why should we regard men so much Put the case many Nations were against thee thou wouldst looke vpon all those in comparison of God as a drop of the Bucket or as a little dust on the Ballance Art thou able to doe so to see and know him thus in his greatnesse if thou be not certainly thou art exceeding short of seeing God in his All-sufficiencie So much for this time FINIS THE FOVRTH SERMON GENESIS 17. 1. I am God All-sufficient ANother Vse and deduction that we will draw from this poynt that God is All-sufficient is to comfort vs in regard of our imperfect obedience Wee ought not to thinke because we are not exact in keeping all the Commandements of God because we haue much unevennesse in our wayes because we are not able to keepe the Rule so strictly as wee ought that therefore God reiects vs for he is All-sufficient in himselfe he needs not our righteousnesse and therefore he can well beare with the imperfections of our righteousnesse You shall see this vse made of it Act. 17. 24. 25. God that made all things the world and all that is therein seeing he is Lord of heaven and earth he dwels not in Temples made with hands neither is he worshipped with mens hands as if he needed any thing Marke he giues to all life and breath and all things Thus the Apostle makes his argument if God sayth he made the world and all things therein if he giueth to all life and breath and all things then when you doe worship him it is not because he hath any neede of your worship or any need of your righteousnesse or of all that you can doe
turne I haue given him nothing he is vncapable of my gift and therefore I looke for no recompence as by merit from him Againe If God be All-sufficient let vs be exhorted to make a Covenant with him for as I told you before these words doe but containe the Covenant betweene God and vs. Now this is the Covenant that God will make with you if you will enter into Covenant with him that he will be All-sufficient to you Now that which is expressed here generally I finde in other places divided into these three particulars where in the All-sufficiencie of God consists as if they were the three parts of this Covenant First He is All-sufficient to justifie and to forgiue vs our sinnes Secondly He is All-sufficient to sanctifie vs and to heale our infirmities Thirdly He is All-sufficient to provide vs whatsoever we neede so that no good thing shall be wanting to vs. These are the three parts of the Covenant which we finde set downe in divers places in Ier. 31. 34. Heb. 8. 9. 10. 16. But most clearely are they set downe in Ezek. 36. Sayth the Lord there I will powre cleane water vpon you you shall be cleane yea from all your filthines and from all your Idols will I clense you There is one part of the Covenant that he will clense vs from all our sinnes That is From the guilt and the punishment of them Secondly A new heart will I giue you also a new spirit will I put into you and I will take away your stonie hearts out of your bodies and I will giue you a heart of flesh There is the second part of the Covenant consisting of Sanctification The third is You shall dwell in the Land that I gaue to your Fathers and I will call for Corne and I will increase it and I will lay no more famine vpon you and I will multiply the fruit of the tree and the increase of the field that you beare no more the reproach of famine among the Heathen Here are the particulars set downe some are named for the rest I will call for Corne and Wine That is For whatsoever you want That is the third part of the Covenant These are the three parts of the Covenant which I shall spend this time in opening and shewing you that God is sufficient in all and to answer those objections that mens hearts haue against his All-sufficiencie for the heart is readie to object against these three to haue sinnes forgiven to be sanctified and to haue abundance of all good things belonging to this present life in all these he is All-sufficient to fulfill all the desires of mens hearts Now to begin with the first First I say He is All-sufficient to take away all our sinnes My Beloved it may be when you heare this poynt you will say it is an easie thing to beleeue it there is no difficultie in this the Lord is All-sufficient to forgiue sinnes Surely whatsoever we say or pretend wee finde in experience it is exceeding hard Who is able so fully to beleeue the forgiuenes of his sinnes as he ought Who is able to doe it when he is put to it At the day of death at the time of extremitie at that time when the conscience stirres vp all his strength and opposeth it selfe against him when all his sinnes are presented vnto him in their colours who is able then to beleeue it therefore we had neede to finde out the All-sufficiencie of God in this for the greatnesse and exceeding largenesse of his power is shewed in it in nothing more then in forgiving of sinnes Hosea 11. 9. See there how the Lord expresseth it Sayth he I will not execute the fiercenes of my wrath I will not returne to destroy Ephraim for I am God and not man Marke my Beloved when we haue committed sinne against God we commonly thinke thus with our selues if my sinnes were but as other mens if my sinnes wanted these and these circumstances I would beleeue the forgiuenesse of them but something or other a man hath still to object Now sayth the Lord it is very true If I were as man is it could not be but I should execute the fiercenesse of my wrath vpon Ephraim who hath provoked me so exceedingly for Ephraim was a part of Israell and is put for all Israell and the Prophet wrote this in the time of Ieroboam the sonne of Ioash when Israell abounded in sinnes and in Idolatry but sayth the Lord though their sinnes be exceeding great yet I am able to forgiue them for I am God and not man As if he should say Looke vpon weake man and compare God and man together and see how farre God exceeds man see how much he is stronger then man being infinite and almightie so sayth he his mercy exceeds the mercy of man As if he should say If I were not God it were impossible I should forgiue the sinnes of Ephraim which they haue multiplied against me from time to time So likewise in Esay 55. 7. the Lord cals them in there and vseth this as an argument for sayth he I will forgiue and multiplie my pardons so the word signifieth in the originall when a man makes this objection But it is more then any man can beleeue that my sinnes that I haue thus and thus repeated that the Lord can so easily put them away and multiply his pardons as I haue multiplied my sinnes Sayth he my thoughts are not aâ— your thoughts my wayes are not as your wayes but as high as the heaven is aboue the earth so are my thoughts aboue your thoughts and my wayes aboue your wayes That is As a man lookes to heaven and considers the great distance betweene the earth and it so farre sayth he doe my thoughts exceede your thoughts That is When you thinke with your selues I cannot forgiue because you measure me and draw a scantling of me by your selues when you haue gone to the vtmost of your thoughts my thoughts exceede yours as much as heaven exceeds the earth And therefore sayth he my wayes are not as your wayes That is When you would not forgiue yet I am able to forgiue in so great a disproportion We doe with this as we doe with all the Attributes of God we are able to thinke him powerfull as a man but to thinke him powerfull as God there we come short We are able to thinke him mercifull as a man but to thinke him mercifull as God there our thoughts are at an end we can thinke and see no reason why he should pardon vs. Now sayth the Lord my thoughts goe beyond your thoughts as much as the distance is betweene heaven earth If you say to me who doubts of this that the Lord is able to forgiue My Beloved if we did not doubt of it what is the reason when great sinnes are committed that you fall to questioning of Gods mercy when you can more
the vigor of all carnall joy and sinfull delight So the more you see this All-sufficiencie of God towards you in loue the more you are able to beleeue it and the more it kils sinne in you the more it sanctifies you and the more it drawes you to God Therefore this is to be considered to helpe vs against this objection that there is a double feare the one is that which keepes vs from comming to God The other is a feare that keepes vs from going out from God Wee are very apt to exceede in the first feare And to come short in the second Now the feare that keepes vs from comming in to God is a feare that he is a feare that he is not readie to forgiue that he is not All-sufficient that he hath not power enough of mercy to forgiue our sinnes and to heale our infirmities this makes a man tumorous and fearefull as a man is fearefull to come neere a Iudge to come neere one that is terrible Now the more this feare is taken away the neerer we come the neerer we draw in assurance of faith to him On the other side there is a feare that keepes vs off from going out from Gâ—d and that is the more we beleeue this All-sufficiencie the more we beleeue that happinesse is in him the more we beleeue the riches of his mercy and the abundance of his goodnesse the more we feare to steppe out from him to haue our hearts estranged from him to haue our hearts sit loose Now the more we can beleeue this All-sufficiencie the more it takes away the first feare and increaseth the second it takes away the feare that keepes vs from comming in to God and it increaseth the feare that keepes vs from going out from God So much shall serue for this first the All-sufficiencie of God in forgiuing sinne The second part of the Covenant is his All-sufficiency in healing our sinnes or in sanctisying vs as you haue it in Psal. 103. That forgiues all our sinnes and heales all our infirmities This belongeth also to his All-sufficiencie This my Beloved is a necessary poynt to beleeue It serues likewise to bring vs in to the Lord for a man is readie to make this objection when he lookes vpon Gods wayes the wayes of righteousnesse and then vpon the strength of his lusts he is ready to say with himselfe how shall I be able to leade a holy life as I ought to doe This is the answer to it God is All-sufficient He that is able to bid the light shine out of darknesse sayth the Apostle he is able to kindle a light in thy darke heart where there is not a jot of goodnesse though thy heart be never so averse he is able to change that heart of thine and therefore say not I shall never be able to doe it for he is able to take away all that reluctancy For hence comes the difficultie how shall the strength of my lusts this crooked and perverse heart of mine and the straight wayes of God stand together It is very true Is thy heart continue in that temper it is impossible but the Lord that is All-sufficient is able to take away that reluctancie for he doth in the worke of grace as he doth in the worke of nature he doth not as we doe when we would haue an Arrow goe to the marke when we throw a stone vpward we are not able to change the nature of it but we put it on by force God carries all things to their end by giving them a nature suitable to that end An Archer makes an impression vpon an Arrow but it is a violent impression God carries every thing to that end to which he hath appoynted it but with this difference he makes not a violent impression but a naturall impression therefore he doth it not by an onely immediate hand of his owne as we doe but he causeth the Creature to goe on of it selfe to this or to that purpose to this or that end And so he doth in the worke of grace he doth not carry a man on to the wayes of righteousnesse leaving him in the state of nature taking him as he is but he takes away that heart of his and imprints the habits of grace in it and he changeth a mans heart so that he is carried willingly to the wayes of God as the creature is carried by a naturall instinct to its owne place or to the thing it desires So that thou mayst thinke thus with thy selfe It is true if I haue my old heart my old lusts still there must needs be such a reluctancy as I shall not be able to overcome but if the Lord change this heart of mine and take away these lusts if the Lord put another imprâ—ssion vâ—on on me that is naturall to me which is like that instinct he putteth into the creature then it is easie for me to doe it And this the Lord out of his All-sufficiencie is able to doe But you will be readie to object if the Lord be thus All-sufficient if he be able thus to kindle light in the darke heart to change a mans crooked and perverse spirit to implant and ingraft such naturall habits and instincts into it to carry it on with such facilitie and connaturalnesse to the wayes of his Commandements why am I thus why am I no more able to overcome my sinnes why doe I fall backe so often to the same sinne why doe I come short of the performance of such purposes and desires why doe I finde so many things in my life contrary to the Rules of Sanctification and so contrary to this All-sufficient power of God To this I answer First It may be it is from hence that thou observest not those Rules by which God communicates this All-sufficiency and this power of his What though the Lord be willing to communicate it yet there are some Rules to be observed which himselfe hath given That is Thou must diligently attend vpon his ordinances thou must observe and keepe them thou must be carefull to abstaine from the occasions he bids thee abstaine from if thou sayle in either of these he hath made thee no promise to helpe thee with his All-sufficiencie Sampson as long as the Lord was with him you know had great strength you know the Lord tels him so long as he nourished his hayre so long he would be with him which was but a symboll of Gods presence but it was such a thing as he would haue him to keepe exactly and if he did not keepe that he would withdraw his presence and would not be with him So likewise the Nazarites were commanded to abstaine from drinking wine if they dranke wine the Lord would withdraw himselfe And so it is in this case the Lord hath appointed vs to keepe his ordinances and so long he will be with vs as he was with Sampson to be All-sufficient
and Noah and all the Saints so long as God was with them how strong were they Their strength was like the streÌ„gth of Sampson but when the Lord withdrew himselfe we see what base lusts they fell into what lusts was David given vp vnto Also Salomon and Peter and Lot All this the Lord hath done even for this purpose that they might learne to know that All-sufficiencie is in him and not in them Therefore when thou lookest on any Saint of God that excels in grace and goes beyond thee thinke thus with thy selfe it is not because this man is stronger then I but because the Lord hath done more for him he hath bestowed more grace vpon him he that hath done this to him is he not able to doe it to thee He that is so strong if the Lord withdraw his hand thou feest what he is And therefore comfort thy selfe with this that he is able to strengthen thee Thinke againe with thy selfe how thou hast found him at other times My Beloved there is great strength in this even when thou art at the worst to keepe life in the roote of grace in the Winter time it is a mightie power of God if we looke on the workes of nature to keepe life in the Plants when they seeme to be dead that the hardnesse and coldnesse of Winter take not away the life of them So it is no lesse All-sufficiencie and almightie power of God to keepe the life of grace in our greatest fals and temptations to keepe life in David and Salomon that it should spring againe when the spring time was come Againe who is it that restrained thy lusts before who is it that hath given thee any abilitie to thinke those good thoughts to doe those good things thou hadst not power in thy selfe all was from the Lord. Therefore if he haue an All-sufficiencie in him as he is All-sufficient to forgiue sinnes so likewise he is All-sufficient to sanctifie thee Be not discouraged then Let not a man thinke with himselfe oh I shall never overcome it I shall never be able to be so exact in the wayes of rightcousnesse as I ought to be Remember God is All-sufficient Our endevour must be to make our harts perfect to resolue to serue him with a perfect heart But for the power and performance of it this belongs to God Therefore Beloved hence comes all the difficultie that our hearts are not so perfect for when a man is readie to object I but I finde no experience of this almightie power See that the cause be not in thy selfe he hath made promise vnto those whose hearts are perfect with him it may be thy heart is imperfect it may be there hath beene hypocrisie in thy heart thou hast never beene willing to part with all to serue him with a perfect heart and with a willing minde all thy dayes But when once thy heart is brought to sinceritie doubt not that he will performe that thou lookest for on his part for it belongs to his part to giue thee power and strength to doe that which thou desirest to doe So much likewise for the secoud part of the Covenant The third part of the Covenant is to provide all good things for vs belonging to this present life herein the Loâ—d is All-sufficient to all those that are in Covenant with him I neede not say much to make this good vnto you All â—hings are his whatsoever a man needs Riches are his they are his Creatures in Pro. 23. they come and goe at his command Honour is his I will honour those that honour me he takes it to himselfe to bestow it as he pleaseth Health and life is his the issues of life and death belong to him Friendship is his for he puts our acquaintance farre from vs and drawes them neere to vs. Goe through all the varietie of things that your hearts can desire and they are all his he is governour and the disposer of them as he pleaseth and therefore certainly he is All-sufficient he is able to provide all things for thee that thy heart can desire so that no good thing shall be wanting to thee I will not stand to inlarge this but rather answer the objections for here we are readie to object If the Lord be All-sufficient why is it thus then with me why doe I want so many things which I haue need of and desire to haue If God be All-sufficient why are there so many defects in my estate in my health this way and that way To this I answer Thou must consider with thy selfe if those desires of thine be not unnaturall desires whether they be not sinfull desires the Lord hath promised to be All-sufficient to the naturall desires to the right desires of the soule but not to those that are unnaturall and inordinate There is a double desire in the heart of man as there is a double thirst there is a naturall thirst you know which is easily satisfied with a little there is an unnaturall thirst as the thirst of a dropsie man who desires exceeding much and the more you giue him still the more he desires and is never satisfied So it is with the soule there is a naturall healthful desire which desires so much credit and so much wealth as is needfull there is besides this an vnnaturall desire of the soule when a man doth long after abundance now Beloved doe not looke that the Lord should satisfie this nay the best way in this case is not to satisfie but to take from our desires as we say of the Boulemeia that disease wherein a man eates much that is called Caninus appetitus and likewise in the dropsie the one excessiuely eates and the other excessiuely drinkes and the Rule of Physitians is Opus habent purgatione non impletione such a man hath neede of purging and emptying and not of filling so I may say of all these such men haue neede of purging and emptying which is to be desired in this case that wherein God shewes his All-sufficiencie now is not in supplying thy defects in adding that which thou desirest but in purging the heart and taking away those desires that is the way to heale thee Therefore consider seriovsly what that is that thou desirest if it be an inordinate desire if it be a worke of fancie know that thou canst not looke for this All-sufficiencie of God to satisfie this but to heale it You shall see Ecclesiast 5. 10. He that loueth silver shall not be satisfied with silver and he that loveth riches shall be without the fruit thereof You see what the Lord hath set downe concerning this case now a man may seeke for a competency but when he comes once to riches that he seekes for them the Lord sayth such a man shall not be satisfied or if he be it shall be in wrath for it is in wrath given to such a man It is the destruction
Evangelicall manner that is in a true indevour the Gospell requires that we should loue the Lord our God with all our hearts for the truth of it It requires in a word that we should keepe the whole Law in that sence so as to square our liues to it to keepe it all in truth and sinceritie though we cannot reach the highest top and degree of it Now if the heart were not perfectly holy that is thoughout there could be no proportion betweene the Commandement and the facultie and abilitie vpon which the Commandement lyes for it is certaine except the heart were perfectly holy it could not keepe the whole Law there were an impossibilitie we should not reach every Commandement And therefore there must be integritie and entyrenesse in the heart that we may be able to keepe them at the least in a Evangelicall sincere manner though wee cannot perfectly keepe the whole Law of God Fourthly it is required because otherwise there should not be a correspondencie and agreement betweene the Covenant on Gods part and on ours God hath said he will be All-sufficient but he requires this againe on our part that we be altogether his My beloved is mine and I am his and Psal. 18. I will walke perfectly with them that walke perfectly with me there are the termes of the Covenant the Lord will haue it thus farre vpon even termes there shall be an integritie on both sides and therefore if a man be holy but by halues that makes not the match it makes not the agreement betweene the Lord and vs for all and halfe is not a match but all and all is that which makes the match the agreement and sutablenesse betweene God and vs and this is another reason why it is required Now last of all this perfection and integritie is required because otherwise all that we doe is nothing it is to no purpose for except you seeke the Lord and serue the Lord with a perfect heart you serue him not at all you cannot serue him as God you cannot serue him as a Maister you cannot serue him as a Lord as a soveraigne commander except your hearts be perfect with him This reason I take out of Math. 6. a place well knowne No man can serue two Maisters That is It is true a woman may loue many as friends but shee can loue but one as a husband A man may looke to many subordinate ends but he can haue but one vltimate end A man may haue respects he may affect many things in a remisse manner but to affect many things in the highest degree it is impossible it can be bestowed but vpon one Therefore I say to serue him as God it cannot be except the heart be wholly bestowed on him if you will take in any thing with him either credit or profit or pleasure now you make God an Idoll and you make that as God so that whatsoever a man loues and respects or obeyes I would aske him but this question Eyther it commands the same thing with God when it commands vnder him and so in yeelding to that you obey God himselfe or else it commands somewhat different and if you yeeld to that and not to the Lord you reject him and take that for God Therefore I say the heart must be perfect or else the obedience is nothing at all So much shall serue to shew you the grounds of this why such a perfection and sinceritie and integritie of heart is required in all those that shall be saved But the chiefest businesse will be here to shew you what this integritie is the best way to finde it out is to open to you all those expressions in the Scriptures by which it is presented to vs and you shall finde them to be these fiue And in the opening of them we shall sufficiently shew you what this sinceritie or perfection of heart is First you shall finde it often expressed by puritie and soundnesse blessed are the pure in heart and God is good to Israell even to them that are of a pure heart Now what is it to be pure That is pure which is full of it selfe and hath no other Heterogeneall thing mingled with it So that heart is pure which hath no sinne in it which is holy which hath a renued qualitie of grace which hath an inward regenerate man that will mingle with no sinne that is full of it selfe and admits not the mixture of any sinne My Beloved I must be warily vnderstood here I say it admits not the mixture of any sinne It is true sinne may cleaue and adhere to a man as drosse doth to the silver but it mingles not with the regenerate part that mingles not with it that is it enters not into the frame and constitution of a mans heart it is not weaved into the texture of his heart it is no ingredient into the very frame and fabricke of it but though sinne be there yet the heart still casts it out of it selfe it resists it and rejects it and purifieth and clenseth it selfe from it this properly is a pure heart As in other things you say a thing is pure when it is solid and cleare and vnmixed though it may haue some drosse and some mudd cleaving to it you say it is pure gold when it is digged out of the minerall though there be much drosse in it and we say it is pure ayre though for a time there be many fogges and mists and adventitious vapours within it So we say it is pure water though there be many inundations of mud cast into it or that come from the spring or Channell from which it runnes So a man may be said to haue a pure heart that is a perfect heart though there be an adhesion of much drosse many evill thoughts that cleaue to him yet I say they mingle not with him that is Beloved it is certaine that the holiest men haue a fountaine of originall corruption in them and from this fountaine sinnes arise continually as the scumme in the pot but yet if the liquor be pure and good if it be right wine or right honey whatsoever the liquor is though the scumme arise still it purifies it selfe and casts it out this is the propertie of a pure heart with the impure it is quite contrary the scumme ariseth as in the other but it is sodden in it is mingled and confounded with it there is not such a segregating such a clensing disposition in it but there is a mixing of them together this similitude you shall finde Ezek. 24. 12. whence I take it she wearied her selfe with lyes c. And her great scumme went not out of her There is a similitude going before of a boyling pot into which much flesh was put to which he compares the Children of Israell of that time but this is the Conclusion that God makes her great scumme went not out of her As if he should say it is very true the
out this perfection that is here spoken of Walke before mee and be thou perfect Now a single heart is called so from the singlenesse of the object that is a single eye that lookes but vpon one object and that is a single heart that lookes but vpon one thing likewise that is a double eye and a double heart that lookes vpon two objects and is divided betweene two and knowes not which to choose like a man that is in bivio in a double way he stands and lookes on both and knowes not which to take so an imperfect hearted man an vnsound hearted man he stands and lookes vpon God and vpon the world and he knowes not well which to choose sometimes he is following the one sometimes the other this is his condition he is distracted betweene both such a man hath a double eye and therefore sayth the text a wicked eye for so it is called if the eye be single all the body is light but if the eye be wicked for so it must be interpreted if the eye be double which is a wicked eye So my Beloved an vnsound harted man is not described to you by any thing so plainely and perspicuously as by this that his heart is not pitched vpon God alone but he hath an eye vpon God and an eye vpon credit he hath an eye vpon God and an eye vpon his walth vpon his pleasures or whatsoever it is when there are two objects for in that regard a man is sayd to haue a heart and a heart not as commonly it is taken to make a shew of one thing and haue another within But it is a heart and a heart when there are two objects vpon which the heart is set that the heart is divided betweene two so is cloven asunder as it were And so it is a double heart by way of division and not by having one thing in shew and another within Now then if you will finde out what a perfect man is I say it is he that hath a fixed resolution to cleaue to God alone that hath his eye vpon him and vpon nothing besides This is a single heart when a man shall resolue for instances will best make it cleare to you when a man shall say as Ioshuah did Well sayth he I see you are readie to take divers wayes but I am resolved for my part for me and my house we will serue the Lord that I am resolved on So David I haue chosen the way of his commandements I haue sworne to keepe them and that I will doe When a man is once resolved throughly when he is grounded and hath a setled resolution an vnchanged resolution that pitcheth him vpon one he is no longer in doubt betweene two this is a perfect hearted man So Moses takes that resolution I will suffer affliction with the people of God as if he should say I haue chosen it whatsoever become of mee though I be a banished man though I liue a poore life though I turne from Pharaohs sonne-in-Law to keepe sheepe in the Wildernes yet this is my resolution here I haue fixed my staffe this will I doe Herein the perfection and integritie of his heart was seene So the three men Sidrach Mesech and Abednego This say they we are resolved vpon whether we be delivered or not delivered whether we dye or liue whatsoever come vpon vs we will serue the Lord we will not worship thine Idoll And so Iâ—b the place you know though he kill me yet will I trust in him That is though he multiplie miseries vpoÌ„ me even to the very death yet I am resolved to serue him my heart is there pitched his will I be This is Beloved to haue a single eye and a single heart When the heart is divided it is imperfect such a man is vnconstant in all his wayes sayth Iames Such a one was Saul and such a one was Amaziah that indeede is the case of all hypocrites And to this I adde that which is said Math. 8. the fourth ground is said to haue an honest heart I put them together a single heart that I would explaine to you they come much to one an honest heart stands in this that a man resolues to serue the Lord with patience and with abstinence that is the definition that I will giue of it he that hath an honest heart he resolues to serue God in all things with patience and abstinence one of them is exprest in the text he brings forth fruit with patience the other I adde for a more full explication of it The meaning is this he hath an vpright and honest heart that so pitcheth vpon God that he will not be drawne aside for any thing Now there are but two things that draw vs aside that is eyther persecution affliction and trouble And for this the honest heart hath patience he resolues to suffer them whatsoever they be and therefore he is able to goe on or on the other side pleasures and divers lusts that drew away the third ground as persecution did the second here he hath a resolved abstinence he is content to part with them and to be without them therefore he brings forth fruit when another doth not that is another may haue a faire blade but either persecution or else pleasures and divers lusts come betweene and intercept his maturitie that he never comes to any bearing of fruit to any purpose This expression I put together with singlenes of heart a heart without guile and without mixture because there is a similitude betweene them So much fo that expression likewise A third Expression there is in the Scripture which you shall finde in these words Ier. 3. 10. They did not turne to me with their whole heart but faignedly And very oft Thou shalt serue the Lord thy God with all thy heart So that the wholnes of the heart the integritie of the heart he that hath this is a perfect man he that wants it is an vnsound hearted man Now what is this Integritie and wholnes of heart you shall see in these three the integritie of the subject the integritie of the object and the integritie of the meanes whereby the subiect and the object are joyned together The Integritie of the subject that is the heart of a man that I call the subject The Integritie of the object I call the Commandements when he hath respect to all of them The Integritie of the meanes I call that which brings the heart and the Commandement together that is the vse of all holy ordinances and the abstinence from all occasions that may draw vs another way So now he is a perfect man with God that first hath a whole heart that is such a heart whereof every part and facultie is sanctified There is no part of it but it is seasoned with grace there is no wheele in all the soule but it is turned the right way according to that 1 Thes. 5. He
be brought to passe yet if the rule will not hold he will not seeke it This you shall finde Gal. 6. Peace on the Israelâ— of God as many as walke by this rule They are the true Israell that keepe the right rule so I will commend this to describe to you a right and straight man when his end is right and his rule is right That is when his heart is not a crooked heart for it hangs all vpon a string crooked ends and crooked wayes and a crooked heart He that hath a right heart that is not a perverse and froward heart as we see Pro. 17. 18. A froward heart as the translation is that is a crooked heart it findes no good A man is then sayd to haue a crooked heart when if you will lay to him any straight rule that is giue him any right precepts tell him this you ought to doe this is the iust course this is the way you ought to hold you shall never bring a crooked heart and a straight lyne together his heart will still be starting aside from it it will not cleaue to it it will not accommodate it selfe to that for his heart is crooked Therefore Beloved when wee giue straight Counsels to them that haue â—rooked hearts we doe but loose our labour If it were a straight heart straight Counsell and it would soone agree such an expression you see Psal. 125. He that seekes himselfe in crooked wayes I will leade him forth with the workers of iniquitie That is when the inward bent of a mans heart is crooked when it will not entertaine straight or right Counsels but iâ— is still jarring and disagreeing with them such a man God rejects Thereâ—ore sayth he he will leade him forth with the workers of Iniquitie that is he will reckon him as a worker of Iniquitie and so will he deale with him The last Expression that I finde in Scripture to set forth this perfection of heart is to doe every thing in Gods sight When thou hast an eye vpon the Lord as well as he hath an eye vpon thee So you shall finde 1 Cor. 2. As of sinceritie in the â—ight oâ— God where the second is an explication oâ— the first and so here Walke before mee and be perfect That is if a man walke before God and approue himselfe to him he is a perfect man for that shewes the difference betweene perfection and soundnesse of heart 〈…〉 the one is truely such as will 〈…〉 tryall such as will endure even the eye of God himselfe when that which is 〈…〉 to the vrmost tryall that is able to say â—o God Lord thou knowest mine Innocency as David did and Lord I beseech thee search mâ— reynes and my heart when one 〈◊〉 say as Hezekiah Lord thou knowest that I haue walked with an vpright heart Now I say when a man is so entire that there is such truth in him that bring him to what touch-stone you will let him be brought to the light he knowes his workes are right he is not afraid let God himselfe looke into his heart that hath pure eyes that can search every craâ—nie of it to whom every thing is naked yet he shall finde him true that is he doth every thing if God looke to the most inward retired thoughts he doth all in Gods fight he approues himselfe to him such a one hath a perfect heaâ—t So much shall serue now for the opening of this to you what it is to be a perfect man Beloved I will apply it very briefly If this be perfection now you haue seene the ground why God requires it and that no man can be saved without it let vs make this vse of it to try our selues let a man examine himselfe whether he be a perfect man or no you will say how shall we doe it Indeede my Beloved I confesse it is a hard thing to doe for men are children in vnderstanding and as children are apt to be deceived with guilded things they see the outside to be fayre they see a fayre peece of gold but they are not able to finde out the base mettall that is hid within So it is our case for the most part we are not able to finde out this truth whether our hearts be imperfect and vnsound and rotten or no Therefore we had neede of helpe I will name one or two And this is one rule I take but such as I finde in Scripture that is a rule that our Saviour giues by which you may try your selues sayth he to the young man when he comes to professe to him that he had done thus and thus from his youth saith he if thou wilt be perfect goe sell all that thou hast As if he should say wouldest thou know now if thou be perfect those are the words that is whether thou haue a sound heart or no goe sell all that thou hast That is thou shalt know it by this that is the meaning of rhe Rule Goe sell c. Let a man looke round about him if there be any thing in the world any evill any calamitie that he is not willing to suffer if againe there be any blessing any comfort that he is not willing to part with I dare boldly affirme it that such a man is an vnsound hearted man for example put the case that such a thing befall him as imprisonment that a man sayth thus with himselfe I will endure other things but for that I haue a crazie bodie that will not beare it I haue a wife and children that must be maintained I haue debts to pay c. that is a thing that I cannot beare and endure let a man haue but such a resolution as this I will not beare this such a man will proue an vnâ—ound hearted man if he be put to tryall And whensoever the heart is not sound God will bring one to it at one time or other or againe put the case a man say thus I will endure any thing else but to be despised but to be contemned to be disgraced to loose my reputation with my neighbours to be a singular man â—o be an Owle for every body to wonder at this is a thing I can never endure let this man be put vpon it at any time to doe any strange thing that is a thing that seemes strange to worldly men that shall bring the censure of them vpon it let him be put to passe through evill report as sometimes he must be let him be put to walke in the wayes of righteousnesse it sometimes seemes strange to them that you doe not thus and thus such a man will deale vnsoundly he will discover himselfe to be rotten hearted So againe a man that saith thus with himselfe I will not loose my practise I will not loose my imployments I will not loose my trade I will not loose my dealing with my Customers this is my Plowe this is it that maintaines both mee and mine
though I suffer many things ye this is that I cannot beare it would breake me asunder c. I say let any man say thus in his heart I doe but giue you Instances that you may vnderstand what I would say such a man will deale vnsoundly and imperfectly when he is put to it let it be any thing in the world I will not stand to giue further instances Let a man examine himselfe and thinke what is neare and deare vnto him except he be inwardly willing to part with it that he can say if any of the wayes of God fall crosse with this If I be any whit hazarded in the keeping of a good conscience by keeping this I will part with it I say except thou canst say this it is certaine thou hast a rotten heart And the like I may say for suffering If a man say such a great mans favour I will not loose my making or my marring depends vpon it if there be any such case be it what it will be thou art an vnsound hearted man and that is the meaning of that If any man will be my Disciple he must denie himselfe and take vp his daily Crosse As if he should say if a man will not deny himselfe in every thing if he will not take vp every Crosse he may take vp to himselfe a profession to be a Disciple he may make as many pretences and shewes as he will to be my Disciple but a true and a genuine Disciple he cannot be he cannot be my Disciple except he deny himselfe in every thing and take vp every Crosse and therefore let a man examine himselfe in that whether he be thus prepared to part with every thing if thou wilt be perfect sayth the Lord that is the place I â—ake it from then sell all that thou hast that was the tryall he was put to and it is a tryall by which you shall judge of your selues So likewiâ—e you shall finde another tryall of that Math. 6. and the last Be you therefore perfect as your heavenly Father is perfect There is another way of finding out this perfectnesse of heart whether it be in vs or no you must be perfect as your heavenly Father is perfect no lesse will serue the turne if you be not so perfect as he is perfect you cannot be saved you are vnsound hearted You will say to me this is very hard who is able to be perfect as his heavenly Father is perfect Beloved the meaning of this is not that you should reach his perfection for who can ever doe it but the meaning of it is this there must be as great a length as great a breadth and latitude in your perfection as in his your perfection must answer his How shall we know that Gods perfection is knowne by his Commandements Looke how largely the perfection of God is set forth in the Scriptures so large your obedience must be If it come short in any thing if it be not as long and as broad as it were it is vnsound and 〈◊〉 and imperfect obedience that shall be cast away as evill and counterfeit for you must be perfect as your heavenly Father is perfect sayth Christ he giues this as a reason of all that he had delivered before you shall see in a word in particular sayth he you haue thought it enough to loue your friends but sayth he it is not enough you must loue your enemies you must blesse those that curse you and speake well of those that speake evill of you And when a man shall object but this is a hard thing that is the Conclusion sayth he you must be perfect as your heavenly Father is perfect he doth thus he causeth his Sunne to shine vpon the good and the bad he causeth his rayne to fall vpon them and your perfection must be as large as his And so againe perhaps thou art one that wilt abstaine from swearing greater oaths but that is not enough thou must not sweare by thy haires thou art not able to make one white or blacke much lesse my Brethren must we sweare by our truth and by our faith which is more worth then haires So againe perhaps thou art one that wilt not commit Adultery but if thou cherish sinfull lusts contemplatiâ—e fornication and vncleannes in thy heart thou fallest short in that thy perfection is not so broad as the Lords that is that his law requires that sayth thou shalt not lust And so againe perhaps thou sayest he hath done me wrong and I will doe him no iniustice but an eye for an eye thou requirest justice according to retaliation and proportion But that is not enough but thou must forgiue perfectly if hee haue done thee two or three or foure wrongs thou must beare them and leaue revenge perfectly to God if you object this is hard who can doe it He saith be perfect c. so you see the meaning of it If you would finde out now whether your hearts be perfect or no consider whether the latitude of them be such whether it be thus broad that is that I may expresse it fully to you whether you walke so exactly that you haue not onely an eye to the maine poynts of every Commandements but you obserue the least particle of every Commandement the least Iota the least pricke and poynt that you finde in every Commandement Except you doe this I say your hearts are not perfect the scope of the Chapter is to require the exact keeping of every Commandement to the least and to the smallest things And there are these three reasons put together to confirme it One is for sayth he every Iot of the Law is of so much worth though you thinke it a small thing That it were better that heaven and earth should perish then that it should It is of greater price then the whole world Therefore the Lord will not haue the least jot of the Law to perish Againe sayth he the Pharisies would keepe the great Commandements the principall poynt and part of every Commandement but the particles of it the nicer poynts of it they would not keepe And sayth he except your righteousnesse goe beyond theirs except you goe further then theirs you shall never be saved Then the last is that I named to you before except you be perfect c. there must be such a latitude for the extension of your perfection though not for the intention and degrees of it as is in your heavenly Father you cannot be saved else Therefore if you say this is a hard condition Beloved you must know this that Iesus Christ hath given to all those that shall be saved grace for grace that looke as he requires perfection of obedience in a latitude answerable to all the Commandements to all the particles of them even a perfection answerable to his owne perfection so he hath given vs grace for grace that is he hath given vs an inward abilitie of graces which
to many sweruings and declinings yet still he makes them vp againe still hee repaires those breaches in his heart and though many times he step out of the way still he recouers himselfe againe so that his constant and ordinary worke is euery day to make his heart perfâ—ct where he finds any crookednâ—sse to set it streight againe where he finds any defect that he labours to supply this is â—is ordinarie and constant course So beloued you shall finde this difference betweene a man that is imperfect and another that is sound hearted that he still amends his heart he still makes it vp he still brings it to a good temper that is his worke from day to day that he sets it right and streight before God in all things and you shall see Mat. 18. 1. such an expression there the Disciples aske Christ this question Master say they who shall bee the greatest in the Kingdome of God Our Sauioâ—r takes a little child and sets him vp amongst them and saith except you bee conuerted as one of these little children you shall not enter into the Kingdome of God The meaning is this I see there is pride arising in your hearts you are looking after great things for your selues that ariseth of a selfe-conceit you haue I tell you saith hee Except you conuert from this euill except you turne your selues from it except you become as this childe and empty your selues of this pride and become humble as this childe become little in your owne eyes as this childe is you shall not enter into the Kingdome of Heauen So that the meaning of it is this that a man who is sound-hearted he is still following hard he is still making his heart perfect from day to day he is still turning to God againe and againe as it is said Lam. 3. 40. Let vs search and try our wayes and turne againe to the Lord that is it is his constant worke My beloued this is the nature of a mans heart still there is something or other rising amisse in it as you see weeds in a field As it is in a Corne field except you weede it and till it aâ—d plow it and manure it and neuer giue it ouer it will bee ouer-growne with weeds and waxe fallow againe and not be fit to beare Corne with any constancy so it is with our hearts except wee still plow them and weede them and watch ouer them they will be ready to grow fallow they will be ready to be ouer-growne therefore I say it is the property of a man that is perfect he is still returning and making vp the breaches and defects as we see 2 Ioh. 8. Let vs looke to our selues that we lose not the things that we haue wrought but that wee may receiue a full reward Marke let vs looke to our selues that we lose not the things wee haue wrought as if he should say euen those that are perfect that are sound-hearted there is this property in them though he deliuer it by way of Exhortation yet is a property that neuer is seperate from them they still looke to themselues that they lose not the things they haue wrought and see my beloued there is great reason for it for a man may lose all that he hath wrought he may lose his reward altogether as you see Reu. 3. 11. Take heed hold that thou hast lest another take thy Crowne You know Ioash went farre and so did Iehu and so did those Israelites in the Wildernesse and yet they lost their reward for not looking to themselues but this is for those that may fall quite away But for the Elect that can neuer fall quite away this diligence is required and is proper to them they still looke to themselues lest they lose that which they haue wrought lest they should not receiue a full reward for though they cannot lose their reward altogether yet they may lose a part of their reward as you see Dauid did because he did not looke narrowly to himselfe he did not follow hard to the marke for in some things they may faile though it bee their property to looke to themselues that I expresse to you by the way I say part of their reward they may lose for the Sword departed not from his house if like those builders 2 Cor. 3. you build hay and stubble then you shall bee saued if your hearts be vpright yet as by fire that is you shall be scorched by the fire it shall haue some impression vpon you something or other vpon your name or some other iudgement somewhat you shall haue but this is their property They looke to themselues that they lose not the things they haue wrought but that they may receiue a full reward For still they are apt to fall backe from the degree they haue attained And againe the sinfull lusts they thought they had mortified are ready to returne now he that is perfect is thus minded hee not onely aymes at the vtmost but from day to day hee makes vp the defects that he findes in his heart and againe labours to bring downe and to mortifie those lusts that are renewed and begin to gather a new strength and to bud forth againe this is their property so I say if thou wouldest kâ—ow it marke what thy aime is whether thou ayme at the vtmâ—st degree of holines or whether thou set liâ—its to they selfe and likewise whether thy constant course be to make thy heart perfect with GOD from day to day and to walke exactly with him whether thou be carefull to husband thy time that thou mayest haue leasure to doe it for my beloued a man cannot doe a thing exactly except hee haue time to doe it in And therfore Ephes. 5. Walke exactly not as foolish bâ—t as wise redeeming the time As if hee should say if you would walke exactly redeeme the time it is your wisdome for else you lose all your labour walke exactly and not as fooles for else you had as good doe nothing at all be so farre wise that you doe not lose the things you worke and to doe this redeeme the time that you may haue leisure to doe it I say consider whether yoâ— be willing so to husband time to gaine so much leasure from your other calling and affaires that you can spend time to search your hearts in trying your wayes in setting all things straight within you that you may walke perfectly with GOD from day to day So much for this property likewise So many as are perfect leâ— them be like minded The next property of this perfectnesse of heart you shall find in those two places compared together Ier. 3. 10. They haue not returned to me with their whole heart but feignedly if you compare that with Hosea 7. 14. the Lord there complaines though they did returne and sanctifie a Fast and did seeke him very deuoutly saith he you returned not to
the most high but against me haue you rebelled The meaning of both places is this they haue not sought meâ— with their whole heart but feignedly the word feignedly shewes that by whole heart hee meanes there a true heart So that as you would iudge now of an vnsound-hearted friend you say he is not perfect he is not sound he is not true when his actions carry a shew and appearance of loue and his heart doth not answer it there is a dissonancy betweene the appearance he makes and his heart his heart is knowne by this he loues not the person of his friend he may obserue him for some otheâ— respects but his person he doth not inwardly respect So if a man would know whether his heart be perfect with God let him consider whether he do not as false-hearted men are wont to doe that obserue other men out of respects because they see those parties haue power to doe them good or hurt therefore they are diligent to obserue them as the Apostle saith They haue the persons of men in admiration because of aduantage that is they haue them in admiration they are very obsequioâ—s to them ready to doe them offices of friendship but it is for their owne aduantage not because they loue their friends they are nor affâ—cted to their persons Contrary to this is singlenesse of heart when wee loue not in word onely in deed and in truth when we loue with a pure loue such a man we say comes to be perfect with his friend and so it is in this case when a man lookes on God as one that hath power to doe him good and euill as one that hath power to aduance him or to cast him downe and out of these respects he serues him and obeyes him and will doe many things for his sake but yet he doth not serue him with a single heart that is he doth not inwardly loue the person of God he doth not looke on him as he is seperate from all punishments and rewards as he is sequestred from all such respects so as to be hearty to him This was the fault of the Iewes saith he they returned againe but to whom was it to their corne to their oyle and not to the most high they returned and were very deâ—out to keepe the Fast ready to heare but against mee they rebelled The meaning of it is this the Iewes returned to the Lord they were carefull to please him but it was because they desired freedome from the Famine and Warre and othâ—r Calamities and therefore they serued the Lord but they did not lay hold on God himselfe vpon the graces and comforts of the Spirit vpon aeternall life these were not the things they did inwardly respect and therefore God himselfe they loued not to him they did not returne as you shall see because I will vse that exppession of laying hold vpon God and vpon aeternall life 1 Tim. 6. when the Apostle Paul had spoken there of diuers men that were contentious he puts these two properties together they are exceeding contentious and couetous they reckon gaine godlinesse but thou saith he doe not so but fight the good fight of faith doe not contend with such a kind of contention and in such a manner as they doe and againe saith he when they lay hold on wealth and preferment and such aduantages doe thou lay hold vpon aeternall life I say this was the case of the Iewes they laid hold of such benefits as a carnall man is capable of such as indeed they conceiued to come from the Lords hand onely and therefore they returned vnto him but they did not lay hold vpon God himselfe vpon aeternall life vpon the spirituall priuiledges and promises of grace and therefore they returned to him but feignedly that is they did not seeke the face of God that which is required 2 Chron. 7. 14. If my People humble themselues and seeke my face that is seeke my presence this they did not Now with those that haue sound hearts it is not so but they seeke the Lord himselfe they are thus minded that if they may haue the Lord himselfe though they be stripped of all things else they doe not much heed it though they passe through euill report though they lose their estates though they bee put in what condition they can be yet they are content to haue the Lord aboue for their portion for they looke on him as an exceeding great reward as long as they may haue his loue as long as they may haue him though alone they care for nothing else thus they are affected when God puts them to it as you see Naomi put Ruth and her other daughter to it saith shee Wilt thou goe with mee I haue nothing for thee Gods hand is gone out against me I haue no more sonnes in my wombe or if I had thou wouldest neuer stay vntill they were of age when they were put to it thus one daughter forsooke her namely Orphah and returned backe to her people but Ruth gaue her this answer Bee it so â—yet whither thou goest I will goe I will dwell where thou dwellest I will neuer forsake thee So it is with the Saints they choose the Lord though alone they cleaue to him alone they reckon it reward enough if theâ— may haue him as you see Abraham did as GOD said to him I my selfe will be thy exceeding great reward he would not so much as take any thing from the King of Sodome Why because saith he it shall neuer be said that hee hath made Abraham rich GOD alone shall make me rich hee is reward enough he is alsufficient I will not take any of these things in with him So all the Saints are thus minded they are contented with GOD alone because they looke on him as an alsufficient reward they haue a good opinion of him and therefore they forsake him not whereas others haue beene in admiration of him but for aduantage when they haue gotten what they would haue and are deliuered from what they feare they start aside as a broken Bow Hosea 7. the place before named as you see Rehoboam 2 Chron. 12. 1. Saith the Text the Lord helped him till hee was strong and when he was strong hee and all Israel departed from following the Lord. And so Vzziah 2 Chro. 26. It is said the Lord helped him vntill hee was mighty and what then when hee had gotten what he would haue his heart was listed vp to his destruction that is he serued GOD as it were a slippery tricke then he departed from him when hee had gotten what hee desired which was a signe hee did not returne to the Lord or that he did serue him with his whole heart but feignedly he did not seeke the Lord himselfe he did not seeke his face and presence And the ground of all this is because they haue no constant fixed good opinion of GOD but they thinke well of God
for fits and for times as we see the Isâ—aelites did they would â—ollow GOD for such a time in the Wildernesse after hee had refreshed them and deliuered them but as soone as new trouble came when they wanted bread and water and flesh presently they murmured againe and grew discontented And so Ioram King of Israel when he was pressed with famine saith he I will waite no longer vpon the Lord but he would needes take away Elisha's head the man of GOD that exhoâ—ted him to waiâ—e on GOD. Thus it is with men they haue no constant good opinion of GOD but it is not so with the Saints they haue knowne the LORD himselfe hee hath shewed his owne selfe to them that good opinion they haue of him is fixed and established it is the Lord himselfe that hath taught it â—â—em and that which they haue beene confirmed in by long experience and therefore they will neuer forsake him noâ— part from him it is hee himselfe whom they haue chosen And this is the next difference betweene an vnsound-hearted man and he that hath a perfect heart that hee seekes the Lord himselfe his heart is perfect with him when another returnes not to the most high but returnes to serue him for other ends and for other respects but against the Lord himselfe when he hath serued his turne he is ready to rebell The next property you shall find 1 Cor. 2. 6. Howbeit we speake wisdome to those that are perfect not the wisdome of this world or of the Princes of this world but the wisdome of God in a mysterie euen the hidden wisdome that GOD hath ordained before the World to our glâ—rie Heere is another property the Holy Ghost sets downe of a perfect-hearted man the Apostle when he had said I come not among you with the excellency of wisdome or the words of man but my ayme is my desire is as to know Christ crucified alone so to teach nothing else to you and to preach to you in the plaine euidence of the Spirit and of power whereas it might bee obiected I but Paul euery man thinkes not so many men thinke you would doe better if you would preach as other men doe and bee curious and quaint of Oratory saith hee these things as I deliuer them whatsoeuer they may seeme to other men yet to those that are perfect they seeme wisdome though others may despise it and reckon it foolishnesse yet to the perfect it is wisdome So that I gather hence A perfect man in this is distinguished from another that is not sound-hearted that he hath eyes to see the wisdome of the Holy Ghost he knowes wisdome Now a perfect man is there so called in opposition to him that is meerely animalis that hath onely a reasonable soule and no more for that is the word the same word that is vsed in another place of this Chapter the naturall man it is translated but the word in the Originall signifies a man that hath onely naturall abilities and endowments and naturall perfections such a man is reckoned an imperfect man a man that is not sound But saith the Apostle to a man that is perfect that is to a man that hath besides the strength of naturall gifts the sanctifying Spirit that enlightneth him that the Spirit of God possesseth and informes his soule it ioynes with his soule it is dwelling in him such a one is a perfect man saith hee and you shall know him by this hee discernes the wisdome of GOD he iudgeth aright of it so that my beloued the meaning of it is this there is a certaine wisdome of God there are certaine things that no naturall man in the world reaches or relishes take the hypocrite that goes the furthest in the profession of holinesse euen as farre as the second or third ground euen as far as those Heb. 6. that were much enlightned and had tasted of the power of the world to come yet this wisdome that he speakes of here we speake the wisdome of GOD consists of such things as they neuer knew certaine things that the most knowing man that liues in the Church of God that is not regenerate can neuer know them as he saith Verse 9. such as eye neuer saw â— signifying thus mâ—ch the eye and the eare haue the sences by which knowledge is gathered yet mans eye aâ—d his eare neuer saw c. and his heart that is more actiue then eyther of â—hem neuer vnderstood them You will say what are these things They are expressed by diâ—ers names in this Chapter they are called the wisdome of God they are called the wisdome of GOD hid in a mysterie the deepe things of God the things of the Spirit of God the things that are giuen vs of God for our glory Beloued these are things that no vnsound-hearted man did euer sound and therefore I will bee bold to say to you if euer you knew thâ—se things if euer you reckoned these things wisdome certainely your hearts are perfect you are not meere naturall men but you haue receiued the Spirit of â—od that is the sanctifying and enlighning Spirit of God But you will say How can it be that a naturall man should neuer know these things Bâ—loued I say it may be very well for they are things that no Minister in the world can teach you we may propound them to you and you may heare them seuen yeeres and seuen you may reade the very same things in the Scriptures and in other Bookes a thousand times ouer and yet for all this not vnderstand them It is the wisdome of God in a mystery and they are the deepe things of God As a man may looke on a Trade and neuer see the mystery of it he may looke on artificiall things pictures or any thing else and yet not see the Art by which they are made as a man may looke on a Letter and yet not vnderstand the sense something there is that he sees and something that he sees not not it enters not into his heart and therefore it is said seeing they see not which argueth that there is something that they see Thus there are some things there is a wisdome of GOD that an vnsound-hearted man can neuer know it can neuer enter into his heart which wisdome therefore if thou hast certainely thou art a perfect man You will say How shall a man know whether he know this wisdome or no whether hee thus iudge of the wayes of God I answer You shall know whether the wâ—sdome you haue bee such as belongs to perfect men or no by these foure things which I will deliuer distinctly vnto you First you shall finde this that when this knowledge is discouered â—o a man it exceedingly humbles him all other knowledge doth not so it rather puffes him vp But this brings a man exceedingly out of conceit with himselfe it makes him to stand amazed at himselfe that is
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
so mannageth his businesse as a Factor that still hath an eye vpon himselfe â—or hee trusts not his Master Another that trusts him that thinkes thus with himselfe my Master is wise to obserue and he is willing and able to recompence mee that seruant lookes not to himselfe and his owne ends but he doth his Masters businesse faithfully and he cares not so it may be for his Masters aduantage for hee loues his Master and he thinkes his owne good and prosperity consists more in his Masters then in his owne this is that that moues him and therefore without respect to himselfe he serues him he doth his businesse faithfully he lookes what may be for his aduantage and not for his owne So much for this second effect A third effect that ariseth from this sincerity or integrity of heart is to serue the Lord to doe his will with all a mans might to doe it exceeding diligently not onely to haue respect to his Commandement but to doe it with all a mans might and strength when a man doth it remissely it is a signe he doth it feynedly when he doth it diligently it is a signe he doth it with a perfect heart A seruant when he slubbers ouer his worke and doth but eye-seruice it is an argument that hee doth it not with his whole heart but feynedly for when he doth it hearâ—tily he doth it painefully he doth it throughly and exactly and with all his strength The ground of it is this because when a man doth any thing truly and in good earnest when he doth it for it selfe he doth it alway exceeding diligently they are neuer disjoyned When a man doth a thing for a respect he doth it so far as that respect requires so much diligence hee vseth and no more you may see it in other things if a man haue money but for his vse he will seeke so much as will serue such a turne and no more but if he doth it for money it selfe if he loue riches hee will doe it with all his might hee sets himselfe to it with all his strength You haue an excellent place for the expression of this in 1 Pet. 1. 22. saith the A postle Seeing your hearts are purified to loue one another without feyning see that you loue one another with a pure heart feruently The meaning is this Let a mans loue be sincere without feyning let it be with a pure heart without respects without dissimulation and this property it will haue you will loue one another feruently Beloued these cannot be disjoyned when one serues the Lord with a perfect heart when his eye is vpon him when he doth trust to him without any other by-respects he will doe it exceeding diligently Therefore that expression you finde so oft in the Scriptures Thou shalt loue the Lord thy God with all thy soule with all thy heart and with all thy strength it is not an expression of the degrees of loue that is not the sole scope of that place but it is an expression of the sincerity of a mans loue as if hee should say herein is the sincerity of a mans loue this is an argument that a man loues God truly and not for respects when he loues him with all his heart and with all his might it is so in all things when you doe any thing for it selfe you will doe it with all your might Besides there is this further ground of it you shall finde this that all remissenesse when a man doth a thing remissely and ouerly and perfunctorily itargues alway a diuided intention it is an argument that the whole minde is not set on it but that the intention is distracted and bestowed on other things whence that common saying is He that will be excellent in euery thing is so in nothing because his intentions are diuided So beloued you know this is the property of sincerity to haue a single eye to haue the heart set vpon one obiect to looke to GOD alone If a man doe so the heart is sincere and he that lookes vpon GOD alone he must needs doe it with all diligence whensoeuer a man mindes one thing hee will doe it with all his might because all the faculties the intention the thoughts and affections of the soule they are then concenterate and vnited and drawne together into one point they are still running in one channell and therefore a man that hath a sincere heart that chooseth GOD alone that saith thus with himselfe I haue but one Master to serue I haue but one to feare I haue GOD alone to looke to my businesse is with him in heauen I thinke him to be alsufficient and an exceeding great reward I say this will alway accompany such a heart such a resolution that he serues him with all diligence if there be any worke of his to be done hee will doe it with all his might for that is the disposition of a mans mind when once he is able to say as Daâ—id saith Psal. 27. 4. One thing haue I desired of the Lord and that will I seeke to see the beauty of the Lord to liue in his Temple c. Why one thing I haue desired and that will I seeke with all diligence when a man desires but one thing his minde will be exceeding intent vpon it and therefore if you would finde out now what is a proper effect of sincerity you shall finde this alway to be in those whose hearts are vpright with God that they giue themselues vp to his seruice I say they giue themselues vp to do it with all diligence therefore for a man that saith this I hope my heart is vpright with God and yet you see him exceeding busie with other things the worke of God he doth ouerly he slubbers it ouer he doth it negligently as a seruant that doth eye-seruice but for businesses of his owne he is exceeding intent vpon them hee is ouerwhelmed with them in following pleasures and diuers lusts his minde is exceeding much taken vp in things of that kinde I say hee doth but dissemble when he saith he hath prepared his whole heart to seeke the Lord that hee walkes before him perfectly it cannot bee a man whose heart is vpright hath this disposition in him that his speeches his thoughts and his actions are still busied about things that belong to the Kingdome of God holinesse is the element hee liues in he would still be doing something 〈◊〉 â—ends that way by his good will he would be doing nothing else I say thus he serues the LORD with all his might and that is an argument hee hath a sincere and vpright heart You haue a common saying when a man doth a thing exceeding diligently he doth it for his life now a man whose heart is vpright his opinion is changed of his owne happinesse of his life and safety whereas before hee conceiued it tâ— consist in other things now he knowes it wholâ—ly consists in
the fauour of God in pleasing him and in enioying of him and therefore when he reckons that his life consists therein he doth exceeding diligently whatsoeuer worke tends to him and to his glory This is the third effect that arriseth from sincerity and perfection of heart A fourth effect is this a heart that is entire and vpright and perfect with GOD you shall finde thus disposed hee sâ—ffers euery grace to haue his perfect worke that is a signe the heart is sound and entire and perfect when the graces of God are not restrained when they are not dammed and barred vp but are suffâ—red to haue their perfect worke as it is said of patience you shall see that expression Iam. 1. Let patience haue her perfect worke Reâ—oyce saith the Apostle there when you fall into tâ—oubles of diuâ—râ— sorts reioyce knowing that the 〈◊〉 of your faith brings forth patience and let patience haue her perfect worke that you may be perfect and entire wanting nothing Where you see that this is put downe as an effect that ariseth from perfectnesse and integrity of heart when we suffer the graces of God as patience in particular to haue their perfect worke Now patience is said to haue its perfect worke when it endures all kinde of tryals for that is the scope of the Apostle Reioyce saith the Apostle when you fall into tryals of diners sorts that is tryals that concerne you in soule in body in name and in state tryals of euery sort and euery kinde if patience be perfect and it will be perfect if it be in a heart that is perfect and entire it will haue a perfect worke it will make vs stay no where So that beloued patience hath then its perfect worke when it will suffer any thing be it death be it disgrace bee it imprisonment or pouerty be it losse of friends be it what it will be afflictions of any kinde name all sorts of trouble that you can deuise if patience haue a perfect worke it will beare all of them When the heart is sound beloued then this grace or any other hath a perfect worke therefore you see men whose hearts are not sound nature will stand some where a man perhaps will beare many things for Religion but if it come to death there he shrinkes a man will endure much but if it come to disgrace to discredit to losse of reputation there his patience hath not a perfect worke and therefore he giues ouer As patience must haue a perfect worke which is seene in suffering so likewise it is seene in doing So you see that expression Heb. 17. 1. Seeing we haue such a cloud of witnesses saith the Apostle let vs runne the race with patience that is set before vs. The meaning of it is this saith he if patience haue a perfect worke it will carry you through the whole race to the iournies end but if otherwise a man will runne so far or so farre but when he meetes with such a rubbe with such a barre by the way there hee will make a stand when he comes to thick way or to thornie way or to rough way there hee will not runne and why because patience hath not a perfect worke Therefore saith he runne with patience the race that is set before you So beloued a mans heart is then entire when euery grace I instance now in this hath his perfect worke If you obiect But you see sometimes patience euen in the best of the Saints hath not a perfect worke but is sometimes interrupted I answer it is true you see it was so in Iob though he were a man of an vpright heart God beares that witnesse to him hee was a iust man one that feared God and likewise this grace was perfect in him as that witnesse is giuen him Iam. 5. 11. You know the patience of Iob yet notwithstanding this it seemed to be interrupted it seemed not to haue its perfect worke Beloued to this I answer that it did not rise from the hollownesse of his heart or the imperfection of the grace but it ariseth many times from some other impediment some other accident from some distemper that may arise in the soule that sometime or other may hinder euen a perfect grace from hauing a perfect worke as you see in the workes of nature there may be a perfect Spring and yet sometimes it may be hindered from running by some outward impediment it may some way or other be dammed vp so it may be a perfect Drug fit and apt enough to worke and yet some impediment there may bee that may hinder it and choake it and dead the vertue of it for a time but it is but for a fit ordinarily and in ordinary course euery grace will haue its perfect worke and as I say of patience so likewise you see in all other graces to giue you another instance the same the Apostle giues there of faith faith when it ariseth when it dwels in a heart that is entire that is perfect it hath a perfect worke when it is otherwise it workes but imperfectly and but by halues I will giue you an experiment of it you shall see two notable examples of it one in Amaziah 2 Chron. 25. you shall finde there what worke faith had in him you see in the 8 9 10. Verses Amaziah was to goe to warre against the Edomites he hyred 100000. of Israel that was halfe his Armie to goe and assist him in the battell there comes a Prophet from the LORD and tels him Amaziah know this the Lord is not with Israel and therefore seperate these men and send them home if thou doe not thou shalt fall before the enemy for in the Lord there is power to helpe or to cast downe Amaziah beleeued the Prophet so that you see faith had a great worke in him but saith hee I am not able to hyre any more That is no matter said the Prophet goe with those thou hast and hee was content to doe so hee went on to the Battell and in the next verse hee was encouraged to goe on it was a great worke of faith to send backe halfe his Armie and to goe on so much encouraged notwithstanding yet after in the same Chapter you shall finde though faith went thus farre in him and carried him through so difficult a case yet it had not its perfect worke for immediately after hee had ouercome the Edomites hee set vp their Gods and a Prophet comes and tels him Amaziah art thou so foolish to set vp the Gods of the Edomites that were not able to deliuer their owne people Saith the Text hee would not hearken to the Prophet but bade him cease and the Prophet ceased So you see faith had a worke in him and a great worke but heerein he had an vnsound heart as it is said Verse 2. hee walked before the LORD in the way of his Fathers but not with a
man lookes vpon the Author of this Couenant he heares no more but the Law and what it requires he lookes vpon God as a hard Master as an enemy againe he lookes vpon his Law as a hard and cruell Law as a heauy yoke as an vnsupportable bondage and therefore he hates iâ— and wishes there were no such law he runs from it as a Bond-slaue runnes from his master as far as it is in his power This is that which is said Gal. 4. Hagar gendreth to bondage that is the Couenant of workes it begets bond-men and slaues and not sonnes and freemen and likewise that Heb. 12. 18. saith the Apostle You are not come to Mount Sinai to the burning of fire to clouds to darknesse and tempest to the sound of a Trumpet so that Moses himselfe did quake and tremble That is when a man lookes vpon this Couenant of workes it causeth in him a feare and an enmitie that is the 2. difference The third is That it is a ministration of death as it is called 2 Cor. 3. a ministration of death that is it propounds a curse to all those that doe not keepe it and it shewes no meanes to auoyd it and therefore a man is affected to it and to God the Author of it as one is to an enemy that seekes his destruction and therefore the ministratioÌ„ of it is said to be the ministratioÌ„ of death The reason of all this is not because there is any ill in the Law it is a ministration of the letter it begets feare emity it is a ministratioÌ„ of death I say this ariseth not froÌ„ hence that the Law of God is a cruell deadly Law for the Law is good but it ariseth from the weaknes and the infirmity of the flesh As for example if you would take a Potâ—ers vessell and dash it against a firme wall the reason why the wall is the destruction of the vessell is not any infirmity or weaknesse in the wall for it is the excellencie and vertue of the wall to bee hard it should bee so but it is the weaknesse and fragility and britâ—lenesse of the Vessell and thence comes it to bee broken asuâ—der and so in this case the reason why this Law or Couenant of workes is a ministration of death and of enmity is not because there is any imperfection in the Law it ariseth rather from the perfection of it but is from the weaknesse of the flesh that is not able to keepe the Law it is the excellencie of the Law that it is so perfect that a man is not able to keepe it and so it ariseth from the weaknesse and inâ—irmity of the flesh that is not able to obserue this Law Now on the other side as this is the Couenant of workes so you shall finde that the Couenant of grace First is a ministration of the Spirit and not of the letter Secondly a ministration of loue not of enmity of freedome not of bondage it is a ministration of righteousnesse as it is there called the ministration of righteousnesse for if the ministration of condemnation were glorious much more shall the ministration of righteonsnesse exceed in glory Thirdly a ministration of life and iustification and not a ministration of death and condemnation The ground of this and how it is thus we shall shew shew you by expressing to you he order how these depend and follow one vpon the other when a man hath looked vpon the Couenant of workes and sees death in it sees a strict Law that hee is not able to keepe then comeâ— the Couenant of grace and shewes to him a righteousnesse to satisfie this Law that himselfe neuer wrought shewes him a way of obtaining pardon and remission for the sinnes that hee hath committed against this Law by the death and satisfaction of another when he sees this hee sees withall the goodnesse and mercie of GOD giuing this to him for his saluation out of his free grace and mercie when he sees this the opinion of a sinner is changed marke I say his opinion his disposition and affection is altered he lookes not vpon God now as vpon a hard and cruell Master but he lookes vpon him now as a God exceeding full of mercy and compassion whence this followes that his heart melts towards the Lord it relents it comes to be a soft heart that is easie and tractable it is not haled now to the Commandement but out of an ingenuity and willingnesse he comes and serues the LORD with alacâ—ity and cheerefulnâ—sse this disposition is wrought vpon him because now hee sees another way his apprehension is altered euen as a seruant when it is reuealed to him that he is a sonne and that those hard taskes that are laid on him are the best way to leade him to happinesse they are but rules of direction for his owne wealth and for his owne aduantage he doth them now with all willingnesse the case is altered hee lookes not now vpon the Law of GOD as an enemy or as a hard bondage but he lookes vpon all the Law of God as a wholsome and profitable rule of direction that hee is willing to keepe for his owne comfort now when the heart is thus softned then the Spirit of God is sent into his heart and writes thâ— Law of GOD in his inward parts as you shall see if you compare these two places together Heb. 8. 8 9 10. Behold saith the Lord I will make a new Couenant and this is the Testament that I will make with the House of Israel After those dayes saith the Lord I will put my Lawes into their mindes and in their hearts will I write them and I will be their God and they shall be my people If you compare it with that 2 Cor. 3. 2 3. You are our Epistle written in our hearts which is vnderstood and read of all men in that you are manifest to bee the Epistle of Christ manifested by vs and written not with inke but with the Spirit of the liuing God not in Tables of stone but in the fleshy Tables of the heart The meaning of it is this when the heart is once softned God sends his Spirit to write his Lawes in the heart which Meâ—aphor will bee expressed to you in these three things First the meaning of it is this looke what there is in the outward Law as it is written and laid before you there shall be a disposition put into their heart that shall answer it in all things there shall be a writing within answerable to the writing without that euen as you see in a seale when you haue put the seale vpon the wax and take it away againe you finde in the wax the same impression that was vpon the seale you shall see in it stampe answering to stampe character to character print to print so it is in the hearts of the faithfull after they are once thus sofâ—ned the Spirit of
God writes the Law in their hearts so that there is a Law within answerable to the Law without that is an inward aptnesse answering euery particular of the Law an inward disposition whereby a man is inclined to keepe the Law in all points which Law within is called the law of the mind therefore if you adde to this that Rom. 7. I see a law in my members rebelling against the law of my minde so there is a Law in the mind within answerable to the Law of GOD without it answers it as Lead answers the mould after it is cast into it it answers it as Tallie answers to Tallie as Indenture answers to Indenture so it agrees with it in all things that is there is an aptnesse put into the minde that it is able and willing and disposed in some measure to keepe euery Commandement that answereth to all the particular Commandements of the Law of GOD this is to haue the Law of GOD written in the minde and this is that which is first meant by it there is a Law within answerable to the Law without in all things The 2. thing meant by it is that it is not only put into the mind as acquisite habits are but it is so ingrasted as any naturall disposition is it is so rooted in the heart it is so riuetted in as when letters are ingraued in Marble you know they continue there they are not easily worne out and that is meant by it I will plant my Law in thy heart it shall neuer out againe there I will write it there it shall continue so that is the second thing that is meant by it it shall bee naturall to you for that is meant by this when it is said it shall bee printed it shall be grauen and written in the heart and likewise it shall be perpetuall it shall neuer weare out againe as things that are written in the dust but it shall be written so as it shall neuer againe be obliterated The third thing to be expressed is the manner of the writing of it the Apostle here compares himselfe and all other Ministers to the pen but it is Christ that writes the Epistle the Epistle is his for these workes he doth in it it is he that takes the pen it is he that handles it and vseth it it is he that puts inke into the pen it is he that applyes it so that though the Minister be the immediate writer of these Lawes in the heart yet the inke is the Holy Ghost and it comes originally from Christ and besides they are not left to themselues but the LORD must concurre with them immediately we are but coeworkers with him he holds our hands as it were when we write the Epistle in any mans heart it is hee that guides the penne it is hee that puts inke into it it comes originally from him and therefore the Epistle is his Besides this is further to bee considered in this Metaphor that God will write his Lawes in our hearts that we may see these Lawes wee may reade them and vnderstand them for when a thing is written God may see it and man may see it a man himselfe may see it and others also may reade it God sees it himselfe for he hath written it man sees it for hee is able to see the Law in his minde he is able to see that habituall disposition that is infused into him and others are able to see it for saith he you are our Epistle euident to all men that is they see the fruits and effects of it as you may see letters grauen in stone so they see this Law written in your hearts So beloued you see now what this Couenant of Grace is and how it differs from the Couenant of Workes it is the ministration not of the letter but of the Spirit because it doth not onely present the oâ—tward letter of the Commandement but there is a Law written within and that is done by vertue of the Spirit So that the order is this first it reueales righteousnesse secondly it softens the heart it is the ministration of the Spirit and thirdly it is a ministration of loue it is a ministration of freedome and not of bondage and enmity for when the Law is thus written a man is not haled to it he comes not to it as a bond-slaue to doe his worke but hee comes willingly he finds he hath some ability to doe it he findes a delight in it as Paul saith I delight in the Law of God according to the inward man So you â—ee the difference betweene the Couenant of Grace and the Couenant of Workes Now this Couenant of Grace is twoâ—old it is eyther the Old Testament or the New they both agree in substance they differ onely in the manner of the administration that which is called the New Testament Heb. 7. 8 9. which is opposed to the Old Testament for substance is the same Couenant they are both the Couenant of Grace onely they differ in the manner and you shall finde these 6. differences between them First the New Testament or the New Couenant is larger then the Old it extends to the Gentiles whereas the first was confined onely â—o the Iewes it was only kept within the walles of that people and extended no further Secondly the Old was expressed in types and shaddowes and figures as for example they had the blood of Bulls and Goats they had the washings of the body in cleane water they had offering of Incense c. by which things other things are meant as namely the dâ—aâ—h of Christ and that satisfaction he gaue to his Father by his death and likewise the inward sanctificatioÌ„ of the Spirit signified by the washing of water and also the workes and the prayers of the Saints that are sweet as Incense now saith the Text Gal. 4. these were clements and rudiments that God vsed to them as children that is as children haue their A B C â—heir first elements so GOD did shew to the â—ewâ—s â—hese spirituall mysteries not in themselues but in these types and shaddowes they were able to see theÌ„ from day to day for therin was their weaknesse they were not so able as to conceiue spirituall things without a mediate view they saw the blood shed and againe they saw the washings and the rites these were in their eye whereas now in the time of the Gospell these things are taught to vs these we comprehend in our minds wee serue the Lord in spirit and in truth but there is not that visible sight that was a helpe to their weaknesse so that these differ as the Image and the substance it selfe euen as you see things in prospectiue shewes and in painting that are different from the things themselues when you come to see Countries and Cities and Mountaines and Woods it is another thing And this is the second difference betweene the Testaments the one was expressed but in types and
rebellion against it I say this keepes men off from the life of God But on the other side when a man lookes vpon the promises he begins to see the Couenant that his sinnes shall be put a way he beginnes to see the goodnesse and the mercy and the tender compassion of God towards him hee begins to see a possibility of fulfilling the Law in such a manner as GOD now requires then his heart melteth hee becomes not onely applyable to the Commandement but is ready to delight in it this a man gets by applying his heart to the Couenant of grace or by applying the Couenant of Grace to himselfe that very applying of the promises of forgiuenesse I say it begets a disposition in the heart which the Scriptures call a new life that euen as you see the Sunne when it applies its beames to a fitly disposed matter and stayes vpon it when it pitcheth its beames vpon it with any continuance it begins to beget life and motion in it and makes it a liuing creature so doth the Couenant of Grace when it is applyed to the heart of a man it begins to beget life in him and to make him a new creature it makes him another man there is that power in the Couenant of Grace in the promises of the pardon and forgiuenesse of sins that it begets another life in a man it makes him a new creature it makes him a liuing creature to GOD which before he was not the ground of which you shall see 2 Cor. 3. 6. Hee hath made vs able Ministers of the New Testament not of the letter but of the Spirit for the letter kills but the Spirit giues life Marke it the meaning of it is this when the Couenant of works is deliuered to you that is when you heare the Law the Commands the duty you cannot performe there is no more deliuered to you but the bare letter that is you know the duty and no more And what doth this duty doe what doe these Commandements and precepts doe when they are applyed to the heart of man Saith hee they kill Now that which kills fights before it kills and that which fights must needs be an enemy so then the Commandement is an Enemy that is euery man esteemes it as an enemie to himselfe and therefore hath an enemy-like affection to it againe that is he hates it he would be rid of it he wisheth there were no such Law or Commandement hee desires it should be dealt with as he would haue an enemy dealt with he would haue it vtterly taken away when they grow in enmity one with another as indeed they doe the naked Commandement and the heart are at enmity for the Commandement would haue one thing and the heart would haue another there are contrary wils and there is a striuing betweene them the one striuing this way the other that way the one resisting the other and in the end the Law and the Commandement gets the victory because the sting of the Law is sinne now the Law is the cause of sinne as a straight Rule is the cause of crookednesse for without the Law there should be no sin now it causeth sinne for if there were no Law you know there could bee no feare no transgression because there could bee nothing against which the transgression should come this sinne is the death of a man so now the letter kils But come now to the Couenant of Grace saith the Text it is the ministration of the Spirit and the Spirit giues life that is when a man lookes on the Couenant of Grace he lookes not on it now as an enemy as hee did before vpon the Commandement but he sees in it much loue and much friendship to wards him he sees God intends not any hurt any euill to him as he apprehended before he sees God exceeding kinde and mercifull and willing to put away all his sinnes and willing to accept the sincerity of his obedience though there be not a perfection of obedience now he begins to change his opinion both of God and of all his Lawes and precepts when he sees Gods kindnesse towards him and his compassion and readinesse to forgiue him then his heart begins to relent towards the Lord againe he begins to magnifie Gods goodnesse and to condemne himselfe he beleeues those promises and thence he growes vp in loue toward GOD I say hee growes vp in faith and loue and in this act of faith is the Spirit infused into his heart this Spirit being thus infused writes the Law in his inward paâ—ts that is it that breeds in him a holy disposition that inables him in some measure to keepe the Law it prints in him all those graces that giue him strength to obserue the Commandements that God hath given him so my beloued if a man will goe about this great worke to change his heart and to change his life let him not goe about it as a morall man that is let him not onely consider what Commandements there are what the rectitude is that the LORD requires and how to bring his heart to it but let him goe about it as a Christian that is let him beleeue the promises of pardon in the blood of Christ and the very beleeuing of those promises will be able to clense and purge the heart from dead works in that place we then named and we could doe no more but name it you shall finde it Heb. 9. 14. How much more shall the blood of Christ which by the eternall Spirit offered himselfe without fault to God purge your consciences from dead workes to serue the liuing God The meaning of it is this when a man hath once applyed the blood of Christ for his iustification this effect will follow vpon it there will accompany it a certaine vigour a certaine vertue a certaine power and strength which will also purge his conscience from dead workes that is there shall goe a power of the Holy Ghost together with this blood that shall not onely forbid him and shew him that hee ought not to doe such and such euill things but it shall clense his conscience from those rootes of dead workes those corrupt lusts and sinfull affections that are in him that dispose him to that euill he shall find this power growing vpon him if hee doe but apply the blood that is if he apply the promise of pardon and forgiuenesse through the blood of Iesus Christ. The like you shall see Gal. 3. 5. He that ministreth to you the Spirit and workes miracles amongst you doth he doe it through the workes of the Law or through the hearing of faith preached That is saith the Apostle if I should onely deliuer to you the Commandements and the Precepts and the Rules by which you ought to walke I might preach long enough to you but you should neuer haue ability to keep any of these saith he you may obserue those that preach the Law to you did
would haue it by free grace and not of debt for saith hee If I should giue a Law and rules to men and promise them life vpon it when they had performed the worke they would challenge it of debt no saith the LORD it is an inheritance I doe not vse to deale with my children as men doe with their seruants that I should giue them worke to doe and when they haue done it I should giue them wages then they would come and challenge it a my hands by way of debt no saith the Lord this is an inheritance and you are my sonnes and you shall haue it giuen you freely and giuen you as it becomes a Father to giue it so you shall take it therefore that it might bee of free grace and not of debt therefore it is by faith and not by workes And that is added likewise if it had beene by workes men would haue beene ready to boast and haue said I haue done this I am able to keepe the Law therefore the promise of eternall life shall bee made good to mee I shall receiue it as wages men would boast in themselues No saith the LORD no creature shall boast in it selfe for that puts euery man further from the LORD the more a man reioyceth in himselfe the more he stands vpon his owne bottome the more he is diuorsed from GOD and separated from him but saith he he that reioyceth let him reioyce in the LORD for that fits a man for the LORD and therefore I will haue it by faith it shall not bee by workes So beloued you see now what is the Condition Surely looke how Abraham was made partaker of the Couenant so euery one of vs must bee Abraham was made partaker of it by saith so shall euery man be made partaker of it by faith and no otherwise Abraham beleeued God when hee had a promise and because he beleeued him not that particular act of faith but that grace of faith whereby he beleeued this and the other promises of the Messiah was counted to him for righteousnesse and so for this cause because wee beleeue the promises and the Couenant of Grace therefore the LORD accepts vs and accounts vs righteous and because this seemes strange to the sonnes of men therefore we see with how much adoe Paul labours to make it good what strong obiections were against it in all times I haue shewed the reason Now when you reade Rom. 3. 4. and Gal. 3. 4. you may know the better the meaning of those places Well so you see the Couenant secondly you see the Condition now you heare that there is such a Couenant as this The third thing is the confirmation of the Couenant when a man heares that GOD will vouchsafe so much fauour vnto mankinde a man is ready to say as Gedion did alas my family is poore in Manasses I am the least in all my Fathers house And who am I that I should be raised vp hitherto that such a promise as this should be made to mee that I should goe and saue Israel c. I say after the same manner a man might bee ready to obiect Alas what are wee the sonnes of men that the great GOD of Heauen and Earth should enter into such a Couenant with vs that he should make vs such promises as these that he should make vs heyres of the World that hee should blesse vs in that manner to make vs sonnes to make vs Kings and Priests Saith the LORD I confesse it is a Couenant that needes confirmation therefore the LORD hath confirmed it all these wayes the LORD hath confirmed it first by his promise saith he you haue my sure word for it if that bee not enough I will confirme it by an Oath and because he had no greater to sweare by he saith by my selfe haue I sworne that I will make it good this is not enough but he confirmes it by the blood of Christ himselfe the Mediator shall come and confirme this Testament and when the Testament is confirmed by the death of the Testator there is no more altering of that saith hee Gal. 3. A mans Testament no man changeth after once it is confirmed and when the Testator is dead Heb. 9. then the Testament is confirmed so it is confirmed by the blood by the death of the Testator This is not enough but hee hath added seales vnto it hee hath confirmed it likewise by them saith hee I will adde the seale of Circumcision and of the Passeouer For Circumcision saith the LORD Goe and circumcise your selues and when I see the Circumcision I will remember my Couenant and make it good to you that as hee said of the Bow he set the Bow in the Cloud saith hee I will make my Couenant that I will neuer destroy the Earth againe with raine this Bow shall be the witnesse of the Couenant and when I looke vpon it I will remember my Couenant after this manner are the signes and seales of the Couenant saith he Circumcise your selues and when I see that I will remember my Couenant and will spare you and I will make good to you all the promises of it So likewise the Passeouer saith hee See that â—ou keepe it take the Lambe and sprinkle the blood c. Saith he when I see it I will remember my Couenant Where beloued this is to be obserued that these signes or seales of the Couenant not onely confirme the promises on our part but they signifie that faith that condition which is required on our part for when the LORD comes and lookes into his Church and sees a great company in it sees his House full and he comes and askes What doe you in my House What doe a number of those that professe themselues to be within the compasse of the Couenant there Their answer is LORD we beleeue wee are among those that keepe the Condition If you beleeue where is your Circumcision It may be you haue that outward Circumcision in the flesh but where is the Circumcision of the heart for if you did beleeue indeede it would worke a change in the heart as faith I told you that is indeede a liuely faith workes a chaâ—ge it câ—ts off sinfull lusts it makes a man deny himselfe and cleaue to God and serue him with a perfect heart So againe after that manner doth the second signe of the Couenant which is the Passeouer when the LORD shall aske Doe you beleeue Yes heere is the sprinkling of the blood of the Lambe But where is the true sprinkling vpon the heart and conscience heere is the outward Passeouer the outward profession you come and take the signe and the seale but where is the inward sprinkling Therefore you see what was required in the Passeouer saith hee when you eate the Lambe c. haue you tasted of the sweet of the Lambe haue you euer tasted of the sweetnesse that is in Iesus Christ so that you can loue
him and delight in him are you clad like those that went out of Egypt with their staues in their hands and their feet shod that is are you ready to goe out of Egypt that is from sinne and wickednesse from the state of vnregeneracie wherein you were before Againe hath your soule tasted of the sowre hearbs of that bondage that now you are weary of all the bondage of sinne and Satan that you desire exceedingly to goe from it that you reckon the contrary condition a condition of freedome wherein you are willing and desirous to continue saith the LORD when I looke vpon these signes I will remember my Couenant onely see that your Circumision be not in the letter as we see Rom. 2. but see that you be circumcised in your hearts that there be not only a Passeouer but see that you keepe the Passeouer with sincerity see that all leauen bee cleansed out of your hearts that is that your hearts be empty of the dominion of euery sinne see that you haue tasted of the sowrenesse of that bondage that you bee willing to be rid of it see that you bee willing to trauell out of Egypt to another to a further Country see that this be reall not in profession and shew but in deede and saith the LORD I will remember my Couenant and these are the confirmations of the Couenant saith the Lord you shall not neede to doubt it I haue sworne it is repeated Heb. 6. besides it is confirmed with blood with the death of the Testator and there is none that alters the Will of the dead when he is dead they adde nothing to it nor taks nothing from it besides I haue confirmed it with seales and therefore it stands vnalterable These three things we haue obserued now in this Couenant FINIS THE TVVELFTH SERMON Gâ—NESIS 17. 2. And I will make my Couenant betweene mee and thee And I will multiply thee exceedingly YOV haue heard what the Couenant is in the generall The fourth thing is What the particular branches and parts or gifts and priuiledges of this Couenant are and those we will reduce vnto three heads Now the three parts of the Couenant are answerable to the three Offices of Christ for we told you it is Christ himselfe to whom the promises are immediately made he is a Priest a King and a Prophet it is hee that makes good all the parts of the Couenant and he doth â—t according to all his three Offices remission of sinnes he giues as a Priest The other Priests were but a shaddow of this Priesthood of Christ he is the great High Priest that is holy and harmlesse and vndefiled that is higher then the heauens the great High Priest that is enâ—red saith the Text into the very heauens themselues hee that sits at the right hand of God and is now present with him he that is not entred in by the blood of Bulls and of Goats but by his owne blood This is such a High Priest as is able indeed to giue remission of sinnes and therefore saith the Apostle Heb. 10. 22. Seeing wee haue such an high Priest doubâ— not but now come with full assurance of faith when you see such an High Priest as this if they were able to beleeue that had but a weake man to bee their Priest before the comming of Christ that offered for his owne sinnes as well as for the sinnes of others that often repeated his Sacrifice that that had but the blood of Bulls and Goats that did but enter into the Tabernacle saith hee when you see Iesus Christ himselfe come that hath no Siâ—ne of his owne that offered one perfect Sacrifice that he needes not to repeate that entred not into the Tabernacle but into the Heauen it selfe that did this with his owne blood and not with the blood of beasts saith hee draw neere now â—with assurance of faith â—hat is Why should you make question now you haue great ground of assuring your selues that your sinnes shall bee forgiuen now you may trust perfectly to the grace reueiled through him This is the first The second is I will teach you knowledge and that he doth as a Prophet you shall no more teach euery man his brother but all shall bee taught of mee Beloued it is another kinde of teaching when the LORD teacheth vs knowledge then that is that wee can haue from the hands of men Christ is another kinde of Prophet you come not to heare him speake to heare him teaching as a man heares other Lectures where his vnderstanding is informed but hee is such a Prophet as enlightens euery man within that comes into the world that is euery man that is enlightned is enlightned by him he is such a Prophet as baptizeth you with the Holy Ghost he is such a Prophet that makes mens hearts to burne within them when he speakes to them such a Prophet as saith to Matthew and Leuy Follow me and they doe it such a Prophet as saith to his Ministers Gâ—e teach all Nations and I will bee with you and I will make you able Ministers not of the letter but of the Spirit there is no man in the world can say this but this great Prophet and this is the Prophet that the Lord hath raised vp the Prophet that he promised hee would raise another like Moses that great Prophet that should teach men after another fashion then all the Prophets before were euer able to doe And that is the second part of the Couenant Beloued we may know many things but it is a hard thing to know as we ought to know It is said of an vnregenerate man 2 Cor. 8. Hee knowes nothing as hee ought to know For example thou mayst know sinne and know it most exactly but if this doe not worke vpon thy heart if the sinne lye not exceeding heauy vpon thee if it breed not in thee godly sorrow for it if it doth not amaze thee as it were with the filthinesse and vilenesse of it it is because thou dost not yet know it as thou oughtest to know it And how shall a man doe then Goe to CHRIST hee is the Prophet that is hee teacheth a man to see things so that his heart his will and affections shall likewise be moued with it You are to consider the Couenant when you goe to the LORD and therefore that man that saith I can looke vpon my sinne with dry eyes I can looke vpon it and neuer be affected with it this is because he is taught but with the teaching of men hee must remember that this is a part of the Couenant and God hath bound himselfe by an Oath to performe it Iesus Christ as he is a Prophet God hath sent him to teach thee all things belonging to saluation and so to teach thee that thou shalt be in a right manner affected with it And so likewise put the case thou know God thou seest him in his attributes thou hearest him often described
the Couenant or no You shall know it by this How did Abraham know whether he was in the Couenant or how will you know whether Abraham or any other were saith the Text Abraham beleeued God and therefore God reckoned him as a man that was righteous and accepted him to bee a partaker of the Couenant and so if thou beleeue it is certaine then thou art within the Couenant but how shall a man know that Gal. 5. 5. Neither Circumcision auaileth any thing nor vncircumcision but faith which worketh by loue If thou canst finde this now that thou art able to take Iesus Christ to take him as a LORD and Sauioâ—r thou art able to beleeue all the Couenant of Grace thou art by that put into the Couenant But how shall a man know whether this faith be right or no for you know there is a false dead and counterfeit faith if it be right thou shalt finde it to be of a working and liuely nature but many times we may bee deceiued in that A woman many times thinkes she is with childe but if she finde no motion nor stirring it is an argument she was deceiued So when a man thinkes that hee hath faith in his heart but yet he finds no life no motion no stirring there is no worke proceeding from his faith it is an argument he was mistaken hee was deceiued in it for if it be a right faith it will worke there will be life and motion in it As Abrahams faith you see it enabled him to doe whatsoeuer GOD appointed him to offer his sonne to excommunicate Ismael when GOD bid him cast him out though hee loued Ismael exceeding dearely yet he did it and did it readily so whatsoeuer God bade him doe here was a working faith But yet a little further a man may be yet deceiued in this a mans faith may worke and an Hypocrite may doe many workes if it bee but bare working a man may bee deceiued and therefore this is added further it workes by loue Beloued a man may doe exceeding many duties as you know hee may suffer Martyrdome he may giue all to the poore hee may be a very diligent Preacher of the Gospell for Paul saith I may speake with the tongue of men and Angels I may giue my goods to the poore I may giue my body to be burned and yet if these great workes be done without loue they are nothing But on the other side if you finde this that you doe but the least worke if it be but to giue a cup of cold water and doe it out of loue if you abstaine from one sinne if you ouercome any one lust whatsoeuer that is deare and neare to you because you loue Iesus Christ if you set your selues vpon any worke vpon any imployment and endeauour and thy heart witnesseth this to thee it is because I loue the LORD and desire exceedingly to please him he is one that I would faine haue communion with my delight is in him therefore I doe these workes for it is my meate and drinke to doe his will now thou art on a sure ground now thou maist know thou art within the Couenant for thou beleeuest as Abraham did and therefore thou art within the Couenant as hee was thou maist know it because thy faith workes and then thou maist know that it workes right because it is done by loue Well yet there is another way to know this that is in thy seede saith the Text shall all the Nations of the world bee blessed if a man be then ingrafted into this seede into the Messiah once then he shall bee blessed if once he belong to him Well how shall a man know that If thou haue receiued the Spirit of the Son for whosoeuer is in Christ hath receiued the Spirit of Christ if he haue not receiued the Spirit of Christ he is not in him Consider whether you haue receiued the Spirit of the Sonne the Spirit of the promised seede that is thou art made like Christ by the Spirit for the Spirit will assimulate thee and renew this Image in thee he makes thee such another in some degree as he is yea he will not onely doe this but he will witnesse to thee that he is thy God and that thou art of those that are partakers of the Couenant and therefore that is the way to finde it out that is the thing I intend to insist vpon to finde out whether you haue this Spirit you shall finde it this is the great marke that the Apostle Paul insists vpon still in all his Epistles by which a man may know whether he be within the Couenant or no still it is this we haue receiued the Spirit and the Spirit seales vs to the day of redemption we are established and sealed by the Spirit of promise and wee haue receiued the Spirit which is an earnest c. Now to know whether you haue the Spirit I will commend these two places of Scripture to you to consider one is Rom. 8. 15. You haue not receiued the spirit of bondage to feare againe but the spirit of Adoption whereby you cry Abba Father the same spirit beares witnesse with our spirits that wee are the sonnes of GOD. The other you shall finde 1 Iohn 5. 8. And there are three that beare record in Earth the Spirit the Water and the Blood and these three agree in one If you would finde out whether you haue the spirit of the Sonne or no you shall know it by these three In the Antecedents the Concomitants and the Consequents The Antecedent is the Spirit of bondage beloued that of necessity must goe before so that if thou neuer hadst the spirit of bondage certainely thou hast not yet receiued the spirit of the Sonne for the Apostle speakes of it heere as the common condition to all Christians they doe not receiue the spirit of bondage againe you had it once but now you haue the spirit of Adoption I say euery man must haue this spirit of bondage and the ground of it is this because no man can come to Christ except the Law be a Schoolemaster to bring him to Christ now the Law is not a Schoolemaster it teacheth no man except the spirit of bondage worke feare except the spirit of bondage put an edge vpon the Law put a Sword into the hand of the Law to pricke the heart to wound the heart as it is said Acts 2. this is the spirit of bondage Beloued you may heare the Law and the threatnings and curses applyed to you 10000. times ouer and yet no feare be bred in you except the spirit of bondage ioyne with it that makes it effectuall Now in the Law are included iudgements and afflictions which are but the execution of the Law sometimes it goes with the Law it selfe somtimes with the iudgement and afflictions it is the spirits of bondage that must goe with both as for example when it thundred rained in
seeke after Iesus Christ wee may preach the Gospell long enough and men for the most part turne the deafe eare to vs till the LORD open their eares by afflictions and especially by the spirit of bondage it cannot bee but there must be some precedent worke wee will not come home to the Lord without it Wee doe all as the Woman that had the bloody issue as long as she had mony in her purse or that there were Physicians to goe to that shee had ability to haue them shee would not come to Christ but when she had spent all when she saw there was no more hope then shee comes to Christ and was healed of her bloody issue so doe we so long as we can liue in sinne wee consider not the greatnesse nor the dearenesse of the disease but if we can but subsist with them wee goe on we come not to Christ but when wee are spoiled of all by the spirit of bondage when wee are put in feare of death that is it that brings vs home to Iesus Christ and therefore we must make an account of it as a generall rule there must be such a spirit of bondage to bring vs home we doe in this case as Ioab did with Absolon when hee liued in the Courâ— in ease and pleasure hee would not come to Absolon hee might send againe and againe but hee would not come at him till his Corne was set on fire and that brought him beloued except there be some such crosse as may make an impression vpon vs such a crosse as hath the spirit of bondage ioyned with it to cause it to wound our spirits as it is said they were pricked in their hearts when they heard Peter I say wee would not come home vnto the LORD wee must haue such an avenger of blood to pursue vs before wee seeke to the Citie of refuge And therefore consider whether thou hast tasted of this spirit and therefore you may obserue this by the way that when God doth write bitter things against a man it is not a iust cause of deiection for this is a signe that God is beginning a good worke in thee seeke not to put it off and to thinke it is a miserable thing to bee vnder such a bondage as this no but make this vse of it let it bring thee home to Iesus Christ. And heere by the way that men may not bee deceiued in this and say Alas I haue not had this spirit of bondage and feare and therefore I feare I am not right My beloued you must know for what end the Lord sends it hee sends it for these two ends and by that you shall know whether you haue it or no for if thou hast the end once if the effect be wrought no doubt but thou hast had the cause that produceth that effect One end is to bring vs home to Christ if thou finde thou hast tooke Iesus Christ it is certaine there hath beene a worke of the spirit of bondage vpon thy heart if thou finde thou art willing to take him vpon any conditions thou art willing to deny thy selfe thou art willing to serue him to loue him and to obey him And a second end is GOD sends this Spirit of bondage that thou mightest know the bitternesse of sinne and learne to abstaine from it that thou mayest learne to tremble at his Word for the time to come I looke to him that is of a contrite spirit and that trembleth at my Word that euen so as parents doe with their children they would neuer afflict and correct their children for that which is past but their end is for the time to come that they may not commit the same fault againe otherwise the parent would not lay any affliction vpon the childe and beloued know that the Lord hath this very end in sending the spirit of bondage thou must not thinke it is for thy sinnes past that there may be a kinde of satisfaction made for them that is not the end but the end is that thou mightst know the bitternesse of sinne for the time to come that thou being scorched once with it thou mightst not easily meddle with it againe and therefore if thou findest this to be thy case thou hast so farre tasted of the terrours of the Almighty that thou darest not aduenture vpon sinne thou standest in awe of the LORD that thou darest not bee so bold with sinne as thou hast beene that thou darest not meddle with the occasions of it that thou darest not come neere it I say if thou finde such a tendernesse of conscience in thy selfe if thou finde that that sinne is made terrible to thee that thou diddest despise before for it is the property of a carnall man to despise his waies I say if this be wrought in thee defer not make not dainty of applying the promises because thou hast not receiued the spirit of bondage for thou hast thou hast the effect therefore thou needest not doubt but that thou hast the thing This is it that goes before that which goes together with it I shewed you then is the witnesse of the blood and of the water and of our owne spirit there bee three that beare witnesse in Earth 1 Ioâ— 4. the spirit and the water and the blood by spirit there is meant our owne spirit enlightned by blood is meant Iustification by water is meant sanctification so that that goes together with the witnesse of the spirit The first is the witnesse of the blood that is when a man is humbled when a man is broken with the spirit of bondage then hee beginnes to make out for a pardon when he sees hee is arrested as it were when he is shut vp as that phrase is vsed Gal. 3. and sees what a debt is required of him and he is not able to pay the least farthing now he beginnes to looke out for a surety now he beginnes to hunger and thirst exceedingly after Christ now he is not content onely to watch with him to serue him and to obey him but hee is willing to part with his life and all that he hath vpon that condition Now when a man is in this case then the Lord beginnes to shew him the blood of his Sonne he begins to open a little crevis of light and to shew him the New Testament in his blood that is the New Testament confirmed in his blood shed for many for the remission of sinnes I say he begins then to looke vpon the promises to consider such promises as these Come to mee all yee that are weary c. and If any man sinne we haue an Aduocate and Let whosoeuer will come and take of the waters of life freely and Goe and preach to euery creature vnder heauen and tâ—ll them if they will beleeue and take my Soâ—ne they shall be saued I say these are all promises made in the blood of Iesus Christ. now he begins to consider these
promises and he begins first to thinke What are these promises true Yes surely they are most true they are confirmed witâ— an oath they are confirmed with the blood with the death of the Testator a mans Couenant after it is once made and the Testator is dead Gal. 3. no man addes to it or takes from it Now when a man considers this Are these the promises of the LORD hath hee confirmed them with an Oath are they confirmed with the blood of the Testator Certainely they are most true I cannot doubt of them but then he begins to consider As they are true how fit are they for mee what is the goodnes of them They are also exceeding good there is nothing in the world so excellent so precious so sweet and so comfortable as these promises bee I say when he hath done these two when the vnderstanding sayes they are true and beleeues them and when the will saith they are good and embraceth them at that very instant saluation is come to thy house and to thy heaâ—t I say Christ Iesus is come to thee at that very instant hee hath made a Couenant with thee though perhaps thou see him not at that time as Mary could not see him but â—ooke him for the Gardner but I say at that time thou art tâ—anslated from the Couenant of Workes to the Couenant of Grace But you will say How comes this blood to be a witnesse Beloued it is a witnesse in this manner when a mans spiâ—it shall consider the promises and ponder them well and shall say this with himselfe Well I haue applyed these promises bâ—t vpon what warrant vpon what ground haue I done it euery body will be ready to apply the promises of mercy and forgiuenesse but what warrant haue I to apply them To know that vpon good ground I lay hold of these promises then a man considers with himselfe the promises they are sure they are cleerely and distinctly set downe in the Word hee considers to whom these promises are offered to those that are vnrigâ— tâ—ous the LORD iustifieth the vnrighteous euen to Publicans and Harlots to sinners such they were that came to CHRIST to such the promises were offered Well I know I am an vnrighteous man and thâ—râ—fore the want of sorâ—ow and conâ—rition and the want of holinesse and the want of tendernesse of heart in the beginning shall not exclude me for they are promises that are made to the vnrighteous to the vncleane and polluted to the hard-hearted such they are at the first to whom the promises are made but what doth the Lord require of those That they thiâ—st all that thirst come I finde an extâ—â—me thirst I would dye that I might haue Christ and his righteousnesse Is this all No it is required further that when thou art come in thou take this resolution now I will serue him now I will loue him now I will obey him I will bee content to take Iesus Christ for better for worse I will be content to deny my selfe to take vp my Crosse to follow him in all his wayes When a mans spirit hath pondred this well when he hath looked on the blood of IESVS CHRIST and the promises and sees himselfe qualified vpon this he sayes surely these promises belong to mee this is the witnesse of the blood then followes the witnesse of the water for the blood hath a double vertue in it it hath not onely the vertue to deliuer vs from the guilt of sinne to cause the LORD to passe ouer vs when he sees the sprinkling of the blood vpon our hearts and vpon our persons but there is this more it hath a clensing vertue in it cleanseth the conscience from dead workes and so hath faith it hath not onely a vertue in it to receiue and to digest and to take the promises but it hath an ability to worke as the hand you know hath two offices it hath an office to receiue and to take and likewise it hath ability to worke Beloued these are neuer disioyned the blood neuer washeth from sinne but likewise it cleanseth the conscience from dead workes faith neuer receiues the promise but it workes likewise indeed for the â—eceiuing part wee receiue all alike precious faith but for the working part there is much difference you know a weake hand is able to receiue as well as a stronger but a stronger can doe more worke therefore as faith growes more so it workes more Some man hath a more working faith then others though as it is a receiuing faith he hath it alike therefore thou maist consider this with thy selfe if I haue the testimony of the blood I haue also the testimony of the water that is a sanctification ioyned with iustification Christ came not by blood onely but by water also if the spirit of a man looke on this now and can say I see I am renewed in the spirit of my minde I see I am washed from my filthinesse I see my conscience is in some measure cleansed from dead workes then he may conclude with himselfe surely I am in the state of grace I am in the Couenant And this beloued is the witnesse of our owne spirits and the witnesse of the water and of the blood But when this is done it may be the LORD continues yet at some fits to write bitter things against thee he seemes to cast thee off hee seemes to wound thee sometimes with the wounds of an enemy This the LORD many times doth that he may put vsto it hee turnes the deafe eare that hee may try what we will doe when the spirit of a man hath now these testimonies and yet hath not rest though it haue them on good ground for I meane not the naked spirit of a man but his spirit enlightned and sanctified by the Holy Ghost yet when hee hatâ— good ground and saith thus with himselfe Yet for all this I will trust in him I haue his sure Word for it I haue his promise I know that heauen and earth shall passe rather then any promise of his shall passe now when the Lord seeth a man beleeuing thus and trusting him vpon his bate word then the Lord goes a step further with him seales the same things to him with the spirit of promise that is as I shewed before out of Eph. 1. 13. In whom after you belâ—â—ued you were sealed with the spirit of promise when you put to your seale that God is true God then comes and puts to his seale he giues you the spirit of promise and assures you that it is so that is he doth by his owne Spirâ—t say to a mans soule that he is his saluation My beloued this is a certaine expression of the Holy Ghost to the soule of a man that we know not how to expresse to you therefore it is called the hidden Mannaâ— it is called a white stone with a new name written in it that no man knowes but he that
hath it a certaine manifestation of Christ to the soule a certaine diuine light a certaine secret token of his loue whereby Christ manifests himselfe to the soule of a man that which the Scriptures call supping with him I will come and sup with him Rev. 3. Iob. 14. 21. I and my Father will come to him and I will manisest my owne selfe vnto him this is the witnesse of the Spirit that when the witnesse of our owne spirit is somewhat obscure we may then say Lord thou now speakest plainely now there is no question My beloued this is the witnesse of the Spirit that thou be not mistaken in it still remember this that it is giuen to those that ouercome if thou be ouercome of euery thing of euery small temptation if thou bee ouercome with a blast of praise with a little pelfe and wealth dost thou thinke now thou hast got the white stone thaâ— Christ giues as the witnesse of his Spirit No my beloued it is to those that ouercome and so it is to those that open if thou bee a stubborne seruant that Christ may come againe and againe aâ—d knocke at the doore and tell thee of such a sinne that thou lyest in and of such a duty that thou neglectest and yet thou carriest thy selfe like a stubborne seruant that will not heare him or if thou doe thou wilt not goe about thy woâ—ke that he hath appointed thee dost thou thinke hee will come in and sup with thee when thou wilt not open to him No my beloued it is not Christ that sups with thee but it is a delusion of Satan but how shall we know this These are the things that accompany the Spirit but now for the Consequents of it they are 〈…〉 First there followes a spirit of prayer that goes together with it prayer in the perfection of it is not a lip labour no it is not a putting vp of petitions be they neuer so exceellent it is not a crying to the Lord for other men may doe so but it is when a man can come to God with considence because he knowes him to bee his Father because hee hath beene acquainted with him because hee hath receiued the Spirit of the Sonne that tels him in plaine termes he is his Father when a maâ— can come with holy affections to the Lord this is the spirit of prayer a wicked man as we shewed out of Iob 27. when God comes to him and rends and teares his soule from him that is he parts with his soule vnwillingly when God puls on the one side and he on the other when GOD puls away his soule saith he will the LORD heare him when hee cries to the Almighty No for hee doth not pray it is indeed a cry a man in extremity may cry hard as a thiefe at the Barre he cryes hard not because he loues the Iudge or hath any confidence in him if it were not fot that extremity hee would not doe it at all saith he he prayeth not he doth not delight in the Almighty hee goes not to him as to a father and it appeares hence that were there not such an extremity hee would not pray for hee will not pray at all times Secondly it breeds loue wheresoeuer the witnesse of the Spirit is alwayes there followes it loue towards God and Iesus Christ for it cannot bee otherwise all loue comes from knowledge now when a man hath seene Iesus Christ indeed that is when the Lord hath shewed him his owne selfe to him when hee hath drawne neere to a man in the witnesse of his Spirit when he hath manifested himselfe it cannot be but a man must loue him What is the reason that wee shall loue him perfectly in heauen but because we shall know him fully any man that knowes him in part heere loues him in part and therefore if you haue euer knowne the LORD that hee hath thus shewed himselfe it cannot be but thou shalt loue him Besides loue comes from kindnesse and goodnesse of one that hath shewed loue to vs loue begets loue as fire begets fire Now when this was thy case when thou wast a man expecting nothing but death and hell and the wrath of God and the Lord hath come and spoke kindly vnto thee as it were the LORD hath come and spoken to thee when thou wast to die and hath said thou shalt liue when he hath ouercome thee with kindnesse as it were it cannot be now but that thy heart should be affectioned towards him as Dauid saith Psal 18. Lord I loue thee dearely for when I was in distresse thou didst heare mee so when a man hath felt the terrours of the Almighty when hee hath lyen vnder the spirit of bondage for a time when he expected nothing but death and condemnation and the Lord hath shewed mercy and louing kindnesse vnto him loue will follow Thirdly thou shalt finde this follow vpon it likewise if thou haue the spirit of Adoption it will set thee a worke to clense thy selfe as 2. Cor. 7. 1. see a notable place for this purpose saith hee if you haue such promises that is the promises of grace and of forgiuenesse and of the pardon of sinne if you haue applyed them indeed by the spirit of Adoption then you will clense your selues from all pollution of flâ—sh and spirit So beloued by this thou maist know whether thou hast the spirit of adoption whether thou hast applyed the Couenant of Grace and the promises of it indeed and in good earnâ—st this will certainely follow thou wilt clense thy selfe but if thou finde now that thou wallowest in thy lusts in thy filthinesse that thou art not yet washed from thy sinnes and from thy swinish nature be assured thou hast not yet applyed the promises thou hast not yet the spirit of Adoption be assured if thou hast any hope it is not a true and liuely hope it is but a false and dead hope for if it were a true and a liuely hope 1 Ioh. 3. it would set thee aworke to purge thy selfe and therefore Heb. 10. 22. you see the difference there betweene the assurance of faith and of presumption Draw neere in assurance of faith What then hauing your hearts sprinkled from an euill conscience and your bodies washed in pure water If it be assurance of faith it hath alwaies this following with it the heart is sprinkled from an euill conscience but if it bee a presumptuous a false assurance vpon false grounds there followes no such clensing no such watchfulnesse Beloued this is a sure rule that will not deceiue you you those that haue but false flashes of comfort they grow secure after them these breed carelesnesse they are more bold to commit sinne they walke loosely and are apt and â—eady to say I doubt not but it shall bee well enough with mee but those that haue assurance indeed it makes them much more diligent and sollicitous and carefull to
please the Lâ—â—d in all things for it is as a feast to them when Christ leads them into his Sellar as it were and makes a mans heart glad with Flaggons of Wine that is with the consolations of the Spirit I say it quickens him and makes him zealous and ready to euery good worke when he hath once tasted of this Wine his case is like Elihuds he cannot hold in but hee must breake forth into good workes into holinesse of life A man walkes in the strength of such a testimony of the Spirit for many dayes for so many yeeres so farre it is from making a man remisse in the wayes of God Fourthly that which accompanies it is peace and Ioy Rom. 15. 13. the Apostle prayes that they may be filled with peace and iâ—y through beleeâ—iâ—g as if he should say if you beleeue once indeed ioy will follow and therefore you know it is called the ioy of the Holy Ghost that is when once a man receiues this witnesse of the Spirit there followes a wondrous quiet and peaceablenesse and calmenesse in the heart Beloued it is with euery sonne of Adam as it was with Adam when he had lost the Image of GOD there followed troubâ—e and horrour in his conscience till that Image was recouered his heart was neuer fully at peace but as soone as that was recouered the heart recouers the former ioy that Adam had that former quiet and peace and comfort that Adam had in that innocency hee hath it in a measure So when the LORD returnes againe to a mans spirit that it is his returning and no delusion I say there ariseth a certaine peace in the soule and a ioy that no worldly man euer tasted of that they neuer vnderstood nor knew the meaning of a certaine peace and ioy that goes beyond all worldly ioy whatsoeuer that which Daâ—id called the sâ—ining of Gods countenance Psal. 4. and beloued one good looke of God is worth more then all the wealth in the world yea then the very corporall presence of Iâ—SVS CHRIST and therefore CHRIST tels his Disciples that they should be great gainers by losing of him for saith hee you shall get this by it I will send the Comforter the Holy Ghost and hee shall fill you with peace and ioy and this shall bee much better for you then if I should bee with you still it is better beloued that Christ should dwell in our hearts then in our houses it is better the LORD should be with vs with his spirituall comforts then with his corporall presence and this comfort I say euery man receiues as soone as hee receiues the Spirit hee receiues peace that passâ—th all vnderstanding But now in the fift place when a 〈◊〉 hath receiued this ioy and this peace wheâ— hâ— iâ— lift vp into the third heauen as it were What followes vpon this Will he be lift vp and puffed vp with all this Oh no it is impossible and therefore in the fift place this accompanies it there followes an exceeding great humility a man is neuer so humble as after hee hath receiued the spirit of promise beloued it is very exceeding certaine that no men in the world are so vile in their owne eyes as those to whom the Holy Ghost hath borne this witnesse there is a place for it that puts this out of all doubt Ezek. 36. 31. when the Lord saith he will powre out his Spirit on them and giue them a new heart and a new spirit then saith he then at that time when you haue receiued the spirit of Adoption and I haue made my Coâ—eâ—ant with you then you shall consider your owne deedes that were not good and you shall acknowledge your selues worthy to be destroyed for your iniqâ—ities and traâ—sgressions the new Translation is 〈◊〉 shall loath yâ—â—r selâ—es that is a man shall bee exceeding vile in his owne eyes Beloued presumption alwayes puffes vp a man it brings him into better conceipt with himselfe but this puts him quite out of conceipt with himselfe the neerer the LOâ—D drawes to any man the more rottennesse he findes in his bones as wee see when the Lord came neere vnto Ioâ— then he abhorred himselfe in dust and ashes because the Lord comes alwayes with a bright light as the Sunne doth that shewes to a man the corrâ—ptions that be in him that he neuer saw before that he wonders at himselfe that hee hath liued so long with himselfe and yet knowes himselfe no better this is the caâ—e of eâ—ery man when the LORD comes home to him it humblâ—th him exceedingly and therefore consider whether thou bee thus vile in thine owne eyes whether the spirit of humility haue gone together with it And last of all to end this point this will follow vpon it though it bee a negatiue those that haue the spirit of Adoption they neuer receiue the spirit of bondage againe Rom. 8. 16. You haue not receiued the spirit of bondage againe to feare as if he shâ—uld say this is the condition of all the Saints you haue tasâ—â—d of it that is the common condition and thaâ— you must looke for and saith hee this testimony you haue for it is the Apostles scope to giue them a testimony of their good estate that they were within the Coâ—â—nant that they were vnder grace saith he by this you shall know it you haue not receiued the spirit of bondage agâ—ine as if he should say should you euer receiue the spirit of bondage againe you were not vnder grace for it is impossible So likewise you see an excellent place for this Gal. 3. 25. Wherefore the Law is a Schoolemaster to bring vs to Christ that wee might bee made righteous by faith But after faith coâ—es we are no longer vnder a Schoolemaster There is no man comes to Christ but the spirit of bondage is first a Schoolemaster to bring him that is the Law must set him hard taskes that hee is not able to perforâ—e and then he sues to Christ as a weake Scholler doth to a Schoolemaster and desires him to performe it for him this brings him to Christ but saith hee when you are once come to Christ when faith comes wee are no more vnder a Schoolemaster a man neuer comes vnder the Law againe But you will obiect Was it not Iobs case did not the Lord write bitter things against him and he was a iust man and one that feared God Was it not Dauids case was not his bones broken as hee complaines after the committing of the sinne of adultery Doe not many finde by experience that GOD hath wounded them sometimes with the wounds of an enemie and hath seemed to cast them off euen after they haue receiued the spirit of Adoption Beloued to this I answer it is very true there are some awakings that a man may haue a man may be put into a great feare after he hath receiued the spirit of Adoption he may tremble exceedingly at the wrath of
God I say all this he may doe yet hee neuer receiues the spirit of bondage againe that is hee neuer comes to this to be to God as a seruant is to a hard Master but alway this perswasion is in him that God is his Father and still hee hath the affection of a sonne and still he hath that opinion that God is his Father that affâ—ction neuer weares out of him he neuer comes againe to looke on God as the Thiefe lookes on the Iudge hee neuer comes to be such a stranger to the Lord so as to flye from him for the spirit of bondage is nothing but this when it makes a man to feare the Lord and to tremble at him exceedingly as a man doth at the wrath of a Iudge that thinkes hee will condemne him though he may in his extremity say Lord why hast thou forsaken mee yet there goes a secret spirit of Adoption that neuer leaues him altogether although there be some mixture with this to awaken him and to quicken him and to cause him to come home to Christ for that is the end Still as a man is brought home by the spirit of bondage at the first so my beloued when a man steps out from Christ and beginnes to grow wanton when hee will râ—nne out from the LORD IESVS and will not keepe close the Lord sends the same Spirit againe to bring him in the Spirit doth its worke againe but as hee was neuer wholly out so he neuer hath the full worke of the spirit of bondage So you see this is the 2. meanes to know whether we bee in the Couenant Now followes the third meanes of knowing whether we be in the Couenant and tâ—â—t is this you see this is a part of the Couenant Heb. 8. You shall know me from the greatest to the least and I will teach you you shall no more teach one another his neighboâ—r and it shall bee such a knowledge that withall you shall haue my Law written in your hearts and in another place I will circumcise your hearts Beloued then this is the third way and the last by which we may know that wee are within the Couenant Is there such a knowledge of GOD wrought in you Hath Christ so taught you Marke it well that from that knowledge these two things follow one that your heart is circumcised that the lusts of your former ignorance that raigned in you before bee dissolued Secondly it is such a knowledge as breedes in you a forwardnesse and willingnesse to serue the Lord in all things Is the Law of God thus written in your hearts Haue you had experience of this Then certainely you are within the Couenant There is a double knowledge there is a knowledge that men haue that know much but are not affected according to the things they know noâ— doe they practise according to the things they know this a knowledge that the Minister may teach them but it is not the knowledge that Iesus Christ teacheth But there is a second knowledge that which Christ teacheth as hee is a Prophet when hee teacheth a man so to know sinne and euery thing else that withall the lust the dominion of sinne is dissolued by that knowledge that this knowledge circumciseth the heart it cuts off those lusts that did cleaue to vs before If thou finde this effect of thy knowledge now Iesus Christ hath taught thee this knowledge You know The old man is corrupt Ephes. 4. 22. through lusts that come from errour and the new man is renewed through holinesse that comes from truth There are certaine lusts in the old man that proceede from errour now those lusts we see what they are Iob. 2. all lusts are referred to those three heads the lusts of the eye the lusts of the flesh and the pride of life Now if thou wouldest know whether Christ hath taught thee or no whether thou hast this euidence of being in the Coueâ—ant with him consider whether the truth be so farre taught thee that these lusts are dissolued by it for Iesus Christ came into the world to dissolue lusts as the lusts arise from errour so they are dissolued by truth Beloued the roote from which euery lust growes is some errour some mistake well take away the foundation of it and the lust dyes Now when Christâ—eaches â—eaches the â—ight knowledge when hee reueales his truth to vs as a Prophet hee takes away the roote the bottome and foundation of a lust and when the foundation is taken away the worke of the Diuell is dissolued in vs it fals to the ground As for example to giue you an instance of it in those three lusts to which all the lâ—sts in the world are referred the lust of the eyes that is when a man lookes vpon wealth and and riches and whatsoeuer a man lookes vpon it is but the sight of the eye Ecclesiast 5. What is the reason that men loue riches that they seeke them and heape them vp aboue measure It is because a man is deceiued he thinkes there is such a worth in riches and that they will stand him in such a stead hee hath a high opinion of them and thence comes a man to desire them so much from hence ariseth this lust of the eye Now when Christ teacheth a man that there is no such thing in riches hee is but deceiued hee teacheth him to looke on them as Paul did hee thinkes they are but drosse and dung but empty wiâ—hering Flowers Iam. 1. As the Flowers so doth the rich man fade in all his waies â—iches are no better hee teacheth a man that they are nothing Why wilt thou set thy heart vpon that which is nothing Pro. 23. All the men in the world are not able to teach this till Christ Iesus hath taught it to a man but when hee hath taught it him I say the lust is dissolued there is an end of it hee doth no more seeke wealth in that manner as hee did he sets no more that price vpon it as hee did hee thinkes how he may doe good with it how hâ—e may make good vse of it how hee may â—edeeme time now from worldly things to better things for now hee heedes them not as Paul What doe you tell mee of money I heede it not but to further your reckoning I reioyce that I may â—urther your reckoning against the Day of Iudgement And so for pride of life that is honour and dignity and esteeme and place of prefermenâ— and applause of men all things of that nature What is the reason that this lust rules and captiuates a man Beloued it is because hee thinkes that there is an excellency in these things but when CHRIST hath taught him when hee hath written the New Couenant within him when hee hath written his Law in his heart when hee hath taught him with his owne teaching hee beginnes to see a vanity in all these things as the Apostle saith the praise
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
the Couenant so likewise you shall sprinckle the doore posts with the blood of the Lambe that when the destroying Angell shall come and see the blood hee may passe you ouer beloued after the same manner for the same end God hath appointed the Sacrament now when you receiue those elements of Bread and Wine Take eate this is my body and drinke this is my blood which was shed for you and for many you may goe to God vpon the same ground and say to him Lord thou hast made a Couenant with me to forgiue me to receiue me to thy mercy Lord these are the seales of thy Couenant that if thou forget them thou hast said that if we doe but shew thee those signes for it is the seale that God himselfe hath put to it thou wilt remember thy Couenant make it good therefore is is an exceeding great confirming to you when you looke vpon them when you may say to the Lord Lord here is thy seale that thy selfe hath put I beseech thee look vpon it and remember thy Couenant that thou hast made And as wee should doe thus for the promises of Iustification so for the promises of Sanctification suppose there be a strong lust hang vpon thee an hereditary disease a lust that is naturall to thee that thou thinkest thou shalt neuer be able to ouercome yet God hath promised to breake the dominion of euery sinne that he will crucifie the flesh with the affections of it that he will sanctifie thee throughout Beloued you must beleeue those promises of Sanctification as well as of Iustification for certainely where the Scripture hath a mouth to speake faith hath an eare to heare and a hand to receiue therefore when you grapple with a strong lust goe to the Lord and say to him I am not able to keepe this Commandement I feele this temptation is too strong for me I find such strong naturall inclinations that I am not able to out-wrestle Lord it is a part of thy Coâ—enant thou hast said thou wilt circumcise my heart thou hast said thou wilt put thy Law into my inward parts thou hast said thou wilt dissolue these lusts I beseech thee to doe it Lord thou art able to doe it as Christ was able to heale hereditary diseases so the Spirit is able to heale the hereditary diseases of the soule those that are most naturall to vs those that are bred and borne with vs and therefore trust him And so likewise for any other blessing go to him whatsoeuer blessing thou needest it is a part of Gods Coâ—enant he saith to Abraham I will blesse thee and I will be thy God that is let a man looke round about and see what blessings he needeth what euill he would be deliuered from and let him goe to the Lord and say Lord it is a part of thy Couenant to giue me such a blessing to guide me to deliuer me from such a crosse and calamity vrge the Lord and tell him it is his Couenant For example if a man bee in some great trouble that hee hath some sore disease some sore affliction as imprisonment or euill â—eport feare of death or whatsoeuer goe to the Lord and say Lord thou hast said that the rod of the wicked shall not rest vpon the lot of the righteous thou wilt affâ—ict but in measuâ—e thou wilâ— not breake my bones as a Father though hee chaâ—ten his childe â—ee will not breake the bones of his childe the â—od of the wicked to some men is the breaking of the bones they know not what to doe thou hast said thou wilt chastise vs according to our strength and thou wilt chastise vs for our good when it is too much thou wilt sâ—ay thy hand As for euill report a man may goe to the LORD and say LORD thou hast said thou wilt blesse the name of the righteous thou wilt honour them that honour thee And so for euery other particular case be it what it will be lay hold on the promise and comfort thy selfe with it it is a great matâ—er beloued when you consider this that God is entred into Couenant with you when you haue promises once therefore if thou finde a promise from GOD beloued build vpon this ground be assured that thou art one within the Couenant secondly if thou finde a prâ—mise in Scripture neuer let thy hold goe but the assured of this that the Lord will surely doe it though he defer long yet he will doe it it cannot bee but hee will performe it c. So much shall serue for this time FINIS THE FOVRTEENTH SERMON Gâ—NESIS 17. 2. And I will make my Couenant betweene mee and thee And I will multiply thee exceedingly YOV remember how farre wee are proceeded in this point for my purpose is not to repeate any thing of that which hath beene deliuered onely this wee must call to remembranâ—e that the maine difference which is betweene the Old Testament and the New it stands in this that the Old Testament was hiâ— with shaddowes and types in the New Tâ—â—stament there is a more cleâ—re 〈◊〉 of all things The things that were â—id 〈◊〉 Paul from the beginning of the world are â—ow reuealed vnto vs that is the great difference betweene them it lyes in this that there is a greater abundance of knowledge discouered to the sonnes of men now in the time of the Gospell then there was in the time of the Old Testament and from hence it is that now God makes a Couenant with vs and wee doe not breake it but saith he Heb. 8. I made a Couenant with your Fathers when I tooke them by the hand and led them out of the Land of Egypt but they broke my Couenant And what was the reason Because their knowledge was exceeding slender and therefore their grace and strength were exceeding little and therefore they were not able to keepe the Couenant there is no other reason and ground why the Couenant is better now as it is said to be a better Couenant Heb. 8. 6. stablished vpon better promises I say there is no other ground for it but this the difference of knowledge between the two Ceâ—enants for for substance they are the same onely in the administration of them the glorious Mysteries of the Gospell are more openly and more cleerely reuealed to vs in the New Testament then in the Old Whence wee will onely make this vse that if we would haue the benefit of the New Couenant wee must labour to get the knowledge of it otherwise it is no aduantage to you at all that you are borne in the time of the New Couenant in the time of the Gospell except knowledge abound except you take the benefit of it except you labour to vnderstand the vnsearchable riches of Christ that are vnfoulded to vs in the Couenant of Grace What is the reason why the Apostle Gal. 4. cals the Old Testament those teachings that the people had then
impotent and beggerly rudiments The reason is because their knowledge was exceeding little therefore it brought little profit to them they were beggerly they had little riches in them and they were impotent they could communicate little power and strength and efficacy to the inward man On the other side now the New Couenant is strong and rich and liuely and effectuall and the reason is because there is more knowledge in it wee are taught to know GOD better and to know the whole mysterie of the Gospell better Therefore I say if you would bee strengthned in grace if we would be enabled to keepe the Couenant more then they were labour to grow in knowledge let it not be vnusefull vnto you whatsoeuer is deliuered but make benefit of it You see what riches of knowledge are deliuered to vs in Pauls Epistles let none of this be lost it is thy benefit that this is now discouered to thee that was hid from all the world aforetimes It is that benefit that the Apostle Paul so exceedingly magnifies that to vs this mystery is reuealed that wee haue this grace to make knowne to principalities and powers the manifest wisdome of God the vnsearchable richâ—s Christ make this vse of it grow in knowâ—edge and thou shalt grow in grace by that 〈◊〉 the strength thou gettest in grace it is â—â—om â—he abundance of knowledge beloued this is an exceeding vsefull point Those are â—he complaints ordinary amongst men they would faine doe otherwise they would abstaine from such sinnes and they would obserue such â—â—uties they intend it and desire it and purpose it but they are not able to performe it What is the reason of that Because they want grace and strength that is the immediate cause But what is the cause they want grace Because they â—ake not paines to grow in knowledge Beloued that place 2 Pet. 3. see how they are put together Take heede you bee not plucked away with the errour of the wicked but grow in grace How shall we doe that Grow in the knowledge of our Lord and Sauiour Iesus Christ. I deny not but a man may haue much knowledge and want Grace but on the other side looke how much grace a man hath so much knowledge he must haue of necessity Though there may be much wood that is not kindled yet looke how much fire there is so much fuell there must needs be Knowledge is the Oyle wherein the flame of â—he Spirit liues and you cannot haue more Gâ—ace then you haue knowledge though you â—ay haue abundance of empty and vnprofitaâ—le knowledge without grace Therefore if 〈◊〉 would haue the fruite of this Couenant laâ—our to grow in knowledge Ioh. 1. 17. that place is excellent for this purpose The Lawe continued till Iohn Baptist the Law came by Moses but grace and truth came by Iesus Christ. Marke it grace and truth What was the reason there was more grace dispersed by Iesus Christ than by Moses The reason is because there was more truth reucaled to the sonnes of men by CHRIST then there was by Moses truth was hid in Moses time vnder vailes and shaddowes but was manifest in the time of Iesus Christ. Now because truth was more reuealed by him hence it was that there was a greater communication of grace a larger effusion of the Spirit because there is more truth but that place comes as neere to this purpose that you shall finde 2 Cor. 3. you shall see there an expression of the difference betweene the two Couenants Neuerthelesse when their hearts shall bee turned to the Lord the vaile shall bee taken from before their eyes Hee said before To this day when Moses is read there is a vaile laid ouer their hearts but when their hearts shall be turned to the Lord the vaile shall bee taken away And what then They shall behold as in a glasse the glory of God with open face and be transformed and changed into the same Image from glory to glory as by the Spirit of the Lord. The meaning is this saith he in the time of the Old Testament there was a vaile that couered their hearts and their eyes that they were not able to see the truth cleerely but now saith he that vaile is tooke away and we see the truth with open face euen as you see an Image in â— Glasse But what is the benefit of this knowlâ—dâ—e Now the vaile is taken away we know much more saith hee by seeing with open face we are transformed into the same Image that is by the knowing of it by looking vpon it by renewing those truths that are deliuered in the Gospell by seeing the wayes of GOD and the Image of GOD there described and set forth to vs by this knowledge we are transformed and changed into the same Image from glory to glory that is from one glorious degree of that Image to another not that the very knowledge shall doe it but it pleaseth the LORD to accompany that knowledge by the Spirit this is done saith hee as by the Spirit of the LORD So my beloued the way to grow in grace and in strength to receiue that immediate benefit of the Couenant is to grow in knowledge Ioh. 17. it is a part of Christs prayer vers 17. Sanctiâ—ie them with thy truth thy Word is truth The meaning is this as if he should haue said Oh Lord I know that the way to sanctifie them the way to increase grace and holinesse in their hearts is to reueale more truth to them now Lord I beseech thee reueale thy Word to them for thy Word is that truth teach them to know thy Word acquaint them with it more and more for by that meanes they shall get grace and sanctification So then if you would receiue the strength of the Couenant you must labour to grow in knowldge labour to vnderstand it more and more for beloued this is a very sure rule there is not a new notion that a man gets there is not a beame of truth of new truth there is not a further enlargement of knowledge and illumination but it brings some riches of grace with it it comes not empty but it comes loaded with something it hath some power and strength and it giues a new vigour to the inward man and therefore if thou wouldest abound in grace study the Scriptures much attend to them much meditate in them day and night labour still to get some new sparke of knowledge some new light out of them and thou shalt finde this that grace will follow as it is the Apostles exhortation to Timothie saith he Giue attendance to reading and to learning so thou shalt saue thy selfe and shalt be able also to saue others The meaning is the way to get that grace that will saue a man is to giue much attendance to reading and to learning for beloued whatsoeuer it is that begets a man the increase of that likewise edifies and builds him vp
though he be hindered many times and often in his life vnruly lusts come and make a separation betweene the LORD and him yet he cannot abide to bee long from him it is the Lord that hee loues he cannot for his heart choose another Master hee cannot choose another Husband another Lord another friend but it is hee with whom he will dwell liue and dye if this be thy case know that thy continuall failings make not a breach of the Couenant for thou knowest that thy heart hath not chosen another Husband for though thou be forced sometimes through the violence of temptation to serue another yet thy heart cleaues to thy right Master it cleaues to him it inclines to him it bends that way this is one way to finde it looke to thy heart immediately If thou canst not doe it by this if this be too obscure a rule for thee I will adde but this for the making of it plain Looke to the effects Thou pretendest I haue not chosen another husband I haue chosen the Lord for my God and him will I serue It is very well it is a good profession but take heede you bee on a sure ground Now saith our Sauiour Ioh. 8. You pretend that you are the children of Abraham that you haue him for your Father and not the Deuill but I say vnto you hee that committeth sinne is the seruant of sinne and so likewise Know you not that to whomsoeuer you obey his serâ—ants you are to whom you obey Rom. 6. And againe 2 Pet. 2. Of whomsoeuer a man is ouercome to that he is in bondage Looke to it now art thou ouercome with sinne dost thou obey sinne when it comes with a command vpon thee dost thou commit sinne Certainely thou hast chosen another husband thou dost but deceiue tâ—y selfe Alas you will say is it euery committing of sinne No beloued that is not the meaning of it but take heed of this when a sinne is drawne out as a thread in the course of thy life now intruth thou obeyest it now thou art ouercome of it now it hath dominion whensoeuer it commands thee when there is I say a tract of sinne when a man is still giuen to such a way to such an infirmity I cannot properly call it an infirmity that you may say it is such a mans trade he walkes in it now a man obeyes sinne he is ouercome of it it hath gotten the victorie ouer him as we vse to say of men he is a worldly-minded man goe to him when you will you shall finde him so disposed you shall finde him in all his carriage to shew himselfe to bee such a man this sinne it runnes as a thread through his whole life still he mindes earthly things he is taken vp about them he disrelisheth the Word he doth not minde it hee doth not delight to reade it or to heare it hee doth not loue the company of the Saints and the like and so for any other sinne If this will not serue the turne thou maist iudge it by one sinne but that is somewhat more difficult I will giue you 3. examples you shall see Adam and Balaam and Saul you shall see euery one of them in one sinne breake the Couenant and if you can finde yours the same case you shall know whether you haue broken it by one miscarriage Take Saul first he was commanded to goe and kill the Amalekits and God would haue him destroy them vtterly Saul goes about his Commandement he seemes to keepe it exceeding well and where he failed in it he seemed to haue a faire excuse saith he I did but saue the King the whole body of the people was destroied again he saued but a few of the fattest of the cattell and for what purpose not for his owne profit to make him rich but to offer sacrifice to the Lord and he hoped there was no fayling in this Well saith Samuel thou hast cast away the Lord thou hast chosen another God Samuel charged him with no lesse for saith hee thy sinne is as witchcraft it is as Idolatry that is thou hast now cast God quite away thou hast chosen to thy selfe another Lord another Husband to obey How shall this be made good The meaning is this when a man receiues a Commandement from God marke it when a man knowes it is the Lords will that I should walke thus and thus before him that I should abstaine from such and such sinnes I cannot deny but this is his Commandement well when a man comes to the keeping of it his heart finds out excuses and saith in such and such a case I hope I may be somewhat excused from a strict performance of it I say when the heart at any time deliberates and yet that word is not sufficient to expresse it but when the heart workes according to its owne proper inclination and then disobeyes the Lord in any Commandement certainely then it casts God away Beloued it is not such disobedience as when a man is transported with a strong affection a strong temptation when he is not himselfe for a time and his sinne be discouered he easily returnes and will be the same man he was but I say when a man deliberately commits sinne when a man considers himselfe well and hee is not transported with the strength of temptation but his heart workes at liberty so that hee acts himselfe in this case he doth as Saul did hee casts God away and God sent him word that he had cast him away The like was the case of Balaam hee carried it exceeding fairely I will not if Balaac will giue me his house full of gold curse the people I cannot doe that which God hath not said to me yet Balaam desired much to doe it hee thought hee would make tryall he would goe as farre as he could God saw it and found it out and you see what iudgement was giuen vpon him and this was presently discouered he gaue aduice to Balaac to put a stumbling blocke before the children of Israâ—l that is by offering with the Moabites and committing fornication with their women and so saith he I shall be able to curse them when they haue committed sinne once then I may curse them to purpose I say there was the naturall the proper inclination of Balaams heart it was not a thing that he was drawne to but when his heart was left to it selfe to goe which way it would that way it went it is not so with a man that is in the Couenant for grace it still preuailes and hath power ouer him it is that which hath dominion and possession it is that which is the Lord of the house and whensoeuer he is lest simply to himselfe that his heart workes which way it would certainely then he pleaseth God he cannot he doth not sin against him I cannot stay to presse this further but rather come to make some vse of it but this remember so
neuer be without he obliterate all old writing he hath said he will giue the Holy Ghost he hath promised to giue thee a new heart and a new spirit now consider this it is a part of his Couenant goe to the Lord and beseech him to make good his Couenant this is the way for thee to ouercome it if thou go about it any other way thou shalt neuer be able to out-wrestle it Beloued for a man to thinke thus with himselfe to say I haue receiued grace I hope I haue some strength therefore I will be bold to venture vpon such a temptation or at least I hope by my promises by my vowes prayers and reading one way one way or other to master it and ouercome it this is not the way thou must goe to GOD and make vse of this Couenant and beseech him to giue thee strength for marke it GOD would not take this vpon him to giue vs new hearts and new spirits to sanctifie vs to make vs new creatures to crucifie the flesh to weaken the dominion of sinne hee would not take this vpon him and make a promise if wee were able to doe it but hee knowes it is in his owne power and he must doe it for vs and therefore in such a case we must goe to him and beseech him to doe it for know this when a man is in CHRIST once when he is in the Couenant he liues by a principle without himselfe and not by one within himselfe as Paul saith I liue by Iesus Christ that is he is without me and it is he still that giues me strength therfore goe to him If you aske the reason why will the LORD haue it so why may not a man haue a sufficient habituall strength in himselfe by which he may be able to out-wrestle lusts and to ouercome temptations The reason is because no flesh shall reioyce in it selfe and therefore Christ is made sanctification that is you deriue it from him from day to day from time to time that you might not reioyce in your selues but in him therfore let no man goe about such a businesse in his own strength for a man to thinke beloued by vertue of that habituall grace hee hath receiued to be able to ouercome sinne and to worke righteousnes it is all one as if a man should say thus with himselfe I see my house is full of light now I will shut vp my doores and windowes I hope to haue light enough when he hath done so you know the light perisheth presently because the Sun is shut out that which giues light I say so it is when a man thinks now I am some body I haue now gotten some strength now I hope I may walke with some confidence more then before this is to shut vp the windowes as it were No thou must haue continuall dependence vpon Christ otherwise if thou goe to ouercome any sin and thinke to doe it with thy owne strength it shall be too strong for thee for you wrestle with spirituall things and without a strength from one without thee they will be too strong for thee goe to the Lord and say Lord I confesse I am able to doe nothing of my selfe but I bring my heart to thee as an empty Caske beseeching thee to fill it with grace Lord I want much grace Iesus Christ is full of grace and hath filled himselfe for that purpose that he might communicate it to vs I say in such a case now if thou goe to the Lord and beseech him to make good his Couenant tell him thou restest vpon his strength thou goest against sinne as Iosuah went against the Caâ—â—â—ites not because he was able to ouercome them for they were Giants and had cities walled vp to heauen but hee went in the Lords strength I say if a man goe in this manner bee assured that the Lord will not faile thee he will giue thee ability to ouercome The third case is when any outward trouble lyes vpon a man let him goe and remember it is a part of Gods Couenant to blesse him To blesse him with what Withall kind of blessings and to be a Buckler to him there is no euill in the world but God hath promised to bee a Buckler to shield him and to defend him from it put the case thou lye vnder any pressure any calamity any crosse any disease any affliction of minde or of body or estate or of name why goe to God now and tell him it is a part of his Couenant to deliuer thee and labour to find out if thou canst beside the generall Couenant some particular The Lord hath said if thou bee in trouble call vpon mee and I will deliuer thee if thou be in a strait in extremity the Lord hath said he will worke thy workes for thee and so yoâ— may goe to him in particulars But when faitâ— hath once gotten a promise be sure that thou keepe thy hold pleade hard with the Lord and tell him it is a part of his Couenant and it is impossible that he should deny thee doe as the woman of Canaan when thou art on a sure ground take no denyall though the Lord may deferre long yet he will doe it he cannot chuse for it is a part of his Couenant Beloued therefore in this case doe as you see two Metaphors vsed in Scripture they are excellent for this purpose Esay 66. 11. there is a Commandement of the Lord for the children of Israel that they should sucke and be satisfied with the brests of consolation c. the words are obscure as they are read to you but the Originall makes them exceeding cleere there are two Metaphors vsed one is to milke consolation out of the promises the meaning is this that the promises are full of comfort as a dugge is full of milke now if thou be ready to faint goe and milke out consolation out of the promises that will relieue thee that will stay thy heart goe saith he and sucke draw out consolation from the dugges from the promises for that is the meaning which he cals the brests of consolation for hee repeates the promise presently after thus saith the Lord behold I will extend peace ouer her like a Flood c. The other Metaphor is to extorâ— to oppresse the promises that as a rich man oppresseth a poore man and gets out of him all that he is worth he leaues him worth nothing he playes the extortioner with him after that manner deale thou with the promises for they are rich there is a price in them be thou as an extortioner to them take out whatsoeuer thou needest or wring it out of the promises as it were Now when a man is poore and needy let him goe to the rich promises and bee as an oppressor to them that is consider the promises to the vtmost see the vtmost riches that is contained in them and they will make thee rich againe draw out the vtmost of
that milke that is in them and it will exceedingly reuiue comfort thee for example that I may a little open it to you Iacob when Esau met him and his heart began to faint for saith the Text he feared exceedingly his heart began to faile him now and what did he he did goe and sucke consolation out of the promises for thus he reasons with the Lord Lord thou hast said thou wilt doe me good now hee stayes himselâ—e vp with this and hee got so much strength with this milke that hee was able to wrestle with the Lord all night and would not let him go without a blessing this promise sustained him from whence he sucked consolation and strength for thou hast said thou wilt doe me good therfore I am resolued I am sure I am vpon good ground I will not let thee go without a blessing And so Abraham when he was to offer his onely sonne what should he doe now here he was dessolate poore and needy certainely his heart could not but be ready to faile what should sustaine him in this case there was a promise you see Heb. 11. he was sure God had made a promise and hae said vnto him this is Isaac and this Isaac I will multiply and with him I will establish my Couenant and his seede shall be as the Stars of heauen saith Abraham God promised it and though I should kill him God can put a new life into him he went you know how farre from his house where hee dwelt surely he sustained himselfe by the promise he rested vpon this promise he drew consolation from it and he drew it to the full there was much milke in that promise and that sustained and comforted him I might giue you many instances So Dauid when hee comforted himselfe at Ziglag what was it that he comforted himselfe in Surely Dauid remembred this the Lord hath annoynted me King ouer Israel he hath said that I shall be King and shall sit in the Throne of Saul it is true I haue lost all that I haue and the Souldiers that should bee my strength are now at this instant ready to stone me yet he remembred this promise and comforted himselfe in the Lord that is in the promise that the Lord had made to him whereof this was the maine that he had to comfort himselfe with Beloued learne to doe this when you are in any strait if there be any thing that you need remember this if thou can but get a promise if faith can but get this footing the LORD hath made it a part of his Couenant and there is his hand and seale to it the Sacrament that thou receiuest from time to time is but a seale of that Couenant and if he seeme to forget it for a time â—e will remember it hee cannot forget it long be assured he will performe it it is impossible but he should let not your hearts faile if thou haue a promise he will doe it in due season although not in thy season yet he will doe it in the best manner though not in that manner and fashion that thou imaginest Beloued one thing more we should haue added that is to exhort men to enter into Couenant this I should haue pressed to you the miserable condition of a man that is without it and the happines of the man that is within it with this weâ—should haue concluded the point Beloued consider this in what a miserable condition men are without the Couenant it is enough that is said Eph. 2. without God in the world and without the Couenant they are put together they are aliens and strangers from the Couenant without the Couenant without God in the world is it a small thing to be without God and without the Couenant when thou conâ—iderest this Booke and the many precious promises in it that we spake of before and thou hast not right to one of these promises if thou be without the Couenant when thou art in a straite if thou be a stranger to God if thou be out of the Couenant with him what wilt thou do whither wilt thou goe we are subiect to 1000. straits you know what a weake creature man is what neede hee hath of assistance What wilt thou doe in the time of extremity thou canst not goe to GOD thou art not in the Couenant with him but thy case is as that of Zedekiahs Micaiah tels him thou shalt goe from chamber to chamber so thou shalt goe from place to place GOD will not receiue thee for thou art not in Couenant with him But is that all that thou shalt want the comfort of God No know if thou be not in Couenant with GOD he is thine enemy if thou come neere to him for refuge and comfort he will be to thee as a deuouring fire and when thou commest to him thou shalt bee as soft wax to the scorching flame as stubble to the fire and not only so but thou shalt come to euerlasting burnings such fire as shall neuer goe out such the Lord shall be to thee if thou be not in the Couenant with him You will say to me this is to come if it may be well for the present I shall beare it the better I will goe one step further therfore If thou be out of Couenant with GOD all the creatures are at enmity with thee there is neuer a creature in heaueÌ„ or earth but it hath liberty to do thee hurt for if thou be out of League with GOD thou art out of the protection of the Law if any creature doe thee mischiefe it shall neuer be required at his hands but there is a liberty giuen them Satan may hurt thee men may hurt thee beasts may hurt thee all the insensible creatures may hurt thee for there is no prohibition Besides thou hast no Shield nor Buckler to defend thee from them for thou art not in Couenant with GOD he is no Buckler to thee all this is the case of euery man that is out of the Couenant and this is not a small thing to be out of the pales of Gods protection to haue euery creatâ—re ready to do a man a shewd turne and he to haue no immunity nothing to deliuer him it is not so with the Saints all the creatures are at peace with them To draw this a little neerer if there bee any thing in the body or out of the body that troubles vs if there be imaginations in the minde that be to the soule as the Gout is to the body if thou be in Couenant with God all these are at peace with thee for all these are at Gods command it is a part of his Couenant when thou art in Couenant and League with him thou art in League with them and therefore they shall neuer doe thee hurt Bee assured of that when thou art within the Couenant there is no creature in heauen or earth can doe thee hurt for thou art at peace with it
it is not an enemy and that which is not an enemy it neuer doth hurt but if thou be not in Couenant with God now these haue a power to hurt thee there is no prohibition vpon them there is no restraint but they may doe thee hurt they are enemies to thee both those things and whatsoeuer else is in heauen or Earth Satan and euery creature hath power to doe thee hurt when thou walkest in the way when thou sittest in thy house wheresoeuer thou art thou walkest in thee middest of 1000. dangers because thou art not in Couenant with God therefore thou art exposed to the enmity of all the creatures But this obiection will be made Yea but many or those that are within the Couenant receiue huâ—t from the creatures many of those that are out of the Couenant liue peaceable and quiet liues I will answer it in a word It is very true they may be exercised though all the host of heauen and earth be at peace with them and there is not any creature can doe them the least hurt no they neither will nor can goe about it to lift vp their hand against them yet they may be exercised with many afflictions but there is a very great difference betweene these two the same disease the same griefe the same apprehension lyes on the heart and wounds the spirits of the one man but to the other that is in Couenant it is a rod in the hand of a father enabling him to keepe his Couenant the better it is as a Medicine in the hand of a Physician to heale him to comfort him to doe him good that very disease to another is as a sword in the hand of an enemy as poyson in the hand of the destroyer to hurt him As for example the Deuill had power to vexe Saul and to vexe Iob here was the same instrument the Deuill had power ouer both but there was a great deale of difference you know he had power ouer Saul as an enemy he had power ouer Iob as a friend and so likewise Iudas had a messenger of Satan to fill his hâ—art and Paul had a messenger of Satan too to sollicite him and to trouble him and to ioine with his lusts to make them as pricks in his sides but there is much difference to the one he had a restraint the Lord saith to the Deâ—ill What hast thou to doe with Iob thou shalt â—oe thus far and no further thou shalt not hurt â—ob To Paul there was a restraint too thou shalt goe thâ—s far for what purpose as there was a restraint so there was another end likewise so far it shall goe as till it hath humbled him Iob and Paul were humbled by it a iot further it cannot goe for the deuill in truth though hee be hostile to them in affection yet cannot hurt them in action because God only vseth him to doe them good and to humble them Iob was the better and Paul was an exceeding gainer by it but Saul and Iudas were great Iosets so there is a great difference betweene these two The Shepheard sets his Dog vpon the Sheep to bring them in another man sets his Mastiffe on another creature to worry it and to destroy it the Lord sets the creature vpon his own seruants but as the Shepheard sends out his Dogge to bring them in as soone as they are brought in he rates the Dog and will not suffer him to doe them the least hurt A man will not haue his seruants nor children nor his friends hurt but he will rate the Dog when he fals vpon them so the Lord doth with euery creature whatsoeuer when it comes to hurt them he rebuker it as he did the stormes and winds on the other side when a man is out of Coâ—enant with GOD then God vnlooseth the coller of the creature as it were and sets him vpon such a man and saith vnto him go worry such a man wound him be an enemy to him hurt him This obiection is so to be answered that those that are within the Couenant they are often molested and troubled the creatures seeme to hurt them though they be in League and at peace with them and can doe them no hurt Secondly it is obiected that others that are out of the Couenant they liue in peace Beloued I beseech you consider this and it is profitable to coÌ„sider that he that belongs not to the Couenant he may liue in his fathers house he may sit at Table with the children he may haue the same maintenance the same clothing the same vsage the same liberty the same priuiledges of the family as the children haue and yet for all this this is one that belongs not to the Couenant but one whom God intends to cast out Ismael you know liued in the family as well as Isaac and was as well vsed as Isaac till the time came that God would cast him out and therefore deceiue not thy selfe with out ward peace to say God and the creature are at peace with me for I haue prosperity in all that I doe No it may be the time of casting out is not yet come but in due time when the right season shal come then Ismael shall bee cast out and euery one with whom the Couenant indeed is not established Caine remained for a time but he was cast out and made a Vagabond vpon the earth Saul remained for a time in the house but in due season God cast him off so I say God may nourish and cherish and defend thee as if thou wert one of his owne children but he will cast thee off in the end We haue a notable example for it in his dealing with the children of Israel they were such as belonged not to the Couenant a great part of them and yet see how he vsed those very men Deut. 32. it is said hee carried them on Eagles wings that is the expression that is the Lord carried them so safely as the Eagle carries her yong on the top of her wings that no Fowle can reach them but she is aboue all Fowles and stronger then all Fowles and flyes higher and so they were safe as on Eagles wings nothing could reach them After that manner I carried you out of Egypt I kept you so safe besides I did not onely defend you but fed you with the finest Wheat with the purest Oyle with the liquor of the Grape and yet notwithstanding all this these men were such as God hated such as were not in League as belonged not to the Couenant deceiue not thy selfe God may doe all this and yet cast thee out he may feed the with riches in abundance and yet if thou be not a sonne if the Couenant be not established with thee thou shalt be cast out the sonne abides for euer but hee with whom the Couenant is not made though he may continue in the Family for a while hee shall not abide
them shall the Apostles in their times be able to perswade them No sayth he They shall all be taught of God As if he should say without his teaching it will be all in vaine but if the Lord teach them once they shall be perswaded effectually they shall not onely know what their dutie is but they shall be readie to performe it The reason of which is First because God onely is the generall and vniversall worker he onely is vniversally wise he onely knowes all things and therefore he onely is able to teach all things men know but in part and therefore they are able to teach but in part now he that is perswaded of a thing but in part though he may acknowledge the thing to be good yet his heart is not wrought to practice it for there is something yet behinde some objections that are not yet answered It is onely God that hath an vniversall light that is a generall worker and therefore he is said to be onely wise for a man is not sayd to be wise except he know all things that belongs to such a busines If there be any part or corner of it hid from him he is not wise that is he is not able to proceede aright he is subject to errour but God who hath abundance of light God that knowes all things is onely wise and therefore his is onely able to perswade Hence it is that men are able to perswade that such graces are good that such wayes are excellent in themselues that it is good to take such courses but yet to answer all the secret objections of the heart to perswade fully to turne all the wheeles of the soule this is that that a man is not able to doe to enlighten all the corners of the heart he is not able to convince fully Secondly God is onely able to doe it because he onely knowes all the windings and turnings of the heart of man It is sayd in Ier. 17. 9. that the heart of man is exceeding deceit full who can know it That is no man in the world can know his owne heart much lesse can any man else know it there are so many windings so many turnings in it there is such a labyrinth in the heart such a depth in it that no man is able to search his owne heart to finde out the bottom of it oh but who is able to doe it Sayth he in the next words it is God that searcheth the heart and tryeth the reynes That is he onely knowes the severall inclinations of the will and therefore he onely is able to perswade You know if a man make a key to vndoe such a locke he must know all the wardes of it or else he may make a key that will not vndoe it he may endevour and not be able to turne the locke So the Lord that onely knowes all the wardes all the secret passages all the windings and turnings of the heart of man he onely is able to sute it and to â—it it with such arguments as shall be effectuall to perswade You see when he would perswade Moses to goe downe into Egypt there was a secret objection that Moses had in his heart if he went thither that he should loose his life God that knew Moses heart knew where that objection lay where it stucke with him he was able to bring arguments to perswade him goe thy way said the Lord for they are dead that sought thy life Last of all God is onely able to doe it because he is able to mend the heart where it is amisse A man perhaps may be able to shew an object and to bring it to light but what if the eye be amisse the man is not able to see and to discerne for all that If a manâ— oye be blind if there be any west in it he is not able to remoue it So a man may propound arguments but to make the heart capable of those arguments he may propound reasons and perswasions but to make the heart apprehensiue of them it is aboue the power of the Creature and therefore it is God onely that reâ—â—â—â— vs in the spirit of our mindes he that hath made the eye and so he that made the will and the vnderstanding he only can heale the breaches of them he onely can elevate them and put a supernaturall light into them and make them fit to apprehend those spirituall reasons of any kinde that he objects and propounds to the hearts of men So that God onely is able to perswade as of all other truths so of this that all things are in his hands that he is All-sufficient We may make this vse of it we see the reason why one man is able to see and to trust to this All-sufficiencie of God and another is not The reason is because Christ hath revealed it to one man and not to another God hath taught it to one man and not to another We see it in common experience A wise learned wittie and able man that can discerne more then many others of the vanity of outward things of the All-sufficiencie and fulnesse that is in God yet when he comes to the practice of it he is able to doe nothing On the other side wee shall finde in experience that many poore Christians that are able to say little yet when they come to practice they are able to part with their libertie with their credit with their goods and with their liues that they may cleauâ—â—o God and keepe a cleare Conscience what is the reason of it because they be taught of God they are perswaded by him therefore they are able to practice it As for the others they are taught by men they are taught by themselues and therefore they are not taught it indeedâ— they are not fully convinced of it and therfore though they know such things though they be floating in their mindes yet they haue not the vse the practice of them Wherein you shall obserue this difference That a man may know a truth and yet not be led into that truth as you see Ioh. 16. 13. when he shall come which is the spirit of truth he shall leade you into all truth Marke it he shall leade you into all truth It is one thing to preach the truth and another thing to be led into the truth The holy Ghost shall lead you into all truth as a man is led by the hand into a place for we are not onely blind but lame too wee are not onely vnable to see spirituall truthes but when we see them we are not able to follow the guidance of the holy Ghost Therefore sayth he the spirit shall not onely shew you such and such things but shall leade you into those truthes he shall leade you into the practice of them Many men they know what temperance what sobrietie and patience are who are not able to practice them that
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
he must needs doe the same Goe through all the Scriptures and you shall finde that still the evill in the end were punished and the good in the end were rewarded he is the same God still he is still as holy as he was still his eyes cannot abide iniquitie still he is as powerfull as he was there is no change in him nor shadow of changing And therefore thinke with thy selfe he that was so severe against Saul for breaking the Commandement he that was so severe against Balaam for loving the wages of vnrighteousnesse he that was so severe against Vzziah for touching the Arke for medling with holy things for drawing neare in an vnholy manner to him he that consumed Nadab and Abihu with fire from heaven because they came with strange fire so doe we when we come with carnall affections to performe holy duties he is the same and though he doe it not to thee on the suddaine as he did to them for he did it to them for example that they might be rules for future times that he might not onely deliver precepts but might second them with examples yet being the same God he will doe it to thee at length if thou fall into the same sinne he that strucke Ananias and Saphira with death for speaking against the truth and against their Consciences he will doe the same to thee though he doe it not in the same manner because it was extraordinarie he drew them out for examples and so I may say of rewards it is certaine he will doe the same Moreover it must needes be so because Gods blessednesse stands in the execution of his owne Law in proceeding according to it Take all the Creatures vnder the Sunne and their happinesse stands in keeping close to that rule that God hath given them The fire is well as long as it followes that rule the water and so every Creature Man to whom the Law was given his happines is to keepe the Law in doing it thou shalt liue The great God hath made a Law to himselfe that is he hath expressed himselfe his blessednesse consists in keeping it and therefore be assured that whatsoever his Law is it shall certainely be performed The Law you know is this Either thou shalt keepe these things or thou shalt die for it Now a disjunctiue proposition is true we say if either part be true that is if a man doe not keepe the Law of necessitie he must be punished or else Gods Law should be broken but if either be fulfilled the Law is kept So I say it must needs be that the Lord must doe that wherein his blessednesse consists Though a sinner prolong his dayes and though his punishment be long deferred and sentence be not speedily executed yet certainely it must needes be executed for the Lord must needs act according to that rule he hath set to himselfe Last of all if the Lord should not doe it he should loose his glory If wicked men should alwayes prosper if good men should alwayes fare ill men would say there were no God in heaven to rule things to administer things by his providence therefore sayth he I will bring it to passe that you may know that I am the Lord. So then seest thou a wicked man doing wickedly and yet not punished He cannot continue long the Lord should loose his glory if he should Seest thou a good man that continues in his righteousnesse and yet he suffers adversitie and affliction he is set in a low place he walkes on foote c. he cannot continue so long for the Lord should loose his glorie and the Lord will not loose his glorie he is exceeding tender of his glorie And therefore this Conclusion must be set downe that though for a time all things fall alike to good bad though God dispence them promiscuously for a season yet certainely the issue shall be it shall be well with the righteous and it shall be ill with the wicked Therefore to proceede a little further let not holy men be discouraged because they see things goe ill with the Churches be not discouraged at it for it shall be well with them in due season You shall see Psal. 129. 3. that the Lord suffers evill men to plough the Church and to make long furrowes on the backe of it but yet sayth he in the fourth verse The Lord will cut the cords of the wicked He will cut their traces they plow long and make deepe furrowes but yet the Lord at length cuts the cords of the wicked The horses that draw the plough as long as the traces hold they draw but when they are cut they can draw no longer So the Lord will doe he suffers the Church to be plowed when they doe not Iudge themselues whâ—â— they doe not plowe themselues when they doe not humble themselues then he sets the enemies of the Church to plowe them and to humble their soules and this he doth for a certaine season but when he hath done he cuts their traces he cuts their cords and that in due season As for example He suffered Pharach a long time to plowe the Church you know how long he afflicted it you know what long furrowes he made vpon it but yet when the period was come the period that God had set the fit time then God cut his traces that is he suffered him to plowe no longer but destroyed him And so Hâ—man in the story of Hester he plowed the Church a while till it came to the very poynt to the exigent that he should haue swallowed it vp and then he was taken off from plowing any longer then the Lord cut his cords and set his Church at libertie And so he did with the Midianites They plowed the Church for a time as through the whole storie of the Iudges we see they plowed them for a certaine season till they were plowed enough and when they were humbled repented and cryed to the Lord as you shall see every where then sayth the Text the Lord heard them and cut the cords of the wicked he suffered them to plow no longer But these places will be the clearer if you compare them with Isa. 28. 24. sayth the Lord there Doth the plow-man plowe all the day Rather sayth he when he hath plowed enough marke it when he hath broken the clods then he casts in the seede c. And who hath caused the plow-man to doe this Is it not I the Lord If the Lord hath put this wisedome into the plow-man that he plowes not all day but when he hath plowed the ground enough he stayes the plowe and sowes the seede will not the Lord doe so with his Church therefore Beloved be not discouraged let not your hearts faile though you see him plowing of the Church though he suffer the enemy to prevaile against it for in due time the Lord will cut their cordes You haue a cleare place for it
sufficiencie and abilitie may oâ—ten be disappointed that the battaile is not alwayes to the strong nor the race to the swift This should teach vs then not to be lifted vp but to be thankefulls in our best successe and on the contrary not to be over-much dejected but to beare it patiently when things speed ill If any man haue good successe in any busines and enterprise he is not to attribute it to his owne strength to his own wisedome since that as you see so often failes The Creature hath not power enough in it selfe to bring any enterprise to passe it can neither see all the wheeles that tend to make vp an enterprise or though it see them it is not able to turne them all And therefore if it be done it is the Lord that doth it and the prayse is onely to be given to him Beloved this is a necessary poynt It is vsuall with vs to be very earnest with God when a busines is to be done but we forget to prayse him afterwards And whence proceedes this but from a secret attribution of what is done to our owne wit to our owne strength to our owne policie to other occasions Whereas if he were acknowledged we should be readie to giue him the praise of all that we doe David was a wise man yet you shall finde 1 Sam. 18. he did not therefore carrie himselfe wisely in all his affayres because he had an habituall gift of wisedome but sayth the text because the Lord was with him The Lord was with him to guide him in euery action to direct him what to doe vpon euery particular occasion and thence it was that he carried himselfe wisely in all his affayres Cyrus was a valiant man and a potent yet the Scripture attributes it not to his strength that he prevailed as he did but sayth that he was GODS Shepheard he was his instrument it was God that vsed him it was God that wrought his worke for him Nebuchadnezzar was a mightie potent Prince and prevailed which way soevâ—r he turned himselfe yet God tels him it was he that gaue him dominion and victorie wheresoever he went And as it is true on this hand so it is likewise on the other when a man hath ill successe in any busines let him not say it was because he did not mannage it wisely because he had suâ—h an enemy to oppose him or because such an accident fell out to crosse him no that is not the cause The Reason is here rendred for time and hance happens to every man That is if there he any such accident if there be any crosse event fals out to hinder him in his enterprise at that time it is in Gods disposing it is God that hath done it And therefore you see in the evill events that haue vpon any occasion befallen the Church if you obserue the phrase of Scripture it is not attributed to them but to God When the spirit of Pul and Tiglapellezer were stirred vp against the people of Israell sayth the Text 1 Chron. 5. the Lord stirred them vp against the people it was not they that did it but it was the Lord that stirred them vp So likewise he poured forth his wrath by the hands of Shishak and as David expresseth it in his owne case God hath bidden Shemei curse David So it is in many other places Therefore let not men sit downe discouraged vexing themselues and eating vp their hearts with griefe Let not men say If such an accident had not beene I had prevailed for it is this time and chance that turnes the event of businesses which is from the Lord and not from man Therefore labour to be thankfull to him in the best successe and not to sacrifice to your owne wits or to giue him thankes in a formall manner but heartily to acknowledge him And likewise to be patient in all the crosâ—es and troubles that befall vs. So much for this third vse Fourthly and lastly If men of the greatest abilities be so often disappointed that the battaile is not to the strong nor the race to the swiâ—t c. Then learne we hence not to make flesh our arme not to trust in any strength of our own in any wisedome of our owne or other mens for if this would doe it if the strength of any man if the policie of any man were able to bring any enterprise to pafse it would alwayes doe it If it were the swiftnesse of him that runs that could get the race If it were the strength of him that fighteth that could obtaine the battaile I say it would alwayes doe it And therefore seeing it fals not out so but theevents are turned a contrary way that is a signe it is not in them but in something else Therefore I say take we heede of making flesh our arme of saying thus with our selues because we haue these preparations because we haue these meanes therefore our worke shall succeede for that is not so for we see often in experience when a man comes to a businesse with much confidence out of a reflection vpon his owne abilitie to doe it for the most part it succeeds ill As on the other side when a man comes with feare and diffidence in himselfe for the most part he prospereth best And you haue a rule for it Iere. 17. Cursed is he that makes flesh his arme Cursed is he that is God hath ingaged himselfe when a man will make flesh his arme to blow vpon his enterprises and to cause them to wither Againe blessed is he that trusts in the Lord that is God is tied by his promise to giue successe in such a case Therefore that vse we should make of it not to trust to our owne strength to our owne wisedome nor to other mens For Beloved what is it when we haue other men that are strong and wise and potent to rest vpon Are they able to bring it to passe You shall finde that expression Psal. 31. a place that I touched in the morning vpon another occasion David tels vs there that great men sat and spake against him and consulted together to take away â—is life but sayth he my times are in thy hands As if he should say my times and the disposing of all my affaires good evill successe to me they are not in their hands be they never so potent they are not in the hands of Saul they are not in the hands of Doeg they are not in the hands of all mine enemies but Lord my times are in thy hands So then if we could learne this lesson aright we should not be discouraged when the most potent men are set against vs not be much incouraged when they are for vs. That in Isa. 51. 12. is excellent for this purpose Who art thou sayth he that feâ—rest mortall man whose breath is in his nostrils and who shall be made as the grasse That is if such a
makes himselfe a prey to the wrath of men And therefore the prudent at such a time shall keepe silence sayth Isaâ— And there is a time wherein if a man doe not speake he makes himselfe a prey to the wrath of God And not to hit vpon a right season in such an action of speaking and shewing himselfe or not doing it it brings miserie either from God or man There is a time for a man to giue and to spend and a time againe for him to spare and gather if he misse of this time if he will not giue when he ought if he spare when he ought to giue it brings a miserie vpon him he shall be a looser by it In all particular actions oftentimes God opens a doore to vs of advantage to our selues to our children to those that depend vpon vs if it be taken You haue the opportunitie if you stay till it be shut vp againe there is a miserie that followes it it is a thing that concernes your owne safetie but these are but lesser matters Beloved there are times of greater Consequence then these There is a time when God offers grace to a man Now to refuse it to misse of that time it causeth the miserie to be great yea to be eternall vpon him Luk. 19. 42. Oh Ierusalem if thou haddest knowne the things belonging to thy peace in this thy day but now they are hid from thine eyes As if he should say This is the time Ierusalem when if thou wilt take the offer thou maiest if thou didst know thy time if God would reveale it to thee thou shouldest be safe enough thou mightest escape this miserie but God hath hid it that thou seest not this time therefore thou and thy children shall perish The time of a mans health and of his peace of his life quiet and rest is the time of making sure his Election a time of growing in grace and knowledge and of growing rich in good workes He whose eyes God opens to see this time he makes vse of it he layes out those talents he hath to such a purpose but when God hides it from a man it is his vndoing an evill time the time of death comes suddenly vpon him as a snare on the fowle The time of youth the time of education is the seede-time of our life after he whom God hath inlightned to see this time and to consider it he is not negligent iâ— it he layes vp the ground and foundation of his future liâ—e in it Such like times there be You shall see an example of them in Saul and in the people of Israell Saul had a time to make sure the Kingdome to himselfe and the Kingdome of heaven to himselfe but because he lost his time God would giue him no more he had opportunitie no longer but it was cut off from him You know he lost the Kingdome by not staying the time that Samuel appointed him he stayed to the very point of the time but he stayed it not out The seaventh day Samuel came according to his promise but he thought he would not haue come because he stayed so late but this was the losse of the Kingdome to him God intimates thus much to him there that if he had discerned his time he might haue saved his Kingdome but because he did not see it that miserie came vpon him he lost the Kingdome from himselfe and from his posteritie for ever The Iewes likewise there was a time when God would haue received them and averted that fearefull Iudgement that came vpon the whole Nation when they were carried away captiue but when they had passed that time we see God is resolved to destroy them there is no more hope for them Iere. 11. 14. Thâ—u shalt not pray for this people I will not heare their cry in the day of their trouble Thou shalt not pray for them thou shalt not lift vp a cry a prayer for them It is twice repeated because the Lord was resolved the time was past and they saw it not therefore their miserie was great But you will say to me to conclude with that How shall a man doe to know that time to know the time and the season that God hath allotted to every action since it is of so much moment and the missing of it brings so much miserie vpon men Beloved I will run through some directions very briefly Consider what the cause is that men misse of their time and you shall finde by that the meanes how to finde it out The cause why men misse it is First Inability to discerne man himselfe knowes it not and no man else can tell it him So then it is in Gods owne power to reveale it Therefore to find out this time let a man doe these two things to haue abilitie to discerne the times First let him not leane to his owne wisedome but trust in God that is let him goe and aske counsell of God Even as David did Shall I goe vp to Hebron or shall I not So in all such doubtfull Cases goe to God shall I doe such a thing or shall I not Shall I doe it in such a season or shall I sâ—ay another We see what Salomon sayth Prov. 3. 5. Trust in the Lord with all thy heart and leane not to thine owne wisedome in all thy wayes acknowledge him and he shall direct thy way The meâ—ning is this let a man in his heart rest vpon God and trust in him and say thus to him Lord I confesse I know not the times I know not whether this be a fit season or another Lord I leane on thee I beseech thee discover the times to me When the heart indeede rests on him there is a promise trust in the Lord with all thine heart that is trust in him in good earnest and he shall direct thy way That is there shall be a secret guidance from his spirit that shall pitch thee vpon a right time There shall a secret thought come in thy heart which shall be as if a man stood behinde thee that shall whisper to thee and say this is the way this is the time turne this way and not that So God directs vs if we trust in him and rest on him If we goe to him and pray him and beseech him to guide vs. Secondly it is not enough onely to pray to him but there is another thing added to it to walke in his wayes not to steppe out of his wayes but to keepe the CoÌ„mandements when we haue any businesse to doe goe to the straight path step not out to any inordinate course but keepe the Commandements and the Commandements will keepe thee This you shall finde Eccles. 8. 5. He that keepes the Commandement shall know no evill thing and the heart of the wise shall know the time and the Iudgement for to every purpose there is a time and a Iudgement You see though it be very hard
them and trusts in the Lord may not he wither Beloved I will adde but that in briefe seest thou a man that doth not reckon the Lord to be All-sufficient that doth not rest on him alone but makes flesh his arme and trusts in any creature that hath such thoughts as these I haue the favour of high persons and therefore I am safe or I haue many friends to backe me and to support me and defend me and therefore I am safe I haue a great estate to helpe me against dangers to provide for me against the time of difficultie and therefore it shall goe well enough with me I say be it thine owne case or seest thou any man doing so be assured that such a man shall certainly wither cursed shall that man be that doth this that makes flesh his arme Againe on the other side seest thou a man that is willing to depriue himselfe of all these things when it is to keepe a good conscience when he put to it It is an evidence that he resteth on God that he trusts in him alone be assured howsoever that man may be vnder a cloud and though it may be winter with him for a little while yet he shall spring againe his light shall breake forth and he shall prosper sayth the Text Ier. 17. That is the place I haue reference to and his leafe shall be greene The other man sayth the Text there though God doe come to him and all about him yet he shall not see good he shall haue no part in it but he shall surely wither sooner or later On the other side Though evill doe come vpoÌ„ this man that trusts in God yet he shall not see evill Now my Beloved consider that we may draw to a conclusion whether you doe this or no which you are here exhorted vnto But it may be a man will be readie to say I hope I doe performe this It is well if you doe But I will say but one word to you if you doe thus looke vpon God as All-sufficient if you reckon him your portion doe you walke as one that sees him in his greatnesse and in his almightie power Remember that in Pro. 30. when Agur lookes vpon God and himselfe together sayth he I am worse then a Beast I haue not the vnder standing of a man in me And why sayth he I haue not the knowledge of the holy one he that ascends and he that descends he that holds the winds in his fist he that gathers the waters in his lap as into a garment he that stretcheth forth the ends of the earth and that settles it who knowes him sayth he who can tell his name or his sonnes name The meaning of it is this sayth he when I consider what God is and beginne to thinke how I haue walked with him and how short I am of knowing him as I should sayth he I am as a Beast I am confounded and amazed Now consider that and make it your owne case who walkes with God my Beloved and seeth him that ascends and descends which hath reference to that vision that appeared to Iacob The Lord was on the toppe of the laddâ—r and the Angels descended and ascended That is All the Creatures both in heaven and earth are like messengers that goe to and fro at his Commandement who walkes with God as knowing this providence of his that sets the Angels a-worke all the hoasts all the particulars of them in their kinde to doe this busines and that busines Who walkes with God as seeing him sending a messenger to doe every thing that we see done in the world sending a messenger to take away such a mans life to giue another life and health sending a messenger to remoue such a difficultie from one man And againe stopping vp another mans passage This you call accident when you see a concurrence of two things together the cause whereof you know not but he knowes both who walkes with the Lord as seeing him do this or that through the ends of the earth Againe he holds the windes in his fist who sees him as such a God that is able to hold the windes in his fist Who lookes vpon him as such a God The breath of a man that is lesse then the winde he holds it in his fist as a man holds a thing in his hand and that he keepes there at his pleasure Who lookes vpon God as thus great in power And so againe breathing the holy Ghost who lookes vpon God as one that dispenseth it as it pleaseth him to giue it and withdraw it at his will Who lookes vpon him as one sending forth motions and iniecting them into the minde stirring it this way or that way as the windes and the stormes and the Creatures He hath them all in his hand and holds them all in his fist for by these workes of nature we may learne to know the greatnesse of God and to reflect vpon our selues and see how farre we are short of him And so againe who lookes vpon him as lapping vp the waters as in a garment That is When the Sea is outragious yet he takes it as you would take a little water in your lap sometimes and he containes it and gathers it vp and sometimes he lets it loose againe And so likewise he is able when the people are vnruly even great Nations that sometimes are readie to over-spread his Church and to run over it with proud waters yet he is able to keepe them backe he is able to restraine them and to shut them vp with barres and doores as he doth the waters He that lappes the waters in a garment is he not able to restraine men that are violent against vs in wrath Who can stand before wrath and envie that is like a violent water that overflowes all and that carries all before it Yet he that laps the waters as a garment he is able to restraine them wheresoever he findes them And so againe who walks with him as knowing him that establisheth the ends of the earth That is as the originall shewes more clearely as one that hath founded the great and waightie earth vpon nothing Sayth he that God when a mans spirit hath instabilitie and inconstancy in it naturally he that establisheth the earth vpon nothing making a mightie building where there was no foundation he can establish thy spirit too Suppose there be nothing to support the Church to suppoâ—â— a man when he is falling or that he hath no friend to prop him nothing to vnderlay him yet he that hath set the earth vpon nothing but vpon the thinne ayre that you know is not able to support it but he onely sayth to the earth stand there is he not able to support a man in any case See now the Lord in this greatnesse of his But who walkes as seeing him thus in his greatnesse and in his All-sufficiencie For all these doe but expresse the All-sufficiencie
long as a man doth not chuse another Husband so long the Couenant is not broken though the failings be exceeding many The vse wee are to make of it is this If there be this comfort that though a mandoe commit many sinnes yet so long as he hath the Lord for his husband as long as he is not willing to chuse another Master still the Couenant is sure Beloued then comfort your selues with these words and make vse of the Couenant and apply the promises of the Couenant say this with thy selfe it is very true I am sinfull I prouoke God from day to day yet for all this I am not out of the Couenant and therefore the promises of the Couenant belong to me and therefore notwithstanding my sinnes I will go boldly to the Throne of Grace and I will lay claime to the promises and to all the parts of the Couenant for they belong to me Beloued this vse you should make of it wheÌ„ you heare the Couenant is not broken Now the promises of the Couenant are of 3. sorts the promises of iustification the promises of sanctification and the promises of blessings of all sorts that belong to this life and to the life to come This threefold vse then thou shouldst make of it First put the case there lies vpon thy heart the conscience of any sinne that thou hast committed that troubles thee thou art afraid that this sinne should make a sâ—paration betweene God and thee thou hast yet no assurance of the forgiuenes of it but the conscience of the sinne lyes vpon thee as that expression you haue Heb. 10. what wilt thou doe in such a case Goe to the Lord and say to him Lord notwithstanding this I know I am in Couenant with thee and Lord this is one part of thy Couenant that thou wilt remember our sinnes no more but when they are sought they shall not be found My beloued as you haue heard before they are the very words of the Couenant I say if thou come to the Lord thus and bring Christ in thine armes for that is the nature of â—aith faith first seizeth vpon the dead body as the Vulâ—ures and as the Eagles doe first seize vpon the body so faith first seizeth vpon Christ I say if thou canst go to him and say Lord I haue thy Sonne he hath offered himselfe to me he is freely offered and I haue tooke him and all thy promises in him are Yea and Amen and this is one of thy promises that thou wilt forgiue me if one plead the Couenant hard with God and tell him it is a part of his Couenant and he must be iust hee cannot be a Couenant-breaker doe you thinke that God will breake his Couenant with thee or any man he cannot deny thee he will put away thy sins strengthen thy selfe with this for this Couenant is continuall the Mediator of this Couenant is Iesus Christ who is such an High Priest that is able perfectly to saue those that come vnto him when a man hath commitâ—ed the greatest sinne and sees but the blood of Buls and Goates he might thinke thus with himselfe alas what can this poore and beggerly Ceremony doe to deliuer me from the conscience of my sinne Well saith the Apostle we haue another kind of Sacrifice and another kinde of Priest Heb. 7. We haue such an High Priest as is able perfectly to saue those that come to him And why For saith he he is gone not into the Tabernacle as the other Priests but he is entred into the very heauens Besides saith he he goes not once a yeere as they did but he liues for euer to make intercession for vs hee is not gone with the blood of Buls and Goates but with his owne blood he is a High Priest holy harmlesse vndefiled separated from sinners higher then the heauens and therefore doubt not but hee is able perfectly to saue those that come vnto him Beloued consider this it is the very Vse that the Apostle makes Heb. 10. 22. saith he seeing these things are so since we haue such an High Priest as we haue described since it is the very Sacrifice of his blood it selfe let vs draw neere in the assurance of faith that is if the conscience of any sinne lye vpon vs let vs not goe to God with a quarter wind or wâ—th a halfe wind but with a full assurance of faith let vs make no question but trust perfectly to the grace that is reuealed You must thinke so of Iesus Christ hee would haue you thinke so and conceiue of him that he is now in heauen that he is able perfectly to sauâ— you that there is nothing you haue committed that can doe you hurt he is like a friend in the Court if a man were sure that hee had one that were neuer from the King that hath his eare continually that is alway in his presence that is such a Fauourite of such power with him that certainely he can deny him nothing a man would be secure put the case there were some whispering fellows that would be ready to informe against him yet saith hee I haue one there that will be ready to take care for me My beloued this is thy very case Christ Iesus is gone to Heauen it is a thousand times better for thee that he should be there then that he should be here in this world still there he is thy Attorney as it were he takes care of thee hee sees all the accusations that are brought against thee and he is ready to answer for thee saith the Text he makes intercession if there come any thing that tends to make a breach between God and thee he is the Mediator for thee he dwels there for that end if there be any offence any breach comes that he may make it vp betweene God and thee consider this and when thou hast committed a sin go to this high Priest that is able to saue thee perfectly and remember that it is a part of his Couenant and so labour to grow vp in full assurance of faith that no conscience of sinne may lye vpon thee to make a separation betweene God and thee for beloued you ought to trust perfectly to the grace that is reuealed through him And as I say for sinne so in the second place you are to make vse of the Couenant as put the case there bee some strong lust some violent temptation that thou art not able to outwrestle it is too strong for thee thou wouldest faine be rid of it but thou art not able why what shalt thou doe in this case remember that it is a part of the Lords Couenant that he will deliuer thee from all thine enemies that thou maist serue him in righteousnesse and holinesse all the dayes of thy life It is a part of his Couenant to remember it he hath sworne to remember it he hath said he will write his Law in thy heart and that can