Esay 33. 14. when they are troubled they are not able to pray indeed they may haue formes of prayer that they may vse in times of peace but beloued let any great trouble come vpon them let them be put to it and then you shall finde they are not able to doe it but they runne away from God as fast as they can at that time they are not able to come and say Thou art my Father I beseech thee heare me I beseech thee pitty me and forgiue me no but they tremble at Gods presence as the Thiefe doth at the presence of the Iudge the sinners in Sion are afraid in that day when God comes at the day of visitation the sinners in Sion are afraid c. for who shall dwell with deuâ—ouring fire That is they tremble at such a day when the day of death comes when God begins to shew himselfe to them in the fiercenesse of his wrath when he begins to come neere them in the day of visitation then they fly from him as one would fly from deuouring fire they fly not to him as one would fly to a mercifull Father that is ready to heare them and helpe them but they fly from him as fast as they can as one would fly from euerlasting burniâ—g The like place you haue Iob 27. 8 9 10. For what hope hath the Hypocrite when hee hath heaped vp riches when God shall come and pull away his soule Will God heare his prayer when he cryes c. Will he call vpon God at all times A wicked man may make some shew of prayer to God in time of health and in time of peace but at that time saith he when he hath spent his time in gathering vp riches in heaping vp them and GOD comes vpon him suddenly and shall pull away his soule he teares and rends it from him for so the word signifies in the Originall that is he is not willing to resigne it into Gods haÌ„ds as the righteous man doth but he is busie about his wealth and God surprizeth him and rends his soule from him What will he doe in this case What will he pray saith Iob No hee giues two reasons He hath â—o delight in the Lord he neuerloued the Lord there is no such loue betweene the Lord and him as there is betweene the Father and the Childe betweene the Hâ—sband and the Wife he neuer had the spirit of a son he cannot pray for he delights not in God But he doth pray sometimes Yea for some fit he may be in some extremity he may cry as a Thiefe at the Barre may cry to the Iudge as he doth sometimes exceeding hard not because he loues the Iudge but it is a cry that comes from extremity and it is but in extremity and by that the falsenesse and hypocrisie of them is known So an Hypocrite may cry in the time of extremity but it is a cry it is not a prayer and it is but in the time of extremity it is not at all times that he doth it hee is not able to doe it for the Lord is a stranger to hiâ— he lookes vpon the Lord as vpon a terrible Iudge and therefore if you would know whether you haue the spirit of the Sonne As first thou shalt know it by that which went before and as secondly thou shalt know it by that which goes together with it the testimony of the blood the testimony of the water and of thine owne spirit So thou maist know it thirdly by this by the Consequents it makes thee able to pray and in the time of extremity it makes thee able to goe to God as to a Father when another flyes away from him as from euerlasting burnings So much shall serue for this time FINIS THE THIRTEENTH SERMON GENESIS 17. 2. And Iwill make my Couenant betweene mee and thee And I will multiply thee exceedingly THE point which we were in handling was this How a man may know whether he be in the Couenant or no I told you there are 3. waies to know it Let a man consider how Abraham came into the Couenant Abraham beleeued God and it was imputed to him for righteousnesse If thou beleeue then thou art within the Couenant but it must be a faith that workes by loue if it bee a faith which workes not it is but a dead faith and if it doe worke yet if it worke not by loue the Lord regardâ—th it not it is true it is faith that layes hold vpon the Couenant but it works by loue faith is the point of the Compasse that fastens vpon the Couenant but loue is the other part that goes about that doth all the businesse it is that which keepes the Commandements it is that which quickens vs to euery good worke The second way to know whether wee be in the Couenant or no is to consider whether we haue taken the promised seede for in him shall all the nations of the world be blessed How shall wee know that If we haue the Spirit of the Sonne that is knowne by the Spirit it selfe the Spirit beares witnesse the witnesse of the Spirit as I told you it is knowne by that which goes before it by that which accompanies it and that which followes after This is the point that we were in handling and wee were broken off in the middest of it wee will recall it a little and deliuer it somewhat more distinctly to you than wee could doe then for haste First I say whosoeuer hath the Spirit of the Sonne he must haue before it the spirit of bondage Rom. 8. 15. You haue not receiued the spirit of bondage againe to feare but you haue receiued the spirit of Adoption As if hee should say there are none but first they receiue the spirit of bondage for there is no man can come to Christ except the Law be his Schoolemaster and the Law is not effectuall without the spirit of bondage neither the Law in the threatnings nor the iudgements which are the executioners of those threatnings you may heare the Law opened vnto you a hundred and a hundred times that is the particular sinnes of which a man is guilty described yea the particular iudgements yea the LORD may follow you with afflictions and crosses yet except there be a spirit of bondage to worke together with these it will neuer molifie an obdurate heart And therefore my beloâ—ed you must make this account if you haue neuer been affrighted with the terrour of God if you haue neuer bin put into any feare by this spirit of bondage be assuted that you haue not yet the spirit of Adoption If men would haue looked to the brazen Serpent without being stung of the fiery Serpents God would haue spared the spirit of bondage but beloued who doth it who is able to doe it Wee bee all in a dead sleepe and except we be wakned with the terrours of the Almighty there is no man would
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
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
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
as you haue it in Math. 7. 16. 17. that is a man then is said to be a good man when there is a good sap in him when there is some thing in him that is good when there are some supernaturall graces wrought in him he that is not emptie of these he is a good man as it is said of Barnabas he was a good man and how was that proved he was full of faith and the holy Ghost See then whether thou hast an emptie heart or no. You say a thing is good for nothing when it is emptie of that excellencie that should be in it when Wine hath not that in it that belongs to wine you say it is naught and so we say of all things else When a man therefore hath not that in him that belongs to a man that is to a man as he was created in innocency he is wicked and naught a sonne of Beliall but when he hath a blessing in him as grapes haue wine in them when he hath supernaturall grace wrought in his heart when he hath the new Adam putting into his heart the sap of grace life then he is good Therefore see whether there be somewhat put into thee more then is in thee by nature see whether thou finde the new Adam effectually to cōmunicate new sap to thee new grace and new light to thee as the old Adam hath communicated corruption See whether thou be made a good tree or no for it is the tree that makes the fruit good and not the fruit that makes the tree good So it is the man that justifieth his worke and not the worke that justifieth the man and therefore thou must first see whether thou be in the Covenant whether thou hast this seale that thou seest some thing put into thee which thou hast not by nature Every man by nature is emptie when grace is put into him then he is said to be good As it is good wine when it is full of spirit when it hath that in it that belongs to wine So he is a good man that hath that in him which belongs to him in his regenerate estate Secondly Consider whether thou bring forth good fruit that is not onely whether thou doest good actions but whether they flow from thee whether they grow in thine heart as naturally as fruit growes on the tree that flowes from the sap within When a man not onely doth good works but when he is zealous of them it is his meate and drinke to doe them when they flow from him as water from the fountaine then he is a good man for if the tree be good that is if the heart be good a man will be as readie and will as naturally bring forth good fruit as the tree the Vine or the Fig-tree bring forth their fruit The third thing you shall see in the 2 Tim. 2. vessels are said to be good to be vessels of honour when they are prepared to every good worke So when a man is good and brings forth good fruit and not onely brings it forth but if there be any occasions to put forth the goodnesse that is in him he is parepared for it as a vessell is prepared for such a turne for such a service The word in the originall signifieth when a man is fashioned as a vessell is fashioned and the meaning of the holy Ghost is therefore to shew that then a man is good when his heart is fitted to good workes when he knowes how to goe about them whereas another bungles at them and knowes not how to doe them he is prepared for them and therefore there needs no more but to put him and the good worke together and he is readie to performe it The last is When there is not onely a readines but practice vpon all occasions when a man doth good as it is sayd that Iesus Christ went about doing good And therefore he is a good man that is a vsefull man such a man that every one fares the better for such a man as is serviceable to God profitable to men Before regeneration when a man is a stranger to this goodnesse he onely serues himselfe he is full of self-selfe-loue all his ends are to looke to himselfe that he may be kept safe he cares not what becomes of any thing els so it be well with him but when once goodnesse comes into his heart it hath this fruit he goes about doing good because grace brings that principle into the heart that never grew there before that it the loue of God and man whereas before there was nothing but selfe-loue in him which plant growes naturally in the garden of nature when grace comes it brings loue with it and that loue makes vs vsefull and serviceable both to God and man So that whatsoever a man hath what gifts what knowledge what authoritie he hath he is readie to vse it for the good of others As the Apostle saith of One simus in the Epistle to Philemon Now he is profitable to thee and mee whereas before he was vnprofitable So it may be said of all Saints when once this goodnesse is put into them now they are profitable to God and man they doe serue God and man with their fatnesse and with their sweetnesse before they were vnprofitable to others but now they are profitable both to themselues and others This is the first note by which you may know your selues Art thou a good and vsefull man dost thou goe about doing good doe those fare the better for thee with whom thou hast to doe dost thou spend the fatnesse and the sweetnesse that God hath given thee to serue God and man with it then conclude thou art in the ranke of those that are the Lords portion otherwise thou art yet without the Covenant thou art yet in the gall of bitternes The other three I must deferre till the afternoone So much for this time THE SECOND SERMON ECCLESIASTES 9. 1. 2. 3. I haue sarely given my heart to all this c. WEE will now proceede to the second difference which remaineth and that is this Consider whether thou bee cleane and pure in heart or polluted There is the same condition to the pure and to the polluted Now what it is to be cleane or to be washed you shall see 1 Cor. 6. 11. And such were some of you That is you were polluted with those sins there named but now sayth he you are washed And wherein stands this washing He tels vs it stands in these two things Now you are iustified now you are sanctified You are iustified through the name of Christ and sanctified through the spirit of our God So then he is a pure man or a cleane man that is first washed from the guilt of his sinnes that is that hath no sinne lying vpon his Conscience that hath not a polluted Conscience which is a phrase vsed Titus 1. whose mindes and consciences are defiled
confidently the Church should be delivered but he knew not how but sayth he if it be not by thy hands thou shalt fare the worse for it but certainly sayth he deliverance shall come to the Church one way or other God is All-sufficient Herevpon she resolueth saying in effect whatsoever be the consequence I will doe it it is my dutie And you know God shewed himselfe All-sufficient in delivering her and him and all the people of the Iewes So I say if thou wouldst finde out whether thy heart beleeue all this that is delivered whether thou doe practise it or no Consider if thou canst doe it now or no Consider what thy dutie is vpon every occasion never looke to the consequence either to the losse of preferments of riches or favour for God is All-sufficient he can bring it in Be it againe on the other side such crosses and losses are like to follow vpon it yet he is All-sufficient so that thou dost it more or lesse according to thy opinion of his All-sufficiencie So much for this time FINIS THE SIXTH SERMON GENESIS 17. 1. Walke before me and be thou perfect WE haue alreadie finished the first part of these words God is All-sufficient Which words containe the Covenant on Gods part I will be All-sufficient which here is expressed in the generall but in other places more particularly as I shewed you then when we handled the words The other part of the words containeth the Covenant or condition required on our part Walke before me and be thou perfect God will be All-sufficient vnto vs that is his promise and he requires of vs that we should be perfect with him he will be All-sufficient to them that depend vpon him he will be wholly theirs that will be wholly his So the maine point that we haue to handle is that which God requires on our parts without which we haue no interest in his Covenant namely that we be sincere and perfect but before I come to handle this poynt which is the maine I will touch an observation or two by the way And first from the Connexion I am God All-sufficient therefore walke before me and be thou perfect I will but touch it because I handled the negatiue part of it at large This we may obserue that Every man is more or lesse perfect as he is more or lesse perswaded of Gods All-sufficiencie You see that is made the ground of our perfect walking with God that we beleeue him to be All-sufficient and therefore I say as our perswasion of that is more or lesse so every man more or lesse is perfect with God That is Looke how a mans faith in Gods promises and in his providence is more or lesse looke how he hath found by his experience God to be more sufficient to him or lesse so is every mans walking with God more or lesse perfect The reason of which is partly because it is Gods argument when God vseth any argument looke how farre that takes place in the heart looke how farre the vnderstanding is convinced of it so farre it prevailes also with the will and affections and so farre it prevailes with the practise and conversation of a mans life When God shall make this the ground of our perfectnes so farre I say as a man is convinced of it so farre as he is perswaded of it so farre it will prodâ—ce this effect to make him perfect and sincere in his walking with God Againe partly the reason of it is because it heales that which is the cause of all our vnperfectnesse and vnevennesse which is selfe-loue The reason why men walke not constantly and perfectly with God is because they loue themselues inordinately they thinke to provide better for themselues when a man is fully perswaded of Gods All-sufficiencie it answers all those false reasonings all those deceitfull arguments that self-selfe-loue is readie to bring to vs vpon every occasion there is no man departs from God but he thinkes at that time it is better for him so to doe when it shall be answered him God is All-sufficient it is better for thee to keepe in the straite way if thou seeke thy selfe by disobeying of him it shall be worse for thee let all the false reasonings of selfe-loue be answered and the heart must needs be perfect The Vse of it in briefe is that we should labour to be perswaded of this truth and apply it to make vse of it vpon every occasion when any command is presented vnto vs when any thing is to be done run to this principle to be perswaded of Gods All-sufficiencie that shall helpe thee to doe every dutie that shall preserue thee from every sinne for example God hath commanded vs to deny our selues in our profit in our credit and our pleasures and many times it comes that we are to performe this dutie in particular cases consider seriously then of the strength of this principle that God is All-sufficient it will make thee able to doe the dutie throughly What though thou be a looser in thy credit if God be All-sufficient he is able to make it vp What though thou be a looser in thy profit as Amaziah was is not he able to giue thee fourescore talents sayth the Prophet to him What though thou be a looser in thy pleasures that thou loose or want the pleasures of sinne for a season is not he able to make it vp with peace of conscience and ioy in the holy Ghost And so againe We are commanded to take vp our daily crosse and not to take base sinfull courses to avoyd crosses and troubles and afflâ—ctions when we meete with them in right and straight wayes and surely the way to performe this dutie is to be perswaded of Gods All-sufficiencie let a man thinke that God is able to defend and carry him out that he is able to keepe him in the time of those sufferings that it is he that keepes the keyes of the prison doore that opens and shuts when he pleaseth it is he that makes whole and makes sicke the issues of life and death belong to him Every mans iudgement though he seeke the face of the Ruler yet it is from hiâ— let men consider that it is not the creature that inflicts any crosse or affliction or punishment vpon vs but it is he that doth it by the creature and that will inable a man to beare any crosse to passe through all varietie of conditions and not to divert from a straight way but to goe through the storme when he meets with it And so we may say of every other dutie to exercise the duties of our particular callings not for our owne good but for the good of others Beloved this is a speciall thing men loose their liues they loose that blessed opportunitie they haue to grow rich in good workes that when every day they might adde much to their treasure to their reckoning
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
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
missing their time And therefore you haue that Counsell in the words next before the text since the time is short there is but a day for you to worke in and the night comes when no man can worke that is in the graue there is neither worke nor invention And therefore doe with all thy might that which thou hast to doe The doing what we haue to doe with all our might and with all our diligence is that which quickens vs and keepes our hearts in a holy preparation to take the times and not to over-slippe and overâ— passe them These things I should haue inlarged but I had rather shorten them thus then hold you longer c. FINIS Gen. 15. 1. Doct. 1. Doubting of Gods All-sufficience the cause of departure from God Luke 15. Act. 16. Act 2. Act. 9. Math. 13. 1 Tim. 3. 6. From mans desire of happines From the nature of sinne From the nature of sinceritic Iam. 1. 8. From the nature offaith Heb. 3. 12. Gen. 15. Rom. 4. Vse 1. Instances Seeking to God in difficult cases Num. 11. Seeking praise with men Indirect courses taken to bring enterprises to passc Satisfying of sinfull lusts 〈◊〉 Heb. 11. 19. 1 Tim. 4. 10. Digress Doct. 2. God is All-sufficient Reas. 1. Ier. 2. 13. 1 Tim. 6. 17. Reas. 2. God onely the author of good evill Ier. 10. 5. Math. 5. Luk. 11. Amos. 3. Ob. Answ. Ioh. 19. 11. Act. 4. 28. Tiglath-Pileser Isa. 44. Ioel. 2. The creature cannot helpe to eternall happines Two things considerable That God is All-sufficient in himselfe Difference betweene the All-sufficiency in God and that which is in the creature Difference Reas. 1. Reas. 2. Reas. 3. Reas. 4. Ier. 2. Reas. 6. Rom 11. 36. That God is All-sufficient to vs. Which consists in two things Gen. 15. To keepe vs from evill Ier. 1. 18. Filling them with all good Psal. 84. The creature can doe nothing of it selfe to make vs happie Because It is inferiour to vs. It is accursed It is vnder the Sunne It is corporall Heb. 12. 23. It is temporarie It is finite Quest. Ans. In doing vs good or hurt Ier. 10. 5. Because the creature is fully at Gods disposing Instance In Man Others Eccles. 3. 14. Prov. 29. 26. Our selues Prou. 19. 21. Prov. 16. 1. Pro. 20. 24. Dan. 5. 23. Isa. 40. 26. Hester 5. 13. The apprehension of the mind maketh happines miserable Ps. 33. 13. 14. Eccles. 2. 24. Quest. Ans. Deut. 28. 75. Vse How to guide our comfort Quest. Answ. 1 Cor. 7. 30. Ob. Answ. Quest. Ans. Vse 2. Be content with God alone For those without the Covenant Heb. 11. 6. Luke 25. Eccles. 1. Psal. 30. 7. Ob. Ans. 2. Ob. Answ. Quest. Answ. Mark 10. 29. Exod. 4. 11. Rev. 21. 23. Ob. Answ. Cant. 1. 6. Simile Ob. Ans. Psal. 104. Iob 38. Psal. 104. 28. 29. Iob 38. 22. Vers. 37. Vers 38. Vers. 28. Psal. 104. 10. Psal. 104. 21. Iob 39 17. 20. Math. 6. 26. Ob. Answ. Deut. 8. 2. 5. Vse 3. To looke onely to God in our wayes 2 Chro. 14. 11. Ob. Answ. Instance David Iacob Mat. 20. 13. Mat. 6. Luk. 15. 12. Psâ—l 146. 3. 4. 5. 6. Rom. 4. 21. â— Ob. Ans. Isa. 40. 11. Ezek. 34. 16. Ob. Answ. Psal. 62. 10. Ob. Answ. Ob. Answ. Ier. 17. 5. Ob. Ans. Prov. 30. 2. 3. 4. Gen. 15. 10. 11 Vse 4. To comfort vs in our imperfect obedience Act. 17. 24. 25 Psal. 50. 12. Iob 35. 6. 7. Mans benefit should encourage him to Gods service That Gods Commands are for mans good declared by Instances In the Sabbath In selfe-denials Isa. 48. 17. We giue nothing to God in our obedience Rom. 11. 34. Vse 5. Gods All-sufficieÌ„cie should perswade vs to enter into covenant with him Ier. 31. 34. Heb. 8. 9. 10. Ezech. 36. Gods All-sufficiencie in forgiving our sinnes Hosea 11. 9. Isa. 55. 7. In doubting of forgiuenes we question Gods power Rom. 9. 22. 23 Ephes. 3. 10. Iam. 2. 13. Ob. Ans Neither sinne nor emptines should discourage vs from beleeving forgiuenesse Ob. Answ. Rom. 6. 15. 16 Grace kils sinne and not increaâ—eth it Ob. 〈◊〉 Beliefe of Gods All-sufficieâ—cie to 〈◊〉 increaseth loue A double feare 1. Keepâ— from comming in to God 2. Frâ—â— going out from him Gods All-sufficiencie in sanctifying vs. Psal. 103. 3. Ob. Answ. God changeth the nature of things Ob. Why there are many imperfections in vs though God be All-sufficient to sanctifie vs. Answ. We obserue not Gods Rules Answ. To humble vs. Answ. That we may know God and our selues better Iames 4. 5. 6. Lusts are at Gods command Simile We stand in Gods strength as we may see In others In our selues Gods All-sufficiencie in providing outward good things Ob. Answ. A double desire in the soule Naturall Vnnaturall Eccles. 5. 10. 1 Tim. 6 6. Simile Ob. Answ. That is not alway good for vs that we desire Ier. 42. Ob. Ans. A Christian should be content with a meanâ— place in Gods house Those that are meane in some things may excell in others 1 Sam 1. 2. God can satisfie the desires in a low condition A Christians faithfulnesse is accepted in a meane condition Two Deductions The insufficiencie of the Creature proved It is made by another It is in continuall motion Eccles. 2. It hath all by participation Riches of two sorts Honour of two sorts The Wiseman proveth the insufficiencie and emptines of the Creature By three Arguments 1. Argu. Isa. 40. 8. 2. Argu. Ob. Ans. 3. Argu. By his experience His experience Of the vanitie of wisedome Ob. Answ. Of the vanitie of folly Of the vanitie of outward things Laughter Wine Great workes Store of Servants Paradises i. e. pleasant Orchards Singing men c. In those he found Folly Emptinesse Vexation Restlesse care Sore travaile No comfort We must leaue them 1. Ob. Answ. 2. Ob. Answ. What due is to be given and acknowledged to be in the Creature declared in two things 2. Deduction There is a fulnesse in God as there is an emptinesse in the Creature Psal. 102. 24. Psal. 90. Gods All-sufficiencie proved by his providence Gods providence proved By the Creation The constant course of things The necessitie of one gouernour and disposer of things Ob. Eccles. 9. 11. Answ. Examination or Tryals of our beliefe of Gods All-sufficiencie Doct. Men are more or lesse perfect as they are perswaded of Gods All-sufficiencie Reas. 1. It is Gods argument Reas. 2. This perswasion heales selfe-loue Vse To labour for this perswasion Doct. A Christian life like a walke That which he goes to Act. 26. 18. Phil. 3. 14. Heb. 11. That he goes from Ob. Ans. The distance in it The ground The path Quest. Answ. Quest. Answ. Similitude A constant course Vse 1. Vse 2. Ob. Ans. Gods wayes straight Gods wayes nearest It is the plainest A breadth in Gods wayes Gen. 16. 18. Ob. Answ. Having found the way wee must runne Vse 2. No man to be iudged