way Besides As there is this ground of it so there is another cause of it Because the outward occasions both for good and evill I say they are both forcible and yet transitory Evill men haue some outward things some outward helpes which put them on to a good course they are so effectuall and yet God suffers them not alwaies to haue them but takes them away they are but transitory Therefore a man may walke in a good course whose heart is not yet right and yet long he shall not doe it because those outward occasions shall be tooke from him As for example Ioash walked in the wayes of God all the while that Iehoiada lived here was the outward occasion he was drawne with another mans synewes he was heated with another mans heate and when that man was tooke away you see he fell to his owne course and by as againe the outward occasion was strong but it was but for a time and so he returned to his old course The like in the case of Vzziah he was hemmed in for a time with Zachariah the Prophet but sayth the text after his dayes his heart was lifted vp to destruction And so Herod he kept within compasâ—e he was stirred vp to doe many things at the Preaching of Iohn Baptist but he did not alwayes continue for God so disposeth it in his providence he will not suffer evill men alwayes to haue these outward occasions of good As it is as true on the other side good men may haue strong temptations that may transport them for a fit but God will not suffer them alwayes to lye vpon the godly he will not suffer a temptation of affliction he will not suffer the rod of the wicked to lye alwayes vpon him it may for a time and he may for a fit put out his hand to wickednes he may vpon some exigent vpon a sudden when he is put to it vpon some outward trouble or crosâ—e when his heart is shaken and distempered when he is not himselfe but God so disposeth of it in his providence that they shall not alway lye vpon him but they shall be remooved in due season as well as the helpes to good shall be taken from the wicked So you see that may come to passe for a few steppes for part of the Iourney an evill man may goe right and a good man may swarue from the straight way Therefore let vs neither judge our selues nor others by it for if we should we should justifie the wicked and condemne the generation of the just So much shall serue for this and for that point The next and maine point that we intended was this That whosoever hath interest in Gods All-sufficiencie must be a perfect man That is He must be sincere he must haue integritie of heart though he may be subject to many infirmities yet God requires this of him If I be All-sufficient sayth he to any that is the scope of it he must be perfect with me I am All-sufficient therefore be thou perfect otherwise thou hast no interest in this All-sufficiencie of mine The poynt is cleare and it is a poynt well knowne to you I shall not need to confirme it by any other places of Scripture but rather spend the time in giving you the grounds of it And secondly in shewing to you what this intirenesse and perfection and sinceritie of heart is First I will shew the grounds why no man shall be saved he shall never haue part in this All-sufficiencie of God except he be perfect except he haue integritie of heart First Because the new Adam should otherwise not be so effectuall as the old the new Adam should not be so powerfull to communicate grace and life as the old Adam is to instill corruption and sinne for the finne that hath beene conveyed to vs by the first Adam hath an integritie in it it hath gone over the whole soule there is a whole bodie of death that hath possessed vs Now should there not be in those redeeming actions by Christ a contrary integritie and perfection a throughout holines as I may call it The plaister then should be narrower then the sore and the remedy should be inferior to the disease Beloved you know a leprosie is gone all over except the holinesse went all over too from top to toe I say there would not be an answerablenesse in the second Adam he should not be able to doe as much good as the first was able to doe hurt Secondly the worke of Redemption should be done but by halues if the Lord should dispense with imperfect holinesse The workes of Creation you know were perfect God looked vpon all his workes and he saw that they were very good Beloved doe you thinke the workes of Redemption should come short of the workes of Creation Are not they likewise perfect when the Lord shall looke on that worke shall he not say likewise it is very good If you doe marke the parts of it hath not Christ redeemed vs from our vaine conversation The holy Ghost doth not he mortifie every sinfull lust The bloud of Christ doth it not wash every sinne The Word and meanes of grace doe they not strike at every rebellion It is certaine they doe and therefore there is an integritie required in all otherwise I say there should be an imperfection If you object notwithstanding this though Christ hath redeemed vs yet you see there are many imperfections left in men and therefore how can you say the workes of Redemption are perfect I answer They are not perfect in degrees for they must haue a time of ripening but that which wants any part of perfectioÌ„ though it be ripened when it wants the roote and principle when the frame and first disposition is not right let it grow vp never so fast it will never be perfect So this is true of the workes of Redemption of the works of God in a mans heart of destroying the workes of Sathan and setting vp a new building which is the worke of Iesus Christ and the end for which he came I say this is true of it it is perfect it wants onely growth As you may say it is a perfect seed when it is ripe it will be a perfect flower or it is a perfect plant when it growes vp it will be a perfect tree it is perfect in all respects Such a perfection is in the workes of Redemption and if the heart of man be not entire if the worke of grace be not throughout if there be a defect in the principle and constitution of it there should be a defect in the workes of Redemption that cannot be Thirdly if there was not a perfectnesse of heart wrought in all those that should be saued the commands of the Gospell should be commands of impossibilitie for the Gospell requires at our hands that we should haue respect to all the Commandements that we should keepe the whole Law in an
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
to vs to giue vs strength to inable vs to doe the duties he commands vs and to abstaine from the evils he would not haue vs to doe But we must keepe his ordinances and goe by his Rules and if we fayle in either of them that we neglect the meanes or adventure vpon the occasions now the Lord is discharged of his promise as we may so say the Lord now withdraws his power from vs as he did from Sampson If you will needs marry with such a people sayth the Lord they shall turne away your hearts for now I will not keepe you If you will needs touch that tree if you will needs goe into such a company if you will needs gaze vpon such objects or if againe you will neglect prayer and hearing and sanctifying the Sabbath if you will neglect to obserue the Rules that he hath appointed in all these cases the Lord withdrawes his All-sufficiencie And therefore lay the fault where it is That is Vpon your selues Doe not say with thy selfe it is because the Lord is not All-sufficient but rather thinke that he hath power to goe through the worke he hath appointed me to doe but it is because I haue not kept those Rules I haue neglected the meanes I haue ventured vpon such occasions Secondly Consider with thy selfe that the Lord doth this to humble thee It may be he is as willing to be bestow a greater measure of grace but he dispenseth a lesser measure it is that the heart may be kept humble for humilitie is the nurse of graces take away that and grace withers in the heart And therefore when he is willing to bestow a mercy or a grace on vs he doth as he did with Iacob he leaves a lamenesse together with it he will not so bestow it on vs that he will make vs perfect but he leaues some defects some wants that by that humilitie may be preserved and that may cause vs to cleaue to him and depend vpon him that he may keepe vs from an All-sufficiencie in our selues and teach vs to waite on him for without that he doth not communicate and dispense vnto vs that sufficiencie that is in himselfe Moreover Consider with thy selfe that the Lord many times suffereth vs to see changes in our liues conversations that by them we may learne to know him better and our selues also if we were able to doe it by our selues the Lord would spare vs but who is able to doe it It is said in the Psalmes that therefore the wicked feare not God because they haue no changes and truely even the godly men if they had no changes they would feare him lesse so that every change in a mans state and the falling into sinne and the rising againe leades a man to some new knowledge of God and of himselfe also to a new experimentall knowledge and that knowledge leades him to a new degree of feare so that still by their sinnes they get advantage that they shall finde in their spirituall estate for even as we see the Sun when it breakes out of a thicke Cloud of darknesse it shines the brighter so grace when it breakes out of a thicke cloud of sinnes or of temptations it shines the brighter we are still gainers by those changes I say we learne to know God and our selues also the better and for these causes he leaues vs to those changes that we may be gainers by them and so we are Therefore say not with thy selfe because I finde some defects and some unevennesse in my sanctification therefore the Lord is not sufficient for it is for thy advantage it is not for want of sufficiencie in the Lord nor of willingnesse in him to communicate it to thee but it is for thy advātage that thou shouldst finde these changes and this vnevennesse in thy wayes Therefore my Beloved build vpon this that he is All-sufficient It may be when thou goest about a worke thy selfe thou findest it a difficult thing to overcome such a lust but that which is impossible with men is easie with God Those that rowed all night and did no good a word from his mouth brought them to shore presently The spirit that is in vs lusteth after envie Iames 4. but the Scriptures offer more grace That is Grace is able to heale these naturall hereditary diseases there is an All-sufficiencie in him he is able to doe it He that can still the Sea and command the windes that at his word they are quiet can he not still strong lusts He is able to restraine them therefore labour to see his All-sufficiencie in this as well as in all things else Thinke with thy selfe he hath a soveraignty over all thy affections over all thy lusts for what is it that troubles vs and interrupts vs in our way but some temptations of the flesh or the world Is not the Lord the Master of them As Paul sayth 2 Cor. 12. though Sathan were the chiefe Buffetter and the lusts of the flesh the messengers yet the Lord sent that messenger marke it therefore he goes not to Sathan he wrangles not with the messenger but he immediately sought the LORD he beseeches him to recall it So thinke with thy selfe when thou art set on with a strong lust with a temptation that seemes too hard for thee say with thy selfe this is a messenger from God and I must goe to God and beseech him to take it off and rebuke it for he is able to doe it he is All-sufficient they are all at his command as the mastiue is at the Maisters command he is able to rate him but a stranger is not able to doe it and when he hath done that which his master would haue him he cals him in so the Shepheard sets his dogge vpon his Sheepe to bring them in but when they are brought in he rates his dogge And so doth the Lord with lusts and sinne and temptations he sets them on his owne Sheepe his owne Children but for this end to bring them in it is not in their owne power to rate these temptations and lusts nor in the power of a stranger but onely in the Lords who is Maister of them whose messengers they are he is able to rebuke and recall them they are at his command as it is sayd of the diseases of the bodie they are like the Centurions servants if he bid one goe he goeth if he bid another come he commeth so it is true of the diseases of the soule if he say to such a messenger as Paul had to such a lust to such a temptation goe and seaze vpon such a man goe and vexe him for a time it shall goe if againe he call it backe and restraine it shall it not be restrained Labour thus to see Gods All-sufficiencie My Beloved if you looke vpon other men or your selues you shall see experience enough of this Looke vpon David or Paul vpon Salomon Lot
without it selfe So that the motion of the creature is a signe of the imperfection of it Besides whatsoever moues it moveth to get that which it hath not yet it is in possibilitie to haue it and it hath it not for if it had it the creature would rest there it would remaine in that terme it would stand still vpon the Center but because it wants somthing it hath not therefore it moues it selfe and therefore it labours Now when you see this is the condition of every Creature vnder the Sunne we see all things are full of labour and sorrow and man that is the Lord of them you know what is sayd to him that in labour he should eate his bread and all his life should be full of labour it is an argument of the imperfection and of the vanitie indigence of the creature and that what it hath it must haue elsewhere Last of all you shall know it by this that whatsoever the creature hath it hath it but by participation it hath nothing of it selfe as in things that are made hot some things are more hot some things lesse hot it is an argument they haue not hotnes in themselues but there is something else that is perfectly hot for that which hath but a part it presupposeth that there is something else that is the whole of which that is but the part If you looke vpon all the goodnesse excellency and beautie in the Creatures you see some creatures haue it more and some lesse which is an argument that there is something else without the creature that hath a Sea of perfection that is full of goodnesse full of excellency as the Sunne is full of light and as the Sea is full of water and this is not within but without the Creature Now the Creature being thus imperfect in it selfe it hath somthing communicated to it from day to day for if there be a continuall neede there is a daily supply that it must haue and it that fayle or be not so good as it needs the Creature languisheth This is so in every kinde if it be in matter of life if meate or drinke or Physicke or ayre be wanting the creature dayes for it for it hath not in it selfe it is communicated from another And so likewise if it be contentment if it be refreshing if it be joy without which no creature is able to liue if that be wanting if God withhold his hand that there is not an influence into it the Creature languisheth according to the proportion of that defect if it be in matters that belong to eternall life if the Lord withhold his hand if he shut vp his hand they perish eternally And so we may say of all things else So that this is the condition of every creature it is exceeding emptie Man himselfe is emptie and so all other creatures besides are there is no happines to be found in them there is no satisfaction there is no contentment to the soule of a man If I should goe through the particulars you should finde it so If you aske where this happinesse is to be found whether in riches or in matter of estate Surely it is not there for riches are but of two sorts either they are naturall riches such as meat drinke and clothes or else they are artificiall riches things that consist in exchange that are invented by art to be the measure of them for commutation it cannot consist in the naturall for what serue they to but to maintain the body and what doth the body serue for but for the soule and if this were all what should become of the principall part of man that which is indeede the man himselfe Besides it cannot consist in credit in estimation in honour surely it cannot consist in that for that is in the power of another and is not in a mans owne power and the happinesse and blessednesse of any thing the contentment which consists in the power of another and that in the power of the Creature it cannot make a man happie it can giue little contentment to him Besides As we said of riches so we may say of honour and glory it is either emptie glory as the Scripture often cals it That is glory that is gathered from vaine things as apparrell or houses or learning or knowledge for there is nothing that brings true prayse but grace onely as nothing drawes shame after it properly but sinne it is not in this for this is a deceivable thing it is a shadow that hath no substance to answer it or else it is true honour and credit and if it be that that is but the shadow that followes the substance And therefore our blessednes our contentednesse and satisfaction rests rather in the thing from whence this credit is gathered then in the credit it selfe for that is but a shadow that sometimes followes it and somtimes it doth not sometimes it is a larger shadow and sometimes a shorter though the body be the same I might goe through many others but I will rather confirme all this to you that I haue said of the emptines of the Creature by that testimony that is without all exception That is By the testimony of God himselfe even the testimony of the Scriptures in Eccles. 1. 2. where the scope of the Wiseman is to set out this poynt that we are now vpon That is The emptinesse of the Creature First Sayth he vanitie of vanities all is vanitie That is There is in the Creature an excesse of vanitie as you know that is the height of the Hebrew Superlatiue vanitie of vanitiâ—s Besides it signifieth a heape of vanities a nest of vanities a wondrous exceeding great vanitie such as he knew not how to expresse what that vanitie is that is in the Creature Beloved it is a vaine thing we say that cannot profit and therefore we see in the 2. verse What remaines to a man of all his travels or what avayles it or what profits it according to that in the Gospell which is the best expression of it Sayth our Saviour Put the case thou hadst all the good things in the world that all the glory of the world that all the riches in the world were in thy possession yet sayth he when thou shalt loose thy soule what is all this It cannot helpe thee to saue thy soule what wil it profit thee That is It is an unprofitable thing to make vs happie Besides in this the vanitie of the Creature is seene that it is of a mouldring vanishing nature Isa. 40. Rom. 8. those two places expresse it Isa. 40. 6. All flesh is grasse and all the glory of it as the flower of the grasse That is As it is expressed in the next Verse as the grasse is of a fading nature so is the Creature it selfe and as the Flower of the grasse sets out all the excellency all the gifts and beautie of the Creature
is sanctified throughout in body soule and spirit I say when a man shall finde every thing within him readie to prayse the Lord and to looke toward the Lord all that is within him There is not any thing within him of which he can say the bent of it is another way I say such a man hath an integritie of heart Another man you shall finde it thus alway with him that though in many things he wish well and hath a good meaning and good purposes yet there is something or other hath stollen away something in his heart something within him is not right it may be in his feare he cannot say he feares God and nothing else for there are many things that he feares more then God so he cannot say of his loue to God that that is right it may be it is misplaced though many other things may be right in him he loues riches he loues credit he loues reputation he loues his ease and conveniencie his practise and imployment So that if God and these should come in competition he would be readie to violate his conscience towards him rather then to part with these And so his griefe that is not principally for sinne there is somewhat or other that you shall finde him fayling in there is not an integritie in the subject And secondly there is as little in the object he hath not an eye to all the commandements whereas the perfect hearted man there is no dutie but he giues vp his heart to it And againe there is nothing forbidden no sinne but his heart is averse from it and he resists it to the vttermost You shall see this expression Iam. 3. He that can guide his tongue is a perfect man in many things we sinne all if any man sinne not in word he is a perfect man Iam. 3. 2. Compare this with Iam. 1. 26. If any man among you seeme to be religious and refraineth not his tongue but deceiues his owne heart this mans religion is in vaire I say you may take but this one instance that this is the judgement of the holy Ghost Should a man haue an eye to every Commandement and should he but fayle in this one thing not bridling his tongue but giue vp his tongue to evill speeches to let it walke loose vp and downe whither it will if he doe but neglect this one particular yet sayth the Text all the rest of his Religion is but vaine Why because there is not an Integritie in the object he hath not an eye to the whole Law so that if a man fayle in this he is not a perfect man if either it be in the subject or in the object Or thirdly if it be in the meanes that knits these together that is take a man that will not vse all Gods Ordinances conscionably and in their season that he doth not pray and receiue the Sacrament and vse the Communion of Saints and fasting and every one in their season I say if he doe not vse all the meanes And againe if he doe not abstaine from all the occasions but if he venture vpon evill occasions and incentiues to lust vpon such objects as are readie to worke vpon him I say if there be a defect in these he is an vnperfect and vnsound hearted man as you may say of a mans bodie if you see those things that are essentially to a mans health if he faile in any of them he will not drinke nor he will not eate nor he doth not sleepe he fayles in the meanes that should make him sound or else if he adventure vpon the occasions that may corrupt him he venters vpon poysoning and infecting dyet infected and pestilent ayre c. he cannot haue a sound bodie no more can such a one haue a sound soule So I say that the wholnesse and integritie of the heart it lies in these three put together First the heart must be all sanctified If you say how shall wee know that Thus he hath respect to every Commandement he fayles not in any thing not in looking to his thoughts not in looking to his speeches he doth not neglect any affection that riseth in him at any time But how shall a man know that whether he haue done this So they hang one vpon another that you may know the first by the second and the second by the third you may know whether a man haue an eye to every Commandement if he vse all the meanes and abstaine from all occasions of sinne for if thou doe not this pretend what thou wilt thy heart is false So much for this third The fourth Expression that I finde in Scripture is vprightnes or straightnesse of heart the word in the originall answers Rectitudo and an vpright man in the originall is as much as vir rectus a straight man Marke the way of the vpright and perfect man his latter end is good it is peace Psal. 37. That is of a straight man So the straightnes of the heart if we can finde what it is we shall know what it is to haue a perfect heart with God Now the straightnes of a man for so I will rather expresse it in the Concrete is seene in this whether he hath straight vpright ends An vpright man you shall know by his aymes he hath a right end the ayme and scope and marke that his eye is vpon is Gods glory and his owne saluation to doe and suffer the will of God whatsoever it is that is to be faithfull and diligent in his Calling to be serviceable an profitable to others these are the things that are in his heart these are the right ends and he is sayd to haue a right heart whose ends are right that pitcheth vpon right and straight ends and likewise he that goes by a straight rule for a right end never hath a crooked rule leading to it But if a man would know whether he hath a right end thou shalt know it by this there needs not any oblique way to lead to such an end but thou wilt goe by a straight rule that is the way of Gods Commandements is the rule that thou wilt walke by Therefore if thou finde this in thy heart that there are devices and plottings and windings and turning wayes that thou projectest to thy selfe to bring any end to passe now thou goest not by a straight rule but by a leaden Lesbian rule by a bended rule whereas a right man his eye is still vpon the rule he considers not this and this I will bring to passe but he considers with himselfe what is the rule I ought to walke by As indeede every man hath some certaine rule and principle in his heart and all the actions that hee doth proceede from those secret rules though himselfe take no notice of them Now this is planted in the heart of an vpright man that still he goes by a straight rule though he could desire many things might
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
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