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
much from the creature can never be much deceived he that lookes for much from God shall be sure to haue his desire answored and satisfied he shall never fall short of his expectation And therefore Beloved labour to alter your conceits that way that whensoever any thing falle out you may not be troubled â—â—it you may not feare for that a coident for it ariseth hence because you looked for more in it than was in it It is 〈◊〉 saying that we haue in morall Philosophie that after a man is put into expectation of any thing then every affection is stirred more vehemently whereas had he not had that expectation he would haue beene more quiet Therefore if we were perswaded and convinced of the vanitie of the creature and the emptines in it we would never expect much from it and if we did expect nothing our hearts would be quieted within vs for all varieties of accidents that fall out for I say it ariseth hence that we thinke there is some fulnes some stabilitie in them we are not fully perswaâ—ed of the vanitie of the creature we thinke it can doe good or hurt You will say Is not the creature able to doe good or hurt Beloved I will name but one place besides that I named before 1 Cor. 7. 30. Let those that weepe be as those that weepe not and those that reioyce as those that reiâ—yce not and those that buy as thâ—se that possessed not and they that vse this wâ—rld as they that vse it not for the fashion of this world goeth away When the Lord giues such a precept as this certainely there is a ground for it as that we haue often told you that in all the Commandâ—ments of God if they were open to vs if we did see the ground of them we would see that there were so much reason for them that if God did not command them you would see it best for you to practise them you would see reason for it Now when the Lora bids them that grieue to do it as though they grieved not and them that reioyce to doe it as though they reioyced not I gather this from it that the creature can doe very little good or hurt for if the creature could doe much hurt certainly then we might grieue to some purpose but sayth he let the evill be what it will yet grieue as though you grieved not That is Let it be as good as nothing that as a man is said to heare as though he heard not and to see as if he saw not when he doth not intend the tale that is told but yet he heares it so sayth he if you haue some griefe let it be so small so little as if you grieved not And so likewise for Ioy Put the case you had all the preferments all the comforts and blessings in this world heaped vpon you yet reioyce in these so rmisly as if you reioyced not Now it is certaine if they could doe vs any speciall good we might reioyce in a greater measure then so but when the Lord sayth reioyce as if you reioyced not it is certaine they can doe vs very little good That is So little as if they did vs no good at all But you will say it seemes it is a little good that they can doe vs whereas it was sayd before the creature can doe neither good nor hurt We will answer that briefly The meaning is this that the Lord giues vs leaue to grieue a little and to reioyce a little so that it be in a remisâ—e manner so that it be kept within bounds but the creature can doe vs no good nor no hurt at all of it selfe but as it is disposed by the Lord and therefore though it doe something yet that is done by God and not meerely by the creature So the rule holds good though the creature doe something yet seeing it is not of it selfe but as it is an Instrument you may truely say it is not the creature that hath done any thing but the Lord hath done me good and hurt by the creature But why then is it said it is a little for this takes all away I answer the meaning is this it can doe a little That is All the evill any creature can doe it is but a little in regard of the eternall that God inflicts on the soule it is as good as nothing in comparison of those eternall good things As if he should say The things that belong to God immediately the things that belong to the Kingdome of God and to a mans salvation the things that are spirituall and eternall these are good indeede and evills indeed if any of these befall you you must grieue exceedingly for you haue great cause for that can doe you great hurt and so grace can doe you much good for it tends to eternitie it tends to set things even or odde betweene al-mightie God and you and therefore in these things let your reioyching be very great and your griefe very great But for any thing that belongs to this present life it is exceeding small it is as good as nothing So much for this time FINIS THE THIRD SERMON GENESIS 17. 1. I am God All-sufficient THe next Vse we are to make of this that God is All-sufficient is to learne to be content with him alone for our portion That is a Vse both to those that are strangers to the life of God and likewise to those that are within the Covenant To those that are strangers to bring them in for the Lord propounds that but vpon reasonable conditions It is true he requires of you absolute and perfect obedience that you serue him altogether But then withall he propouâ—ds to you an absolute and full reward I am All-sufficient you shall neede nothing out of me As he requires you to Ieaue all for his sake so he promiseth that he will be to you in stead of all things and therefore let men consider that in Heb. 11. 6. Whosoever comes to God must beleeue that God is and that he is a rewarder of them that serue him That is a man will never change except it be for the better except a man thinke his condition will be better with the Lord than it was out of him he will never come in but when he is once perswaded of that he cannot keepe out you know that argument is vsed by the Prodigall sonne sayth he if I stay here I shall perish if I goe to my fathers house his servants haue bread enough that double argument brought him home So when a man considers out of God there is no sufficiency at all there is not any thing in the creature as we shewed to you before at large then if you come home to the Lord there is All-sufficiencie in him That is All your desires shall be satisfied there is nothing that you neede nothing that you want but it shall
Buckler but we should haue an eye vpon the creature If a man should say I will be a defence to you I will keepe you safe but I cannot doe it wholly such a one stands by that may reach you a blow from which I cannot defend you In nature and reason a man will haue an eye to that man and so we would to the creature if it were able to hurt vs And so likewise for good the Lord restraines not that nor sayth you shall haue a partiall happines you shall haue no more then is in me though there might be something besides in the creature but he suffers our soules to be at full libertie to seeke their happines to the vtmost and therefore if the creature did adde the least drop of happines or if the least beame of happines did spring from the creature certainely you might haue an eye vpon it you might so farre worship it and regard it but it is wholly from the Lord therefore sayth he let your hearts be onely fixed vpon me let your eye be onely towards me let your affections be taken vp about nothing but me you shall spend all the strenght of your soules in obeying me and keeping my Commandements for there is none in the world that is able to doe you good or hurt but my selfe Now to make this good to you I will propound but these two things First That all the creatures are absolutely at his disposing Secondly That when he hath disposed of them when he hath distributed them to vs to afford vs comfort yet they cannot actually comfort vs without a speciall hand of his Those two being fully opened will make this poynt good to you that the creature thus is able to doe you neither good nor hurt First I say the creature is fully at his disposing that is all the creatures in this world let a man cast his eye vpon the whole vniverse they are all but as so many servants which are in the Lords house prepared to waite vpon his children to convey such comforts to them as he hath appointed them so that there is not one creature in heaven or earth stirres it selfe to doe you the least good but when the Lord commands it and sayth Goe comfort such a man goe refresh him doe him good it stirres not without a warrant and without a speciall command from him The bread and meate which you eate nourish you not except he say goe and nourish such a man the fire warmes you not and so of all the creatures else Againe when he doth command them they doe it and they doe it fully So all the goodnesse that we participate of both by good and evill men all is from the Lord either it is from his mercy or from his providence therefore we should learne to sanctifie the Lord both in our hearts and in our speeches not by saying I haue gotten me favour and friendship of such a man but the Scriptures expression is the Lord hath given me favour in such a mans eyes So againe not by saying I haue procured the hatred of such a man against me but say the Lord stirred vp such a mans spirit against me and so not by saying I haue gotten such and such things but as Iacob the Lord of his goodnes hath given me all this not Laban not my owne labour if in any enterprise you haue successe say not I haue done it but say as Abrahams servant sayd the Lord hath prospered my Iourney That is The Lord doth all in all it is he that commands all it is he that disposeth all I say that we should sanctifie the Lord in our speeches this is the language of the Scriptures But chiefly we should sanctifie him in our hearts That is Thus we should conceiue of him and thus we should thinke of every creature Beloved it will not be vnprofitable if we draw this a little neerer into particulars That all the creatures are so at his disposing that they stirre not a iot but at his command you shall see in Eccles. 3. the generall there set downe I know that what soever God shall doe it shall be for euer to it can no man adde nor from it can no man diminish for Cod hath done it that men should feare before him Make I know that what soever God shall doe it shall be for ever That is The creature cannot alter any course that God hath set neither at this time nor at any other time but it shall run in a constant course like a strong streame that cannot be resisted it shall be for ever to it shall no man adde and from it can no man diminish That is The creature cannot onely doe no substantiall action but when the Lord hath done any thing the creature cannot adde the least thing to it and as it cannot adde so it cannot diminish nor take away the least thing from any blessing that he bestoweth nor any evill that he will doe the creature addes not a iot to that evill to that crosse to that affliction nor the creature mitigates not the crosse in the least degree though you thinke it doth But that we shall answer afterward But why is this This sayth he the Lord hath done that men should feare before him As if he should say they would not feare me but they would feare the creature and looke to the creature if it were able to adde any thing or to detract any thing either to or from any blessing or comfort that we haue or to or from any evill or any crosse that lyes vpon vs. Now that it is so that the creature is thus guided and disposed by him that it is able to doe nothing without him we will not instance in the vnreasonable creatures which you all beleeue well enough to be at his command but we will instance in those that seeme to be at the greatest libertie that is the wills and vnderstandings of men certainly if there be any liberty in the creature it is there the will of man is so free a thing the devises of a mans heart his turning of himselfe this way or that way who can set any Rules to it But in this the Lord guides all take it in other mens hearts Pro. 29. Every man seekes the face of the Ruler but his Iudgement is from the Lord. That is Men are deceived in this if they thinke the Ruler as of himselfe can doe any thing though he seeme to haue much power and abilitie to doe some good and hurt to men if any else can therefore sayth he men seeke his face but sayth he you are deceived he is not able to doe any thing but what the Lord dictates to him or permits him what he prescribes to him to doe what he sayth he shall doe iust so farre he goes and no farther for the whole judgement that a man hath it is from him it is from the Lord. That is All the good
the hands of the Lord as an Axe or a Sword or a Staffe and is not vsed except it be at his disposing it appeares that it is perfectly and absolutely subiect to the dominion of God But now for the second which is more than this when the Lord I say hath sent such a creature to thee aud thou hast it before thee that is the second thing that it is not able to comfort nor hurt thee without him Put the case the creature be pregnant full of comfort yet it is not able to giue downe that milke of comfort that is in it except the Lord educe and bring it forth except the Lord apply it in particular to thee And the same I may say of any hurtfull creature be it never so pregnant with evill be it never so full of it yet it is not able to exercise it it is not able to act that hurt it hath except the Lord bring it forth except the Lord set it a worke and vse it for such a purpose as an Axe if it be never so sharpe yet if the Carpenter doe not vse it to cut such a Tree to lop such a branch it is not able to doe it Now the ground of it why the creature is not able to doe this is from hence that all the comfort that ariseth from the creature proceeds from that sutablenesse and that agreeablenesse which is betweene the mind and it That is when the blessing and the minde are fitted one to another as the sword to the sheath or as the meare to the palate then the creature comforts but if there be an vnsutablenesse a disagreement a disproportion betweene the creature and the minde now thou receivest no comfort from it for what is it to thee for comfort lyes not simply in any thing but that is comfortable that agreeth with the appetite and the desire of a man Whatsoever it is let the desire be what it will if that which thou hast sute with that desire it is comfortable when a mans heart is sad such actions as are sutable to the disposition are pleasant weeping is pleasant and complaints are plealant musique grieues because that is not sutable to the present disposition And so in every thing else It is no matter what thy condition is but what sutablenesse and agreeablenesse is betweene thy minde and thy condition if thou be in never so good condition yet except God make that and thy mind to agree thou shalt receiue no comfort from it if a man be in meane condition if he be in prison if he be in the lowest estate if he be in bondage if he be in exile wheresoever he is if the Lord make but that condition and his minde to agree it will sute well enough And therefore hence comes the discomfort that is in the creatures when a man hath them and enioyes them it may be those things which thou hast are such as sute not with thee somewhat there is that thou affectest something that thou desirest that thou hast not and that thou canst not get As for instance Haman had an estate full of comfort and of all kinde of blessings yet there was not a sutablenes betweene his mind and that estate one thing came betweene Mordecai sate in the Gate and therefore this avayled him nothing Hest. 5. That is Though there were all this together yet since there was not a coniunction of the facultie and of the obiect this avayled him nothing Why because it was not sutable to his desire there was something that he would haue that his affections and appeâ—ite were set on that if he had he should be well And therefore sayth he all this avayles me nothing that is his expression So Amnon he was the Kings son and had all things that a Kings sonne might haue yet all this was nothing there was something els that his heart was set on that he had not Many the like instances I might giue but I neede not Therefore I say when the Lord puts an vnsuitablenesse betweene thy minde and the comforts that thou hast and sufâ—ers thee to haue an in ordinaâ—e appotite as women that haue good meate to â—ate yet sometime doe long after ashes coales and such things so when God giues a man an estate when he compasseth him about with mercies and blessings on all sides yet if he suffer such an inordinate appetite to take hold of him to desire some odde thing some by-thing that possesseth his soule he may haue the blessing and haue it present with him and yet receiue no comfort from it at all Now my Beloved all this tends to this purpose that you may know that it is the Lord that giues all good and evill both in that the creature is at his disposing that doth it and not so onely but the efficacie of the creature to exercise such an act of good or evill to vs that we should receiue actuall comfort of discomfort from it it is from him and all I say chiefly ariseth from that dominion that the Lord hath over the spirits of men it doth not lye so much in the creature as in framing the apprehension of the minde and therein is seene the truth of this poynt chiefly that we haue now delivered that the Lord onely is the Author of good and hurt and not the creature because he guides the apprehension for if it be true as it is most true Animus cuiusque c. it is the mind and apprehension of every man that maketh his life pleasant or it is the minde of man that maketh him happie and not the thing then the Lord that guides the minde and that fashions the heart he hath the onely hand in making the life pleasant When thou hast gotten all thou wouldst haue yet what is that except thy heart be fashioned to it This you shall see in Psal. 33. The Lord looked downe from his dwelling and from his habitation vpon the men that dwell vpon the earth and fashions their hearts every one of them Make he fashions their hearts That is A man hath such a frame of heart such an apprehension of things as it pleaseth God to giue him So that take any estate or condition that a man is in as you know there is a great varietie of conditions to be rich and to be poore to be in prison and to be at libertie to be in health and to be sicke to be in honour and to be in disgrace these are as it were the severall moulds into which the Lord casts men Now if he will frame the spirit to that mould like soft clay to the seale for that is an expression in Iob I say if he fashion the spirit to it make it pliable to the condition to that mould a man will beare and indure it well enough he shall finde comfort in it it is nothing to him And therefore the Saints the Apostles and Prophets when God was with them to
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
of a dropsie man to haue much drinke given him or to giue a man much meate that is sicke of the disease we spake of before And therefore sayth he he shall not be satisfied or if he be it shall be in Iudgement Such are these desires and therefore examine thy selfe whether thy desires be not such as proceede from fancy such as proceede not from the health but the weaknesse of the soule Therefore it is said in 1 Tim. 6. that godlinesse is great gaine with contentment How doth godlines giue contentment Beloved after that manner that Physicke giues satisfaction A dropsie man after he is brought into health you know he is contented with lesse drinke for now he is in health God brings the soule to a good temper he takes away the distemper the lustfull humors that were there before and brings him into a right temper it giues him now the content that before he wanted Againe Another objection is If God be All-sufficient for these outward things why am I thus crossed why doe I suffer these afflictions why are they not removed from me To this I answer briefly Thou mayst be deceived in them that which thou makest account is so great an evill to thee it may be for thy great good as we see Ier. 42. that whole Chapter the Captaine there and the rest of the people they reckoned it an exceeding great misery a very great affliction to continue in Ierusalem they had a great desire to goe downe into Egypt but the Lord tels them they were very much deceived for this misery shall be for your good sayth he but if you will needs goe downe into Egypt when you thinke to haue abundance of all things there you shall meete with the Sword and with Famine and with the Pestilence and with vtter destruction So I say in this case we are often times deceived we thinke that to be good for vs which is not Certainly the Lord is All-sufficient he will with-hold no good thing but it is not alwayes good to haue such an afflictioÌ„ removed perhaps it were better for thee to beare it it were better for thee to lye vnder it then that it should be removed we doe in this case many times with the Lord as the children of the Prophets dealt with Elisha they would needs goe to seeke the body of Eliah Elisha forbad them but still they were importunate sayth he if you will needs goe goe but they lost their labour they had better to haue taken his counsell at the first And so in this case many times when the Lord would haue vs to doe such a thing and to be content with the want of such a comfort to be content to suffer such a defect in our estate in our bodies in our businesse we are still importunate with him sometimes he hearkens to vs he suffers the thing to be done but we were as good to want it I would aske thee in this case wouldst thou haue it without thy Fathers good will If thou haue it it will doe thee no good The best way in this is to consider with thy selfe that he is All-sufficient though this afflâ—ction seeme to be exceeding bitter yet it is a cup of thy Fathers providing it is that which the Lord that loues thee hath ordained it is that which the Lord that wants nothing who is able enough to take it from thee and to supply it it is that which he hath seene meete to dispence to thee therefore it is not for want of sufficiencie in him but it is better for thee to suffer the want of this comfort or to lye vnder this crosse or affliction But lastly some will say if the Lord be All-sufficient and I must be subiect to his will why is it not his will to put me into a higher condition why hath he given me but such a measure of gifts but such a meane place but such a quantitie of health of wealth of vnderstanding a mans heart will goe further if there be such riches in God such an All-sufficiency in him why is it not better with me why am I not in a higher condition To this I answer First That he that entereth into Covenant with God he should be content with the lowest place in all the family and be glad that he is within the dore as we see the Prâ—digall did and so the Apostle Paul I am the least of all the Saints and he was contented to be the least A man that hath beene truely humbled and brought home to God that hath tasted and seene how gracious the Lord is that hath had experience of his owne sinne and of Gods goodnesse he will be content with the least measure if he be put into the lowest place if he be made the least of all Saints he will not exalt himselfe aboue that measure and that place that the Lord hath allotted him But besides this Consider secondly further with thy selfe that if thou haue a lower place or condition in this or that thing yet it may be thou hast a higher condition in somewhat else and know this that God giues no man all things but hath mingled his comforts he hath dispensed them diversly as we see in 1 Sam. 1. in that case betweene Hannah and Peninnah Hannah had the loue of her husband but the Lord had made her barren On the other side Peninnah had children but she wanted the loue of her husband it is purposely noted there that you may see how the Lord dispenseth his comforts And so it was with Leah and Rachell the one you know had children and wanted her husbands loue the other had a greater abundance of loue but shee was barren As it was with these so generally the Lord dispenseth good and evill together There is no man that hath all things You see Moses he wanted eloquence that Aaron had as Moses againe had the wisedome that Aaron wanted so Paul and Barnabas they had different excellencies the one had that the other wanted and so it is generally Therefore thinke with thy selfe there is no man that hath all and why should I desire it there must be a mingling of some defects Againe Thirdly Consider with thy selfe that the varieties of the sufficiencies that God giues to men that he placeth some in a higher degree and some in a lower to some he giues greater gifts to some lesser some he makes rich and some poor some honourable and some base this varietie in all the workes of God takes not away from the perfection of each one every man in his place may haue a perfection he may haue it within his spheare so that there shall be no want at all for the Lord out of his almightie power is able to doe it that the desire may be satisfied as much they may be filled in a lower condition as well as in a greater thou shalt feele no more want but
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
please the Lâ—â—d in all things for it is as a feast to them when Christ leads them into his Sellar as it were and makes a mans heart glad with Flaggons of Wine that is with the consolations of the Spirit I say it quickens him and makes him zealous and ready to euery good worke when he hath once tasted of this Wine his case is like Elihuds he cannot hold in but hee must breake forth into good workes into holinesse of life A man walkes in the strength of such a testimony of the Spirit for many dayes for so many yeeres so farre it is from making a man remisse in the wayes of God Fourthly that which accompanies it is peace and Ioy Rom. 15. 13. the Apostle prayes that they may be filled with peace and iâ—y through beleeâ—iâ—g as if he should say if you beleeue once indeed ioy will follow and therefore you know it is called the ioy of the Holy Ghost that is when once a man receiues this witnesse of the Spirit there followes a wondrous quiet and peaceablenesse and calmenesse in the heart Beloued it is with euery sonne of Adam as it was with Adam when he had lost the Image of GOD there followed troubâ—e and horrour in his conscience till that Image was recouered his heart was neuer fully at peace but as soone as that was recouered the heart recouers the former ioy that Adam had that former quiet and peace and comfort that Adam had in that innocency hee hath it in a measure So when the LORD returnes againe to a mans spirit that it is his returning and no delusion I say there ariseth a certaine peace in the soule and a ioy that no worldly man euer tasted of that they neuer vnderstood nor knew the meaning of a certaine peace and ioy that goes beyond all worldly ioy whatsoeuer that which Daâ—id called the sâ—ining of Gods countenance Psal. 4. and beloued one good looke of God is worth more then all the wealth in the world yea then the very corporall presence of Iâ—SVS CHRIST and therefore CHRIST tels his Disciples that they should be great gainers by losing of him for saith hee you shall get this by it I will send the Comforter the Holy Ghost and hee shall fill you with peace and ioy and this shall bee much better for you then if I should bee with you still it is better beloued that Christ should dwell in our hearts then in our houses it is better the LORD should be with vs with his spirituall comforts then with his corporall presence and this comfort I say euery man receiues as soone as hee receiues the Spirit hee receiues peace that passâ—th all vnderstanding But now in the fift place when a 〈◊〉 hath receiued this ioy and this peace wheâ— hâ— iâ— lift vp into the third heauen as it were What followes vpon this Will he be lift vp and puffed vp with all this Oh no it is impossible and therefore in the fift place this accompanies it there followes an exceeding great humility a man is neuer so humble as after hee hath receiued the spirit of promise beloued it is very exceeding certaine that no men in the world are so vile in their owne eyes as those to whom the Holy Ghost hath borne this witnesse there is a place for it that puts this out of all doubt Ezek. 36. 31. when the Lord saith he will powre out his Spirit on them and giue them a new heart and a new spirit then saith he then at that time when you haue receiued the spirit of Adoption and I haue made my Coâ—eâ—ant with you then you shall consider your owne deedes that were not good and you shall acknowledge your selues worthy to be destroyed for your iniqâ—ities and traâ—sgressions the new Translation is 〈◊〉 shall loath yâ—â—r selâ—es that is a man shall bee exceeding vile in his owne eyes Beloued presumption alwayes puffes vp a man it brings him into better conceipt with himselfe but this puts him quite out of conceipt with himselfe the neerer the LOâ—D drawes to any man the more rottennesse he findes in his bones as wee see when the Lord came neere vnto Ioâ— then he abhorred himselfe in dust and ashes because the Lord comes alwayes with a bright light as the Sunne doth that shewes to a man the corrâ—ptions that be in him that he neuer saw before that he wonders at himselfe that hee hath liued so long with himselfe and yet knowes himselfe no better this is the caâ—e of eâ—ery man when the LORD comes home to him it humblâ—th him exceedingly and therefore consider whether thou bee thus vile in thine owne eyes whether the spirit of humility haue gone together with it And last of all to end this point this will follow vpon it though it bee a negatiue those that haue the spirit of Adoption they neuer receiue the spirit of bondage againe Rom. 8. 16. You haue not receiued the spirit of bondage againe to feare as if he shâ—uld say this is the condition of all the Saints you haue tasâ—â—d of it that is the common condition and thaâ— you must looke for and saith hee this testimony you haue for it is the Apostles scope to giue them a testimony of their good estate that they were within the Coâ—â—nant that they were vnder grace saith he by this you shall know it you haue not receiued the spirit of bondage agâ—ine as if he should say should you euer receiue the spirit of bondage againe you were not vnder grace for it is impossible So likewise you see an excellent place for this Gal. 3. 25. Wherefore the Law is a Schoolemaster to bring vs to Christ that wee might bee made righteous by faith But after faith coâ—es we are no longer vnder a Schoolemaster There is no man comes to Christ but the spirit of bondage is first a Schoolemaster to bring him that is the Law must set him hard taskes that hee is not able to perforâ—e and then he sues to Christ as a weake Scholler doth to a Schoolemaster and desires him to performe it for him this brings him to Christ but saith hee when you are once come to Christ when faith comes wee are no more vnder a Schoolemaster a man neuer comes vnder the Law againe But you will obiect Was it not Iobs case did not the Lord write bitter things against him and he was a iust man and one that feared God Was it not Dauids case was not his bones broken as hee complaines after the committing of the sinne of adultery Doe not many finde by experience that GOD hath wounded them sometimes with the wounds of an enemie and hath seemed to cast them off euen after they haue receiued the spirit of Adoption Beloued to this I answer it is very true there are some awakings that a man may haue a man may be put into a great feare after he hath receiued the spirit of Adoption he may tremble exceedingly at the wrath of
shall not put it out but shall blow that sparke he shall put new fuell to that sparke till it ouercome till hee haue brought forth this beginning of Iudgement or integrity or sanctification to victory that is to get the victory ouer sinfull lusts now this is done by conuincing by dealing with the vnderstanding it is the worke of the Holy Ghost with the minds of men Now beloued the vse you may make of it is this If this bee the way by which the Holy Ghost sanctifies and infuseth and communicates to the hearts of men the graces of his new Couenant if it bee by the altering of the opinions of mens vnderstanding the way then that thou must take to grow excellent to grow strong in grace is to grow much in knowledge to study the Scriptures much and therefore let not this exhortation be in vaine to you make this vse of it still to meditate in the Law of God day and night still to doe somewhat therein to be trading therein to be busied in speaking or reading or in thinking on it Beloued if you doe but take any piece of this word and stay vpon it as the Bee doth vpon the Flower and will not off till you haue got somewhat out of it if you be still digging in this Mine here is enough it is a large it is a deepe Mine this would make you rich in knowledge and if you be rich in knowledge it will make you rich in grace likewise it is the expression that is vsed 1 Cor. 1. Therefore be assured of this we haue many businesses to doe in this world and euery man bestowes himselfe on something he spends his time and placeth his intentions some where now there is nothing in the world that you can bestowe it so profitably on as to get nâ—w light daily get new truths if a man gather knowledge of other things they are but trifles and yet that is a thousand times beyond the gathering of wealth but yet that is nothing to the other knowledge it is beggerly and impotent and poore as the Apostle saith for the things themselues are poore Is there any thing in the world can helpe a man to happinesse to any purpose if the things cannot doe it the knowledge cannot bee better then the thing I say the best naturall thing you can doe is to gather wisdome that will serue for this present life but to get that wisdome that will build you vp in grace that will make you strong in CHRIST that is farre more to bee chosen remember that which Salomon saith that it is aboue Pearles and that is not enough to expresse it but saith hee goe through all the precious things in the world it goes beyond them Why because it exceedingly increaseth grace And what is the profit of it It makes God to set a high esteeme of you it makes the mighty God who is able onely to doe thee good to delight in thee it makes him ready to doe thee much good which I gather out of that Heb. 8. saith the LORD there When I tooke your Fathers by the hand and led them out of Egypt saith hee they broke my Couenant and I regarded them not saith the LORD marke it but I will make another kinde of Couenant with you Now by the rule of contraries these men had little knowledge and by that meanes they had no strength and therefore they broke the Couenant of the LORD and therefore the Lord regarded them not but cast them away as you refuse things on the other side now there is much knowledge that brings men much grace that makes them keepe the Couenant of God in a greater measure if hee regarded not them that brake the Couenant certainely now he will regard them that keepe the Couenant those that are his peculiar people the men of his delight the men whom he loues vpon whom hee meanes to bestowe all his fauours they are fauourites to the Court of heauen this you shall haue if you excell in grace there are many other benefits but still I say remember this if thou wouldest haue much grace reade the Scriptures exceeding much make it thy chiefest study from day to day enquire into them if thou canst liue vnder a good Minister that is liuely and powerfull and enlightning set a higher price vpon him then thou hast done if thou hast an estate spare nothing for thy soules good for if wisdome be better then Gold and Siluer why should you not part with them for it and so by conference be doing something Wee see Psal. 1. what they are that are pronounced blessed that meditate in the Law of God day and night it is vpon this ground when a man meditates that is when he delights in it he will not meditate in it else grace will follow for there is no man bleffed except he hath grace and the proposition should not bee sure except a man doe settle himselfe to meditate day and night it brings ability to keepe the Law and therefore Ios. â— 8. you shall finde it so expressed saith the Lord to Iosuah Let not the Law depart out of thy mouth but meditate in it day and night that thou maist obserue and doe it that so thou maist make thy wayes to prosper then thou shalt haue good successe Marke if a man be still taken vp in doing something in the things that belong to the Kingdome of God that hee make that the element that hee liues in as it were that hee make it his chiefe and principall study that he busie himselfe about it from time to time as much as possibly hee can get leasure that hee preferre it before all things else doing it both day and night by this hee shall bee more ablâ— to keepe the Law he shall be more able to obserue it and when that is obserued it makes way for prosperity then God will blesse thee and giue thee good successe So much shall serue for this The next thing to be considered which wee propounded is When the Couenant is dissolued You must know that the Couenant is then dissolued when that is dissolued that did make the Couenant Looke what it is that puts a man into the Couenant of Grace at the first when that is taken away then the Couenant is disannulled betweene God and vs but till then the Couenant remaines sure Now what is it that makes the Couenant Marke it This is that that makes the Couenant when Iesus Christ offers himselfe to vs and makes knowne his consent he is the promised seede in whom all the Nations of the Earth shall be blessed when wee againe come and take this promised seede and giue our consent and make him our LORD and we be subiect to him to be his when we say to the promised seede he shall be my God and my Gouernour and I will be among his people and be subiect to him I say when the heart giues a full consent to this when
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
himselfe that an impure heart and an vndefiled inheritance will not stand together and because he hopes for it in good earnest it is not a false hope it is not a dead hope therefore he sets himselfe on worke indeede to purifie himselfe he that hath that hope purifieth himselfe he cleanseth himselfe Who ever therefore doth not purifie himselfe it is an argumeÌ„t that his hope is dead which he hath of being saved it is but the hope of an hypocrite a hope that will stand him in no steede for it brings forth no endevour that is the second thing I must be briefe in this because this is not the poynt I intend but that which followes The third expression here vsed is he that sacrificeth and he that sacrificeth not This is but a Synecdoche where one particular is put for all other kindes of holy duties But the meaning is this you shall know a man by this in which of the two conditions he is he whose heart is vpright with God he dares not omit any holy ordinance he dares not omit any sacrifice he dares not performe forme them in a slight and negligent manner He againe whose heart is false sacrificeth not that is either he omits the dutie or else he omits the substance and life of the dutie You know in Iam. 2. 10. he sayth there he that abideth in all that keepes all the Commandements and yet fayles in one he is guiltie of all and so you may say of the ordinances he that keepes them he that observeth them but yet fayles in one it is argumeÌ„t enough that he makes not Conscience of any You shall finde this true that whosoever he is that sacrificeth not that is he that prayes not constantly he that heares not he that reades not the Scriptures he that sanctifieth not Gods Sabbaths he that partaketh not of the Sacraments c. he that vseth not holy Conference and fasting and prayer in its season such a man is in an evill condition It is given here as a note of an evill man he sacrificeth not But you will say to me may not a man whose heart is vnsound keepe a constant course in sacrificing to the Lord that is in praying to the Lord May he not keepe those ordinances constantly Beloved I answer He may keepe them constantly that is he may doe the outside of the dutie he may performe the dutie in a formall manner and many times men are deceived with this it is an vsuall case nothing more vsuall in the Church of God for a man to content himselfe with a perfunctory ordinary performance a customary performance of good duties But herein Sathan deceiues men as we deceiue children when we take from them gold and silver that is truely precious and giue them Counters things that haue no worth in them onely they haue a good glosse vpon them which quiets them because they be children because they cannot put a difference betweene things of show and things of true worth for even thus Sathan vsually quiets the Consciences of men with these bare formes of pietie because they are not able to discerne not able to distinguish betweene the precious duties and the right performance of them and betweene the formall and emptie performance which hath an outward splendour and glittering shew of performance but in truth he cozens and deceiues men with it therefore I say a man may doe these duties he may be constant in prayer from day to day he may be constant in hearing and performing all the ordinances of God in sacrificing as the Wiseman speakes here yet for all this not be one of these good men according to this note because he doth not performe them in a holy and spirituall manner You will say to me how shall I know that You shall know it thus when the ordinances of God are spiritually performed when holy duties are performed in a holy manner you shall finde these effects in them First They are a fire to heate the heart as in Iere. 23. my word is as fire Againe They quicken the heart when it is dead heavie and dull and indisposed to any good dutie they raise and quicken it Againe They build vs vp we are gâ—iners by them wee grow more rich both in grace and knowledge Iude. 20. verse Edifie your selues in your most holy faith praying in the holy Ghost As if he should say that will edifie you and you know what Christ sayes take heede how you heare for to him that hath more shall be given that is he that heares as he ought to heare every time that he heares he growes something more rich he gaines some more saving knowledge some greater degree of saving grace Againe The ordinances of God heale the soule They heale the distempers of it they compose it and put it into a good frame of grace as in Iob 15. 3. 4. sayth Eliphas there to Iob dost thou dispute with words not comely c. with talke that is not profitable surely sayth he thou restrainest prayer from the Almightie As if he should say Iob if thou diddest pray thou wouldest not fall into these distempered speeches as thou dost thy heart would not be so disordered thou wouldest not be so passionate and froward as thou art therefore surely thou restrainest prayer Whence I gather that duties performed as they should be compose the heart and heale those dâ—stempers Againe They make the heart fruitfull and therefore they are compared to raine that fals vpon the earth and comes not in vaine Againe They teach vs to distiâ—guish betweene good and evill to divide the flesh and the spirit still a man sees somwhat more then he did in his owne heart he sees the good that is in it and the corruption that is in it Lastly They cleanse the heart yea the heart of a young man where lusts are strong where the staine is deepe and will not out without Fullers sope David Psal. 119. 9. sayth that the Word clenseth the heart c. Wherewith shall a young man clense his heart c. Now then examine thy selfe whether thou so performest these ordinances and holy duties that God commands thee that thou finde these effects of them If thou dost then thou art one that sacrificeth if otherwise then thou art one that sacrificeth not and therefore consider whether thy heart be warmed by them If they be to thee as painted fire such as hath no heate thou dost not sacrifice it is but an outward forme consider if they quicken thy heart or if it be as dead and as backward and as indisposed to good duties and as prone to things that are evill after thou hast performed them as before if so though thou seeme to sacrifice yet thou art of the number of those that sacrifice not dost thou finde it doth not divide the flesh and the spirit that it is as a â—word without an edge that it is as
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