would haue it by free grace and not of debt for saith hee If I should giue a Law and rules to men and promise them life vpon it when they had performed the worke they would challenge it of debt no saith the LORD it is an inheritance I doe not vse to deale with my children as men doe with their seruants that I should giue them worke to doe and when they haue done it I should giue them wages then they would come and challenge it a my hands by way of debt no saith the Lord this is an inheritance and you are my sonnes and you shall haue it giuen you freely and giuen you as it becomes a Father to giue it so you shall take it therefore that it might bee of free grace and not of debt therefore it is by faith and not by workes And that is added likewise if it had beene by workes men would haue beene ready to boast and haue said I haue done this I am able to keepe the Law therefore the promise of eternall life shall bee made good to mee I shall receiue it as wages men would boast in themselues No saith the LORD no creature shall boast in it selfe for that puts euery man further from the LORD the more a man reioyceth in himselfe the more he stands vpon his owne bottome the more he is diuorsed from GOD and separated from him but saith he he that reioyceth let him reioyce in the LORD for that fits a man for the LORD and therefore I will haue it by faith it shall not bee by workes So beloued you see now what is the Condition Surely looke how Abraham was made partaker of the Couenant so euery one of vs must bee Abraham was made partaker of it by saith so shall euery man be made partaker of it by faith and no otherwise Abraham beleeued God when hee had a promise and because he beleeued him not that particular act of faith but that grace of faith whereby he beleeued this and the other promises of the Messiah was counted to him for righteousnesse and so for this cause because wee beleeue the promises and the Couenant of Grace therefore the LORD accepts vs and accounts vs righteous and because this seemes strange to the sonnes of men therefore we see with how much adoe Paul labours to make it good what strong obiections were against it in all times I haue shewed the reason Now when you reade Rom. 3. 4. and Gal. 3. 4. you may know the better the meaning of those places Well so you see the Couenant secondly you see the Condition now you heare that there is such a Couenant as this The third thing is the confirmation of the Couenant when a man heares that GOD will vouchsafe so much fauour vnto mankinde a man is ready to say as Gedion did alas my family is poore in Manasses I am the least in all my Fathers house And who am I that I should be raised vp hitherto that such a promise as this should be made to mee that I should goe and saue Israel c. I say after the same manner a man might bee ready to obiect Alas what are wee the sonnes of men that the great GOD of Heauen and Earth should enter into such a Couenant with vs that he should make vs such promises as these that he should make vs heyres of the World that hee should blesse vs in that manner to make vs sonnes to make vs Kings and Priests Saith the LORD I confesse it is a Couenant that needes confirmation therefore the LORD hath confirmed it all these wayes the LORD hath confirmed it first by his promise saith he you haue my sure word for it if that bee not enough I will confirme it by an Oath and because he had no greater to sweare by he saith by my selfe haue I sworne that I will make it good this is not enough but he confirmes it by the blood of Christ himselfe the Mediator shall come and confirme this Testament and when the Testament is confirmed by the death of the Testator there is no more altering of that saith hee Gal. 3. A mans Testament no man changeth after once it is confirmed and when the Testator is dead Heb. 9. then the Testament is confirmed so it is confirmed by the blood by the death of the Testator This is not enough but hee hath added seales vnto it hee hath confirmed it likewise by them saith hee I will adde the seale of Circumcision and of the Passeouer For Circumcision saith the LORD Goe and circumcise your selues and when I see the Circumcision I will remember my Couenant and make it good to you that as hee said of the Bow he set the Bow in the Cloud saith hee I will make my Couenant that I will neuer destroy the Earth againe with raine this Bow shall be the witnesse of the Couenant and when I looke vpon it I will remember my Couenant after this manner are the signes and seales of the Couenant saith he Circumcise your selues and when I see that I will remember my Couenant and will spare you and I will make good to you all the promises of it So likewise the Passeouer saith hee See that â—ou keepe it take the Lambe and sprinkle the blood c. Saith he when I see it I will remember my Couenant Where beloued this is to be obserued that these signes or seales of the Couenant not onely confirme the promises on our part but they signifie that faith that condition which is required on our part for when the LORD comes and lookes into his Church and sees a great company in it sees his House full and he comes and askes What doe you in my House What doe a number of those that professe themselues to be within the compasse of the Couenant there Their answer is LORD we beleeue wee are among those that keepe the Condition If you beleeue where is your Circumcision It may be you haue that outward Circumcision in the flesh but where is the Circumcision of the heart for if you did beleeue indeede it would worke a change in the heart as faith I told you that is indeede a liuely faith workes a chaâ—ge it câ—ts off sinfull lusts it makes a man deny himselfe and cleaue to God and serue him with a perfect heart So againe after that manner doth the second signe of the Couenant which is the Passeouer when the LORD shall aske Doe you beleeue Yes heere is the sprinkling of the blood of the Lambe But where is the true sprinkling vpon the heart and conscience heere is the outward Passeouer the outward profession you come and take the signe and the seale but where is the inward sprinkling Therefore you see what was required in the Passeouer saith hee when you eate the Lambe c. haue you tasted of the sweet of the Lambe haue you euer tasted of the sweetnesse that is in Iesus Christ so that you can loue
to vanitie In every mans particular vse you shall finde this true as in riches a man that is sinfull shall not haue comfort from them but vexation of spirit he shall finde a vanitie and an emptinesse in them And so wisedome learning knowledge and skill the more sinne the more vanitie is in them Euery man shall finde this in all the creatures vnder the Sunne As on the other side the more grace the more substance you shall finde in them and the lesse vanity For that which immediatly brings the vanitie is the curse and sinne is the immediate cause of euery curse I say the immediate cause of vanitie is the curse of God When God bids such a thing wither when he bids it not prosper with such a man when he bids it doe him no good as hee bad the figg tree wither that makes euery thing vaine to a man euen the curse that lies vpon the creature and sinne is the cause of the curse Againe that which giues a substance that which giues a filling to the creature that which causeth it to giue downe that milke of comfort that is in it is the blessing of God vpon it when God shall say to such a creature goe and doe such a man good it is the blessing which doth it immediatly but grace is the cause of the blessing Therefore let vs looke on sinne as the cause of all this vanitie and on grace as the cause of the contrary let vs labour to excell in the one and to resist the other So much for this first vse Secondly if there be such a vanity in all things vnder the Sunne then surely he that hath brought this vanitie vpon them must needes be much more vainie For what causeth this vanitie that lieth vpon the whole face of the creature is it not man it came not vpon the creature as you know for its owne sake but by man why then surely man that hath bin the cause of all this vanitie must needes be himselfe much more vaine Therefore if a man looke vpon himselfe let him consider this that he shall neuer find any happines within his owne compasse or circle If hee will needs build himselfe vpon his owne bottom he is subject to vanitie and more then any other creature besides therefore let vs learne to goe out of our selues and seeke it else-where Againe if you seeke for any comfort from man from friends from great men remember they are vaine and more vaine then any other creature as in Psal. 62. 9. All men are vaine and great men are lvers if they be layd in the ballance they be lighter then vanitie that is in all the sonnes of men there is a vanitie and the greater they are the more vanitie is in them not that they are in themselues more vaine but because wee expect more from great men therefore to vs they are lighter then vanitie they are more vaine then all other men Therefore let vs neither seeke that in our selues nor in other men for they that cause the vanitie vpon the creatures themselues must needes be much more subject to vanitie Thirdly if the creature be subject to vanitie then consider what an euill choice wee make to loose heauen to loose grace to loose the opportunitie of growing rich in good workes for any thing vnder the Sunne either for riches or vaine glory and praise of men for pleasures or whatsoeuer men reckon precious and pleasant to them vnder the Sunne For if they be all vanitie what a change doe wee make doe wee not giue gold away for drosse as our Sauiour expresseth it Luke 16. 26. Put the case a man had all the world and loose his soule that is if he neglect the things that belong to his saluation and for the neglect of them shal haue in recompence whatsoeuer the world can afford him so that hee wants nothing that the world hath yet sayth hee what shall it profit him that is there is a vanitie in it it will be altogether vnprofitable to him For to be vaine and to be vnprofitable is all one Consider then what a foolish change men make when they draw sin on with cart-roapes that is when they vse their vtmost strength to get these vaine things to them with the losse of better things what a change doe they make although they should get the whole world seeing all would be vnprofitable that is they should finde nothing but vanitie and Emptines and vexation of spirit in it Againe if all things be subiect to vanitie learne we then first not to couet after earthly things not to set our hearts vpon it nor to desire it over much when we want it And secondly when we haue it not to be confident nor to trust to much to it not to rejoyce in it to inordinately For it is but vanitie there is an emptines in it it will deceiue vs as a broken reede Thirdly if God doe take from vs any of those earthly things as riches credit health or friends let vs be content to part with them For even the best of them are vanitie subject to emptines such as will not performe that which they promise such as will deceiue vs when we come to vse them Last of all because this is not the point I intend to stand vpon if all things vnder the Sun be subject to vanitie even those that seeme to be least subject vnto it then let vs labour to haue our hearts weaned from the world and whatsoeuer is in the world to make it our whole busines to feare God and keepe his Commandements You know that is the maine vse that the wise man makes of this whole booke it is all but an explication of the particular vanuties which hee found vnder the Sun and the vse that the makes of it is this therefore saith he the whole dutie of man is to feare God and keepe his Commandements My beloved I beseech you marke that expression for therein we are exceeding apt to deceiue our selues A man is content to doe some thing that tends to Gods worship and to the Saluation of his Soule but to make it his whole worke to haue all the water to runne in that chanell to haue his mind altogether intent vpon it he is not willing to doe so but hee joynes other things with it because there is a secret leaning of the heart and an vnweaned lingering after some other vanitie It is certaine that when the heart is weaned from all things vndor the Sun a man will make it then his whole busines to feare God and keepe his Commandements but because the heart is false in this it hath some thing else that it is set vpon Some men thinke that wisedome knowledge increase of Skill in such a particular Science Trade and profession that that is not subject to vanitie so it may be his heart is set vpon that this is
wayes they cannot sticke fast to God and walke perfectly with him But herein is their sinceritie they choose him they pitch vpon him Now the ground of it is they apprehend him to be All-sufficient though this apprehension be not alwayes kept strong it is not alway liuely and actiue in their minds their perswasion is not alway full and present and therefore they are readie to step out So the latter instabilitie befalles the Saints the former befalles hypocrites and both the one and the other instabilitie still proceede from hence that we apprehend not God to be All-sufficient Holy men haue that apprehension in the maine but not in a constant tenour at all times Hypocrites haue it not so much as in the maine Fourthly This truth will likewise appeare from the nature of faith that which makes a man righteous that which sanctifies a man throughout is faith That which is the cause of all vnrighteousnesse in vs is vnbeliefe for it causeth a man to depart from the Lord as Heb. 3. 12. Take heede least there be in any of you an evill heart of vnbeliefe to depart from the living God In this sence faith is sayd to be accounted for righteousnesse Abraham beleeved God Gen. 15. God indeed made the same proposition that he doth here for substance he tells him what he would doe for him and sayth the Text Abraham beleeved God and it was accounted to him for righteousnesse Now It was accounted to him for righteousnesse chiefly in this sence as it is interpreted Rom. 4. that his very taking of the promise and his accepting of the Covenant in that he did receiue that which God gaue that put him within the Covenant and therefore the Lord reckoned him a righteous man even for that very acceptation and beleeving But that is not all but likewise he accounted faith to him for righteousnesse because faith doth sanctifie and make a man righteous and therefore Beloved by the way wonder not at this that we put so much vpon faith for let a man beleeue that God is All-sufficient which is the Covenant for iustifying faith is but a beleeving of that part of the Covenant and inabling a man to keepe the other part which is required and I say it makes a man righteous for when a man beleeues that God is All-sufficient it will cause a man to giue vp himself to the Lord. Againe when he beleeues the Lord to be all in all things to him it inableth him to be all in all things to the Lord againe that is to be holy to the Lord in all manner of conversation It knits his heart vnto the Lord. It sanctifieth a man throughout it makes him peculiar to the Lord iâ— makes him wholly to him This is the nature of faith Now marke it faith could not thus sanctifie if it did not beleeue Gods All-sufficiency Againe vnbeliefe could not cause out falling or departing from God if it were not hence that we fayle in beleeving some promise of his or some threatnings we thinke there is not an All-sufficiencie in God you know his promises containe all good things if we cleaue vnto him and his threatnings all evill things if we depart from him If this were fully beleeved our hearts would keepe neare to him as farre as it is not beleeved so farre we step out Now I say hence faith purifieth the heart It sanctifieth is the cause of all righteousâ—esse that is wrought by vs and vnbeliefe is the cause of all vnrighteousnesse that is wrought by vs. Hence we gather then that the perswasion of Gods All-sufficiency keepes a mans heart perfect with God and as farre as you come short of this perswasion so farre you are ready to depart from him And all the ground of it is because that which drawes vs from the Lord is either vaine feares or vaine hopes Those are the two eares as it were by which Sathan takes euery man whereby the drawes him away out of the wayes of the Lords Commandements Now if a man did beleeue that God were All-sufficient he would be subiect to none of these false feares if he did apprehend him to be a Buckler that could keepe him from all ill Againe on the other side if the did beleeue God to be an exceeding great reward that is so great a reward that there can be nothing wanting in him that there is a length and breadth and depth and height in that reward that his heart hath latitude enough to walke in he can dosire nothing out of it this would free a man from all vaine hopes so that the apprehension of it would keepe his heart perfect Contratiwise as farre as you faile in either so farre you are subiect to those two either false feares or vaine and sinfull hopes and that is the cause of our vneven and vnaequall walking with God that we are not vpright and perfect Hence you may see both the nature of sinne and the cause of all sinne for it is profitable for vs Beloved nothing more profitable than to finde out the cause of sinne It is a Rule that Physitians haue that a disease when it is throughly knowne that is when the cause of it is fully knowne it is halfe cured so it is in the disease of the soule to know the very roote and rise from whence it proceeds or commeth to know the principle from whonco it ariseth it is a great helpe to vs to prevent it to heale it But I say this will both shew the nature of sinne and the cause of sinne in vs. First it shewes the nature of sinne how evill a thing it is yea worse than for the most part we apprehend it to be for if there be no sinne committed but it comes from hence that you apprehend not God to be All-sufficient then there is Idoldtrie in a manner committed in every sinne that is you take from God and adde another God to him if you thinke him not to be All-sufficient whatsoever you seeke to and youne with him you make it God as well as he If it be credite if it be honour if it be pleasures if it be riches yea whatsoever it is I say there is a bitter roote of Idolatrie in the commission of every sinne that makes it out of measure sinfull This we may consider by the way but this I purpose not to stand on the thing that I would chiefly presse is to finde out the cause of sinne the cause of that hollownesse and that imperfectnesse and insinceritie that is in the hearts of men towards God which I say ariseth from hence that they apprehend not God to be All-sufficient for this for the most part is the case of men if they did not apprehend some sufficiencie in him they would not seeke him at all againe if they did apprehend him to be All-sufficient they would serue him perfectly but this middle apprehension in men that they thinke there is a sufficiencie in the
Lord but not an All-sufficiencie this is the cause why the hearts of men are hollow towards the Lord. Even as when a man lookes towards a great man that is a man ofsome power able to doe him hurt and that hath some abilitie to doe him good this makes him to feare it makes him carefull to please him and to abstaine from what may offend him yet because he thinkes he is not perfect with him that his heart is but hollow towards him he doth it not fully So it is in our walking before God Because we apprehend him not to be All-sufficient therefore it is that our hearts are not perfect with him We shall best shew you this in instances for example What is the reason that a man is discouraged in seeking to God in praying to God in depending vpon God in any great case of difficultie where there is more then ordinarie difficultie there is more to be suffred there is more to be done what is the reason of it because we apprehend him not to be All-sufficient You know the turning of men away from God commonly it ariseth from this they meete with some rub some crosses some barre Some Lyon in the way which they are not able to grapple with it is too strong for them and then they turne out of the way the reason I say of all sinne and departure from the Lord is because we doe not apprehend him to be All-sufficient for if we did why should not a man in an easie case turne from him as well as in the most difficult As for example David followed the Lord long yet when Saul grew exceeding strong and he very weake then he stepped aside and sayd in his heart I shall perish one day and so he goes out of Gods wayes and flyeth to Achis to the Philistines This was from hence that he did not apprehend the Lord to be All-sufficient and Almightie for the word signifieth both And so likewise Moses Numb 11. what was the reason that he started aside that he did not beleeue as at other times When God sayd to him that he would giue them flesh for a moneth together what sayth Moses againe Shall six hundred thousand men be fed with flesh shall all the Beeues and Sheepe be slaine or shall all the fish in the Sea be gathered together He could not beleeue the Lord here was a difficultie that Moses was not able to reach that there should be so many fed with flesh and that in the wildernes and that for a moneth together he thought it impossible to be done that all the fish in the Sea should be gathered together and all little enough to serue such a turne Now marke the Lords answer there is the Lords hand shortened You may know by the medicine what the disease was Moses sayth he thou thinkest I am not able to doe it thou thinkest my hand is shortened that I cannot doe it And the like was when he came to draw water out of the rocke you shall see Moses there stucke for the case was a case of difficulty If it had beene out of the earth where there had beene probabilitie it had not beene so much but Moses makes two arguments against it you know how great the sinne was for the which he lost going into the Land of Canaan I say he makes these two arguments against it First sayth he the people are rebels and will the Lord giue them water that haue carried themselues in such a manner that was one thing that caused his infidelitie at that time Another was What shall I give you water out of the rocke As if he should say That is a difficult thing So that put these two together out of the rocke and vnto rebels there his fayth fayled for it was difficult and whence came this because he thought the Lord was not All-sufficient And so likewise Martha and Marie when they came to Christ for Lazarus when he was dead they were out of hope the reason was because there was a difficultie now more than before so that I say the cōmon cause of our turning aside from the Lord is because we meete with some difficulties which our faith is not able to grapple with and it ariseth from hence that we forget this that the Lord saith to Abraham I am God All-mightie or All-sufficient I am able to doe whatsoever I will Besides this what is the cause that men seeke after vaine-glory that they are subiect to enuie the spirit that is in vs is subiect to envie for everyman envieth another because he desireth vaine-glory too much to himselfe this ariseth from hence that he reckoneth not God to be All-sufficient That is If we did reckon it enough to haue praise with God if we thought that his knowledge of our vprightnesse were sufficient though no man in the world knew it besides we would be content with that honour that we haue which he hath allotted to vs within our owne compasse but because we thinke him not to be All-sufficient we would haue somthing likewise from the creature we would haue honour loue and respect from men which sinne ariseth hence that we apprehend not him to be All-sufficient so doth that likewise which is contrary to it for sinnes of the same nature they arise both frō the same groūd when men are so sencible of shame and reproach and disgrace and disparagement doth it not arise hence that we reckon mans day too much and Gods day too little We apprehend not God enough in his greatnesse as the Apostle saith I reckon not to be iudged by mans day As if he should say It is but a day it is but a time that man hath to judge there is another day the Lords day that great day If a man did apprehend that which is in God if he did see his All-sufficiency he would not regard to be judged by mans day as long as he were not judged by the Lord he would not care what his fellow-prisoners thought of him as long as the Iudge and the Law cleared him And so likewise what is the reason of the vneven wayes of men which they take to bring their enterprises to passe is it not hence that they apprehend not God to be All-sufficient David when he was in a strait when the Kingdome you know was promised him and many opportunities he had to haue gotten it if he would haue vsed evill meanes when sometimes the Lord put Saul into his hands yet would not touch him but committed it to the Lord for he thought him to be almightie able to bring it to passe as also he did bring it to passe And so likewise Daniell there might haue beene meanes vsed for him to haue escaped you know how he was in danger when he refused to eate of the Kings meate he was in danger againe when they obtained of the King that is any man did make any request to any God or man
seeke after Iesus Christ wee may preach the Gospell long enough and men for the most part turne the deafe eare to vs till the LORD open their eares by afflictions and especially by the spirit of bondage it cannot bee but there must be some precedent worke wee will not come home to the Lord without it Wee doe all as the Woman that had the bloody issue as long as she had mony in her purse or that there were Physicians to goe to that shee had ability to haue them shee would not come to Christ but when she had spent all when she saw there was no more hope then shee comes to Christ and was healed of her bloody issue so doe we so long as we can liue in sinne wee consider not the greatnesse nor the dearenesse of the disease but if we can but subsist with them wee goe on we come not to Christ but when wee are spoiled of all by the spirit of bondage when wee are put in feare of death that is it that brings vs home to Iesus Christ and therefore we must make an account of it as a generall rule there must be such a spirit of bondage to bring vs home we doe in this case as Ioab did with Absolon when hee liued in the Courâ— in ease and pleasure hee would not come to Absolon hee might send againe and againe but hee would not come at him till his Corne was set on fire and that brought him beloued except there be some such crosse as may make an impression vpon vs such a crosse as hath the spirit of bondage ioyned with it to cause it to wound our spirits as it is said they were pricked in their hearts when they heard Peter I say wee would not come home vnto the LORD wee must haue such an avenger of blood to pursue vs before wee seeke to the Citie of refuge And therefore consider whether thou hast tasted of this spirit and therefore you may obserue this by the way that when God doth write bitter things against a man it is not a iust cause of deiection for this is a signe that God is beginning a good worke in thee seeke not to put it off and to thinke it is a miserable thing to bee vnder such a bondage as this no but make this vse of it let it bring thee home to Iesus Christ. And heere by the way that men may not bee deceiued in this and say Alas I haue not had this spirit of bondage and feare and therefore I feare I am not right My beloued you must know for what end the Lord sends it hee sends it for these two ends and by that you shall know whether you haue it or no for if thou hast the end once if the effect be wrought no doubt but thou hast had the cause that produceth that effect One end is to bring vs home to Christ if thou finde thou hast tooke Iesus Christ it is certaine there hath beene a worke of the spirit of bondage vpon thy heart if thou finde thou art willing to take him vpon any conditions thou art willing to deny thy selfe thou art willing to serue him to loue him and to obey him And a second end is GOD sends this Spirit of bondage that thou mightest know the bitternesse of sinne and learne to abstaine from it that thou mayest learne to tremble at his Word for the time to come I looke to him that is of a contrite spirit and that trembleth at my Word that euen so as parents doe with their children they would neuer afflict and correct their children for that which is past but their end is for the time to come that they may not commit the same fault againe otherwise the parent would not lay any affliction vpon the childe and beloued know that the Lord hath this very end in sending the spirit of bondage thou must not thinke it is for thy sinnes past that there may be a kinde of satisfaction made for them that is not the end but the end is that thou mightst know the bitternesse of sinne for the time to come that thou being scorched once with it thou mightst not easily meddle with it againe and therefore if thou findest this to be thy case thou hast so farre tasted of the terrours of the Almighty that thou darest not aduenture vpon sinne thou standest in awe of the LORD that thou darest not bee so bold with sinne as thou hast beene that thou darest not meddle with the occasions of it that thou darest not come neere it I say if thou finde such a tendernesse of conscience in thy selfe if thou finde that that sinne is made terrible to thee that thou diddest despise before for it is the property of a carnall man to despise his waies I say if this be wrought in thee defer not make not dainty of applying the promises because thou hast not receiued the spirit of bondage for thou hast thou hast the effect therefore thou needest not doubt but that thou hast the thing This is it that goes before that which goes together with it I shewed you then is the witnesse of the blood and of the water and of our owne spirit there bee three that beare witnesse in Earth 1 Ioâ— 4. the spirit and the water and the blood by spirit there is meant our owne spirit enlightned by blood is meant Iustification by water is meant sanctification so that that goes together with the witnesse of the spirit The first is the witnesse of the blood that is when a man is humbled when a man is broken with the spirit of bondage then hee beginnes to make out for a pardon when he sees hee is arrested as it were when he is shut vp as that phrase is vsed Gal. 3. and sees what a debt is required of him and he is not able to pay the least farthing now he beginnes to looke out for a surety now he beginnes to hunger and thirst exceedingly after Christ now he is not content onely to watch with him to serue him and to obey him but hee is willing to part with his life and all that he hath vpon that condition Now when a man is in this case then the Lord beginnes to shew him the blood of his Sonne he begins to open a little crevis of light and to shew him the New Testament in his blood that is the New Testament confirmed in his blood shed for many for the remission of sinnes I say he begins then to looke vpon the promises to consider such promises as these Come to mee all yee that are weary c. and If any man sinne we haue an Aduocate and Let whosoeuer will come and take of the waters of life freely and Goe and preach to euery creature vnder heauen and tâ—ll them if they will beleeue and take my Soâ—ne they shall be saued I say these are all promises made in the blood of Iesus Christ. now he begins to consider these
to finde and a man knows it not of himselfe nor can any tell him yet this promise is made he that keepes the Commandement and the heart of the wise that is the godly man he shall know the time and the Iudgement Beloved it is a sure rule If we be obedient to Christ as a King we shall finde him to be to vs as a Prophet If you will resigne vp your selues to keepe his Commandements that propheticall office of his which is to guide vs in the way he will performe to vs. So I take that place to be vnderstood Act. 2. I will powre out my spirit vpon all flesh and your young men shall see visions and your olde men shall dreame dreames c. It begun to be fulfilled in that extraordinary gift of Prophesie that was powred vpon the Apostles but yet sayth he I will powre it vpon all flesh that is it shall be such a spirit as shall teach you to see those mysteries that were hid from the beginning of the world and such a spirit as shall guide you and direct you it shall teach you what you ought to doe what way you ought to choose This I say the Lord will doe if we walke in his wayes Beloved if we will be stepping out of his wayes we shall get many knockes and many fals too many troubles many afflictions shall sticke by vs while we liue You know the Children of Israell went not a foote but as they were guided by the Cloud Iacob in his Iourney would neither goe to Laâ—an without warrant nor come from him without it David in all that he did he asked counsell of the Lord shall I stay in such a Cittie or shall I not stay Shall I goe vp to warre to such a place or shall I not goe As I said before shall I goe vp to Hebron or shall I not goe at this time This walking in the wayes of God is that which the promise is made vnto You shall finde Psal. 25. 12. What man is he that feares the Lord Him will he teach the way that he shall choose As the promise is made to trusting in him for then he will direct him in his wayes So what man is he that feares the Lord and keepes his Commandements Him will he teach the wayes that he should choose And this is the first direction The first cause why men misse is Inabilitie to discerne the time and the season therefore let them take this Course and God will reveale it to them A second Cause why men misse of these times that God hath allotted to every action purpose is some passion and distemper to which they are subject for passion causeth indiscretion in the ordinary course of things you see passion makes a man misse of his time it makes a man doe things vnseasonablie whereas were the heart quiet the judgement would be cleare too to see what were fit and what vnfit As it is in the common Converse with men So it is in these great actions to choose the time that God hath allotted to every action and purposâ— If there be any carnall worldly sinfull distemper in the heart you are apt to misse of the time for every passion and distemper is like drunkennesse it casts a man asleepe Now he that obserues the times must watch and watch diligently and a man that is distempered is not fit to watch and to obserue And therefore Christ â—ayth Luk. 21. 34. Take heede that your hearts be not over charged with surfeiting and drunkennes and thâ— cares of this world least that day come vpon you 〈◊〉 vnawares As if he should say The reason why you misse of the times why that great day comes vpon you vnawares why you doe not that dutie as you ought within the compasse of the time that God hath appointed it comes from hence some excesse in the vse of lawfull Comforts So you haue two Causes given there Either when men inebriate themselues too much with the present Comforts of this world when they exâ—eede in them when they take more then they ought though the things in themselues be lawfull Or secondly They take so much care for worldly things that it breeds a distemper in them that is it distracts their mindes for by that a man may know when his cares are inordinate when they breede distractions in the mind as we see in Martha Christ found not fault because shee was carefull to provide but because her care went to farre that it troubled her that she could not attend vpon spirituall duties there was the fault Marthaes thoughts were troubled about many things when such distempers grow on vs it causeth vs to misse the time My Beloved if we would then keepe our times If we would know the times allotted vs take hâ—ed of excesse Take heede we affect not too much outward comforts that our hearts be not too much set vpon any outward blessings be it what it will be Take heede againe that we take not too much â—â—re for any thing that we minde not too intentiuely worldly businesses they will cause vs to misse our times This is the second Cause Thirdly to doe impertinent things is that which causeth men to misse the time that is allotted to every purpose and to every busines When a man is occupied about things that he ought not he misseth doing of those businesses that he ought to doe Therefore 1 Cor. 7. The Apostle giues this Rule sayth he whatsoever you haue to doe if you be to buy doe it as if you bought not if you be to marrie doe it as if you did not And generally vse this world as if you vsed it not That is All the actions belonging to this world be not too much occupied about such impertinent things as they be Impertinent things to the maine businesse for which you came into the world for I would haue you sayth he without care for he that is vnmarried cares for the things of the Lord and I would haue you cleaue to the Lord without separation The meaning is this The reason why men misse their times that God hath appointed them is because men are too intent vpon impertinent things which interrupts their care to serue the LORD And therefore we are to passe by them and not to put our full intention to every worldly busines but reserue the maine intention of our thoughts for the things of the spirit for not to take care overâ—much for them is that which will make vs carefull to doe things in their time The next impediment is selfe-Confidence when a man trusts himselfe and will be his owne Counsellour And therefore the way to hit of a right time is to take Counsell with others In the multitude of Counsellours there is peace Lastly The cause of the missing of the time is negligence when men are idle slacke and indiligent in doing those things that belong to them that is the Cause of
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