man lookes vpon the Author of this Couenant he heares no more but the Law and what it requires he lookes vpon God as a hard Master as an enemy againe he lookes vpon his Law as a hard and cruell Law as a heauy yoke as an vnsupportable bondage and therefore he hates iâ— and wishes there were no such law he runs from it as a Bond-slaue runnes from his master as far as it is in his power This is that which is said Gal. 4. Hagar gendreth to bondage that is the Couenant of workes it begets bond-men and slaues and not sonnes and freemen and likewise that Heb. 12. 18. saith the Apostle You are not come to Mount Sinai to the burning of fire to clouds to darknesse and tempest to the sound of a Trumpet so that Moses himselfe did quake and tremble That is when a man lookes vpon this Couenant of workes it causeth in him a feare and an enmitie that is the 2. difference The third is That it is a ministration of death as it is called 2 Cor. 3. a ministration of death that is it propounds a curse to all those that doe not keepe it and it shewes no meanes to auoyd it and therefore a man is affected to it and to God the Author of it as one is to an enemy that seekes his destruction and therefore the ministratioÌ„ of it is said to be the ministratioÌ„ of death The reason of all this is not because there is any ill in the Law it is a ministration of the letter it begets feare emity it is a ministratioÌ„ of death I say this ariseth not froÌ„ hence that the Law of God is a cruell deadly Law for the Law is good but it ariseth from the weaknes and the infirmity of the flesh As for example if you would take a Potâ—ers vessell and dash it against a firme wall the reason why the wall is the destruction of the vessell is not any infirmity or weaknesse in the wall for it is the excellencie and vertue of the wall to bee hard it should bee so but it is the weaknesse and fragility and britâ—lenesse of the Vessell and thence comes it to bee broken asuâ—der and so in this case the reason why this Law or Couenant of workes is a ministration of death and of enmity is not because there is any imperfection in the Law it ariseth rather from the perfection of it but is from the weaknesse of the flesh that is not able to keepe the Law it is the excellencie of the Law that it is so perfect that a man is not able to keepe it and so it ariseth from the weaknesse and inâ—irmity of the flesh that is not able to obserue this Law Now on the other side as this is the Couenant of workes so you shall finde that the Couenant of grace First is a ministration of the Spirit and not of the letter Secondly a ministration of loue not of enmity of freedome not of bondage it is a ministration of righteousnesse as it is there called the ministration of righteousnesse for if the ministration of condemnation were glorious much more shall the ministration of righteonsnesse exceed in glory Thirdly a ministration of life and iustification and not a ministration of death and condemnation The ground of this and how it is thus we shall shew shew you by expressing to you he order how these depend and follow one vpon the other when a man hath looked vpon the Couenant of workes and sees death in it sees a strict Law that hee is not able to keepe then comeâ— the Couenant of grace and shewes to him a righteousnesse to satisfie this Law that himselfe neuer wrought shewes him a way of obtaining pardon and remission for the sinnes that hee hath committed against this Law by the death and satisfaction of another when he sees this hee sees withall the goodnesse and mercie of GOD giuing this to him for his saluation out of his free grace and mercie when he sees this the opinion of a sinner is changed marke I say his opinion his disposition and affection is altered he lookes not vpon God now as vpon a hard and cruell Master but he lookes vpon him now as a God exceeding full of mercy and compassion whence this followes that his heart melts towards the Lord it relents it comes to be a soft heart that is easie and tractable it is not haled now to the Commandement but out of an ingenuity and willingnesse he comes and serues the LORD with alacâ—ity and cheerefulnâ—sse this disposition is wrought vpon him because now hee sees another way his apprehension is altered euen as a seruant when it is reuealed to him that he is a sonne and that those hard taskes that are laid on him are the best way to leade him to happinesse they are but rules of direction for his owne wealth and for his owne aduantage he doth them now with all willingnesse the case is altered hee lookes not now vpon the Law of GOD as an enemy or as a hard bondage but he lookes vpon all the Law of God as a wholsome and profitable rule of direction that hee is willing to keepe for his owne comfort now when the heart is thus softned then the Spirit of God is sent into his heart and writes thâ— Law of GOD in his inward parts as you shall see if you compare these two places together Heb. 8. 8 9 10. Behold saith the Lord I will make a new Couenant and this is the Testament that I will make with the House of Israel After those dayes saith the Lord I will put my Lawes into their mindes and in their hearts will I write them and I will be their God and they shall be my people If you compare it with that 2 Cor. 3. 2 3. You are our Epistle written in our hearts which is vnderstood and read of all men in that you are manifest to bee the Epistle of Christ manifested by vs and written not with inke but with the Spirit of the liuing God not in Tables of stone but in the fleshy Tables of the heart The meaning of it is this when the heart is once softned God sends his Spirit to write his Lawes in the heart which Meâ—aphor will bee expressed to you in these three things First the meaning of it is this looke what there is in the outward Law as it is written and laid before you there shall be a disposition put into their heart that shall answer it in all things there shall be a writing within answerable to the writing without that euen as you see in a seale when you haue put the seale vpon the wax and take it away againe you finde in the wax the same impression that was vpon the seale you shall see in it stampe answering to stampe character to character print to print so it is in the hearts of the faithfull after they are once thus sofâ—ned the Spirit of
riches so dispense them so mannage them that they may turne to other riches When a man is rich in knowledge as it is said of the Corinthians that they were rich in all knowledge and in euery grace These are the better promises this is the better and more glorious condition So that if there should be a Census of men as one may so say if there should be an estimation of men as there was wont to bee amongst the Romanes they were put into seuerall conditions and one was worth thus much and another so much Indeed If God should make such a Census as euery man is richer in grace as hee excels in these better priuiledges as he hath had these better promises fulfilled more or lesse to him so hee should bee reckoned a more excellent man and so should euery man esteeme both of himselfe and others and there is very great reason for it because when a man is rich in grace rich in spirituall blessings when hee hath the spirituall promises he hath Goâ—â— Image renued in him he hath God to be his friend who is the Gouernour of the world and hee is rich as I said whom God fauours he hath grace that heales his soule which is that that makes his happinesse It is that which is the inward fashioning of euery mans apprehâ—â—sion that makes him happy that brings comfort to him Now they are these better promises they are the graces the consolations of the Spirit the worke of the Holy Ghost the vertue of regeneration I say it is that that fashions the heart and the inward apprehension it is thaâ— that heales the soule and adornes it it is that thaâ— puts it into another a fitter condition and it farre goes beyond all other â—emporall felicity that reacheth not to the inward man it makes 〈…〉 is the Gouernour of the world to be his friend other friends he may haue thaâ— may make him potent vpon the earth but God in whose hand is his life and all his wayes it makâ—s notâ— him his friend Beloued learne thus to iudge of the condition of the Church You thinke the Church is in a miserable estate when you see it a little vnder hatches when you see in downe when you see it harrowed and plowed by the enemies the condition of the Church in the New Testament is to be so they haue a poore ouâ—side yet 〈…〉 they haue a sorrowfull ouâ—side though alway reioycing as 〈◊〉 himselfe and all the Apostles werâ— herein exemplary for after Ages of the Church yet wee must not thinke because the Church is downe a littlâ— because iâ— wants that outward prosperity that before it enioyed that therefore it is the worse It is a true obseruation of one when there were but woodden Chalices then there wâ—râ— golden Priests and in after time when there wâ—re golden Chaliâ—es they had woodden Priests so it is when the Church is in a lower condition commonly it prospers best and indeed properly the prosperity of the Church consists in these better promises the outward peace is not so proper and so peculiar to it Aâ—d as of the Church so I may say of euery particular man Thinke not beloued with your selues when your outward condition is base and low that it is more miserable your happinesse stands in better promises when a man hath Gaiâ—s prosperity that is when his soule prospers that is his best condition and commonly his soule prospers best when his outward estate fares the worst the winter of his outward condition is vsually the spring time of his soule we should learne to iudge thus You know it is an obseruable thing that the promises of outward prosperity were made to the Church of God whiles it was yet in its infancie while it was weake so that this you may obserue from it that it is a signe of childishnesse and weaknesse and infirmity that a man is not growne perfect that he is not growne to maturity to thinke outward prosperity to be the better condition The Iewes had these promises but in regard of their infancy and when the Church grew vp to a greater height when it grew to manbood as it were we haue little mention of any such promises as these the promises are quite of another nature and therefore when you are able to outgrow those opinions when you are able to looke on things with another eye when you thinke this outward prosperity to be but a trifle in comparison of the better promises it is a signe you are growne vp to more strenght You see Salomon when hee came to himselfe when his wisdome returned to him as I may so say you see how he looked on all outward things how he goes through all the particulars they are vanity and vexation of spirit Salomon when he was old when he had the wisdome of experience ioyned together with that infused wisdome that hee had from the Holy Ghost made this the summe of all that outward prosperity is meere vanity an extreme vanity a vanity that hee could not enough expresse and only he magnifies these better promises this hee magnifies as the better condition to feare God and keepe his Commandements c. FINIS THE ELEVENTH SERMON GENESIS 17. 2. And I will make my Couenant betwenne mee and thee THe third Vse which we did but touch vpon the last day and meane at this time somwhat to enlarge is that if the Couenant of the Law and likewise the Old Testament as it consists in types and shaddowes be but a ministration of the letter a ministration of bondage and a ministration of enmity But this new Couenant this Couenant of Grace is the ministration of the Spirit the ministration of loue the ministration of freedome the ministration of righteousnesse and the ministration of life then beloues we may gather this from it that if a man will obtaine the Spirit and thereby mortifie the deeds of the body if hee would bee deliuered from the bondage of sinne and of death then let him make vse of and apply to himselfe the Couenant of Grace the free promises of the pardon and remission of sinnes let him apply them that is the way to get the Spirit that is the way to mortifie the deeds of the flesh that is the way to get his heart changed that is the way to be made a new creature For the better vnderstanding of which this is to he obserued that which keepes euery man off that which keepes men in a condition of strangenesse from the life of God is because they see such difficulties in the commandements of GOD as they are not able to keepe when they looke vpon the CoÌ„mandement and on the stubbornnesse of their owne hearts and the indisposition that is in them to yeeld obedience they thinke there is no hope and therefore they neuer goe about it for they see the Commandement and they finde in their owne heart no disposition to keep it but an aptnesse to rise in
you receiue the Spirit then no but when I preached to you the promises of pardon and forgiuenesse then you receiued the Spirit it was conueyed into your hearts Now I take it there is a double meaning of this infusion of the Spirit here in the time of the Apostles there was a miraculous infusion and giuing of the Holy Ghost that when they preached to them as Peter to Cornelius and Paul to others and laid their hands on them the Holy Ghost fell on them that is they were filled presently with an immediate infusion of knowledge they had some the gift of tongues some extraordinary manifestation of the Spirit saith the Apostle when this was done was it done by the preaching of the Law was it not done by the preaching of Christ and by offering to you the pardon and forgiuenesse of sins through him Therefore you see how hee expresseth it Hee therefore that ministâ—eth the Spirit to you and workes miracles among you how doth hee worke these miracles hee doth them not by the workes of the Law but by the hearing of faith preached that is by our preaching of it and your hearing it So my beloued looke how the Sâ—iâ—it was then conueighed to men after the same manner it must now bee conueyed to vs so that beleeuing the promises is the way to get the heart healed when a man hath any strong lust to conflict wiâ—hall hee must not thinke that setting himselfe with strong vowes and resoluâ—ions to resist it is the way to beginne with no the way is to get assurance of pardon to get assâ—rance of Gods loue to himselfe in Christ to labour to get communion betweene Christ and himselfe to labour to delight in God as he will when there once are â—ermes of reconciliation betweene them and when this is done his heart will grow to an application of the Commandement it will cloze with the Commandement Whereas before it resisted it and rebelled against it it will cleaue to it and loue it and delight in it and will receiue an impression from it this I take likewise to be the meaning of that 2. Pet. 1. 4. Hereby saith he we haue most gracious promises and are thereby made partakers of the Diuine nature that by them we shall be partakers of the godly nature that is by beleeuing the promises of pardon we are thereby made parâ—akers of the godly nature there is a renuing there is a change of the nature a man is made another nature euen while hee is looking vpon the promise of pardon and remission the promises of the New Couenant that offer Iesus Christ and the gift of righteousnesse through him euen by beleeuing those promises it is wrought That it is so you may compare this with that Rom. 6. where this obiection is made If there be a promise of pardon and of grace through Christ then belike we may liue as we list No saith the Apostle doe you but beleeue those promises of grace and the care is easie for the rest in 1 2 3. Verses What shall wee say then shall we continue in sinne that grace may abound God forbid Shall we that are dead to sinne liue yet therein Know you not that as maâ—y as are baptized into Iesus Christ are baptized into his death The meaning is this if once you receiue Iesus Christ and the pardon and remission of sinnes through him you cannot be so baptized into him but you must be baptized into his death that is of necessity sinne must bee crucified in you you must be dead to sinne as hee was dead you cannot be baptized into him for iustification but you must be baptized likewise for mortiâ—ication of the flesh and for resurrection to newnesse of life Know you not that all that are baptized into Iesus Christ that is that are baptized into him for reconciliation with God of necessity they must also be baptized into his death Therefore saith he you are dead to sinne by being thus baptized with Christ it is impossible you should liue in in it So I say beloued hee that hath the strongest faith he that beleeues in the greatest degree the promiâ—es of pardon and remission I dare boldly say he hath the holiest heart and the holiest life for that is the roote of it it ariseth from that roote sanctification ariseth from iustification the blood of Christ hath in it a power not onely to wash vs from the guilâ— of sinne but to cleanse and to purge vs likewise from the power and staine of sinne And therefore I say the best way to get a great degree of sanctification and of mortification of sinfull lusts the best way to get a greater measure of the graces of the Spirit to grow vp to greater holinesse of conuersation is to labour to grow in faith in the beliefe of those promises of the Gospell for there is no other reason in the world why in the New Testament there is an infusion of the Spirit that giues life but because now there are more euident promises of pardon and forgiuenesse and reconciliation with GOD which by the Couenant of workes could not be And so much shall serue for this The fourth and maine Vse that wee are to make of this from this description of the Couenant is to learne to know the ground vpon which we expect saluation and the fulfilling of all the promises the ground of all is this Couenant My beloued it is the greatest point that euer we had yet opportunity to deliuer to you yea it is the maine point that the Ministers of the Gospell can deliuer at any time neither can they deliuer a point of greater moment nor can you heare any then the description of this Couenant of Grace this is that you must lay vp for the foundation of all your comforts it hath beene the corner stone vpon which the Saints haue beene built from the beginning of the world vnto this day there is no ground you haue to beleeue you shall be saued there is no ground to beleeue that any promise of God shall be made good to you to beleeue that you shall haue the price of the high Calling of God in Iesus Christ and those glorious Riches of the inheritance prepared for vs in him I say there is no other ground at all but vpon this Couenant all that wee teach you from day to day are but conclusions drawne from this Couenant they are all built vpon this therefore if euer you had cause to attend any thing you haue reason to attend to this I say this Couenant betweene GOD and vs. And therefore we will labour to open to you now more cleerely and distinctly this Couenant though a difficult thing it is to deliuer to you cleerely what it is and those that belong to it yet you must know it for it is the ground of all you hope for it is that that euery man is built vpon you haue no other ground but this GOD hath
turne I haue given him nothing he is vncapable of my gift and therefore I looke for no recompence as by merit from him Againe If God be All-sufficient let vs be exhorted to make a Covenant with him for as I told you before these words doe but containe the Covenant betweene God and vs. Now this is the Covenant that God will make with you if you will enter into Covenant with him that he will be All-sufficient to you Now that which is expressed here generally I finde in other places divided into these three particulars where in the All-sufficiencie of God consists as if they were the three parts of this Covenant First He is All-sufficient to justifie and to forgiue vs our sinnes Secondly He is All-sufficient to sanctifie vs and to heale our infirmities Thirdly He is All-sufficient to provide vs whatsoever we neede so that no good thing shall be wanting to vs. These are the three parts of the Covenant which we finde set downe in divers places in Ier. 31. 34. Heb. 8. 9. 10. 16. But most clearely are they set downe in Ezek. 36. Sayth the Lord there I will powre cleane water vpon you you shall be cleane yea from all your filthines and from all your Idols will I clense you There is one part of the Covenant that he will clense vs from all our sinnes That is From the guilt and the punishment of them Secondly A new heart will I giue you also a new spirit will I put into you and I will take away your stonie hearts out of your bodies and I will giue you a heart of flesh There is the second part of the Covenant consisting of Sanctification The third is You shall dwell in the Land that I gaue to your Fathers and I will call for Corne and I will increase it and I will lay no more famine vpon you and I will multiply the fruit of the tree and the increase of the field that you beare no more the reproach of famine among the Heathen Here are the particulars set downe some are named for the rest I will call for Corne and Wine That is For whatsoever you want That is the third part of the Covenant These are the three parts of the Covenant which I shall spend this time in opening and shewing you that God is sufficient in all and to answer those objections that mens hearts haue against his All-sufficiencie for the heart is readie to object against these three to haue sinnes forgiven to be sanctified and to haue abundance of all good things belonging to this present life in all these he is All-sufficient to fulfill all the desires of mens hearts Now to begin with the first First I say He is All-sufficient to take away all our sinnes My Beloved it may be when you heare this poynt you will say it is an easie thing to beleeue it there is no difficultie in this the Lord is All-sufficient to forgiue sinnes Surely whatsoever we say or pretend wee finde in experience it is exceeding hard Who is able so fully to beleeue the forgiuenes of his sinnes as he ought Who is able to doe it when he is put to it At the day of death at the time of extremitie at that time when the conscience stirres vp all his strength and opposeth it selfe against him when all his sinnes are presented vnto him in their colours who is able then to beleeue it therefore we had neede to finde out the All-sufficiencie of God in this for the greatnesse and exceeding largenesse of his power is shewed in it in nothing more then in forgiving of sinnes Hosea 11. 9. See there how the Lord expresseth it Sayth he I will not execute the fiercenes of my wrath I will not returne to destroy Ephraim for I am God and not man Marke my Beloved when we haue committed sinne against God we commonly thinke thus with our selues if my sinnes were but as other mens if my sinnes wanted these and these circumstances I would beleeue the forgiuenesse of them but something or other a man hath still to object Now sayth the Lord it is very true If I were as man is it could not be but I should execute the fiercenesse of my wrath vpon Ephraim who hath provoked me so exceedingly for Ephraim was a part of Israell and is put for all Israell and the Prophet wrote this in the time of Ieroboam the sonne of Ioash when Israell abounded in sinnes and in Idolatry but sayth the Lord though their sinnes be exceeding great yet I am able to forgiue them for I am God and not man As if he should say Looke vpon weake man and compare God and man together and see how farre God exceeds man see how much he is stronger then man being infinite and almightie so sayth he his mercy exceeds the mercy of man As if he should say If I were not God it were impossible I should forgiue the sinnes of Ephraim which they haue multiplied against me from time to time So likewise in Esay 55. 7. the Lord cals them in there and vseth this as an argument for sayth he I will forgiue and multiplie my pardons so the word signifieth in the originall when a man makes this objection But it is more then any man can beleeue that my sinnes that I haue thus and thus repeated that the Lord can so easily put them away and multiply his pardons as I haue multiplied my sinnes Sayth he my thoughts are not aâ— your thoughts my wayes are not as your wayes but as high as the heaven is aboue the earth so are my thoughts aboue your thoughts and my wayes aboue your wayes That is As a man lookes to heaven and considers the great distance betweene the earth and it so farre sayth he doe my thoughts exceede your thoughts That is When you thinke with your selues I cannot forgiue because you measure me and draw a scantling of me by your selues when you haue gone to the vtmost of your thoughts my thoughts exceede yours as much as heaven exceeds the earth And therefore sayth he my wayes are not as your wayes That is When you would not forgiue yet I am able to forgiue in so great a disproportion We doe with this as we doe with all the Attributes of God we are able to thinke him powerfull as a man but to thinke him powerfull as God there we come short We are able to thinke him mercifull as a man but to thinke him mercifull as God there our thoughts are at an end we can thinke and see no reason why he should pardon vs. Now sayth the Lord my thoughts goe beyond your thoughts as much as the distance is betweene heaven earth If you say to me who doubts of this that the Lord is able to forgiue My Beloved if we did not doubt of it what is the reason when great sinnes are committed that you fall to questioning of Gods mercy when you can more
and Noah and all the Saints so long as God was with them how strong were they Their strength was like the streÌ„gth of Sampson but when the Lord withdrew himselfe we see what base lusts they fell into what lusts was David given vp vnto Also Salomon and Peter and Lot All this the Lord hath done even for this purpose that they might learne to know that All-sufficiencie is in him and not in them Therefore when thou lookest on any Saint of God that excels in grace and goes beyond thee thinke thus with thy selfe it is not because this man is stronger then I but because the Lord hath done more for him he hath bestowed more grace vpon him he that hath done this to him is he not able to doe it to thee He that is so strong if the Lord withdraw his hand thou feest what he is And therefore comfort thy selfe with this that he is able to strengthen thee Thinke againe with thy selfe how thou hast found him at other times My Beloved there is great strength in this even when thou art at the worst to keepe life in the roote of grace in the Winter time it is a mightie power of God if we looke on the workes of nature to keepe life in the Plants when they seeme to be dead that the hardnesse and coldnesse of Winter take not away the life of them So it is no lesse All-sufficiencie and almightie power of God to keepe the life of grace in our greatest fals and temptations to keepe life in David and Salomon that it should spring againe when the spring time was come Againe who is it that restrained thy lusts before who is it that hath given thee any abilitie to thinke those good thoughts to doe those good things thou hadst not power in thy selfe all was from the Lord. Therefore if he haue an All-sufficiencie in him as he is All-sufficient to forgiue sinnes so likewise he is All-sufficient to sanctifie thee Be not discouraged then Let not a man thinke with himselfe oh I shall never overcome it I shall never be able to be so exact in the wayes of rightcousnesse as I ought to be Remember God is All-sufficient Our endevour must be to make our harts perfect to resolue to serue him with a perfect heart But for the power and performance of it this belongs to God Therefore Beloved hence comes all the difficultie that our hearts are not so perfect for when a man is readie to object I but I finde no experience of this almightie power See that the cause be not in thy selfe he hath made promise vnto those whose hearts are perfect with him it may be thy heart is imperfect it may be there hath beene hypocrisie in thy heart thou hast never beene willing to part with all to serue him with a perfect heart and with a willing minde all thy dayes But when once thy heart is brought to sinceritie doubt not that he will performe that thou lookest for on his part for it belongs to his part to giue thee power and strength to doe that which thou desirest to doe So much likewise for the secoud part of the Covenant The third part of the Covenant is to provide all good things for vs belonging to this present life herein the Loâ—d is All-sufficient to all those that are in Covenant with him I neede not say much to make this good vnto you All â—hings are his whatsoever a man needs Riches are his they are his Creatures in Pro. 23. they come and goe at his command Honour is his I will honour those that honour me he takes it to himselfe to bestow it as he pleaseth Health and life is his the issues of life and death belong to him Friendship is his for he puts our acquaintance farre from vs and drawes them neere to vs. Goe through all the varietie of things that your hearts can desire and they are all his he is governour and the disposer of them as he pleaseth and therefore certainly he is All-sufficient he is able to provide all things for thee that thy heart can desire so that no good thing shall be wanting to thee I will not stand to inlarge this but rather answer the objections for here we are readie to object If the Lord be All-sufficient why is it thus then with me why doe I want so many things which I haue need of and desire to haue If God be All-sufficient why are there so many defects in my estate in my health this way and that way To this I answer Thou must consider with thy selfe if those desires of thine be not unnaturall desires whether they be not sinfull desires the Lord hath promised to be All-sufficient to the naturall desires to the right desires of the soule but not to those that are unnaturall and inordinate There is a double desire in the heart of man as there is a double thirst there is a naturall thirst you know which is easily satisfied with a little there is an unnaturall thirst as the thirst of a dropsie man who desires exceeding much and the more you giue him still the more he desires and is never satisfied So it is with the soule there is a naturall healthful desire which desires so much credit and so much wealth as is needfull there is besides this an vnnaturall desire of the soule when a man doth long after abundance now Beloved doe not looke that the Lord should satisfie this nay the best way in this case is not to satisfie but to take from our desires as we say of the Boulemeia that disease wherein a man eates much that is called Caninus appetitus and likewise in the dropsie the one excessiuely eates and the other excessiuely drinkes and the Rule of Physitians is Opus habent purgatione non impletione such a man hath neede of purging and emptying and not of filling so I may say of all these such men haue neede of purging and emptying which is to be desired in this case that wherein God shewes his All-sufficiencie now is not in supplying thy defects in adding that which thou desirest but in purging the heart and taking away those desires that is the way to heale thee Therefore consider seriovsly what that is that thou desirest if it be an inordinate desire if it be a worke of fancie know that thou canst not looke for this All-sufficiencie of God to satisfie this but to heale it You shall see Ecclesiast 5. 10. He that loueth silver shall not be satisfied with silver and he that loveth riches shall be without the fruit thereof You see what the Lord hath set downe concerning this case now a man may seeke for a competency but when he comes once to riches that he seekes for them the Lord sayth such a man shall not be satisfied or if he be it shall be in wrath for it is in wrath given to such a man It is the destruction
confidently the Church should be delivered but he knew not how but sayth he if it be not by thy hands thou shalt fare the worse for it but certainly sayth he deliverance shall come to the Church one way or other God is All-sufficient Herevpon she resolueth saying in effect whatsoever be the consequence I will doe it it is my dutie And you know God shewed himselfe All-sufficient in delivering her and him and all the people of the Iewes So I say if thou wouldst finde out whether thy heart beleeue all this that is delivered whether thou doe practise it or no Consider if thou canst doe it now or no Consider what thy dutie is vpon every occasion never looke to the consequence either to the losse of preferments of riches or favour for God is All-sufficient he can bring it in Be it againe on the other side such crosses and losses are like to follow vpon it yet he is All-sufficient so that thou dost it more or lesse according to thy opinion of his All-sufficiencie So much for this time FINIS THE SIXTH SERMON GENESIS 17. 1. Walke before me and be thou perfect WE haue alreadie finished the first part of these words God is All-sufficient Which words containe the Covenant on Gods part I will be All-sufficient which here is expressed in the generall but in other places more particularly as I shewed you then when we handled the words The other part of the words containeth the Covenant or condition required on our part Walke before me and be thou perfect God will be All-sufficient vnto vs that is his promise and he requires of vs that we should be perfect with him he will be All-sufficient to them that depend vpon him he will be wholly theirs that will be wholly his So the maine point that we haue to handle is that which God requires on our parts without which we haue no interest in his Covenant namely that we be sincere and perfect but before I come to handle this poynt which is the maine I will touch an observation or two by the way And first from the Connexion I am God All-sufficient therefore walke before me and be thou perfect I will but touch it because I handled the negatiue part of it at large This we may obserue that Every man is more or lesse perfect as he is more or lesse perswaded of Gods All-sufficiencie You see that is made the ground of our perfect walking with God that we beleeue him to be All-sufficient and therefore I say as our perswasion of that is more or lesse so every man more or lesse is perfect with God That is Looke how a mans faith in Gods promises and in his providence is more or lesse looke how he hath found by his experience God to be more sufficient to him or lesse so is every mans walking with God more or lesse perfect The reason of which is partly because it is Gods argument when God vseth any argument looke how farre that takes place in the heart looke how farre the vnderstanding is convinced of it so farre it prevailes also with the will and affections and so farre it prevailes with the practise and conversation of a mans life When God shall make this the ground of our perfectnes so farre I say as a man is convinced of it so farre as he is perswaded of it so farre it will prodâ—ce this effect to make him perfect and sincere in his walking with God Againe partly the reason of it is because it heales that which is the cause of all our vnperfectnesse and vnevennesse which is selfe-loue The reason why men walke not constantly and perfectly with God is because they loue themselues inordinately they thinke to provide better for themselues when a man is fully perswaded of Gods All-sufficiencie it answers all those false reasonings all those deceitfull arguments that selfe-loue is readie to bring to vs vpon every occasion there is no man departs from God but he thinkes at that time it is better for him so to doe when it shall be answered him God is All-sufficient it is better for thee to keepe in the straite way if thou seeke thy selfe by disobeying of him it shall be worse for thee let all the false reasonings of selfe-loue be answered and the heart must needs be perfect The Vse of it in briefe is that we should labour to be perswaded of this truth and apply it to make vse of it vpon every occasion when any command is presented vnto vs when any thing is to be done run to this principle to be perswaded of Gods All-sufficiencie that shall helpe thee to doe every dutie that shall preserue thee from every sinne for example God hath commanded vs to deny our selues in our profit in our credit and our pleasures and many times it comes that we are to performe this dutie in particular cases consider seriously then of the strength of this principle that God is All-sufficient it will make thee able to doe the dutie throughly What though thou be a looser in thy credit if God be All-sufficient he is able to make it vp What though thou be a looser in thy profit as Amaziah was is not he able to giue thee fourescore talents sayth the Prophet to him What though thou be a looser in thy pleasures that thou loose or want the pleasures of sinne for a season is not he able to make it vp with peace of conscience and ioy in the holy Ghost And so againe We are commanded to take vp our daily crosse and not to take base sinfull courses to avoyd crosses and troubles and afflâ—ctions when we meete with them in right and straight wayes and surely the way to performe this dutie is to be perswaded of Gods All-sufficiencie let a man thinke that God is able to defend and carry him out that he is able to keepe him in the time of those sufferings that it is he that keepes the keyes of the prison doore that opens and shuts when he pleaseth it is he that makes whole and makes sicke the issues of life and death belong to him Every mans iudgement though he seeke the face of the Ruler yet it is from hiâ— let men consider that it is not the creature that inflicts any crosse or affliction or punishment vpon vs but it is he that doth it by the creature and that will inable a man to beare any crosse to passe through all varietie of conditions and not to divert from a straight way but to goe through the storme when he meets with it And so we may say of every other dutie to exercise the duties of our particular callings not for our owne good but for the good of others Beloved this is a speciall thing men loose their liues they loose that blessed opportunitie they haue to grow rich in good workes that when every day they might adde much to their treasure to their reckoning
way Besides As there is this ground of it so there is another cause of it Because the outward occasions both for good and evill I say they are both forcible and yet transitory Evill men haue some outward things some outward helpes which put them on to a good course they are so effectuall and yet God suffers them not alwaies to haue them but takes them away they are but transitory Therefore a man may walke in a good course whose heart is not yet right and yet long he shall not doe it because those outward occasions shall be tooke from him As for example Ioash walked in the wayes of God all the while that Iehoiada lived here was the outward occasion he was drawne with another mans synewes he was heated with another mans heate and when that man was tooke away you see he fell to his owne course and by as againe the outward occasion was strong but it was but for a time and so he returned to his old course The like in the case of Vzziah he was hemmed in for a time with Zachariah the Prophet but sayth the text after his dayes his heart was lifted vp to destruction And so Herod he kept within compasâ—e he was stirred vp to doe many things at the Preaching of Iohn Baptist but he did not alwayes continue for God so disposeth it in his providence he will not suffer evill men alwayes to haue these outward occasions of good As it is as true on the other side good men may haue strong temptations that may transport them for a fit but God will not suffer them alwayes to lye vpon the godly he will not suffer a temptation of affliction he will not suffer the rod of the wicked to lye alwayes vpon him it may for a time and he may for a fit put out his hand to wickednes he may vpon some exigent vpon a sudden when he is put to it vpon some outward trouble or crosâ—e when his heart is shaken and distempered when he is not himselfe but God so disposeth of it in his providence that they shall not alway lye vpon him but they shall be remooved in due season as well as the helpes to good shall be taken from the wicked So you see that may come to passe for a few steppes for part of the Iourney an evill man may goe right and a good man may swarue from the straight way Therefore let vs neither judge our selues nor others by it for if we should we should justifie the wicked and condemne the generation of the just So much shall serue for this and for that point The next and maine point that we intended was this That whosoever hath interest in Gods All-sufficiencie must be a perfect man That is He must be sincere he must haue integritie of heart though he may be subject to many infirmities yet God requires this of him If I be All-sufficient sayth he to any that is the scope of it he must be perfect with me I am All-sufficient therefore be thou perfect otherwise thou hast no interest in this All-sufficiencie of mine The poynt is cleare and it is a poynt well knowne to you I shall not need to confirme it by any other places of Scripture but rather spend the time in giving you the grounds of it And secondly in shewing to you what this intirenesse and perfection and sinceritie of heart is First I will shew the grounds why no man shall be saved he shall never haue part in this All-sufficiencie of God except he be perfect except he haue integritie of heart First Because the new Adam should otherwise not be so effectuall as the old the new Adam should not be so powerfull to communicate grace and life as the old Adam is to instill corruption and sinne for the finne that hath beene conveyed to vs by the first Adam hath an integritie in it it hath gone over the whole soule there is a whole bodie of death that hath possessed vs Now should there not be in those redeeming actions by Christ a contrary integritie and perfection a throughout holines as I may call it The plaister then should be narrower then the sore and the remedy should be inferior to the disease Beloved you know a leprosie is gone all over except the holinesse went all over too from top to toe I say there would not be an answerablenesse in the second Adam he should not be able to doe as much good as the first was able to doe hurt Secondly the worke of Redemption should be done but by halues if the Lord should dispense with imperfect holinesse The workes of Creation you know were perfect God looked vpon all his workes and he saw that they were very good Beloved doe you thinke the workes of Redemption should come short of the workes of Creation Are not they likewise perfect when the Lord shall looke on that worke shall he not say likewise it is very good If you doe marke the parts of it hath not Christ redeemed vs from our vaine conversation The holy Ghost doth not he mortifie every sinfull lust The bloud of Christ doth it not wash every sinne The Word and meanes of grace doe they not strike at every rebellion It is certaine they doe and therefore there is an integritie required in all otherwise I say there should be an imperfection If you object notwithstanding this though Christ hath redeemed vs yet you see there are many imperfections left in men and therefore how can you say the workes of Redemption are perfect I answer They are not perfect in degrees for they must haue a time of ripening but that which wants any part of perfectioÌ„ though it be ripened when it wants the roote and principle when the frame and first disposition is not right let it grow vp never so fast it will never be perfect So this is true of the workes of Redemption of the works of God in a mans heart of destroying the workes of Sathan and setting vp a new building which is the worke of Iesus Christ and the end for which he came I say this is true of it it is perfect it wants onely growth As you may say it is a perfect seed when it is ripe it will be a perfect flower or it is a perfect plant when it growes vp it will be a perfect tree it is perfect in all respects Such a perfection is in the workes of Redemption and if the heart of man be not entire if the worke of grace be not throughout if there be a defect in the principle and constitution of it there should be a defect in the workes of Redemption that cannot be Thirdly if there was not a perfectnesse of heart wrought in all those that should be saued the commands of the Gospell should be commands of impossibilitie for the Gospell requires at our hands that we should haue respect to all the Commandements that we should keepe the whole Law in an
into these things that they might know them these things they willingly know not So beloued it is an argument that the knowledge of God and the knowledge of the truth hath not a perfect worke when there is something that a man willingly will not know when a man shall winke with his eyes as it is said Mat. 13. 15. They winke with their eyes that they might not vnderstand with their hearts and bee conuerted that I should heale them They winke with their eyes that is when the light shines to them they will not see it when the conscience suggests something when there is somewhat intimated and whispered to the hearts of men their will runnes a loose course therefore they will not suffer their vnderstandings to be informed they will not see all the light whereas a man whose heart is perfect if the light beginne to appeare if he see it thorow a creuice he opens the windowes of his soule and lets it in euen into euery corner of it and the ground is because his heart is sound he desires to make his heart perfect he is not willing to spare it in any thing hee desires not there should bee any exempt place in his heart or in his life or any of his courses for he sees Ioh. 3. 21. Hee that deth euill comes not to the light but hee that loues the truth hee whose heart is sound that is not an hypocrite he comes to the light he comes to be enlightned in what he doth hee comes to the light that his deeds might be made manifest that is that it might be euident that his workes are according to Gods will he desires not that the light should bee kept off This is another instance Patience will haue her perfect worke and the knowledge of the truth will haue its perfect worke so I may say of all other graces Temperance will haue its perfect worke if the heart be sincere and sound that is it will restraine euery inordinate appetite it will cause a man to for beare euery inordinate delight euery inordinate pleasure it will make him withdraw himselfe from excesse in euery thing in dyet in sports in ease c. So likewise chastity holinesse and purenesse it cleanseth the heart from all kinde of vncleannesse if it haue its perfect worke it suffers none of that leauen to remaine in soule or body eyther neither in the eye not in the thought This is another effect of an vpright heart of one that is perfect with GOD that euery grace hath its perfect worke and by this thou maist know whether thy heart be sound or no. I will adde but one more exceeding briefely and so conclude This is a fiâ—th effect that ariseth from integrity and sincerity of heart It breeds in vs 〈…〉 and a quietnesse of spirit as you may see Iam. 3. vlt. But the wisdome that is from aboue is first pure and then peaceable gentle easie to be intreated full of mercie full of good fruits That wisdome is first pure and then peaceable As if hee should say The purity of wisdome the perfectnesse the entirenesse the sincerity which holy wisdome brings forth it is seene in this effâ—ct it will make the heart peaceable it is first pure and then peaceable His meaning is that peaceablenesse is an effect of the purenesse and entyrenesse of the heart so that when any mans heart is perfect with GOD you shall finde this effect rising from it that his heart is quiet and humble and gentle and peaceable towards men full of loue and of mercy and of good fruits and of good actions and workes but when the heart is impure and vnfound and hollow it is awkward and froward and contentious and implacable towards men they are not full of mercy but full of wrath they are not full of good fruites and good workes and actions but they are like the â—aging Sea that casts vp myre and dirt vpon those with whom they haue to doe So that this is the effect of a pure heart it breeds a quietnesse a peaceablenesse of spirit whereas the other bring forth tumult and a turbulent disposition they are easie to be intreated to be handled saith the Text whereas the other whose heart is vnsound they are as Dauid saith of the wicked they are as thornes that they cannot â—asily bee handled a man cannot easily deale with them they are not easily intreated So my beloued this frowardnesse this waspishnesse of spirit this implacablenesse is a signe of an vnsound heart of an impure heart of a heart that is not perfect with the Lord as you see the Deuils are the most impure Spirits of any other the most full of malice and of enuy and reuenge of all other Iesus Christ on the other side as he had the most pure heart so hee was the most gentle of all others he returned not rebuke for rebuke but he was as a sheepe before the shearers c. Vse a Wolfe or a Tyger neuer so kindely they will bee still implacable and greedy vse Sheepe neuer so roughly they will still be meeke and gentle so it is with the Saints because their hearts are pure I say the ground of it is this because an vnsound heart breeds in it continually strong lusts and eager desires and eager desires are vnyeelding and vnruly and that is the cause of contention and implacablenesse with men whereas when the heart is cleansed when it is pure and perfect it is emptyed of these strong and domineering lusts it growes to a quietnesse of spirit to be quiet within and when it is quiet within iâ— will bee peaceable towards others without When it is quiet thus the spirit is ready to see GOD and to yeeld to GOD in his prouidence in all vnkindnesses and in all the euill dealings of men they are neither ready to murmur against GOD nor to fret against men for quietnesse followes a pure heart as vnquietnesse and awkwardnesse and frowardnesse followes impurity and imperfection of heart So much shall serue for this FINIS THE TENTH SERMON Gâ—NESIS 17. 1 2. Walke before mee and be thou perfect And I will make my Couenant betwenne me and thee I Will not repeate what hath beene deliuered but come to that which remaines and so proceede to the second Verse The last effect therefore of this sincerity or integritie of heart is that which wee finde expressed Mat. 5. 8. Blessed are the pure in heart for they shall see God That is this ariseth alway as an inseparable effect of purenesse of heart that it is able to see God to see him heere and it shall see him face to face hereafter When the heart is yet vnsound and impure it is not able to see him but when a mans spirit is cleansed from that drosse from that corruption a man is growne pure and entire and faithfull he is able then to see God that before hee could not doe that is he is able to
Wheat-haruest 1 Sam. 12 the people feared exceegingly and Ezra 10. when there was an exceeding great raine the people did exceedingly tremble and you know in that Earthquake though all were safe Act. 16. and there was no cause why he should be so vnquiet yet we see how the Goaler was amazed his heart was wounded this was not for these particular Iudgements there might bee a great raine there might be a great Earthquake and thunder in Wheat-haruest and yet mens hearts little moued but there went a spirit of bondage that bred a feare in them this is that I say no man can come to Christ without the Law either in it selfe or in afflictions which are but the executioners of it and these are not effectuall without the spirit of bondage and there is a very great reason for it because otherwise wee should neuer know the loue of Christ he that hath not knowne what the meaning of this spirit of bondage is what these feares are what these terrours of conscience are in some measure knowes not what Christ hath suffered for him or what deliuerance hee hath had by him besides he will not be applyable to Christ But I will not stand more vpon this Hast thou not had the spirit of bondage I say surely if thou hast not tâ—sted of this Christ hath not sowne the seed of grace in thy heart doth any man sow before he hath plowed doth any man make a new impression before there bee an oblâ—tâ—ration of the old Beloued before the heaâ—t be meâ—ted wâ—th 〈◊〉 the spirit of bondage there is no sence of a new spirit to make a new impression vpon it I confesse it is different it is sometimes more sometimes lesse but all haue it more or lesse sometimes the Medicine goes so close with the reuealing of sinne and of Iudgement that it is not so much discerned sometimes againe God meanes to bestow vpon some men a great measure of grace and therfore he giues them a greater measure of the spirit of bondage because God meanes to teach them more to prize Christ he meanes more to baptize them with the baptisme of the Holy Ghost and therefore hee baptizeth them with a greater measure of the spirit of bondage they shall drinke deeper of that spirit because his intention is that they shall drinke deeper of the spirit of Adoption and therefore Christ takes it for an argument concerning the Woman when he saw she loued exceeding much surely she had a great measure of the spirit of bondage she was much wounded for her sinnes there had beene exceeding much forgiuen her in her apprehension and so was Paul exceedingly wounded you know This must goe before The things which goe together with it are these three the testimony of the blood of the water and of our owne spirits First beloued there is the testimony of the blood there are three that beare record in the Earth the spirit the water and the blood though the spirit be set first as it is vsuall amongst the Hebrewes and in the Scriptures to put the last first if a man would know now whether hee be in Christ whether he hath receiued the promised seede or no let him consider first whether hee hath beleeued in the blood that is there is a word of promise that saith thus to vs there is a Sacrifice that is offered there is the blood of the Lambeshed from the beginning of the world and this blood shall wash thee from all thy sinnes when a man stands to consider this promise beloued this promise bath two things in it there is the truth of it and the goodnesse of it a man doth with Abraham beleeue the truth of it he beleeues God and saith it is true I beleeue it but withall there is a goodnesse in it and therefore as the vnderstanding saith it is true so the will saith it is good and therefore he takes it and embraceth it and is exceeding greedy of it for when the spirit of bondage makes a man feare it empties a man of all righteousnesse as a man empties a Caske that there is nothing left in it when it puls away all other props and stayes from it it leaues a man in this case that he sees nothing in the world to saue him but the blood of Christ when a man sees this hee takes fast hold of that he will not let it goe for any thing and though it be told him you shall haue many troubles and crosses you must part with all you haue you shall haue somewhat hereafter but you shall haue little for the present he cares not though it costs him his life so he may haâ—e this blood to wash away his sins it is enough this he layes fast hold vpon Beloued when a man doth this at that very houre he is entred into Couenant he is translated from death to life he hath now receiued the promised seede and he shall be blessed for God hath said it and sworne it and it cannot be otherwise and this is the testimony of the blood when a man can say I know I haue taken and applyed the blood of Christ I rest vpon it I beleeue that my sinnes are forgiuen I graspe it I receiue it this is the testimony of the blood Now when a man hath tooke the blood What shall he continue in filthinesse now and walke after the lusts of his former ignorance No the Lord comes not by blood onely but by water also that is by sanctification that is he sends the Spirit of sanctification that cleanseth and washeth his seruants that washeth away not onely the outward filthinesse but the euill nature the swinish nature that they desire no more to wallow in the myre as before for the Lord will not haue a sluttish Church and therefore Eph. 5. he washeth his Church and clenseth it he washeth euery man in the Church from top to toe there is not one place in the soule not one place in the conuersation but it is rensed in this water and then when a man comes to finde this that he hath not onely found the blood of Christ applyed to him by faith but hath found that he hath been able to purifie himselfe and by the worke of Christs Spirit ioyning with him when he goes about to purge himselfe that helpes to cleanse his conscience from dead workes There is the second testimony Now follows the testimony of our own spirits that gathers conclusions from both these and saith thus Since I haue receiued the blood and seeing I am able to purifie my selfe I conclude I am in a good estate I am a partaker of the Couenant if a man could say this truely it is said whosoeuer beleeues shall be saued but I beleeue this is the testimony of the blood onely but when a man can say I doe labour to purifie my selfe I desire nothing in the world so much I doe it in good earnest this is the testimony of the water to
of men is empty glory the applause of men that pleased him before he lookes now vpon it as a bubble blowne with the breath of men an empty thing hee esteemes it a thing that quickly liues and dyes and vanisheth hee seekes no more after it And so for the lusts of the flesh when a man before thought it the only life for a man to satisfie the flesh and the desires of it now hee beginnes to looke on it after another manner he begins to see the filthinesse and the bitâ—ernesse of those sinnes he beginnes to see that fleshly lusts fight against the soule as enemies hee lookes vpon them as things more bitâ—er then death more sharpe then a two-edged Sword Now when GOD hath enlightned a man thus and hath written his Lawe in his heart and hath taught him that hee iudgeth so of his sinnes and lusts now his sinnes and lusts are dissolued in him his heart is circumcised now they are cut off now the building of Satan is pulled downe and yet beloued this is but one part of this Couenant There is not onely this but likewise there followes this further when Christ hath written his Law in the heart that man hath not onely his heart weaned from all the finfull lusts that before he delighted in but there followes a wondrous forwardnesse and propensnesse to the Law of God to keepe it there is a wondrous desire to grow in grace to doe the duties of new obedience that by his good will hee would liue in another Element But in doing the duties and vsing the meanes by which he may receiue strength to doe them beloued when that Law is out of the heart when wee looke vpon the letter of the Law there is no such matter but when it is put into the heart when it is written within there is an inward disposition and proâ—enesse put into the heart If you looke vpon the Law without Thou shalt loue the Lord thy God and shalt feare him c. it is a hard Law who can keepe it but when thou hast it put into thy heart that is the grace of loue for that is to put the Law into the heart when there is such a habit planted in the heart a habit of feare and of euery good grace then there is a great pronenesse and aptnesse in a man and willingnesse to keepe the Law and therefore in that place 1. Tim. 1. 9. The Law is not giuen to the righteous they are a Law to them selues Beloued if thou fiâ—dest this to bee thy case that thou needest not the Law to set thee on with terrours and the threatnings of it but thou art now a Law to to thy selfe that is thou findest in thy selfe such an inward aptenesse and propensnesse to keepe the Law of God that if thou were put to thy choise if there were no necessity laid vpon thee if there were no threatning no Hell yet thou delightest in God and desirest exceedingly to haue communion with him there is nothing seemes to be so beautifull as Grace as the Image of God renewed in thy soule I say this will bee thy disposition and this is for a man to be a Law to himselfe for you know this common nature is betweene the Image of the old Adam and the Image of the new betweene the flesh and the spirit betweene those lusts that remaine in thee when thou art vnder the Couenant of Workes and betweene this Couenant of Grace and feruency in well doing I say common nature is betweene these two as a Bowle betweene two byasses Now the LORD when he comes to write his Law in the heart he doth not only knocke off the old by as of sinfull lusts that carried him out but he sets a new by as vpon thy soule that bowes and bends thee to the waies of God that still there is a strong inclination that carries thee on that way besides the Commandement that thou dost not euery thing as of necessity a man before this time it may be prayed it may be he was constant in prayer he would not let a morning or an euening goe without it it may be he would doe euery other duty but hee did it as a taske as a man that dares not omit it there is a naturall conscience in him that will be vpon him if hee doe he feares God will become his enemy hee shall taste of fearefull Iudgements if hee neglect it all this while he doth it out of feare but one that hath the Law written in his heart that is a Law to himselfe that hath a new byas put vpon his heart I say it still bends and inclines him to it he cannot doe otherwise hee longs after it exceedingly he is exceeding forward to it the inward inclination of his minde stands to iâ— This is the third way whereby you may know whether you be in the Coâ—enant or no if you finde that Christ hath thus taught you and hath written his Law in your hearts if you bee thus enlightned with knowledge that both the lusts of the former ignorance are dissolued and likewise there comes in the roome of them a wondrous pronenesse and propensenesse to well donig when there is a certaine connaturalnesse betweene good duties and thy heart when thou canst say indeed as Pâ—ul I delight in the Law of God in the inward man and if I might haue my desire if GOD would giue me my wish as hee did to Salomon that which I would desire aboue all things in the world is that I may haue a greater measure of the Spirit that my sinfull lusts may bee more and more mortified that I may excell more in grace and holinesse that his Image may be more renewed in mee and that it may shine more bright in all the parts of it I say when â—hou findest this be assured thou art in the Coâ—enant So much beloued for that point I will adde a second which is this from this difference whereas this is one of the differences betweene the old Coâ—enant and the new the Old Testament was made with the Iewes onely it was shut vp within the compasse of that Nation the New Coâ—enant is enlarged to the Gentiles there is now an open doore for them to come in there are now better promises more knowledge a larger effusion of the Spirit both for intention and for the extent of it it is to many more and beloued were it not for this Coâ—enant all you now that heare this Couenant of Grace preached vnto you and haue heard it often you had neuer heard it but this benefit you haue by the New Testament that now this good newes is come to your eares Beloued this God brings home to the Gentiles and they haue their seuerall times and this is the season that GOD hath brought it home to you euen when you heare these promises of Grace made And what vse should you make of it surely this Take heede of refusing the acceptable time
further First we are begotten by the word of truth it is the reuelation of the truth of GOD to a man at the first that renewes him in the spirit of his minde it changeth his iudgement it makes him thinke all things in a cleane other fashion then he was wont to doe thus he is begotten to God and he is made a new man a new creature now the increasing of the same truth that is it that builds vs vp further for whatsoeuer begets the increase of that also edifies and hence it is that Salomon so exceedingly magnifies wisdome and knowledge aboue all getting saith he get that There are many things that are precious in the world Pearle Gold and Siluer but this is beyond them all Why doe you thinke the Wiseman would magnifie wisdome so much Because this wisdome brings grace with it and therefore when Christ is said to be the light of the world he is said likewise to be the life the light he was 1 Ioh. 4. and Ioh. 8. he is the true light that lightens euery man And what is that light Why it is that light that brings life together with it Therefore Eph. 5. 14. Arise thou that sleepest c. and Christ shall giue thee light Now you know life is contrary to death but the Apostle expresseth it thus CHRIST shall giue thee light because when a man hath much light hee shall withall haue much life and grace and therefore this I will commend to you as one of the principall meanes of all other to grow strong in grace and in the inward man to grow much in knowledge Beloued it is another thing then wee are aware of if we were fully perswaded that it were a thing so excellent that it would bring so much grace with it certainely wee would study it more then we doe 2 Pet. 2. 20. saith hee You haue escaped the filthinesse of the world through the knowledge of Christ. That is that that deliuers you from the bondage of sinne that which enables you to escape the filthinesse that is in the world when other men are yet tangled with it it is because you know that that other men are ignorant of it is through the knowledge of Christ if you haue escaped and 2 Pet. 1. 2. Grace be multiplyed through the knowledge of God and of his Sonne Iesus Christ. Grace be multiplyed through that knowledge as if he should say multiply you that knowledge this is that meanes whereby Grace shall bee multiplyed to you That you may see the ground of all this there is no grace that any man hath but it passeth in through the vnderstanding For example What is the reason that any man loues GOD more then another but because God is presented to his vnderstanding in another maner then he is to another hee knowes God better then others and so for other graces Why is one man patient when another is not but because his vnderstanding is enlightned to iudge otherwise of the euill he suffers than another doth hee reckons them not so great and intolerable euils he sees another hand of prouidence hee sees another end in it And so What is the reason one is temperate and sober and meeke when another is not but because he hath another iudgement of pleasures and delights he lookes vpon them as on things that are enemies to his soule he sees a vanity and an emptinesse in them that another doth not I say all the grace that a man hath it passeth through the vnderstanding and therefore if a man would be strong in grace let him labour to get much light to get much truth much knowledge in his minde for certainely all the difference betweene Christians the difference of stature betweene men in Christianity the difference of degrees as one man hath a higher degree of faith and another a lower degree it followes from hence that one is more enlightned he hath more knowledge hee hath more truth reuealed to him which truth carries grace with it What is the reason that Paul exceeded other men in grace Because there was more truth reuealed to him then to other men but still remember that I deny not but that there may be much knowledge without grace but this is a sure rule there cannot bee much grace without knowledge the reason why any man is strong in grace and able to doe that which another is not able to doe that he is able to goe through those troubles and those crosses that another shrinkes at hee is able to ouercome those lusts that another is not able to grapple with it is still the strength of his knowledge that hee hath more vnderstanding of things that hee is better and more enlightned Ioh. 16. when the Apostles were to come into the world and CHRIST tels them what entertainement they should haue they beginne to bee exceeding fearefull alas what shall we doe in the world when wee haue such things to doe wee haue men to wrastle with that shall thinke they shall doe God seruice when they put vs in prison â—aith he feare not I will send my Spirit along with you and he shall helpe you to worke he shall coâ—â—ince the world of â—inne of righteousnesse and of Iudgement The meaning is this it is true when you come into the world you shall finde mens opinions exceeding false you shall finde Satan building vp strong holds in their deceipts and errours and their euill imaginations that they haue of things and saith he if you should goe alone without my Spirit truly you might besiege the City you might vse your spirituall Armour but you should doe no good but I will send my Spirit that shall conuince the word in the Originall signifies the refuting of an opinion that men had before drunke in and were possessed of the end of the Spirit is to sanctifie men now what is that way that the Spirit vseth to sanctifie men It is to weare out those old opinions to confute them to let men know they were exceedingly deceiued Alas they did not know that they were so exceedingly sinfull as they bee but when the Spirit comes he shewes them what natures they haue and what liues they haue liued they know they are other creatures then they imagined themselues to be for the Holy Ghost refutes that opinion and conuinceth them of sinne and of iudgement that is the Spirit shall shew men the beauty and the glory of sanctification of spirituall priuiledges and shall make them in loue with it so iudgement is to bee taken as you haue it taken in tâ—at place where it is said of Christ he shall not breake the bruised Reede nor quench the smoking Flâ—x till hee bring forth Iudgement to victory for it shall not cease till he haue brought forth Iudgement to victory that is by Iudgement is meant holinesse and beginning of grace or sanctification he cals the first part that doth but begin to smoke Iudgement saith he the Lord
when the Covenant was made with him but he hath put it into the hands of a Mediator whom he hath made the Angell or the Messenger of his Covenant that it might be sure to vs that is that the Lord might performe all his promises to vs and that we might keepe likewise the Condition on our part for therefore Christ is said to be the Messenger of the Covenant to dispence to vs that which God hath put into his hands partly because he is able to reconcile the Father to vs and therefore he is the Priest that is entred into the holy of holies that is into the very heavens to make intercession for vs partly also because he is able to bring vs in as a Prophet to enlighten vs in the knowledge of him and as a King to subdâ—e the stubbornnesse of our hearts and enable vs to obey him So that the Covenant is immediately made with him and not with vs therefore all things being put into his hands he being the Messenger of the Covenant it is made sure to vs that otherwise had not beene Last of all The Father hath done it that no flesh might reioyce in it selfe so sayth the Apostle he hath made the Sonne to vs wisedome righteousnesse sanctification and redemption that he that reioyceth might reioyce in the Sonne And therefore we see Deut. 8. 18. how carefull he was to teach the Israelites this shewing them that they were not brought into that good land for their owne righteousnesse but for his Covenants sake that is for the Covenant he made both with them and vs in Christ when was manifested to Abraham and Iacob but was in the Sonne The vse that we are briefly to make of it is this that we should take heede of comming to God for any part of his All-sufficiencie except it be in the name of his Sonne When you heare that God is All-sufficient you must not thinke now to goe to God immediately to say Lord beâ—â—ow on me such and such things as I want for in doing so what doe we else but draw neere to God as the stubble or the waxe should draw neere to the fire who is able to dwell with euer lasting burnings He is a consuming fire to the soâ—nes of men if they come to him immediately But if you come to him in the name of the Sonne into whose hands he hath put all things he is readie to accept you to grant you whatsoever you aske in his name Lev. 17. 5. it was death for a man though his sacrifice was never so good to offer it without a Priest and it is no lesse then death to any man to come to God without Christ that is the Lord doth not giue life to that man he doth not raise him from nature which is death enough When we come to God with out the Sonne what doe we els in so doing but dishonour the Sonne We giue him not that honor which his Father would haue him to haue What doe we else but robbe him of that which he hath purchased at a deare rate for even for this very cause did he suffer Therefore sayth he he hath given him a name aboue all names What doe we else but reioyce in our selues and forget to giue all the glory to Christ Therefore whensoever you come to God still take heede that you forget not Christ but that you come in his name Secondly As we must not come without him so we must come with confidence much boldnesse if we come in his name and that especiall vse is to be made of it in the second place to come with boldnes to partake of his All-sufficiencie for it is in the hands of the Son it is in the hands of a Mediator The reason why great things are not done for vs notwithstanding God is All-sufficient is because we come not with great faith If we were able to beleeue much it would be to vs according to our faith And what is the reason that we come not with great faith but because we come not in the name of Christ Wee are discouraged in the sight of our owne weaknesse or imperfections and frailties but if we did looke on Christ and behold him and come in his name we would come with a strong faith and if we did so it would be according to our faith When we come timorously and fearefully to God when we come doubting whether we shall receiue it or no it is a signe we come in our owne name When we come boldly and confidently and make no question but the thing we aske shall be granted it is a signe that we come in the name of Christ and if we doe so doe you thinke he will deny vs My Beloved to what end hath the Father given him all things into his hands Why is he made rich with all treasures Is it that he might keepe it and hoard it vp No but it is to bestowe on those that his Father hath given him amongst men when a man hath riches it is a vanitie vnder the Sunne sayth Salomon to keepe them and hoard them vp he were as good not to haue them as not to vse them and doe you thinke that Christ will haue all things given into his hands for nothing Is it not to bestow on vs Doe you thinke that he will purchase a thing at so deare a rate and when he hath done make no vse of it It is said Phil. 2. 8. 9. That because he tooke vpon him the forme of a servant and was obedient to the death of the Crosse therefore his Father gaue him a name aboue all names and therefore he did thus and thus vnto him hath he purchased this for himselfe for his owne sake Certainely it was not for himselfe for he had no neede of it but he bought it for vs and will he not make vse of it when he hath done therefore doubt not when you come in his name you shall receiue and that abundantly too when wee come in the name of his Sonne he is able to deny vs nothing onely remember this that thou come with boldnesse It is said Ephes. 3. 12. that we haue this benefit by Christ we come with boldnesse and confidence through faith in him If a man through the apprehension and sight of his owne righteousnesse of his owne sanctificati on that measure of it that hee hath obtained thinke thus with himselfe I haue thus walked with God I haue beene thus perfect I haue thus farre kept the way I haue thus farre denied my selfe and therefore I shall be heard If he goe this way to worke he shall finde many objections much falsenesse in his heart much vnevennesse in his wayes that will discourage him therefore so a man cannot come with boldnesse But sayth he you shall come boldly through whom through â—aith in Christ that is if you come in Christ consider that you are in Covenant with him that
Now defilement or pollution is in the Conscience as Divines say as a thing that is knowne is in the facultie or vnderstanding that knowes it and therefore the man that hath committed any sinne which yet continues vpon his owne score which his Conscience is yet guiltie of for which he hath not yet gotten an acquittance from Almightie God he is an impure man he is yet vncleane for he is not yet washed from his filthinesse A man againe that hath gotten any assurance of forgiuenesse so that all his sinnes are put vpon the reckoning of Iesus Christ and there are none that lye vpon his owne score a man who hath made all his reckonings even with God and hath some assurance therof such a man is washed from his filthinesse Such a phrase you haue likewise in Ezech. 36. 25. I will cleanse you or wash you from all your Idols That is from all your Idolatrie from all the sinnes that you haue coÌ„mitted I will wash you that is with imputation or sprinkling of the bloud of Christ. The second cleannesse is when a man is not onely washed with the imputation of the bloud of Christ and the assurance of pardon but also when he is washed from the staine of sinne when he is sanctified through the spirit when sinne is mortified in him when it is as well healed as forgiven And therefore if thou wouldest know whether thou art a cleane man or polluted consider also this whether thou hast a cleane heart or no that is whether thou hast such an habituall disposition of puritie and cleannesse that thou canst not indure to looke vpon any sinne no more then a man that is of a neate and cleane disposition can indure to see filthines whether thou hast such a disposition as that although thou be sprinkled with sinne from day to day though thou be fowled and spotted with it yet thou sufferest it not to abide in thy heart thy heart workes it out as we sayd to you before So that this you are to obserue to finde out the cleannesse of a mans disposition whether he can looke vpon sinne as an vncleane thing as a thing from which his soule hath an aversion as a thing that he abhorres that is although there be some thing in him that loues it that delights in it that likes it yet the prevailing part of the soule abhorres it Both the cleane and polluted may forsake sinne and may turne away from sinne and therfore in that the difference is not seene but the difference is in this that thou art able to hate and abhorre sinne to looke on it as a thing that is filthy and vncleane A Marchant you know will cast out his goods when he is in danger of his life but he hates not his goods So a man may cast away sinne when it puts him in danger of â—inking into hell or of the judgements of men It is one thing to part with sinne and another thing to hate sinne A man may withdraw himselfe from sinne he may giue it over he may seeme to be divorced from it and yet he may haue a monthes mind after it he may doe with it still as the husband of Michall when shee was taken from him yet sayth the Text he came weeping after her a far off he longed after her still and loved her still So a man may part with his sinne after such a manner that still he goes weeping after it he would haue it againe he would faine inioy it if it were not for some greater danger or some greater trouble that he exposeth himselfe vnto as you see in Phaltiel it was not for want of loue to his wife that he parted with her but it was out of a desire he had to saue himselfe to escape the danger of the Kings wrath imprisonment and death that would haue followed vpon it Therefore consider what hatred you haue of sinne and by that you must judge whether you haue a cleane disposition or no. You must not thinke any man is perfectly cleane and pure but he is a cleane man that suffers not any impuritie to take quiet possession of his heart although he haue vncleane thoughts and vncleane affections as all sinfull thoughts and affections are though sinne may passe through his heart as they passed through the Temple yet he suffereth it not to set vp Tables in the Temple to set vp an Idoll in his heart he suffereth it not to make any breach of Covenant with God to be adulterous against him though there may be many glances some adulterous and vncleane actions that is not the thing that breakes the Covenant when the heart is still wedded to God and chooseth God and no other And therefore I say in that it is not seene but consider what thy disposition is whether thou hate that sinne all the while A man that is of an impure spirit of an impure heart when he is with impure company when he delights himselfe with impure thoughts then he is where he would be he is then in his owne element and when he is otherwise he is where he would not be On the other side he that hath an habituall disposition of purenesse and cleannesse though he may be transported to those acts of sinne and pollution yet his heart hates it he is not where he would be all the while he is not vpon his owne center his heart still fights against it and resists it therefore consider with thy selfe what thy heart is in this case whether thou haue a heart that hates vncleannesse or whether thou hast yet a swinish disposition that thou lyest in the mud and delightest to lye in it A man may fall into the mud but he delighteth not to be there no more will a cleane disposition delight in sinne And you may know it by this effect where the disposition is vncleane there sinne abides till it staine the heart till it make a man spotted of the world that is it causeth him to keepe a tract in sinne that a man may say this is the path he walketh in it causeth him to weare the livery of sinne that he may be knowne by it from day to day it causeth the spot so to sinke into the soule that a man may see he is such a man This is to haue an vncleane disposition when vncleannesse so cleaues to his soule that they agree together whereas in a man that hath a pure disposition it is not so as 1 Ioh. 3. 3. he that hath this hope purifieth himselfe The meaning is this there is a double hope there is the hope of the hypocrite that is a dead hope that doth not set a man on worke to cleanse himselfe from filâ—hinesse There is againe a liuely hope spoken of in 1 Pet. 1. 3. that sets a man on worke to clense himselfe that is when a man hath a true hope a reall hope to haue that vndefiled inheritance he considers this with
salt that biteth not which doth not clense the heart it is an argument thou dost not performe them as thou shouldest for there is a sharpnesse in holy ordinances that makes vs sound in the faith because it discovers to vs the secret corruptions of the heart Dost thou finde thy lusts as strong as they were are they not clensed out it is a signe thou dost not vse the scowring as thou shouldest and so we may say of all the rest Dost thou finde the word to fall vpon thy heart as the raine fals vpon the earth or as vpon a stone that sinkes not into it that makes it not more fruitfull Dost thou finde that thou dost heare from day to day and yet art not richer in grace and in knowledge That it cannot be sayd to thee that thou hast so much more as thou hast heard more Dost thou finde that prayer builds thee not vp that thou gettest not some strength some strong resolution that thou confirmest not thy Covenant with God thy purpose of abstaining from sinne and the like that there is not somewhat added to that spirituall building thou art in the number of those that sacrifice not though thou keepe a constant course in performing religious duties So much likewise shall serue for this The last expression is He that sweareth and he that feareth an oath That which is said of this sinne may be applyed likwise to all others and so here is a fourth difference betwixt the good and bad A man who is within the Covenant hath this propertie that he feares sinne and dares not meddle with it that is he will not neglect looking to his heart he will not be negligent in keeping a Watch over his heart and over his wayes but hath a continuall eye vpon sinne as we say Timor â—igens oculos c. what a man feares he will be sure to haue a continuall eye vnto it If a man be about a busines and there be any thing that he feares he will neglect his worke to haue an eye vpon that whatsoever it be If a man feare sinne he will be very diligent in watching himselfe in taking heede that sinne come not vpon him by the by with some by-blow that he looked not for such a man hath a continuall eye vpon sinne he is exceeding diligent in looking to his heart and wayes when another man neglects it and therefore easily slips into sinne now into an oath now into Sabbath-breaking sometimes to the omission of prayer sometimes to the lust of vncleannâ—sse sometimes to lying and dissembling sometimes to one sinne sometimes to another and the reason is because he is negligent The foolish goes on and is carelesse that is he feares not sinne and therefore he neglects having an eye to sinne Now that you may finde out more distinctly what this feare is consider this he that feares he doth not onely feare the sinne it selfe but he feares any thing that he hath a suspition of he feares any thing that is doubtfull if it be such a thing as may be evill to him he feares it So a man that feares sinne though it be not cleare to him though he be not fully convinced that such or such a thing is a sinne yet if he be one that feares sinne he will not meddle with it Put the case he doubt whether the Sabbath should be so strictly kept notwithstanding because he is doubtfull of it he will not meddle with it Put the case he doubt whether gaming is to be vsed if he feares he dares not meddle with it As if there should be intimation given to a man that such a cup or such a dish were poysoned he would not meddle with it because he feareth it he feareth death he feareth sicknesse so a man that feareth sinne if there be but a suâ—pition of it though others swallow it without making any bones of it yet he dares not and therefore consider what thou doest in that case Besides when a man feares he not onely feares the thing but that which may make way to it for feare you know sets the heart to prevent evill to come the object of it 18 Malum â—uturum whereas the object of griefe is present evill so it is also with those that feare sinne Put the case sinne be farre off from a man yet if he feare it he will not come neere the occasions that might leade him to it but keepes himselfe farre from it as in Exod. we are commanded keepe thy selfe farre from an evill matter he dares not suffer his thoughts to wander he dares no gaze vpon vnlawfull objects he dares not come into company with them that will infect him he dares not come neare the traine though he be farre off the blow Thus a man is affected that feares And hence it is that when a man is possessed with a disposition of feare he doth not onely feare for a fit but if it be a thing that he naturally feares it is a constant feare he feares it at all times You shall finde evill men may feare by fits Ahab feared when Eliah brought a terrible message to him he feared and humbled himselfe So Pharâ—oh feared when Moses brought vpon him those heavie iudgements and plagues but these feares of theirs were as mists which cleared vp againe that continued not and therefore you haue that expression in the Proverbes Blessed is the man that feareth alwayes as if he should say by this we shew the sinceritie of our feare that we doe not feare by fits but feare alwayes The ground of it is this such a man feares onely the wrath of God he feareâ— onely the evill and therefore when that is taken away he feares no more but with the godly man it is quite contrarie he feares the Lord and his goodnesse Hosea 3. 5. and therefore when there is an end of evill and afflictions when the feare of that is blowne over when goodnesse comes in the roome of it when God beginnes to shew mercie to him to giue him health and peace and quietnesse when he is rid of his sicknes of his troubles crosses and calamities his feare doth not cease as the feare of Ahab did but he feares God still yea he feares him now more then ever The more Gods goodnesse is increased towards him the more he feares because the more his loue is increased the more his tendernesse of Conscience is increased the more sweetnesse he findes in God and therefore the more he is afraid to loose it the more he is afraid of any breaches betweene God and him This you shall finde in those that feare Againe You shall finde a difference in the object the thing that they feare When the feare of God and the feare of men shall come in competition there is the tryall When a man shall be threatned by man with death when he shall be threatned with the losse of his goods the losse of libertie the losse of any
thing that is precious vnto to him and on the other side God shalâ— threaten eternall death The question now iâ— whether of theâ—e he will feare most mortall man whose breath is in his nostrils or the eternall God whether shall sway him most The feare of man which is a sâ—are on the one side or the feare of God and disobedience to him on the other side When thou art put vpon such a strait 〈◊〉 a tryall that thou must offend one of them consider what thou doest in this case You know what Christ sayth feare not men the 〈◊〉 that they can doe is but to take away life but feare God for he can cast thee into hell Now therefore examine thy selfe whether thou feâ—re men in such a case when a good conscience is to be kept and thereby some evill is to be vndergone from men whether thou wilt rather adventure that or the wrath and vengeance of Almightie God c. And which is of the same nature whether a man 〈◊〉 the doing of evill or the suffering of evill most whether a â—aâ—feare sinne or crosses more when they come in competition you shall finde this he that is most fearefull of 〈◊〉 he is mâ—st bold in all things else And on the contrary he that feares other things most he feareth sinne least and the reason of this is because a godly man lookes vpon sinne as the maine he knows that toucheth him in the maine it toucheth him in his freehold and therefore if he be to vndergoe povertie disgrace imprisonment if it be death any of these things he feares them not for sayth he thesâ— are lesse evils these touch me not in the maine but if it be sinne he lookes on that as the greatest evill and therefore feares it aboue all things So now by this thou shalt know what thy feare is whether thou feare the doing of evill or the suffering of evill Last of all consider whether thou feare the word of God when there is nothing but the meere word when there is nothing but meere threatnings as in Isa. 66. 2. I will looke to them that tremble at my Word If thou feare onely the actuall affliction the judgement the crosse when it pincheth thee and is vpon thee any naturall man is able to doe that but the wise man sees it before he beleeues the threatning he sees it in the cloud before it be shed downe in the storme he feares the word of God and trembles at it because he beleeueth it when others beleeue it not Therefore consider by this whether thou be such a one as feares sinne whether thou hast all these properties of true feare or whether on the other side thou art carelesse of sinne whether thou be one that sweares or one that feares an oath So much shall serue for this poynt All things come alike to all and the same condition to the iust as to the wicked c. The next poynt that we haue to obserue out of these words is this For the time of this life there are the like events to good men as to the wicked That is though God be All-sufficient though he make good his All-sufficiencie to the Saints so that he is a Sunne and a Shield vnto them and no good thing is wanting to them nor any evill thing can come neere them yet for all this for the time of this life in this world there are the like events to both he deales with the one as with the other This is his common course as the Wiseman expresseth it both here and in other places In the 11. verse of this Chapter I obserue sayth he and I see that the Race is not alwayes to the swiâ—t nor the battaile to the strong nor Riches to a man of vnderstanding nor favâ—ur to men of knowledge c. but he that is weake gets the battaile he that is more vnwise gets favour c. So he that deserues the best misseth it and he that deserues the worst obtaines it So likewise in the 8. Chapter you shall see this fully if you compare that and the latter end of this ninth Chapter together There is sayth he a man that rules to his owne hurt and to the hurt of others yet sayth he this man continues in it yea he continues in it in peace even to his graue and not so onely but when he is gone and is come from the holy place that is the place of Magistracie that is there called the holy place it is all forgotten though he had done evill yet he continued in peace and died in peace and after also there was no blemish cast vpon him but it is forgotten this I haue seene sayth Salomon Againe you shall finde it as true on the contrary side I haue seene sayth he a poore man that was wise that hath delivered a Cittie when a great King had made forts against it That is though he were a poore man yet through his wisedome he delivered it from a great King but sayth he this also was forgotten The poore man was forgotten and so the good ruler was forgotten and the evill ruler was forgotten And as it is said of the ruler so it is said of the errour which comes from the face of the ruler I haue seene sayth Salomon a vanitie vnder the Sunne that ariseth from the face of the ruler that is from the errour of the Ruler What is that Folly is set in great excellencie and the rich set in low place I haue seene servants on horse backe and Princes walking as servants on the ground Chap. 10. 6. 7. That is those that were holy and good they were rich how poore soever they seemed to be they were wise howsoever the world accounted of them they were Princes though the world reckoned them as servants And on the other side those that were evill they were poore though they appeared to be never so rich they were base though they seemed to be never so noble they were foolish though they seemed to haue the repute of wisedome Now sayth he I haue seene these servants on horse-backe sitting in great excellencie when others though they were Princes haue beene set in low places and haue walked like servants on foote Thus you see that all things come alike to all so the Lord disposeth it If you looke to the condition of things you shall see that all bastards escape not afflictions and againe that many sonnes haue but little affliction You shall see againe that not all evill men haue prosperitie nor all good men are followed with adversitie but God disposeth these things promiscuously You shall see Iosiah a good King slaine with an Arrow when he changed his cloths and covered himselfe and dissembled his person even as well as Ahab was You shall see no difference in the case as it is decribed 2 Chron. 35. the same condition fell to them both they both disguised themselues the Archers both shot
at random God directed the Arrowes to both of them both were sicke and wounded in their Chariots both were carried out of the battaile yet the one a very good King and the other a wicked King You see againe Ioseph was put in Prison for his innocencie as well as Pharaohs Butler and Baker were for their offences You see Moses and Aaron were excluded out of the land of promise as well as murmuring rebellious Israell the same condition was to the one as to the other If againe you looke vpon the good successe of men you shall finde it the same You shall finde Nebuchadnezzar prevailing and raigning fortie yeares in proâ—peritie as well as you see King David raigning forty yeares and Gods hand was with him to blesse him in all this All this you see vnder the Sunne Onely this you are to obserue that it is but for a time that the Lord doth this he doth it not alwayes this is not the constant condition either of the one or of the other and therefore you must know that this truth may be cleare to you that God vseth a libertie in these two things First he vseth a libertie in Election he chooseth one and refuseth another and that for no other reason but because it pleased him Secondly in his punishing and rewarding the sonnes of men elect and reprobate he vseth a libertie in these two things First In the time of their afflictions and rewards And secondly in the manner and qualitie of their rewards and punishments In the substance it selfe he vseth no libertie at all but this is an infallible rule that will be alwayes true That he rewards every man according to his worke he rewards the good according to his worke and he rewards the evill according to his worke but yet I say with this difference in the time he vseth a libertie it may be he deferreth the rewarding of such a man a long time he deferres likewise the punishmeÌ„t of such a one a long time with others he deales quite contrary he sends punishments vpon them presently after the sinne is committed he giues a reward presently after the good deede is done And so likewise in the manner of the punishment there are punishments of divers sorts some are more secret punishments some are more scandalous some are taken out for examples that others may feare others he lets alone and makes them not examples This libertie he vseth in the dispending of his punishments and the like he doth in his rewards Some he rewards openly for their well-doing that others might be incouraged Some men he suffers to waite a long time and there comes no present reward he shall haue it he shall haue a reward according to his works but yet this libertie God vseth in the dispensation of it The vse we should make of it is this If this be so then let vs not be offended let vs not thinke that God is not therefore All-suffâ—cient because he deales sometimes with the righteous according to the workes of the wicked sometimes with the wicked according to the workes of the righteous for you see he will be All-sufficient he will keepe the substance of this rule he will reward every man according to his worke he will make good his All-sufficiencie in performing his promises to them that belong to him and againe he will make good all his threatnings to those that are enemies to him But now for the time of his dispensation and administratioÌ„ of things it is true he takes a libertie to himselfe And to make this the clearer to you I will doe these two things First I will shew you the reasons why God doth thus for a time why thus he disposeth all things for a certaine season And secondly I will shew you this that though he doe thus for a season yet certainely he is All-sufficient To the good it shall goe well and it shall goe ill with the sinners First I say God doth thus for a time And why One reason is That God may try the faith and sinceritie of men for if when men haue sinned God should smite presently if when they doe well God should reward them presently they would be drawne to well-doing and from evill-doing not by sinceritie and by faith but by sence Now the Lord therefore deferres it he puts it off that those that are proved may be knowne that what men doe out of sinceritie may appeare to be so that men may liue by faith and not by sence that men might be drawne to liue by right respects and not by sensuall and carnall respects as they would doe if either his punishments were presently or his rewards Secondly The Lord doth it to spare mankinde for if the LORD should punish presently men should perish from the earth And therefore he doth in this case as Generals are wont to do with their Souldiers when there is a generall fault committed they cast lots and picke out two or three and put them to death that the whole Armie may be saved So the Lord doth he takes here and there one whom it may be he followes with open and great judgements for open sinnes But for others againe the generalitie he suffers and lets them alone because he would spare mankind This reason I finde vsed Gen. 6. 3. the Lord sayd there when he was about to destroy man from the earth My spirit shall no longer striue with man for he is but flesh That is if I should continually deale with men as I doe now if I should take them and sweepe them away with the Besome of destruction as I doe these there would remaine no flesh vpon the earth and therefore sayth he I will not striue with them but beare with them patiently though their sinnes are great and many Againe the Lord doth it that he might keepe from vs the events of things It is his good pleasure to reserue them to himselfe and therefore he goes not in a constant course When men sinne he doth not presently punish neither when a man doth well doth he presently reward him that is he goes not in one tract as it were but sometimes he doth the one and sometimes the other promiscuously and for this end sayth the Wiseman he hath made this contrarie to that that no man might finde any thing after him That is that he might leaue no foot-steps behinde him as we haue that phrase vsed Rom. 11. 33. How vnsearchable are thy wayes and thy Iudgements past finding out The word in the originall signifieth that when God goeth he leaues no vestigia no print behinde him so that a man cannot say he will goe this way he goes it not so oft as to make a path of it I speake of these particular things he doth not so dispence good and evill punishment or rewards that a man can say the Lord will doe this And the reason of this is because future