For if it be so thou oughtest to say thus with thy selfe it is best for me to be so You wil say how shall we do to be perswaded of it Beloved there are many instances where in we are in such a condition which we thinke worst for our selues which many times is the best nay alwayes it is best for every man that is in covenant with God For this rule must be kept he is All-sufficient to his children and they finde him so he hath performed it and made it good to their experience and therefore whensoever they finde any want it is best for them to be so It is not either defect in the power of God or in the loue of God for example Abraham thought it a hard thing a great crosse that he was put to expell Ishmaell his sonne whom he loved Was it not better for Abraham had he not another sonne that was fitter for him borne of his owne Wife And so Moses thought it a hard thing to be barred from comming into the land of Canaan but what lost he by it was he not led into a better Canaan into Paradise into a more glorious condition So likewise when he went downe into Egypt if he had had a tongue of eloquence given him to his will that would haue satisfied him but was it not better for Moses to haue a stammering tongue and yet to haue the worke done as well Aaron and he being joyned together For by that meanes Moses was kept humble and his loue likewise was increased For that mutuall indigence knits men together when they haue need one of another In like manner David had an exceeding great desire to build the Temple when it was not the Lords will that he should doe it was he a looser by it David was at that time not fit to haue done it he was not able to haue done it as circumstances were but was he a looser by it had not he a house built him as well as if he had built the house of God had not he as great a reward as if he had performed it So likewise in the losse of his childe it was exceeding grievous to him yet was it not better that that childe should be taken away and that another ther should be given him that was legitimate Did not the Lord recompence it abundantly to him when Salomon was given to him in his stead And so Paul he was exceeding desirous to be freed from that temptation which no doubt was very grievous to him that did gall and vexe his minde continually even as a pricking of the flesh doth yet it was much better for Paul it was not because God was not All-sufficient either in power or in loue to him but he was an exceeding great gainer by that meanes he was emptied of himselfe for that is the scope of God in the wayes of his providence towards his children even to magnifie himselfe towards them which cannot be without emptying them of themselues by discovering to them their owne insufficiencie and that is done partly by affliction and partly by sinne but chiesly by sinne because that workes more immediately vpon man it makes him to see how little excellencie and how little worth there is in him it makes him againe to see the glorie and the power and the purenesse of God to magnifie him and to humble himselfe this Paul got by it and it was better for him he was in a better condition by it Therefore I say this conclusion must be set downe that the Lord is All-sufficient and when we fall short of any thing that we desire lay it not vpon God that the Lord is short of his performance of any promise that he compasseth vs not about with mercie on every side as much as we need that he delivers vs not from every evill for he will make that good alway that no good thing shall be wanting to them that lead a godly life He is a Sunne and a shield to them And whensoever it is otherwise it is because it is not best for them but this is a digression the thing we haue to doe for all this is but a preparation is to perswade you now that the Lord is All-sufficient as we told you we handle this poynt first because it is a preparatiue to the rest It shewes you of what moment it will be so to be perswaded and of what evill consequence it is not to be so perswaded Now I will adde a word of the second poynt that God is All-sufficient To proue that he is so I will propound to you but these two reasons First consider that all that is in the creature all the comforts all the excellencie all the beautie that is to be found in them it is but borrowed and derived God is the primitiue he is the originall he is the first the vniversall cause the generall cause of all hence we gather this that there is an All-sufficiencie in him and in him onely he is All-sufficient exclusiuely so that no creature hath any sufficiencie at all in it selfe for Beloved you must know that the creature addes nothing at all to his sufficiencie but all sufficiency is comprehended in him for if they be all derived and borrowed things then they are in the creature but as farre as it pleaseth him to communicate the same to them now that it is so see Ier. 2. 13. My people sayth the Lord haue committed two evils they haue for saken me the fountaine of living waters and secondly haue digged to themselues pits that hold no water Where we may briefly obserue First that God is the spring from whom all comforts come originally the pits you know haue the water but borrowed and derived from the fountaine secondly there is something in this that he calleth them pits that is the comfort in the creature is a mixed comfort it is like water in a pit it is muddie and not pure and cleare like the water in the fountaine That is the comfort that comes meerely from the creature if you receiue any comfort in the creature and Gods hand be not in it it is alway mixed with some sorrow with some evill but if it come from the Lord it is a pure comfort he giues riches and no sorrow with them Thirdly the comfort that is in the creature it is but a dead comfort cōpared to that which is in the Lord and therefore he is sayd to be a fountaine of living water that is running water The comfort that is in the creature it is able to doe little it is quickly spent and when it is spent there is no more in it but the comfort that is in God it is like water that commeth out of the spring which is still renewed from day to day and therefore it is called living water there is no end of it but still it flowes more and more Last of all they are broken pits that cannot hold the
that is found in it The spirit of God blowes vpon it and the grasse withers and the flower fades away so in Rom. 8. the Creature is subiect to vanitie That is It is of no abiding condition it withers and wasts and hath nothing in it to maintaine it Besides it is called vaine because it is not able to bring any enterprise to passe You would thinke the Creature were able to doe much but you see what the Lord sayth A man thinkes he is able to build a house or he thinkes he is able to watch a Cittie No sayth the Lord if I withdraw my selfe thou shalt be able to doe nothing nor any Creature whatsoever What is said of that may be said of any thing else A man thinkes a Horse is a Creature that will stand him in much steade in the day of battayle but a horse is but a vaine thing And so it is of all other Creatures they are not able to bring any enterprise to passe herein is the vanitie of them But now this is but the simple expression of vanitie Let vs consider for what can we doe better since we are vpon this argument what arguments the holy Ghost vseth to perswade vs of this truth that there is nothing but emptinesse in the Creature My Beloved I beseech you harken to it for all of vs thinke there is too much in the Creature we should not seeke it as we doe our thoughts and affections should not be so much stirred about it as they are if wee did not thinke there were something in it I say consider the arguments which the holy Ghost vseth I will but name the places in briefe to you you may reade them in these two Chapters at your leasure it will much helpe to bring them to your memory First sayth the holy Ghost there is nothing but vanitie for sayth the Wiseman when I looke vpon the whole universe vpon the whole frame of things this I finde first a great instabilitie in them one generation commeth and another goeth the Sunne riseth and the Sunne setteth there is nothing constant vnder the Sunne Now the happinesse of a man that which will giue content to a man it must be some stable thing for a man cannot rest but vpon some Center vpon some place where his soule may finde some quiet and therefore an vnstable thing that is in continuall passage is not able to giue it rest Secondly Sayth he there is no new thing under the Sunne Marke it for sayth he if you goe through the whole course of things you shall finde nothing new one generation comes and another generation succeeds like it And so forward that as in the waues of the Sea one followes another till they be all broken vpon the shore so it is in the succession of generations and there is nothing in one generation but what was in another because sayth he the Sunne riseth and sets the winds goe to and fro they goe about by their Circuits And so the waters in the springs and in the Rivers they goe and come and there is no new thing vnder the Sunne What shall wee gather from that Why this that there is no satisfaction to the soule of a man And therefore sayth he the eye is not satisfied with seeing nor the eare with hearing Those are the onely disciplinall senses we haue you know all the knowledge you haue is gathered by the eye and the eare Now if there be no new thing vnder the Sunne but all things are the same hence it is that the minde of man when it looks about it can finde nothing to giue it satisfaction for there must be some newnesse some varietie something that we haue not here that the soule seekes after But sayth he you shall find nothing but the same nothing but Identitie But if it be objected there is some thing now that was not before and there were some things before that are not now The Wiseman answers thus those things that were done then they are forgotten they are not had in remembrance And so likewise the things that are now will be forgotten And therefore there is no new thing Indeede in grace there is some thing new there is a new Creature there are all things new within and without there is a new Iudgement a new Conscience new affections every thing is new all things are become new there Let him that hath grace looke about him and there is some thing new he comes into a new Company he is brought into a new world his eye sees things his eare heares things that never entred into any mans heart That is into any naturall mans heart which onely hath to doe with naturall things let him looke into the word of God there is a newnesse for the more you reade it the more you desire still to reade it the more you heare it still you finde some new thing discovered Looke on the depth of those mysteries looke on the consolations of the spirit still there is some thing new in all the wayes of God that belong to the new Creature still thou shalt haue a fresh renewed vigor in every thing that satisfieth the soule of a man and there the eye is satisfied with seeing and the eare with hearing In all the workes of Nature there is some thing new The third and last reason that he vseth to shew the emptinesse of all things under the Sunne is because that which is crooked cannot be made straight and that which is defectiue can none supply That is There are many things in the Creature that are crosse to vs that fall thwart vpon vs there are many ils that we finde in our selues and in all the things we haue to doe with But sayth he if you looke vpon the Creature there is nothing that is able to make straight that which is crooked the daughter of Abraham that was crooked all the Creatures both in heaven and earth were not able to make her straight A perverse and crooked minde who can make straight Crooked Children who can make them straight Crooked affections inordinate feares and inordinate griefes who can rectifie them And so likewise who can supply that which is wanting When he lookes vpon all this and sees it in the nature of the Creature he concludes vpon all this that all is vanitie When he hath done all this he goes further and confirmes all this by experience of his own and now there were two things wherein Salomon did excell which all men would desire vpō earth That is Greatnesse of Wisedome And secondly Greatnesse of estate And sayth he first before I come to the particulars let me say this to you concerning my experience and see whether the arguments that are taken from thence be not strong arguments to expresse the vanitie of all things under the Sunne Sayth he I was a King in Ierusalem a mightie man and therefore able to haue experience of those things that
Buckler but we should haue an eye vpon the creature If a man should say I will be a defence to you I will keepe you safe but I cannot doe it wholly such a one stands by that may reach you a blow from which I cannot defend you In nature and reason a man will haue an eye to that man and so we would to the creature if it were able to hurt vs And so likewise for good the Lord restraines not that nor sayth you shall haue a partiall happines you shall haue no more then is in me though there might be something besides in the creature but he suffers our soules to be at full libertie to seeke their happines to the vtmost and therefore if the creature did adde the least drop of happines or if the least beame of happines did spring from the creature certainely you might haue an eye vpon it you might so farre worship it and regard it but it is wholly from the Lord therefore sayth he let your hearts be onely fixed vpon me let your eye be onely towards me let your affections be taken vp about nothing but me you shall spend all the strenght of your soules in obeying me and keeping my Commandements for there is none in the world that is able to doe you good or hurt but my selfe Now to make this good to you I will propound but these two things First That all the creatures are absolutely at his disposing Secondly That when he hath disposed of them when he hath distributed them to vs to afford vs comfort yet they cannot actually comfort vs without a speciall hand of his Those two being fully opened will make this poynt good to you that the creature thus is able to doe you neither good nor hurt First I say the creature is fully at his disposing that is all the creatures in this world let a man cast his eye vpon the whole vniverse they are all but as so many servants which are in the Lords house prepared to waite vpon his children to convey such comforts to them as he hath appointed them so that there is not one creature in heaven or earth stirres it selfe to doe you the least good but when the Lord commands it and sayth Goe comfort such a man goe refresh him doe him good it stirres not without a warrant and without a speciall command from him The bread and meate which you eate nourish you not except he say goe and nourish such a man the fire warmes you not and so of all the creatures else Againe when he doth command them they doe it and they doe it fully So all the goodnesse that we participate of both by good and evill men all is from the Lord either it is from his mercy or from his providence therefore we should learne to sanctifie the Lord both in our hearts and in our speeches not by saying I haue gotten me favour and friendship of such a man but the Scriptures expression is the Lord hath given me favour in such a mans eyes So againe not by saying I haue procured the hatred of such a man against me but say the Lord stirred vp such a mans spirit against me and so not by saying I haue gotten such and such things but as Iacob the Lord of his goodnes hath given me all this not Laban not my owne labour if in any enterprise you haue successe say not I haue done it but say as Abrahams servant sayd the Lord hath prospered my Iourney That is The Lord doth all in all it is he that commands all it is he that disposeth all I say that we should sanctifie the Lord in our speeches this is the language of the Scriptures But chiefly we should sanctifie him in our hearts That is Thus we should conceiue of him and thus we should thinke of every creature Beloved it will not be vnprofitable if we draw this a little neerer into particulars That all the creatures are so at his disposing that they stirre not a iot but at his command you shall see in Eccles. 3. the generall there set downe I know that what soever God shall doe it shall be for euer to it can no man adde nor from it can no man diminish for Cod hath done it that men should feare before him Make I know that what soever God shall doe it shall be for ever That is The creature cannot alter any course that God hath set neither at this time nor at any other time but it shall run in a constant course like a strong streame that cannot be resisted it shall be for ever to it shall no man adde and from it can no man diminish That is The creature cannot onely doe no substantiall action but when the Lord hath done any thing the creature cannot adde the least thing to it and as it cannot adde so it cannot diminish nor take away the least thing from any blessing that he bestoweth nor any evill that he will doe the creature addes not a iot to that evill to that crosse to that affliction nor the creature mitigates not the crosse in the least degree though you thinke it doth But that we shall answer afterward But why is this This sayth he the Lord hath done that men should feare before him As if he should say they would not feare me but they would feare the creature and looke to the creature if it were able to adde any thing or to detract any thing either to or from any blessing or comfort that we haue or to or from any evill or any crosse that lyes vpon vs. Now that it is so that the creature is thus guided and disposed by him that it is able to doe nothing without him we will not instance in the vnreasonable creatures which you all beleeue well enough to be at his command but we will instance in those that seeme to be at the greatest libertie that is the wills and vnderstandings of men certainly if there be any liberty in the creature it is there the will of man is so free a thing the devises of a mans heart his turning of himselfe this way or that way who can set any Rules to it But in this the Lord guides all take it in other mens hearts Pro. 29. Every man seekes the face of the Ruler but his Iudgement is from the Lord. That is Men are deceived in this if they thinke the Ruler as of himselfe can doe any thing though he seeme to haue much power and abilitie to doe some good and hurt to men if any else can therefore sayth he men seeke his face but sayth he you are deceived he is not able to doe any thing but what the Lord dictates to him or permits him what he prescribes to him to doe what he sayth he shall doe iust so farre he goes and no farther for the whole judgement that a man hath it is from him it is from the Lord. That is All the good
and evill that he doth that minde of his from whence it proceedeth is guided and fashioned by the Lord vpon every particular occasion whensoever he hath to doe with vs or we with him but that is for men that are without vs for other men But now for a mans selfe there is the same reason indeed of the one as there is of the other but man thinkes he hath libertie he thinkes he can goe to such a place or not goe he can doe such a thing or not doe it Beloved it is very true and therefore the All-mightie power of God is seene herein which we are not able to comprehend that when there is such a libertie in the soule in the will of man in the devices and thoughts of a mans heart yet that they should be all so guided by him that there is not the least stirring of them this way or that way without his ordering and concurrence even as you see Birds flying they seeme to flie at libertie yet that all should be guided and ordered by an over-ruling hand Such are the wils of men and that you shall see in these particulars when a man thinkes with himselfe he consults with himselfe about a thing that lyes before him that is his owne power to doe or not to doe in this sayth the Text Prov. 19. 21. Many devices are in a mans heart but the counsells of the Lord shall stand That is Though there be such varietie of devices that he is able to cast things this way or that way and to reason to and fro and to thinke with himselfe I can doe this and I can doe the contrary yet sayth he looke what the Lord by his counsell will haue that man to resolue vpon looke what issue he hath put to his deliberations that counsell shall stand and all those devices shall be guided and ruled by it and not goe one step out of it Come now to the counsells of a mans heart when a man hath thought this with himselfe I will speake or vtter this or act that as he hath resolved to doe you would thinke this man hath power to doe it but in Prov. 16. a place that you know There are preparations in a mans heart but the answer of the mouth is from the Lord. That is Even when it is so neere that you thinke there is nothing that can come betweene that a man hath resolved with himselfe and sayth this will I doe or this will I speake sayth the Lord notwithstanding this preparation though you haue made all these readie that now it is vpon the very poynt on the act of execution yet now saith he the answer shall be given as I thinke meete and that which is sayd of answering may be applyed to all kindes of actions when a man hath thought with himselfe and hath made his heart ready that all the wheeles of his soule are guided and turned and compassed to effect such a busines yet the Lord comes betweene the cup and the lip betweene the preparation and the execution and he doth but that which the Lord would haue done My Beloved thus it is in others and this vse you may make of it by the way take a man that is full of good thoughts towards you the Lord can turne it in an instant take a man that is full of evill devices towards you if the Lords counsell be otherwise that shall stand Put the case that the Lord suffer him to goe so farre as to resolue to say I will doe some hurt or I will doe some good to such a man yet this preparation of the heart shall not stand vnlesse it be the same that the Lord hath appointed that shall be spoken and that shall be acted and therefore you shall see what conclusion is gathered vpon it Prov. 20. 24. sayth the wise-man there The steps of a man are ruled by the Lord how can then a man vnderstand his owne way That is A man in the morning when he riseth and thinkes with himselfe this and this will I doe sayth he deceiue not thy selfe thy steppes are ruled by the Lord thou takest not a steppe into any action thou takest not a steppe into any good or evill to thy selfe thou takest not a steppe into prosperitie or adversitie but it is ruled and over-ruled by the Lord so that a man cannot vnderstand his owne way That is He cannot say this and this will I doe but like that in Dan. 5. 23. Him hast thou not feared in whose hands is thy life and all thy wayes That is Every thing that thou doest every steppe that thou takest every thing that befalls thee So my Beloved this shall be enough to shew you that man in his actions is at the disposing of the Lord. As for other creatures if you will haue a proofe for it to make it evident to you that no creature stirres without him consider that in Esa. 40. speaking there of the armies of the Lord they are called the armies of the Lord because every creature is like a Souldier that stands vnder his Generall readie to goe readie to doe and to execnte whatsoever he commands In the 26. Verse Lift vp thine eyes on high and behold who hath created these things he brings out their Armies by number and cals them all by their names by the greatnesse of his power and his mightie strenght nothing â—ayles This is the thing I would haue observed out of this place that they are all Gods armies Now an army consists of many particulars take all the creatures vnder the cope of heaven they are not single you know but there are multitudes of them thore are many Dealls many Fowles many Fishes sayth the Lord hore I call them every one by their name That is He knowes every one of them notwithstanding that infinite number of them he knowes them every one even as a Maister knows every servant in his house and can call them by their names So sayth he every particular creature he knowes by name It is a comfortable consideration when you consider that there is not one of these but the Lord knowes them by name and they are 〈◊〉 Instruments to doe either good or hurt as it pleaseth him the sleepe that you take the meate that you eate the comforts that you haue whatsoever is done by any creature all comforts come from him But this is enough for that But that wherein there seemes to be the greatest liberty the greatest varietie the greatest changablenes the minds of men we see also is disposed by him That is the first thing we are to shew to make this good that the creature can neither doe good nor evill because though it doe both for that there is such a thing experience shewes that the creature doth good and hurt and every creature sometimes comforts and sometimes hurts and grieues but that is at Gods disposing and since it is an Instrument and is in
much from the creature can never be much deceived he that lookes for much from God shall be sure to haue his desire answored and satisfied he shall never fall short of his expectation And therefore Beloved labour to alter your conceits that way that whensoever any thing falle out you may not be troubled â—â—it you may not feare for that a coident for it ariseth hence because you looked for more in it than was in it It is 〈◊〉 saying that we haue in morall Philosophie that after a man is put into expectation of any thing then every affection is stirred more vehemently whereas had he not had that expectation he would haue beene more quiet Therefore if we were perswaded and convinced of the vanitie of the creature and the emptines in it we would never expect much from it and if we did expect nothing our hearts would be quieted within vs for all varieties of accidents that fall out for I say it ariseth hence that we thinke there is some fulnes some stabilitie in them we are not fully perswaâ—ed of the vanitie of the creature we thinke it can doe good or hurt You will say Is not the creature able to doe good or hurt Beloved I will name but one place besides that I named before 1 Cor. 7. 30. Let those that weepe be as those that weepe not and those that reioyce as those that reiâ—yce not and those that buy as thâ—se that possessed not and they that vse this wâ—rld as they that vse it not for the fashion of this world goeth away When the Lord giues such a precept as this certainely there is a ground for it as that we haue often told you that in all the Commandâ—ments of God if they were open to vs if we did see the ground of them we would see that there were so much reason for them that if God did not command them you would see it best for you to practise them you would see reason for it Now when the Lora bids them that grieue to do it as though they grieved not and them that reioyce to doe it as though they reioyced not I gather this from it that the creature can doe very little good or hurt for if the creature could doe much hurt certainly then we might grieue to some purpose but sayth he let the evill be what it will yet grieue as though you grieved not That is Let it be as good as nothing that as a man is said to heare as though he heard not and to see as if he saw not when he doth not intend the tale that is told but yet he heares it so sayth he if you haue some griefe let it be so small so little as if you grieved not And so likewise for Ioy Put the case you had all the preferments all the comforts and blessings in this world heaped vpon you yet reioyce in these so rmisly as if you reioyced not Now it is certaine if they could doe vs any speciall good we might reioyce in a greater measure then so but when the Lord sayth reioyce as if you reioyced not it is certaine they can doe vs very little good That is So little as if they did vs no good at all But you will say it seemes it is a little good that they can doe vs whereas it was sayd before the creature can doe neither good nor hurt We will answer that briefly The meaning is this that the Lord giues vs leaue to grieue a little and to reioyce a little so that it be in a remisâ—e manner so that it be kept within bounds but the creature can doe vs no good nor no hurt at all of it selfe but as it is disposed by the Lord and therefore though it doe something yet that is done by God and not meerely by the creature So the rule holds good though the creature doe something yet seeing it is not of it selfe but as it is an Instrument you may truely say it is not the creature that hath done any thing but the Lord hath done me good and hurt by the creature But why then is it said it is a little for this takes all away I answer the meaning is this it can doe a little That is All the evill any creature can doe it is but a little in regard of the eternall that God inflicts on the soule it is as good as nothing in comparison of those eternall good things As if he should say The things that belong to God immediately the things that belong to the Kingdome of God and to a mans salvation the things that are spirituall and eternall these are good indeede and evills indeed if any of these befall you you must grieue exceedingly for you haue great cause for that can doe you great hurt and so grace can doe you much good for it tends to eternitie it tends to set things even or odde betweene al-mightie God and you and therefore in these things let your reioyching be very great and your griefe very great But for any thing that belongs to this present life it is exceeding small it is as good as nothing So much for this time FINIS THE THIRD SERMON GENESIS 17. 1. I am God All-sufficient THe next Vse we are to make of this that God is All-sufficient is to learne to be content with him alone for our portion That is a Vse both to those that are strangers to the life of God and likewise to those that are within the Covenant To those that are strangers to bring them in for the Lord propounds that but vpon reasonable conditions It is true he requires of you absolute and perfect obedience that you serue him altogether But then withall he propouâ—ds to you an absolute and full reward I am All-sufficient you shall neede nothing out of me As he requires you to Ieaue all for his sake so he promiseth that he will be to you in stead of all things and therefore let men consider that in Heb. 11. 6. Whosoever comes to God must beleeue that God is and that he is a rewarder of them that serue him That is a man will never change except it be for the better except a man thinke his condition will be better with the Lord than it was out of him he will never come in but when he is once perswaded of that he cannot keepe out you know that argument is vsed by the Prodigall sonne sayth he if I stay here I shall perish if I goe to my fathers house his servants haue bread enough that double argument brought him home So when a man considers out of God there is no sufficiency at all there is not any thing in the creature as we shewed to you before at large then if you come home to the Lord there is All-sufficiencie in him That is All your desires shall be satisfied there is nothing that you neede nothing that you want but it shall
fellowship with himselfe if he please to come to the soule of a man to dwell with him to suppe with him as he hath promised so to doe doth then when all other comforts fayle at that time God delighteth to come then thou shalt finde varietie of comfort enough And therefore why shouldst thou not be contented to haue God alone for thy portion Thou shalt finde enough in him as in an adaequate obiect This is the first thing I haue to shew you that in your very communion with him you shall finde enough when the Lord hath done it when thou art filled with the joy of the holy Ghost what will all be to thee what doe you thinke all the world was to them if it should haue beene presented to the Apostles if one should haue presented them with a Kingdome with all that ever the sonnes of men could devise Doe you thinke they would haue regarded them much Surely they would not as they did noâ— regard the contrary Imprisonment was nothing death was nothing to them you see with what facilitie they passed through them By the Rule of Contraries outward happinesse had beene nothing for he that grieues much for any outward losse he would much reioyce in the contrary conâ—â—â—â—ments when the Apostles were thus filled with the joy of the holy Ghost in regard of the one certainely they would not haue regarded the other if it had beene represented vnto them what was now the joy in the holy Ghost it was but the Lord communicating himselfe they had but the Lord alone they were but led into a neerer fellowship with him there was but a little crâ—vis opened as it were to see that excellency and fulnesse and that All-sufficiencie in God and it filled them so that they cared for nothing besides But this I say we would worke our hearts to if we did looke vpon God as an adaequate obiect But you will say though this be something to haue my soule filled with comfort thus yet there are many necessities many vses that I haue of other things Therefore I will goe yet further Doe thou consider the Lord what he is goe through all his attributes consider his almightie power consider his great wisedome his counsell and his vnderstanding consider his great goodnesse and his truth and kindnesse consider his patience and his long suffering c. all these are thine My Beloved God is not knowne in the world we consider not aright what he sayth when he sayth I will be thy portion I will be thy God for so he sayth I my selfe am my beloveds and my welbeloved is mine Now to haue the Lord himselfe is more than if he should giue thee all the Kingdomes of the earth consider this the power of God is thine to worke all thy workes for thee to make passage for thee when thou art in a straite to bring thy enterprises to passe to deliver thee out when thou art in any affliction out of which the creature is not able to deliver thee Thinke what it is to haue an interest in Gods almightie power and thinke this is one part of thy portion the Lord himselfe is thine and all his power is thine Consider likewise his wisedome if thou neede counsell in any difficult case if thou wouldst be instructed in things that be obscure if thou wouldst be led into the mysteries that are revealed in the word to see the wonderful things contained in the Law the wisedome of God is thine thou hast interest in it it is thy portion thou shalt haue the vse of it as farre as he sees it meete for thee And so the Iustice of God is thine to deliver thee when thou art oppressed to defend thee in thine innocency and to vindicate thee from the iniuries of men And so we may goe through the rest Now consider what a portion it is to haue the Lord alone if thou hadst nothing but him thou hadst enough When a woman marries with a Tradsman or with an Artist that is excellent but in some one Art or with one that is excellent in learning and knowledge shee is content it may be and thinkes it to be a great portion as good as if shee had many thousands with him for sayth shee this is as good it will bring it in Thinke then if thou hast the Lord alone for thy portion if thou hast nothing else thou hast sufficient Thinke of all these attributes say within thine owne heart all these are mine And therefore why should I not be content to haue him alone But yet this is not enough I will goe yet further with thee if thy heart be not satisfied with this yet consider all things in the world are thine for whatsoever is the Lords is thine When a virgin marries with a man that is rich shee lookes vpon all his possessions and sees so many thousand sheepe so many fayre houses and so much land he hath so much gold and silver and she sayth thus with herselfe now he is my husband all this is mine I shall haue my interest in them I shall haue that that is fit for me So looke now vpon the Lord consider when thou hast chosen him to be thy portion though thou shouldst be content to haue him alone yet all this comes together with him it cannot be separated from him so that even then when thou art deprived of all yet all is thine he hath it readie for thee to bestow on thee as there is occasion You will say these are notions these are hard things to beleeue to see these really is another thing My Beloved will you beleeue your senses I finde that the Scriptures take away arguments from those things that are exposed to the view of men looke on nature and see what the Lord doth there doe but compare a house-keeper on earth with the Lord and see what the difference is betweene them Consider how many there are in this house of the Lord of which he is Maister how many there are at vprising and down-lying from day to day Consider how he provides for them all in Psal. 104. and in Iob. 38. you see the holy Ghost reasoning with the sonnes of men even after this manner Why sayth he doe you doubt him why are you not content to consecrate your selues to him to be to him alone Doe but see how he deales with all creatures in the morning they know not what to doe but they looke vp vnto him he instanceth in the Ravens and other creatures he openeth his hand and giveth them foode he shuts his hand and they perish That is He feeds them all Consider the Treasures in Iob 38. Doest thou sayth the Lord know the treasures of snow and hayle that I haue hid When there is a snow all the Land over thinke what a great treasure the Lord hath from whence it comes in the mightie hayles that be sayth he to Iob
dost thou know the treasures of hayle When you see a mightie raine sayth he who can open the bottles of heaven and who can shut them That is Consider well looke on these outward things and thinke who it is that doth this when the earth is hot and the clods knit together who can open the earth These sensible things would leade vs to see the Lord in his greatnes so sayth he who is the father of the Rayne who hath begotten the drops of the dew Againe as in a great house there must be water to furnish the roomes so sayth he from his chambers he sendeth springs throughout the world My Beloved if the water were all in one place if it were all in one river in one chamber what would become of mankinde What would become of the Beasts But sayth David he sendeth forth his springs to every mountaine and every valley that the Birds and Beasts and mankinde might haue water to refresh them for otherwise sayth he they would perish Thus the Lord hath done So againe sayth he who is it that enlightens the earth Whence comes the light and whâ— drawes the Curtaines of the night Againe who is it that maintaines all the creatures the Lyon when he runs out of his denne in the morning he knowes not where to haue his prey and not he onely but all the creatures besides Consider how he provides for all the Ostridge Iob 39 God hath taken vnderstanding sayth he from her and she leaues her young ones behinde her and provides not for them how comes it then that they grow vp that the species is not extinguished but continues Sayth the Lord I take care for them And so the Hinde that is in the Wildernes as shee calues shee bruseth her young and casts them forth and there she leaues them who should provide for them Is it not I sayth the Lord And so along But I will not enlarge my selfe further in this because I hast to that which remaines Onely this Vse is to be made of it that when you looke vpon the vniverse looke vpon all the parts of it see the worke of God in every kinde and see how he provides for the Ravens that haue neither barnes nor store-house see how he clothes the earth that spinnes not that hath no garments made for it see all that he doth in the worke of nature and by this you may learne to know God by this you may know what he is how you may well be content to haue him alone for your portion But this will be obiected I but we finde it otherwise those that are his children are they not poore are they not forsaken many times Beloved I answer in a word It is true while the children are vnder age they enioy nothing in comparison of that inheritance that is provided for them The servant many times liues in a farre better condition and escapes that correction and that discipline and nurture which the childe is subiect to and he hath money in his purse many times when the Sonne hath none he hath many liberties which the childe is deprived of The reason is because it is the time of his nurture And so sayth the Lord to Israell I could haue brought you into the land of Canaan at the first it was no difficult thing to me but I led you fortie yeares to what purpose Deut. 8. that I might teach thee sayth he that I might nurture thee that thou mightst learne to know me and to know thy selfe that I might humble you that you might learne by that to see the vanitie and emptinesse of the creature So the Lord deales with his children But yet my Beloved why should you not be content to haue him alone for your portion he hath it for you it is not for want of good will towards you it is not for want of power but because it is best for you And therefore likewise that is answered that the children of God want and those that are his enemies haue abundance but they are but land-flouds of comforts that make a great shew and haue some reality in them to comfort for the present but it is but a Pond it is but a land-floud the spring of comfort belongs onely to the Saints it may be they are but little but yet they are springing they are renewed to them from day to day they are such springs as make glad the heart of all the houshold of God And therefore what if his enemies haue abundance it is but as summer flowers though they be set in gawdy places yet they are but slippery places though they flourish for a time it is but the flourishing of a greene tree that lasts not long And therefore be not mistaken in that that Gods children want and others haue it his children haue it in a better manner But I will not stand vpon this any longer If the Lord be All-sufficient then learne hence to haue your eye onely vpon him when you haue any enterprise to doe if there be any crosse that you would haue prevented if there be any blessing that you would obtaine if there be any affliction out of which you would haue deliverance let your eye be to him alone rest on him alone for he is All-sufficienet he is able to bring it to passe as he sayth here to Abraham I am All-sufficient so he will be to all that are within the Covenant as well as to him And therefore I say whatsoever thy case be looke to him onely and thou needest no other helpe and be readie to say thus with thy selfe the greatest meane without his helpe is not able to bring this enterprise to passe it is not able to deliver me it is not able to comfort me it is not able to worke such a worke for me and the weakest with him is able to doe it You see Asa was able to say this in 2 Chron. 14. Lord sayth he it is all one with thee to saue with many or with few And the Lord made it good to him for when he had but a few and a great multitude came against him you see he was saved with those few and afterwards when Asa had a great multitude he was not delivered that he might learne to know the truth of that which then he heard And therefore sayth he we rest vpon thee Oh Lord it is all one with thee to deliver with many or with â—ew I say so it is in all things else Therefore Beloved learne to conceiue thus indeede of things we doe not vsually doe so if we did what is the reason that you provide much for your children all your care is to leaue them portions I would aske you but this question Whether can all that portion make them happy or make your selues so or any one else It cannot make them happie without Gods favour without his blessing Put the case againe they had his
favour and blessing without this portion Is not that enough Is it not sufficient We may run through many instances but it is enough to touch vpon this And therefore thou shouldst be readie to say thus with thy selfe If I haue never so much if I were in the greatest floate of prosperitie what is this without him If againe I were in the lowest ebbe is not he enough And therefore in every busines say this with thy selfe All my busines now is with God in heaven and not with men nor the creatures and therefore if I want comfort at any time if I cannot haue it from men nor from the creature yet I know where to fetch it if I want wisedome counsell and advice if I want helpe I know whether to goe if the Cisterne fayle I can goe to the fountaine I can goe to him alone that is able to be my helper in all my needs to be my counfeller in all my doubts and to comfort me in all my distresses But Beloved the thing I would presse is this to settle your eyes vpon God alone It may be you will say you haue an eye to God but you would haue other helpes too No All the tryall is in this to trust in him alone for if you did thinke him All-sufficient why should you not doe so If he had but a part of sufficiencie and the creature had another part you might joyne helpe with him but since he is All-sufficient you must be content with him alone Put the case he giue you no pawne as he did not to Abraham the Text sayth he had not a foote of land in all his possession and yet he beleeved for he thought God was sufficient Therefore when thou hast any thing to doe trust in him alone and thou shalt then finde it the best done for when we trust in him most then we pray best and when we pray best we speede best and therefore we commonly finde when things are in the lowest condition then it hath best successe with vs because by that meanes we are taught to goe to him alone To giue you an instance of this consider David and Iacob I will shew you but these two cases you shall see it in David and Iacob David did not make hast when the Lord promised him the Kingdome and sent Samuell to annoint him though at one time he did when he fled into the land of the Philistines yet in the generall he did not if he had made hast he would haue taken away Sauls life when he was put into his hands but sayth he I will stay the Lords leasure I will not meddle with him wickednesse shall come from the wicked What was the issue of it you see how the Lord brought it about without paine and labour to him as you shall see in the wheeles of his providence how he wheeled that about to bring David to the Kingdome you see first he takes away Saul by the hands of his enemies Davids hand was not on him he tooke him away in due season When that was done then there was Abner a mightie Captaine you see he was taken away and that without any fault of Davids vpon a quarrell betweene Ioab and him When Abner was taken away there was Isbosheth left behinde you see there were two set a-worke by his providence for those things come to passe by his providence to take away his head when he was asleepe so that all the posteritie of Saul was gone He tooke not onely Saul away in the battayle but all the rest and there were but two left Mephibosheth that was lame in his limmes and not fit to mannage the Kingdome who likewise afterwards put himselfe into Davids hands and Isbosheth that was lame in his minde as the other was in his limmes And therefore when Abner was gone there was no strength in him So the Lord brought it to passe without any action of his so it is when men learne to trust in God Likewise see it in Nabals case he was making hast he was stepping out to an inordinate way to helpe himselfe but when he stayed himselfe and did it not how did the Lord bring it to passe without him did not he himselfe take away Nabals life and giue Nabals wife and goods as he did Sauls goods and his house and his wiues to him This the Lord did for he trusted in him he made not hast but he stayed on him alone I say if we could learne this in all our enterprises to trust in him he would worke our workers for vs. On the other side wheresoever you see a man that makes hast and that joynes others with the Lord and is not content with his All-sufficiencie doth it not cost him much when he will doe his owne works and will not leaue it to the Lord to worke it for him Iacob you know what it cost him when he made hast to get the blessing by a wrong way how many yeares exile how much paine and separation from his friends And so Saul it cost him the losse of his Kingdome for making hast when he offered sacrifice and did breake the Commandements of God because the people were dispersed And so of the rest And therefore Beloved what if there be nothing besides for that is the case I presse suppose you were in such a straite that there is no more but the Lord to rest on yet if you be content to trust in him alone he will doe it as he did for David if you will needs indent and bargaine with him then I say it may be you shall haue the thing you would haue but you had better be without it as we see in Math. 20. when the workemen would not be content with the All-sufficiencie of God as we see in that Parable but would make a bargaine with the Lord we will not serue thee say they except thou wilt giue vs so much wages if thou wilt we will doe it so he bargained with every man for a penny a day Goe then sayth he and worke in my Vineyard and thou shalt haue a Penny Well when he comes to pay them he giues them their Penny they thought that was not enough but they murmured against him sayth the Lord did you not bargaine with me for a Penny The meaning of it is this it doth most concerne the labourers in Gods Vineyard but it is appliable to all others They will not worke for the Lord they will not reckon him All-sufficient but they will haue wages they will bargaine with him to haue a Penny That is One to haue a Benefice to maintaine him another will worke for him if he may haue fame and credit and esteeme Another will worke for him if he may haue some great place Sayth the Lord I will giue thee that Penny thou shalt worke in my Vineyard I but when a man hath it marke it he murmurs why for when the end of the day comes he sees
vexation the same death as dyes the one so dyes the other That is for the outward appearance of their condition there is no difference Againe there is a forgetfulnesse of both both are swept away both passe and are blowne over and they are even alike the wiseman as well as the foole But sayth he there is this difference Wisedome is the best of all vaine things vnder the Sunne The second thing that he hath found is that to enioy them to take the comfort the profit the benefit and refreshment that may be had from all the blessings of God that he hath given vnder the Sunne it is a better way and there is lesse vanitie in it then to heape vp still and not to enioy it This I found sayth he that this is the best way for a man to take the present benefit this is the wisest way so that this be remembred that you enioy them with weaned affections that you doe not so enioy them as to commit Idolatry with them for if you doe so indeed then there is a vanitie in them for then the Lord lookes vpon you with a jealous eye as that he will destroy both the things and the man as a jealous man will destroy the adulterer and adulteresse There is a vanitie in them then but to enioy them with weaned affections this sayth he I found to be the wisest thing vnder the Sun rather then to heape vp and increase possessions and not to enioy them This is that which Salomon sayth If a man say now But I finde contentment and satisfaction though Salomon found none I finde I haue a sweetnes in enioying pleasure and mirth and a high estate Why consider if thou doe I will say but this to thee it is an argument that thou committest Idolatry with them and therefore God hath made thee like to the very things themselues You shall finde the Psalmist speaking of Idols say They haue eyes and see not they haue hands and handle not and he addes this they that trust in them are like to them That is This is the curse of God vpon those that worship Idols the Lord giues them vp to as much stupiditie as is in the Idols that they haue eyes and see not that they haue eares and heare not So I say when a man will so enioy these things that he can finde contentment in them that he can terminate his comfort in them let him know this that is an argument that he is made like to them that the curse of God is come vpon him or else it may be because thou hast not summed vp thy accounts thou hast not looked backe vpon them as Salomon did thou hast not yet runne through the course of them if thou hast full experience of them and the end of them as he had thou wouldst finde them vanitie and vexation of spirit So much for the first the emptines and vanitie of the Creature I say this if God be All-sufficient it should lead vs vnto a further knowledge of the Creature and so likewise it should leade vs to a further knowledge of Almightie God That is To see a contrary fulnesse in him I must runne briefly through this Labour to see him in his greatnesse labour to see him in all his Attributes to see him in his vnchangeablenes to see him in his eternitie in his power in his providence You shall see in Psal. 102. 21. what vse the Psalmist there makes of the Attributes of God I said O my God take me not away in the midst of my dayes thy yeares indure from generation to generation thou hast before times laid the foundations of the earth and the heavens are the worke of thy hands they shall perish but thou shalt indure even they all shall waxe olde as a Garment The meaning is this when a man hath proceeded to this that he sees the vanitie of the Creatures he lookes vpon them all as that they will all weare and waxe old as a Garment A garment that is new at the first with long wearing you know will be spent and will breake into holes and at length be fit for nothing but to be cast away So sayth he shall the whole body of the Creatures be Now when we consider this that it is a mans owne case and every Creatures let a man helpe himselfe with this that God is eternall and remaines for ever and therefore if a man can get to be ingraffed into him to dwell with him that will helpe him out of that weakenesse and mutabilitie and changeablenesse that is in the Creature and therefore in Psal. 90. sayth he Lord thou art our habitation from generation to generation As if he should say When a man dwels with God he is a safe house a Castle that when generations come and goe times over our heads there is a change of all things yet he is a Rocke he is a Castle he is a Habitation there is no change in him So that when you finde these defects in the Creature goe home to him and labour to see his immutabilitie and eternitie And so likewise when thou seest thy inabilitie to doe any thing when thou seest that weakenesse in the Creature that it is not able to bring any enterprise to passe then looke vpon his providence and his almightie power in that he doth all things that belong to him he guides them My Beloved the serious setting of our selues to consider the providence of God and his almightie power will discover to vs his All-sufficiencie more then any thing besides In briefe consider this to perswade you a little of the necessitie of it that you may be fully convinced of it that every particular and every common thing must needs be guided by him and directed by him I would aske but this question First are not all made by him you will grant that that every Creature even the smallest are from him there is no entitie but from him Certainely then there is an end of it for he made nothing but for some end and if there be an end of it he must guide it and leade it to the end otherwise he should leaue the building imperfect otherwise he should but begin a worke and leaue it in the middle otherwise the Creature should be lost and perish and that through a default of his But there cannot be said to be any default any want of goodnesse in him in the great builder of things and therefore it must needs be â—hat he guides every Creature vnder the Sunne even the smallest of the Creatures he guides and directs them to their ends Providence is nothing else but to guide governe direct every Creature to their severall ends and businesses to which he hath appointed them Besides how is it that you see things sitted one to another as they are Is it not the providence of God When vousee the wheeles of a Watch fitted one to another when
againe not to be proud of the friendship of men not to be secure in them not to trust in them not to thinke your selues safe in them for they are but vials through which God powres his mercy and goodnesse towards you Consider whether you be able to doe this Looke on David when Naball sent him a rough answer an vntoward answer he was exceedingly moved at it When Shemei did the same yea and to his face in a farre greater measure he was not moved what was the reason of it but because when he looked to Naball he forgat God he saw not God setting Naball a-worke to giue such an answer he looked not to Naball as a viall but as if he had beene the principall in the action in hand and therefore he was ready to fly vpon him with impatience as you know how angry he was with him but when Shemei did curse him he had reason he thought to be quiet and not in the other case because he looked on Shemei as a viall God sayth he hath bid him doe it and therefore he goes to God and not to Shemei Beloved if you doe beleeue this All-sufficiency in God and this emptines in the Creature why are you not able to doe this not to loue the creature not to terminate I say your affections in them but to vse this world as though you vsed it not That is All the things in the world all the men in the world for indeede you would vse them as if you did not vse them if you did see an emptines in them and a fulnes and an All-sufficiencie in God Secondly If we doe beleeue there is an All-sufficiencie in God why doe we goe out from him to take in present commodities to avoyde present dangers Why doe we not serue him with the losse of all these For if he be All-sufficient it is no matter what thou loosest thou hast enough if thou hast him You may see it in Paul to resemble it to you to shew you what I would haue said sayth he we serue the living God we take much paines in our Ministery we suffer much but haue nothing but imprisonment nothing but fastings and whippings and stonings and why doe we it for we trust in the living God and we thinke him to be All-sufficient when he sayth we trust in him that is implyed I say now looke to thy selfe art thou able to serue him without looking to present commoditie Art thou able to doe as they did when they were sent emptie and yet were willing to doe the worke and were content to haue no wages given them because they trusted in God thought he was sufficient you see our Saviour put them vpon it it is true they lacked nothing but yet that was the tryall Moses when he might haue had present commoditie he left all he left the Court of Pharaoh he left Egypt and went emptie away he did not turne aside to these present Commodities why because he thought the Lord was All-sufficient And so Abraham he left his Fathers house and came into a Land where he had not a foote because he thought God was All-sufficient God speakes to him vpon that occasion feare not Abraham thou art in a strange Countrey where thou hast no body to provide for thee yet I will be All-sufficient Those that wandered vp and downe in sheepes-skinnes and in Goats-skinnes no question they might haue had outward comforts aswell as others if they would haue tooke that course that others did but they were willing to leaue all present commodities because they trusted in God that he was All-sufficient They suffered sayth the Apostle Heb. 11. the spoyling of their goods they lost all and wandered vp and downe and had nothing but dens to lye in in stead of houses and sheepe-skinnes in stead of cloathes This they did because they thought him to be All-sufficient I say Consider whether thou be able to doe this to let goe present wages present comforts and commodities not to turne aside to them for if God be All-sufficient what neede is there of them If there be enough in him why should you step out to them Moreover if God be All-sufficient why doe we sticke so much vpon particular meanes to say if such meanes be not vsed I shall be vndone if he be All-sufficient it is no matter what the meanes be he is able to bring it to passe It is vsuall with men to say if such a thing sayle me I am vndone and if such an evill be not removed What are these but particulars this sticking vpon particulars is a signe we thinke him not All-sufficient Isa. 60. 10. See what an expression there is for matter of meanes He that walkes in darkenesse and sees no light let him trust in the Lord God he that walkes in darknesse and hath no light yet if God be All-sufficient put the case there be no meanes at all put the case there be vtter emptines that there be not a sparke of light but that thou walkest in darknesse and seest nothing to helpe thee if he be All-sufficient trust in him let him that hath no light but walkes in darkenesse trust in the Lord for he is then able to helpe him Againe if we thinke him to be All-sufficient when we loose any particular means it is but the scattering of a beame it is but the breaking of a Bucket when the Sunne and the fountaine is the same Why should we be troubled at it If we did thinke him to be All-sufficient when one meanes is broken cannot he finde out another if he be All-sufficient When he said to Paul that all the soules with him should be safe you see there were divers meanes all were not able to swim to the shore and the Ship was not able to bring them to shore but yet by broken boards and by one meanes and another all got to the shore So the Lord brings things to passe in a strange manner sometimes one way sometimes another he breakes in peeces many times the Ship that we thinke should bring vs to shore but casts vs on such boards as we did not expect so he doth in the meanes both good and evill somewhat comes in and brings vs helpe that we never thought of An enemy comes in and doth vs hurt that we never dreamed of and those that we had our eye fixed vpon it may be doe neither of them And so likewise if God be All-sufficient if he be thus exceeding great consider if thou see thine owne vilenesse thy ignorance thy emptinesse in comparison of him When Agur looked vpon God and saw his greatnes Pro. 30. he cryes out that he had not the vnderstanding of a man in him When Iob saw him in his greatnes he abhorred himselfe in dust and ashes he had spoken once and twice but he would speake no more And so Abraham when God appeared to him sayd I am but dust and ashes whether art thou able to say
perfect heart And you shall finde this very Storie that I haue now named brought in as an euidence that his heart was not sound that his faith had not a perfect worke so farre his faith went thus far he did by vertue of that faith that he had but a perfect worke his faith had not Another example is in Rehoboam 2 Chron. 11. When the Kingdome was diuided and giuen to Ieroboam and the tenne Tribes had made that defection from Rehoboam hee gathered together ninescore thousand fighting men to goe vp against Israel but saith the Text the Word of the Lord came to Shemaiah a man of God saying Speake to Rehoboam the sonne of salomon King of Iudah and to all Israel and Iudah and Beniamin saying Thus saith the Lord You shall not goe vp to fight against your brethren returne euery man to his house for this thing is done by mee They obeyed therefore the Word of the Lord and returned from going against Ieroboam You see heere a very great worke of faith that caused him to giue ouer to sit downe to be content to lose so great a part of his Kingdome and to looke no more after it that when hee had an Armie ready of valiant men yet hee was conteut to sit downe though he were a man that was not sound-hearted yet faith had thus farre a worke in him and not onely for this time but for three yeeres after hee cleaued to the Lord and serued him in all things and yet for all this it had not its perfect worke it carried him not through for afterwards he departed from the Lord. Beloued this is a signe of an vnsound heart when faith shall goe so farre when it shall inable a man to doe many things and yet for all this it hath not its perfect work Wee see the contrary in Abraham Rom. 4. 19. when he was put to it when God had made him a promise that he should be the Father of many Nations saith the Text he was not weake in the faith The meaning is he was not vnsound but was perfect in the faith What did he doe How did that appeare Saith hee hee went through when the Lord came with such a promise hee considered not his owne body that was dead for hee was a hundred yeeres old nor he considered not the deadnesse of Sarahs wombe but saith he he beleeâ—ned that he was able that had promised This is giuen as an euidence of the truth of his faith he made not a stand in such a difficult case for he was not vnsound but hee was perfect in the faith So likewise when he came to offer his sonne here in the perfection of his faith was seene And beloued by this you may know whether your hearts be right if you suffer euery grace to haue its perfect worke when your faith doth not picke and choose and take heere a promise and leaue there another here to beleeue a threatning another not to beleeue here to take hold on a Commandement to beleeue that this is the will of GOD in another case not to beleeue for so doing is a signe of an vnsound heart If you obiect But faith many times hath not a perfect worke in the Saints as Moses at the waters of strife saith the Text hee fayled through vnbeliâ—fe and againe Dauid when hee fled from Saul to Achis we see his faith there had not its perfect worke so likewise Peter when the waues beganne to arise to swell and hee beganne to sinke his faith had not a perfect worke To this I answer that faith may haue a perfect worke that is there may be an aptnesse in it that ordinarily it goes through the worke â—hough by some accident it may be hindred for marke the faith of those wee see Dauid though he fayled at this time yet at other times he did not no more did Moses nor Peter which is an argument that it rose not from vnsoundnesse from hollownesse of the grace or of their hearts but from some interueniall impediment some passion as it was a passion in Moses he was distempered and so it was a feare a mist that was cast before the eyes of Peter at that time Now you know a man may bee said to haue a perfect eye and yet for all that in a mist he may not be able to see as at other times and a man may be said to haue a perfect hand and yet a fit of a Palsie may make it shake and make it vâ—fit for any thing so a man may haue a perfect taste able to distinguish one thing from another yet when hee is in an Ague in such a fit he takes things amisse things that are wholsome seeme bitter to him so in the graces of the Spirit there may be sometimes much impâ—rfection admitted when a man is in the mist when he is in the fit when some distemper some passion or affection hath ouercast and ouerclouded the soule as it were and possessed he pallate these may be defects and yet the grace may be perfect But you shall know it by this ordinarily it is not so it is but by accident and therefore it comes to passe but now and then And as we say of the grace of faith so to giue you another instance truth or the knowledge of truth this great grace if the heart be sound will haue a perfect worke it will goe through it will not make a stand heere and there as it doth in those that are vnsound as you see Rom. 1. 18. it is giuen there as a signe of an vnrighteous man when they withold the truth in vnrighteousnes that is when the truth is not suffered to haue a perfect worke when there is truth and they suffer it perhaps to informe their vnderstandings but they suffer it to goe no further when they suffer it not to walke abroad into all the corners of the soule into all the inward roomes of it or if they doe that yet they suffer it not to come into the outward Courts of their conuersation it is a signe that this grace hath not a perfect worke but is restrained and such an expression you shall finde 2 Pet. 3. 5. This they willingly know not marke that the heaueâ—s were of old c. Hee speakes there of certaine Atheists that were mockers and despisers that were ready to say Where is the promise of his comming doe not all things continue alike since the time of the Fathers The Apostle answers them thus saith he they haue truth in them there is light enough GOD hath borne witnesse to himselfe in their owne consciences there are many things that they might obiect against these temptations of Atheisme but saith he they willingly will not know them that is they will not take them into consideration as if hee should say their will because they will not be troubled because they will liue loosely it suffers them not to vnderstand and to enquire
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
shaddowes the other hath the substance it selfe Thirdly they differ in this the Old Testament in it selfe is but weake and vnprofitable as you shall see likewise in the same place Heb. 8. 18. for the Commandement that went before was dissanulled because of the weaknesse and vnprofitablenesse thereof for the Law made nothing perfect but the bringing in of a better hope makes perfect by which wee draw neere to GOD that is this was able of it selfe to doe nothing further then as it did leade to that which was effectuall therefore it waxed old and vanished away so he puts them together it was weake and vnprofitable and therfore it coâ—tinued noâ— it had an end as you know the second proued effâ—ctâ—all to take a way sinne and to sanctifiâ— vs and therefore it is an euerlasting Couenant the Testament that continues for euer Fourthly they differ in the confirmation this second Testament the New Testament was confirmed by an Oath and confirmed by the blood of the Testator by the blood of Christ whereas the other was confirmed by the blood of Goats as we see Exod. 24. it is called the bloud of the Couenant wherewith the Booke of the Couenant was sprinkled that is the shedding of the blood of beasts confirmed the Couenant but this is confirmed by the death of Christ himselfe and accordingly it hath new seales put to it Baptisme and the Lords Supper when the Old Testament had other seales Circumcision and the Passeouer Fiftly they differ in this in the New Testament there is a more cleere perspicuoâ—s knowledge of things there are better promises a larger effusion of the Spirit there is more cleerenesse as we see Heb. 8. 10. After those dayes saith the Lord I will put my Lawes into their mindes c. And they shall not teach euery man his neighbour and euery man his brother saying know the Lord for all shall know me from the least to the greatest of them That is they shall know much more and that which they doe know they shall know in another manner they shall know it more distinctly more particularly Moreouer as the knowldege is greater so the promises are better promises Heb. 8. 6. But now our high Priest hath obtained a more excellent office in as much as he is the Mediator of a better Testament established vpon better promises The meaning of it is this the promises which were made in the Old Testament though the promise of saluation was not excluded yet the maine of them the most appearing and insisted on were they should haue the Land of Canaan they should haue an outward prosperity you see the old TestameÌ„t much insists vpon that the New Testament meddles little with them but with promises of saluation remission of sinnes sanctification by the Spirit therefore saith the Apostle here it is established vpon better promises And againe there is a larger effusion of the Spirit the Spirit is now powred on vs in a greater measure then it was distilled by drops now the Lord hath dispensed it in a greater abundance to the sons of men in the time of the Gospell there is greater measure of grace and it followes vpon the other Grace truth come by Iesus Christ that is because there was more truth and more knowledge there went likewise more grace with it as there is a greater reuâ—lation so likewise there goes more grace that is a sure rule that al knowledge when it is increased when it is sauing knowledge taught by GOD it carries grace proportionably with it This is the fift difference The last difference was in the Mediator Moses was the Mediator of the Old Testament that is it was hee that declared it it was hee againe that was the executioner of it but wee haue a high Priest that hath obtained a more excellent office in as much as he is the Mediator of a better Testament that is now Christ is the Mediator of the Couenant it is he that declares the Couenant and secondly it is hee that by the interuention of a certaine Compact of certaine Articles of agreement hath reconciled the disagreeing parties he hath gone between them as it were and hath vndertaken for both sides hee hath vndertaken on Gods part these and these things shall be done all his promises are Yea and Amen in him and againe he hath vndertaken on our part to giue satisfaction by his death and likewise to make vs obedient to his Father This hee doth this is to be a Mediator of the Couenant I will not stand longer on this I come briefly to make some vse of it and leaue the other 4 things that is With whoÌ„ this Couenant is made How a man shall know whether he be within the Couenant When this Couenant is broken and The reason why God will make this Couenant with men to another occasion Now this vse we will make of it First we may consider hence the great goodnes of GOD that he is willing to enter into Couenant with mortall men My beloued it is a thing that is not sufficiently considered of vs how great a mercy it is that the glorious GOD of Heauen and Earth should be willing to enter into Couenant that he should be willing to indent with vs as it were that he should be willing to make himselfe a debtor to vs. If we consider it it is an exceeding great mercy when wee thinkâ— thus with our selues hee is in heaueâ— and wee are on earth hee the glorious GOD wâ—e dust and ashes hee the Creator and wee but creatures and yet he is willing to enter into Couenant which implyes kinde of equality betweene vs as when Ionathan and Dauid made a Couenant though there was a difference the one was a Kings sonne yet notwithstanding when the Couenant of friendship was made there did arise a kind of eqâ—ality between them so it is betweene the LORD and vs when hee is once willing to enter into Couenant with vs. Beloued this should teach vs to magnifie the mercie of God and to be ready to say as Dauid did What am I or what is my Fathers House that I should be raysed hitherto that I should enter into Couenant with the great GOD that hee should come to a Campact and agreement with mee that he should tye himselfe and bind himselfe to become 〈…〉 You know 〈…〉 small thing to enter into Couenant with GOD to be in Couenant with the King of Kings we commonly reckon it a great aduaâ—â—age to haue allyance to bee in confederation with strong Princes You see what a Couenant there was betweene Iehoshaphat and Achaâ— see how Iehoshaphat expresseth himselfe Truly saith hee there is a League betweene vs What then therefore my horses are thy horses and my people are thy people and so it is betweâ—ne God and vs when there is a Couenant betweene vs then his strength is our strength and his Armies are our Armies we haue interest in all there is
would haue it by free grace and not of debt for saith hee If I should giue a Law and rules to men and promise them life vpon it when they had performed the worke they would challenge it of debt no saith the LORD it is an inheritance I doe not vse to deale with my children as men doe with their seruants that I should giue them worke to doe and when they haue done it I should giue them wages then they would come and challenge it a my hands by way of debt no saith the Lord this is an inheritance and you are my sonnes and you shall haue it giuen you freely and giuen you as it becomes a Father to giue it so you shall take it therefore that it might bee of free grace and not of debt therefore it is by faith and not by workes And that is added likewise if it had beene by workes men would haue beene ready to boast and haue said I haue done this I am able to keepe the Law therefore the promise of eternall life shall bee made good to mee I shall receiue it as wages men would boast in themselues No saith the LORD no creature shall boast in it selfe for that puts euery man further from the LORD the more a man reioyceth in himselfe the more he stands vpon his owne bottome the more he is diuorsed from GOD and separated from him but saith he he that reioyceth let him reioyce in the LORD for that fits a man for the LORD and therefore I will haue it by faith it shall not bee by workes So beloued you see now what is the Condition Surely looke how Abraham was made partaker of the Couenant so euery one of vs must bee Abraham was made partaker of it by saith so shall euery man be made partaker of it by faith and no otherwise Abraham beleeued God when hee had a promise and because he beleeued him not that particular act of faith but that grace of faith whereby he beleeued this and the other promises of the Messiah was counted to him for righteousnesse and so for this cause because wee beleeue the promises and the Couenant of Grace therefore the LORD accepts vs and accounts vs righteous and because this seemes strange to the sonnes of men therefore we see with how much adoe Paul labours to make it good what strong obiections were against it in all times I haue shewed the reason Now when you reade Rom. 3. 4. and Gal. 3. 4. you may know the better the meaning of those places Well so you see the Couenant secondly you see the Condition now you heare that there is such a Couenant as this The third thing is the confirmation of the Couenant when a man heares that GOD will vouchsafe so much fauour vnto mankinde a man is ready to say as Gedion did alas my family is poore in Manasses I am the least in all my Fathers house And who am I that I should be raised vp hitherto that such a promise as this should be made to mee that I should goe and saue Israel c. I say after the same manner a man might bee ready to obiect Alas what are wee the sonnes of men that the great GOD of Heauen and Earth should enter into such a Couenant with vs that he should make vs such promises as these that he should make vs heyres of the World that hee should blesse vs in that manner to make vs sonnes to make vs Kings and Priests Saith the LORD I confesse it is a Couenant that needes confirmation therefore the LORD hath confirmed it all these wayes the LORD hath confirmed it first by his promise saith he you haue my sure word for it if that bee not enough I will confirme it by an Oath and because he had no greater to sweare by he saith by my selfe haue I sworne that I will make it good this is not enough but he confirmes it by the blood of Christ himselfe the Mediator shall come and confirme this Testament and when the Testament is confirmed by the death of the Testator there is no more altering of that saith hee Gal. 3. A mans Testament no man changeth after once it is confirmed and when the Testator is dead Heb. 9. then the Testament is confirmed so it is confirmed by the blood by the death of the Testator This is not enough but hee hath added seales vnto it hee hath confirmed it likewise by them saith hee I will adde the seale of Circumcision and of the Passeouer For Circumcision saith the LORD Goe and circumcise your selues and when I see the Circumcision I will remember my Couenant and make it good to you that as hee said of the Bow he set the Bow in the Cloud saith hee I will make my Couenant that I will neuer destroy the Earth againe with raine this Bow shall be the witnesse of the Couenant and when I looke vpon it I will remember my Couenant after this manner are the signes and seales of the Couenant saith he Circumcise your selues and when I see that I will remember my Couenant and will spare you and I will make good to you all the promises of it So likewise the Passeouer saith hee See that â—ou keepe it take the Lambe and sprinkle the blood c. Saith he when I see it I will remember my Couenant Where beloued this is to be obserued that these signes or seales of the Couenant not onely confirme the promises on our part but they signifie that faith that condition which is required on our part for when the LORD comes and lookes into his Church and sees a great company in it sees his House full and he comes and askes What doe you in my House What doe a number of those that professe themselues to be within the compasse of the Couenant there Their answer is LORD we beleeue wee are among those that keepe the Condition If you beleeue where is your Circumcision It may be you haue that outward Circumcision in the flesh but where is the Circumcision of the heart for if you did beleeue indeede it would worke a change in the heart as faith I told you that is indeede a liuely faith workes a chaâ—ge it câ—ts off sinfull lusts it makes a man deny himselfe and cleaue to God and serue him with a perfect heart So againe after that manner doth the second signe of the Couenant which is the Passeouer when the LORD shall aske Doe you beleeue Yes heere is the sprinkling of the blood of the Lambe But where is the true sprinkling vpon the heart and conscience heere is the outward Passeouer the outward profession you come and take the signe and the seale but where is the inward sprinkling Therefore you see what was required in the Passeouer saith hee when you eate the Lambe c. haue you tasted of the sweet of the Lambe haue you euer tasted of the sweetnesse that is in Iesus Christ so that you can loue
though he be hindered many times and often in his life vnruly lusts come and make a separation betweene the LORD and him yet he cannot abide to bee long from him it is the Lord that hee loues he cannot for his heart choose another Master hee cannot choose another Husband another Lord another friend but it is hee with whom he will dwell liue and dye if this be thy case know that thy continuall failings make not a breach of the Couenant for thou knowest that thy heart hath not chosen another Husband for though thou be forced sometimes through the violence of temptation to serue another yet thy heart cleaues to thy right Master it cleaues to him it inclines to him it bends that way this is one way to finde it looke to thy heart immediately If thou canst not doe it by this if this be too obscure a rule for thee I will adde but this for the making of it plain Looke to the effects Thou pretendest I haue not chosen another husband I haue chosen the Lord for my God and him will I serue It is very well it is a good profession but take heede you bee on a sure ground Now saith our Sauiour Ioh. 8. You pretend that you are the children of Abraham that you haue him for your Father and not the Deuill but I say vnto you hee that committeth sinne is the seruant of sinne and so likewise Know you not that to whomsoeuer you obey his serâ—ants you are to whom you obey Rom. 6. And againe 2 Pet. 2. Of whomsoeuer a man is ouercome to that he is in bondage Looke to it now art thou ouercome with sinne dost thou obey sinne when it comes with a command vpon thee dost thou commit sinne Certainely thou hast chosen another husband thou dost but deceiue tâ—y selfe Alas you will say is it euery committing of sinne No beloued that is not the meaning of it but take heed of this when a sinne is drawne out as a thread in the course of thy life now intruth thou obeyest it now thou art ouercome of it now it hath dominion whensoeuer it commands thee when there is I say a tract of sinne when a man is still giuen to such a way to such an infirmity I cannot properly call it an infirmity that you may say it is such a mans trade he walkes in it now a man obeyes sinne he is ouercome of it it hath gotten the victorie ouer him as we vse to say of men he is a worldly-minded man goe to him when you will you shall finde him so disposed you shall finde him in all his carriage to shew himselfe to bee such a man this sinne it runnes as a thread through his whole life still he mindes earthly things he is taken vp about them he disrelisheth the Word he doth not minde it hee doth not delight to reade it or to heare it hee doth not loue the company of the Saints and the like and so for any other sinne If this will not serue the turne thou maist iudge it by one sinne but that is somewhat more difficult I will giue you 3. examples you shall see Adam and Balaam and Saul you shall see euery one of them in one sinne breake the Couenant and if you can finde yours the same case you shall know whether you haue broken it by one miscarriage Take Saul first he was commanded to goe and kill the Amalekits and God would haue him destroy them vtterly Saul goes about his Commandement he seemes to keepe it exceeding well and where he failed in it he seemed to haue a faire excuse saith he I did but saue the King the whole body of the people was destroied again he saued but a few of the fattest of the cattell and for what purpose not for his owne profit to make him rich but to offer sacrifice to the Lord and he hoped there was no fayling in this Well saith Samuel thou hast cast away the Lord thou hast chosen another God Samuel charged him with no lesse for saith hee thy sinne is as witchcraft it is as Idolatry that is thou hast now cast God quite away thou hast chosen to thy selfe another Lord another Husband to obey How shall this be made good The meaning is this when a man receiues a Commandement from God marke it when a man knowes it is the Lords will that I should walke thus and thus before him that I should abstaine from such and such sinnes I cannot deny but this is his Commandement well when a man comes to the keeping of it his heart finds out excuses and saith in such and such a case I hope I may be somewhat excused from a strict performance of it I say when the heart at any time deliberates and yet that word is not sufficient to expresse it but when the heart workes according to its owne proper inclination and then disobeyes the Lord in any Commandement certainely then it casts God away Beloued it is not such disobedience as when a man is transported with a strong affection a strong temptation when he is not himselfe for a time and his sinne be discouered he easily returnes and will be the same man he was but I say when a man deliberately commits sinne when a man considers himselfe well and hee is not transported with the strength of temptation but his heart workes at liberty so that hee acts himselfe in this case he doth as Saul did hee casts God away and God sent him word that he had cast him away The like was the case of Balaam hee carried it exceeding fairely I will not if Balaac will giue me his house full of gold curse the people I cannot doe that which God hath not said to me yet Balaam desired much to doe it hee thought hee would make tryall he would goe as farre as he could God saw it and found it out and you see what iudgement was giuen vpon him and this was presently discouered he gaue aduice to Balaac to put a stumbling blocke before the children of Israâ—l that is by offering with the Moabites and committing fornication with their women and so saith he I shall be able to curse them when they haue committed sinne once then I may curse them to purpose I say there was the naturall the proper inclination of Balaams heart it was not a thing that he was drawne to but when his heart was left to it selfe to goe which way it would that way it went it is not so with a man that is in the Couenant for grace it still preuailes and hath power ouer him it is that which hath dominion and possession it is that which is the Lord of the house and whensoeuer he is lest simply to himselfe that his heart workes which way it would certainely then he pleaseth God he cannot he doth not sin against him I cannot stay to presse this further but rather come to make some vse of it but this remember so
is exceeding hard because it is not in the power of any man to know it except God guide him to see it there are not principles in man there is not the sufficiencie of wisedome to finde out the fitnes of time except God guide him to pitch vpon that time Now if the Lord were pleased to reveale to men these seuerall times allotted to actions it were an easie thing to finde it out but he hath kept them to himselfe and that for these two Causes One is That men might watch for if men knew the time they would be loose and neglect till the time came Therefore sayth he seeing thou knowest not the time when he will come whether at night or at what time of the night whether at the dawning or at the Cocke-crowing whether at the first watch or at the second therefore watch As if he should say If men knew the time certainely they would sleepe till that time and then they would be awake but God will haue men watch Secondly God hath appointed these times and reserved them to himselâ—e that men might learne to feare him that they might learne to keepe a continuall dependance vpon him for if the times were in our owne hands we might mannage our businesse with our owne strength but when they are in Gods hands we know not what to morrow will bring forth Therefore Iames sayth say not I will doe such a thing I will goe to such a place and stay there a yeare and buy and sell for sayth he it is not in your hands your life is not in your owne hands to effect this busines If you doe liue it is not in your hands and therefore you ought to say if the Lord will And therfore to keep men in this dependancie vpon him God hath reserved these times vnto himselfe The third and last proposition is That because men misse of these times therefore their miserie is great vpon them partly because they do not effect the thing they goe about when they misse of their time for the Lord workes not with them when they hit vpon a wrong time partly also because they fayling in their dutie not taking the good time that God hath appointed he in his most just judgement sends vpon them evill times that suddenly come vpon them euen as a snare vpon the birds As you see when birds are feeding quietly and fearing nothing then an evill snare comes and takes them So it is with men when they haue missed their times when they thinke they are safest when they speake peace to themselues when they thinke that danger is farthest off then evill times come suddenly vpon them This you shall see best in examples Gehezi when he tooke a gift of Naaman The Prophet his Maister reproues him in these words Gehezi sayth he is this a time to receiue gifts As if he should say To take a gift in it selfe is not amisse but this is not a time for it for Naaman was but a stranger Againe he was but a beginner in beleeving in the true God and therefore to take a gift of him that was not a time It was the manner you know to bring gifts to the olde Prophets not for reward of their Prophesies but for the maintenance of their estate So Saul brought to Samuel a gift and therefore in some cases it might haue beene seasonable but sayth he is this a time to take a gift of such a man vpon such an occasion at such a season And what miserie came vpon Gehezi for missing his time sayth his Maister The leprosie of Naaman the Assyrian shall cleaue to thee that miserie came vpon him So you shall see Haggai 1. The people did a lawfull action but they missed of the time Thus sayth the Lord of hosts This people say the time is not yet when the Lords house should be built Then came the Word of the Lord by the ministerie of the Prophet Haggai saying Is it a time for your selues to dwell in seeled houâ—â—s and this house lie wast Therefore now saith the Lord of hosts you haue sowne much but you haue brought in little you eate but you haue not enough you drinke but you are not filled you cloath you but you are not warmed and he that earneth wages he puts it into a broken bagge It was a lawfull thing for them to build houses to dwell in and to enioy but sayth he is this a time to dwell in your seeled houses As if he should say You haue misâ—ed of the time And what then You see therefore their misery was great on them you haue sowne much but you bring in little c. Iacob It was lawfull for him to haue sought the blessing but because he missed of the time you see his misery was great vpon him how many sore yeares of travaile had he vnder his vncle Laban And this was because he missed of his time On the other side David that did hit vpon his time God promised him a Kingdome and he stayed his time you see he had it with good successe he had it in such a manner as was fit for him for he stayed his time Rehoboam is another example when he consulted with the olde men They tolde him that if he would serue the people at that time they should be his servants for ever but he followed the counsell of the young men and you see what fell out vpon this the missing of his time for that was the counsell that the olde men gaue him if thou wilt serue them at this time c. As if they had sâ—yd Rehoboam thou thinkest it will be disadvantage to thee if thou let the raines loose vpon them and not restraine and curbe them in the beginning but thou missest of thy time There is a time for meeknes and a time for roughnes There is a time for clemencie there is a time againe for severitie but this is not a time for Rehoboam to vse severitie in the beginning of his Raigne therefore you see his miserie was great vpon him he lost ten tribes by this meanes So likewise The people of Israell when they sought a King for themselues it was lawfull for them to seeke a King for God had appointed from all eternitie David to be their King and if Saul had not beene their King David had beene King at the same season that he was but their error was in the time they would haue a King when Samuel raignâ—d over them when God was pleased to Iudge them by the hand of the Prophets more immediately then by the hand of the King and therefore he sayth that himselfe ruled over them and therefore God tels them because they would needes haue a King now because they would anticipate him they would haue a King before God had appointed them a King therefore this curse should goe with their King he shall doe thus and thus to you he shall take your sonnes