turne I haue given him nothing he is vncapable of my gift and therefore I looke for no recompence as by merit from him Againe If God be All-sufficient let vs be exhorted to make a Covenant with him for as I told you before these words doe but containe the Covenant betweene God and vs. Now this is the Covenant that God will make with you if you will enter into Covenant with him that he will be All-sufficient to you Now that which is expressed here generally I finde in other places divided into these three particulars where in the All-sufficiencie of God consists as if they were the three parts of this Covenant First He is All-sufficient to justifie and to forgiue vs our sinnes Secondly He is All-sufficient to sanctifie vs and to heale our infirmities Thirdly He is All-sufficient to provide vs whatsoever we neede so that no good thing shall be wanting to vs. These are the three parts of the Covenant which we finde set downe in divers places in Ier. 31. 34. Heb. 8. 9. 10. 16. But most clearely are they set downe in Ezek. 36. Sayth the Lord there I will powre cleane water vpon you you shall be cleane yea from all your filthines and from all your Idols will I clense you There is one part of the Covenant that he will clense vs from all our sinnes That is From the guilt and the punishment of them Secondly A new heart will I giue you also a new spirit will I put into you and I will take away your stonie hearts out of your bodies and I will giue you a heart of flesh There is the second part of the Covenant consisting of Sanctification The third is You shall dwell in the Land that I gaue to your Fathers and I will call for Corne and I will increase it and I will lay no more famine vpon you and I will multiply the fruit of the tree and the increase of the field that you beare no more the reproach of famine among the Heathen Here are the particulars set downe some are named for the rest I will call for Corne and Wine That is For whatsoever you want That is the third part of the Covenant These are the three parts of the Covenant which I shall spend this time in opening and shewing you that God is sufficient in all and to answer those objections that mens hearts haue against his All-sufficiencie for the heart is readie to object against these three to haue sinnes forgiven to be sanctified and to haue abundance of all good things belonging to this present life in all these he is All-sufficient to fulfill all the desires of mens hearts Now to begin with the first First I say He is All-sufficient to take away all our sinnes My Beloved it may be when you heare this poynt you will say it is an easie thing to beleeue it there is no difficultie in this the Lord is All-sufficient to forgiue sinnes Surely whatsoever we say or pretend wee finde in experience it is exceeding hard Who is able so fully to beleeue the forgiuenes of his sinnes as he ought Who is able to doe it when he is put to it At the day of death at the time of extremitie at that time when the conscience stirres vp all his strength and opposeth it selfe against him when all his sinnes are presented vnto him in their colours who is able then to beleeue it therefore we had neede to finde out the All-sufficiencie of God in this for the greatnesse and exceeding largenesse of his power is shewed in it in nothing more then in forgiving of sinnes Hosea 11. 9. See there how the Lord expresseth it Sayth he I will not execute the fiercenes of my wrath I will not returne to destroy Ephraim for I am God and not man Marke my Beloved when we haue committed sinne against God we commonly thinke thus with our selues if my sinnes were but as other mens if my sinnes wanted these and these circumstances I would beleeue the forgiuenesse of them but something or other a man hath still to object Now sayth the Lord it is very true If I were as man is it could not be but I should execute the fiercenesse of my wrath vpon Ephraim who hath provoked me so exceedingly for Ephraim was a part of Israell and is put for all Israell and the Prophet wrote this in the time of Ieroboam the sonne of Ioash when Israell abounded in sinnes and in Idolatry but sayth the Lord though their sinnes be exceeding great yet I am able to forgiue them for I am God and not man As if he should say Looke vpon weake man and compare God and man together and see how farre God exceeds man see how much he is stronger then man being infinite and almightie so sayth he his mercy exceeds the mercy of man As if he should say If I were not God it were impossible I should forgiue the sinnes of Ephraim which they haue multiplied against me from time to time So likewise in Esay 55. 7. the Lord cals them in there and vseth this as an argument for sayth he I will forgiue and multiplie my pardons so the word signifieth in the originall when a man makes this objection But it is more then any man can beleeue that my sinnes that I haue thus and thus repeated that the Lord can so easily put them away and multiply his pardons as I haue multiplied my sinnes Sayth he my thoughts are not aâ— your thoughts my wayes are not as your wayes but as high as the heaven is aboue the earth so are my thoughts aboue your thoughts and my wayes aboue your wayes That is As a man lookes to heaven and considers the great distance betweene the earth and it so farre sayth he doe my thoughts exceede your thoughts That is When you thinke with your selues I cannot forgiue because you measure me and draw a scantling of me by your selues when you haue gone to the vtmost of your thoughts my thoughts exceede yours as much as heaven exceeds the earth And therefore sayth he my wayes are not as your wayes That is When you would not forgiue yet I am able to forgiue in so great a disproportion We doe with this as we doe with all the Attributes of God we are able to thinke him powerfull as a man but to thinke him powerfull as God there we come short We are able to thinke him mercifull as a man but to thinke him mercifull as God there our thoughts are at an end we can thinke and see no reason why he should pardon vs. Now sayth the Lord my thoughts goe beyond your thoughts as much as the distance is betweene heaven earth If you say to me who doubts of this that the Lord is able to forgiue My Beloved if we did not doubt of it what is the reason when great sinnes are committed that you fall to questioning of Gods mercy when you can more
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
THE NEVV COVENANT OR THE SAINTS PORTION A Treatise Vnfolding the All-sufficiencie of GOD and Mans vprightnes and the Covenant of grace delivered In fourteene Sermons vpon Gen. 17. 1. 2. Wherevnto are adioyned Foure Sermons vpon Eccles. 9. 1. 2. 11. 12. By the late faithfull and worthie Minister of Iesus Christ IOHN PRESTON Dr. in Divinitie Chaplaine in ordinary to his Maiestie Maister of Emmanuel Colledge in Cambridge and sometimes Preacher of Lincolnes Inne PSAL. 111. 5. He hath given a portion to them that feare him he will ever be mindfull of his Covenant LONDON Printed by I. D. for Nicolas Bourne and are to be sold at the South entrance of the Royall Exchange 1629. ILLVSTRISSIMIS ET HONORATISSIMIS VIRIS THEOPHILO COMITI LINCOLNIENSI ET GVLIELMO VICE-COMITI SAY ET SELE DOMINISSVIS SVBMISISSIMÈ COLENDIS HAS IOHANNIS PRESTONI SS THEOL DOCT. ET COLLEGII IMMANVELIS MAGISTRI PRIMITIAS DEVOTISSIMI TAM AVTHORIS DVM VIVERET QVAM IPSORVM QVI SVPERSVNT OBSEQVII TESTIMONIVM L.M.D.D.D. RICHARDVS SIBS IOHANNES DAVENPORT ¶ To the Reader IT had beene much to haue beene desired if it had so pleased the Father of Spirits that this worthy man had survived the publishing of these and other his Lectures for then no doubt they would haue come forth more refined and digested For though there was very little or no mistake in taking them from his mouth yet preaching and writing haue their severall graces Things liuened by the expression of the speaker sometimes take well which after vpon a mature review seeme eyther superfluous or flat And we oft see men very able to render their conceipts in writing yet not the happiest speakers Yet we considering not so much what might haue beene as what now may be for the service of the Church thought good rather to communicate them thus then that they should die with the Author He was a man of an exact judgement and quicke apprehension an acute Reasoner actiue in good choyse in his notions one who made it his chiefe ayme to promote the cause of Christ and the good of the Church which moved him to single out arguments answerable on which he spent his best thoughts He was honoured of God to be an instrument of much good wherevnto he had advantage by those eminent places he was called vnto As he had a short race to run so he made speed and did much in a little time Though he was of an higher elevation and straine of spirit then ordinarie yet out of loue to doe good he could frame his conceits so as might sute with ordinary vnderstandings A little before his death as we were informed by the Right Honourable the Lord Viscount Say and Seale in whose pietie wisedome and fidelittie he put great repose he was desirous that we should pervse what of his was fit for publique vsâ— We are not Ignorant that it is a thing subject to censure to seeme bold and wittie in another mans worke and therefore as little is altered as may be And we desire the Reader rather to take in good part that which is intended for publique good than to catch at imperfections considering they were but taken as they fell from him speaking And we intreate those that haue any thing of his in their hands that they would not be hastie for private respects to publish them till we whom the Author put in trust haue pervsed them We purpose by Gods helpe that what shall be judged fit shall come forth We send forth these Sermons of Gods All-Sufficiencie and Mans Vprightnes and the Covenant of Grace first as being first prepared by him that had the Coppies and because the right vnderstanding of these points hath a chiefe influence into a Christian life The LORD giue a blessing answerable and continue still to send forth such faithfull Labourers into his Harvest RICHARD SIRS IOHN DAVENPORT OF GODS ALL-SVFFICIENCY GENESIS 17. 1. When Abraham was ninetie yeares olde and nine the Lord appeared vnto Abraham and sayd vnto him I am GOD All-sufficient walke before me and be thou vpright or perfect BEcause in the performance of all the Duties of Sanctification Sinceritie is all in all therefore I haue chosen this Text that you may not be deceived It is true many things are very excellent if they be right There is no question but the Diamond is very precious if it be a true Diamond but if it be false it is nothing worth If you take a precious Balme you make no question of the thing and of the excellency of it in generall all the question is whether it be right or no And so in the graces of Gods spirit especially seeing they concerne our salvation It much concernes vs to know whether they be right or counterfeit and therefore you see the condition that God requires here of Abraham is that he be vpright and perfect without hypocrisie so the word signifieth walke before me without hypocrisie Now we haue rather chosen this Text than another because sets forth the ground of all sinceritie and perfect walking with God which is even this apprehension well setled in the heart that God is All-sufficient for this is the Lords precept Walke before me and be thou perfect or vpright or sincere let it not be in hypocrisie and this is the motiue that he vsâ—th to perswade him to it I am All-sufficient as if he should say if there were any defect in me if thou didst neede or couldest desire any thing that were not to be had in me and thou mightest haue it elsewhere perhaps thy heart might be imperfect in walking towards me thou mightest then step out from me to take in advantages elsewhere but seeing I am All-sufficient since I haue enough in me to fulfill all thy desires since I am every way an adaequate obiect that if thou lookest about and considerest all that thy soule can wish for thou maiest haue it in me why then shouldest thou not consecrate thy selfe to me alone Why then shouldest thou be vneven in thy wayes serving me sometimes by fits and sometimes the creature for there is nothing in the creature but thou maiest finde it in me I am All-sufficient I am All-sufficient therefore walke before me and be perfect Yet these words containe somewhat more which you may see by that which followes I will make my Covenant betweene me and thee and I will multiplie thee exceedingly The ground of all our sinceritie is the Covenant that is betweene God and vs. Now these words doe the most briefly that I finde of any in the Scriptures expresse the Covenant betweene God and vs on both sides for they are but the summe of the Covenant which in other places of Scripture is explicated and set forth more at large so that the opening of the Covenant on both sides is the ground of all the sinceritie of all that obedience that we yeeld to God And therefore I say you shall not onely haue occasion from this Text to examine the
graces of Gods spirit in you and the actions that flow from them whether they be sincere or perfect but likewise we will shew you the ground of this sincerity whence it ariseth and how it is wrought in every mans heart And thus these words containe the Covenant sayth the Lord to Abraham I will be thy God On the other side thou shalt be mine Now he shewes what a kinde of God he will be to him I will be All-sufficient to thee which consists in two things If you compare this with Gen. 15. 1. I will be thy Buckler to preserue thee from all evill And againe I will be thy exceeding great reward that is I will not onely be a shield but I will be a Sunne to thee I will both preserue thee from all evill and I will fill thee with all good things I will â—ompâ—â—ssâ— thee about with mercy and loving kindnesse so that thou shalâ— finde that I will be an exceeding great reward So God expresseth himselfe to Abraham And this is the Covenant on Gods part Now that which is required on Abrahams part is that he be the Lords as the Lord is his for so you see in the words following The question onely is in what manner Abraham shall be the Lords how that shall be declared Sayth he It is not an emptie relation but thou must shew that thou art mine by walking before me And yet it must not be any kinde of walking before the Lord but it must be a perfect walking before him Walke before me and be perfect and therefore it is added I will make my Covenant that is this is the Covenant of which Circumcision was but a Signe for it was instituted presently as we see in the words following There are three especiall poynts that we will gather out of the words The first is from the connexion and we will begin with that because it is a preparation to the other two In that the Lord vseth this as an argument to Abraham I am All-sufficient therefore walke before me and be thou perfect We may obserue this that The cause of all departure from God of all vnevennesse in our wayes towards God is from hence that we doe not thinke God to be All-sufficient As on the other side the cause of all our sinceritie and perfectnesse ariseth hence that we doe apprehend him to be All-sufficient This you see evidently ariseth from the words for thence is the force of the Argument I am All-sufficient therefore walke before me and be perfect My Beloved it is evident that the cause of every mans keeping off from God the cause of his vnevennesse after he is come in to him is from hence that men thinke not God to be All-sufficient for if a man had enough in the Lord he would never goe out from him but because he wants something he desires something that is not in him or he feares something that he thinkes he cannot keepe off from him hence it comes to passe that he steppes out from God he goeth out of the wayes of his CoÌ„mandements And therefore I say the cause of every mans departure from God the cause of his keeping off from God or of his vnevennesse in the wayes of God is from hence that he thinkes not God to be All-sufficient and this you shall see in three sorts of men First there is a generation of men that liue as without God in the world and that looke not towards God at all that make conscience of nothing and what is the reason of that but because they thinke they haue sufficient of their owne and therefore they walke in their owne wayes and stand vpon their owne bottom and they loue thernselues and serue themselues altogether and apply not themselues to the Lord at all and therefore whensoever any man is brought vnto God the worke is to take him off from his owne bottom to shew him his owne insufficiency in himselfe and the emptinesse of himselfe and of every creature and the All-sufficiency that is in God and vpon this ground he comes in to him As you know the Prodigall Sonne when he saw that he could not subsist longer but he must perish if he stayed where he was and saw againe if he went home to his Fathers house there was meate enough this was that that moved him to go home this course the Lord takes with all whom he brings home to him as we see in the Iaylor and in those Act. 2. They were pricked in their hearts and in Paul when the light shined about him and he was stricken from his horse Act. 9. It was all but to shew them their vanitie to take them off from their owne bottoms to shew them their owne insufficiency and then he discovered that All-sufficiency that was in himselfe for no man will change but for the better he will not deny himselfe and leaue what he hath till something that is better be propounded vnto him So I say the cause why men come not in is because they haue an opinion of sufficiency in themselues and in the creature and they apprehend not an All-sufficiency in God that is an All-sufficiency to be in him alone A second fort of men are such as doe come in and performe many things and bring forth some fruit and become professors of the feare of God and yet they doe it not throughly But by halues the cause of this is likewise from hence that they doe not apprehend God to be All-sufficient for it they did they would be perfect with him as we see the Second and Third Ground for that Parable doth but shew you the kindes of Professors they were all such as professed the feare of the Lord that are there spoken of for we see they brought forth fruit They received the Word with Ioy. What was the reason the second Ground was not perfect with the Lord Because they thought him not to be a Buckler strong enough to beare off all evills to beare off all persecution What was the reason the Third Ground did it not Because they thought there was something in riches in pleasures in divers lusts that they could not haue in the Lord so they departed from him Onely the Fourth Ground kept close because they did apprehend all to be in the Lord that they desired they did apprehend him to be strong enough to deliver them from all the things they feared The third sort of men are such as are regenerate which yet are subiect to many slips and falls to many turnings aside And the cause of all this is that they apprehend not God to be All-sufficient As for example what was the reason that Abraham when he went downe into Egypt being driven thither by reason of Famine saved himselfe with a lye saying that Sarah was his Sister and not his wife but because he thought God was not able to keepe him and defend him If he had thought him to haue beene
there is no creature is able to adde to me more or lesse and therefore Beloved consider the ground of it and let the equitie of it establish your hearts to be perfect with God that he onely is able to make your liues comfortable or vncomfortable Put the case a man hath a great addition to his estate put the case he hath much credit and esteeme among men put the case he haue the favour of Princes that are most able and powerfull among men if the creature be able alone to doe neither good nor hurt they shall not make the least addition to his happines and if it be so why should we esteeme it so much if on the contrary side it turne against vs it shall not doe vs the least hurt Should not this free vs from fearefull perplexities from vaine hopes and vaine feares should it not keepe our hearts perfect with God if we were thus perswaded for what are all the creatures are they not like servants in the great house of the world and we as children and the servants are all at the Maisters command to doe whatsoever he hath appointed if we want any thing he can appoint them to provide for vs there is not any creature in heaven or earth that stirreth without a command without a warrant from the maister of the house if he doe command them they goe they are readie and nimble to doe vs any service this is the nature of all the creatures we haue to doe with Thinke with your selues then it is no great matter for them if the Maister of the house be our friend they are all at his command you know those meane creatures the Caterpillers are they not all the Lords host that goe and come as he bids them as Ioel 2. So the meanest creatures the fire and the ayre and whatsoever they are they are all at the Lords command and therefore thinke not that the creature is able to doe any thing for vs. There are but two things one is our everlasting happines and there the creature by fruition of it selfe is able to doe nothing there it is wholly excluded for it is inferiour to vs. Besides there is a curse vpon the creature there is an emptinesse in it besides it is vnder the Sunne and therefore it cannot helpe to the happines that is aboue the Sunne These arguments you shall finde in Ecclesiastes Besides it is temporall whereas we must haue an eternall happines for our soules are eternall and therefore for eternall happines for the chiefe good of man the creature is nothing at all it helpeth but in particulars Take credit it doth but helpe against ignominy and obscuritie learning doth but helpe against ignorance health is but a remedie against sicknesse and distemper of bodie riches are but an helpe against povertie and so goe over all the creatures in the world But the Lord is vniversally good he giues vs all things and therefore godlines is profitable for all things he giues vs all things to enioy that is he fills the soule of man every way not Beloved that simply an infinite object is necessary as it is vsually vnderstood I see no ground for that I see it not necessary that a finite facultie should haue an infinite obiect if that which is proportionable be enough but this I affirme withall that vnlesse God were infinite he could not satisfie the soule of man for this is the nature of the soule if it finde a bottom in any particular it passeth over that and hasteth after more and therefore in all particular creatures you see when we haue had once tryall of them when we haue had the inioying and possessing of them we leaue them and seeke after that which we want Now the Lord giues vs satisfaction because the contentment the happines that we haue from him is without a bottom it is without limits that when we haue had never so much still there is more to be found in him and hence it is in regard of the vniversalitie he hath all things in him he is All-sufficient and in regard of the latitude when we enioy never so much still there is more behind in him and therefore he onely hath to doe in that busines in making vs eternally happie in giving vs that summum bonum For the helpe that the creature giues for the things that belong to this life there I confesse the creature hath somewhat to doe but it doth it all as an instrument and if it doth all as an instrument then the creature doth nothing in a manner we thanke not the hand but the minde within that moues the hand to doe a good turne much lesse dowe thanke a dead inanimate instrument Let vs looke vpon every creature and every man as Gods instrument when any man doth you a kindnesse when any man doth you a favour or doth you good say as the Scripture phrase is The Lord hath given me favour in his sight he stirred vp his spirit And so when he doth vs hurt say such a man is but a meere viall an instrument whereby the Lord hath powred out some part of his displeasure vpon me This will cause your eye to be vpon the Lord altogether you will over looke men not regarding preferment or advancement by them nor the contrary for in all these things they are but instruments And so much for this time FINIS THE SECOND SERMON GENESIS 17. 1. I am God All-sufficient THe second doctrine that we have delivered out of these words and are now to insist vpon was that God is Allmightie or All-sufficient I put them both together for the word in the originall signifieth as much Elshaddai El signifieth the strong the mightie God and Shaddai properly signifieth All-sufficient when one hath all in his owne compasse that he needeth not goe out to fetch in or borrow any commoditie any comfort or any advancement or any excellencie from any other and therefore that is the 〈◊〉 translation and most agreeable to the word in the originall All-sufficient though some translations haue it the All-mightie and this is a poynt that will well sute with the present occasion of the Sacrament for as I told you these words containe the Covenant on both sides sayth the Lord this is the Covenant that I will make on my part I will be thy God and I will tell you what a God I will be vnto you I will be a God all-sufficient That is you shall haue all things in me that your hearts can desire The Covenant againe that I require on your part is that you be perfect with me that you be vpright that you be without hypocrisie for so the word signifieth in the originall that the heart be single so that though a man be subiect to infirmities yet if he haue a single heart an vpright heart the Lord accepts it and therefore when you are to take the seale of the Covenant how can you be better exercised and
and Noah and all the Saints so long as God was with them how strong were they Their strength was like the streÌ„gth of Sampson but when the Lord withdrew himselfe we see what base lusts they fell into what lusts was David given vp vnto Also Salomon and Peter and Lot All this the Lord hath done even for this purpose that they might learne to know that All-sufficiencie is in him and not in them Therefore when thou lookest on any Saint of God that excels in grace and goes beyond thee thinke thus with thy selfe it is not because this man is stronger then I but because the Lord hath done more for him he hath bestowed more grace vpon him he that hath done this to him is he not able to doe it to thee He that is so strong if the Lord withdraw his hand thou feest what he is And therefore comfort thy selfe with this that he is able to strengthen thee Thinke againe with thy selfe how thou hast found him at other times My Beloved there is great strength in this even when thou art at the worst to keepe life in the roote of grace in the Winter time it is a mightie power of God if we looke on the workes of nature to keepe life in the Plants when they seeme to be dead that the hardnesse and coldnesse of Winter take not away the life of them So it is no lesse All-sufficiencie and almightie power of God to keepe the life of grace in our greatest fals and temptations to keepe life in David and Salomon that it should spring againe when the spring time was come Againe who is it that restrained thy lusts before who is it that hath given thee any abilitie to thinke those good thoughts to doe those good things thou hadst not power in thy selfe all was from the Lord. Therefore if he haue an All-sufficiencie in him as he is All-sufficient to forgiue sinnes so likewise he is All-sufficient to sanctifie thee Be not discouraged then Let not a man thinke with himselfe oh I shall never overcome it I shall never be able to be so exact in the wayes of rightcousnesse as I ought to be Remember God is All-sufficient Our endevour must be to make our harts perfect to resolue to serue him with a perfect heart But for the power and performance of it this belongs to God Therefore Beloved hence comes all the difficultie that our hearts are not so perfect for when a man is readie to object I but I finde no experience of this almightie power See that the cause be not in thy selfe he hath made promise vnto those whose hearts are perfect with him it may be thy heart is imperfect it may be there hath beene hypocrisie in thy heart thou hast never beene willing to part with all to serue him with a perfect heart and with a willing minde all thy dayes But when once thy heart is brought to sinceritie doubt not that he will performe that thou lookest for on his part for it belongs to his part to giue thee power and strength to doe that which thou desirest to doe So much likewise for the secoud part of the Covenant The third part of the Covenant is to provide all good things for vs belonging to this present life herein the Loâ—d is All-sufficient to all those that are in Covenant with him I neede not say much to make this good vnto you All â—hings are his whatsoever a man needs Riches are his they are his Creatures in Pro. 23. they come and goe at his command Honour is his I will honour those that honour me he takes it to himselfe to bestow it as he pleaseth Health and life is his the issues of life and death belong to him Friendship is his for he puts our acquaintance farre from vs and drawes them neere to vs. Goe through all the varietie of things that your hearts can desire and they are all his he is governour and the disposer of them as he pleaseth and therefore certainly he is All-sufficient he is able to provide all things for thee that thy heart can desire so that no good thing shall be wanting to thee I will not stand to inlarge this but rather answer the objections for here we are readie to object If the Lord be All-sufficient why is it thus then with me why doe I want so many things which I haue need of and desire to haue If God be All-sufficient why are there so many defects in my estate in my health this way and that way To this I answer Thou must consider with thy selfe if those desires of thine be not unnaturall desires whether they be not sinfull desires the Lord hath promised to be All-sufficient to the naturall desires to the right desires of the soule but not to those that are unnaturall and inordinate There is a double desire in the heart of man as there is a double thirst there is a naturall thirst you know which is easily satisfied with a little there is an unnaturall thirst as the thirst of a dropsie man who desires exceeding much and the more you giue him still the more he desires and is never satisfied So it is with the soule there is a naturall healthful desire which desires so much credit and so much wealth as is needfull there is besides this an vnnaturall desire of the soule when a man doth long after abundance now Beloved doe not looke that the Lord should satisfie this nay the best way in this case is not to satisfie but to take from our desires as we say of the Boulemeia that disease wherein a man eates much that is called Caninus appetitus and likewise in the dropsie the one excessiuely eates and the other excessiuely drinkes and the Rule of Physitians is Opus habent purgatione non impletione such a man hath neede of purging and emptying and not of filling so I may say of all these such men haue neede of purging and emptying which is to be desired in this case that wherein God shewes his All-sufficiencie now is not in supplying thy defects in adding that which thou desirest but in purging the heart and taking away those desires that is the way to heale thee Therefore consider seriovsly what that is that thou desirest if it be an inordinate desire if it be a worke of fancie know that thou canst not looke for this All-sufficiencie of God to satisfie this but to heale it You shall see Ecclesiast 5. 10. He that loueth silver shall not be satisfied with silver and he that loveth riches shall be without the fruit thereof You see what the Lord hath set downe concerning this case now a man may seeke for a competency but when he comes once to riches that he seekes for them the Lord sayth such a man shall not be satisfied or if he be it shall be in wrath for it is in wrath given to such a man It is the destruction
against the day of Iudgement whilest they serue themselues and seeke themselues altogether it is but time lost Now I say what is the reason that men in the exercise of their callings haue such an eye to their owne profit and not to the profit of others whom they deale with that they haue such an eye to their owne credit and advantage and not to others good it is because they thinke they must be carefull to provide for their owne estaâ—e to looke to themselues they haue no bodie else to doe it let a man be perswaded that God takes care for him that riches are as the shadow that followes the substance of a mans perfect ailking with God that it is he that giues them it is he that dispenseth them it is he that giues the reward the wages belongs to him the care of the worke onely belongs to vs if a man would deny himselfe and be a looser many times in his calling be content to doe many things for the profit of others to vse those talents that God that given him not for his owne but for his Maisters advantage I say if he would doe this he should finde God All-sufficient and the perswasion of his All-sufficiencie is that that strengthens a man and makes him constant in the performance of it I might giue you the like instances but I will not run any further But this you may take for a sure rule there is never any dutie that shall cost a man any perill that shall cost him any labour any losse that a man will be willing to doe without the perswasion of Gods All-sufficiencie he never doth it without this perswasion he never fayles in it but as farre as he fayles in the beliefe of this For example Abraham when he was put on the hardest taske to leaue his Countrey and his Fathres house he was perswaded that God would be with him would blesse him for God had made him a promise to doe it it was easie then to performe it but afterwards when he began to shrinke and to doubt of this that God might fayle him that he would not be God All-sufficient to him as when he went downe into Egypt he denied Sarah to be his wife what was the cause of this sinne but because he was afraid the God could not defend him And so David how many hard taskes went he through with all chearefulnesse and constancie but when he began to fayle of this perswasion that God was able to deliver him from Saul and to bring him into the Kingdome then he beginnes to step out from that dutie and way of obedience that he should haue walked in to flie to Achis c. Therefore the way I say to make our hearts perfect with God is to increase this perswasion of Gods All-sufficiencie Now this we should doe especially at these times when we are to receiue the Sacrament for what is the Sacrament but the seale of the Covenant on both parts It is the seale of the Covenant on Gods part he promiseth to be All-sufficient and the Sacrament seales this to you when it is said to you take and eate this is my bodie the meaning is this Iesus Christ giues himselfe and God the Father giues him and sayth take him That is Take Christ with all his it is certaine he is a husband that is All-sufficient he is a field that is full of treasure and so you must thinke with your selues when you come to receiue the Sacrament that Iesus Christ himselfe is given to you That is Iesus Christ with all his riches and treasure with all his benefits and priviledges Now when you haue taken Christ as it is a free gift then consider all those particular benefits labour to dig that field and to see all the varietie of treasures in it you shall finde that there is nothing that you can desire but you shall finde it in him you shall finde an All-sufficiency in him both for this life and for the life to come Againe As this is the Covenant on Gods part that is sealed to vs in the Sacrament so you must remember that you put to your seale likewise to confirme the condition of the Covenant on your part for so you haue promised there is a stipulation an engagement remember that you keepe Covenant and Condition with him for it is reciprocall for all Covenants must be mutuall they must be betweene two parties and remember that thou put thy seale to it that thou renew with God the Covenant that thou hast made to walke before him perfectly Now the end of the Sacrament is to remember this doe this sayth Christ in remembrance of me as if he should say you will be ever and anon readie to forget this Covenant Another point I desire to obserue before I come to handle the maine is from these words walke before me c. it is a metaphor I finde very frequently vsed in Scriptures and therefore we will not passe it over walke before me and be thou perfect Whence we will therefore obserue that There is a great similitude betweene a Christians life and walking from place to place I finde not any metaphor in the Scriptures vsed more frequently and therefore it should teach vs some thing for a metaphor you know is but a similitude that is contracted to one word it is a short similitude folded vp in a word and somewhat is to be taught vs some resemblance there is that we will labour to expresse and make some short vse of it When the Lord saith to Abraham I am All-sufficient therefore walke perfectly before me it is as if he had said Abraham I meane to be a good Maister to thee I meane to giue thee sufficient wages thou shalt want nothing thou needest now be thou carefull to doe thy worke be not idle sit not still but be working for that is intimated by walking to walke is still to be acting in some thing still to be working to be in employment and not sit still so that this is intimated to vs when he sayth walke before me that the whole course of this life is like a Iourney from one place to another And againe every particular action is like so may steps taken to that Iourneys end and marke it I say looke what the rounds are in a Ladder that goe from the bottom to the top looke what the paces in a Iourney are so many paces goe to make vp the Iourney so doth every particular act go to make vp that Christian course that every man is to fulfill so then as every step a man takes tends to some scope or other either East or West or North or South in generall and in particular to some particular place neare some Cittie some Towne or some Roome so every action in a mans life it either tends in generall to East or West that is to good or evill it tends to the service of God or to the service of Sathan
holiest men haue their scumme rising in their hearts as well as the wickedest men but sayth the Prophet here is the difference her great scum went not out of her That is though it arose and might haue beene cast out it was not so but was sodden in and mingled together And therefore sayth he her scum shall be consumed with fire That is God will deale with her as we doe with pottage when the scum is sodden into them we cast them in the fire and the reason is given in the words following for I would haue purged thee but thou wouldest not be purged therefore thou shalt not be purged from thy silthines till I haue caused my wrath to light vpon thee That is As if he should say I put my Word to thee which is as fire I vsed such ordinances meanes I withheld none of them and with those I would haue purged thee not Beloved by the inward purifying worke of the spirit for that could not efficaciously be resisted but I would haue purged thee that is my Word is as fire It is a segregating thing that differenceth and puts a separation betweene the scum and the liquor as that indeede was the end of the Prophets to separate the precious from the vile Now sayth the Lord when these meanes were vsed when thou haddest the Prophets that would haue separated the precious from the vile in thy heart as well as to doe it in the companies of men Seeing this had no fruit nor effect vpon thee but still thy scum and filthines continued in thee thou wast not purged therefore I will destroy thee thou shalt never be purged but my wrath shall light on thee So my Beloved it is not the having impurities in the heart that makes the heart imperfect that is the Conclusion I grow to but it is the suffering of them to be mingled even with the inward frame of the heart Thus you shall finde if you would know the true difference betweene a pure and perfect and an impure and vnperfect heart it stands onely in this he that hath a pure heart there is in him a clensing and purifying a segregating disposition that casts out whatsoever evill comes though it be continually rising yet still hee casts it out though he be still falling into some finne yet still he is repenting though many times he be myred yet still he washeth himselfe againe he cannot endure it he doth not as the swyne delight in it but he hath another a contrary disposition he still clenseth himselfe from it That I take to be the meaning of that Math. 15. where it is said That which comes from within the man as adultery fornication c. they defile the man The meaning is this when sinne riseth in a man from day to day if he cherish sinne and entertaine it and suffer sinnes to dwell and abide in his heart quietly without disturbance if he suffer them to be sodden in as it were now they defile the heart But if sins arise in the heart and he continually resist them he continually cast them forth he continually clenseth purifieth himselfe from them such a man is not defiled with them not is his minde defiled not his conscience defiled but notwithstanding this continuall Ebullition of evils that I may so call it he is a man of a pure heart and perfect with God and that I say is one of the expressions of purenesse And so likewise soundnesse when a man is sound at heart that is another expression of this perfectnesse Now a thing is said to be sound as an Apple you know is said to be sound when it is not rotten at the core though there be many specks in it and a Ship is said to be sound when there is no leake in it though it may haue some other flawes and defects And a Vessell is said to be sound when there is no clift in the bottom though it may otherwise be brused and battered yet you say it is a sound vessell I say so it is in this case when the bottom of the heart and the inward frame of the heart is right and sound Though a man be subject to many faylings yet this is a perfect man he hath a sound heart whereas on the other side take a man my Beloved that we may shew you what this rottennesse at heart is take a man I say who doth admit a constant neglect of any duty or an ordinary commission of any sinne such a man may properly be said to haue a leake in the bottom of his heart to be rotten hearted to be vnfound at the bottom But a man that though he be subject to infirmities yet had rather dye then omit a knowne duty or to be in a knowne sinne I say this man though he haue many infirmities yet he hath a sound heart And the reason of it is this because such a man although he haue some weaknesse some sicknesse and infirmitie hanging vpon him yet he will grow it out as one that is sound in his bowels will weare out his sicknesse and distemper as it is said if the inside be cleane the outside will follow And that is as true on the other side let the inside be rotten though there be a faire and a golden outside as in an Apple oft times that doth not continue long but rottennesse will possesse the outside also That we see often in experience and you shall seldome see it otherwise I thinke there is scarce an example of it but that an hypocrite a man of an vnsound heart though he may carry a faire shew long yet in the end even the outside shall be tooke away that shall vanish also and rottennesse shall seize vpon it for that is the nature of things that are vnsound they stay not there but they putrifie and corrupt more and more So that you see throughout the Scriptures still those that were of imperfect hearts that is that had vnfound hearts they were discovered before their death as Amaziah was he held out long and so was Ioash and divers others It is a rule I thinke that seldome fayles because God hath said I will curse the name of the wicked and it shall rot Now except their hypocrisie should be discovered in time and that their outside were removed and made as rotten as the inside how should his name rot So much shall serue for this first expression that it is expressed by purenesse and soundnesse Secondly you shall haue it expressed by simplicitie and singlenes of heart he whose heart is perfect before God he is said Mat. 6. to haue a single eye and Iam. 1. he that is imperfect is sayd to be a double minded man contrary to which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man that hath a simple heart a heart without guile a single heart Now if we can finde out what this singlenesse of heart is this singlenesse of eye and of heart you will finde
out this perfection that is here spoken of Walke before mee and be thou perfect Now a single heart is called so from the singlenesse of the object that is a single eye that lookes but vpon one object and that is a single heart that lookes but vpon one thing likewise that is a double eye and a double heart that lookes vpon two objects and is divided betweene two and knowes not which to choose like a man that is in bivio in a double way he stands and lookes on both and knowes not which to take so an imperfect hearted man an vnsound hearted man he stands and lookes vpon God and vpon the world and he knowes not well which to choose sometimes he is following the one sometimes the other this is his condition he is distracted betweene both such a man hath a double eye and therefore sayth the text a wicked eye for so it is called if the eye be single all the body is light but if the eye be wicked for so it must be interpreted if the eye be double which is a wicked eye So my Beloved an vnsound harted man is not described to you by any thing so plainely and perspicuously as by this that his heart is not pitched vpon God alone but he hath an eye vpon God and an eye vpon credit he hath an eye vpon God and an eye vpon his walth vpon his pleasures or whatsoever it is when there are two objects for in that regard a man is sayd to haue a heart and a heart not as commonly it is taken to make a shew of one thing and haue another within But it is a heart and a heart when there are two objects vpon which the heart is set that the heart is divided betweene two so is cloven asunder as it were And so it is a double heart by way of division and not by having one thing in shew and another within Now then if you will finde out what a perfect man is I say it is he that hath a fixed resolution to cleaue to God alone that hath his eye vpon him and vpon nothing besides This is a single heart when a man shall resolue for instances will best make it cleare to you when a man shall say as Ioshuah did Well sayth he I see you are readie to take divers wayes but I am resolved for my part for me and my house we will serue the Lord that I am resolved on So David I haue chosen the way of his commandements I haue sworne to keepe them and that I will doe When a man is once resolved throughly when he is grounded and hath a setled resolution an vnchanged resolution that pitcheth him vpon one he is no longer in doubt betweene two this is a perfect hearted man So Moses takes that resolution I will suffer affliction with the people of God as if he should say I haue chosen it whatsoever become of mee though I be a banished man though I liue a poore life though I turne from Pharaohs sonne-in-Law to keepe sheepe in the Wildernes yet this is my resolution here I haue fixed my staffe this will I doe Herein the perfection and integritie of his heart was seene So the three men Sidrach Mesech and Abednego This say they we are resolved vpon whether we be delivered or not delivered whether we dye or liue whatsoever come vpon vs we will serue the Lord we will not worship thine Idoll And so Iâ—b the place you know though he kill me yet will I trust in him That is though he multiplie miseries vpoÌ„ me even to the very death yet I am resolved to serue him my heart is there pitched his will I be This is Beloved to haue a single eye and a single heart When the heart is divided it is imperfect such a man is vnconstant in all his wayes sayth Iames Such a one was Saul and such a one was Amaziah that indeede is the case of all hypocrites And to this I adde that which is said Math. 8. the fourth ground is said to haue an honest heart I put them together a single heart that I would explaine to you they come much to one an honest heart stands in this that a man resolues to serue the Lord with patience and with abstinence that is the definition that I will giue of it he that hath an honest heart he resolues to serue God in all things with patience and abstinence one of them is exprest in the text he brings forth fruit with patience the other I adde for a more full explication of it The meaning is this he hath an vpright and honest heart that so pitcheth vpon God that he will not be drawne aside for any thing Now there are but two things that draw vs aside that is eyther persecution affliction and trouble And for this the honest heart hath patience he resolues to suffer them whatsoever they be and therefore he is able to goe on or on the other side pleasures and divers lusts that drew away the third ground as persecution did the second here he hath a resolved abstinence he is content to part with them and to be without them therefore he brings forth fruit when another doth not that is another may haue a faire blade but either persecution or else pleasures and divers lusts come betweene and intercept his maturitie that he never comes to any bearing of fruit to any purpose This expression I put together with singlenes of heart a heart without guile and without mixture because there is a similitude betweene them So much fo that expression likewise A third Expression there is in the Scripture which you shall finde in these words Ier. 3. 10. They did not turne to me with their whole heart but faignedly And very oft Thou shalt serue the Lord thy God with all thy heart So that the wholnes of the heart the integritie of the heart he that hath this is a perfect man he that wants it is an vnsound hearted man Now what is this Integritie and wholnes of heart you shall see in these three the integritie of the subject the integritie of the object and the integritie of the meanes whereby the subiect and the object are joyned together The Integritie of the subject that is the heart of a man that I call the subject The Integritie of the object I call the Commandements when he hath respect to all of them The Integritie of the meanes I call that which brings the heart and the Commandement together that is the vse of all holy ordinances and the abstinence from all occasions that may draw vs another way So now he is a perfect man with God that first hath a whole heart that is such a heart whereof every part and facultie is sanctified There is no part of it but it is seasoned with grace there is no wheele in all the soule but it is turned the right way according to that 1 Thes. 5. He
he will returne agaâ—â—e to his folly wickednes it cannot be beaten out of him it is the nature of an vnsound hearted man though he be often deliuered he will returne againe and againe Ieroboam though he were admonished yet still hee will returne the Israelites though they were often quieted and satisfied yet being a stiffe-necked people they still rebelled and murmured against God so did Phoroah so that you may take this for a sure râ—le that take a man whose heart is not sound and all the miracles in the world all the preaching all the admoniâ—ions all the mercies all the afflictions all the experience that he can gaiâ—e by all the passages of Gods prouidence towards him and about him will noâ— keepe him from returning to his siâ—ne but still he fals backe to it againe and againe it gets strength still but with a man that haâ—h a sound heart that is perfect it is not so hee doth not easily returne againe but though he doe fall for a time as I deny not but hee is many times ouertaken with the same infirmity yet he still cleanseth himselfe But you will obiect take the holiest man may he not relapse many times into sinne may he not fall into the same sinne againe and againe yea euen into grosse and great transgressions Beloued I cannot deny but he may for we must not take away the rightâ—ousnes from those that are perfect whilest wee seeke to exclude those that are hypocrites and vnsound-hearted and therefore I say I deny not that there may be many relapses into the same sinne though the heart be perfect and sincere and therefore to shew you cleerely the difference wee must spend a little time in this point There are these foure differences between the turning againe of a man whose heart is vnsound and betweene the relapses that are incident to a man whose heart is perfect with God First you shall finde this difference between them that a man whose heart is perfect with God though he doe relapse into sinne yet still he gets ground of his sinne euen by euery relapse marke it I say he gets ground of sinne and grace gathers strength by it whereas on the other side an vnsound-hearted man the oftner he fals the more sinne gathers strength and euen the goodnesse he seemed to haue had is lessened more and more till at length it bee quite abolished This is a point much to be obserued and the ground of it is this because any grace where it is a proper grace where it is a right grace let it be wounded by any relapse by any transgression I say it gathers â—trength euen by that relapse it is the nature of true grace so to doe It gathers strength euen from the contrary as fire doth when it is compassed about with coldnesse by an Antiperistasis so it is with grace It is a common saying that you haue and true as you commonly vnderstand it that Vertue growes stronger when a man fals into affliction but more true if thus taken that grace gathers strength when it selfe hath receiued a wound when the grace it selfe is weakned as thou thinkest it gathers more strength As for example let a sound-hearted man whose grace is true and right and genuine and not counterfeit let him fall into any transgression that giues a wound to his graces say he fall into an act of intemperance of anger and passion he gathers more strength by it euen these graces they grow brighter by it It is not so with other men the more they fall the weaker they grow Dauid when once he had committed the sinne of cutting off the lap of Sauls garment none was more carefull then he was afterward he would not offer him the least violence And so Peter when that grace of Courage and boldnesse for the Truth had once receiued a wound by his denying of Christ you see what strength hee gathered by it hee grew afâ—eâ—wards â—he boldest of all the Apostles as you see Acts 4. So it is generally with all the Saints euen those woâ—ds by which it is expresâ—sed in the Scripture discouer as much vnto vs Hezekiah when hee was falne into the sinne of pride and boasting of his Treasure saith the Text hee humbled himselfe you shall fiâ—de 2. Chron. 32. 25. the words there vsed are the Lord tryed Hezekiah the Lord left him that he might 〈◊〉 him and know all that was in his heart The like phrase is vsed of Peters falling Satan desires to winnow thee but I haue prayed for thee that thy faith doe not faile And now marke it when they doe fall into any sinne it is to them as a tryall to the Gold and as a winnowing to the Corne euery sinne euery temptation euery fall though Satan intend to burne out the good mettall yet the issue still is this they lose nothing by their fals but their drosse the chaffe is still winnowed out euery sinne they fall into discouers that corruption that before they tooke no nocice of as Hezehiah knew not the pride before that was in his heart but that action discouered it to him so it was thereby cleansed and emptied forth So likewise Peters cowardlinesse and fearefulnesse was discouered by that act hee knew it more and therefore he was more watchfull against it hee gathered more strength against it so that this is the nature of the relapses of the Godly that still they empty their hearts more and more of those sinnes that they fall into againe â—he graces to which they giue a wound still gather more strength but with others it is not so still they are weakned by their relapses the good things they seemed to haue are still lessened and suffer diminution till at length they be quite abolished that is one difference The second is though a godly man fall backe to sinne againe and againe yet hee neuer fals backe to the allowance of any sinne there is a great difference my beloued betweene these two betweene returning to the act of a sinne and the allowance of it Another man doth not onely returne to the sinne but hee returnes likewise to the continuance in it he is ready in the end either to excuse the sinne to finde out some deuice and excuse for it or else hee is ready to say I see it is impossible for me to ouercome it I see there is no remedy I must giue vp my selfe to it This you shall see in the relapses of Saul Saul tooke a resolution more â—hen once that he would peâ—secute Dauid no more and no doubt this resolution was exceeding hearty for the time but you see hee did not onely returne to the act but to a continuance in it and an allowance of himselfe in it So likewise did Pharoah hee resolued many times that hee would let the People goe and made that promise to Mosâ—s and to â—he Lord that he would let them goe but you see hee returned
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
see God in his attributes as Moses saw him that was inuisible that is he saw in him more then he could see in Pharoah he saw him in his power to recompence him he saw him in his wrath and fearefulnesse if he had disobeyed him he saw him in his goodnesse and mercy and therefore hee chose him rather then Pharoah or his fauour Againe they are able to see him in his works as Iacob did it is said of him hee was a plaine man and he was able to see the LORD he was able to see him in the workes of his prouidence he was able to see him when he got the goods of Laban saith hee God hath tooke the goods from your Father and hath giuen them to me it is his speech to his wiues hee did see him when he met with Esau saith the Text he saw the face of God when hee saw the face of Esau he saw him in his cattell and in his children that he had gotten these are the cattell and these are the wiues and the children and the bands that God of his goodnesse hath giuen mee hee was able to see God in all these hee saw him in all his workes of prouidence and goodnesse so likewise in all his chastisements Dauid saw God in the cursing of Shimei It is the LORD that hath bid him doe it And so Iob hee saw God it is he that hath giuen and he that hath taken away he ouerlooked those that were the imâ—mediate instruments Thirdly they see him in his guidance and direction they are able to see the fiery cloudy Piller which way they are led by him they are able to see which way he would haue them goe vpon all occasions when others walke in darknesse and they see not the way that God would leade them Lastly they see him in his ordinances they see God in the preaching of the Word they receiue it not as the word of man but as it is indeed the word of God they see him in the Sacraments for they are able to discerne the Lords body that is they able to see Christ crucisied to esteeme him and to set that price vpon him as they ought and so they come prepared this they are able to doe because they are pure but when the heart is yet vnsound and impure they are not able to see God cleerely a sight and a knowledge they haue but it is another kinde of knowledge So much shall serue for that point And I will make my Couenant c. These words containe a further and a greater fauour expressed to Abraham then the former words doe it was a great mercâ— to him to expresse thus much to him I am al-sufficient I am able to helpe thee I am thy exceeding great reward I am able to be a Sunne and a Shield vnto thee to fill thee with all comfort and to deliuer thee from all euill but yet this which is heere added is a mercy of a much higher nature saith the Lord I will make my Couenant betweene mee and thee that is I will not onely tell thee what I am able to doe I will not onely expresse to thee in generall that I will deale well with thee that I haue a willingnesse and ability to recompence thee if thou walke before me and serue mee and bee perfect but I am willing to enter into Couenant with thee that is I will binde my selfe I will ingage my selfe I will enter into bond as it were I will not be at liâ—erty any more but I am willing euen to make a Couenant a compact and agreement with thee I will make my Couenant betweene mee and thee that is the generall You shall finde it expressed more at large Vers. 7. Moreouer I will establish my Couenant betweene mee and thee and thy seed after thee in their generations for an euerlasting Couenant to be a GOD to thee and to thy seed after thee that is as if hee should say First I am not onely willing to make it with thee but with thy seed Secondly I will not make a temporary Couenant but an euerlasting Couenant there shall be a mutuall ingagement betweene vs and it shall continue for euer both to thy selfe and to thy posterity in particular it is added I will multiply thee exceedingly that is but a branch of the Couenant I will make thee a Father of many Nations thou shalt haue a Sonne and his children shall grow in number as the starres of heauen and as the dust of the earth that is but a particular whence this is the point that wee haue to obserue that God enters into Couenant with all those that are faithfull For it was not with Abraâ—am as he was Abraham but as hee was a faithfull man and therfore all the faithfull are reckoned to be the seede of Abraham For the opening of this to you which is one of the maine points in Diuinity I will shew you these fiue things First what this Couenant is Secondly with whom it is made Thirdly how we shall know whether we bee in the Couenant or no. Fourthly what the breach of this Couenant is Lastly the reasons why God is willing to make a Couenant with men 1. What this Couenant is You must know that there is a double Couenant there is a Couenant of workes and a Couenant of grace The Couenant of workes runnes in these termes Doe this and thou shalt liue and I will be thy GOD. This is the Couenant that was made with Adam and the Couenant that is expressed by Moses in the Morall Law Doe this and line The second is the Couenant of Grace and thaâ—â—unnes in these termes Thou shalt bâ—leeue thou shalt take my Sonne for thy Lord and thy Sauioar and â—hou shalt likewise receiue the gift of righteousnesse which was wrought by him for an absolution of thy sinues for a reconci liation with me and thereupon thou shalt grow vp into loue and obedience towards me then I will be thy God and thou shalt be my people This is the Couenant of grace Thou shalt beleeue and take my Sonne and accept of the gift of righteousnes and I will be thy God The difference between them you shall find 2 Cor. 3. where you shall see 3. differences to reduce them to those heads I will not trouble you with particular places lest I stay too long vpon them The first Couenant was a Ministration of the Letter that is in the first Couenant there was no more heard nor seene but the naked Commandement it was written in Tables of stone and presented to them there went with it no aptnesse no disposition to keepe it they heard what the Law was they saw what God required but there was no more and those that were declaâ—ers of it were but the Ministeri of the letter and not of the Spirit Secondly this Couenant it brings onely a seruile feare and an enmitie for when a
promises and he begins first to thinke What are these promises true Yes surely they are most true they are confirmed witâ— an oath they are confirmed with the blood with the death of the Testator a mans Couenant after it is once made and the Testator is dead Gal. 3. no man addes to it or takes from it Now when a man considers this Are these the promises of the LORD hath hee confirmed them with an Oath are they confirmed with the blood of the Testator Certainely they are most true I cannot doubt of them but then he begins to consider As they are true how fit are they for mee what is the goodnes of them They are also exceeding good there is nothing in the world so excellent so precious so sweet and so comfortable as these promises bee I say when he hath done these two when the vnderstanding sayes they are true and beleeues them and when the will saith they are good and embraceth them at that very instant saluation is come to thy house and to thy heaâ—t I say Christ Iesus is come to thee at that very instant hee hath made a Couenant with thee though perhaps thou see him not at that time as Mary could not see him but â—ooke him for the Gardner but I say at that time thou art tâ—anslated from the Couenant of Workes to the Couenant of Grace But you will say How comes this blood to be a witnesse Beloued it is a witnesse in this manner when a mans spiâ—it shall consider the promises and ponder them well and shall say this with himselfe Well I haue applyed these promises bâ—t vpon what warrant vpon what ground haue I done it euery body will be ready to apply the promises of mercy and forgiuenesse but what warrant haue I to apply them To know that vpon good ground I lay hold of these promises then a man considers with himselfe the promises they are sure they are cleerely and distinctly set downe in the Word hee considers to whom these promises are offered to those that are vnrigâ— tâ—ous the LORD iustifieth the vnrighteous euen to Publicans and Harlots to sinners such they were that came to CHRIST to such the promises were offered Well I know I am an vnrighteous man and thâ—râ—fore the want of sorâ—ow and conâ—rition and the want of holinesse and the want of tendernesse of heart in the beginning shall not exclude me for they are promises that are made to the vnrighteous to the vncleane and polluted to the hard-hearted such they are at the first to whom the promises are made but what doth the Lord require of those That they thiâ—st all that thirst come I finde an extâ—â—me thirst I would dye that I might haue Christ and his righteousnesse Is this all No it is required further that when thou art come in thou take this resolution now I will serue him now I will loue him now I will obey him I will bee content to take Iesus Christ for better for worse I will be content to deny my selfe to take vp my Crosse to follow him in all his wayes When a mans spirit hath pondred this well when he hath looked on the blood of IESVS CHRIST and the promises and sees himselfe qualified vpon this he sayes surely these promises belong to mee this is the witnesse of the blood then followes the witnesse of the water for the blood hath a double vertue in it it hath not onely the vertue to deliuer vs from the guilt of sinne to cause the LORD to passe ouer vs when he sees the sprinkling of the blood vpon our hearts and vpon our persons but there is this more it hath a clensing vertue in it cleanseth the conscience from dead workes and so hath faith it hath not onely a vertue in it to receiue and to digest and to take the promises but it hath an ability to worke as the hand you know hath two offices it hath an office to receiue and to take and likewise it hath ability to worke Beloued these are neuer disioyned the blood neuer washeth from sinne but likewise it cleanseth the conscience from dead workes faith neuer receiues the promise but it workes likewise indeed for the â—eceiuing part wee receiue all alike precious faith but for the working part there is much difference you know a weake hand is able to receiue as well as a stronger but a stronger can doe more worke therefore as faith growes more so it workes more Some man hath a more working faith then others though as it is a receiuing faith he hath it alike therefore thou maist consider this with thy selfe if I haue the testimony of the blood I haue also the testimony of the water that is a sanctification ioyned with iustification Christ came not by blood onely but by water also if the spirit of a man looke on this now and can say I see I am renewed in the spirit of my minde I see I am washed from my filthinesse I see my conscience is in some measure cleansed from dead workes then he may conclude with himselfe surely I am in the state of grace I am in the Couenant And this beloued is the witnesse of our owne spirits and the witnesse of the water and of the blood But when this is done it may be the LORD continues yet at some fits to write bitter things against thee he seemes to cast thee off hee seemes to wound thee sometimes with the wounds of an enemy This the LORD many times doth that he may put vsto it hee turnes the deafe eare that hee may try what we will doe when the spirit of a man hath now these testimonies and yet hath not rest though it haue them on good ground for I meane not the naked spirit of a man but his spirit enlightned and sanctified by the Holy Ghost yet when hee hatâ— good ground and saith thus with himselfe Yet for all this I will trust in him I haue his sure Word for it I haue his promise I know that heauen and earth shall passe rather then any promise of his shall passe now when the Lord seeth a man beleeuing thus and trusting him vpon his bate word then the Lord goes a step further with him seales the same things to him with the spirit of promise that is as I shewed before out of Eph. 1. 13. In whom after you belâ—â—ued you were sealed with the spirit of promise when you put to your seale that God is true God then comes and puts to his seale he giues you the spirit of promise and assures you that it is so that is he doth by his owne Spirâ—t say to a mans soule that he is his saluation My beloued this is a certaine expression of the Holy Ghost to the soule of a man that we know not how to expresse to you therefore it is called the hidden Mannaâ— it is called a white stone with a new name written in it that no man knowes but he that
God I say all this he may doe yet hee neuer receiues the spirit of bondage againe that is hee neuer comes to this to be to God as a seruant is to a hard Master but alway this perswasion is in him that God is his Father and still hee hath the affection of a sonne and still he hath that opinion that God is his Father that affâ—ction neuer weares out of him he neuer comes againe to looke on God as the Thiefe lookes on the Iudge hee neuer comes to be such a stranger to the Lord so as to flye from him for the spirit of bondage is nothing but this when it makes a man to feare the Lord and to tremble at him exceedingly as a man doth at the wrath of a Iudge that thinkes hee will condemne him though he may in his extremity say Lord why hast thou forsaken mee yet there goes a secret spirit of Adoption that neuer leaues him altogether although there be some mixture with this to awaken him and to quicken him and to cause him to come home to Christ for that is the end Still as a man is brought home by the spirit of bondage at the first so my beloued when a man steps out from Christ and beginnes to grow wanton when hee will râ—nne out from the LORD IESVS and will not keepe close the Lord sends the same Spirit againe to bring him in the Spirit doth its worke againe but as hee was neuer wholly out so he neuer hath the full worke of the spirit of bondage So you see this is the 2. meanes to know whether we bee in the Couenant Now followes the third meanes of knowing whether we be in the Couenant and tâ—â—t is this you see this is a part of the Couenant Heb. 8. You shall know me from the greatest to the least and I will teach you you shall no more teach one another his neighboâ—r and it shall bee such a knowledge that withall you shall haue my Law written in your hearts and in another place I will circumcise your hearts Beloued then this is the third way and the last by which we may know that wee are within the Couenant Is there such a knowledge of GOD wrought in you Hath Christ so taught you Marke it well that from that knowledge these two things follow one that your heart is circumcised that the lusts of your former ignorance that raigned in you before bee dissolued Secondly it is such a knowledge as breedes in you a forwardnesse and willingnesse to serue the Lord in all things Is the Law of God thus written in your hearts Haue you had experience of this Then certainely you are within the Couenant There is a double knowledge there is a knowledge that men haue that know much but are not affected according to the things they know noâ— doe they practise according to the things they know this a knowledge that the Minister may teach them but it is not the knowledge that Iesus Christ teacheth But there is a second knowledge that which Christ teacheth as hee is a Prophet when hee teacheth a man so to know sinne and euery thing else that withall the lust the dominion of sinne is dissolued by that knowledge that this knowledge circumciseth the heart it cuts off those lusts that did cleaue to vs before If thou finde this effect of thy knowledge now Iesus Christ hath taught thee this knowledge You know The old man is corrupt Ephes. 4. 22. through lusts that come from errour and the new man is renewed through holinesse that comes from truth There are certaine lusts in the old man that proceede from errour now those lusts we see what they are Iob. 2. all lusts are referred to those three heads the lusts of the eye the lusts of the flesh and the pride of life Now if thou wouldest know whether Christ hath taught thee or no whether thou hast this euidence of being in the Coueâ—ant with him consider whether the truth be so farre taught thee that these lusts are dissolued by it for Iesus Christ came into the world to dissolue lusts as the lusts arise from errour so they are dissolued by truth Beloued the roote from which euery lust growes is some errour some mistake well take away the foundation of it and the lust dyes Now when Christâ—eaches â—eaches the â—ight knowledge when hee reueales his truth to vs as a Prophet hee takes away the roote the bottome and foundation of a lust and when the foundation is taken away the worke of the Diuell is dissolued in vs it fals to the ground As for example to giue you an instance of it in those three lusts to which all the lâ—sts in the world are referred the lust of the eyes that is when a man lookes vpon wealth and and riches and whatsoeuer a man lookes vpon it is but the sight of the eye Ecclesiast 5. What is the reason that men loue riches that they seeke them and heape them vp aboue measure It is because a man is deceiued he thinkes there is such a worth in riches and that they will stand him in such a stead hee hath a high opinion of them and thence comes a man to desire them so much from hence ariseth this lust of the eye Now when Christ teacheth a man that there is no such thing in riches hee is but deceiued hee teacheth him to looke on them as Paul did hee thinkes they are but drosse and dung but empty wiâ—hering Flowers Iam. 1. As the Flowers so doth the rich man fade in all his waies â—iches are no better hee teacheth a man that they are nothing Why wilt thou set thy heart vpon that which is nothing Pro. 23. All the men in the world are not able to teach this till Christ Iesus hath taught it to a man but when hee hath taught it him I say the lust is dissolued there is an end of it hee doth no more seeke wealth in that manner as hee did he sets no more that price vpon it as hee did hee thinkes how he may doe good with it how hâ—e may make good vse of it how hee may â—edeeme time now from worldly things to better things for now hee heedes them not as Paul What doe you tell mee of money I heede it not but to further your reckoning I reioyce that I may â—urther your reckoning against the Day of Iudgement And so for pride of life that is honour and dignity and esteeme and place of prefermenâ— and applause of men all things of that nature What is the reason that this lust rules and captiuates a man Beloued it is because hee thinkes that there is an excellency in these things but when CHRIST hath taught him when hee hath written the New Couenant within him when hee hath written his Law in his heart when hee hath taught him with his owne teaching hee beginnes to see a vanity in all these things as the Apostle saith the praise
take heed of not comming in when the doore of Grace is open take heede of doing as the foolish Virgins did they would come and came but they stayed still the doore was shut vpon them Beloued there is a certaine acceptable time as we say to you when God offers grace and after he offers it no more as wee told you the time of this life is the time that we can propound we know no other but there are certaine secret times that God reserues to himselfe that none knowes but himselfe and when that time is past ouer hee offers it no more You know those in the Wildernesse they liued many yeeres after and therefore it was not the time of this life to them after God had sworne in his wrath therefore I say take heede of deferring it is an exceeding dangerous thing beloued delay in all things is dangerous but procrastination in taking the offer of Grace is the most dangerous thing in the world beloued we know not what we doe when we doe it I beseech you consider it seriously it is that that deceiues all the world they thinke to doe it to morrow to morrow though they be not come in yet they will doe it and doe it speedily take heed you bee not deceiued in this I will doe it now and now Modò modò c. The Charriot wheeles when they runne the second runnes neere the first all the day long but neuer ouertakes it as in a Clocke the second minute followes the first but it neuer ouertakes it so it is with vs this doing of it now and now and to morrow and to morrow these little distances deceiue vs and delude vs we thinke to doe it in a short time and by reason of the neerenesse and vicinity of the time that we shall doe it easily that we can take hold of that time but it is not so we are deceiued and deluded with it as Grasse-hoppers and Butter flies deceiue children when they thinke to lay their hand vpon them they hoppe a little further and a little further that in the conclusion they take them not at all so it is with vs we coozen our selues in that manner we lose our life wee lose our opportunity of taking grace because wee thinke it to bee so neere we thinke we can take it the next weeke or the next moneth and out of this we are confident it is in our power we may take it No my beloued for the most part wee are deceiued when we thinke it so neere it may flye away so that thou shalt neuer haue part in it you see how God dealt with men in the first Couenant I meane in the time of the Old Testament you see when they would not take the offer how God sware in his wrath that they should not enter into his rest and I am fâ—lly perswaded that in this New Testament in these dayes of Grace the Lord is much more quicke and peremptory in reiecting men and casting them off the time is shorter he will not wait so long as hee was wont to doe in those times hee will sooner sweare in his wrath now that you shall not enter in to his rest that I speake vpon this ground saith hee if the Lord would doe this for the Law of Moses how much more if wee neglect so great saluation as was preached by the Sonne himselfe as the mercy is much greater now in the new Couenant then it was then so the wrath and danger is greater in refusing therefore when we consider what a hazard it is my beloued me thinkes the doubt and the brittlenesse of this life the vnsearchablenes and certainety of Gods seasons and times that hee hath put into his owne power the liberty of the Spirit that breatheth where and when it listeth the exceeding danger that we precipitate our selues into when we lose the opportunity once me thinkes these should moue vs to come in and to take heed of refusing the offer at any time those expressions you shall finde so often in the Scripture that God stands and knocks that he waites and stretcheth forth his hands that hee will gather vs as a henne gathereth her chickens signifie these two things to vs First how exceeding ready God is to receiue vs if we come in while the acceptable time lasteth Againe withall how dangerous it is to refuse it for who knowes how long the LORD will waite who knows when he will cease waiting and shut vp the doore of grace to vs and then when the day of peace is gone it is no more to be recouered when the acceptable time is past I beseech you therefore consider and apply it take heed of refusing when you heare yet this Couenant of Grace is offered your doores are now open you may come in if you will take heed of staying till the acceptable time is past lest the Lord sweare in his wrath at a time when you thinke not that thou shalt neuer enter into his rest So much shall serue for this Beloued that which I intended most was this the reason why this Couenant is made the reason why God makes a Couenant with man which was chiefely that we might haue strong consolations that we might know his good will towards vs that he might not onely doe vs good but that hee make it manifest to vs. Of this likewise wee should haue made some vse which is the laying hold of the Couenant the promises of free Iustification the promises of Sanctification and the promises of such blessings as belong to this present life those are the three parts of the Couenant we should haue shewed how wee should lay hold of them that when the Lord hath promised once when faith hath a promise to cloze with when it hath such a ground to set footing vpon then to apply them and if the Lord defer to performe them then to put him to it for the fulfilling of them and so wee should doe for the promise of Iustification the promise of forgiuenesse of sinnes that you haue cause to make vse of this time when you receiue the Sacrament For what doe you You come to renew your Couenant with God that wee haue now spoken of for it is the seale of the Couenant there is a Couenant that God makes with you and a Couenant that you make with him when you consider this you should strengthen your faith goe to him and say Lord thou hast promised to forgiue me my sinnes and to remember them no more Lord it is a part of thy Couenant Lord it is thy Couenant that thou hast put thy seale to for the seale is put to it for that very purpose that when you see the Bread and Wine you might thinke of these seales as signes of the Couenant you haue Gods owne Word besides as you haue his Word that the raine shall no more drowne the Earth God hath set his Bow in the Cloud that when he lookes he may remember
impotent and beggerly rudiments The reason is because their knowledge was exceeding little therefore it brought little profit to them they were beggerly they had little riches in them and they were impotent they could communicate little power and strength and efficacy to the inward man On the other side now the New Couenant is strong and rich and liuely and effectuall and the reason is because there is more knowledge in it wee are taught to know GOD better and to know the whole mysterie of the Gospell better Therefore I say if you would bee strengthned in grace if we would be enabled to keepe the Couenant more then they were labour to grow in knowledge let it not be vnusefull vnto you whatsoeuer is deliuered but make benefit of it You see what riches of knowledge are deliuered to vs in Pauls Epistles let none of this be lost it is thy benefit that this is now discouered to thee that was hid from all the world aforetimes It is that benefit that the Apostle Paul so exceedingly magnifies that to vs this mystery is reuealed that wee haue this grace to make knowne to principalities and powers the manifest wisdome of God the vnsearchable richâ—s Christ make this vse of it grow in knowâ—edge and thou shalt grow in grace by that 〈◊〉 the strength thou gettest in grace it is â—â—om â—he abundance of knowledge beloued this is an exceeding vsefull point Those are â—he complaints ordinary amongst men they would faine doe otherwise they would abstaine from such sinnes and they would obserue such â—â—uties they intend it and desire it and purpose it but they are not able to performe it What is the reason of that Because they want grace and strength that is the immediate cause But what is the cause they want grace Because they â—ake not paines to grow in knowledge Beloued that place 2 Pet. 3. see how they are put together Take heede you bee not plucked away with the errour of the wicked but grow in grace How shall we doe that Grow in the knowledge of our Lord and Sauiour Iesus Christ. I deny not but a man may haue much knowledge and want Grace but on the other side looke how much grace a man hath so much knowledge he must haue of necessity Though there may be much wood that is not kindled yet looke how much fire there is so much fuell there must needs be Knowledge is the Oyle wherein the flame of â—he Spirit liues and you cannot haue more Gâ—ace then you haue knowledge though you â—ay haue abundance of empty and vnprofitaâ—le knowledge without grace Therefore if 〈◊〉 would haue the fruite of this Couenant laâ—our to grow in knowledge Ioh. 1. 17. that place is excellent for this purpose The Lawe continued till Iohn Baptist the Law came by Moses but grace and truth came by Iesus Christ. Marke it grace and truth What was the reason there was more grace dispersed by Iesus Christ than by Moses The reason is because there was more truth reucaled to the sonnes of men by CHRIST then there was by Moses truth was hid in Moses time vnder vailes and shaddowes but was manifest in the time of Iesus Christ. Now because truth was more reuealed by him hence it was that there was a greater communication of grace a larger effusion of the Spirit because there is more truth but that place comes as neere to this purpose that you shall finde 2 Cor. 3. you shall see there an expression of the difference betweene the two Couenants Neuerthelesse when their hearts shall bee turned to the Lord the vaile shall bee taken from before their eyes Hee said before To this day when Moses is read there is a vaile laid ouer their hearts but when their hearts shall be turned to the Lord the vaile shall bee taken away And what then They shall behold as in a glasse the glory of God with open face and be transformed and changed into the same Image from glory to glory as by the Spirit of the Lord. The meaning is this saith he in the time of the Old Testament there was a vaile that couered their hearts and their eyes that they were not able to see the truth cleerely but now saith he that vaile is tooke away and we see the truth with open face euen as you see an Image in â— Glasse But what is the benefit of this knowlâ—dâ—e Now the vaile is taken away we know much more saith hee by seeing with open face we are transformed into the same Image that is by the knowing of it by looking vpon it by renewing those truths that are deliuered in the Gospell by seeing the wayes of GOD and the Image of GOD there described and set forth to vs by this knowledge we are transformed and changed into the same Image from glory to glory that is from one glorious degree of that Image to another not that the very knowledge shall doe it but it pleaseth the LORD to accompany that knowledge by the Spirit this is done saith hee as by the Spirit of the LORD So my beloued the way to grow in grace and in strength to receiue that immediate benefit of the Couenant is to grow in knowledge Ioh. 17. it is a part of Christs prayer vers 17. Sanctiâ—ie them with thy truth thy Word is truth The meaning is this as if he should haue said Oh Lord I know that the way to sanctifie them the way to increase grace and holinesse in their hearts is to reueale more truth to them now Lord I beseech thee reueale thy Word to them for thy Word is that truth teach them to know thy Word acquaint them with it more and more for by that meanes they shall get grace and sanctification So then if you would receiue the strength of the Couenant you must labour to grow in knowldge labour to vnderstand it more and more for beloued this is a very sure rule there is not a new notion that a man gets there is not a beame of truth of new truth there is not a further enlargement of knowledge and illumination but it brings some riches of grace with it it comes not empty but it comes loaded with something it hath some power and strength and it giues a new vigour to the inward man and therefore if thou wouldest abound in grace study the Scriptures much attend to them much meditate in them day and night labour still to get some new sparke of knowledge some new light out of them and thou shalt finde this that grace will follow as it is the Apostles exhortation to Timothie saith he Giue attendance to reading and to learning so thou shalt saue thy selfe and shalt be able also to saue others The meaning is the way to get that grace that will saue a man is to giue much attendance to reading and to learning for beloued whatsoeuer it is that begets a man the increase of that likewise edifies and builds him vp
the heart hath thus tooke the promised seede and receiued him and lookes for all from him now the Couenant and Contract is made betweene them Now beloued as long as this vnion continues betweene CHRIST and vs the Couenant is not disannulled so that in a word the Couenant is neuer nullified vntill thou hast chosen to thy selfe another husband till thou hast taken to thy selfe another Lord. In a marriage there may be many failings of a Wife towards her Husband many neglects many disobediences many fits of passion many offences shee may giue him but till she commit adultery the bond coÌ„tinues sure there is no diuorse between them the Couenant of God still remaines betweene them there is no dissolution of the Couenant Beloued so it is here thou committest many transgressions thou offendest God oft thou failest much in thy seruice thou owest him but till thou shalt commit spirituall adultery till thou leaue him as it were and shalt select and choose to thy selfe another Master another Lord another Husband the Couenant remaines sure betweene you there is no dissolution of the Couenant Beloued this is a point exceeding full of comfort thou must not thinke that vpon euery sinne the Couenant is ouerthrowne betweene GOD and thee no the Couenant remaines sure the bond is not vntyed as yet though thou faile exceeding much though thou fall into many actuall rebellions against him yet the Couenant is not dissolued But you will say to me If this bee to breake the Couenanâ— to chuse another Husband I hope there are none of vs that are breakers of the Couenant then wee haue not chosen another GOD we are willing enough to serue the Lord Beloued the rule is exceeding true if thou deceiue not thy selfe in applying it therfore I say this to thee take heed thou deceiue not thy selfe it is certaine the Couenant remaines sure notwithstanding all infirmities as long as thy heart cleaues to thine Husband as long as thou takest not another in his stead therefore if thou wilt not be deceiued as many doe deceiue themselues I will giue thee but these two rules to know it by The first is an immediate examination of thine owne heart looke narrowly to this if there bee any creature in the world any pleasure any profit any matter of credit or honour or whatsoeuer the thing be any delight or sport or inclination or lust wherewith thy heart commits adultery certainely thou hast chosen another Husband whatsoeuer thou pretendest If there bee any sinne that thou art in league with wherewith thou art entred into Couenant as I may so say thou hast broken the Couenant with thy first Husband as you shall see an expression thereof Iam. 4. Yee adulterers and adulteresses if you loue the world you loue not GOD. That is if there bee any thing in the world that you loue in that manner it is enmity to GOD the Couenant is broken Now you will say How shall wee know this You shall know it by this if it diâ—ert and put out and quench the loue to your Husband You shall see a wife oft times her heart is stolne from her husband she comes to be in his presence from day to dayâ— to doe all seruice to him she performes it may be euery duty as carefully and as diligently as the best wife in the world and yet for all this her heart is gone here is but a shaddow of performance she doth them but not with loue and delight she doth them not with cheerefulnesse and willingnesse she would be free if thou finde this thy case that thou art so in loue that thy heart is stolne away with any thing in the world with matter of estate pleasures or whatsoeuer it is any outward excellency that thy heart is set vpon any haunt any delight any lust that hath dominion in thy soule that thou hast made a league with it so that thou commest indeede to performe holy duties from day to day but they haue no taste no relish thou dost them not with liuelinesse and quicknesse thou dost them as one that must doe them of necessity and preforce but thou delightest not in thy Husband thou comest before him but thou delightest not in his company thou dâ—lightest not in his presence but the loue of other things worldly mindednesse quencheth that delight it is certaine thou hast commited adultery thou hast chosen another husband You must know this beloued that a godly man that is once entred into the Couenant though he faile exceedingly in many things yet his delight is still in the LORD hee desires exceedingly to please him hee had rather be in his company hee had rather haue communion with him then with any other in the world besides hee had rather bee doing seruice to him then to any other he had rather be employed in any thing that â—ends to him so that if it could be I make that supposition if there were such a proposition as there was in the old Law euery seuenth yeere those that had serued an Apprentiship that were bondslaues they might goe free yet we see some so loued their Masters that they would not goe free but would be their seruants for euer and they were bored thorow the â—are and were their seruants for saith the Text they loued their Masters and would stay with them Beloued so it is in this case take a man that commits adultery with any thing in the world let him haue such a Proclamation that hee might goe free he would were it not for the losse of heauen and for going to hell but suppose it were free to him hee would goe free with all his heart he would choose another Master and would be free from that bondage for so hee accounts it but he that loues the LORD will not goe free if he might for hee reckons that seruice the greatest freedome and delight hee had rather liue in His Family then in any seruice in the world it is not a seruice but a friendship it is a marriage he liues as a sonne in the Family and therfore he is willing to continue for beloued as soone as a man is gotten into the Coâ—enant once this is the ground of it there is such a disposition put into his heart there is such a disposition grafted in him and rooted in his inward parts that he longs after the LORD as looke what disposition and inclination there is in the Loadstone in lingering after the Iron if you pull it from it a thousand times still it lookes after it and it cannot choose it is the disposition of the Iron so such a disposition there is in the seruants of the Lord to chuse him for their Lord and Husband and it is not an empty choice that câ—â—sists onely in affection or in the naked resolution of the mind but it is such a choice as hath strong affections running together with it a strong inclination carrying the soule to him so that
long as a man doth not chuse another Husband so long the Couenant is not broken though the failings be exceeding many The vse wee are to make of it is this If there be this comfort that though a mandoe commit many sinnes yet so long as he hath the Lord for his husband as long as he is not willing to chuse another Master still the Couenant is sure Beloued then comfort your selues with these words and make vse of the Couenant and apply the promises of the Couenant say this with thy selfe it is very true I am sinfull I prouoke God from day to day yet for all this I am not out of the Couenant and therefore the promises of the Couenant belong to me and therefore notwithstanding my sinnes I will go boldly to the Throne of Grace and I will lay claime to the promises and to all the parts of the Couenant for they belong to me Beloued this vse you should make of it wheÌ„ you heare the Couenant is not broken Now the promises of the Couenant are of 3. sorts the promises of iustification the promises of sanctification and the promises of blessings of all sorts that belong to this life and to the life to come This threefold vse then thou shouldst make of it First put the case there lies vpon thy heart the conscience of any sinne that thou hast committed that troubles thee thou art afraid that this sinne should make a sâ—paration betweene God and thee thou hast yet no assurance of the forgiuenes of it but the conscience of the sinne lyes vpon thee as that expression you haue Heb. 10. what wilt thou doe in such a case Goe to the Lord and say to him Lord notwithstanding this I know I am in Couenant with thee and Lord this is one part of thy Couenant that thou wilt remember our sinnes no more but when they are sought they shall not be found My beloued as you haue heard before they are the very words of the Couenant I say if thou come to the Lord thus and bring Christ in thine armes for that is the nature of â—aith faith first seizeth vpon the dead body as the Vulâ—ures and as the Eagles doe first seize vpon the body so faith first seizeth vpon Christ I say if thou canst go to him and say Lord I haue thy Sonne he hath offered himselfe to me he is freely offered and I haue tooke him and all thy promises in him are Yea and Amen and this is one of thy promises that thou wilt forgiue me if one plead the Couenant hard with God and tell him it is a part of his Couenant and he must be iust hee cannot be a Couenant-breaker doe you thinke that God will breake his Couenant with thee or any man he cannot deny thee he will put away thy sins strengthen thy selfe with this for this Couenant is continuall the Mediator of this Couenant is Iesus Christ who is such an High Priest that is able perfectly to saue those that come vnto him when a man hath commitâ—ed the greatest sinne and sees but the blood of Buls and Goates he might thinke thus with himselfe alas what can this poore and beggerly Ceremony doe to deliuer me from the conscience of my sinne Well saith the Apostle we haue another kind of Sacrifice and another kinde of Priest Heb. 7. We haue such an High Priest as is able perfectly to saue those that come to him And why For saith he he is gone not into the Tabernacle as the other Priests but he is entred into the very heauens Besides saith he he goes not once a yeere as they did but he liues for euer to make intercession for vs hee is not gone with the blood of Buls and Goates but with his owne blood he is a High Priest holy harmlesse vndefiled separated from sinners higher then the heauens and therefore doubt not but hee is able perfectly to saue those that come vnto him Beloued consider this it is the very Vse that the Apostle makes Heb. 10. 22. saith he seeing these things are so since we haue such an High Priest as we haue described since it is the very Sacrifice of his blood it selfe let vs draw neere in the assurance of faith that is if the conscience of any sinne lye vpon vs let vs not goe to God with a quarter wind or wâ—th a halfe wind but with a full assurance of faith let vs make no question but trust perfectly to the grace that is reuealed You must thinke so of Iesus Christ hee would haue you thinke so and conceiue of him that he is now in heauen that he is able perfectly to sauâ— you that there is nothing you haue committed that can doe you hurt he is like a friend in the Court if a man were sure that hee had one that were neuer from the King that hath his eare continually that is alway in his presence that is such a Fauourite of such power with him that certainely he can deny him nothing a man would be secure put the case there were some whispering fellows that would be ready to informe against him yet saith hee I haue one there that will be ready to take care for me My beloued this is thy very case Christ Iesus is gone to Heauen it is a thousand times better for thee that he should be there then that he should be here in this world still there he is thy Attorney as it were he takes care of thee hee sees all the accusations that are brought against thee and he is ready to answer for thee saith the Text he makes intercession if there come any thing that tends to make a breach between God and thee he is the Mediator for thee he dwels there for that end if there be any offence any breach comes that he may make it vp betweene God and thee consider this and when thou hast committed a sin go to this high Priest that is able to saue thee perfectly and remember that it is a part of his Couenant and so labour to grow vp in full assurance of faith that no conscience of sinne may lye vpon thee to make a separation betweene God and thee for beloued you ought to trust perfectly to the grace that is reuealed through him And as I say for sinne so in the second place you are to make vse of the Couenant as put the case there bee some strong lust some violent temptation that thou art not able to outwrestle it is too strong for thee thou wouldest faine be rid of it but thou art not able why what shalt thou doe in this case remember that it is a part of the Lords Couenant that he will deliuer thee from all thine enemies that thou maist serue him in righteousnesse and holinesse all the dayes of thy life It is a part of his Couenant to remember it he hath sworne to remember it he hath said he will write his Law in thy heart and that can
things the event of things it is his good pleasure to keepe to himselfe as he sayth Act. 1. 7. It is not for you to know the event of things which the Father hath kept to himselfe and therefore he vseth this promiscuous dispensation of punishment and reward that he might hide these things from the sonnes of men Fourthly he doth it likewise that he may bring forth the treasures both of his wrath and of his mercie You will say how shall that be done Sayth God if I should presently cut off a sinner and should not forbeare him his wickednesse should not be full I will let the Amorites alone Gen. 15. 16. That the measure of their sinne might be fulfilled That is God purposely forbeares them with great patience Rom. 9. 22. He leaues them and heapes mercies and kindnesses vpon them that they might continue in their sinnes and abuse his patience recompensing him evill for good and then he drawes out the treasures of his wrath If he should take them suddenly and cut them off there might be but some of his wrath manifested vpon the sonnes of men but when they runne a long course in sinning when they make a heape of sinne then God drawes out the treasures of his wrath and power that is the very reason vsed Rom. 11. 22. and likewise Rom. 2. 4. The Lord hath certaine treasures of wrath as wee see Deut. 32. 33. 34. 35. Where speaking of the children of Israell he sayth that he suffered them to grow that is the meaning of that place as a man suffers a Vine to grow I suffered you to bring forth grapes I did not trouble you nor interrupt you but when you should haue had good wine in your grapes to refresh God and man sayth he your wine was as the poyson of Dragons and as the gall of Aspes in steede of doing good and being serviceable to men when I gaue you so much rest and peace The wine you brought forth was hurtfull to man as poyson and as the gall and bitternes of Aspes which is the most hurtfull thing in the world Now sayth the Lord all this I haue done that I might lay it vp I haue sealed it vp among my treasures for vengeance and recompence is mine That is therefore I haue suffered all this that I might draw forth all my treasures of wrath which otherwise would be hidden and never opened and manifested to the world The like he doth to the godly he suffers them to goe on he suffers them to doe well and yet for all this hee giues them no present reward but leaues them to the malice of men to the hand of the enemy and suffers them to prevaile against them he suffers them to be in povertie in persecution in prison to be taken away by death c. And why doth he suffer such varietie of temptations to come to them Iam. 1. because their grace and their patience and their faith might be more tryed that they might haue a larger Reckoning Math. 5. 10. Blessed are those that suffer for righteousnesse sake and by this meanes he drawes forth the treasures of his mercie If the reward should be presently it should not be so great a reward but when he suffers any man to doe well and then lets him waite by that meanes he takes occasion to be the more bountifull as he sayth to them Heb. 10. 36. When you haue done his will you haue neede of patience That is the Lord still deferres that you might shew your patience that you might haue the honour to suffer as well as to doe and so he might shew forth on you the riches and the Treasures of his mercie Lastly another reason why God doth it is because the time of this life is the time of striving of running of acting it is not the time of being rewarded as Iam. 1. 12. Blessed is he that indureth the time of triall God puts a man for the time of this life to many trials he puts a good man to suffer many crosses and afflictions to see whether he will beare them or no he giues not him present libertie present prosperitie nor present rewards c. Sayth he When he is tryed then he shall receiue the Crowne of glory which he hath promised to them that loue him then and not before so I say the time of this life is the time of striving You know men doe not giue the reward till the wrastling be done they are not knighted till the battaile be ended they giue not the garland till there be an end of the combate Therefore Rom. 2. 5. The last day is called the manifestation or declaration of his iust Iudgement So that till then there is no declaration of the just judgement of God one way or other There is not a declaration of wrath till then nor a declaration of mercie till then for a time therefore the Lord suffers them to goe on he dispenceth the event of good and evill of punishments and rewards promiscously that the sonnes of men might be tryed but when the race is done then he will make good his promise to the one and his threatnings vnto the other But now though the Lord doth this for a time as you see he doth for a season yet Beloved remember this againe for your comfort that it is but for a season it shall not alwayes be so as the Wiseman resolues in the Chapter before my Text Sayth he howsoever it fall out I know it shall be well with the righteous and it shall be evill with the wicked It is certaine that every man shall be rewarded according to his workes Godlinesse hath the promise of this life and of the life to come And againe vngodlines hath the curses of this life and of that which is to come and certainely they shall be both fulfilled And that it may be made cleare to you consider this ground for it that though the wicked prosper a while and good men suffer affliction a while yet it must needes be that this must be the issue of it First because the Iudge of all the world must needs be righteous as sayth Abraham As if he should say the first standard of Iustice the first rule the first measure either that must be right or els there can be no rectitude in the world Now that cannot be you see there is a rectitude amongst men there is a justice amongst men there is a kinde of even carriage among the creatures and therefore the judge of all the world that giues all these rules that sets all these measures all things in this evennesse and that keepes vp that which otherwise would fall in sunder surely he must needs be righteous and therefore he must needes doe well to the righteous and reward evill to the wicked Secondly this is cleare from his immutabilitie looke what God hath done in former times
sufficiencie and abilitie may oâ—ten be disappointed that the battaile is not alwayes to the strong nor the race to the swift This should teach vs then not to be lifted vp but to be thankefulls in our best successe and on the contrary not to be over-much dejected but to beare it patiently when things speed ill If any man haue good successe in any busines and enterprise he is not to attribute it to his owne strength to his own wisedome since that as you see so often failes The Creature hath not power enough in it selfe to bring any enterprise to passe it can neither see all the wheeles that tend to make vp an enterprise or though it see them it is not able to turne them all And therefore if it be done it is the Lord that doth it and the prayse is onely to be given to him Beloved this is a necessary poynt It is vsuall with vs to be very earnest with God when a busines is to be done but we forget to prayse him afterwards And whence proceedes this but from a secret attribution of what is done to our owne wit to our owne strength to our owne policie to other occasions Whereas if he were acknowledged we should be readie to giue him the praise of all that we doe David was a wise man yet you shall finde 1 Sam. 18. he did not therefore carrie himselfe wisely in all his affayres because he had an habituall gift of wisedome but sayth the text because the Lord was with him The Lord was with him to guide him in euery action to direct him what to doe vpon euery particular occasion and thence it was that he carried himselfe wisely in all his affayres Cyrus was a valiant man and a potent yet the Scripture attributes it not to his strength that he prevailed as he did but sayth that he was GODS Shepheard he was his instrument it was God that vsed him it was God that wrought his worke for him Nebuchadnezzar was a mightie potent Prince and prevailed which way soevâ—r he turned himselfe yet God tels him it was he that gaue him dominion and victorie wheresoever he went And as it is true on this hand so it is likewise on the other when a man hath ill successe in any busines let him not say it was because he did not mannage it wisely because he had suâ—h an enemy to oppose him or because such an accident fell out to crosse him no that is not the cause The Reason is here rendred for time and hance happens to every man That is if there he any such accident if there be any crosse event fals out to hinder him in his enterprise at that time it is in Gods disposing it is God that hath done it And therefore you see in the evill events that haue vpon any occasion befallen the Church if you obserue the phrase of Scripture it is not attributed to them but to God When the spirit of Pul and Tiglapellezer were stirred vp against the people of Israell sayth the Text 1 Chron. 5. the Lord stirred them vp against the people it was not they that did it but it was the Lord that stirred them vp So likewise he poured forth his wrath by the hands of Shishak and as David expresseth it in his owne case God hath bidden Shemei curse David So it is in many other places Therefore let not men sit downe discouraged vexing themselues and eating vp their hearts with griefe Let not men say If such an accident had not beene I had prevailed for it is this time and chance that turnes the event of businesses which is from the Lord and not from man Therefore labour to be thankfull to him in the best successe and not to sacrifice to your owne wits or to giue him thankes in a formall manner but heartily to acknowledge him And likewise to be patient in all the crosâ—es and troubles that befall vs. So much for this third vse Fourthly and lastly If men of the greatest abilities be so often disappointed that the battaile is not to the strong nor the race to the swiâ—t c. Then learne we hence not to make flesh our arme not to trust in any strength of our own in any wisedome of our owne or other mens for if this would doe it if the strength of any man if the policie of any man were able to bring any enterprise to pafse it would alwayes doe it If it were the swiftnesse of him that runs that could get the race If it were the strength of him that fighteth that could obtaine the battaile I say it would alwayes doe it And therefore seeing it fals not out so but theevents are turned a contrary way that is a signe it is not in them but in something else Therefore I say take we heede of making flesh our arme of saying thus with our selues because we haue these preparations because we haue these meanes therefore our worke shall succeede for that is not so for we see often in experience when a man comes to a businesse with much confidence out of a reflection vpon his owne abilitie to doe it for the most part it succeeds ill As on the other side when a man comes with feare and diffidence in himselfe for the most part he prospereth best And you haue a rule for it Iere. 17. Cursed is he that makes flesh his arme Cursed is he that is God hath ingaged himselfe when a man will make flesh his arme to blow vpon his enterprises and to cause them to wither Againe blessed is he that trusts in the Lord that is God is tied by his promise to giue successe in such a case Therefore that vse we should make of it not to trust to our owne strength to our owne wisedome nor to other mens For Beloved what is it when we haue other men that are strong and wise and potent to rest vpon Are they able to bring it to passe You shall finde that expression Psal. 31. a place that I touched in the morning vpon another occasion David tels vs there that great men sat and spake against him and consulted together to take away â—is life but sayth he my times are in thy hands As if he should say my times and the disposing of all my affaires good evill successe to me they are not in their hands be they never so potent they are not in the hands of Saul they are not in the hands of Doeg they are not in the hands of all mine enemies but Lord my times are in thy hands So then if we could learne this lesson aright we should not be discouraged when the most potent men are set against vs not be much incouraged when they are for vs. That in Isa. 51. 12. is excellent for this purpose Who art thou sayth he that feâ—rest mortall man whose breath is in his nostrils and who shall be made as the grasse That is if such a
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