wisdome to be wisdome indeed So much shall serue for this time FINIS THE NINTH SERMON GENESIS 17. 1. Walke before mee and be thou perferâ—t BEfore we deliuered to you certaine properties or adjuncts which are not disjoyned from this sincerity and integrity of heart That which wee haue now to doe is to shew you the effects of it what operation it hath in the heart First you shall finde this to be one proper effect of it that it teacheth a man to exalt God in all his waies to lift vp GOD in all his waies aboue himselfe aboue his owne ends aboue any thing that tends to his owne happinesse for indeed heerein is sincerity of heart seene when a man prefers God before himselfe in all things for hollownesse and vnsoundnesse of heart is in this when one prefers himselfe before God it is a sure rule and it is practised by all the Saints which you haue Psal. 148. 13 Thy Name O Lord saith the Propher there is onely to be exalted The meaning is this when a man hath any businesse to doe when he hath any designe or proiect in his thoughts he is not to thinke how hee shall aduance himselfe or any end of his owne but saith he O LORD thy Name onely thy Name onely is to be exalted Such an expression you shall finde Prou. 4. 8. speaking of wisdome and describing the sincerity of their hearts that sought it it is expressed by this phrase exalt her and shee shall exalt thee that is looke not to thy selfe to the way that thine owne heart shall suggest to thee but what way wisdome and godlinesse shall propound exalt and prefer those waies before thine owne and let wisdome alone for exalting of thee take thou no care for that exalt her And it is a phrase frequently vsed in the Scriptures that God is to be exalted to bee lift vp the meaning of it is this as when a man takes another and sets him vpon his shoulders that he onely might be preheminent that he onely might appeare and bee exposed to view and himselfe stand in the croude and not be seene so when a man exalts God in all his wayes that he may haue aduancement and honour and preheminence though himselfe appeare to bee no body this is to exalt God and this is the proper effect of sincerity and integrity of heart another man whose heart is not sound howsoeuer he may exalt God in many things hee may exalt him in many Commandements hee may seeme to seeke him and to seeke him diligently yet he doth all in such a manner that he may exalt himselfe and his owne ends aboue the Lord you shall best see it in particulars the Pharises did many good workes but saith the Text they did them to bee seene of men that is they had an eye to themselues that themselues might be exalted in what they did that they might be heard that they might be seene and so Iehu though he were employed in an honourable seruice and hee did it diligently which was to avenge the quarell of God against the House of Achab and so did it that he went through with his worke yet he had an eye vpon himselfe all the while Come and see saith he my Zeale for the Lord of Hosts c. as if hee should say indeed I doe all this for God but he secretly intimates in the speech before hee was aware that it was the appearance and preheminence of himselfe that he might haue the praise of the zeale and diligence that he shewed in the worke he exalted himselfe Looke vpon the Saints now and you shall see a quite contrary disposition Iohn Baptist takes this resolution to himselfe saith he let me euen decrease that is my condition I am content to doe so and let Iesus Christ increase so he bee exalted and honoured I am content to decrease I am content to wither in my honour and reputation which I haue had so the Lord may receiue aduantage by it So likewise Pauls is an excellent example 2 Cor. 4. 5. saith he I doe not preach my selfe but the Lord Iesus and my selfe your seruant for his sake I doe not preach my selfe the meaning is this saith he in my preaching my ayme is not that I might set forth my selfe that men might looke on mee on my wiâ— on my learning on my eloquence no saith hee I desire that I might be concealed as it were that I might be obscured and hidden in the World and that Iesus christ might onely appeare that he might be seene that those that heare mee may haue their thoughts and affections carried to him alone I am but a spokesman but the friend of the Bridegroome I would haue your affections bestowed on him therefore I set out him altogether for his sake I am your servant and I carry my selfe as a seruant that still my Master may haue honour This Paul did and thus he exalted the Lord. And so Moses when the Spirit of God was poured vpon many of the people that they grew vp to some ripenesse of gifts and so seemed to be more equall with him Moses seemed to bee obscured by this meanes in the opinion of Iosuah who comes and tels him Dost thou not see what these men doe Moses answered againe hee was very well contented so God might haue honour that himselfe should be somewhat obscured and lessened Dost thou enuie for my sake And this is the disposition of all the Saints that looke what Ioab did in the case of Rabbah the City when hee besieged it and was ready to take it hee sent to Dauid saying come thou and besiege it lest the victory bee attributed to me the same the Saints are exceeding carefull of that God might still haue the preheminence that still whatsoeuer victory they haue whatsoeuer worke they doe it might be attributed to God and not to themselues this is their constant disposition to exalt him Therefore you see how iealous the Apostles were of it Act. 3. 12. when the people were ready to exalt them for that Miracle they had wrought say they in much indignation Why looke you on vs as if we by our godlinesse had done the worke to make this man whole No say they the Lord hath done it that hee might exalt his Sonne They were carefull to preferre and to exalt him and herein indeed our sincerity consists This is an instance for matter of honour that in any matter of credit it is the disposition of those whose hearts are vpright who walke before God perfectly to exalt the Lord and to set him aboue themselues So likewise it is in all matters of aduantage and profit the heart of an vpright man saith thus so God and the Church may bee gainers it is no matter though I be a loser so God may haue honour and his people be saued and the worke goe on and the Gospell may haue free passage it is no matter
prepared for the worke than by considering the Covenant it selfe that is the poynt then that God is All-mightie or All-sufficient wherein two things are to be considered First that the Lord is so in himselfe Secondly that he is so to every one of his children First I will shew that he is so in himselfe for except he haue an All-sufficiency in himselfe he cannot communicate it to another Thought this be a poynt that we all beleeve yet the opening of it will not be vnprofitable to you and therefore you must know that he is All-sufficient not onely as the creature may be All-sufficient for there is this difference betweene him and the creature The Angels and blessed men and other creatures they in their kinde may haue an All-suffiencie but it is such an All-sufficiency as belongs to them in such a spheare and such an order and measure as the creature that hath all things belonging to the life that it leads it hath an All-sufficiencie sutable to it selfe a beast that hath all things belonging to the life of a beast hath an All-sufficiencie fit for it and so hath every creature els when God will make it happie but the All-sufficiencie that is in God is different from it in this that he hath a simple All-sufficiencie That is Take all things that you can possiblie take take them all without comparison take them without all limits and so he is All-sufficient that is one difference The second difference is this that the creature though it haue an All-sufficiencie within its owne compasse yet that which it hath it cannot communicate to another The Angels that are blessed themselues they cannot make others so A man that hath excellent gifts and graces himselfe he cannot convey them to another but that is the propertie of God that is peculiar to him alone that he can make another All-sufficient he can cause another to partake of that All-sufficiencie that is in himselfe this is the difference betweene God and the creature Now to make it evident to you that he is All-sufficient you shall know it by this First in that he is most simple without all mixture as we say that is perfect for perfection and All-sufficiencie are all one Perfection is that whereby a thing is made vp so that there be nothing wanting to it first therefore he is perfect in that he is without all mixture we say that is perfect gold that hath no mixture of drosse in it that is perfect wine that hath no mixture of any thing besides and in that the Lord is simple and most pure of essence it must needs be that he is All-sufficient that he is most perfect as it is 1 Iohn 1. He is light and there is no darknesse in him That is There is no mixture of any thing in him Secondly As he is without mixture so he is without composition wheresoever there is composition as there is in every creature there is some imperfection for wherethere is composition there are parts and wheresoever there are parts there must needs be imperfection for the part wants something of the whole but in the Lord there are no parts he is without composition and therefore he must needs be most perfect and most absolute and All-sufficient in himselfe Thirdly As he is without composition so he is without number for all number and all multiplying ariseth from imperfection for if one would serue the turne what needed more And therefore he being one simplie one must needs be All-sufficient for there is no multiplying in him and therefore there is no signe of imperfection Fourthly As he is without number so he is without any passive power If he had any passiue power in him as every creature hath he were capable of receiving something that he hath not but the Lord is not so much as capable of it for if there be no receptiue power no passiue power in him it is impossible that any more should be put or infused into him or imprinted or stamped in him then is in him alreadie And therefore he is all in act There is nothing in possibilitie in God Fiftly He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I finde no word to expresse it so well that is whatsoever he is he is it of himselfe whatsoever the creature is it is borrowed all the excellencie that it hath is borrowed and derived and is a participated excellencie and therefore there is imperfection for alway when one hath any thing from another there is an indigence in the thing of it selfe there is a want if a man haue enough at home he will not goe out to borrow Now the Lord whatsoever he hath he hath it of himselfe and therefore in Ier. 2. he calls himselfe a spring of living water where 〈◊〉 all the creatures in the world are as pits and Cisterns That is Such as haue it borrowed he hath it of himselfe and therefore he is All-sufficient which no creature is Lastly He is without all causes and is himselfe the cause of all things Rom. 11. 3 6. And what hast thou that thou hast not received This may besayd of every creature and if God haue given to every creature all that is in it that there is no excellencie no happinesse no gift no comfort no blessing that any creature hath but it is from the Lord then he himselfe must needs haue it in a greater measure As the fire that makes any thing hot must needs be houer it selfe and the Sunne that enlightens other things must needs be more full of light it selfe so is the Lord when all that is in the creature is taken from him he himselfe must needs haue an All-sufficiencie he must be full of all things and this shall be enough to shew you that the Lord is in himselfe All-sufficient Now that he is so to vs. First we will shew you wherein this All-sufficiencie consists to vs then we will make that good that he is to every one of his children All-sufficient His All-sufficiencie consists in there two things as you shall see Gen. 15. Feare not Abraham I will be thy Buckler and thy exceeding great reward First in that he is a Buckler to keepe vs from all evill that is one part of his All-sufficience which he communicates to vs that he will suffer no evill to come neare vs he is a Buckler that compasseth vs round about that speech is delivered vpon this occasion when Abraham had gone out to warre against those Kings that came out against Sodâ—m the Lord delivered him and after this deliverance he tells him Abraham sayth he as I haue dealt with thee at this time so feare not when thou â—allest into the like distreffe for I am the Buckler I will defend thee from all evill as I have done from this Now he is such a Buckler that no creature can peirce though he is such a Buckler as covers vs
dost thou know the treasures of hayle When you see a mightie raine sayth he who can open the bottles of heaven and who can shut them That is Consider well looke on these outward things and thinke who it is that doth this when the earth is hot and the clods knit together who can open the earth These sensible things would leade vs to see the Lord in his greatnes so sayth he who is the father of the Rayne who hath begotten the drops of the dew Againe as in a great house there must be water to furnish the roomes so sayth he from his chambers he sendeth springs throughout the world My Beloved if the water were all in one place if it were all in one river in one chamber what would become of mankinde What would become of the Beasts But sayth David he sendeth forth his springs to every mountaine and every valley that the Birds and Beasts and mankinde might haue water to refresh them for otherwise sayth he they would perish Thus the Lord hath done So againe sayth he who is it that enlightens the earth Whence comes the light and whâ— drawes the Curtaines of the night Againe who is it that maintaines all the creatures the Lyon when he runs out of his denne in the morning he knowes not where to haue his prey and not he onely but all the creatures besides Consider how he provides for all the Ostridge Iob 39 God hath taken vnderstanding sayth he from her and she leaues her young ones behinde her and provides not for them how comes it then that they grow vp that the species is not extinguished but continues Sayth the Lord I take care for them And so the Hinde that is in the Wildernes as shee calues shee bruseth her young and casts them forth and there she leaues them who should provide for them Is it not I sayth the Lord And so along But I will not enlarge my selfe further in this because I hast to that which remaines Onely this Vse is to be made of it that when you looke vpon the vniverse looke vpon all the parts of it see the worke of God in every kinde and see how he provides for the Ravens that haue neither barnes nor store-house see how he clothes the earth that spinnes not that hath no garments made for it see all that he doth in the worke of nature and by this you may learne to know God by this you may know what he is how you may well be content to haue him alone for your portion But this will be obiected I but we finde it otherwise those that are his children are they not poore are they not forsaken many times Beloved I answer in a word It is true while the children are vnder age they enioy nothing in comparison of that inheritance that is provided for them The servant many times liues in a farre better condition and escapes that correction and that discipline and nurture which the childe is subiect to and he hath money in his purse many times when the Sonne hath none he hath many liberties which the childe is deprived of The reason is because it is the time of his nurture And so sayth the Lord to Israell I could haue brought you into the land of Canaan at the first it was no difficult thing to me but I led you fortie yeares to what purpose Deut. 8. that I might teach thee sayth he that I might nurture thee that thou mightst learne to know me and to know thy selfe that I might humble you that you might learne by that to see the vanitie and emptinesse of the creature So the Lord deales with his children But yet my Beloved why should you not be content to haue him alone for your portion he hath it for you it is not for want of good will towards you it is not for want of power but because it is best for you And therefore likewise that is answered that the children of God want and those that are his enemies haue abundance but they are but land-flouds of comforts that make a great shew and haue some reality in them to comfort for the present but it is but a Pond it is but a land-floud the spring of comfort belongs onely to the Saints it may be they are but little but yet they are springing they are renewed to them from day to day they are such springs as make glad the heart of all the houshold of God And therefore what if his enemies haue abundance it is but as summer flowers though they be set in gawdy places yet they are but slippery places though they flourish for a time it is but the flourishing of a greene tree that lasts not long And therefore be not mistaken in that that Gods children want and others haue it his children haue it in a better manner But I will not stand vpon this any longer If the Lord be All-sufficient then learne hence to haue your eye onely vpon him when you haue any enterprise to doe if there be any crosse that you would haue prevented if there be any blessing that you would obtaine if there be any affliction out of which you would haue deliverance let your eye be to him alone rest on him alone for he is All-sufficienet he is able to bring it to passe as he sayth here to Abraham I am All-sufficient so he will be to all that are within the Covenant as well as to him And therefore I say whatsoever thy case be looke to him onely and thou needest no other helpe and be readie to say thus with thy selfe the greatest meane without his helpe is not able to bring this enterprise to passe it is not able to deliver me it is not able to comfort me it is not able to worke such a worke for me and the weakest with him is able to doe it You see Asa was able to say this in 2 Chron. 14. Lord sayth he it is all one with thee to saue with many or with few And the Lord made it good to him for when he had but a few and a great multitude came against him you see he was saved with those few and afterwards when Asa had a great multitude he was not delivered that he might learne to know the truth of that which then he heard And therefore sayth he we rest vpon thee Oh Lord it is all one with thee to deliver with many or with â—ew I say so it is in all things else Therefore Beloved learne to conceiue thus indeede of things we doe not vsually doe so if we did what is the reason that you provide much for your children all your care is to leaue them portions I would aske you but this question Whether can all that portion make them happy or make your selues so or any one else It cannot make them happie without Gods favour without his blessing Put the case againe they had his
favour and blessing without this portion Is not that enough Is it not sufficient We may run through many instances but it is enough to touch vpon this And therefore thou shouldst be readie to say thus with thy selfe If I haue never so much if I were in the greatest floate of prosperitie what is this without him If againe I were in the lowest ebbe is not he enough And therefore in every busines say this with thy selfe All my busines now is with God in heaven and not with men nor the creatures and therefore if I want comfort at any time if I cannot haue it from men nor from the creature yet I know where to fetch it if I want wisedome counsell and advice if I want helpe I know whether to goe if the Cisterne fayle I can goe to the fountaine I can goe to him alone that is able to be my helper in all my needs to be my counfeller in all my doubts and to comfort me in all my distresses But Beloved the thing I would presse is this to settle your eyes vpon God alone It may be you will say you haue an eye to God but you would haue other helpes too No All the tryall is in this to trust in him alone for if you did thinke him All-sufficient why should you not doe so If he had but a part of sufficiencie and the creature had another part you might joyne helpe with him but since he is All-sufficient you must be content with him alone Put the case he giue you no pawne as he did not to Abraham the Text sayth he had not a foote of land in all his possession and yet he beleeved for he thought God was sufficient Therefore when thou hast any thing to doe trust in him alone and thou shalt then finde it the best done for when we trust in him most then we pray best and when we pray best we speede best and therefore we commonly finde when things are in the lowest condition then it hath best successe with vs because by that meanes we are taught to goe to him alone To giue you an instance of this consider David and Iacob I will shew you but these two cases you shall see it in David and Iacob David did not make hast when the Lord promised him the Kingdome and sent Samuell to annoint him though at one time he did when he fled into the land of the Philistines yet in the generall he did not if he had made hast he would haue taken away Sauls life when he was put into his hands but sayth he I will stay the Lords leasure I will not meddle with him wickednesse shall come from the wicked What was the issue of it you see how the Lord brought it about without paine and labour to him as you shall see in the wheeles of his providence how he wheeled that about to bring David to the Kingdome you see first he takes away Saul by the hands of his enemies Davids hand was not on him he tooke him away in due season When that was done then there was Abner a mightie Captaine you see he was taken away and that without any fault of Davids vpon a quarrell betweene Ioab and him When Abner was taken away there was Isbosheth left behinde you see there were two set a-worke by his providence for those things come to passe by his providence to take away his head when he was asleepe so that all the posteritie of Saul was gone He tooke not onely Saul away in the battayle but all the rest and there were but two left Mephibosheth that was lame in his limmes and not fit to mannage the Kingdome who likewise afterwards put himselfe into Davids hands and Isbosheth that was lame in his minde as the other was in his limmes And therefore when Abner was gone there was no strength in him So the Lord brought it to passe without any action of his so it is when men learne to trust in God Likewise see it in Nabals case he was making hast he was stepping out to an inordinate way to helpe himselfe but when he stayed himselfe and did it not how did the Lord bring it to passe without him did not he himselfe take away Nabals life and giue Nabals wife and goods as he did Sauls goods and his house and his wiues to him This the Lord did for he trusted in him he made not hast but he stayed on him alone I say if we could learne this in all our enterprises to trust in him he would worke our workers for vs. On the other side wheresoever you see a man that makes hast and that joynes others with the Lord and is not content with his All-sufficiencie doth it not cost him much when he will doe his owne works and will not leaue it to the Lord to worke it for him Iacob you know what it cost him when he made hast to get the blessing by a wrong way how many yeares exile how much paine and separation from his friends And so Saul it cost him the losse of his Kingdome for making hast when he offered sacrifice and did breake the Commandements of God because the people were dispersed And so of the rest And therefore Beloved what if there be nothing besides for that is the case I presse suppose you were in such a straite that there is no more but the Lord to rest on yet if you be content to trust in him alone he will doe it as he did for David if you will needs indent and bargaine with him then I say it may be you shall haue the thing you would haue but you had better be without it as we see in Math. 20. when the workemen would not be content with the All-sufficiencie of God as we see in that Parable but would make a bargaine with the Lord we will not serue thee say they except thou wilt giue vs so much wages if thou wilt we will doe it so he bargained with every man for a penny a day Goe then sayth he and worke in my Vineyard and thou shalt haue a Penny Well when he comes to pay them he giues them their Penny they thought that was not enough but they murmured against him sayth the Lord did you not bargaine with me for a Penny The meaning of it is this it doth most concerne the labourers in Gods Vineyard but it is appliable to all others They will not worke for the Lord they will not reckon him All-sufficient but they will haue wages they will bargaine with him to haue a Penny That is One to haue a Benefice to maintaine him another will worke for him if he may haue fame and credit and esteeme Another will worke for him if he may haue some great place Sayth the Lord I will giue thee that Penny thou shalt worke in my Vineyard I but when a man hath it marke it he murmurs why for when the end of the day comes he sees
that preferment that riches that credit are but emptie things they are but small things when he is to go into another world there is nothing left for him he is naked and destitute it is but a Penny and therefore he murmurs and complaines That is He sees now that it was but a poore bargaine that he made But sayth the Lord thou wouldst needs bargaine with me for a Penny and thou hast it So I say to those that are not content with the Lords All-sufficiencie but will haue present wages they will bargaine with the Lord He will giue thee this particular thou shalt haue this but remember this that it is sayd in Math. 6. thou hast thy reward If thou wilt haue prayse of men and wile doe it for that thou shalt haue it but that is all thou shalt haue If a man will haue his portion as that Sonne had of his Father Luk. 15. 12. it may be he will giue thee thy portion The Sonne that stayed at home had no portion given him for sayth his Father I and all that I haue is thine But if a man will haue his portion and will not be content with Gods All-sufficiencie he shall find that it is not best for him My Beloved consider whether it be not better to trust in God alone to rest in him alone Consider that Psal. 146. 3. 4. 5. 6. Trust not in Princes nor in the sonnes of men for their breath is in their nostrils and their thoughts perish but happie is he that trusts in the God of Iacob And he giues two reasons for it For he made heaven and earth and the Sea and secondly He keepes Covenant and mercy for ever There are two reasons in that place why we should trust in God One is though the enterprise be never so great and difficult though the blessing thou wouldst obtaine be never so hard to come by yet consider thou hast to doe with him that made heaven and earth As if he should say Lay those two things together dost thou thinke it an easier thing to make heaven and earth then to bring that thing to passe If he made heaven and earth doest thou not thinke he is able to doe that You will say we doubt not of his abilitie Beloved wee doe Wee shewed this at large before we will adde that to it in in Rom. 4. You know Abrahams faith is everyâ—where commended and what was his faith Surely he trusted in God that he was able to doe it he being assured and not weake in faith but strong He gaue glory to God and beleeved that he that promised was able to doe it Beloved though we thinke it not there is the stop that we make in beleeving the promises that is one reason he made heaven and earth The second is he keepes fidelitie for ever And in another place as it is interpreted he keepes covenant and mercy for ever Marke sayth he let Princes doe their best alas what can they doe they are but weake men their breath is in their nostrils but God made heauen and earth Secondly sayth he their thoughts perish but God keepes coâ—enant and mercy for ever there is no change in him Oh but you will say there may be a change in vs all my doubt is of that of keeping covenant on my part thus men are readie to say My Beloved consider for this I will be very briâ—fe in that thou needest not feare that thy disobedience if thou be once within the Covenant if thou be one whose heart is vpright with him shal 〈◊〉 the Lord to depart from thee he will not be unfaithfull to thee though thou be weake in thy carriage to him for he keepes Covenant for ever That is His Covenant is to keepe thy heart in his feaâ—d that thing we forget if the Lord keepe Covenant with vs he doth not suspend his promise of helpe vpon our obedience and leaue vs 〈◊〉 but he promiseth to giue vs a heart and 〈…〉 he hath promised to circumcise 〈…〉 that we shall not depart from him and therefore in Esay 40. the Lord expresseth it thus You shall know me as Sheepe know their Shepheard and I will make a Covenant with you and thus and thus I will deale with you And how is that Why the Covenant is not thus onely As long as you keepe within bounds and keepe within the Fould as long as you goe along the pathes of righteousnesse and walke in them but this is the Covenant that I will make I will driue you according to that you are able to beare if any be great with young I will driue them softly if they be lame that they are not able to goe sayth he I will take them vp in mine armes and carry them in my bosome If you compare this with Ezech. 34. you shall finde there he puts downe all the slips that we are subiect vnto speaking of the time of the Gospell when Christ should be the Shepheard he shewes the Covenant that he will make with those that are his sayth he if any thing be lost if a Sheepe loose it selfe this is my covenant I will finde it if it be driven away by any violence of temptation I will bring it baeke againe if there be a breach made into their hearts by any occasion through finne and lust I will heale them and binde them vp This the Lord will doe this is the Covenant that he makes Now consider these Reasons I made heaven and earth and I keepe Covenant and mercy for ever But you will say though I must trust in the Lord because he made heaven and earth and because he keepes covenant and mercy for ever yet the Lord doth it by meanes he doth it by friends by some mediate instruments My Beloved here is the great deceit of mankinde that we thinke that the Lord dispenseth his comforts according to those means that we haue A man thinkes if he haue a great estate his comforts shall be more if he haue many friends he thinkes he shall be safer sayth the Lord you know that place Psal. 62. if riches increase set not your hearts vpon them for sayth he they are able to doe little good Power and kindnesse belongs to me But then this obiection comes in the Lord dispenseth comforts by such meanes No sayth the holy Ghost there he rewards not men according to their riches but he rewards every man according to his workes And therefore thinke this with thy selfe thou that hast abundance of outward comforts if the Lord did reward thee according to them thou hadst cause to reioice in them but he will reward thee according to thy workes and therefore trust in him learne to reckon him to be All-sufficient learne to be to him alone But may not a man that trusts not in God but lookes a little too much to the creature prosper A man againe that withdrawes his heart from
to vs to giue vs strength to inable vs to doe the duties he commands vs and to abstaine from the evils he would not haue vs to doe But we must keepe his ordinances and goe by his Rules and if we fayle in either of them that we neglect the meanes or adventure vpon the occasions now the Lord is discharged of his promise as we may so say the Lord now withdraws his power from vs as he did from Sampson If you will needs marry with such a people sayth the Lord they shall turne away your hearts for now I will not keepe you If you will needs touch that tree if you will needs goe into such a company if you will needs gaze vpon such objects or if againe you will neglect prayer and hearing and sanctifying the Sabbath if you will neglect to obserue the Rules that he hath appointed in all these cases the Lord withdrawes his All-sufficiencie And therefore lay the fault where it is That is Vpon your selues Doe not say with thy selfe it is because the Lord is not All-sufficient but rather thinke that he hath power to goe through the worke he hath appointed me to doe but it is because I haue not kept those Rules I haue neglected the meanes I haue ventured vpon such occasions Secondly Consider with thy selfe that the Lord doth this to humble thee It may be he is as willing to be bestow a greater measure of grace but he dispenseth a lesser measure it is that the heart may be kept humble for humilitie is the nurse of graces take away that and grace withers in the heart And therefore when he is willing to bestow a mercy or a grace on vs he doth as he did with Iacob he leaves a lamenesse together with it he will not so bestow it on vs that he will make vs perfect but he leaues some defects some wants that by that humilitie may be preserved and that may cause vs to cleaue to him and depend vpon him that he may keepe vs from an All-sufficiencie in our selues and teach vs to waite on him for without that he doth not communicate and dispense vnto vs that sufficiencie that is in himselfe Moreover Consider with thy selfe that the Lord many times suffereth vs to see changes in our liues conversations that by them we may learne to know him better and our selues also if we were able to doe it by our selues the Lord would spare vs but who is able to doe it It is said in the Psalmes that therefore the wicked feare not God because they haue no changes and truely even the godly men if they had no changes they would feare him lesse so that every change in a mans state and the falling into sinne and the rising againe leades a man to some new knowledge of God and of himselfe also to a new experimentall knowledge and that knowledge leades him to a new degree of feare so that still by their sinnes they get advantage that they shall finde in their spirituall estate for even as we see the Sun when it breakes out of a thicke Cloud of darknesse it shines the brighter so grace when it breakes out of a thicke cloud of sinnes or of temptations it shines the brighter we are still gainers by those changes I say we learne to know God and our selues also the better and for these causes he leaues vs to those changes that we may be gainers by them and so we are Therefore say not with thy selfe because I finde some defects and some unevennesse in my sanctification therefore the Lord is not sufficient for it is for thy advantage it is not for want of sufficiencie in the Lord nor of willingnesse in him to communicate it to thee but it is for thy advātage that thou shouldst finde these changes and this vnevennesse in thy wayes Therefore my Beloved build vpon this that he is All-sufficient It may be when thou goest about a worke thy selfe thou findest it a difficult thing to overcome such a lust but that which is impossible with men is easie with God Those that rowed all night and did no good a word from his mouth brought them to shore presently The spirit that is in vs lusteth after envie Iames 4. but the Scriptures offer more grace That is Grace is able to heale these naturall hereditary diseases there is an All-sufficiencie in him he is able to doe it He that can still the Sea and command the windes that at his word they are quiet can he not still strong lusts He is able to restraine them therefore labour to see his All-sufficiencie in this as well as in all things else Thinke with thy selfe he hath a soveraignty over all thy affections over all thy lusts for what is it that troubles vs and interrupts vs in our way but some temptations of the flesh or the world Is not the Lord the Master of them As Paul sayth 2 Cor. 12. though Sathan were the chiefe Buffetter and the lusts of the flesh the messengers yet the Lord sent that messenger marke it therefore he goes not to Sathan he wrangles not with the messenger but he immediately sought the LORD he beseeches him to recall it So thinke with thy selfe when thou art set on with a strong lust with a temptation that seemes too hard for thee say with thy selfe this is a messenger from God and I must goe to God and beseech him to take it off and rebuke it for he is able to doe it he is All-sufficient they are all at his command as the mastiue is at the Maisters command he is able to rate him but a stranger is not able to doe it and when he hath done that which his master would haue him he cals him in so the Shepheard sets his dogge vpon his Sheepe to bring them in but when they are brought in he rates his dogge And so doth the Lord with lusts and sinne and temptations he sets them on his owne Sheepe his owne Children but for this end to bring them in it is not in their owne power to rate these temptations and lusts nor in the power of a stranger but onely in the Lords who is Maister of them whose messengers they are he is able to rebuke and recall them they are at his command as it is sayd of the diseases of the bodie they are like the Centurions servants if he bid one goe he goeth if he bid another come he commeth so it is true of the diseases of the soule if he say to such a messenger as Paul had to such a lust to such a temptation goe and seaze vpon such a man goe and vexe him for a time it shall goe if againe he call it backe and restraine it shall it not be restrained Labour thus to see Gods All-sufficiencie My Beloved if you looke vpon other men or your selues you shall see experience enough of this Looke vpon David or Paul vpon Salomon Lot
of a dropsie man to haue much drinke given him or to giue a man much meate that is sicke of the disease we spake of before And therefore sayth he he shall not be satisfied or if he be it shall be in Iudgement Such are these desires and therefore examine thy selfe whether thy desires be not such as proceede from fancy such as proceede not from the health but the weaknesse of the soule Therefore it is said in 1 Tim. 6. that godlinesse is great gaine with contentment How doth godlines giue contentment Beloved after that manner that Physicke giues satisfaction A dropsie man after he is brought into health you know he is contented with lesse drinke for now he is in health God brings the soule to a good temper he takes away the distemper the lustfull humors that were there before and brings him into a right temper it giues him now the content that before he wanted Againe Another objection is If God be All-sufficient for these outward things why am I thus crossed why doe I suffer these afflictions why are they not removed from me To this I answer briefly Thou mayst be deceived in them that which thou makest account is so great an evill to thee it may be for thy great good as we see Ier. 42. that whole Chapter the Captaine there and the rest of the people they reckoned it an exceeding great misery a very great affliction to continue in Ierusalem they had a great desire to goe downe into Egypt but the Lord tels them they were very much deceived for this misery shall be for your good sayth he but if you will needs goe downe into Egypt when you thinke to haue abundance of all things there you shall meete with the Sword and with Famine and with the Pestilence and with vtter destruction So I say in this case we are often times deceived we thinke that to be good for vs which is not Certainly the Lord is All-sufficient he will with-hold no good thing but it is not alwayes good to haue such an afflictioÌ„ removed perhaps it were better for thee to beare it it were better for thee to lye vnder it then that it should be removed we doe in this case many times with the Lord as the children of the Prophets dealt with Elisha they would needs goe to seeke the body of Eliah Elisha forbad them but still they were importunate sayth he if you will needs goe goe but they lost their labour they had better to haue taken his counsell at the first And so in this case many times when the Lord would haue vs to doe such a thing and to be content with the want of such a comfort to be content to suffer such a defect in our estate in our bodies in our businesse we are still importunate with him sometimes he hearkens to vs he suffers the thing to be done but we were as good to want it I would aske thee in this case wouldst thou haue it without thy Fathers good will If thou haue it it will doe thee no good The best way in this is to consider with thy selfe that he is All-sufficient though this afflâ—ction seeme to be exceeding bitter yet it is a cup of thy Fathers providing it is that which the Lord that loues thee hath ordained it is that which the Lord that wants nothing who is able enough to take it from thee and to supply it it is that which he hath seene meete to dispence to thee therefore it is not for want of sufficiencie in him but it is better for thee to suffer the want of this comfort or to lye vnder this crosse or affliction But lastly some will say if the Lord be All-sufficient and I must be subiect to his will why is it not his will to put me into a higher condition why hath he given me but such a measure of gifts but such a meane place but such a quantitie of health of wealth of vnderstanding a mans heart will goe further if there be such riches in God such an All-sufficiency in him why is it not better with me why am I not in a higher condition To this I answer First That he that entereth into Covenant with God he should be content with the lowest place in all the family and be glad that he is within the dore as we see the Prâ—digall did and so the Apostle Paul I am the least of all the Saints and he was contented to be the least A man that hath beene truely humbled and brought home to God that hath tasted and seene how gracious the Lord is that hath had experience of his owne sinne and of Gods goodnesse he will be content with the least measure if he be put into the lowest place if he be made the least of all Saints he will not exalt himselfe aboue that measure and that place that the Lord hath allotted him But besides this Consider secondly further with thy selfe that if thou haue a lower place or condition in this or that thing yet it may be thou hast a higher condition in somewhat else and know this that God giues no man all things but hath mingled his comforts he hath dispensed them diversly as we see in 1 Sam. 1. in that case betweene Hannah and Peninnah Hannah had the loue of her husband but the Lord had made her barren On the other side Peninnah had children but she wanted the loue of her husband it is purposely noted there that you may see how the Lord dispenseth his comforts And so it was with Leah and Rachell the one you know had children and wanted her husbands loue the other had a greater abundance of loue but shee was barren As it was with these so generally the Lord dispenseth good and evill together There is no man that hath all things You see Moses he wanted eloquence that Aaron had as Moses againe had the wisedome that Aaron wanted so Paul and Barnabas they had different excellencies the one had that the other wanted and so it is generally Therefore thinke with thy selfe there is no man that hath all and why should I desire it there must be a mingling of some defects Againe Thirdly Consider with thy selfe that the varieties of the sufficiencies that God giues to men that he placeth some in a higher degree and some in a lower to some he giues greater gifts to some lesser some he makes rich and some poor some honourable and some base this varietie in all the workes of God takes not away from the perfection of each one every man in his place may haue a perfection he may haue it within his spheare so that there shall be no want at all for the Lord out of his almightie power is able to doe it that the desire may be satisfied as much they may be filled in a lower condition as well as in a greater thou shalt feele no more want but
as there is a length in this way and a straightnesse in it so there is a breadth in this way there is a latitude or breadth a certaine proportionall breadth The way to some man is broader then to others and to the same man the way in some places is broader in some narrower The Iewes way was narrower then ours there is a Christian liberty that hath inlarged this way and made it somewhat broader to walke in for as the Christian libertie is more so likewise is the way broader We haue more libertie then the Iewes had in many things we are freed from that yoke of bondage that strict observation of Mosaicall Ceremonies And so againe I say one Christian hath a narrower way then another that is as a man is subiect to more temptations to more occasions of sinne so must he make his way narrower he may not walke in so broad a path as another Againe the same man in some part of his way must choose a narrower way in some he needs not As for example a man that is subiect to run out in such a recreation another man may walke in a broader path in the vse of that recreation then he may for to him it is an occasion he is readie to be snared and to be transported with it one man is apt to be carried to drunkennesse if he see but the Wine if he come but neere it he must not looke on the Wine in the Cup one man is quickly set on fire with incentiues of lust with an object he may not come so neere nor be so bold with them as another man may one man is apt if he come to such a company to receiue some hurt to be intangled with them he is apt to learne their wayes to goe along with them such a man may not be so bold to come neere that company as another may that is not subiect to that temptation so that there is a breadth and a narrownes in these wayes Now our care must be not to goe beyond this breadth for it is a narrow way there are few that finde it Math. 7. Therefore I say we had more need looke to it that we step not aside that we loose not our way Beloved it concernes vs much to looke to it because when we goe out of Gods paths we are still exposed to some hazard and to some danger we should looke to it not onely for obedience to God but for our owne sakes let a man be found out of the breadth of this way that is let him take more libertie then he may for it is profitable for vs to know both our libertie and our restraint and he shall finde still some misery or other shall come vpon him take heede therefore least God meete thee out of the way at any time as he said to Eliah What dost thou here What makest thou here Eliah indeed it was his fault when God had beene with him so mightily and had given him rayne at his desire to worke such miracles againe to send fire from heaven to consume the sacrifices and after to slay so many Prophets of Baal for a word of Iezabell that was but a weake Woman to run from her so many miles as farre as his feete could carry him it proceeded from timorousnesse and feare God meetes with him and saith What dost thou here Eliah What makest thou here As if he should say thou art out of the way Though the Lord dealt mercifully with him yet it was his fault he was out of the way as sometimes feare puts vs out of our way and sometimes againe other passions as Hagar went out of her way from he mistris as we see in the Chapter before the text Hagar Sarahs maid whence commest thou And whither goest thou Gen. 16. 18. Where he puts her in minde of that dutie she did owe to Sarah of that particular calling she was in As if he should say Hagar dost thou remember what thou art dost thou remember what particular calling thou art in Art thou not Sarahs maid Thou shouldst be about Sarahs businesse what dost thou here in the Wildernes running from thy mistris If thou be Sarahs maid whence commest thou And whither goest thou As if he should say thou art out of thy calling thou art out of thy way So you must thinke with your selues when any man goes out of his calling when he goes out of his duties of either of his callings if God should meete him if an Angell should meete him and should say What dost thou here thou that art a Minister what dost thou doing the thing that belongs not to such a one to doe Thou that art a Tradesman a Lawyer a Student whatsoever the calling and busines be that God hath set a man in when he is stepping out to by-wayes that are not suteable to such a calling God may say to thee and thou maist say to thy selfe What dost thou here Hagar Sarahs maid He puts her in minde of her calling so must we and so much the rather because we are never out of our way but at that time we are from vnder Gods protection we are from within the pale we haue no promise of safetie it makes vs exposed to some hazard or other and therefore Beloved be carefull of this As the Israelites in the Wildernes went not a step but as farre as they saw the Cloud going before them so I say goe not a steppe but as farre as you haue a warrant as farre as you see God going before you and this shall be for your comfort But you will say it may be God will lead me by these straite rules to prison to losses to crosses to disgrace to losse of preferment to losse of friends Beloved know this that the Cloud as it was a direction to them so it was a protection likewise they never followed the Cloud but they were safe the Cloud was a defence to them wheresoever they went As we see Esay 45. The Lord will create vpon every place of Mount Sion and vpon the assemblies thereof a Cloud of smoke by day and a shining flame of fire by night for vpon all the glory there shall be a defence Before he had said he would lead them by the spirit this leading of the spirit he compares to the leading of Israell in the Wildernes as they were led with the Cloud so shall you and if you follow the Cloud it shall be a defence to you so I say walke with God and he will be a defence to you it is no matter what the wayes are he is able to beare you out for safetie is a part of your wages therefore that belongs to him your businesse is nothing but to finde out what your way is and to walke in it the care of the worke belongs to you and the other is not your care therefore to shut vp this exhortation learne to doe this to pray that God would shew
way Besides As there is this ground of it so there is another cause of it Because the outward occasions both for good and evill I say they are both forcible and yet transitory Evill men haue some outward things some outward helpes which put them on to a good course they are so effectuall and yet God suffers them not alwaies to haue them but takes them away they are but transitory Therefore a man may walke in a good course whose heart is not yet right and yet long he shall not doe it because those outward occasions shall be tooke from him As for example Ioash walked in the wayes of God all the while that Iehoiada lived here was the outward occasion he was drawne with another mans synewes he was heated with another mans heate and when that man was tooke away you see he fell to his owne course and by as againe the outward occasion was strong but it was but for a time and so he returned to his old course The like in the case of Vzziah he was hemmed in for a time with Zachariah the Prophet but sayth the text after his dayes his heart was lifted vp to destruction And so Herod he kept within compasâ—e he was stirred vp to doe many things at the Preaching of Iohn Baptist but he did not alwayes continue for God so disposeth it in his providence he will not suffer evill men alwayes to haue these outward occasions of good As it is as true on the other side good men may haue strong temptations that may transport them for a fit but God will not suffer them alwayes to lye vpon the godly he will not suffer a temptation of affliction he will not suffer the rod of the wicked to lye alwayes vpon him it may for a time and he may for a fit put out his hand to wickednes he may vpon some exigent vpon a sudden when he is put to it vpon some outward trouble or crosâ—e when his heart is shaken and distempered when he is not himselfe but God so disposeth of it in his providence that they shall not alway lye vpon him but they shall be remooved in due season as well as the helpes to good shall be taken from the wicked So you see that may come to passe for a few steppes for part of the Iourney an evill man may goe right and a good man may swarue from the straight way Therefore let vs neither judge our selues nor others by it for if we should we should justifie the wicked and condemne the generation of the just So much shall serue for this and for that point The next and maine point that we intended was this That whosoever hath interest in Gods All-sufficiencie must be a perfect man That is He must be sincere he must haue integritie of heart though he may be subject to many infirmities yet God requires this of him If I be All-sufficient sayth he to any that is the scope of it he must be perfect with me I am All-sufficient therefore be thou perfect otherwise thou hast no interest in this All-sufficiencie of mine The poynt is cleare and it is a poynt well knowne to you I shall not need to confirme it by any other places of Scripture but rather spend the time in giving you the grounds of it And secondly in shewing to you what this intirenesse and perfection and sinceritie of heart is First I will shew the grounds why no man shall be saved he shall never haue part in this All-sufficiencie of God except he be perfect except he haue integritie of heart First Because the new Adam should otherwise not be so effectuall as the old the new Adam should not be so powerfull to communicate grace and life as the old Adam is to instill corruption and sinne for the finne that hath beene conveyed to vs by the first Adam hath an integritie in it it hath gone over the whole soule there is a whole bodie of death that hath possessed vs Now should there not be in those redeeming actions by Christ a contrary integritie and perfection a throughout holines as I may call it The plaister then should be narrower then the sore and the remedy should be inferior to the disease Beloved you know a leprosie is gone all over except the holinesse went all over too from top to toe I say there would not be an answerablenesse in the second Adam he should not be able to doe as much good as the first was able to doe hurt Secondly the worke of Redemption should be done but by halues if the Lord should dispense with imperfect holinesse The workes of Creation you know were perfect God looked vpon all his workes and he saw that they were very good Beloved doe you thinke the workes of Redemption should come short of the workes of Creation Are not they likewise perfect when the Lord shall looke on that worke shall he not say likewise it is very good If you doe marke the parts of it hath not Christ redeemed vs from our vaine conversation The holy Ghost doth not he mortifie every sinfull lust The bloud of Christ doth it not wash every sinne The Word and meanes of grace doe they not strike at every rebellion It is certaine they doe and therefore there is an integritie required in all otherwise I say there should be an imperfection If you object notwithstanding this though Christ hath redeemed vs yet you see there are many imperfections left in men and therefore how can you say the workes of Redemption are perfect I answer They are not perfect in degrees for they must haue a time of ripening but that which wants any part of perfectioÌ„ though it be ripened when it wants the roote and principle when the frame and first disposition is not right let it grow vp never so fast it will never be perfect So this is true of the workes of Redemption of the works of God in a mans heart of destroying the workes of Sathan and setting vp a new building which is the worke of Iesus Christ and the end for which he came I say this is true of it it is perfect it wants onely growth As you may say it is a perfect seed when it is ripe it will be a perfect flower or it is a perfect plant when it growes vp it will be a perfect tree it is perfect in all respects Such a perfection is in the workes of Redemption and if the heart of man be not entire if the worke of grace be not throughout if there be a defect in the principle and constitution of it there should be a defect in the workes of Redemption that cannot be Thirdly if there was not a perfectnesse of heart wrought in all those that should be saued the commands of the Gospell should be commands of impossibilitie for the Gospell requires at our hands that we should haue respect to all the Commandements that we should keepe the whole Law in an
meaning for saith he LORD I haue respect to thy Commandements other things moue me not so much but if any Commandement come from thee I haue respect vnto it and I presently goe and execute it and in this regard he is said to be a man after Gods owne heart as we see in Act. 13. 22. I haue found saith the Lord a man after mine owne heart that is a man of a sincere of an vpright heart a man in whose heart is integrity and sincerity a man without guile and he proues it by this saith he He will doe whatsoeuer I will that is if my will be known to him that will he do that is the motiue that leades him that is the thing that stirres him vpon all occasions for that is the effect by which he is described to be a man after Gods owne heart hee will doe whatsoeuer I will Now beloued you may examine your selues by this whether you haue those effects that arise from sincerity and integrity of heart consider what mooues you to euery action Certainely there is no man that goes about any businesse but there is some motiue that sets him aworke Is it by vertue of the Commandement that thou goest about all thy occasions Is it that that moues thee Hast thou that respect to Gods Commandements that when other commandements come thou regardest them little but thou hast still an eye to that as Dauid saith as that is another expression of his sincerity saith he Mine eyes waite on thee as the eyes of the handmaid waite on her Mistris that is I am still looking to thee to thy Word to thy Commandement any becke or nod from thee moues me as the Maide waits vpon her Mistris to see what her will is I say this is the disposition of all the Saints and therefore take heed of being deceiued in this beloued it fals out ofttimes that you shall finde them both implicated and inuolued together and therein commonly we are deceiued a Commandement comes from God and respects of our own concurre marke it well that I may take away this deceipt as for example perhaps there is a seruice which the Lord himselfe commands a man may bee very diligent in this worke but it may bee there is not onely a Commandement of GOD to mooue him but there is much applause there is a certaine lustre and splendour that followes diligence in a good action in some great businesse Heâ—re now is a double motiue here is a Commandement from God and withall there is credit and esteeme from men As I say of doing so likewise of suffering it may be a man is to suffer and it is GODS will to haue him suffer and he suffers for the keeping of a good conscience but withall there is somewhat more mingled with it there is esteeme from men and so for other actions diligence in a mans calling it is true is the Commandement of GOD and the worke is the LORDS he doth it for him hee ought to be diligent but withall there is profit and reputation followes it there is aduantage comes to himselfe here you see there are more respects then one here is the Commandement of GOD and other respects likewise and so for hearing the Word it is true it is GODS Commandement to heare and a man comes it may be out of some respect to that Commandement but withall there may be other respects mingled a man may come to feede his vnderstanding with new notions with nouelty he may come to see wit and learning or to know the humour and the spirit of the Preacher other respects may be mingled Now you will say how then shall a man know whether it bee the Commandement that moues him if that be the proper effect of sincerity Beloued it is easie to know it by this take a man whose heart is not sound whose heart is impure who is hollow toward the LORD and take out the other respects and leaue the naked Commandement alone and he will stand still hee moues not let other respects be tooke away let the worke want that outward glory and he stands still he goes not about it so diligently let the suffering bee sequestred from the praise of men which accompanies it let there be nothing but a bare Command yea suppose sometimes they incurre discredit with men as sometimes they doe in suffering there is onely a naked Commandement to encourage them to it I say if the heart bee vnsound it stands still and moues not but when the heart is vpright take away the Commandement and leaue the other respects and it stands still on the other side by which you may know that it is not respect to mens commandements that moues a man because when that is tooke out when there is not the will of God signified in it when he thinkes with himselfe this is not for GODS glory I haue no warrant from GOD to doe it though there be other respects to my owne credit and profit the heart stands still as a Mill doth when it hath no water nor no wind to driue it This is an argument of sincerity when still the Commandement moues it But this obiection may be made May not a man be moued with other respects may he not be moued with regard to credit and aduancement that may follow vpon the performance of good duties I answer he may in the second place he may not primarily be moued with it it is the Commandement that must set him on worke but when he is vpon the way these respects may carry him on with more facility and alacrity as a seruant that is commanded to goe a iourney if there be concurrence of other things if he haue a good way and good weather and good company and money in his purse it is his aduantage he doth it the more willingly and cheerefully but if there be none of these it is enough that it is his Masters businesse that is enough to set him aworke You know Paul had many hard taskes when he went to Macedonia and vpon other occasions you know what his entertainement was and yet it was his Masters worke it was his Commandement for it is a sure rule that as wee ought to vse all Gods Ordinances so also may wee vse all Gods Arguments It is an Argument that himselfe vseth that we may haue respect to the recompence The reward of the feare of God and humility is riches and honour and life c. If you aske But how shall a man know when he doth it thus in the first place when he is moued with the Commandement I answer you shall know it by this A seruant that seekes his masters profit altogether with the neglect of his owne it is an argument that he serues him not out of selfe-respects but that which he is primarily moued with is regard to his Master Indeed heere is the difference A seruant that trusts not his Master
so mannageth his businesse as a Factor that still hath an eye vpon himselfe â—or hee trusts not his Master Another that trusts him that thinkes thus with himselfe my Master is wise to obserue and he is willing and able to recompence mee that seruant lookes not to himselfe and his owne ends but he doth his Masters businesse faithfully and he cares not so it may be for his Masters aduantage for hee loues his Master and he thinkes his owne good and prosperity consists more in his Masters then in his owne this is that that moues him and therefore without respect to himselfe he serues him he doth his businesse faithfully he lookes what may be for his aduantage and not for his owne So much for this second effect A third effect that ariseth from this sincerity or integrity of heart is to serue the Lord to doe his will with all a mans might to doe it exceeding diligently not onely to haue respect to his Commandement but to doe it with all a mans might and strength when a man doth it remissely it is a signe he doth it feynedly when he doth it diligently it is a signe he doth it with a perfect heart A seruant when he slubbers ouer his worke and doth but eye-seruice it is an argument that hee doth it not with his whole heart but feynedly for when he doth it hearâ—tily he doth it painefully he doth it throughly and exactly and with all his strength The ground of it is this because when a man doth any thing truly and in good earnest when he doth it for it selfe he doth it alway exceeding diligently they are neuer disjoyned When a man doth a thing for a respect he doth it so far as that respect requires so much diligence hee vseth and no more you may see it in other things if a man haue money but for his vse he will seeke so much as will serue such a turne and no more but if he doth it for money it selfe if he loue riches hee will doe it with all his might hee sets himselfe to it with all his strength You haue an excellent place for the expression of this in 1 Pet. 1. 22. saith the A postle Seeing your hearts are purified to loue one another without feyning see that you loue one another with a pure heart feruently The meaning is this Let a mans loue be sincere without feyning let it be with a pure heart without respects without dissimulation and this property it will haue you will loue one another feruently Beloued these cannot be disjoyned when one serues the Lord with a perfect heart when his eye is vpon him when he doth trust to him without any other by-respects he will doe it exceeding diligently Therefore that expression you finde so oft in the Scriptures Thou shalt loue the Lord thy God with all thy soule with all thy heart and with all thy strength it is not an expression of the degrees of loue that is not the sole scope of that place but it is an expression of the sincerity of a mans loue as if hee should say herein is the sincerity of a mans loue this is an argument that a man loues God truly and not for respects when he loues him with all his heart and with all his might it is so in all things when you doe any thing for it selfe you will doe it with all your might Besides there is this further ground of it you shall finde this that all remissenesse when a man doth a thing remissely and ouerly and perfunctorily itargues alway a diuided intention it is an argument that the whole minde is not set on it but that the intention is distracted and bestowed on other things whence that common saying is He that will be excellent in euery thing is so in nothing because his intentions are diuided So beloued you know this is the property of sincerity to haue a single eye to haue the heart set vpon one obiect to looke to GOD alone If a man doe so the heart is sincere and he that lookes vpon GOD alone he must needs doe it with all diligence whensoeuer a man mindes one thing hee will doe it with all his might because all the faculties the intention the thoughts and affections of the soule they are then concenterate and vnited and drawne together into one point they are still running in one channell and therefore a man that hath a sincere heart that chooseth GOD alone that saith thus with himselfe I haue but one Master to serue I haue but one to feare I haue GOD alone to looke to my businesse is with him in heauen I thinke him to be alsufficient and an exceeding great reward I say this will alway accompany such a heart such a resolution that he serues him with all diligence if there be any worke of his to be done hee will doe it with all his might for that is the disposition of a mans mind when once he is able to say as Daâ—id saith Psal. 27. 4. One thing haue I desired of the Lord and that will I seeke to see the beauty of the Lord to liue in his Temple c. Why one thing I haue desired and that will I seeke with all diligence when a man desires but one thing his minde will be exceeding intent vpon it and therefore if you would finde out now what is a proper effect of sincerity you shall finde this alway to be in those whose hearts are vpright with God that they giue themselues vp to his seruice I say they giue themselues vp to do it with all diligence therefore for a man that saith this I hope my heart is vpright with God and yet you see him exceeding busie with other things the worke of God he doth ouerly he slubbers it ouer he doth it negligently as a seruant that doth eye-seruice but for businesses of his owne he is exceeding intent vpon them hee is ouerwhelmed with them in following pleasures and diuers lusts his minde is exceeding much taken vp in things of that kinde I say hee doth but dissemble when he saith he hath prepared his whole heart to seeke the Lord that hee walkes before him perfectly it cannot bee a man whose heart is vpright hath this disposition in him that his speeches his thoughts and his actions are still busied about things that belong to the Kingdome of God holinesse is the element hee liues in he would still be doing something 〈◊〉 â—ends that way by his good will he would be doing nothing else I say thus he serues the LORD with all his might and that is an argument hee hath a sincere and vpright heart You haue a common saying when a man doth a thing exceeding diligently he doth it for his life now a man whose heart is vpright his opinion is changed of his owne happinesse of his life and safety whereas before hee conceiued it tâ— consist in other things now he knowes it wholâ—ly consists in
the fauour of God in pleasing him and in enioying of him and therefore when he reckons that his life consists therein he doth exceeding diligently whatsoeuer worke tends to him and to his glory This is the third effect that arriseth from sincerity and perfection of heart A fourth effect is this a heart that is entire and vpright and perfect with GOD you shall finde thus disposed hee sâ—ffers euery grace to haue his perfect worke that is a signe the heart is sound and entire and perfect when the graces of God are not restrained when they are not dammed and barred vp but are suffâ—red to haue their perfect worke as it is said of patience you shall see that expression Iam. 1. Let patience haue her perfect worke Reâ—oyce saith the Apostle there when you fall into tâ—oubles of diuâ—râ— sorts reioyce knowing that the 〈◊〉 of your faith brings forth patience and let patience haue her perfect worke that you may be perfect and entire wanting nothing Where you see that this is put downe as an effect that ariseth from perfectnesse and integrity of heart when we suffer the graces of God as patience in particular to haue their perfect worke Now patience is said to haue its perfect worke when it endures all kinde of tryals for that is the scope of the Apostle Reioyce saith the Apostle when you fall into tryals of diners sorts that is tryals that concerne you in soule in body in name and in state tryals of euery sort and euery kinde if patience be perfect and it will be perfect if it be in a heart that is perfect and entire it will haue a perfect worke it will make vs stay no where So that beloued patience hath then its perfect worke when it will suffer any thing be it death be it disgrace bee it imprisonment or pouerty be it losse of friends be it what it will be afflictions of any kinde name all sorts of trouble that you can deuise if patience haue a perfect worke it will beare all of them When the heart is sound beloued then this grace or any other hath a perfect worke therefore you see men whose hearts are not sound nature will stand some where a man perhaps will beare many things for Religion but if it come to death there he shrinkes a man will endure much but if it come to disgrace to discredit to losse of reputation there his patience hath not a perfect worke and therefore he giues ouer As patience must haue a perfect worke which is seene in suffering so likewise it is seene in doing So you see that expression Heb. 17. 1. Seeing we haue such a cloud of witnesses saith the Apostle let vs runne the race with patience that is set before vs. The meaning of it is this saith he if patience haue a perfect worke it will carry you through the whole race to the iournies end but if otherwise a man will runne so far or so farre but when he meetes with such a rubbe with such a barre by the way there hee will make a stand when he comes to thick way or to thornie way or to rough way there hee will not runne and why because patience hath not a perfect worke Therefore saith he runne with patience the race that is set before you So beloued a mans heart is then entire when euery grace I instance now in this hath his perfect worke If you obiect But you see sometimes patience euen in the best of the Saints hath not a perfect worke but is sometimes interrupted I answer it is true you see it was so in Iob though he were a man of an vpright heart God beares that witnesse to him hee was a iust man one that feared God and likewise this grace was perfect in him as that witnesse is giuen him Iam. 5. 11. You know the patience of Iob yet notwithstanding this it seemed to be interrupted it seemed not to haue its perfect worke Beloued to this I answer that it did not rise from the hollownesse of his heart or the imperfection of the grace but it ariseth many times from some other impediment some other accident from some distemper that may arise in the soule that sometime or other may hinder euen a perfect grace from hauing a perfect worke as you see in the workes of nature there may be a perfect Spring and yet sometimes it may be hindered from running by some outward impediment it may some way or other be dammed vp so it may be a perfect Drug fit and apt enough to worke and yet some impediment there may bee that may hinder it and choake it and dead the vertue of it for a time but it is but for a fit ordinarily and in ordinary course euery grace will haue its perfect worke and as I say of patience so likewise you see in all other graces to giue you another instance the same the Apostle giues there of faith faith when it ariseth when it dwels in a heart that is entire that is perfect it hath a perfect worke when it is otherwise it workes but imperfectly and but by halues I will giue you an experiment of it you shall see two notable examples of it one in Amaziah 2 Chron. 25. you shall finde there what worke faith had in him you see in the 8 9 10. Verses Amaziah was to goe to warre against the Edomites he hyred 100000. of Israel that was halfe his Armie to goe and assist him in the battell there comes a Prophet from the LORD and tels him Amaziah know this the Lord is not with Israel and therefore seperate these men and send them home if thou doe not thou shalt fall before the enemy for in the Lord there is power to helpe or to cast downe Amaziah beleeued the Prophet so that you see faith had a great worke in him but saith hee I am not able to hyre any more That is no matter said the Prophet goe with those thou hast and hee was content to doe so hee went on to the Battell and in the next verse hee was encouraged to goe on it was a great worke of faith to send backe halfe his Armie and to goe on so much encouraged notwithstanding yet after in the same Chapter you shall finde though faith went thus farre in him and carried him through so difficult a case yet it had not its perfect worke for immediately after hee had ouercome the Edomites hee set vp their Gods and a Prophet comes and tels him Amaziah art thou so foolish to set vp the Gods of the Edomites that were not able to deliuer their owne people Saith the Text hee would not hearken to the Prophet but bade him cease and the Prophet ceased So you see faith had a worke in him and a great worke but heerein he had an vnsound heart as it is said Verse 2. hee walked before the LORD in the way of his Fathers but not with a
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
rebellion against it I say this keepes men off from the life of God But on the other side when a man lookes vpon the promises he begins to see the Couenant that his sinnes shall be put a way he beginnes to see the goodnesse and the mercy and the tender compassion of God towards him hee begins to see a possibility of fulfilling the Law in such a manner as GOD now requires then his heart melteth hee becomes not onely applyable to the Commandement but is ready to delight in it this a man gets by applying his heart to the Couenant of grace or by applying the Couenant of Grace to himselfe that very applying of the promises of forgiuenesse I say it begets a disposition in the heart which the Scriptures call a new life that euen as you see the Sunne when it applies its beames to a fitly disposed matter and stayes vpon it when it pitcheth its beames vpon it with any continuance it begins to beget life and motion in it and makes it a liuing creature so doth the Couenant of Grace when it is applyed to the heart of a man it begins to beget life in him and to make him a new creature it makes him another man there is that power in the Couenant of Grace in the promises of the pardon and forgiuenesse of sins that it begets another life in a man it makes him a new creature it makes him a liuing creature to GOD which before he was not the ground of which you shall see 2 Cor. 3. 6. Hee hath made vs able Ministers of the New Testament not of the letter but of the Spirit for the letter kills but the Spirit giues life Marke it the meaning of it is this when the Couenant of works is deliuered to you that is when you heare the Law the Commands the duty you cannot performe there is no more deliuered to you but the bare letter that is you know the duty and no more And what doth this duty doe what doe these Commandements and precepts doe when they are applyed to the heart of man Saith hee they kill Now that which kills fights before it kills and that which fights must needs be an enemy so then the Commandement is an Enemy that is euery man esteemes it as an enemie to himselfe and therefore hath an enemy-like affection to it againe that is he hates it he would be rid of it he wisheth there were no such Law or Commandement hee desires it should be dealt with as he would haue an enemy dealt with he would haue it vtterly taken away when they grow in enmity one with another as indeed they doe the naked Commandement and the heart are at enmity for the Commandement would haue one thing and the heart would haue another there are contrary wils and there is a striuing betweene them the one striuing this way the other that way the one resisting the other and in the end the Law and the Commandement gets the victory because the sting of the Law is sinne now the Law is the cause of sinne as a straight Rule is the cause of crookednesse for without the Law there should be no sin now it causeth sinne for if there were no Law you know there could bee no feare no transgression because there could bee nothing against which the transgression should come this sinne is the death of a man so now the letter kils But come now to the Couenant of Grace saith the Text it is the ministration of the Spirit and the Spirit giues life that is when a man lookes on the Couenant of Grace he lookes not on it now as an enemy as hee did before vpon the Commandement but he sees in it much loue and much friendship to wards him he sees God intends not any hurt any euill to him as he apprehended before he sees God exceeding kinde and mercifull and willing to put away all his sinnes and willing to accept the sincerity of his obedience though there be not a perfection of obedience now he begins to change his opinion both of God and of all his Lawes and precepts when he sees Gods kindnesse towards him and his compassion and readinesse to forgiue him then his heart begins to relent towards the Lord againe he begins to magnifie Gods goodnesse and to condemne himselfe he beleeues those promises and thence he growes vp in loue toward GOD I say hee growes vp in faith and loue and in this act of faith is the Spirit infused into his heart this Spirit being thus infused writes the Law in his inward paâ—ts that is it that breeds in him a holy disposition that inables him in some measure to keepe the Law it prints in him all those graces that giue him strength to obserue the Commandements that God hath given him so my beloued if a man will goe about this great worke to change his heart and to change his life let him not goe about it as a morall man that is let him not onely consider what Commandements there are what the rectitude is that the LORD requires and how to bring his heart to it but let him goe about it as a Christian that is let him beleeue the promises of pardon in the blood of Christ and the very beleeuing of those promises will be able to clense and purge the heart from dead works in that place we then named and we could doe no more but name it you shall finde it Heb. 9. 14. How much more shall the blood of Christ which by the eternall Spirit offered himselfe without fault to God purge your consciences from dead workes to serue the liuing God The meaning of it is this when a man hath once applyed the blood of Christ for his iustification this effect will follow vpon it there will accompany it a certaine vigour a certaine vertue a certaine power and strength which will also purge his conscience from dead workes that is there shall goe a power of the Holy Ghost together with this blood that shall not onely forbid him and shew him that hee ought not to doe such and such euill things but it shall clense his conscience from those rootes of dead workes those corrupt lusts and sinfull affections that are in him that dispose him to that euill he shall find this power growing vpon him if hee doe but apply the blood that is if he apply the promise of pardon and forgiuenesse through the blood of Iesus Christ. The like you shall see Gal. 3. 5. He that ministreth to you the Spirit and workes miracles amongst you doth he doe it through the workes of the Law or through the hearing of faith preached That is saith the Apostle if I should onely deliuer to you the Commandements and the Precepts and the Rules by which you ought to walke I might preach long enough to you but you should neuer haue ability to keep any of these saith he you may obserue those that preach the Law to you did
teach you and instruct you to mortifie your lusts and shall make you partakers of his Kingdome he shall make you heyres and sonnes this is a very great promise can you beleeue this If a man will but beleeue GOD now I say it makes him partaker of the Couenant this puts him within the Couenant you will say this is very strange how can it be that so small a condition as this that to belâ—eue should make a man partaker of the Couenant that vpon which all the promises hang initially is nothing but beleeuing You see Abraham did no more but beleeue GOD when hee told him hee should haue a sonne you see how much GOD made of that So it is with vs if we doe but beleeue this God will make as much of it he will make good all the promises of the Couenant to vs But I say this hath need of a reason why it is suspended onely vpon faith and beliefe the reason is this marke it well it is a point of exceeding great moment First though there were nothing but faith yet that beleeuing brings with it and workes sanctification and holinesse of life for whereas you might object May a man beleeue this promise and yet walke according to the lusts of his owne ignorance and so to be made partaker of the Couenant Let him if he can beleeue truly and doe this but it is impossible let him beleeue and the other will follow Behold Abraham himselfe to giue you an instance of it he beleeued GOD and it was accounted to him for righteousnesse I say it was enough for him to beleeue GOD For that drawes after it inherent righteousnesse of sanctification and holinesse of life for saith the Text Rom. 4. Abraham is said to beleeue GOD when hee said he should haue a sonne he gaue him glory that is the ground which drawes with it all other graces after this manner he that beleeues GOD hath a good opinion of him hee loues him hee that loues him must needs be full of good workes Besides he that beleeues him when GOD shall say to him I am thy exceeding great reward see that thou keepe close to mee thou shalt haue an eye vpon mee and walke with mee from day to day Let a man beleeue that GOD is alsufficient that he will be a Sunne and a Shield to him and his exceeding great reward hee will be ready to doe it Abraham did so when God called him from his Fathers house and from his kindred hee was ready to doe so when GOD would haue him to offer vp his onely sonne he was ready to doe it for he beleeued GOD hee beleeued his promise and his ability and willingnesse to helpe him hee beleeued his Almighty power and therefore whatsoeuer GOD bid him doe he would doe it hee preferred GOD before his own ease before his owne profit before his onely sonne whom hee loued Let any man beleeue as Abraham did and of necessity it will produce good workes let a man beleeue truely and truth of beliefe will bring forth truth of holinesse and therefore wee heare what S. Iames saith Iam. 2. saith he Abraham was iustified by faith it is true but saith hee Abrahams faith had workes ioyned with it for it was not a dead a counterfeit faith but a true faith and being a true faith you see Abraham had workes aswell as faith for when GOD bade him offer his sonne he did it Was not that an exceeding great worke saith the Apostle there So say I no wonder that it is by faith that the LORD requires no more but to beleeue for when a man beleeues workes will follow it will breed holinesse of life let him beleeue GOD to bee an exceeding great reward that hee is a Sunne and a Shield he will follow GOD wheresoeuer hee leades him let him beleeue the promise of GOD when he describes himselfe hee must needes haue a good opinion of him and loue him and bee exceeding fruitfull in good workes and obedience to him therefore that is one reason for it A second reason of it is because it could not bee done by obedience to the Law it was impossible to haue made the sonnes of men partakers of the Couenant that way for if it could haue beene done by the Law and by the Commandement it should haue beene but the LORD tryed that in Adam hee gaue Adam a Commandement and ability to keepe it so hee made him perfectly innocent yet Adam did not keepe it Put the case that GOD should haue tryed him the second time and haue giuen him a Commandement againe and not haue required the Condition of faith but of obedience hee would haue broken it as hee did before and therefore it could not bee by the Law Therefore it must needes bee by faith and the promises otherwise it could neuer haue beene sure Adam brake it surely if hee brake it we should haue broken it if it had beene any other way but by faith and therefore wee see what the Apostle saith Galat. 3. 21. Is the Law then against the promise of GOD GOD forbid for if there had beene a Lawe giuen that could haue giuen life surely rigâ—teousnesse had beene by the Law If Adam had stood and had kept the Law and if men could haue entred into Couenant and haue kept it Christ had beene spared the Couenant of Grace had beene spared if righteousnesse had beene by the Law there had needed no Messiah there had needed no Couenant of Grace and therefore through the infirmity of the flesh Adams flesh that would not keepe the Law and ours that is not able to keepe it there was no other way to make mankind partaker of the Couenant of Grace but onely by faith by beleeuing GOD and by taking the promise and the gift of Righteousnesse through Iesus Christ for it could neuer else in likelihood haue beene sure to the seede This is the way to make it sure when there is no more but an acâ—eptation required and not exact obedience to the Commandement Thirdly it is by faith because nothing else can answer the Couenant but faith you see the Couenant is not a Commandement Doe this and liue but the Couenant is a promise I will giue thee It runnes all vpon promises I will giue thee a seed and in that seede thou shalt bee blessed I will giue thee this good Land c. so that the Couenant of Grace stands on GODS part all in promises Now you know that it is faith that answers the promise for the promise is to beleeued if the Couenant had stood in precepts and Commandements and rules of the Law then it must haue beene answered by workes and obedience and therefore it could not be by obedience for that holds not proportion there is not agreement betweene them but since the Couenant consists of promises that must needes bee by beleeuing and not by workes Fourthly and lastly it is by faith because the Lord
would haue it by free grace and not of debt for saith hee If I should giue a Law and rules to men and promise them life vpon it when they had performed the worke they would challenge it of debt no saith the LORD it is an inheritance I doe not vse to deale with my children as men doe with their seruants that I should giue them worke to doe and when they haue done it I should giue them wages then they would come and challenge it a my hands by way of debt no saith the Lord this is an inheritance and you are my sonnes and you shall haue it giuen you freely and giuen you as it becomes a Father to giue it so you shall take it therefore that it might bee of free grace and not of debt therefore it is by faith and not by workes And that is added likewise if it had beene by workes men would haue beene ready to boast and haue said I haue done this I am able to keepe the Law therefore the promise of eternall life shall bee made good to mee I shall receiue it as wages men would boast in themselues No saith the LORD no creature shall boast in it selfe for that puts euery man further from the LORD the more a man reioyceth in himselfe the more he stands vpon his owne bottome the more he is diuorsed from GOD and separated from him but saith he he that reioyceth let him reioyce in the LORD for that fits a man for the LORD and therefore I will haue it by faith it shall not bee by workes So beloued you see now what is the Condition Surely looke how Abraham was made partaker of the Couenant so euery one of vs must bee Abraham was made partaker of it by saith so shall euery man be made partaker of it by faith and no otherwise Abraham beleeued God when hee had a promise and because he beleeued him not that particular act of faith but that grace of faith whereby he beleeued this and the other promises of the Messiah was counted to him for righteousnesse and so for this cause because wee beleeue the promises and the Couenant of Grace therefore the LORD accepts vs and accounts vs righteous and because this seemes strange to the sonnes of men therefore we see with how much adoe Paul labours to make it good what strong obiections were against it in all times I haue shewed the reason Now when you reade Rom. 3. 4. and Gal. 3. 4. you may know the better the meaning of those places Well so you see the Couenant secondly you see the Condition now you heare that there is such a Couenant as this The third thing is the confirmation of the Couenant when a man heares that GOD will vouchsafe so much fauour vnto mankinde a man is ready to say as Gedion did alas my family is poore in Manasses I am the least in all my Fathers house And who am I that I should be raised vp hitherto that such a promise as this should be made to mee that I should goe and saue Israel c. I say after the same manner a man might bee ready to obiect Alas what are wee the sonnes of men that the great GOD of Heauen and Earth should enter into such a Couenant with vs that he should make vs such promises as these that he should make vs heyres of the World that hee should blesse vs in that manner to make vs sonnes to make vs Kings and Priests Saith the LORD I confesse it is a Couenant that needes confirmation therefore the LORD hath confirmed it all these wayes the LORD hath confirmed it first by his promise saith he you haue my sure word for it if that bee not enough I will confirme it by an Oath and because he had no greater to sweare by he saith by my selfe haue I sworne that I will make it good this is not enough but he confirmes it by the blood of Christ himselfe the Mediator shall come and confirme this Testament and when the Testament is confirmed by the death of the Testator there is no more altering of that saith hee Gal. 3. A mans Testament no man changeth after once it is confirmed and when the Testator is dead Heb. 9. then the Testament is confirmed so it is confirmed by the blood by the death of the Testator This is not enough but hee hath added seales vnto it hee hath confirmed it likewise by them saith hee I will adde the seale of Circumcision and of the Passeouer For Circumcision saith the LORD Goe and circumcise your selues and when I see the Circumcision I will remember my Couenant and make it good to you that as hee said of the Bow he set the Bow in the Cloud saith hee I will make my Couenant that I will neuer destroy the Earth againe with raine this Bow shall be the witnesse of the Couenant and when I looke vpon it I will remember my Couenant after this manner are the signes and seales of the Couenant saith he Circumcise your selues and when I see that I will remember my Couenant and will spare you and I will make good to you all the promises of it So likewise the Passeouer saith hee See that â—ou keepe it take the Lambe and sprinkle the blood c. Saith he when I see it I will remember my Couenant Where beloued this is to be obserued that these signes or seales of the Couenant not onely confirme the promises on our part but they signifie that faith that condition which is required on our part for when the LORD comes and lookes into his Church and sees a great company in it sees his House full and he comes and askes What doe you in my House What doe a number of those that professe themselues to be within the compasse of the Couenant there Their answer is LORD we beleeue wee are among those that keepe the Condition If you beleeue where is your Circumcision It may be you haue that outward Circumcision in the flesh but where is the Circumcision of the heart for if you did beleeue indeede it would worke a change in the heart as faith I told you that is indeede a liuely faith workes a chaâ—ge it câ—ts off sinfull lusts it makes a man deny himselfe and cleaue to God and serue him with a perfect heart So againe after that manner doth the second signe of the Couenant which is the Passeouer when the LORD shall aske Doe you beleeue Yes heere is the sprinkling of the blood of the Lambe But where is the true sprinkling vpon the heart and conscience heere is the outward Passeouer the outward profession you come and take the signe and the seale but where is the inward sprinkling Therefore you see what was required in the Passeouer saith hee when you eate the Lambe c. haue you tasted of the sweet of the Lambe haue you euer tasted of the sweetnesse that is in Iesus Christ so that you can loue
the Couenant or no You shall know it by this How did Abraham know whether he was in the Couenant or how will you know whether Abraham or any other were saith the Text Abraham beleeued God and therefore God reckoned him as a man that was righteous and accepted him to bee a partaker of the Couenant and so if thou beleeue it is certaine then thou art within the Couenant but how shall a man know that Gal. 5. 5. Neither Circumcision auaileth any thing nor vncircumcision but faith which worketh by loue If thou canst finde this now that thou art able to take Iesus Christ to take him as a LORD and Sauioâ—r thou art able to beleeue all the Couenant of Grace thou art by that put into the Couenant But how shall a man know whether this faith be right or no for you know there is a false dead and counterfeit faith if it be right thou shalt finde it to be of a working and liuely nature but many times we may bee deceiued in that A woman many times thinkes she is with childe but if she finde no motion nor stirring it is an argument she was deceiued So when a man thinkes that hee hath faith in his heart but yet he finds no life no motion no stirring there is no worke proceeding from his faith it is an argument he was mistaken hee was deceiued in it for if it be a right faith it will worke there will be life and motion in it As Abrahams faith you see it enabled him to doe whatsoeuer GOD appointed him to offer his sonne to excommunicate Ismael when GOD bid him cast him out though hee loued Ismael exceeding dearely yet he did it and did it readily so whatsoeuer God bade him doe here was a working faith But yet a little further a man may be yet deceiued in this a mans faith may worke and an Hypocrite may doe many workes if it bee but bare working a man may bee deceiued and therefore this is added further it workes by loue Beloued a man may doe exceeding many duties as you know hee may suffer Martyrdome he may giue all to the poore hee may be a very diligent Preacher of the Gospell for Paul saith I may speake with the tongue of men and Angels I may giue my goods to the poore I may giue my body to be burned and yet if these great workes be done without loue they are nothing But on the other side if you finde this that you doe but the least worke if it be but to giue a cup of cold water and doe it out of loue if you abstaine from one sinne if you ouercome any one lust whatsoeuer that is deare and neare to you because you loue Iesus Christ if you set your selues vpon any worke vpon any imployment and endeauour and thy heart witnesseth this to thee it is because I loue the LORD and desire exceedingly to please him he is one that I would faine haue communion with my delight is in him therefore I doe these workes for it is my meate and drinke to doe his will now thou art on a sure ground now thou maist know thou art within the Couenant for thou beleeuest as Abraham did and therefore thou art within the Couenant as hee was thou maist know it because thy faith workes and then thou maist know that it workes right because it is done by loue Well yet there is another way to know this that is in thy seede saith the Text shall all the Nations of the world bee blessed if a man be then ingrafted into this seede into the Messiah once then he shall bee blessed if once he belong to him Well how shall a man know that If thou haue receiued the Spirit of the Son for whosoeuer is in Christ hath receiued the Spirit of Christ if he haue not receiued the Spirit of Christ he is not in him Consider whether you haue receiued the Spirit of the Sonne the Spirit of the promised seede that is thou art made like Christ by the Spirit for the Spirit will assimulate thee and renew this Image in thee he makes thee such another in some degree as he is yea he will not onely doe this but he will witnesse to thee that he is thy God and that thou art of those that are partakers of the Couenant and therefore that is the way to finde it out that is the thing I intend to insist vpon to finde out whether you haue this Spirit you shall finde it this is the great marke that the Apostle Paul insists vpon still in all his Epistles by which a man may know whether he be within the Couenant or no still it is this we haue receiued the Spirit and the Spirit seales vs to the day of redemption we are established and sealed by the Spirit of promise and wee haue receiued the Spirit which is an earnest c. Now to know whether you haue the Spirit I will commend these two places of Scripture to you to consider one is Rom. 8. 15. You haue not receiued the spirit of bondage to feare againe but the spirit of Adoption whereby you cry Abba Father the same spirit beares witnesse with our spirits that wee are the sonnes of GOD. The other you shall finde 1 Iohn 5. 8. And there are three that beare record in Earth the Spirit the Water and the Blood and these three agree in one If you would finde out whether you haue the spirit of the Sonne or no you shall know it by these three In the Antecedents the Concomitants and the Consequents The Antecedent is the Spirit of bondage beloued that of necessity must goe before so that if thou neuer hadst the spirit of bondage certainely thou hast not yet receiued the spirit of the Sonne for the Apostle speakes of it heere as the common condition to all Christians they doe not receiue the spirit of bondage againe you had it once but now you haue the spirit of Adoption I say euery man must haue this spirit of bondage and the ground of it is this because no man can come to Christ except the Law be a Schoolemaster to bring him to Christ now the Law is not a Schoolemaster it teacheth no man except the spirit of bondage worke feare except the spirit of bondage put an edge vpon the Law put a Sword into the hand of the Law to pricke the heart to wound the heart as it is said Acts 2. this is the spirit of bondage Beloued you may heare the Law and the threatnings and curses applyed to you 10000. times ouer and yet no feare be bred in you except the spirit of bondage ioyne with it that makes it effectuall Now in the Law are included iudgements and afflictions which are but the execution of the Law sometimes it goes with the Law it selfe somtimes with the iudgement and afflictions it is the spirits of bondage that must goe with both as for example when it thundred rained in
this signe and testimony of the blood which shewes that it is true it is a linely hope for he that hath a liuely hope hee purifies himselfe 1 Ioh. 3. But some man may say This testimony of a mans owne spirit may deceiue him I answer it cannot because though it be called the testimony of our owne spirit yet it is a spirit enlightned it is a spirit sanctified with the Spirit of Christ and then that Rule is true 1 Ioh 3. If our owne heart condemne not that is if the heart of a man enlightned if the heart of a man with which the Holy Ghost ioynes if the heart of a man sanctified doe not condemne him if hee haue the testimony of this Spirit he shall be saued he needs not doubt it he hath boldnesse towards GOD then againe hee must consider this worke the testimony of the Spirit the water and the blood and these three agree in one it is not the testimony of the Spirit alone but it is the testimony of the water ioyned with it if it were but the testimony of one indeed the ground were not good but they all agree in one and therefore if thou haue one sure to thee it is enough These are the things which goe before and accompany it Now followes the testimony of Gods spirit which we shall see described besides the places I named to you Eph. 1. Wherein after you beleeued you were sealed with the spirit of promise My beloued when a man hath beleeued and tooke lesus Christ secondly when hee hath washed and purified himselfe that is hee hath gone about this worke and so his owne spirit gathers a testimony hence that he is in a good estate after he hath thus beleeued then saith he comes the Holy Ghost and seales the same things vnto you that is the LORD leaues a man alone a while as it were to champ vpon the bridle as I may say he lets a man alone to some doubts and feares that so hee may purge himselfe the more carefully but after a time when a man hath put to his seale that God is true then the LORD seales him againe with the spirit of promise that is the LORD sends the spirit into his heart and that spirit giues witnesse to him and when he hath put to his seale that GOD is true then the LORD puts to his seale and assures him that hee hath receiued him to mercy You will say What is this seale or witnesse of the Spirit My beloued it is a thing that wee cannot expresse it is a certaine diuine impression of light a certaine vnexpressible assurance that we are the sonnes of God a certaine secret manifestation that God hath receiued vs and put away our sinnes I say it is such a thing that no man knowes but they that haue it you shall finde it expressed by all these places of Scripture Reu. 3. If any man will open to mee I will come in and sup with him that is when the Lord enters into a kinde of familiarity with a man when he vouchsafes him so much fauour as to come and suppe and dine with him as it were and to dwell with him and so Reâ— 2. 17. To him that ouercommeth will I giue of the hidden Mannah I will giue a white stone with a new name written in it tâ—at no man knowes but he that hath it that is there shall bee a secret priuy token as it were of my loue giuen him a secret marke of it that there is no man in the world knowes besides So Ioh. 14. 21. If any man loue mee and keepe my Commandements I will shew my selfe to him that is hee shall haue an extraordinary manifestation of my selfe hee shall haue such an expression of loue and peace that shall fill his heart with peace and ioy such a thing that no man knowes but himselfe Beloued this is the testimony of the Spirit I confesse it is a wondrous thing and if there were not some Christians that did feele it and know it you might beleeue there were no such thing that it were but a fancie or enthusiasme but beloued it is certaine there are a generation of men that know what this seale of the Lord is indeed you must remember this to distinguish it from all fancies and delusions this Spirit comes after you haue the water and the blood after you are beleeuers after you haue purged your selues and therefore if any man haue such flashes of light and ioy that witnesse that hee hath receiued the promise and that he is in the Couenant and for all this he haue not the things that goe before it now thou maist take it for a delusion I will come and sup with him but with whom with him that first openeth to me If thou open thy heart to the Lord whensoeuer hee knocks and comes to thee And so To him that ouercomes I will giue of the hidden Mannah If thou be one that art able to ouercome temptations and vnruly affections sinfull lusts thou maist conclude it is a true testimony that thou arâ— not deceiued but if thou be one that art ouercome with euery base lust with euery temptation thou art deceiued if thou art perswaded thou art in a good estate this is not the witnesse of the Spirit for it is to him that ouercomes So againe to him that loues me and keepes my CommandemeÌ„ts c. Now if thou be one that breaks the CoÌ„mandements of God that find'st not that holy fire in thy brest that find'st not thy heart affectioned to him and yet thou hast tâ—ese great flashes of assurance and tâ—inkst thy state good beloued you deceiue your selues whose case soeuer it is the Lord hath not shewed himselfe to thee bâ—t it is a delusion a fancy and therefore I say consider it and this is the consequent of it that he that hath it is able to pray So I will conclude all he is able to cry Abba Father If thou haue such an assurance of a good estate and yet art not able to pray thou art deceiued likewise for that is the property of the Spirit it makes a man cry to God and call him Father You will say Is this such a matter euery man can pray Beloued it is another thing then the world iâ—agines it to be he that hath this spirit is mighty in prayer he is able to wrestle with God as Iacob did by the spirit of Adoption hee had power with God as it is said there and he is able to preuaile with the Lord and why because he can speake to him as to a Father he can continue in prayer and watch ther euntâ— with all perseuerance he can speake to him as one that he is well acquainted with he can not only speake remissâ—ly but he can cry Abba Father that shewes feruency in his prayer there is no man in the world that is able to doe it besides We see a description of other men
seeke after Iesus Christ wee may preach the Gospell long enough and men for the most part turne the deafe eare to vs till the LORD open their eares by afflictions and especially by the spirit of bondage it cannot bee but there must be some precedent worke wee will not come home to the Lord without it Wee doe all as the Woman that had the bloody issue as long as she had mony in her purse or that there were Physicians to goe to that shee had ability to haue them shee would not come to Christ but when she had spent all when she saw there was no more hope then shee comes to Christ and was healed of her bloody issue so doe we so long as we can liue in sinne wee consider not the greatnesse nor the dearenesse of the disease but if we can but subsist with them wee goe on we come not to Christ but when wee are spoiled of all by the spirit of bondage when wee are put in feare of death that is it that brings vs home to Iesus Christ and therefore we must make an account of it as a generall rule there must be such a spirit of bondage to bring vs home we doe in this case as Ioab did with Absolon when hee liued in the Courâ— in ease and pleasure hee would not come to Absolon hee might send againe and againe but hee would not come at him till his Corne was set on fire and that brought him beloued except there be some such crosse as may make an impression vpon vs such a crosse as hath the spirit of bondage ioyned with it to cause it to wound our spirits as it is said they were pricked in their hearts when they heard Peter I say wee would not come home vnto the LORD wee must haue such an avenger of blood to pursue vs before wee seeke to the Citie of refuge And therefore consider whether thou hast tasted of this spirit and therefore you may obserue this by the way that when God doth write bitter things against a man it is not a iust cause of deiection for this is a signe that God is beginning a good worke in thee seeke not to put it off and to thinke it is a miserable thing to bee vnder such a bondage as this no but make this vse of it let it bring thee home to Iesus Christ. And heere by the way that men may not bee deceiued in this and say Alas I haue not had this spirit of bondage and feare and therefore I feare I am not right My beloued you must know for what end the Lord sends it hee sends it for these two ends and by that you shall know whether you haue it or no for if thou hast the end once if the effect be wrought no doubt but thou hast had the cause that produceth that effect One end is to bring vs home to Christ if thou finde thou hast tooke Iesus Christ it is certaine there hath beene a worke of the spirit of bondage vpon thy heart if thou finde thou art willing to take him vpon any conditions thou art willing to deny thy selfe thou art willing to serue him to loue him and to obey him And a second end is GOD sends this Spirit of bondage that thou mightest know the bitternesse of sinne and learne to abstaine from it that thou mayest learne to tremble at his Word for the time to come I looke to him that is of a contrite spirit and that trembleth at my Word that euen so as parents doe with their children they would neuer afflict and correct their children for that which is past but their end is for the time to come that they may not commit the same fault againe otherwise the parent would not lay any affliction vpon the childe and beloued know that the Lord hath this very end in sending the spirit of bondage thou must not thinke it is for thy sinnes past that there may be a kinde of satisfaction made for them that is not the end but the end is that thou mightst know the bitternesse of sinne for the time to come that thou being scorched once with it thou mightst not easily meddle with it againe and therefore if thou findest this to be thy case thou hast so farre tasted of the terrours of the Almighty that thou darest not aduenture vpon sinne thou standest in awe of the LORD that thou darest not bee so bold with sinne as thou hast beene that thou darest not meddle with the occasions of it that thou darest not come neere it I say if thou finde such a tendernesse of conscience in thy selfe if thou finde that that sinne is made terrible to thee that thou diddest despise before for it is the property of a carnall man to despise his waies I say if this be wrought in thee defer not make not dainty of applying the promises because thou hast not receiued the spirit of bondage for thou hast thou hast the effect therefore thou needest not doubt but that thou hast the thing This is it that goes before that which goes together with it I shewed you then is the witnesse of the blood and of the water and of our owne spirit there bee three that beare witnesse in Earth 1 Ioâ— 4. the spirit and the water and the blood by spirit there is meant our owne spirit enlightned by blood is meant Iustification by water is meant sanctification so that that goes together with the witnesse of the spirit The first is the witnesse of the blood that is when a man is humbled when a man is broken with the spirit of bondage then hee beginnes to make out for a pardon when he sees hee is arrested as it were when he is shut vp as that phrase is vsed Gal. 3. and sees what a debt is required of him and he is not able to pay the least farthing now he beginnes to looke out for a surety now he beginnes to hunger and thirst exceedingly after Christ now he is not content onely to watch with him to serue him and to obey him but hee is willing to part with his life and all that he hath vpon that condition Now when a man is in this case then the Lord beginnes to shew him the blood of his Sonne he begins to open a little crevis of light and to shew him the New Testament in his blood that is the New Testament confirmed in his blood shed for many for the remission of sinnes I say he begins then to looke vpon the promises to consider such promises as these Come to mee all yee that are weary c. and If any man sinne we haue an Aduocate and Let whosoeuer will come and take of the waters of life freely and Goe and preach to euery creature vnder heauen and tâ—ll them if they will beleeue and take my Soâ—ne they shall be saued I say these are all promises made in the blood of Iesus Christ. now he begins to consider these
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
of men is empty glory the applause of men that pleased him before he lookes now vpon it as a bubble blowne with the breath of men an empty thing hee esteemes it a thing that quickly liues and dyes and vanisheth hee seekes no more after it And so for the lusts of the flesh when a man before thought it the only life for a man to satisfie the flesh and the desires of it now hee beginnes to looke on it after another manner he begins to see the filthinesse and the bitâ—ernesse of those sinnes he beginnes to see that fleshly lusts fight against the soule as enemies hee lookes vpon them as things more bitâ—er then death more sharpe then a two-edged Sword Now when GOD hath enlightned a man thus and hath written his Lawe in his heart and hath taught him that hee iudgeth so of his sinnes and lusts now his sinnes and lusts are dissolued in him his heart is circumcised now they are cut off now the building of Satan is pulled downe and yet beloued this is but one part of this Couenant There is not onely this but likewise there followes this further when Christ hath written his Law in the heart that man hath not onely his heart weaned from all the finfull lusts that before he delighted in but there followes a wondrous forwardnesse and propensnesse to the Law of God to keepe it there is a wondrous desire to grow in grace to doe the duties of new obedience that by his good will hee would liue in another Element But in doing the duties and vsing the meanes by which he may receiue strength to doe them beloued when that Law is out of the heart when wee looke vpon the letter of the Law there is no such matter but when it is put into the heart when it is written within there is an inward disposition and proâ—enesse put into the heart If you looke vpon the Law without Thou shalt loue the Lord thy God and shalt feare him c. it is a hard Law who can keepe it but when thou hast it put into thy heart that is the grace of loue for that is to put the Law into the heart when there is such a habit planted in the heart a habit of feare and of euery good grace then there is a great pronenesse and aptnesse in a man and willingnesse to keepe the Law and therefore in that place 1. Tim. 1. 9. The Law is not giuen to the righteous they are a Law to them selues Beloued if thou fiâ—dest this to bee thy case that thou needest not the Law to set thee on with terrours and the threatnings of it but thou art now a Law to to thy selfe that is thou findest in thy selfe such an inward aptenesse and propensnesse to keepe the Law of God that if thou were put to thy choise if there were no necessity laid vpon thee if there were no threatning no Hell yet thou delightest in God and desirest exceedingly to haue communion with him there is nothing seemes to be so beautifull as Grace as the Image of God renewed in thy soule I say this will bee thy disposition and this is for a man to be a Law to himselfe for you know this common nature is betweene the Image of the old Adam and the Image of the new betweene the flesh and the spirit betweene those lusts that remaine in thee when thou art vnder the Couenant of Workes and betweene this Couenant of Grace and feruency in well doing I say common nature is betweene these two as a Bowle betweene two byasses Now the LORD when he comes to write his Law in the heart he doth not only knocke off the old by as of sinfull lusts that carried him out but he sets a new by as vpon thy soule that bowes and bends thee to the waies of God that still there is a strong inclination that carries thee on that way besides the Commandement that thou dost not euery thing as of necessity a man before this time it may be prayed it may be he was constant in prayer he would not let a morning or an euening goe without it it may be he would doe euery other duty but hee did it as a taske as a man that dares not omit it there is a naturall conscience in him that will be vpon him if hee doe he feares God will become his enemy hee shall taste of fearefull Iudgements if hee neglect it all this while he doth it out of feare but one that hath the Law written in his heart that is a Law to himselfe that hath a new byas put vpon his heart I say it still bends and inclines him to it he cannot doe otherwise hee longs after it exceedingly he is exceeding forward to it the inward inclination of his minde stands to iâ— This is the third way whereby you may know whether you be in the Coâ—enant or no if you finde that Christ hath thus taught you and hath written his Law in your hearts if you bee thus enlightned with knowledge that both the lusts of the former ignorance are dissolued and likewise there comes in the roome of them a wondrous pronenesse and propensenesse to well donig when there is a certaine connaturalnesse betweene good duties and thy heart when thou canst say indeed as Pâ—ul I delight in the Law of God in the inward man and if I might haue my desire if GOD would giue me my wish as hee did to Salomon that which I would desire aboue all things in the world is that I may haue a greater measure of the Spirit that my sinfull lusts may bee more and more mortified that I may excell more in grace and holinesse that his Image may be more renewed in mee and that it may shine more bright in all the parts of it I say when â—hou findest this be assured thou art in the Coâ—enant So much beloued for that point I will adde a second which is this from this difference whereas this is one of the differences betweene the old Coâ—enant and the new the Old Testament was made with the Iewes onely it was shut vp within the compasse of that Nation the New Coâ—enant is enlarged to the Gentiles there is now an open doore for them to come in there are now better promises more knowledge a larger effusion of the Spirit both for intention and for the extent of it it is to many more and beloued were it not for this Coâ—enant all you now that heare this Couenant of Grace preached vnto you and haue heard it often you had neuer heard it but this benefit you haue by the New Testament that now this good newes is come to your eares Beloued this God brings home to the Gentiles and they haue their seuerall times and this is the season that GOD hath brought it home to you euen when you heare these promises of Grace made And what vse should you make of it surely this Take heede of refusing the acceptable time
neuer be without he obliterate all old writing he hath said he will giue the Holy Ghost he hath promised to giue thee a new heart and a new spirit now consider this it is a part of his Couenant goe to the Lord and beseech him to make good his Couenant this is the way for thee to ouercome it if thou go about it any other way thou shalt neuer be able to out-wrestle it Beloued for a man to thinke thus with himselfe to say I haue receiued grace I hope I haue some strength therefore I will be bold to venture vpon such a temptation or at least I hope by my promises by my vowes prayers and reading one way one way or other to master it and ouercome it this is not the way thou must goe to GOD and make vse of this Couenant and beseech him to giue thee strength for marke it GOD would not take this vpon him to giue vs new hearts and new spirits to sanctifie vs to make vs new creatures to crucifie the flesh to weaken the dominion of sinne hee would not take this vpon him and make a promise if wee were able to doe it but hee knowes it is in his owne power and he must doe it for vs and therefore in such a case we must goe to him and beseech him to doe it for know this when a man is in CHRIST once when he is in the Couenant he liues by a principle without himselfe and not by one within himselfe as Paul saith I liue by Iesus Christ that is he is without me and it is he still that giues me strength therfore goe to him If you aske the reason why will the LORD haue it so why may not a man haue a sufficient habituall strength in himselfe by which he may be able to out-wrestle lusts and to ouercome temptations The reason is because no flesh shall reioyce in it selfe and therefore Christ is made sanctification that is you deriue it from him from day to day from time to time that you might not reioyce in your selues but in him therfore let no man goe about such a businesse in his own strength for a man to thinke beloued by vertue of that habituall grace hee hath receiued to be able to ouercome sinne and to worke righteousnes it is all one as if a man should say thus with himselfe I see my house is full of light now I will shut vp my doores and windowes I hope to haue light enough when he hath done so you know the light perisheth presently because the Sun is shut out that which giues light I say so it is when a man thinks now I am some body I haue now gotten some strength now I hope I may walke with some confidence more then before this is to shut vp the windowes as it were No thou must haue continuall dependence vpon Christ otherwise if thou goe to ouercome any sin and thinke to doe it with thy owne strength it shall be too strong for thee for you wrestle with spirituall things and without a strength from one without thee they will be too strong for thee goe to the Lord and say Lord I confesse I am able to doe nothing of my selfe but I bring my heart to thee as an empty Caske beseeching thee to fill it with grace Lord I want much grace Iesus Christ is full of grace and hath filled himselfe for that purpose that he might communicate it to vs I say in such a case now if thou goe to the Lord and beseech him to make good his Couenant tell him thou restest vpon his strength thou goest against sinne as Iosuah went against the Caâ—â—â—ites not because he was able to ouercome them for they were Giants and had cities walled vp to heauen but hee went in the Lords strength I say if a man goe in this manner bee assured that the Lord will not faile thee he will giue thee ability to ouercome The third case is when any outward trouble lyes vpon a man let him goe and remember it is a part of Gods Couenant to blesse him To blesse him with what Withall kind of blessings and to be a Buckler to him there is no euill in the world but God hath promised to bee a Buckler to shield him and to defend him from it put the case thou lye vnder any pressure any calamity any crosse any disease any affliction of minde or of body or estate or of name why goe to God now and tell him it is a part of his Couenant to deliuer thee and labour to find out if thou canst beside the generall Couenant some particular The Lord hath said if thou bee in trouble call vpon mee and I will deliuer thee if thou be in a strait in extremity the Lord hath said he will worke thy workes for thee and so yoâ— may goe to him in particulars But when faitâ— hath once gotten a promise be sure that thou keepe thy hold pleade hard with the Lord and tell him it is a part of his Couenant and it is impossible that he should deny thee doe as the woman of Canaan when thou art on a sure ground take no denyall though the Lord may deferre long yet he will doe it he cannot chuse for it is a part of his Couenant Beloued therefore in this case doe as you see two Metaphors vsed in Scripture they are excellent for this purpose Esay 66. 11. there is a Commandement of the Lord for the children of Israel that they should sucke and be satisfied with the brests of consolation c. the words are obscure as they are read to you but the Originall makes them exceeding cleere there are two Metaphors vsed one is to milke consolation out of the promises the meaning is this that the promises are full of comfort as a dugge is full of milke now if thou be ready to faint goe and milke out consolation out of the promises that will relieue thee that will stay thy heart goe saith he and sucke draw out consolation from the dugges from the promises for that is the meaning which he cals the brests of consolation for hee repeates the promise presently after thus saith the Lord behold I will extend peace ouer her like a Flood c. The other Metaphor is to extorâ— to oppresse the promises that as a rich man oppresseth a poore man and gets out of him all that he is worth he leaues him worth nothing he playes the extortioner with him after that manner deale thou with the promises for they are rich there is a price in them be thou as an extortioner to them take out whatsoeuer thou needest or wring it out of the promises as it were Now when a man is poore and needy let him goe to the rich promises and bee as an oppressor to them that is consider the promises to the vtmost see the vtmost riches that is contained in them and they will make thee rich againe draw out the vtmost of
long but shall be cast forth FINIS FOVRE SERMONS WHEREIN CERTAINE Objections against the poynt of GODS ALL-SVFFICIENCIE handled in the fiue first Sermons of the former Treatise are Answered ECCLESIASTES 9. 1. 2. 3. 4. I haue surely set my heart to all this to declare this that the iust and the wise and their workes are in the hand of God and no man knoweth either loue or hatred by all that is before him for all things come alike to all and the same condition is to the iust as to the wicked and to the good and to the pure and to the polluted and to him that sacrificeth and to him that sacâ—ificeth not as is the good so is the sinner he that sweareth as he that feareth an oath c. WEE haue purposely chosen this text that we might answer some objectioÌ„s which might be made against the All-sufficiency of God which we spake of lately to you for this might be objected If God be All-sufficient what is the reason of this dispensation of things that we see in the world that there be righteous men to whom it is according to the worke of the wicked and there be wicked men againe to whom it is according to the worke of the righteous Here you haue this answer made That for a time all things come alike to all there is the same condition to the one as to the other the reason of which you shall see when we come to the handling of the words But in briefe to open them to you you shall â—inde that this was the occasion of them In the 16. verse of the former Chapter sayth the Wiseman I haue applyed my heart vnto wisedâ—me and to behold the busines that is done vpon the earth in which I had no rest either day or night I was so intent vpon them Well what is the conclusion Sayth he I found this I was not able to finde out the reason of Gods workes I beheld the workes of God that man cannot finde out the workes that are wrought vnder the Sunne yea though a wise man thinke to know it he cannot finde it That is when I see how God dispenseth things I am not able to finde out the reason and not I onely but no man is able to finde it no saith he though he be a wise man no although he search never so diligently he cannot find out the reason of Gods wayes the reason of his providence of his dispensing of prosperitie to the wicked and adversitie to the godly yet these two Conclusions notwithstanding he found which he expresâ—eth in the first verse First that the iust and the wise and their workes are in the hand of the Lord That is although I see not the reason why God doth it yet this I finde it is the Lord that disposeth all things both to men and all their workes All the events that fall out both good and euill I finde this that they are in the hand of God The second thing he found is That all things come alike to all There is the same condition to the good and to the evill to him that sacrificeth and to him that sacrificeth not These be the two things that the wiseman professeth he found out from hence he gathereth two Consectaries One is That there is no man able to know loue or hatred by all that is before him That is by all that he seeth done to himselfe or by all that he seeth God doe to other men he is not able to judge by that who it is that God loues or who it is he hates A second Consectarie from it is expressed in the third verse sayth he This is an evill I haue seene vnder the Sunne that there is one condition to all That is the sonnes of men when they haue seene this carriage of things this administration and dispensation of good and evill thus premiscuously to men of all sorts therefore sayth he The hearts of men are full of evill and madnesse is in their hearts while they liue That is therefore they seeke not God but the creature therefore they doe not depend vpon him but seeke to secondaric meanes What is the issue of it therefore they goe downe to the dead That is they perish for ever So much briefly for the meaning of the words Now before he comes to deliver these two conclusions he makes this Preamble I haue given my heart sayth he to all this or I bend my selfe with all my might to this even to declare these two things that all things are in the hand of God c. whence we will gather this in that Salomon sayth that he bent himselfe with all his might to declare both to himselfe to others that all things are in the hands of God that It is a very hard thing to be perswaded of Gods All-sufficiencie It is a very hard thing to be perswaded that all things are in the hands of God it is a hard thing to perswade our selues it is a hard thing to perswade others that is I shall not deliver the poynt fully to you except God himselfe teach you except God himselfe declare it it is so hard for a man to see all things in the hands of Gâ—d to know that he is able to doe all that except God teach it to a man he is not able to know it that is he is not able to know it to purpose he is not able to know it so as to haue the vse of it he is not able to know it in a practicall manner except the Lord teach it him The ground of which is because it belongs to the holy Ghost to perswade it belongs to God to perswade not onely to perswade this truth to the hearts of men but also to perswade all saving truths of what nature soever And therefore wee see when Christ sends out his Disciples his Apostles he bids them Goe preach the Word to the Iewes and Gentiles and whereas they might object in that case How shall we be able to perswade men that bring a strange doctrine and strange newes to them a strange thing that was never heard of Christ answers them thus I will send my spirit with you and he shall convince the world of sinne of righteousâ—esse and of ludgement As if he should say I confesle you are not able to doe it that is a worke that onely belongs to the holy Ghost and he shall convince men of their miserable estate out of Christ he shall convince them of that righteousnesse that they are to haue by Christ he shall also convince them of holinesse and sanctification vnder Christs government Thus sayth he the holy Ghost shall doe you are not able to performe it And so when the Lord makes the promise that the people should serue him and feare him The question is how they should be able to doe it shall the Prophets be able to perswade