looke with selfe-abhorrency upon himselfe and full detestation upon his former courses And he now no longer considers the Silver or the Gold the profit or the pleasure of his wonted lusts though they be never so delectable or desirable in the eye of flesh he looks upon them as accursed things to be thrown away as the Converts did upon their costly and curious Books Acts 19.19 Isa. 30.22 31 7. Sin is like a plaited picture on the one side of it to the impenitent appeareth nothing but the beauty of pleasure whereby it bewitcheth and allureth them on the other side to the penitent appeareth nothing but the horrid and ugly face of guilt and shame whereby it amazeth and confoundeth them Thus the remembrance of sinne past which they are very carefull to keep alwayes in their sight Psal. 51.3 doth by godly sorrow worke speciall care of amendment of life for the time to come 2 Chron. 6.37 38. Psal. 119.59 Ezec. 16.61 63.20.43 2. By a present sense of the weight and burthen of remaining corruptions which work and move and put forth what strength they can to resist the grace of God in us As the time past wherein sinne raigned so the present burthen of sinne besetting us is esteemed sufficient and makes a man carefull not to load himself wilfully with more being ready to sinck and forced to cry out under the paine of those which hee unwillingly lieth under already A very glutton when he is in a fit of the gout or stone will forbeare those meats which feed so painfull diseases A penitent sinner is continually in paine under the body of sinne and therefore dares not feed so dangerous and tormenting a disease The more spirituall any man is the more painefull and burdensome is corruption to him Rom. 7.22 For sin to the new man is as sicknesse to the naturall man The more exquisite and delicate the naturall senses are the more are they sensible and affected with that which offends nature Contraries cannot bee together without combate The spirit will lust against the flesh and not suffer a man to fulfill the lusts of it Gal. 5 16 17. the seed of God will keep down the strength of sin 1 Iohn 3.9 3. By an holy jealousie and godly feare of the falsenesse and back-sliding of our corrupt heart lest like Lots wise it should look back towards Sodome and like Israel have a minde hankering after the flesh pots of Egypt the wonted profits and pleasures of forsaken lusts A godly heart prizeth the love of God and the feelings of spirituall comfort from thence arising above all other things and is afraid to lose them It hath felt the burnings of sinne the stingings of these fiery Serpents and hath often been forced to befoole it selfe and to beshrew its own ignorance and with Ephraim to smite upon the thigh And the burnt child dreads the fire and dares not meddle any more with it Considers the heavinesse of Gods frown the rigour of his Law the weaknesse and ficklenesse of the heart of man the difficulty of finding Christ out when he hath withdrawn himselfe and of recovering light and peace againe when the soule hath wilfully brought it selfe under a cloud and therefore will not venture to harden it selfe against God Thus godly feare keeps men from sin Iob 31.23 Psal. 119.120 Prov. 28.14 Eccles. 9.2 Ier. 32 40. Phil. 2.12 Psal. 4.4 4. By a love to Christ and a sweet recounting of the mercies of God in him The lesse a man loves sinne the more he shall love Christ. Now repentance works an hatred of sinne and thereupon a love of Christ which love is ever operative and putting forth it self towards holinesse of life As the Love of God in Christ towards us worketh forgivenesse of sinne so our reciprocall love wrought by the feeling and comfort of that forgivenesse worketh in us an hatred of sinne A direct love begets a Reflect love as the heat wrought in the earth strikes back a heat up into the aire againe The woman in the Gospel having much forgiven her loved much Luke 7.47 Wee love him because he loved us first and love will not suffer a man to wrong the thing which hee loves What man ever threw away Jewels or money when he might have kept them except when the predominant love of something better made these things comparatively hatefull Luke 14.26 What woman could bee perswaded to throw away her sucking child from her breast unto Swine or Dogs to devoure it Our love to Christ and his Law will not suffer us to cast him off or to throw his Law behind our backs New obedience is over joyned unto pardon of sinne and repentance for it by the method of Gods Decrees by the order and chaine of Salvation and ariseth out of the internall character and disposition of a childe of God We are not Sonnes only by Adoption appointed to a new inheritance but we are Sons by Regeneration also partakers of a new nature designed unto a new life joyned unto a new head descended from a new Adam unto whom therefore we are in the power of his Resurrection and in the fellowship of his suffrings to be made conformable Phil. 3.10 And the Apostle hath many excellent and weighty arguments to inforce this upon us Col. 3. 1 2 3 4. If then ye be risen with Christ seek those things that are above where Christ is sitting on the right hand of God Set your affection on things above not on things on the earth For ye are dead and your life is hid with Christ in God when Christ who is our life shall appeare then shall ye also appeare with him in glory 1. Our fellowship with Christ wee are risen with him what he did corporally for us hee doth the same spiritually in us As a Saviour and Mediatour he died and rose alone But as a Head and second Adam he never did anything but his mysticall Body and seed were so taken into the fellowship of it as to be made conformable unto it Therefore if he rose as a Saviour to justifie us we must as members be therein fashioned unto him and rise spiritually by heavenly-mindednesse and a new life to glorifie him 2. We must have our affections in Heaven because Christ is there The heart ever turns towards its treasure where the body is thither will the Eagles resort 3. He is there in glory at Gods right hand and grace should move to glory as a piece of earth to the whole And he is there in our businesse making intercession in our behalfe providing a place for us sending down gifts unto us And the Client cannot but have his heart on his own businesse when the Advocate is actually stirring about it 4. We are dead with Christ as to the life of sinne And a dead man takes no thought or care for the things of that life from whence he is departed A man naturally dead looks not after food or rayment
leaven that defile our Passeovers and urge God to passe away and depart from us these the obstructions between his sacred Majesty and you and between both and the happinesse of the Kingdome Think seriously what wayes may be most effectual to purge out this leaven out of the Land The principall sacrificing knife which kils and mortifies sin is the Word of God and the knowledge of it It would have been a great unhappinesse to the Common-wealth of Learning if Caliguâ—a 〈◊〉 as he endevoured deprived the world of the writings of Homer Virgil and Livy But O! what an Aegyptian calamity is it to have in this Sun-shine of the Gospel thousands of persons and families as I doubt not but upon inquirie it would appear without the writings of the Prophets and Apostles A Christian souldier without his sword a Christian builder without his rule and square a Christian calling without the instruments and ballances of the Sanctuary belonging to it O therefore that every Parish had an indowment â—it for a learned laborious and worthy Pastor and Pastors worthy of such endowments that provision were made that every family might have a Bible in it and if by Law it might possibly be procured the exercises of Religion therewithall this would be the surest Magazine to secure the happinesse of a Kingdome that all reproachfull titles which the devill useth as scarcrows and whiâ—lers to keep back company from pressing in upon Christs Kingdome were by Law proscribed That scandalous sins were by the awfulnesse and severity of Discipline more blasted and brought to shame That the Lords house were more frequented and his day more sanctified and his Ordinances more reverenced and his Ministers which teach the good knowledge of the Lord more encouraged then ever heretofore In one word that all the severall fountains of the Common-wealth were settled in a sound and flourishing constitution That in every place we might see Piety the Elme to every other Vine the supporter to every other profession Learning adorned with Piety and Law administred with Piety and Counsels managed with Piety and Trade regulated with Pietie and the Plow followed with Pietie That when Ministers fight against sin with the sword of Gods Word you who are the Nobles and Gentry of the Land would second them and frown upon it too a frown of yours may sometimes do as much service to Christ as a Sermon of ours And he cannot but take it very unkindly from you if you will not bestow your countenance on him who bestowed his blood on you That you would let the strictnesse of your lives and the pietie of your examples put wickednes out of countenance and make it appear as indeed it is a base and a sordid thing If we would thus sadly set our selves against the sins of the Land no power no malice no policies should stand between us and Gods mercies Religion would flourish and peace would settle and trade would revive and the hearts of men would be re-united and the Church be as a City compacted and this Nation would continue to be as it hath been like the Garden of Eden a mirrour of prosperity and happinesse to other people and God would prevent us in the second part of our Petition with the blessing of goodnesse as soon as ever iniquity were removed he would do us good which is the second thing here directed to pray for Receive us graciously In the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take good to wit to bestow upon us so Taking is sometimes used for Giving He received gifts for men so in the Psalm he gave gifts to men so in the Apostle and it is not improbable that the Prophet here secretly leadeth us to Christ the Mediatour who first receiveth gifts from his Father and then poureth them forth upon his Church Act. 2.23 The meaning then is Lord when thou hast pardoned weakned mortified sin go on with thy mercy and being in Christ graciously reconciled unto us give further evidence of thy Fatherly affection by bestowing portions upon us They shall not be cast away upon unthankfull persons we will render the Calves of our lips they shal not be bestowed upon those that need them not or that know where else to provide themselves It is true we have gone to the Assyrian we have taken our horses instead of our prayers and gone about to finde out good we have been so foolish as to think that the Idols which have been beholden to our hands for any shape that is in them could be instead of hands and of God unto us to help us in our need but now we know that men of high degree are but a lie that horses are but a vanity that an Idol is nothing and therefore can give nothing That power belongeth unto thee none else can do it That mercy belongeth unto thee none else will do it therefore since in thee only the fatherlesse find mercy be thou pleased to do us good We will consider the words first absolutely as a single prayer by themselves Secondly relatively in their connexion and with respect to the scope of the place From the former consideration we observe That all the good we have is from God he only must be sought unto for it we have none in our selves I know that in me that is in my flesh dwelleth no good Rom. 7.18 we can neither think nor speak nor do it And missing it in our selves it is all in vaine to seek for it in things below our selves They can provide for our back and belly and yet not that neither without God the root out of which the fruits of the earth do grow is above in heaven the Genealogy of Corn and Wine is resolved into God Hose 2.22 But if you go to your Lands or Houses or Teasuries for physick for a sick soul or a guilty conscience they will all return an Ignoramus to that enquiry salvation doth not grow in the furrows of the field neither are there in the earth to be found any Mines or harvests of Grace or Comfort In God alone is the fountain of life he that only is good he only doth good when we have wearied our selvs with having recourse to second causes here at last like the wandering Dove we must arrive for rest Many will say who will shew us any good Do thou lift up the light of thy countenance upon us Psal. 4.6 From him alone comes every go O gift Iam. 1.17 whether Temporall it is his blessing that maketh the creature able to comfort us The woman touched the hem of Christs garment but the vertue went not out of the garment but out of Christ Luk. 8.44 or whether Spirituall sanctified faculties sanctified habits sanctified motions glorious relations in Predestination Adoption and Christian Liberty excellent gifts heavenly comforts all and onely from him And that without change and alteration he doth not do
they will have to his eare The Covenant of grace turns precepts into promises and the spirit of grace turns preceps and promises into prayers It is not Gods wil that we should live without afflictions but our sanctification is Gods will 1 Thes. 4.3 The more prayers proceed from love the more acceptable to the God of love now prayer against judgments proceeds from fear but prayer for grace and favour proceeds from love Lastly hereby we shall more benefit our selves Gods grace is much better then our owne ease It gives us meekness to submit It gives us strength to bear It gives us wisedom to benefit by our afflictions Gods favour is much better then our own ease and is a recompence for sufferings beyond all their evils A man would be contented to be loaded with gold so he might have it for the bearing though it be heavy yet it is precious and Gods favour turns affliction into gold If he gives quietness nothing can give trouble Iob 34.29 and if he keep back his grace and favour nothing can give peace neither wealth nor honours nor pleasures nor Crowns nor all the world with the fulness or rather the emptiness thereof nor can doe us any good at all Any thing which wil consist with the reign of lust with the guilt of sin with the curse of the Law with the wrath of God with horrors of conscience and with the damnation of Hel is too base to the called the good of man To doe judgment to â—â—ve mercy and walk humbly with God this is bonum hominis the good of man Mich. 6.8 to fear God to keep his Commandements this is totum hominis the whole end and happiness of man Eccles. 12.13 O then get Remission and Removal of sin get this bonum hominis the oyl of grace in your Lamps the peace of God in your hearts the streams of the Rivers of God in your consciences and then though the earth be moved and the mountains shake and the waters roar what ever distractions what ever desolations happen Impavidum ferient ruinae thou shalt find a Chamber in Gods providence a refuge in his promises a Pavilion in the secret of his presence to protect and to comfort thee above them all THE SECOND SERMON Upon HOSEAH Ch. 14. Ver. 2. Hos. 14.2.3 So will we render the Calves of our lips 3 Asshur shall not save us we will not ride upon horses neither wil we say to the work of our hands ye are our gods c. IN the whole Context we have before observed two general parts Israels prayer and Israels promise The Prayer we have handled and do now proceed unto the promise wherein are two things to be considered 1. The Covenant self 2. The ground upon which they make it Gods mercy to the fatherless First then of the Covenant wherein they promise two things 1. Thanksgiving for Gods hearing and Answering of their prayers 2. A special care for Amendment of their lives We wil render the a Calves of our lips The Apostle out of the Septuagint reades it The a fruit of our lips Hebr. 13.15 It is the use of the Scripture to describe spiritual duties by expressions drawn from Ceremonies and usages under the Law as Repentance is called washing Isa. 1.16 and prayer incense Psal. 141.2 Rev. 5.8 and the rigteousness of Saints fine linen being an allusion to the garments of the Priests Rev. 19.8 and Christ an Altar whereby both our persons and services are sanctified and accepted Heb. 13.10 Rom. 12.1 1 Pet. 2.5 Isa. 56.7 Thus here the spiritual sacrifices of praise are called Calves to shew the end of all sacrifices which were ordained for the stirring up of spiritual affections and praises unto God and also to intimate the vanity of Ceremonial without Real services The beast on the Altar was but a Carnal but the faith of the heart and the confession of the mouth was a Reasonable sacrifice No point more insisted on in the Prophets then this Isa. 1.15 Mich. 6.6 7 8. Amos 4.4 5.5.2.1 Psalm 50.13.15.69.30 31. c. They had idolatrously dishonoured God with their Calves of Dan and Bethel and they had carnally and superstitiously placed all worship and holiness in the Calves of the Altar but now they resolve to worship God neither politickly after humane inventions nor perfunctorily with meer outward ceremonies but spiritually and from inward affections For the lips are moved by the heart Now Thanksgiving is further called the Calves or sacrifices of the lips to intimate that after all Gods rich mercies upon us in pardoning our sins and in multiplying his grace and spiritual comforts upon us we like Beggars have nothing to return but the bare acknowledgments and praises of our lips words for wonders And those words too his own gifts we cannot render them to him before we have received them from him Psal. 116.12 13. Matth. 12.34 1 Chron. 29.16 Asshur shall not save us Unto the general confession of sin intimated in those words Take away All Iniquity here is added a particular detestation of their special sins with a Covenant to forsake them lest waxing wanton with pardon and grace they should relapse into them again The sum is to confess the vanity of carnal confidence betaking it self to the aid of men to the strength of horses to the superstition of Idols for safety and deliverance All which they are now at last by their experience and by their Repentance taught to abandon as things which indeed cannot and therefore they are resolved shall not save them By the Assyrian is here intimated All Humane succour procured by sinful correspondence by a Synecdoche of the part for the whole But he is particularly mentioned 1. Because he was the chiefe Monarch of the world to shew that the greatest worldly succours are vain when they are relied up on without or against God 2. Because the Scripture takes notice often of it as their particular sin the sending unto relying upon and paying tribute unto him for aid and assistance Hos. 5.13.7 11 12. 2 Reg. 15.19 20. 3. Because instead of helping he did greatly afflict them Their flying to him was like a birds flying into a snare or a fishes avoiding the pole wherewith the water is troubled by swimming into the net 2 Reg. 15.29 Hos. 13.4 By Horses we are to understand the military preparations and provisions which they made for themselves both at home and from Aegypt 2 Chro. 1.16 Isa. 31.1 By the work of their Hands are meant their Idols which were beholding to their hands for any shape or beauty that was in them The same hands which formed them were afterwards lifted up in worship unto them Isa. 44.10.17.46.6 7 8. Ier. 10.3.15.6.20 Act. 19.26 Time was when we said these are our Gods which brought us up out of Egypt Exod. 32.4 1 Kings 12.28 but now we will not say so any more for how can a man be the maker of his Maker For
all Christs Souldiers taken and do at the Lords Supper and in solemne humiliations virtually renew the same never to hold intelligence or correspondence with any of his enemies The first thing in a Christian mans Armor mentioned by the Apostle Ephes. 6.14 is the Girdle that which binds on all the other Armour for so we read of girding on Armor Iudg. 18.11 1 King 20.11 and that there is Truth Which we may understand either doctrinally for stedfastnesse and stability of judgement in the doctrine of Christ which we professe not being carried about with every wind of doctrine but holding fast the form of sound words knowing whom we beleeve and having certainty of the things wherein we have been instructed Ephes. 4.14 2 Tim. 1.12 13. Luk. 1.4 or else Morally and practically for stedfastnesse of Heart in the faithfull discharge of those promises which we have made unto God for so faithfulnes is compared to a Girdle Isa. 11.5 whereby we are preserved from shrinking and tergiversation in times of triall and in our spirituall warfare And this faithfulnesse the more it is in solemne Covenants renewed the stronger it must needs be and the better able to bind all our other Arms upon us Christs enemies will enter into Covenants and combinations against him and his Church Psal. 2.1 2.64.5 6 83.5-8 Act. 23.12 Ier. 11.9 And our own lusts within us will many times draw from us oaths and obligations to the fulfilling of them and make them Vincula Iniquitatis contrary to the nature of an oath 1 King 19.2 Mar. 6.23 How much more careful should we be to bind our selves unto God that our Resolutions may be the stronger and more united against so many and confederate Enemies This point serveth 1. for a â—ust reproof of those who are so farre from entring into Covenant with God that indeed they make Covenants with Satan his greatest enemy and do in their conversations as it were abuse those promises and blot out that subscription and teâ—r off that seal of solemne profession which they had so often set unto the Covenant of obedience Such as those in the Prophets time who were at an agreement with hell and the grave Isa. 28.15 Men are apt to think that none but witches are in covenant with the devill because such are in the Scripture said to consult with familiar spirits Deut. 18.11 But as Samuel said to Saul Rebellion is as witchcraft 1 Sam. 15.23 Every stubborn and presumptuous sinner hath so much of witchcraft in him as to hold a kind of spirituall compact with the devill We read of the Serpent and his seed Gen. 3.15 of the Dragon and his souldiers Rev. 12.7 of some sinners being of the devill animated by his principles and actuated by his will and commands 1 Ioh. 3.8 2 Tim. 2.26 Satan tempting and sinners embracing and admitting the temptation upon the inducements suggested hath in it the resemblance of a covenant or compact There are mutuall agreements and promises as between Master and Servant one requiring work to be done and the other expecting wages to be payed for the doing of it As in buying and selling one bargains to have a commodity and the other to have a price valuable for it Thus we read in some places of the service of sin Ioh. 8.34 Rom. 6.16 2 Pet. 2.19 and in others of the wages belonging unto that service Heb. 11.25 2 Pet. 2.15 Iud. v. 11· and elsewhere of the Covenant bargain and sale for the mutuall securing of the service and of the wages 1 Reg. 21. â—5 Wicked men sell themselves chaffer and grant away their time and strength and wit and abilities to be at the will and disposall of Satan for such profits pleasures honors advantages as are laid in their way to allure them and thus do as it were with cords bind themselves unto sin Prov. 5.22 Ahab bought Naboths vineyard of the devill and sold himself for the price in that purchase Balaam against the light of his own conscience and the many discoveries of Gods dislike never gives over his endeavours of cursing Gods people till he had drawn them into a snare by the Midianitish woman and all to this end that he might at last overtake the wages of iniquity which he ran so greedily after Numâ— 22. â—5 â—1 Numb 23.1.14.29 Numb 31.16 Mic. 6.5 Rev. 1.14 2 Pet. 2.15 Iesabel binds her self by an oath unto murther 1 Kin. 19.2 Iudas makes a bargain for his Masters blood and at once sels a soul and a Saviour for so base a price as thirtie pieces of silver Matth. 26.15 Profane Esau make merchandize of his birâ—hright whereunto belonged the inheritance or double portion the princely power and the office of priesthood the blessings the excellencie and the government Gen. 49.4 2 Chron. â—9 3 all which he parts with for one morsel of meat Heb 12.16 being therein a type of all those profane wretches who deride the wayes of godlinesse and promises of salvation drowning themselves in sensuall delights and esteeming Heaven and Hell salvation and perdition but as the vain notions of melancholie men having no other God but their belly or their gain Phil. 3.19 1 Tim. 6.5 So much monstrous wickednesse is there in the hearts of men that they adde spurs and whips unto an horse which of himself râ—sheth into the battell when the tide of their own lusts the streame and current of their own head-strong and impetuous affections do carry them too swiftly before they yet hoise up sail and as it were spread open their hearts to the winds of temptâ—tion precipitating and urging on their naturall lusts by voluntarie engagements tying themselve yet faster to miserie then Adam by his fall had â—â—ed them and making themselves not by nature onely but by compact the children of wrath One makes beforehand a bargain for drunkennesse another contrives a meeting for uncleannesse a third enters into a combination for robbery and cozenage a fourth makes an oath of revenge and malice like Ananias and Saphira they agree together to tempt the Spirit of the Lord. Act. 5.9 Like Sampsons Foxes joyn together with firebrands to set the souls of one another on fire as if they had not title enough to Hell except they bargained for it anew and bound themselves as it were by solemne obligations not to part with it again O that every presumptuous sinner who thus sels himself to do wickedly would sâ—riously consider those sad encumbrances that go along with this his purchace Those who would have estates to continue in such or such a succession as themselves had preintended have sometimes charged curses and execrations upon those who should alienate or go about to alter the property and condition of them These many times are causlesse curses and do not come But if any man will needs make bargains with Satan and be buying of the pleasures of sin he must know that there goes a curse from heaven along with
such a purchase which will make it at the last but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sweet Bitter like Iohns Roll which was sweet in the mouth but bitter in the belly like Claudius his mushrome pleasant but poison that will blast all the pleasures of sin and turn all the wages of iniquity in Aurum tholosanum into such gold as ever brought destruction to the owners of it It is said of Cm Seius that he had a goodly horse which had all the perfections that could be named for stature feature colour strength limmes comelinesse belonging to a horse but withall this miserie ever went along with him that whosoever became owner of him was sure to die an unhappy death This is the misery that alwayes accompanies the bargain of sin How pleasant how profitable how advantageous soever it may seem to be unto flesh and blood it hath alwayes calamity in the end it ever expires in a miserable death Honey is very sweet but it turns into the bitterest choler The valley of Sodom was one of the most delightfull places in the world but is now become a dead and a standing lake Let the life of a wicked man run on never so fluently it hath a mare mortuum at the dead end of it O then when thou art making a Covenant with sin say to thy soul as Boaz said to his kinsman Ruth 4. â— 5. At what time thou buyest it thou must have Ruth the Moabitesse with it If thou wilt have the pleasureâ— the rewards the wages of iniquitie thou must also have the curse and damnation that is entaild upon it and let thy soul answer which he there doth No I may not do it I shall marre and spoil a better Inheritance II. This may serve for an Instruction unto us touching the duties of solemne Humiliation and Repentance which is the scope of the Prophets direction in this place We must not think we have done enough when we have made generall Acknowledgements and confessions of sin and begg'd pardon and grace from God but we must withall further binde our selves fast unto God by engagements of new obedience as holy men in the Scripture have done in their more solemne addresses unto God Nehem. 9.38 Psal. 51.12 13 14 15. for without amendment of life prayers are but howlings and abominations Hose 7.14 Prov. 28.9 Quantum a praeceptis tantum ab auribus Dei longe sumus No obedience no audience A beast will roar when he is beaten but men when God punisheth should not onely cry but covenant Unto the performance whereof that we may the better apply our selves let us a little consider the nature of a Religious Covenant A Covenant is a mutuall stipulation or a giving and receiving of faith between two parties whereby they do unanimously agree in one inviolable sentence or resolution Such a covenant there is between God and true beleevers He giving himself as a Reward unto them and they giving themselves as servants unto him He willing and requiring the service and they â—illing and consenting to the Reward He promising to be their God and they to be His people Heb. 8.10 A notable expression of with joynt and mutuall stipulation we have Deut. 26.17 18. Thou hast avouched the Lord this day to be thy God and to walk in his wayes and to keep his statutes and his commandments and his judgements and to hearken unto his voice and the Lord hath avouched thee this day to be his peculiar people as he hath promised thee and that thou shouldest keep all his Commandments And to make thee high above all Nations which hee hath made in praise and in name and in honour and that thou mayest be an holy people unto the Lord thy God as hee hath spoken Where wee have both the mutuall expressions of intimate relation one to another and the mutuall engagements unto universall obedience on the one side and unto high and precious benefits on the other growing out of that Relation For because God is mine I am bound to serve him and because I am his He hath bound himselfe to provide for me We are not now to consider that part of the Covenant which standeth in Gods promise to be our God which in generall importeth thus much Gods giving himself in Christ unto us and together with Christ All other goods things Benefits relative in justification from sin and Adoption unto sons Benefits Habituall A new nature by Regeneration A new heart and life by sanctification A quiet conscience by peace and comfort Benefits Temporall in the promises of this life Benefits eternall in the glory of the next Thus is Christ made of God unto us wisdom in our vocation converting us unto faith in him Righteousnes in our justification reconciling us unto his Father Sanctification in our conformity unto him in grace and Redemption from all evils or enemies which might hate us here and unto All Glory which may fill and everlastingly satisfie us hereafter 1 Cor. 1.30 But wee are now to consider of the other part of the Covenant which concerneth our engagement unto God wherein we promise both our selves and our abilities unto him to be His people and to do him service The materiall cause of this Covenant is whatsoever may be promised unto God and that is first our persons Secondly our service Our persons We are thine Isa. 63.19 Giving our own selves to the Lord. 2 Cor. 8.5 not esteeming our selves our own but his that boughâ— us 1 Cor. 6.19 and being willing that he which bought us should have the property in us and the possession of us and the dominion over us and the liberty to do what he pleaseth with us Being contented to be lost to our selves that wee may bee found in him Phil. 3.9 If sin or Satan call for our tongue or heart or hand or eye to answer these are not mine own Christ hath bought them the Lord hath set them apart for himselfe Psal. 4.3 They are vessels for the Masters use 2 Tim. 2.21 I am but the steward of my self and may not dispose of my Masters goods without much lesse against his own will and commands Our services which are matters of necessity matters of Expediencie and matters of praise All which may be made the materials of a Covenant 1 Matter of Dutie and necessitie As David by an oath bindes himselfe to keepe Gods righteous judgements Psal. 119.106 And the people in Nehemiah's time enter into a curse and an oath to walk in Gods Law and to observe and do all his commandments Nehem. 10.29 2 Matter of circumstantiall expediency which in Christian wisdome may be conducent unto the main end of a mans life or may fit him for any speciall condition which God calleth him unto So the Rechabites promised their Father Ionadab and held that promise obligatory in the sight of God not to drink wine nor to build houses c. Ier. 35.6 7. because by that
extolling the great Name of God ascribing in our hearts and mouths all blessednesse unto him acknowledging his infinite Majesty in himselfe and his Soveraignty over us his poore creatures Exod. 15.11 Mic. 7.18 and so covering our faces and abhorring our selves in his sight Isaiah 6. Ioh 42.5.6 not daring to question any of his deep absoluâ—e and most unsearchable Counsels but because all things are of him to acknowledge that all things oughâ— to be for and to him and are to be reduced to the Ends of his glory by the counsell of his own will Rom. 9.20.21 Rom. 11.33.36 Matth. 11.25 26. Psal. 135.5 6. Iob 9.12 Ephes. 1.11 In the latter respect as hee is the God in whom we live and mâ—â—e and have our being and hope for our blessednesse So it importeth first a glorying and rejoycing in him as our alone felicity Psal. 33.1 Habac. 3.18 Phil. 4.4 Secondly a choosing and preferring him above all other good things making him our end and aym in life in death in doing in suffering Rom. 4 7.8 Thirdly a thankfull acknowledgement of all his mercies as most beneficiall unto us and most gratuitous and free in regard of him 2 Sam. 7.18 Lam. 3.22.23 Lastly a constant endeavour of a holy life so to bring forth fruiâ— to doe the will of God and to finish his work which he hath set us so to order our conversation aright before him as that hee may have ascribed unto him the glory of his authority over the consciences of men and of the power of his Love shed abroad in their hearts and that all that see our conversation may say doubtlesse the God whom these men serve after so holy a manner for whom they despise all outward sinfull pleasures is a holy and blessed God infinitely able to comfort satisfie and reward all those that so conscionably and constantly give up themselves unto him Iohn 15.8 and 17.4 Psal. 50.23 Deut. 4.6 7. Mat. 5.16 2 Cor. 9.13 1 Pet. 2 1â— The second particular in their Covenant is amendmen of life and a more speciall care against those sins of carnall confidence and spirituall adultery whereby they had formerly dishonoured and provoked God From whence there are two observations which offer themselves 1. That true repentance and sound conversion as it makes a man thankfull for the pardon of sin past so it makes him carefull against the practise of sin for the time to come especially those particular sinnes whereby he had formerly most dishonoured God and defiled his own conscience This doctrine consisteth of two parts which we will consider asunder And first of this care and purpose of amendment in generall When the poore Converts who had been guilty of the most precious and innocent bloud that ever was shed began to be convinced of that horrible sin and found those nailes wherewith they had fastned the Lord of glory to a Crosse pricking and piercing of their owne hearts with what bleeding and relenting affections did they mourne over him with what earnest importunities did they inquire after the way of salvation wherein they might serve and enjoy him never were their hands more cruell in shedding that bloud then their hearts were now sollicitous to be bathed in it to be cleansed by it Acts 2.37 The poore Prodigall who is the Embleme of a penitent sinner when hee came to himselfe againe or bethought himself as the phrase is 1 King 8.47 for we doe never depart from God but we doe withall forsake and lose our selves and are transported with a spirituall madnesse from our right mindes immediately grew to a resolution of arising out of that base and brutish condition and of going home to his Father and by that meanes to his wit and senses againe So when by Iohns preaching of repentance men were turned to the Wisdome of the just for all unrighteousnesse is folly and madnes and were prepared for the Lord wee immediately finde what a speciall care they had to be informed in the wayes of duty earnestly inquiring after that new course of obedience which they were now to walk Luke 3.10.12 14. All true penitents are of the minde of these in the Text wee will not say any more and what have I to doe any more with Idols ver 8. as Ezra in his penitent prayer Should we now againe breake thy Commandements Chap. 9.13 When Christ rose from the dead he died no more and when wee repent of sinne it must bee with a repentance that must never any more bee repented of Rom. 6.9 12. 2 Cor. 7.10 The time past of our life must suffice us to have wrought the will of the Gentiles 1 Pet. 4.3 This care ariseth from the nature of true repentance which hath two names usually given it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a change of the mind the heart is framed to have other and truer notions of sinne of grace of heaven of hell of conscience of salvation then it it had before for the minde of wicked men being defiled they can frame to themselves none but impure apprehensions of spirituall things as a yellow eye sees every thing yellow and a bitter palate tastes every thing bitter 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a change of the cares and indeavours of life That whereas before a man made provision for the flesh and his study and care was how to satisfie the lusts of his own heart Rom. 13.14 what he should eate what he should drink wherewith he should be cloathed Now his care is how he may be saved how he may honour and enjoy God Acts 2.37 and 16.30 The first question in Repentance is What have I done Ier. 8.6 and the next question is What shall I doe Acts 9.6 And this care repentance worketh 1. By a godly sorrow for sinne past It brings into a mans remembrance the history of his former life makes him with heavinesse of spirit recount the guilt of so many innumerable sinnes wherewith he had bound himselfe as with chaines of darknesse the losse of so much precious time mis-spent in the service of such a Master as had no other wages to give but shame and death The horrible indignities thereby offered to the â—ajestie and Justice of God the odious contempt of his holy Will and soveraigne Authority the daring neglect of his threatnings and undervaluing of his rewards the high provocation of his jealousie and displeasure the base corrivalty and contesting of filthy lusts with the grace of the Gospell and the precious bloud of the Sonne of God the gainsaying and wrestling and stubborne antipathie of a carnall heart to the pure motions of the Spirit and Word of Christ the presumptuous repulses of him that standeth at the doore and knocks waiting that he may be gracious the long turning of his back and thrusting away from him the word of Reconciliation wherein Christ by his Ambassadours had so often beseeched him to be reconciled unto God The remembrance of these things makes a man
will nor doe any thing further then we receive from him both to will and to doe Pharoah made promise after promise and brake them as fast Exod. 8.8.28.9.28 Israel makes ptomises one while and quickly starts aside like a deceitfull bow as Ice which melts in the day and hardens againe in the night Psal. 78.34 38. Ier. 34.15.16 to day they will and to morrow they will not againe they repent to day and to morrow they repent of their repenting like the sluggard in his bed that puts out his arme to rise and then puls it in again So unstable and impotent is man in all his resolutions till God say Amen to what he purposeth and establisheth the heart by his own grace Heb. 13.9 When the waters stood as a wall on the right hand and on the left of Israel as they passed through the red Sea this was a work of Gods own power for water is unstable and cannot keep together by its own strength nor be contained within any bounds of its own So great a work is it to see the mutable wills and resolutions of men kept close to any pious and holy purposes The point wee learn from henâ— is this That our conversion and amendment of life is not sufficiently provided for by any band obligation or Covenant of our own whereby we solemnly promise and undertake it except God bee pleased by his free grace to establish and enable the heart unto the performance of it or thus A penitent mans conversion and Covenant of new obedience hath its firmnesse in the promise and free grace of God Israel here in the confidence of Gods mercy prayes for pardon and blessings and in the confidence of his grace maketh promise of Reformation and amendment of life but all this is but like a written instrument or indenture which is invalid and of no effect till the parties concerned have mutually sealed and set to their hands Till God be pleased to promise us that wee shall doe that which wee have promised unto him and doe as it were make our own Covenants for us all will prove too weak and vanishing to continue The grace of God unto the purposes of men is like graine to colours died or like oyle to colours in a Table or Picture which makes them hold fresh and not fade away There is a necessary and indissolvable dependence of all second causes upon the first without whose influence and concurrence they neither live nor move nor have or continue in their Being Acts 17.28 Heb. 1.3 He who is first of causes and last of ends doth use and direct the necessary voluntary contingent motions and activities of all second causes unto whatsoever ends hee himselfe is pleased to preordaine And this the naturall and necessary concatenation of things doth require that that which is the absolutest supremest first and most independent will wisdome and power of all others should govern order and direct all other wills powers and wisedomes that are subordinate to and inferiour under it unto whatsoever uses and purposes he who hath the absolute Dominion and Soveraignty over all is pleased to appoint It cannot be other then a marvellous diminution unto the greatnesse of God and a too low esteeme of the absolutenesse of that Majesty which belongs unto him to make any Counsels Decrees Purposes of his to receive their ultimate forme and stampe from the previous and intercurrent causalities or conditions of the creature This I have alwayes looked on as the principall cause of those dangerous errors concerning grace free-will and the decrees of God wherewith the Churches of Christ have been so miserably in the former ages and in this of ours exercised by the subtlety of Satan and by the pride of corrupt minded men namely the too low and narrow thoughts and conceptions which men have framed to themselves of God the not acquiescing in his Soveraign Dominion and absolute Power of disposing all things which hee made unto whatsoever uses himselfe pleaseth into which I am sure the holy Scripture doth resolve all Matth. 11. 25.26 Rom. 9.18.21.11.33 36. Eph. 1.5.9.11 Psal. 135.6 Even in the sinfull actions of men Gods influence and providence hath a particular hand As actions his influence as sinfull his providence His influence to the naturall motion and substance of the action though not to the wickednesse of it for this standeth not in Being or perfection else the fountaine of Being and perfection must needs be the first cause of it but in defect and privation of perfection As when a hand draweth a line by a crooked rule the line is from the hand but the crookednesse of it is from the rule or as when a man goeth lamely the motion as motion is from the naturall faculty but the lamenesse of the motion is from the defect and vitiousnesse of the faculty A swearer could not speak an oath nor a murtherer reach out his hand to strike a blow but by the force of those naturall faculties which in and from God have all their Being and working But that these naturall motions are by profanesse or malice directed unto ends morally wicked this proceedeth from the vitiosity and defect which is in the second cause making use of Gods gifts unto his owne dishonour 2. The Providence of God hath a notable hand in the guiding ordering and disposing of these actions as sinfull unto the ends of his own glory in the declaration of his Power Wisedome and Iustice unto which the sinnes of wicked men are perforce carried on contrary to those ends which they themselves in sinning did propose unto themselves As an Artificer useth the force of naturall causes unto artificiall effects as an Huntsman useth the naturall enmity of the Dogge against the Fox or Wolfe unto the preservation of the Lambs which otherwise would bee destroyed though the dogge himselfe by nature is as great an enemy to the Lamb as the Fox As the Pharisees were as great enemies to Religion as the Sadduces yet Paul wisely made use of their emnity amongst themselves for his own preservation and deliverance from them both Nothing more usuall then for God to mannage and direct the sinnes of men to the bringing about of his own purposes and Counsels Gen. 50.20 1 Sam. 2.25 1 King 2.26.27 2 Sam. 12.11 compared with 2 Sam. 16.22 Esay 10.5.6 7. Act. 4.28 Psal. 76.10 But now unto gracious actions which belong not at all unto nature as nature but onely as inspired and actuated with spirituall and heavenly principles a more singular and notable influence of God is required not onely to the substance of the action but more especially to the rectitude and goodnesse of it for wee have no sufficiency of our selves not so much as unto the first offers and beginnings of good in our thoughts 2 Cor. 3.5 when we are bid to work out our own salvation with feare and trembling it must be in dependence on the power and in confidence of
into kisses Gen. 33.4 and when Saul hath compassed David and his men round about and is most likely to take them he can even then take him off by a necessary diversion 1 Sam. 23.26 27 28. This is the comfort of Gods people That what ever men say except God say it too it shall come all to nothing He can restraine the wrath of men whensoever it pleaseth him and he will doe it when it hath proceeded so farre as to glorifie his power and to make way for the more notable manifestation of his goodnesse to his people Psal. 76.10 And thus farre of Gods answer to the Covenant of Ephraim They promised to renounce Idols and here God promiseth that they should renounce them Now there are two things more to be observed from this expression What have I to doe any more with Idols 1. That in true Conversion God maketh our speciall sinne to be the object of our greatest detestation which point hath beene opened before 2. From those words any more That the nature of true repentance is To break sin off as the expression is Dan. 4.27 and not to suffer a man to continue any longer in it Rom. 6.1 â— It makes a man esteeme the time past sufficient to have wrought the will of the Gentiles 1 Pet. 4.2 3. and is exceeding thrifty of the time to come so to redeeme it as that God may have all doth not linger nor delay nor make objections or stick at inconveniences or raise doubts whether it be seasonable to goe out of Egypt and Sodome or no Is not at the sluggards language modo modo a little more sleepe a little more slumber nor at Agrippas language almost thou perswadest me nor at Felix his language when I have a convenient season I will send for thee but immediately resolves with Paul not to conferre with flesh and bloud Gal. 1.16 and makes haste to flie from the wrath to come while it is yet to come before it overtake us Luk. 3.7 doth not make anxious or cavilling questions What shall I doe for the hundred talents How shall I maintaine my life my credit my family how shall I keep my friends how shall I preserve mine Interests or support mine estate but ventures the losse of all for the excellency of the knowledge of Christ Matth. 13.46 Phil. 3.7 8. is contented to part with a skie-full of Starrs for one Sunne of Righteousnesse The Converts that returne to Christ come like Dromedaries like Doves like Ships no wings no sailes can carry them fast enough from their former courses unto him Esa. 60.6 7 8 9. Abraham is up betimes in the morning though it be to the sacrificing of a Son Gen. 22.3 David makes haste and delayes not when he is to keepe Gods Commandements Psal. 119.60 when Christ called his Diciples immediately they left their nets their Ship their Father and followed him Matth. 4.20 22. This is the mighty power of Repentance It doth not give dilatory answers It doth not say to Christ goe away now and come to morow then I will heare thee I am not yet old enough or rich enough I have not gotten yet pleasure or honour or profit or perferment enough by my sinnes but presently it heares and entertaines him I have sinned enough already to condemn to shame to slay me I have spent time and strength enough already upon it for such miserable wages as shame and death come to Therefore I will never any more have to doe with it This is the sweet and most ingenuous voyce of Repentance The thing which I see not Teach me and if I have done iniquity I will doe no more Iob 34.32 There is no sinne more contrary to repentance then Apostacie for godly sorrow worketh Repentance unto salvation which the soule never findes reason to repent of 2 Cor. 7.10 11 Let us therefore take heed of an evill heart of unbeliefe in departing from the living God Heb. 3.12 and of drawing back unto perdition Heb. 10.39 of dismissing our sinnes as the Jewes did their servants Ier. 34.16 and calling them back again for Satan usually returnes with seven more wicked spirits and maketh the last state of such a man worse then the first Luk. 11.26 Ground which hath been a long time laid downe from tillage unto pasture if afterwards it bee new broken will bring a much greater crop of corne then it did formerly when it was a common field And so the heart which hath been taken off from sinne if it returne to it againe will bee much more fruitfull then before As lean bodies have many times the strongest appeâ—iâ—e so lust when it hath beene kept leane returnes with greater hunger unto those objects that seed it A streame which hath beene stopped will runne more violently being once opened againe Therefore in Repentance wee must shake hands with sinne for ever and resolve never more to tamper with it Now in that the Lord saith I have heard him and observed him we learne hence First That God heareth and answereth the prayers only of penitents When a man resolves I will have no more to do with sinne then not till then doth his prayer finde way to God Impenitencie clogs the wing of devotion and stops its passage unto Heaven The person must be accepted before the petition Christ Iesus is the Priest that offereth and the Altar which sanctifieth all our services 1 Pet. 2.5 Esay 56.7 And Christ will not be their Advocate in Heaven who refuse to have him their King on earth The Scripture is in no point more expresse then in this If I regard iniquity in my heart the Lord will not heare me Psal. 66.18 Prayer is a powring out of the heart if iniquity be harboured there prayer is obstructed and if it doe break out it will have the sent and savour of that iniquity upon it The sacrifice of the wicked is an abomination to the Lord Prov. 15.8 both because it is impure in it selfe and hath no Altar to sanctifie it He that turneth away his eare from hearing the Law even his prayer shall be an abomination Prov. 28.9 Great reason that God should refuse to heare him who refuseth to heare God that hee who will not let God beseech him as hee doth in his word 2 Cor. 5.20 should not be allowed to beseech God Prov. 1.24.28 Esay 1.15 His eare is not heavie that it cannot heare but iniquitie separates between us and him and hides his face that he will not heare Esay 59.1 2. Ezek. 8.18 God heareth not sinners Ioh. 9.31 the prevalency of prayer is this that it is the prayer of a righteous man Iam. 5.16 And indeed no wicked man can pray in the true and proper notion of prayer It is true there is a kinde of prayer of nature when men cry in their distresses unto the God and Author of nature for such good things as nature feeleth the want of which God in the way of his generall providence
professours no more then wee are in a civill State by the paucity of wise Counsellors and Polititians in comparison of the vulgar people It is no strange thing at all in any societies of men to see the weaker part more then the wiser If but few attend the right wayes of the Lord and walke in them remember it is a worke of wisedome and such wisedome as cometh from above and hath no seeds or principles in corrupt nature out of which it might be drawne nay against which all the vigour of carnall reason doth exalt it selfe so that the more naturall wisedome men have the more in danger they are to despise and undervalue the wayes of God as being better able to reason and to cavill against them Math. 11.25 Act. 4.11 Iohn 7.48 1. Cor. 20.28.2.8 2. Cor. 10.5 6. Therefore first in the ministry of the word wee must continue our labour though Israel be not gathered Esay 49.4 5. We must stretch out our hands though it be to a disobediint and gain saying people Esay 65.2 whether they will hear or whether they will forbeare we must speak unto them be they never so rebellious Ezek. 2.7 and the reason is because the word is never in vaine but it doth ever prosper in the worke whereunto God sends it Esay 55 1â— If men be righteous they walk if wicked they stumble and in both there is a sweet savour unto God 2. Cor. 2.15 Gods worke is accomplished his glory promoted the power of his Gospel commended in the one and the other as the vertue of a sweet savour is seene as well by the Antipathy which one creature hath unto it as by the Refreshment which another receiveth from it the strength of a rock as by holding up the house that is built upon it so by breaking in pieces the ship that doth dash against it the force of the fire as well by consuming the drosse as by refining the gold the power of the water as well in sinking the ship that leakes as in supporting the ship that is sound The pillar of the cloud was as wonderfull in the darknesse which it cast upon the Egyptians as in the light which it gave unto the Israelites Exod. 14.20 The power of the Angel as great in striking terror into the souldiers as in speaking comfort unto the woman Math. 28.4 5. Secondly In attendance on the Word we must resolve rather to walke with the wise though few then to follow a multitude to doe evill and to stumble with the wicked though they be many rather enter the Arke with a few then venture the flood with a world of sinners rather goe three or foure out of Sodome then bee burnt for company We must not affect an Humorous singularity in differing unnecessarily from good men being one for Paul against Apollo another for Apollo against Cephas but we must ever affect an holy and pious singularity in walking contrary unto evill men in shining as lights in the midst of a crooked and perverse Nation Phil. 2.15 for the Righteous is more excellent then his neighbor Prov. 12.26 Though there be but few in the way there will bee many in the end of the journey As the Tribes and Families went up divided towards Ierusalem but when they were come thither they appeared every one of them before God in Sion Psal. 8.4.7 Secondly In that the Prophet calleth upon his hearers to attend unto his doctrin by this argument because it will be an evidence of their prudence wisedome we learne That true and solid Wisedom doth draw the heart to know aright namely to consider and ponder the judgements blessings wayes and word of God in order to the chiefe ends and accordingly to direct all their conversation for in Gods account that knowledge which doth not edifie is no knowledge at all 1. Cor. 8.2 None are his wise men which are not wise unto salvation 2 Tim. 3.15 who doe not draw their wisedom from his Word and from his commandements Psal. 19.7.119.98 99. Ier. 8.9 There is a twofold wisedome as the Philosopher distinguisheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisedome in some particulars as wee esteeme every man who is excellent in his profession to bee a wise man eousque so farre as concernes the managing of that profession as when a man knowes all the necessary Principles and maximes of that way wherein he is the right ends thereof and the proper conclusions deducible from those principles and derigible unto those ends And next wisedome in generall and in perfection which is of those principles ends and conclusions which are universally and most transcendently necessary unto a mans cheefest and most generall good and this the Philosopher calleth the knowledge of the most excellent and honourable things or of the last end and cheefe good of man Now the end by how much the more supreme perpetuall and ultimate it is by so much the more it hath of excellency and goodnesse in it as bearing thereby most exact proportion and conveniency to the soule of man for the soule being immortall it selfe can have no finall satisfaction from any good which is mortall and perishable and being withall so large and unlimited as that the reasonings and desires thereof extend unto the whole latitude of goodnesse being not restrained unto this or that kinde but capable of desiring and judging of all the different degrees of goodnesse which are in all the whole variety of things it can therefore never finally acquiesce in any but the most universall and comprehensive goodnesse in the nearer or more remote participation whereof consisteth the different goodnesse of all other things This supreme and absolute goodnesse can indeed be but one all other things being good by the participation of that There is none good but â—ne that is God Math. 19.17 But because there are Two sorts of men in the world righteous and wicked the seed of the woman and the seed of the Serpent therefore consequently there are Two sorts of ends which these men doe differenly pursue The end of wicked men is a happinesse which they out of their own corrupt judgements doe shape unto themselves and unto which they doe finally carry all the motions of their soules called in Scripture the pleasures of sinne and the wages of iniquity Hebr. 11.25 2 Pet. 2.15 that thing whatsoever it is for obtaining whereof men do direct all their other endeavours as profit pleasure and honour or power and there are mediums exactly proportionable unto these ends namely the lusts of the flesh the lusts of the eyes and the pride of life 1 Ioh. 2.16 And there is a wisdome consonant unto these ends and means and fit to direct and manage these lusts unto the aâ—taining of those ends which therefore the Apostle calleth the wisedome of the flesh or corrupt nature Rom. 8.7 and St Iames a wisdome earthly sensuall and divelish Iames 3.15 earthly
good one while and evill another but goodnesse is his proper and native operation he is not the author of sin that entred by the devil he is not the author of death that entred by sin but our destruction is of our selves And therefore though the Prophet say Is there any evil in the City which the Lord hath not done Yet he doth it not but onely as it is bonum justitiae good in order to his glory For it is just with God that they who run from the order of his Commands should fall under the order of his Providence and doing willingly what hee forbids should unwillingly suffer what he threatneth In one word God is the Author of All good by his grace working it the Permitter of all evill by his patience enduring it the Orderer and disposer of both by his mercy rewarding the one by his justice revenging the other and by his wisedome directing both to the ends of his eternal glory This serveth to discover the free and â—â—le working of Grace in our first conversion and the continued working of grace in our further sanctification whatsoever is good in us habitually as Grace inhering or actually as Grace working is from him alone as the Author of it For though it be certain that when we will and do our selves are agents yet it is still under and from him Certum est nos facere cum faciamus sed ille facit ut faciamus as the great champion of Grace speaketh by Grace we are that we are we do what we do in Gods service Vessels have no wine bags have no money in them but what the Merchant putteth in the bowls of the Candlesticks had no oyl but that which dropped from the Olive branches Other things which seek no higher perfection then is to be found within the compasse of their own nature may by the guidance and activity of the same nature attain thereunto but man aspiring to a divine happinesse can never attain thereunto but by a divine strength impossible it is for any man to enjoy God without God The truth of this point sheweth it in five gradations 1. By Grace our mindes are enlightened to know and beleeve him for Spirituall things are spiritually discerned 2. By Grace our hearts are inclined to love and obey him for spirituall things are spiritually approved He onely by his Almighty and ineffable operation worketh in us Et veras Revelationes et bonas voluntates 3. By Grace our lives are enabled to work what our hearts do love without which though we should will yet we cannot perform no more then the knife which hath a good edge is able actually to cut till moved by the hand 4. By Grace our good works are carried on unto perfection Adam wanting the Grace of perseverance fell from innocency it self It is not sufficient for us that he prevent and excite us to will that he co-operate assist us to work except he continually follow and supply us with a residue of spirit to perfect and finish what we set about All our works are begun continued and ended in him Lastly By Grace our perseverance is crowned for our best works could not endure the triall of justice if God should enter into judgement with us Grace enableth us to work and Grace rewardeth us for working Grace beginneth and Grace finisheth both our faith and salvation The work of holinesse is nothing but Grace and the reward of holinesse is nothing but Grace for Grace Secondly this teacheth us how to know Good from Evil in our selves what we look on as good we must see how we have derived it from God the more recourse we have had unto God by prayer and faith and study of his will in the procurement of it the more goodnesse we shall find in it A thing done may be good in the substance of the work and yet evill in the manner of doing it as the substance of a vessell may be silver but the use sordid Iehu his â—eal was rewarded as an act of Iustice quoad substantiam operis and it was punished too as an act of policy quoad mâ—dum for the perverse end A thing which I see in the night may shine and that shining proceed from nothing but rottennesse We must not measure our selves by the matter of things done for there may be Malum opus in bona materia Doeg prayes and Herod hears and Hypocrites fast and Pharisees preach but when wee would know the goodness of our works look to the fountain whether they proceed from the Father of lights by the spirit of love the grace of Christ from humble penitent filiall heavenly dispositions nothing will carry the soul unto God but that which cometh from him Our Communion with the Father and the Sonne is the triall and foundation of all our goodnesse Thirdly Thiâ— should exceedingly abase us in our own eyes and stain all the pride and cast down all the Plumes of flesh and blood when we seriously consider that in us as now degenerated from our originall there is no good to be found our wine become water our Silver dresse as our Saviour saith of the devil when he lies he speaks de suo of his own so when we do evil we work de nostro of our own and secundum hominem as the Apostle speaks According unto man 1 Cor. 3.3 Lusts are g our own our very members to that body of sin which the Apostle calleth the old man with which it is as impossible to do any good as for a Toad to spit Cordiâ—ls Men are apt to glory of their good hearts and intentions only because they cannot search them Ier. 17.11 And being carnal themselves to entertain none but carnal notions of Gods service But if they knew the purity and jealousie of God their own impotency to answer so holy a wil they would lay their hands upon their mouthes and with Iob abhor themselves and with Isaiah bewail the uncleannesse of their lips and with Moses fear and quake as not being able to endure the things that are commanded and with Ioshua acknowledge that they cannot serve God because he is holy they would then remember that the Law of God is a Law of fire Deut. 33.2 and the Tribunall of God a Tribunall of fire Ezek. 1.27 that the pleading of God with sinners are in flames of fire Isa. 66.15 16. that the triall of all our works shall be by fire 1 Cor. 3.13 that the God before whom we must appear is a consuming fire Hebr. 12.29 Goe now and bring thy straw and stubble thy drowsie and sluggish devotion thy fickle and flattering repentance thy formall and demure services into the fire to the Law to measure them to the Iudge to censure them nay now carry them to thine own conscience and tell me whether that wil not passe the