is sanctified throughout in body soule and spirit I say when a man shall finde every thing within him readie to prayse the Lord and to looke toward the Lord all that is within him There is not any thing within him of which he can say the bent of it is another way I say such a man hath an integritie of heart Another man you shall finde it thus alway with him that though in many things he wish well and hath a good meaning and good purposes yet there is something or other hath stollen away something in his heart something within him is not right it may be in his feare he cannot say he feares God and nothing else for there are many things that he feares more then God so he cannot say of his loue to God that that is right it may be it is misplaced though many other things may be right in him he loues riches he loues credit he loues reputation he loues his ease and conveniencie his practise and imployment So that if God and these should come in competition he would be readie to violate his conscience towards him rather then to part with these And so his griefe that is not principally for sinne there is somewhat or other that you shall finde him fayling in there is not an integritie in the subject And secondly there is as little in the object he hath not an eye to all the commandements whereas the perfect hearted man there is no dutie but he giues vp his heart to it And againe there is nothing forbidden no sinne but his heart is averse from it and he resists it to the vttermost You shall see this expression Iam. 3. He that can guide his tongue is a perfect man in many things we sinne all if any man sinne not in word he is a perfect man Iam. 3. 2. Compare this with Iam. 1. 26. If any man among you seeme to be religious and refraineth not his tongue but deceiues his owne heart this mans religion is in vaire I say you may take but this one instance that this is the judgement of the holy Ghost Should a man haue an eye to every Commandement and should he but fayle in this one thing not bridling his tongue but giue vp his tongue to evill speeches to let it walke loose vp and downe whither it will if he doe but neglect this one particular yet sayth the Text all the rest of his Religion is but vaine Why because there is not an Integritie in the object he hath not an eye to the whole Law so that if a man fayle in this he is not a perfect man if either it be in the subject or in the object Or thirdly if it be in the meanes that knits these together that is take a man that will not vse all Gods Ordinances conscionably and in their season that he doth not pray and receiue the Sacrament and vse the Communion of Saints and fasting and every one in their season I say if he doe not vse all the meanes And againe if he doe not abstaine from all the occasions but if he venture vpon evill occasions and incentiues to lust vpon such objects as are readie to worke vpon him I say if there be a defect in these he is an vnperfect and vnsound hearted man as you may say of a mans bodie if you see those things that are essentially to a mans health if he faile in any of them he will not drinke nor he will not eate nor he doth not sleepe he fayles in the meanes that should make him sound or else if he adventure vpon the occasions that may corrupt him he venters vpon poysoning and infecting dyet infected and pestilent ayre c. he cannot haue a sound bodie no more can such a one haue a sound soule So I say that the wholnesse and integritie of the heart it lies in these three put together First the heart must be all sanctified If you say how shall wee know that Thus he hath respect to every Commandement he fayles not in any thing not in looking to his thoughts not in looking to his speeches he doth not neglect any affection that riseth in him at any time But how shall a man know that whether he haue done this So they hang one vpon another that you may know the first by the second and the second by the third you may know whether a man haue an eye to every Commandement if he vse all the meanes and abstaine from all occasions of sinne for if thou doe not this pretend what thou wilt thy heart is false So much for this third The fourth Expression that I finde in Scripture is vprightnes or straightnesse of heart the word in the originall answers Rectitudo and an vpright man in the originall is as much as vir rectus a straight man Marke the way of the vpright and perfect man his latter end is good it is peace Psal. 37. That is of a straight man So the straightnes of the heart if we can finde what it is we shall know what it is to haue a perfect heart with God Now the straightnes of a man for so I will rather expresse it in the Concrete is seene in this whether he hath straight vpright ends An vpright man you shall know by his aymes he hath a right end the ayme and scope and marke that his eye is vpon is Gods glory and his owne saluation to doe and suffer the will of God whatsoever it is that is to be faithfull and diligent in his Calling to be serviceable an profitable to others these are the things that are in his heart these are the right ends and he is sayd to haue a right heart whose ends are right that pitcheth vpon right and straight ends and likewise he that goes by a straight rule for a right end never hath a crooked rule leading to it But if a man would know whether he hath a right end thou shalt know it by this there needs not any oblique way to lead to such an end but thou wilt goe by a straight rule that is the way of Gods Commandements is the rule that thou wilt walke by Therefore if thou finde this in thy heart that there are devices and plottings and windings and turning wayes that thou projectest to thy selfe to bring any end to passe now thou goest not by a straight rule but by a leaden Lesbian rule by a bended rule whereas a right man his eye is still vpon the rule he considers not this and this I will bring to passe but he considers with himselfe what is the rule I ought to walke by As indeede every man hath some certaine rule and principle in his heart and all the actions that hee doth proceede from those secret rules though himselfe take no notice of them Now this is planted in the heart of an vpright man that still he goes by a straight rule though he could desire many things might
riches so dispense them so mannage them that they may turne to other riches When a man is rich in knowledge as it is said of the Corinthians that they were rich in all knowledge and in euery grace These are the better promises this is the better and more glorious condition So that if there should be a Census of men as one may so say if there should be an estimation of men as there was wont to bee amongst the Romanes they were put into seuerall conditions and one was worth thus much and another so much Indeed If God should make such a Census as euery man is richer in grace as hee excels in these better priuiledges as he hath had these better promises fulfilled more or lesse to him so hee should bee reckoned a more excellent man and so should euery man esteeme both of himselfe and others and there is very great reason for it because when a man is rich in grace rich in spirituall blessings when hee hath the spirituall promises he hath Goâ—â— Image renued in him he hath God to be his friend who is the Gouernour of the world and hee is rich as I said whom God fauours he hath grace that heales his soule which is that that makes his happinesse It is that which is the inward fashioning of euery mans apprehâ—â—sion that makes him happy that brings comfort to him Now they are these better promises they are the graces the consolations of the Spirit the worke of the Holy Ghost the vertue of regeneration I say it is that that fashions the heart and the inward apprehension it is thaâ— that heales the soule and adornes it it is that thaâ— puts it into another a fitter condition and it farre goes beyond all other â—emporall felicity that reacheth not to the inward man it makes 〈…〉 is the Gouernour of the world to be his friend other friends he may haue thaâ— may make him potent vpon the earth but God in whose hand is his life and all his wayes it makâ—s notâ— him his friend Beloued learne thus to iudge of the condition of the Church You thinke the Church is in a miserable estate when you see it a little vnder hatches when you see in downe when you see it harrowed and plowed by the enemies the condition of the Church in the New Testament is to be so they haue a poore ouâ—side yet 〈…〉 they haue a sorrowfull ouâ—side though alway reioycing as 〈◊〉 himselfe and all the Apostles werâ— herein exemplary for after Ages of the Church yet wee must not thinke because the Church is downe a littlâ— because iâ— wants that outward prosperity that before it enioyed that therefore it is the worse It is a true obseruation of one when there were but woodden Chalices then there wâ—râ— golden Priests and in after time when there wâ—re golden Chaliâ—es they had woodden Priests so it is when the Church is in a lower condition commonly it prospers best and indeed properly the prosperity of the Church consists in these better promises the outward peace is not so proper and so peculiar to it Aâ—d as of the Church so I may say of euery particular man Thinke not beloued with your selues when your outward condition is base and low that it is more miserable your happinesse stands in better promises when a man hath Gaiâ—s prosperity that is when his soule prospers that is his best condition and commonly his soule prospers best when his outward estate fares the worst the winter of his outward condition is vsually the spring time of his soule we should learne to iudge thus You know it is an obseruable thing that the promises of outward prosperity were made to the Church of God whiles it was yet in its infancie while it was weake so that this you may obserue from it that it is a signe of childishnesse and weaknesse and infirmity that a man is not growne perfect that he is not growne to maturity to thinke outward prosperity to be the better condition The Iewes had these promises but in regard of their infancy and when the Church grew vp to a greater height when it grew to manbood as it were we haue little mention of any such promises as these the promises are quite of another nature and therefore when you are able to outgrow those opinions when you are able to looke on things with another eye when you thinke this outward prosperity to be but a trifle in comparison of the better promises it is a signe you are growne vp to more strenght You see Salomon when hee came to himselfe when his wisdome returned to him as I may so say you see how he looked on all outward things how he goes through all the particulars they are vanity and vexation of spirit Salomon when he was old when he had the wisdome of experience ioyned together with that infused wisdome that hee had from the Holy Ghost made this the summe of all that outward prosperity is meere vanity an extreme vanity a vanity that hee could not enough expresse and only he magnifies these better promises this hee magnifies as the better condition to feare God and keepe his Commandements c. FINIS THE ELEVENTH SERMON GENESIS 17. 2. And I will make my Couenant betwenne mee and thee THe third Vse which we did but touch vpon the last day and meane at this time somwhat to enlarge is that if the Couenant of the Law and likewise the Old Testament as it consists in types and shaddowes be but a ministration of the letter a ministration of bondage and a ministration of enmity But this new Couenant this Couenant of Grace is the ministration of the Spirit the ministration of loue the ministration of freedome the ministration of righteousnesse and the ministration of life then beloues we may gather this from it that if a man will obtaine the Spirit and thereby mortifie the deeds of the body if hee would bee deliuered from the bondage of sinne and of death then let him make vse of and apply to himselfe the Couenant of Grace the free promises of the pardon and remission of sinnes let him apply them that is the way to get the Spirit that is the way to mortifie the deeds of the flesh that is the way to get his heart changed that is the way to be made a new creature For the better vnderstanding of which this is to he obserued that which keepes euery man off that which keepes men in a condition of strangenesse from the life of God is because they see such difficulties in the commandements of GOD as they are not able to keepe when they looke vpon the CoÌ„mandement and on the stubbornnesse of their owne hearts and the indisposition that is in them to yeeld obedience they thinke there is no hope and therefore they neuer goe about it for they see the Commandement and they finde in their owne heart no disposition to keep it but an aptnesse to rise in
the Couenant so likewise you shall sprinckle the doore posts with the blood of the Lambe that when the destroying Angell shall come and see the blood hee may passe you ouer beloued after the same manner for the same end God hath appointed the Sacrament now when you receiue those elements of Bread and Wine Take eate this is my body and drinke this is my blood which was shed for you and for many you may goe to God vpon the same ground and say to him Lord thou hast made a Couenant with me to forgiue me to receiue me to thy mercy Lord these are the seales of thy Couenant that if thou forget them thou hast said that if we doe but shew thee those signes for it is the seale that God himselfe hath put to it thou wilt remember thy Couenant make it good therefore is is an exceeding great confirming to you when you looke vpon them when you may say to the Lord Lord here is thy seale that thy selfe hath put I beseech thee look vpon it and remember thy Couenant that thou hast made And as wee should doe thus for the promises of Iustification so for the promises of Sanctification suppose there be a strong lust hang vpon thee an hereditary disease a lust that is naturall to thee that thou thinkest thou shalt neuer be able to ouercome yet God hath promised to breake the dominion of euery sinne that he will crucifie the flesh with the affections of it that he will sanctifie thee throughout Beloued you must beleeue those promises of Sanctification as well as of Iustification for certainely where the Scripture hath a mouth to speake faith hath an eare to heare and a hand to receiue therefore when you grapple with a strong lust goe to the Lord and say to him I am not able to keepe this Commandement I feele this temptation is too strong for me I find such strong naturall inclinations that I am not able to out-wrestle Lord it is a part of thy Coâ—enant thou hast said thou wilt circumcise my heart thou hast said thou wilt put thy Law into my inward parts thou hast said thou wilt dissolue these lusts I beseech thee to doe it Lord thou art able to doe it as Christ was able to heale hereditary diseases so the Spirit is able to heale the hereditary diseases of the soule those that are most naturall to vs those that are bred and borne with vs and therefore trust him And so likewise for any other blessing go to him whatsoeuer blessing thou needest it is a part of Gods Coâ—enant he saith to Abraham I will blesse thee and I will be thy God that is let a man looke round about and see what blessings he needeth what euill he would be deliuered from and let him goe to the Lord and say Lord it is a part of thy Couenant to giue me such a blessing to guide me to deliuer me from such a crosse and calamity vrge the Lord and tell him it is his Couenant For example if a man bee in some great trouble that hee hath some sore disease some sore affliction as imprisonment or euill â—eport feare of death or whatsoeuer goe to the Lord and say Lord thou hast said that the rod of the wicked shall not rest vpon the lot of the righteous thou wilt affâ—ict but in measuâ—e thou wilâ— not breake my bones as a Father though hee chaâ—ten his childe â—ee will not breake the bones of his childe the â—od of the wicked to some men is the breaking of the bones they know not what to doe thou hast said thou wilt chastise vs according to our strength and thou wilt chastise vs for our good when it is too much thou wilt sâ—ay thy hand As for euill report a man may goe to the LORD and say LORD thou hast said thou wilt blesse the name of the righteous thou wilt honour them that honour thee And so for euery other particular case be it what it will be lay hold on the promise and comfort thy selfe with it it is a great matâ—er beloued when you consider this that God is entred into Couenant with you when you haue promises once therefore if thou finde a promise from GOD beloued build vpon this ground be assured that thou art one within the Couenant secondly if thou finde a prâ—mise in Scripture neuer let thy hold goe but the assured of this that the Lord will surely doe it though he defer long yet he will doe it it cannot bee but hee will performe it c. So much shall serue for this time FINIS THE FOVRTEENTH SERMON Gâ—NESIS 17. 2. And I will make my Couenant betweene mee and thee And I will multiply thee exceedingly YOV remember how farre wee are proceeded in this point for my purpose is not to repeate any thing of that which hath beene deliuered onely this wee must call to remembranâ—e that the maine difference which is betweene the Old Testament and the New it stands in this that the Old Testament was hiâ— with shaddowes and types in the New Tâ—â—stament there is a more cleâ—re 〈◊〉 of all things The things that were â—id 〈◊〉 Paul from the beginning of the world are â—ow reuealed vnto vs that is the great difference betweene them it lyes in this that there is a greater abundance of knowledge discouered to the sonnes of men now in the time of the Gospell then there was in the time of the Old Testament and from hence it is that now God makes a Couenant with vs and wee doe not breake it but saith he Heb. 8. I made a Couenant with your Fathers when I tooke them by the hand and led them out of the Land of Egypt but they broke my Couenant And what was the reason Because their knowledge was exceeding slender and therefore their grace and strength were exceeding little and therefore they were not able to keepe the Couenant there is no other reason and ground why the Couenant is better now as it is said to be a better Couenant Heb. 8. 6. stablished vpon better promises I say there is no other ground for it but this the difference of knowledge between the two Ceâ—enants for for substance they are the same onely in the administration of them the glorious Mysteries of the Gospell are more openly and more cleerely reuealed to vs in the New Testament then in the Old Whence wee will onely make this vse that if we would haue the benefit of the New Couenant wee must labour to get the knowledge of it otherwise it is no aduantage to you at all that you are borne in the time of the New Couenant in the time of the Gospell except knowledge abound except you take the benefit of it except you labour to vnderstand the vnsearchable riches of Christ that are vnfoulded to vs in the Couenant of Grace What is the reason why the Apostle Gal. 4. cals the Old Testament those teachings that the people had then
all over he is a wall of Brasse as it is expressed in Ier. 1. 18. not so onely but he is said to be a wall of fire about his children That is He is not onely a wall that keepes them safe but a wall of fire to consume all them that come against them for a fire you know doth not onely defend those that are within the compasse of it but it burnes those that come neare it Such a one is God to his children And that is one thing wherein this all-sufficiency consists that God communicates to them The second is in filling them with all comfort which is expressed in Psal. 84. The Lord will be a Sunne and a Shield he will be a Shield to keepe off evill and a Sunne to fill them with all comfort I am sayth he the exceeding great reward That is As if he should say Abraham whatsoever is in me all that I haue all my attributes are thine forthy vse my power my wisedome my counsell my goodnes my riches whatsoever is mine in the whole world I will giue it for thy portion I and all that I haue are thine And might he not well say he was an exceeding great reward Who can vnderâ—tand the height and breadth and length and depth of this reward I am thy exceeding great reward That is Thou shalt haue all kinde of comforts in me and thou shalt haue them in the highest and greatest measure And in these doth Gods All-sufficiencie consist that God communicates and deriues to vs from himselfe Now to shew that he is so you must vnderstand not onely that the Lord is wholly All-sufficient to his children on the one side That is He brings all comforts with him but this must also be vnderstood that in the creature on the other side there is no sufficiency at all It was the poynt I began to touch vpon the last day I will now open it vnto you more fully That in the creature there is no sufficiency at all and in the Lord there is All-sufficiencie We will not dis-joyne them but handle both together for it would be in vaine for me to proue the Lord is All-sufficient but the great deceit which prevailes with the hearts of men is this that they thinke there is somthing to be had in the creature of it selfe And therefore we will spend those Arguments by which we will proue this chiefly and convince you of it that there is nothing in the creature no stabilitie no sufficiencie it can doe you of it selfe neither good nor hurt as we told you the last day All the good and hurt that the creature can be supposed to do it stands in one of these two things Either in making vs happie or miserable Or else secondly in affording vs subsidiarie helpes such as we haue neede of vpon occasion In neither of them the creature of it selfe is able to doe any thing You must remember that which we then delivered that the creature is not able to doe any thing in the matter of our happinesse First Because it is inferior to vs and that which is inferior cannot adde to that which is aboue it Secondly Because the creature is accursed there is a curse lyes vpon the creature there is an emptines and a vanitie in it and that which is emptie in it selfe can giue no fulnes to vs. Thirdly The creature is vnder the Sunne and therefore you haue that phrase so often repeated in Ecclesiastes All things vnder the Sunne are vanitie and vexation of spirit Now the happines that we seeke for is aboue the Sunne which the creature is not able to reach Fourthly The creature is corporall the minde is spirituall it is a spirit and therefore it can receiue no happines from it therefore in Heb. 12. we are sayd to goe to the spirits of perfect men as if that were a sutabl converse for a spirit Fiftly It is temporary whereas the soule is immortall it is not able to run the course with it to its journeyes end but it leaues it in the middle way and therefore it is not able to make it happy Besides As I told you then the creature is finite and therefore is not able to fill the soule God is infinite and therefore is able to doe it That no creature can doe it we see in continuall experience Take any comfort that you finde in the creature and when you haue enioyed it still you want somewhat and you would haue more But when you come vnto the Lord enjoy him when your hearts are filled still there is somewhat beyond in him there is no stop there is no restraint And therefore he onely can make the soule happie Now the ground of it why he is onely able to doe it is because the soule is made for him the soule is fitted for him and therefore there is nothing els answerable there is that constitution of the minde that it will not be filled with any thing besides The Lord might haue put the minde into such a frame he might haue so constituted the soule of man that the creature might haue filled it and satisfied it and haue bin an adaequate obiect to it but he hath not done so for he made it for himselfe and therefore it is not filled but with himselfe So much for that that the creature in the matter of happines is able to doe nothing But you will say to me This is a thing of which we make no doubt But what doe you say for ordinary vses and for the vicissitudes of this life is not the creature in these able to doe good and hurt Beloved as I sayd to you the last day the creature is not able considered without the influence of the first moover to doe you the least good or hurt as the words are Ier. 10. 5. speaking of Idols they can doe neither good nor hurt and therefore feare them not As if he should say If they could doe you either good or hurt you might feare them and it is certaine if any creature were able in manner aforesaid to doe you any good or hurt you might feare the creature for God alters no Law of nature that which is in it selfe to be feared we may feare that which is to be observed and regarded we may regard it Now if any creature were able to doe good or hurt certainely it were to be feared in regard of the hurt it could doe and to be regarded and observed in regard of the good it could doe Then againe the Law of the Lord should be vnequall if the Lord should require all worship that the intentâ—oÌ„ of the mind be wholly taken vp about him and that we should haue no eye to the creature if the creature had any selfe-part with him in doing vs good or hurt for if the creature could doe vs hurt we should not onely looke to God that he should be a
provide for him he set the creature a-worke to doe that to feede him in an extraordinary way when the ordinary fayled When Paul was shut vp in Prison yet the Lord filled him with joy and comfort you know Sylâ—s and he their feete were fast in the Stoâ—kes yet they sang with joy of heart there was such a flush of joy their hearts were so filled with it that they could not containe If a man be brought to povertie it cannot be beyond that of Iobs was it not enough for Iob to haue God for his portion did he not soone turne it did he not soone take away that and turne the River another way as it were and fill him with abundance Oh but you will say if I were a spirit and consisted onely of an immateriall soule no more I should be content it may be to haue the Lord for my portion but besides that I haue a body I haue a temporall life and therefore I need temporall comforts and therefore though I would haue the Lord I would haue these things added for how should I be without them To this I answer First that though thou be deprived of all these temporall blessings and comforts yet thou shalt finde them all in the Lord I say though â—hey were all lost and all scattered though thou wert stript of them all yet thou shalt finde them all in the Lord if thou haue him alone You will say how can that be This you must know that all that God hath wrought in the creature all the excellencie all the beautie and delight and comfort he hath put into the creature into meate drinke musicke flowers yea into all creatures of all sorts who is the cause of all this Is not the Lord the cause It is certaine then that whatsoever is in the effect is in the cause and in the cause in a more excellent manner There are some causes that produce but their like as when fire begets fire or when a man begets a man here there is an equalitie betweene the cause and the effect but there are other causes that are vnlike their effects as the Sunne produceth many effects that haue a dissimilitude to it it hardens and softens and heates and dryes and all these are in the Sunne but they are in a more excellent manner then you shall see them in the effect that is but a poore similitude to expresse that I would but yet it is the best we haue Looke now vpon whatsoever thou hast found in the creature whatsoever beautie thou hast â—eene whatsoever delight thou hast taâ—ted of whatsoever excellencie thou hast discovered and be perswaded of this that all this is in the Lord in a more excellent manner than it is in the creature Well you will say I grant this but what followes on that what is this to my comfort Beloved It is this to thy comfort If thou loose all make vse of that in Mark 10. If thou loose father and mother or brethren or sisters or lands and houses and all that you haue you shall finde all these in him for if all these comforts be in him if thou hast him alone thou shalt finde all these comforts communicated to thee That is Thou shalt finde the comfort of them in a greater measure in a more excellent manner than thou shouldst in the things themselues why else should he say You shall haue an hundreth fold with persecution And marke the instance for you shall finde the promise repeated againe and he names them every one I say to you there is no man that forsakes father or mother wife and children brother or sister or lands and houses for my sake and the Gospells but he shall receiue an hundreth fold in this world and in the world to come eternall life That is you shall finde comfort in God alone if thou be shut vp alone and yet conversest with God and hast communion with him and seest no creature in the world besides him thou shalt haue abundance of sweete comfort take all those varieties of comforts that these giue as lands giue one kinde of comfort and Parents another and wiues another thou shalt finde all these varieties of comforts in him he will fill thy soule with all these for they are in him alone Marke that reason that the Lord vsed to Moses when he complained of his tongue that he was not able to speake Send sayth he by whom thou shouldest send sayth the Lord who made the tongue who made the dumbe and the deafe and the hearing and the seeing Is it not I the Lord As if he should say Moses sure I am the maker of all these though I haue not the things in me the Lord hath no tongue he hath no eye yet sayth he thou shalt finde them all in me That is His comfort is this I will be with thee when Moses might haue made this obiection Though thou be with me yet I shall want a tongue to speake what will that helpe Sayth he I who made that I haue a power in me and if I be with thee it shall be sufficient I will finde out a way for thee that shall be as good as if thou hadst the most eloquent tongue in the world The same may I say of all other comforts in the world who made them who made those fathers and mothers who made those brothers and sisters that thou art deprived of in exile or vpon any such occasion in povertie and disgrace Is it not he that made them What if the Lord will be with thee What if he will goe with thee into banishment or into prison as he did with Ioseph What if he will be with thee in disgrace What if he will be with thee in povertie Is there not enough in him who is full of all comfort He can fill thee with all varietie by that immediate communicating of himselfe Beloved what doe you thinke heaven is When you are in heaven doe you thinke your estate shall be worse You see what varieties of comforts we now haue here When we come to heaveÌ„ shall we haue lesse varieties No we shall haue more how shall we haue it for we shall haue none but God alone we shall haue fellowship onely with him If there were not that varietie in him that is in the creature certainely we should be loosers the soule should not be filled nor satisfied And therefore sayth the Text There shall neede no Sunne nor Moone all the creatures that now giue vs comfort shall be taken away why for the Lord shall be Sun and Moone he shall be every thing he shall be all in all things That is Thou shalt finde them all collected in him and doe you thinke that the Lord shall be thus in heaven and will he not be so to his servants vpon earth It is certaine wheresoever he pleaseth to communicate himselfe to any man to reveale himselfe and to take any man into
that is found in it The spirit of God blowes vpon it and the grasse withers and the flower fades away so in Rom. 8. the Creature is subiect to vanitie That is It is of no abiding condition it withers and wasts and hath nothing in it to maintaine it Besides it is called vaine because it is not able to bring any enterprise to passe You would thinke the Creature were able to doe much but you see what the Lord sayth A man thinkes he is able to build a house or he thinkes he is able to watch a Cittie No sayth the Lord if I withdraw my selfe thou shalt be able to doe nothing nor any Creature whatsoever What is said of that may be said of any thing else A man thinkes a Horse is a Creature that will stand him in much steade in the day of battayle but a horse is but a vaine thing And so it is of all other Creatures they are not able to bring any enterprise to passe herein is the vanitie of them But now this is but the simple expression of vanitie Let vs consider for what can we doe better since we are vpon this argument what arguments the holy Ghost vseth to perswade vs of this truth that there is nothing but emptinesse in the Creature My Beloved I beseech you harken to it for all of vs thinke there is too much in the Creature we should not seeke it as we doe our thoughts and affections should not be so much stirred about it as they are if wee did not thinke there were something in it I say consider the arguments which the holy Ghost vseth I will but name the places in briefe to you you may reade them in these two Chapters at your leasure it will much helpe to bring them to your memory First sayth the holy Ghost there is nothing but vanitie for sayth the Wiseman when I looke vpon the whole universe vpon the whole frame of things this I finde first a great instabilitie in them one generation commeth and another goeth the Sunne riseth and the Sunne setteth there is nothing constant vnder the Sunne Now the happinesse of a man that which will giue content to a man it must be some stable thing for a man cannot rest but vpon some Center vpon some place where his soule may finde some quiet and therefore an vnstable thing that is in continuall passage is not able to giue it rest Secondly Sayth he there is no new thing under the Sunne Marke it for sayth he if you goe through the whole course of things you shall finde nothing new one generation comes and another generation succeeds like it And so forward that as in the waues of the Sea one followes another till they be all broken vpon the shore so it is in the succession of generations and there is nothing in one generation but what was in another because sayth he the Sunne riseth and sets the winds goe to and fro they goe about by their Circuits And so the waters in the springs and in the Rivers they goe and come and there is no new thing vnder the Sunne What shall wee gather from that Why this that there is no satisfaction to the soule of a man And therefore sayth he the eye is not satisfied with seeing nor the eare with hearing Those are the onely disciplinall senses we haue you know all the knowledge you haue is gathered by the eye and the eare Now if there be no new thing vnder the Sunne but all things are the same hence it is that the minde of man when it looks about it can finde nothing to giue it satisfaction for there must be some newnesse some varietie something that we haue not here that the soule seekes after But sayth he you shall find nothing but the same nothing but Identitie But if it be objected there is some thing now that was not before and there were some things before that are not now The Wiseman answers thus those things that were done then they are forgotten they are not had in remembrance And so likewise the things that are now will be forgotten And therefore there is no new thing Indeede in grace there is some thing new there is a new Creature there are all things new within and without there is a new Iudgement a new Conscience new affections every thing is new all things are become new there Let him that hath grace looke about him and there is some thing new he comes into a new Company he is brought into a new world his eye sees things his eare heares things that never entred into any mans heart That is into any naturall mans heart which onely hath to doe with naturall things let him looke into the word of God there is a newnesse for the more you reade it the more you desire still to reade it the more you heare it still you finde some new thing discovered Looke on the depth of those mysteries looke on the consolations of the spirit still there is some thing new in all the wayes of God that belong to the new Creature still thou shalt haue a fresh renewed vigor in every thing that satisfieth the soule of a man and there the eye is satisfied with seeing and the eare with hearing In all the workes of Nature there is some thing new The third and last reason that he vseth to shew the emptinesse of all things under the Sunne is because that which is crooked cannot be made straight and that which is defectiue can none supply That is There are many things in the Creature that are crosse to vs that fall thwart vpon vs there are many ils that we finde in our selues and in all the things we haue to doe with But sayth he if you looke vpon the Creature there is nothing that is able to make straight that which is crooked the daughter of Abraham that was crooked all the Creatures both in heaven and earth were not able to make her straight A perverse and crooked minde who can make straight Crooked Children who can make them straight Crooked affections inordinate feares and inordinate griefes who can rectifie them And so likewise who can supply that which is wanting When he lookes vpon all this and sees it in the nature of the Creature he concludes vpon all this that all is vanitie When he hath done all this he goes further and confirmes all this by experience of his own and now there were two things wherein Salomon did excell which all men would desire vpō earth That is Greatnesse of Wisedome And secondly Greatnesse of estate And sayth he first before I come to the particulars let me say this to you concerning my experience and see whether the arguments that are taken from thence be not strong arguments to expresse the vanitie of all things under the Sunne Sayth he I was a King in Ierusalem a mightie man and therefore able to haue experience of those things that
thus when thou lookest vpon God in his greatnes First art thou able to say I haue not the vnderstanding of a man in me That is Canst thou see the emptinesse and vanitie of thy owne knowledge Canst thou learne not to murmur against God in any of his wayes Canst thou learne to captivate and bring vnder thy thoughts to the wayes of Gods providence Canst thou doe as Iob did saying I haue heretofore taken exceptions and murmured and was discontented and wondered at the wayes of God and the workes of his hands I haue done this once or twice but now I will doe so no more Iob knew God as well as we know him but when God spake out of the whirle-winde and made knowne his greatnes to him this was the fruit of it to Iob though he had spoken once or twice that is before that time yet now he would doe it no more Canst thou be content to see the Lord going all the wayes that he doth setting vp evill men and putting downe good men causing the Churches to wither and the enemies to prosper Canst thou see all this and yet sanctifie him in thine heart Art thou able to say that he is holy in all his wayes and in this to see the greatnesse of God and thy owne folly and weakenes Canst thou say that thou art but dust and ashes and to say it in good earnest Canst thou looke on thy selfe as on a vile Creature as Peter did saying Goe from me for I am a sinfull man Then I will beleeue that thou hast seene God in his greatnes I will beleeue that thou hast seene him in his All-sufficiency that he hath represented himselfe by his spirit into thy soule in some measure when thou seest these effects in thy soule when thou seest thy ignorance and thy vilenes when thou seest what an emptie Creature thou art sure this is another thing by which thou mayst judge whether thou hast experience whether thou hast practised this doctrine that we haue delivered of the All-sufficiencie of God and of the emptines of the Creature Moreover if God be All-sufficient why are we then so readie to knock at other mens dores Why are we then so readie to goe to the Creature to seeke helpe and comfort and counsell from it and to knocke so little at his doore by prayer and seeking to him for if he be All-sufficient thou shouldst be abundant in prayer thou wouldst take little time to looke to others thy chiefe busines would be to looke to him not onely in praying to him but in serving him and pleasing him We knocke at his doore as well by the duties of obedience as by prayer and seeking to him if thou thinkest him to be All-sufficient why dost thou not doe this Againe if thou thinke him to be All-sufficient why art thou not content to be at his immediate finding Put the case he deprive thee of all things else and doe with thee as Parents doe with their Children who giue them not a penny in their purse but tell them they will provide for them why art thou not content that God should doe so What if he strip thee of all thy wealth of thy libertie of thy friends so that thou canst looke for nothing but immediately at his hands to feede thee as he feeds the Ravens and the Lyons if he be All-sufficient why dost thou not trust in him in such a case and rest vpon him Againe lastly if thou thinkest God to be All-sufficient why dost thou not when thou hast any service or dutie to doe either belonging to God or man why dost thou not resolue vpon the doing of it without looking to the consequence whatsoever it be For my Beloved if he be All-sufficient then all our care should be nothing but to doe our dutie and to leaue the successe to him A servant that thinkes his Maister is able and willing to giue him wages and provide for him sufficiently at the end of the day or the yeare or the end of his service he will be carefull to doe his worke without looking to his wages without making provision for himselfe and so if thou beleeue God to be All-sufficient thou wilt seeke no more but to finde out what thy dutie is what rule thou oughtest to walke by what service thou owest to man in such a case how to keepe a good conscience in such a businesse in such a straight in such a difficultie thou wilt set thy wits a-worke to finde out this but when thy wit is over-running thy dutie and thou lookest to the consequence if I doe this and this this will befall me that is a signe thou thinkest not God to be All-sufficient thou thinkest thy Maister cannot provide for thee but thou thinkest I shall be poore when I haue done his service and therefore I will provide for my selfe I shall want comforts I shall haue enemies come in vpon me if thy Maister be a Sunne a Shield and a Buckler and an exceeding great reward and thou beleevest him to be so thou wouldst finde out onely thy dutie and it is no matter what the consequence is So you see the three men did we haue resolved that we will not worship thine Image and whereas you tell vs of casting vs into a burning fiery Fornace that we care not for God is able to deliver vs they did see Gods All-sufficiencie and therefore they did the dutie Certainely Belovid in any difficult case no man will doe his dutie except he be perswaded that God is All-sufficient Those three men would never haue refused to worship the Idoll except they could haue said and thought in their hearts God is able to deliver vs out of thy hands O King This they sayd and resolved to doe And so Daniell resolved to doe his dutie and not to goe a steppe out of the path besides the Rule Well he shall be cast into the Lyons denne yet he keepes his resolution firme it was enough for him to doe his dutie for the consequence of it he left it to God for he knew he was All-sufficient You see God watched over them and delivered them all And so likewise in refusing to eate of the Kings meate Daniell would not pollute himselfe it was not lawfull for him being a Iew it might haue cost him life for ought he knew if he had looked on the his consequence but he resolved to doe it Sayth the Text he resolved in his heart to doe it committed it to God And we see in all these three cases God shewed himselfe sufficient So he doth when we looke to our dutie sincerely and faithfully when we doe it and looke not to the consequence he is then All-sufficient and will shew himselfe to be so And the like we see in the case of Mordecai he thought it was a sinne to bow to Hamman who was an Amalekite he would not doe it Well but they shall all be destroyed he and all the Iewes He tels Hester
out this perfection that is here spoken of Walke before mee and be thou perfect Now a single heart is called so from the singlenesse of the object that is a single eye that lookes but vpon one object and that is a single heart that lookes but vpon one thing likewise that is a double eye and a double heart that lookes vpon two objects and is divided betweene two and knowes not which to choose like a man that is in bivio in a double way he stands and lookes on both and knowes not which to take so an imperfect hearted man an vnsound hearted man he stands and lookes vpon God and vpon the world and he knowes not well which to choose sometimes he is following the one sometimes the other this is his condition he is distracted betweene both such a man hath a double eye and therefore sayth the text a wicked eye for so it is called if the eye be single all the body is light but if the eye be wicked for so it must be interpreted if the eye be double which is a wicked eye So my Beloved an vnsound harted man is not described to you by any thing so plainely and perspicuously as by this that his heart is not pitched vpon God alone but he hath an eye vpon God and an eye vpon credit he hath an eye vpon God and an eye vpon his walth vpon his pleasures or whatsoever it is when there are two objects for in that regard a man is sayd to haue a heart and a heart not as commonly it is taken to make a shew of one thing and haue another within But it is a heart and a heart when there are two objects vpon which the heart is set that the heart is divided betweene two so is cloven asunder as it were And so it is a double heart by way of division and not by having one thing in shew and another within Now then if you will finde out what a perfect man is I say it is he that hath a fixed resolution to cleaue to God alone that hath his eye vpon him and vpon nothing besides This is a single heart when a man shall resolue for instances will best make it cleare to you when a man shall say as Ioshuah did Well sayth he I see you are readie to take divers wayes but I am resolved for my part for me and my house we will serue the Lord that I am resolved on So David I haue chosen the way of his commandements I haue sworne to keepe them and that I will doe When a man is once resolved throughly when he is grounded and hath a setled resolution an vnchanged resolution that pitcheth him vpon one he is no longer in doubt betweene two this is a perfect hearted man So Moses takes that resolution I will suffer affliction with the people of God as if he should say I haue chosen it whatsoever become of mee though I be a banished man though I liue a poore life though I turne from Pharaohs sonne-in-Law to keepe sheepe in the Wildernes yet this is my resolution here I haue fixed my staffe this will I doe Herein the perfection and integritie of his heart was seene So the three men Sidrach Mesech and Abednego This say they we are resolved vpon whether we be delivered or not delivered whether we dye or liue whatsoever come vpon vs we will serue the Lord we will not worship thine Idoll And so Iâ—b the place you know though he kill me yet will I trust in him That is though he multiplie miseries vpoÌ„ me even to the very death yet I am resolved to serue him my heart is there pitched his will I be This is Beloved to haue a single eye and a single heart When the heart is divided it is imperfect such a man is vnconstant in all his wayes sayth Iames Such a one was Saul and such a one was Amaziah that indeede is the case of all hypocrites And to this I adde that which is said Math. 8. the fourth ground is said to haue an honest heart I put them together a single heart that I would explaine to you they come much to one an honest heart stands in this that a man resolues to serue the Lord with patience and with abstinence that is the definition that I will giue of it he that hath an honest heart he resolues to serue God in all things with patience and abstinence one of them is exprest in the text he brings forth fruit with patience the other I adde for a more full explication of it The meaning is this he hath an vpright and honest heart that so pitcheth vpon God that he will not be drawne aside for any thing Now there are but two things that draw vs aside that is eyther persecution affliction and trouble And for this the honest heart hath patience he resolues to suffer them whatsoever they be and therefore he is able to goe on or on the other side pleasures and divers lusts that drew away the third ground as persecution did the second here he hath a resolved abstinence he is content to part with them and to be without them therefore he brings forth fruit when another doth not that is another may haue a faire blade but either persecution or else pleasures and divers lusts come betweene and intercept his maturitie that he never comes to any bearing of fruit to any purpose This expression I put together with singlenes of heart a heart without guile and without mixture because there is a similitude betweene them So much fo that expression likewise A third Expression there is in the Scripture which you shall finde in these words Ier. 3. 10. They did not turne to me with their whole heart but faignedly And very oft Thou shalt serue the Lord thy God with all thy heart So that the wholnes of the heart the integritie of the heart he that hath this is a perfect man he that wants it is an vnsound hearted man Now what is this Integritie and wholnes of heart you shall see in these three the integritie of the subject the integritie of the object and the integritie of the meanes whereby the subiect and the object are joyned together The Integritie of the subject that is the heart of a man that I call the subject The Integritie of the object I call the Commandements when he hath respect to all of them The Integritie of the meanes I call that which brings the heart and the Commandement together that is the vse of all holy ordinances and the abstinence from all occasions that may draw vs another way So now he is a perfect man with God that first hath a whole heart that is such a heart whereof every part and facultie is sanctified There is no part of it but it is seasoned with grace there is no wheele in all the soule but it is turned the right way according to that 1 Thes. 5. He
for fits and for times as we see the Isâ—aelites did they would â—ollow GOD for such a time in the Wildernesse after hee had refreshed them and deliuered them but as soone as new trouble came when they wanted bread and water and flesh presently they murmured againe and grew discontented And so Ioram King of Israel when he was pressed with famine saith he I will waite no longer vpon the Lord but he would needes take away Elisha's head the man of GOD that exhoâ—ted him to waiâ—e on GOD. Thus it is with men they haue no constant good opinion of GOD but it is not so with the Saints they haue knowne the LORD himselfe hee hath shewed his owne selfe to them that good opinion they haue of him is fixed and established it is the Lord himselfe that hath taught it â—â—em and that which they haue beene confirmed in by long experience and therefore they will neuer forsake him noâ— part from him it is hee himselfe whom they haue chosen And this is the next difference betweene an vnsound-hearted man and he that hath a perfect heart that hee seekes the Lord himselfe his heart is perfect with him when another returnes not to the most high but returnes to serue him for other ends and for other respects but against the Lord himselfe when he hath serued his turne he is ready to rebell The next property you shall find 1 Cor. 2. 6. Howbeit we speake wisdome to those that are perfect not the wisdome of this world or of the Princes of this world but the wisdome of God in a mysterie euen the hidden wisdome that GOD hath ordained before the World to our glâ—rie Heere is another property the Holy Ghost sets downe of a perfect-hearted man the Apostle when he had said I come not among you with the excellency of wisdome or the words of man but my ayme is my desire is as to know Christ crucified alone so to teach nothing else to you and to preach to you in the plaine euidence of the Spirit and of power whereas it might bee obiected I but Paul euery man thinkes not so many men thinke you would doe better if you would preach as other men doe and bee curious and quaint of Oratory saith hee these things as I deliuer them whatsoeuer they may seeme to other men yet to those that are perfect they seeme wisdome though others may despise it and reckon it foolishnesse yet to the perfect it is wisdome So that I gather hence A perfect man in this is distinguished from another that is not sound-hearted that he hath eyes to see the wisdome of the Holy Ghost he knowes wisdome Now a perfect man is there so called in opposition to him that is meerely animalis that hath onely a reasonable soule and no more for that is the word the same word that is vsed in another place of this Chapter the naturall man it is translated but the word in the Originall signifies a man that hath onely naturall abilities and endowments and naturall perfections such a man is reckoned an imperfect man a man that is not sound But saith the Apostle to a man that is perfect that is to a man that hath besides the strength of naturall gifts the sanctifying Spirit that enlightneth him that the Spirit of God possesseth and informes his soule it ioynes with his soule it is dwelling in him such a one is a perfect man saith hee and you shall know him by this hee discernes the wisdome of GOD he iudgeth aright of it so that my beloued the meaning of it is this there is a certaine wisdome of God there are certaine things that no naturall man in the world reaches or relishes take the hypocrite that goes the furthest in the profession of holinesse euen as farre as the second or third ground euen as far as those Heb. 6. that were much enlightned and had tasted of the power of the world to come yet this wisdome that he speakes of here we speake the wisdome of GOD consists of such things as they neuer knew certaine things that the most knowing man that liues in the Church of God that is not regenerate can neuer know them as he saith Verse 9. such as eye neuer saw â— signifying thus mâ—ch the eye and the eare haue the sences by which knowledge is gathered yet mans eye aâ—d his eare neuer saw c. and his heart that is more actiue then eyther of â—hem neuer vnderstood them You will say what are these things They are expressed by diâ—ers names in this Chapter they are called the wisdome of God they are called the wisdome of GOD hid in a mysterie the deepe things of God the things of the Spirit of God the things that are giuen vs of God for our glory Beloued these are things that no vnsound-hearted man did euer sound and therefore I will bee bold to say to you if euer you knew thâ—se things if euer you reckoned these things wisdome certainely your hearts are perfect you are not meere naturall men but you haue receiued the Spirit of â—od that is the sanctifying and enlighning Spirit of God But you will say How can it be that a naturall man should neuer know these things Bâ—loued I say it may be very well for they are things that no Minister in the world can teach you we may propound them to you and you may heare them seuen yeeres and seuen you may reade the very same things in the Scriptures and in other Bookes a thousand times ouer and yet for all this not vnderstand them It is the wisdome of God in a mystery and they are the deepe things of God As a man may looke on a Trade and neuer see the mystery of it he may looke on artificiall things pictures or any thing else and yet not see the Art by which they are made as a man may looke on a Letter and yet not vnderstand the sense something there is that he sees and something that he sees not not it enters not into his heart and therefore it is said seeing they see not which argueth that there is something that they see Thus there are some things there is a wisdome of GOD that an vnsound-hearted man can neuer know it can neuer enter into his heart which wisdome therefore if thou hast certainely thou art a perfect man You will say How shall a man know whether he know this wisdome or no whether hee thus iudge of the wayes of God I answer You shall know whether the wâ—sdome you haue bee such as belongs to perfect men or no by these foure things which I will deliuer distinctly vnto you First you shall finde this that when this knowledge is discouered â—o a man it exceedingly humbles him all other knowledge doth not so it rather puffes him vp But this brings a man exceedingly out of conceit with himselfe it makes him to stand amazed at himselfe that is
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
God writes the Law in their hearts so that there is a Law within answerable to the Law without that is an inward aptnesse answering euery particular of the Law an inward disposition whereby a man is inclined to keepe the Law in all points which Law within is called the law of the mind therefore if you adde to this that Rom. 7. I see a law in my members rebelling against the law of my minde so there is a Law in the mind within answerable to the Law of GOD without it answers it as Lead answers the mould after it is cast into it it answers it as Tallie answers to Tallie as Indenture answers to Indenture so it agrees with it in all things that is there is an aptnesse put into the minde that it is able and willing and disposed in some measure to keepe euery Commandement that answereth to all the particular Commandements of the Law of GOD this is to haue the Law of GOD written in the minde and this is that which is first meant by it there is a Law within answerable to the Law without in all things The 2. thing meant by it is that it is not only put into the mind as acquisite habits are but it is so ingrasted as any naturall disposition is it is so rooted in the heart it is so riuetted in as when letters are ingraued in Marble you know they continue there they are not easily worne out and that is meant by it I will plant my Law in thy heart it shall neuer out againe there I will write it there it shall continue so that is the second thing that is meant by it it shall bee naturall to you for that is meant by this when it is said it shall bee printed it shall be grauen and written in the heart and likewise it shall be perpetuall it shall neuer weare out againe as things that are written in the dust but it shall be written so as it shall neuer againe be obliterated The third thing to be expressed is the manner of the writing of it the Apostle here compares himselfe and all other Ministers to the pen but it is Christ that writes the Epistle the Epistle is his for these workes he doth in it it is he that takes the pen it is he that handles it and vseth it it is he that puts inke into the pen it is he that applyes it so that though the Minister be the immediate writer of these Lawes in the heart yet the inke is the Holy Ghost and it comes originally from Christ and besides they are not left to themselues but the LORD must concurre with them immediately we are but coeworkers with him he holds our hands as it were when we write the Epistle in any mans heart it is hee that guides the penne it is hee that puts inke into it it comes originally from him and therefore the Epistle is his Besides this is further to bee considered in this Metaphor that God will write his Lawes in our hearts that we may see these Lawes wee may reade them and vnderstand them for when a thing is written God may see it and man may see it a man himselfe may see it and others also may reade it God sees it himselfe for he hath written it man sees it for hee is able to see the Law in his minde he is able to see that habituall disposition that is infused into him and others are able to see it for saith he you are our Epistle euident to all men that is they see the fruits and effects of it as you may see letters grauen in stone so they see this Law written in your hearts So beloued you see now what this Couenant of Grace is and how it differs from the Couenant of Workes it is the ministration not of the letter but of the Spirit because it doth not onely present the oâ—tward letter of the Commandement but there is a Law written within and that is done by vertue of the Spirit So that the order is this first it reueales righteousnesse secondly it softens the heart it is the ministration of the Spirit and thirdly it is a ministration of loue it is a ministration of freedome and not of bondage and enmity for when the Law is thus written a man is not haled to it he comes not to it as a bond-slaue to doe his worke but hee comes willingly he finds he hath some ability to doe it he findes a delight in it as Paul saith I delight in the Law of God according to the inward man So you â—ee the difference betweene the Couenant of Grace and the Couenant of Workes Now this Couenant of Grace is twoâ—old it is eyther the Old Testament or the New they both agree in substance they differ onely in the manner of the administration that which is called the New Testament Heb. 7. 8 9. which is opposed to the Old Testament for substance is the same Couenant they are both the Couenant of Grace onely they differ in the manner and you shall finde these 6. differences between them First the New Testament or the New Couenant is larger then the Old it extends to the Gentiles whereas the first was confined onely â—o the Iewes it was only kept within the walles of that people and extended no further Secondly the Old was expressed in types and shaddowes and figures as for example they had the blood of Bulls and Goats they had the washings of the body in cleane water they had offering of Incense c. by which things other things are meant as namely the dâ—aâ—h of Christ and that satisfaction he gaue to his Father by his death and likewise the inward sanctificatioÌ„ of the Spirit signified by the washing of water and also the workes and the prayers of the Saints that are sweet as Incense now saith the Text Gal. 4. these were clements and rudiments that God vsed to them as children that is as children haue their A B C â—heir first elements so GOD did shew to the â—ewâ—s â—hese spirituall mysteries not in themselues but in these types and shaddowes they were able to see theÌ„ from day to day for therin was their weaknesse they were not so able as to conceiue spirituall things without a mediate view they saw the blood shed and againe they saw the washings and the rites these were in their eye whereas now in the time of the Gospell these things are taught to vs these we comprehend in our minds wee serue the Lord in spirit and in truth but there is not that visible sight that was a helpe to their weaknesse so that these differ as the Image and the substance it selfe euen as you see things in prospectiue shewes and in painting that are different from the things themselues when you come to see Countries and Cities and Mountaines and Woods it is another thing And this is the second difference betweene the Testaments the one was expressed but in types and
euery mans conscience and therefore when the people then desired a Mediator that might speake and that GOD might speake no more another thing was signified by it that no man is able to come to God by yeelding obedience to the Law but he must needs haue a Mediator to goe between GOD and him The other obiection is from the Ceremonies of the Law they were ready to say We haue a Priest we haue Sacrifices we haue diuers washings and Rites c wee were wont to bee saued by them why may we not so still The answer to it is That these were but the oldnesse of the letter for indeed all these did but cloathe the Couenant of Grace the Couenant of Grace was deliuered to the Iewes the Ceremonies did indeede but set it out they were but types and shaddowes by which it was expressed to the Iewes the Iewes by reason of their ignorance were not able to see the body for the clothes they were not able to see the signification of the Spirit for the letter they were not able to see the sword for the sheath the kernell for the shell that is they could not see Christ himselfe the inward promises but stucke in the outward barke and rinde of Ceremonies in the shell of them and so they became vnprofitable but indeed those Rites did nothing but cloathe the Couenant of Grace and set it forth to them So much shall serue for the dispatching of those fiue things Now hence you see how those difficulties may bee answered that I mentioned before For example it is said the promise is made to the seede yet the promise is made to vs and yet againe the Couenant is made with Abraham How can all these stand together The promises that are made to the seede that is to Christ himselfe those are these promises Thou shalt bee a Priest for euer and I will giue thee the Kingdome of Dauid thou shalt sit in that Throne thou shalt be a Prince of peace and the gouernment shall be vpon thy shoulder likewise thou shalt bee a Prophet to my people thou shalt open the prison to the Captiâ—e thou shalt be anoynted c. and then shalt goe and preach to them These are the promises that are made vnto the seede The promises that are made to vs though they bee of the same Couenant yet they differ in this the actiue part is committed to the Messiah to the seede it selfe but the passiue part those are the promises that belong to vs You shall bee taught you shall bee made Prophets likewise you shall haue your sinnes forgiuen you shall haue the effect of his Priesthood made good vnto you you shall be subiect to his gouernment by an inherent righteousnes that he shall worke in you for you shall bee made Kings So the promise is made to vs. How is the promise made to Abraham for it is said In thee all the Nations of the Earth shall bee blessed The meaning of this is they are deriuatiue promises the primitiue and Originall was made to Iesus Christ but why is it said then that in Abraham all the Nations of the Earth shall be blessed the meaning of it is this there was none that was euer partaker of these promises but the children of Abraham and therefore they were deriued from Abraham to all the men in the world besides that euer haue beene since Now what is it to be a childe of Abraham not to be borne of Abraham according to the flesh but to be like Abraham you are the children of the Deuill Why You are like him So that all that haue faith are the children of Abraham but more is meant then that I say all that doe partake of this promised Messiah are deriued from Abraham either deriued from him or grafted into him one of these two all that were saued before the comming of Christ were either such as descended from him or were ingrafted into the same Nation But what doe you say of the Gentiles that are now come in How doe they receiue from Abraham How can it be said in Abraham shall all the Nations of the world bee blessed Beloued you know it is said Rom. 11. that the naturall branches were broken off and the wilde Oliue is ingrafted in that is the reason likewise why the Law comes from Sion the Lord will haue the Gentiles to bee ingrafted into the stocke as it were he will haue the Law to proceede from Ierusalem he will haue them put into that Famely as the proselytes and so were all Nations for they receiued it from Ierusalem for they had the Oracles of God committed to them all the Nations in the world receiued them from them they drew that sap of knowledge from them so that they were grafted in thus all the Nations in the world were blessed in Abraham and Abraham was blessed in the seede it selfe But yet one obiection is behinde that is how comes this to passe that to be renewed in the spirit of our minds and to walke in the wayes of the LORD in the way of regeneration should be a part of the Couenant on our part you shall repent and beleeue and be renewed and then you shall be forgiuen c. you shall haue the Kingdome and yet for all this you see it is a paâ—t of the Couenant on Gods part saith the LORD I will giue you a new heart and a new spirit Ezek. 36. 26. I will giue you c. there is an expression of the Couenant and yet it is a condition that is required on our part Beloued to this I answer briefly the condition that is required of vs as part of the Couenant is the doing of this the action the performance of these things it is to repent to serue the LORD in newnesse of life but the ability by which we are able to performe these is a part of the Couenant on the LORDS paâ—t to haue new heaâ—tâ— and new spirits whereby we are able to repeâ—t and to bring forth fruite worthy of amendment of life I say the inward abilâ—ty the change of the heart the renewing of vs in thâ— spirâ—t of our mindes the wrâ—ting of the Law in the inward paâ—ts that is a branch of Gods Couenant but the doing of this the bringing forth the fruite of these inward abilities of these inward habits and graces that are planted in vs by the power of Christ that thing is required in vs. As for example the very habit of faith the very grace and power of beleeuing that God hath promised to giue it belongs to him but to beleeue to take the promises to accept of Iesus Christ and to receiue him and the gift of righteousnesse by him this is required as a condition on our part And so much shall serue for the opening of this and for this point The next question wee had to propound to you was this How a man should know whether he be within
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
hath it a certaine manifestation of Christ to the soule a certaine diuine light a certaine secret token of his loue whereby Christ manifests himselfe to the soule of a man that which the Scriptures call supping with him I will come and sup with him Rev. 3. Iob. 14. 21. I and my Father will come to him and I will manisest my owne selfe vnto him this is the witnesse of the Spirit that when the witnesse of our owne spirit is somewhat obscure we may then say Lord thou now speakest plainely now there is no question My beloued this is the witnesse of the Spirit that thou be not mistaken in it still remember this that it is giuen to those that ouercome if thou be ouercome of euery thing of euery small temptation if thou bee ouercome with a blast of praise with a little pelfe and wealth dost thou thinke now thou hast got the white stone thaâ— Christ giues as the witnesse of his Spirit No my beloued it is to those that ouercome and so it is to those that open if thou bee a stubborne seruant that Christ may come againe and againe aâ—d knocke at the doore and tell thee of such a sinne that thou lyest in and of such a duty that thou neglectest and yet thou carriest thy selfe like a stubborne seruant that will not heare him or if thou doe thou wilt not goe about thy woâ—ke that he hath appointed thee dost thou thinke hee will come in and sup with thee when thou wilt not open to him No my beloued it is not Christ that sups with thee but it is a delusion of Satan but how shall we know this These are the things that accompany the Spirit but now for the Consequents of it they are 〈…〉 First there followes a spirit of prayer that goes together with it prayer in the perfection of it is not a lip labour no it is not a putting vp of petitions be they neuer so exceellent it is not a crying to the Lord for other men may doe so but it is when a man can come to God with considence because he knowes him to bee his Father because hee hath beene acquainted with him because hee hath receiued the Spirit of the Sonne that tels him in plaine termes he is his Father when a maâ— can come with holy affections to the Lord this is the spirit of prayer a wicked man as we shewed out of Iob 27. when God comes to him and rends and teares his soule from him that is he parts with his soule vnwillingly when God puls on the one side and he on the other when GOD puls away his soule saith he will the LORD heare him when hee cries to the Almighty No for hee doth not pray it is indeed a cry a man in extremity may cry hard as a thiefe at the Barre he cryes hard not because he loues the Iudge or hath any confidence in him if it were not fot that extremity hee would not doe it at all saith he he prayeth not he doth not delight in the Almighty hee goes not to him as to a father and it appeares hence that were there not such an extremity hee would not pray for hee will not pray at all times Secondly it breeds loue wheresoeuer the witnesse of the Spirit is alwayes there followes it loue towards God and Iesus Christ for it cannot bee otherwise all loue comes from knowledge now when a man hath seene Iesus Christ indeed that is when the Lord hath shewed him his owne selfe to him when hee hath drawne neere to a man in the witnesse of his Spirit when he hath manifested himselfe it cannot be but a man must loue him What is the reason that wee shall loue him perfectly in heauen but because we shall know him fully any man that knowes him in part heere loues him in part and therefore if you haue euer knowne the LORD that hee hath thus shewed himselfe it cannot be but thou shalt loue him Besides loue comes from kindnesse and goodnesse of one that hath shewed loue to vs loue begets loue as fire begets fire Now when this was thy case when thou wast a man expecting nothing but death and hell and the wrath of God and the Lord hath come and spoke kindly vnto thee as it were the LORD hath come and spoken to thee when thou wast to die and hath said thou shalt liue when he hath ouercome thee with kindnesse as it were it cannot be now but that thy heart should be affectioned towards him as Dauid saith Psal 18. Lord I loue thee dearely for when I was in distresse thou didst heare mee so when a man hath felt the terrours of the Almighty when hee hath lyen vnder the spirit of bondage for a time when he expected nothing but death and condemnation and the Lord hath shewed mercy and louing kindnesse vnto him loue will follow Thirdly thou shalt finde this follow vpon it likewise if thou haue the spirit of Adoption it will set thee a worke to clense thy selfe as 2. Cor. 7. 1. see a notable place for this purpose saith hee if you haue such promises that is the promises of grace and of forgiuenesse and of the pardon of sinne if you haue applyed them indeed by the spirit of Adoption then you will clense your selues from all pollution of flâ—sh and spirit So beloued by this thou maist know whether thou hast the spirit of adoption whether thou hast applyed the Couenant of Grace and the promises of it indeed and in good earnâ—st this will certainely follow thou wilt clense thy selfe but if thou finde now that thou wallowest in thy lusts in thy filthinesse that thou art not yet washed from thy sinnes and from thy swinish nature be assured thou hast not yet applyed the promises thou hast not yet the spirit of Adoption be assured if thou hast any hope it is not a true and liuely hope it is but a false and dead hope for if it were a true and a liuely hope 1 Ioh. 3. it would set thee aworke to purge thy selfe and therefore Heb. 10. 22. you see the difference there betweene the assurance of faith and of presumption Draw neere in assurance of faith What then hauing your hearts sprinkled from an euill conscience and your bodies washed in pure water If it be assurance of faith it hath alwaies this following with it the heart is sprinkled from an euill conscience but if it bee a presumptuous a false assurance vpon false grounds there followes no such clensing no such watchfulnesse Beloued this is a sure rule that will not deceiue you you those that haue but false flashes of comfort they grow secure after them these breed carelesnesse they are more bold to commit sinne they walke loosely and are apt and â—eady to say I doubt not but it shall bee well enough with mee but those that haue assurance indeed it makes them much more diligent and sollicitous and carefull to
please the Lâ—â—d in all things for it is as a feast to them when Christ leads them into his Sellar as it were and makes a mans heart glad with Flaggons of Wine that is with the consolations of the Spirit I say it quickens him and makes him zealous and ready to euery good worke when he hath once tasted of this Wine his case is like Elihuds he cannot hold in but hee must breake forth into good workes into holinesse of life A man walkes in the strength of such a testimony of the Spirit for many dayes for so many yeeres so farre it is from making a man remisse in the wayes of God Fourthly that which accompanies it is peace and Ioy Rom. 15. 13. the Apostle prayes that they may be filled with peace and iâ—y through beleeâ—iâ—g as if he should say if you beleeue once indeed ioy will follow and therefore you know it is called the ioy of the Holy Ghost that is when once a man receiues this witnesse of the Spirit there followes a wondrous quiet and peaceablenesse and calmenesse in the heart Beloued it is with euery sonne of Adam as it was with Adam when he had lost the Image of GOD there followed troubâ—e and horrour in his conscience till that Image was recouered his heart was neuer fully at peace but as soone as that was recouered the heart recouers the former ioy that Adam had that former quiet and peace and comfort that Adam had in that innocency hee hath it in a measure So when the LORD returnes againe to a mans spirit that it is his returning and no delusion I say there ariseth a certaine peace in the soule and a ioy that no worldly man euer tasted of that they neuer vnderstood nor knew the meaning of a certaine peace and ioy that goes beyond all worldly ioy whatsoeuer that which Daâ—id called the sâ—ining of Gods countenance Psal. 4. and beloued one good looke of God is worth more then all the wealth in the world yea then the very corporall presence of Iâ—SVS CHRIST and therefore CHRIST tels his Disciples that they should be great gainers by losing of him for saith hee you shall get this by it I will send the Comforter the Holy Ghost and hee shall fill you with peace and ioy and this shall bee much better for you then if I should bee with you still it is better beloued that Christ should dwell in our hearts then in our houses it is better the LORD should be with vs with his spirituall comforts then with his corporall presence and this comfort I say euery man receiues as soone as hee receiues the Spirit hee receiues peace that passâ—th all vnderstanding But now in the fift place when a 〈◊〉 hath receiued this ioy and this peace wheâ— hâ— iâ— lift vp into the third heauen as it were What followes vpon this Will he be lift vp and puffed vp with all this Oh no it is impossible and therefore in the fift place this accompanies it there followes an exceeding great humility a man is neuer so humble as after hee hath receiued the spirit of promise beloued it is very exceeding certaine that no men in the world are so vile in their owne eyes as those to whom the Holy Ghost hath borne this witnesse there is a place for it that puts this out of all doubt Ezek. 36. 31. when the Lord saith he will powre out his Spirit on them and giue them a new heart and a new spirit then saith he then at that time when you haue receiued the spirit of Adoption and I haue made my Coâ—eâ—ant with you then you shall consider your owne deedes that were not good and you shall acknowledge your selues worthy to be destroyed for your iniqâ—ities and traâ—sgressions the new Translation is 〈◊〉 shall loath yâ—â—r selâ—es that is a man shall bee exceeding vile in his owne eyes Beloued presumption alwayes puffes vp a man it brings him into better conceipt with himselfe but this puts him quite out of conceipt with himselfe the neerer the LOâ—D drawes to any man the more rottennesse he findes in his bones as wee see when the Lord came neere vnto Ioâ— then he abhorred himselfe in dust and ashes because the Lord comes alwayes with a bright light as the Sunne doth that shewes to a man the corrâ—ptions that be in him that he neuer saw before that he wonders at himselfe that hee hath liued so long with himselfe and yet knowes himselfe no better this is the caâ—e of eâ—ery man when the LORD comes home to him it humblâ—th him exceedingly and therefore consider whether thou bee thus vile in thine owne eyes whether the spirit of humility haue gone together with it And last of all to end this point this will follow vpon it though it bee a negatiue those that haue the spirit of Adoption they neuer receiue the spirit of bondage againe Rom. 8. 16. You haue not receiued the spirit of bondage againe to feare as if he shâ—uld say this is the condition of all the Saints you haue tasâ—â—d of it that is the common condition and thaâ— you must looke for and saith hee this testimony you haue for it is the Apostles scope to giue them a testimony of their good estate that they were within the Coâ—â—nant that they were vnder grace saith he by this you shall know it you haue not receiued the spirit of bondage agâ—ine as if he should say should you euer receiue the spirit of bondage againe you were not vnder grace for it is impossible So likewise you see an excellent place for this Gal. 3. 25. Wherefore the Law is a Schoolemaster to bring vs to Christ that wee might bee made righteous by faith But after faith coâ—es we are no longer vnder a Schoolemaster There is no man comes to Christ but the spirit of bondage is first a Schoolemaster to bring him that is the Law must set him hard taskes that hee is not able to perforâ—e and then he sues to Christ as a weake Scholler doth to a Schoolemaster and desires him to performe it for him this brings him to Christ but saith hee when you are once come to Christ when faith comes wee are no more vnder a Schoolemaster a man neuer comes vnder the Law againe But you will obiect Was it not Iobs case did not the Lord write bitter things against him and he was a iust man and one that feared God Was it not Dauids case was not his bones broken as hee complaines after the committing of the sinne of adultery Doe not many finde by experience that GOD hath wounded them sometimes with the wounds of an enemie and hath seemed to cast them off euen after they haue receiued the spirit of Adoption Beloued to this I answer it is very true there are some awakings that a man may haue a man may be put into a great feare after he hath receiued the spirit of Adoption he may tremble exceedingly at the wrath of