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
the fauour of God in pleasing him and in enioying of him and therefore when he reckons that his life consists therein he doth exceeding diligently whatsoeuer worke tends to him and to his glory This is the third effect that arriseth from sincerity and perfection of heart A fourth effect is this a heart that is entire and vpright and perfect with GOD you shall finde thus disposed hee sâ—ffers euery grace to haue his perfect worke that is a signe the heart is sound and entire and perfect when the graces of God are not restrained when they are not dammed and barred vp but are suffâ—red to haue their perfect worke as it is said of patience you shall see that expression Iam. 1. Let patience haue her perfect worke Reâ—oyce saith the Apostle there when you fall into tâ—oubles of diuâ—râ— sorts reioyce knowing that the 〈◊〉 of your faith brings forth patience and let patience haue her perfect worke that you may be perfect and entire wanting nothing Where you see that this is put downe as an effect that ariseth from perfectnesse and integrity of heart when we suffer the graces of God as patience in particular to haue their perfect worke Now patience is said to haue its perfect worke when it endures all kinde of tryals for that is the scope of the Apostle Reioyce saith the Apostle when you fall into tryals of diners sorts that is tryals that concerne you in soule in body in name and in state tryals of euery sort and euery kinde if patience be perfect and it will be perfect if it be in a heart that is perfect and entire it will haue a perfect worke it will make vs stay no where So that beloued patience hath then its perfect worke when it will suffer any thing be it death be it disgrace bee it imprisonment or pouerty be it losse of friends be it what it will be afflictions of any kinde name all sorts of trouble that you can deuise if patience haue a perfect worke it will beare all of them When the heart is sound beloued then this grace or any other hath a perfect worke therefore you see men whose hearts are not sound nature will stand some where a man perhaps will beare many things for Religion but if it come to death there he shrinkes a man will endure much but if it come to disgrace to discredit to losse of reputation there his patience hath not a perfect worke and therefore he giues ouer As patience must haue a perfect worke which is seene in suffering so likewise it is seene in doing So you see that expression Heb. 17. 1. Seeing we haue such a cloud of witnesses saith the Apostle let vs runne the race with patience that is set before vs. The meaning of it is this saith he if patience haue a perfect worke it will carry you through the whole race to the iournies end but if otherwise a man will runne so far or so farre but when he meetes with such a rubbe with such a barre by the way there hee will make a stand when he comes to thick way or to thornie way or to rough way there hee will not runne and why because patience hath not a perfect worke Therefore saith he runne with patience the race that is set before you So beloued a mans heart is then entire when euery grace I instance now in this hath his perfect worke If you obiect But you see sometimes patience euen in the best of the Saints hath not a perfect worke but is sometimes interrupted I answer it is true you see it was so in Iob though he were a man of an vpright heart God beares that witnesse to him hee was a iust man one that feared God and likewise this grace was perfect in him as that witnesse is giuen him Iam. 5. 11. You know the patience of Iob yet notwithstanding this it seemed to be interrupted it seemed not to haue its perfect worke Beloued to this I answer that it did not rise from the hollownesse of his heart or the imperfection of the grace but it ariseth many times from some other impediment some other accident from some distemper that may arise in the soule that sometime or other may hinder euen a perfect grace from hauing a perfect worke as you see in the workes of nature there may be a perfect Spring and yet sometimes it may be hindered from running by some outward impediment it may some way or other be dammed vp so it may be a perfect Drug fit and apt enough to worke and yet some impediment there may bee that may hinder it and choake it and dead the vertue of it for a time but it is but for a fit ordinarily and in ordinary course euery grace will haue its perfect worke and as I say of patience so likewise you see in all other graces to giue you another instance the same the Apostle giues there of faith faith when it ariseth when it dwels in a heart that is entire that is perfect it hath a perfect worke when it is otherwise it workes but imperfectly and but by halues I will giue you an experiment of it you shall see two notable examples of it one in Amaziah 2 Chron. 25. you shall finde there what worke faith had in him you see in the 8 9 10. Verses Amaziah was to goe to warre against the Edomites he hyred 100000. of Israel that was halfe his Armie to goe and assist him in the battell there comes a Prophet from the LORD and tels him Amaziah know this the Lord is not with Israel and therefore seperate these men and send them home if thou doe not thou shalt fall before the enemy for in the Lord there is power to helpe or to cast downe Amaziah beleeued the Prophet so that you see faith had a great worke in him but saith hee I am not able to hyre any more That is no matter said the Prophet goe with those thou hast and hee was content to doe so hee went on to the Battell and in the next verse hee was encouraged to goe on it was a great worke of faith to send backe halfe his Armie and to goe on so much encouraged notwithstanding yet after in the same Chapter you shall finde though faith went thus farre in him and carried him through so difficult a case yet it had not its perfect worke for immediately after hee had ouercome the Edomites hee set vp their Gods and a Prophet comes and tels him Amaziah art thou so foolish to set vp the Gods of the Edomites that were not able to deliuer their owne people Saith the Text hee would not hearken to the Prophet but bade him cease and the Prophet ceased So you see faith had a worke in him and a great worke but heerein he had an vnsound heart as it is said Verse 2. hee walked before the LORD in the way of his Fathers but not with a
teach you and instruct you to mortifie your lusts and shall make you partakers of his Kingdome he shall make you heyres and sonnes this is a very great promise can you beleeue this If a man will but beleeue GOD now I say it makes him partaker of the Couenant this puts him within the Couenant you will say this is very strange how can it be that so small a condition as this that to belâ—eue should make a man partaker of the Couenant that vpon which all the promises hang initially is nothing but beleeuing You see Abraham did no more but beleeue GOD when hee told him hee should haue a sonne you see how much GOD made of that So it is with vs if we doe but beleeue this God will make as much of it he will make good all the promises of the Couenant to vs But I say this hath need of a reason why it is suspended onely vpon faith and beliefe the reason is this marke it well it is a point of exceeding great moment First though there were nothing but faith yet that beleeuing brings with it and workes sanctification and holinesse of life for whereas you might object May a man beleeue this promise and yet walke according to the lusts of his owne ignorance and so to be made partaker of the Couenant Let him if he can beleeue truly and doe this but it is impossible let him beleeue and the other will follow Behold Abraham himselfe to giue you an instance of it he beleeued GOD and it was accounted to him for righteousnesse I say it was enough for him to beleeue GOD For that drawes after it inherent righteousnesse of sanctification and holinesse of life for saith the Text Rom. 4. Abraham is said to beleeue GOD when hee said he should haue a sonne he gaue him glory that is the ground which drawes with it all other graces after this manner he that beleeues GOD hath a good opinion of him hee loues him hee that loues him must needs be full of good workes Besides he that beleeues him when GOD shall say to him I am thy exceeding great reward see that thou keepe close to mee thou shalt haue an eye vpon mee and walke with mee from day to day Let a man beleeue that GOD is alsufficient that he will be a Sunne and a Shield to him and his exceeding great reward hee will be ready to doe it Abraham did so when God called him from his Fathers house and from his kindred hee was ready to doe so when GOD would haue him to offer vp his onely sonne he was ready to doe it for he beleeued GOD hee beleeued his promise and his ability and willingnesse to helpe him hee beleeued his Almighty power and therefore whatsoeuer GOD bid him doe he would doe it hee preferred GOD before his own ease before his owne profit before his onely sonne whom hee loued Let any man beleeue as Abraham did and of necessity it will produce good workes let a man beleeue truely and truth of beliefe will bring forth truth of holinesse and therefore wee heare what S. Iames saith Iam. 2. saith he Abraham was iustified by faith it is true but saith hee Abrahams faith had workes ioyned with it for it was not a dead a counterfeit faith but a true faith and being a true faith you see Abraham had workes aswell as faith for when GOD bade him offer his sonne he did it Was not that an exceeding great worke saith the Apostle there So say I no wonder that it is by faith that the LORD requires no more but to beleeue for when a man beleeues workes will follow it will breed holinesse of life let him beleeue GOD to bee an exceeding great reward that hee is a Sunne and a Shield he will follow GOD wheresoeuer hee leades him let him beleeue the promise of GOD when he describes himselfe hee must needes haue a good opinion of him and loue him and bee exceeding fruitfull in good workes and obedience to him therefore that is one reason for it A second reason of it is because it could not bee done by obedience to the Law it was impossible to haue made the sonnes of men partakers of the Couenant that way for if it could haue beene done by the Law and by the Commandement it should haue beene but the LORD tryed that in Adam hee gaue Adam a Commandement and ability to keepe it so hee made him perfectly innocent yet Adam did not keepe it Put the case that GOD should haue tryed him the second time and haue giuen him a Commandement againe and not haue required the Condition of faith but of obedience hee would haue broken it as hee did before and therefore it could not bee by the Law Therefore it must needes bee by faith and the promises otherwise it could neuer haue beene sure Adam brake it surely if hee brake it we should haue broken it if it had beene any other way but by faith and therefore wee see what the Apostle saith Galat. 3. 21. Is the Law then against the promise of GOD GOD forbid for if there had beene a Lawe giuen that could haue giuen life surely rigâ—teousnesse had beene by the Law If Adam had stood and had kept the Law and if men could haue entred into Couenant and haue kept it Christ had beene spared the Couenant of Grace had beene spared if righteousnesse had beene by the Law there had needed no Messiah there had needed no Couenant of Grace and therefore through the infirmity of the flesh Adams flesh that would not keepe the Law and ours that is not able to keepe it there was no other way to make mankind partaker of the Couenant of Grace but onely by faith by beleeuing GOD and by taking the promise and the gift of Righteousnesse through Iesus Christ for it could neuer else in likelihood haue beene sure to the seede This is the way to make it sure when there is no more but an acâ—eptation required and not exact obedience to the Commandement Thirdly it is by faith because nothing else can answer the Couenant but faith you see the Couenant is not a Commandement Doe this and liue but the Couenant is a promise I will giue thee It runnes all vpon promises I will giue thee a seed and in that seede thou shalt bee blessed I will giue thee this good Land c. so that the Couenant of Grace stands on GODS part all in promises Now you know that it is faith that answers the promise for the promise is to beleeued if the Couenant had stood in precepts and Commandements and rules of the Law then it must haue beene answered by workes and obedience and therefore it could not be by obedience for that holds not proportion there is not agreement betweene them but since the Couenant consists of promises that must needes bee by beleeuing and not by workes Fourthly and lastly it is by faith because the Lord
against the day of Iudgement whilest they serue themselues and seeke themselues altogether it is but time lost Now I say what is the reason that men in the exercise of their callings haue such an eye to their owne profit and not to the profit of others whom they deale with that they haue such an eye to their owne credit and advantage and not to others good it is because they thinke they must be carefull to provide for their owne estaâ—e to looke to themselues they haue no bodie else to doe it let a man be perswaded that God takes care for him that riches are as the shadow that followes the substance of a mans perfect ailking with God that it is he that giues them it is he that dispenseth them it is he that giues the reward the wages belongs to him the care of the worke onely belongs to vs if a man would deny himselfe and be a looser many times in his calling be content to doe many things for the profit of others to vse those talents that God that given him not for his owne but for his Maisters advantage I say if he would doe this he should finde God All-sufficient and the perswasion of his All-sufficiencie is that that strengthens a man and makes him constant in the performance of it I might giue you the like instances but I will not run any further But this you may take for a sure rule there is never any dutie that shall cost a man any perill that shall cost him any labour any losse that a man will be willing to doe without the perswasion of Gods All-sufficiencie he never doth it without this perswasion he never fayles in it but as farre as he fayles in the beliefe of this For example Abraham when he was put on the hardest taske to leaue his Countrey and his Fathres house he was perswaded that God would be with him would blesse him for God had made him a promise to doe it it was easie then to performe it but afterwards when he began to shrinke and to doubt of this that God might fayle him that he would not be God All-sufficient to him as when he went downe into Egypt he denied Sarah to be his wife what was the cause of this sinne but because he was afraid the God could not defend him And so David how many hard taskes went he through with all chearefulnesse and constancie but when he began to fayle of this perswasion that God was able to deliver him from Saul and to bring him into the Kingdome then he beginnes to step out from that dutie and way of obedience that he should haue walked in to flie to Achis c. Therefore the way I say to make our hearts perfect with God is to increase this perswasion of Gods All-sufficiencie Now this we should doe especially at these times when we are to receiue the Sacrament for what is the Sacrament but the seale of the Covenant on both parts It is the seale of the Covenant on Gods part he promiseth to be All-sufficient and the Sacrament seales this to you when it is said to you take and eate this is my bodie the meaning is this Iesus Christ giues himselfe and God the Father giues him and sayth take him That is Take Christ with all his it is certaine he is a husband that is All-sufficient he is a field that is full of treasure and so you must thinke with your selues when you come to receiue the Sacrament that Iesus Christ himselfe is given to you That is Iesus Christ with all his riches and treasure with all his benefits and priviledges Now when you haue taken Christ as it is a free gift then consider all those particular benefits labour to dig that field and to see all the varietie of treasures in it you shall finde that there is nothing that you can desire but you shall finde it in him you shall finde an All-sufficiency in him both for this life and for the life to come Againe As this is the Covenant on Gods part that is sealed to vs in the Sacrament so you must remember that you put to your seale likewise to confirme the condition of the Covenant on your part for so you haue promised there is a stipulation an engagement remember that you keepe Covenant and Condition with him for it is reciprocall for all Covenants must be mutuall they must be betweene two parties and remember that thou put thy seale to it that thou renew with God the Covenant that thou hast made to walke before him perfectly Now the end of the Sacrament is to remember this doe this sayth Christ in remembrance of me as if he should say you will be ever and anon readie to forget this Covenant Another point I desire to obserue before I come to handle the maine is from these words walke before me c. it is a metaphor I finde very frequently vsed in Scriptures and therefore we will not passe it over walke before me and be thou perfect Whence we will therefore obserue that There is a great similitude betweene a Christians life and walking from place to place I finde not any metaphor in the Scriptures vsed more frequently and therefore it should teach vs some thing for a metaphor you know is but a similitude that is contracted to one word it is a short similitude folded vp in a word and somewhat is to be taught vs some resemblance there is that we will labour to expresse and make some short vse of it When the Lord saith to Abraham I am All-sufficient therefore walke perfectly before me it is as if he had said Abraham I meane to be a good Maister to thee I meane to giue thee sufficient wages thou shalt want nothing thou needest now be thou carefull to doe thy worke be not idle sit not still but be working for that is intimated by walking to walke is still to be acting in some thing still to be working to be in employment and not sit still so that this is intimated to vs when he sayth walke before me that the whole course of this life is like a Iourney from one place to another And againe every particular action is like so may steps taken to that Iourneys end and marke it I say looke what the rounds are in a Ladder that goe from the bottom to the top looke what the paces in a Iourney are so many paces goe to make vp the Iourney so doth every particular act go to make vp that Christian course that every man is to fulfill so then as every step a man takes tends to some scope or other either East or West or North or South in generall and in particular to some particular place neare some Cittie some Towne or some Roome so every action in a mans life it either tends in generall to East or West that is to good or evill it tends to the service of God or to the service of Sathan
way Besides As there is this ground of it so there is another cause of it Because the outward occasions both for good and evill I say they are both forcible and yet transitory Evill men haue some outward things some outward helpes which put them on to a good course they are so effectuall and yet God suffers them not alwaies to haue them but takes them away they are but transitory Therefore a man may walke in a good course whose heart is not yet right and yet long he shall not doe it because those outward occasions shall be tooke from him As for example Ioash walked in the wayes of God all the while that Iehoiada lived here was the outward occasion he was drawne with another mans synewes he was heated with another mans heate and when that man was tooke away you see he fell to his owne course and by as againe the outward occasion was strong but it was but for a time and so he returned to his old course The like in the case of Vzziah he was hemmed in for a time with Zachariah the Prophet but sayth the text after his dayes his heart was lifted vp to destruction And so Herod he kept within compasâ—e he was stirred vp to doe many things at the Preaching of Iohn Baptist but he did not alwayes continue for God so disposeth it in his providence he will not suffer evill men alwayes to haue these outward occasions of good As it is as true on the other side good men may haue strong temptations that may transport them for a fit but God will not suffer them alwayes to lye vpon the godly he will not suffer a temptation of affliction he will not suffer the rod of the wicked to lye alwayes vpon him it may for a time and he may for a fit put out his hand to wickednes he may vpon some exigent vpon a sudden when he is put to it vpon some outward trouble or crosâ—e when his heart is shaken and distempered when he is not himselfe but God so disposeth of it in his providence that they shall not alway lye vpon him but they shall be remooved in due season as well as the helpes to good shall be taken from the wicked So you see that may come to passe for a few steppes for part of the Iourney an evill man may goe right and a good man may swarue from the straight way Therefore let vs neither judge our selues nor others by it for if we should we should justifie the wicked and condemne the generation of the just So much shall serue for this and for that point The next and maine point that we intended was this That whosoever hath interest in Gods All-sufficiencie must be a perfect man That is He must be sincere he must haue integritie of heart though he may be subject to many infirmities yet God requires this of him If I be All-sufficient sayth he to any that is the scope of it he must be perfect with me I am All-sufficient therefore be thou perfect otherwise thou hast no interest in this All-sufficiencie of mine The poynt is cleare and it is a poynt well knowne to you I shall not need to confirme it by any other places of Scripture but rather spend the time in giving you the grounds of it And secondly in shewing to you what this intirenesse and perfection and sinceritie of heart is First I will shew the grounds why no man shall be saved he shall never haue part in this All-sufficiencie of God except he be perfect except he haue integritie of heart First Because the new Adam should otherwise not be so effectuall as the old the new Adam should not be so powerfull to communicate grace and life as the old Adam is to instill corruption and sinne for the finne that hath beene conveyed to vs by the first Adam hath an integritie in it it hath gone over the whole soule there is a whole bodie of death that hath possessed vs Now should there not be in those redeeming actions by Christ a contrary integritie and perfection a throughout holines as I may call it The plaister then should be narrower then the sore and the remedy should be inferior to the disease Beloved you know a leprosie is gone all over except the holinesse went all over too from top to toe I say there would not be an answerablenesse in the second Adam he should not be able to doe as much good as the first was able to doe hurt Secondly the worke of Redemption should be done but by halues if the Lord should dispense with imperfect holinesse The workes of Creation you know were perfect God looked vpon all his workes and he saw that they were very good Beloved doe you thinke the workes of Redemption should come short of the workes of Creation Are not they likewise perfect when the Lord shall looke on that worke shall he not say likewise it is very good If you doe marke the parts of it hath not Christ redeemed vs from our vaine conversation The holy Ghost doth not he mortifie every sinfull lust The bloud of Christ doth it not wash every sinne The Word and meanes of grace doe they not strike at every rebellion It is certaine they doe and therefore there is an integritie required in all otherwise I say there should be an imperfection If you object notwithstanding this though Christ hath redeemed vs yet you see there are many imperfections left in men and therefore how can you say the workes of Redemption are perfect I answer They are not perfect in degrees for they must haue a time of ripening but that which wants any part of perfectioÌ„ though it be ripened when it wants the roote and principle when the frame and first disposition is not right let it grow vp never so fast it will never be perfect So this is true of the workes of Redemption of the works of God in a mans heart of destroying the workes of Sathan and setting vp a new building which is the worke of Iesus Christ and the end for which he came I say this is true of it it is perfect it wants onely growth As you may say it is a perfect seed when it is ripe it will be a perfect flower or it is a perfect plant when it growes vp it will be a perfect tree it is perfect in all respects Such a perfection is in the workes of Redemption and if the heart of man be not entire if the worke of grace be not throughout if there be a defect in the principle and constitution of it there should be a defect in the workes of Redemption that cannot be Thirdly if there was not a perfectnesse of heart wrought in all those that should be saued the commands of the Gospell should be commands of impossibilitie for the Gospell requires at our hands that we should haue respect to all the Commandements that we should keepe the whole Law in an
to many sweruings and declinings yet still he makes them vp againe still hee repaires those breaches in his heart and though many times he step out of the way still he recouers himselfe againe so that his constant and ordinary worke is euery day to make his heart perfâ—ct where he finds any crookednâ—sse to set it streight againe where he finds any defect that he labours to supply this is â—is ordinarie and constant course So beloued you shall finde this difference betweene a man that is imperfect and another that is sound hearted that he still amends his heart he still makes it vp he still brings it to a good temper that is his worke from day to day that he sets it right and streight before God in all things and you shall see Mat. 18. 1. such an expression there the Disciples aske Christ this question Master say they who shall bee the greatest in the Kingdome of God Our Sauioâ—r takes a little child and sets him vp amongst them and saith except you bee conuerted as one of these little children you shall not enter into the Kingdome of God The meaning is this I see there is pride arising in your hearts you are looking after great things for your selues that ariseth of a selfe-conceit you haue I tell you saith hee Except you conuert from this euill except you turne your selues from it except you become as this childe and empty your selues of this pride and become humble as this childe become little in your owne eyes as this childe is you shall not enter into the Kingdome of Heauen So that the meaning of it is this that a man who is sound-hearted he is still following hard he is still making his heart perfect from day to day he is still turning to God againe and againe as it is said Lam. 3. 40. Let vs search and try our wayes and turne againe to the Lord that is it is his constant worke My beloued this is the nature of a mans heart still there is something or other rising amisse in it as you see weeds in a field As it is in a Corne field except you weede it and till it aâ—d plow it and manure it and neuer giue it ouer it will bee ouer-growne with weeds and waxe fallow againe and not be fit to beare Corne with any constancy so it is with our hearts except wee still plow them and weede them and watch ouer them they will be ready to grow fallow they will be ready to be ouer-growne therefore I say it is the property of a man that is perfect he is still returning and making vp the breaches and defects as we see 2 Ioh. 8. Let vs looke to our selues that we lose not the things that we haue wrought but that wee may receiue a full reward Marke let vs looke to our selues that we lose not the things wee haue wrought as if he should say euen those that are perfect that are sound-hearted there is this property in them though he deliuer it by way of Exhortation yet is a property that neuer is seperate from them they still looke to themselues that they lose not the things they haue wrought and see my beloued there is great reason for it for a man may lose all that he hath wrought he may lose his reward altogether as you see Reu. 3. 11. Take heed hold that thou hast lest another take thy Crowne You know Ioash went farre and so did Iehu and so did those Israelites in the Wildernesse and yet they lost their reward for not looking to themselues but this is for those that may fall quite away But for the Elect that can neuer fall quite away this diligence is required and is proper to them they still looke to themselues lest they lose that which they haue wrought lest they should not receiue a full reward for though they cannot lose their reward altogether yet they may lose a part of their reward as you see Dauid did because he did not looke narrowly to himselfe he did not follow hard to the marke for in some things they may faile though it bee their property to looke to themselues that I expresse to you by the way I say part of their reward they may lose for the Sword departed not from his house if like those builders 2 Cor. 3. you build hay and stubble then you shall bee saued if your hearts be vpright yet as by fire that is you shall be scorched by the fire it shall haue some impression vpon you something or other vpon your name or some other iudgement somewhat you shall haue but this is their property They looke to themselues that they lose not the things they haue wrought but that they may receiue a full reward For still they are apt to fall backe from the degree they haue attained And againe the sinfull lusts they thought they had mortified are ready to returne now he that is perfect is thus minded hee not onely aymes at the vtmost but from day to day hee makes vp the defects that he findes in his heart and againe labours to bring downe and to mortifie those lusts that are renewed and begin to gather a new strength and to bud forth againe this is their property so I say if thou wouldest kâ—ow it marke what thy aime is whether thou ayme at the vtmâ—st degree of holines or whether thou set liâ—its to they selfe and likewise whether thy constant course be to make thy heart perfect with GOD from day to day and to walke exactly with him whether thou be carefull to husband thy time that thou mayest haue leasure to doe it for my beloued a man cannot doe a thing exactly except hee haue time to doe it in And therfore Ephes. 5. Walke exactly not as foolish bâ—t as wise redeeming the time As if hee should say if you would walke exactly redeeme the time it is your wisdome for else you lose all your labour walke exactly and not as fooles for else you had as good doe nothing at all be so farre wise that you doe not lose the things you worke and to doe this redeeme the time that you may haue leisure to doe it I say consider whether yoâ— be willing so to husband time to gaine so much leasure from your other calling and affaires that you can spend time to search your hearts in trying your wayes in setting all things straight within you that you may walke perfectly with GOD from day to day So much for this property likewise So many as are perfect leâ— them be like minded The next property of this perfectnesse of heart you shall find in those two places compared together Ier. 3. 10. They haue not returned to me with their whole heart but feignedly if you compare that with Hosea 7. 14. the Lord there complaines though they did returne and sanctifie a Fast and did seeke him very deuoutly saith he you returned not to
into these things that they might know them these things they willingly know not So beloued it is an argument that the knowledge of God and the knowledge of the truth hath not a perfect worke when there is something that a man willingly will not know when a man shall winke with his eyes as it is said Mat. 13. 15. They winke with their eyes that they might not vnderstand with their hearts and bee conuerted that I should heale them They winke with their eyes that is when the light shines to them they will not see it when the conscience suggests something when there is somewhat intimated and whispered to the hearts of men their will runnes a loose course therefore they will not suffer their vnderstandings to be informed they will not see all the light whereas a man whose heart is perfect if the light beginne to appeare if he see it thorow a creuice he opens the windowes of his soule and lets it in euen into euery corner of it and the ground is because his heart is sound he desires to make his heart perfect he is not willing to spare it in any thing hee desires not there should bee any exempt place in his heart or in his life or any of his courses for he sees Ioh. 3. 21. Hee that deth euill comes not to the light but hee that loues the truth hee whose heart is sound that is not an hypocrite he comes to the light he comes to be enlightned in what he doth hee comes to the light that his deeds might be made manifest that is that it might be euident that his workes are according to Gods will he desires not that the light should bee kept off This is another instance Patience will haue her perfect worke and the knowledge of the truth will haue its perfect worke so I may say of all other graces Temperance will haue its perfect worke if the heart be sincere and sound that is it will restraine euery inordinate appetite it will cause a man to for beare euery inordinate delight euery inordinate pleasure it will make him withdraw himselfe from excesse in euery thing in dyet in sports in ease c. So likewise chastity holinesse and purenesse it cleanseth the heart from all kinde of vncleannesse if it haue its perfect worke it suffers none of that leauen to remaine in soule or body eyther neither in the eye not in the thought This is another effect of an vpright heart of one that is perfect with GOD that euery grace hath its perfect worke and by this thou maist know whether thy heart be sound or no. I will adde but one more exceeding briefely and so conclude This is a fiâ—th effect that ariseth from integrity and sincerity of heart It breeds in vs 〈…〉 and a quietnesse of spirit as you may see Iam. 3. vlt. But the wisdome that is from aboue is first pure and then peaceable gentle easie to be intreated full of mercie full of good fruits That wisdome is first pure and then peaceable As if hee should say The purity of wisdome the perfectnesse the entirenesse the sincerity which holy wisdome brings forth it is seene in this effâ—ct it will make the heart peaceable it is first pure and then peaceable His meaning is that peaceablenesse is an effect of the purenesse and entyrenesse of the heart so that when any mans heart is perfect with GOD you shall finde this effect rising from it that his heart is quiet and humble and gentle and peaceable towards men full of loue and of mercy and of good fruits and of good actions and workes but when the heart is impure and vnfound and hollow it is awkward and froward and contentious and implacable towards men they are not full of mercy but full of wrath they are not full of good fruites and good workes and actions but they are like the â—aging Sea that casts vp myre and dirt vpon those with whom they haue to doe So that this is the effect of a pure heart it breeds a quietnesse a peaceablenesse of spirit whereas the other bring forth tumult and a turbulent disposition they are easie to be intreated to be handled saith the Text whereas the other whose heart is vnsound they are as Dauid saith of the wicked they are as thornes that they cannot â—asily bee handled a man cannot easily deale with them they are not easily intreated So my beloued this frowardnesse this waspishnesse of spirit this implacablenesse is a signe of an vnsound heart of an impure heart of a heart that is not perfect with the Lord as you see the Deuils are the most impure Spirits of any other the most full of malice and of enuy and reuenge of all other Iesus Christ on the other side as he had the most pure heart so hee was the most gentle of all others he returned not rebuke for rebuke but he was as a sheepe before the shearers c. Vse a Wolfe or a Tyger neuer so kindely they will bee still implacable and greedy vse Sheepe neuer so roughly they will still be meeke and gentle so it is with the Saints because their hearts are pure I say the ground of it is this because an vnsound heart breeds in it continually strong lusts and eager desires and eager desires are vnyeelding and vnruly and that is the cause of contention and implacablenesse with men whereas when the heart is cleansed when it is pure and perfect it is emptyed of these strong and domineering lusts it growes to a quietnesse of spirit to be quiet within and when it is quiet within iâ— will bee peaceable towards others without When it is quiet thus the spirit is ready to see GOD and to yeeld to GOD in his prouidence in all vnkindnesses and in all the euill dealings of men they are neither ready to murmur against GOD nor to fret against men for quietnesse followes a pure heart as vnquietnesse and awkwardnesse and frowardnesse followes impurity and imperfection of heart So much shall serue for this FINIS THE TENTH SERMON Gâ—NESIS 17. 1 2. Walke before mee and be thou perfect And I will make my Couenant betwenne me and thee I Will not repeate what hath beene deliuered but come to that which remaines and so proceede to the second Verse The last effect therefore of this sincerity or integritie of heart is that which wee finde expressed Mat. 5. 8. Blessed are the pure in heart for they shall see God That is this ariseth alway as an inseparable effect of purenesse of heart that it is able to see God to see him heere and it shall see him face to face hereafter When the heart is yet vnsound and impure it is not able to see him but when a mans spirit is cleansed from that drosse from that corruption a man is growne pure and entire and faithfull he is able then to see God that before hee could not doe that is he is able to