as you haue it in Math. 7. 16. 17. that is a man then is said to be a good man when there is a good sap in him when there is some thing in him that is good when there are some supernaturall graces wrought in him he that is not emptie of these he is a good man as it is said of Barnabas he was a good man and how was that proved he was full of faith and the holy Ghost See then whether thou hast an emptie heart or no. You say a thing is good for nothing when it is emptie of that excellencie that should be in it when Wine hath not that in it that belongs to wine you say it is naught and so we say of all things else When a man therefore hath not that in him that belongs to a man that is to a man as he was created in innocency he is wicked and naught a sonne of Beliall but when he hath a blessing in him as grapes haue wine in them when he hath supernaturall grace wrought in his heart when he hath the new Adam putting into his heart the sap of grace life then he is good Therefore see whether there be somewhat put into thee more then is in thee by nature see whether thou finde the new Adam effectually to cōmunicate new sap to thee new grace and new light to thee as the old Adam hath communicated corruption See whether thou be made a good tree or no for it is the tree that makes the fruit good and not the fruit that makes the tree good So it is the man that justifieth his worke and not the worke that justifieth the man and therefore thou must first see whether thou be in the Covenant whether thou hast this seale that thou seest some thing put into thee which thou hast not by nature Every man by nature is emptie when grace is put into him then he is said to be good As it is good wine when it is full of spirit when it hath that in it that belongs to wine So he is a good man that hath that in him which belongs to him in his regenerate estate Secondly Consider whether thou bring forth good fruit that is not onely whether thou doest good actions but whether they flow from thee whether they grow in thine heart as naturally as fruit growes on the tree that flowes from the sap within When a man not onely doth good works but when he is zealous of them it is his meate and drinke to doe them when they flow from him as water from the fountaine then he is a good man for if the tree be good that is if the heart be good a man will be as readie and will as naturally bring forth good fruit as the tree the Vine or the Fig-tree bring forth their fruit The third thing you shall see in the 2 Tim. 2. vessels are said to be good to be vessels of honour when they are prepared to every good worke So when a man is good and brings forth good fruit and not onely brings it forth but if there be any occasions to put forth the goodnesse that is in him he is parepared for it as a vessell is prepared for such a turne for such a service The word in the originall signifieth when a man is fashioned as a vessell is fashioned and the meaning of the holy Ghost is therefore to shew that then a man is good when his heart is fitted to good workes when he knowes how to goe about them whereas another bungles at them and knowes not how to doe them he is prepared for them and therefore there needs no more but to put him and the good worke together and he is readie to performe it The last is When there is not onely a readines but practice vpon all occasions when a man doth good as it is sayd that Iesus Christ went about doing good And therefore he is a good man that is a vsefull man such a man that every one fares the better for such a man as is serviceable to God profitable to men Before regeneration when a man is a stranger to this goodnesse he onely serues himselfe he is full of selfe-loue all his ends are to looke to himselfe that he may be kept safe he cares not what becomes of any thing els so it be well with him but when once goodnesse comes into his heart it hath this fruit he goes about doing good because grace brings that principle into the heart that never grew there before that it the loue of God and man whereas before there was nothing but selfe-loue in him which plant growes naturally in the garden of nature when grace comes it brings loue with it and that loue makes vs vsefull and serviceable both to God and man So that whatsoever a man hath what gifts what knowledge what authoritie he hath he is readie to vse it for the good of others As the Apostle saith of One simus in the Epistle to Philemon Now he is profitable to thee and mee whereas before he was vnprofitable So it may be said of all Saints when once this goodnesse is put into them now they are profitable to God and man they doe serue God and man with their fatnesse and with their sweetnesse before they were vnprofitable to others but now they are profitable both to themselues and others This is the first note by which you may know your selues Art thou a good and vsefull man dost thou goe about doing good doe those fare the better for thee with whom thou hast to doe dost thou spend the fatnesse and the sweetnesse that God hath given thee to serue God and man with it then conclude thou art in the ranke of those that are the Lords portion otherwise thou art yet without the Covenant thou art yet in the gall of bitternes The other three I must deferre till the afternoone So much for this time THE SECOND SERMON ECCLESIASTES 9. 1. 2. 3. I haue sarely given my heart to all this c. WEE will now proceede to the second difference which remaineth and that is this Consider whether thou bee cleane and pure in heart or polluted There is the same condition to the pure and to the polluted Now what it is to be cleane or to be washed you shall see 1 Cor. 6. 11. And such were some of you That is you were polluted with those sins there named but now sayth he you are washed And wherein stands this washing He tels vs it stands in these two things Now you are iustified now you are sanctified You are iustified through the name of Christ and sanctified through the spirit of our God So then he is a pure man or a cleane man that is first washed from the guilt of his sinnes that is that hath no sinne lying vpon his Conscience that hath not a polluted Conscience which is a phrase vsed Titus 1. whose mindes and consciences are defiled
the hands of the Lord as an Axe or a Sword or a Staffe and is not vsed except it be at his disposing it appeares that it is perfectly and absolutely subiect to the dominion of God But now for the second which is more than this when the Lord I say hath sent such a creature to thee aud thou hast it before thee that is the second thing that it is not able to comfort nor hurt thee without him Put the case the creature be pregnant full of comfort yet it is not able to giue downe that milke of comfort that is in it except the Lord educe and bring it forth except the Lord apply it in particular to thee And the same I may say of any hurtfull creature be it never so pregnant with evill be it never so full of it yet it is not able to exercise it it is not able to act that hurt it hath except the Lord bring it forth except the Lord set it a worke and vse it for such a purpose as an Axe if it be never so sharpe yet if the Carpenter doe not vse it to cut such a Tree to lop such a branch it is not able to doe it Now the ground of it why the creature is not able to doe this is from hence that all the comfort that ariseth from the creature proceeds from that sutablenesse and that agreeablenesse which is betweene the mind and it That is when the blessing and the minde are fitted one to another as the sword to the sheath or as the meare to the palate then the creature comforts but if there be an vnsutablenesse a disagreement a disproportion betweene the creature and the minde now thou receivest no comfort from it for what is it to thee for comfort lyes not simply in any thing but that is comfortable that agreeth with the appetite and the desire of a man Whatsoever it is let the desire be what it will if that which thou hast sute with that desire it is comfortable when a mans heart is sad such actions as are sutable to the disposition are pleasant weeping is pleasant and complaints are plealant musique grieues because that is not sutable to the present disposition And so in every thing else It is no matter what thy condition is but what sutablenesse and agreeablenesse is betweene thy minde and thy condition if thou be in never so good condition yet except God make that and thy mind to agree thou shalt receiue no comfort from it if a man be in meane condition if he be in prison if he be in the lowest estate if he be in bondage if he be in exile wheresoever he is if the Lord make but that condition and his minde to agree it will sute well enough And therefore hence comes the discomfort that is in the creatures when a man hath them and enioyes them it may be those things which thou hast are such as sute not with thee somewhat there is that thou affectest something that thou desirest that thou hast not and that thou canst not get As for instance Haman had an estate full of comfort and of all kinde of blessings yet there was not a sutablenes betweene his mind and that estate one thing came betweene Mordecai sate in the Gate and therefore this avayled him nothing Hest. 5. That is Though there were all this together yet since there was not a coniunction of the facultie and of the obiect this avayled him nothing Why because it was not sutable to his desire there was something that he would haue that his affections and appeâ—ite were set on that if he had he should be well And therefore sayth he all this avayles me nothing that is his expression So Amnon he was the Kings son and had all things that a Kings sonne might haue yet all this was nothing there was something els that his heart was set on that he had not Many the like instances I might giue but I neede not Therefore I say when the Lord puts an vnsuitablenesse betweene thy minde and the comforts that thou hast and sufâ—ers thee to haue an in ordinaâ—e appotite as women that haue good meate to â—ate yet sometime doe long after ashes coales and such things so when God giues a man an estate when he compasseth him about with mercies and blessings on all sides yet if he suffer such an inordinate appetite to take hold of him to desire some odde thing some by-thing that possesseth his soule he may haue the blessing and haue it present with him and yet receiue no comfort from it at all Now my Beloved all this tends to this purpose that you may know that it is the Lord that giues all good and evill both in that the creature is at his disposing that doth it and not so onely but the efficacie of the creature to exercise such an act of good or evill to vs that we should receiue actuall comfort of discomfort from it it is from him and all I say chiefly ariseth from that dominion that the Lord hath over the spirits of men it doth not lye so much in the creature as in framing the apprehension of the minde and therein is seene the truth of this poynt chiefly that we haue now delivered that the Lord onely is the Author of good and hurt and not the creature because he guides the apprehension for if it be true as it is most true Animus cuiusque c. it is the mind and apprehension of every man that maketh his life pleasant or it is the minde of man that maketh him happie and not the thing then the Lord that guides the minde and that fashions the heart he hath the onely hand in making the life pleasant When thou hast gotten all thou wouldst haue yet what is that except thy heart be fashioned to it This you shall see in Psal. 33. The Lord looked downe from his dwelling and from his habitation vpon the men that dwell vpon the earth and fashions their hearts every one of them Make he fashions their hearts That is A man hath such a frame of heart such an apprehension of things as it pleaseth God to giue him So that take any estate or condition that a man is in as you know there is a great varietie of conditions to be rich and to be poore to be in prison and to be at libertie to be in health and to be sicke to be in honour and to be in disgrace these are as it were the severall moulds into which the Lord casts men Now if he will frame the spirit to that mould like soft clay to the seale for that is an expression in Iob I say if he fashion the spirit to it make it pliable to the condition to that mould a man will beare and indure it well enough he shall finde comfort in it it is nothing to him And therefore the Saints the Apostles and Prophets when God was with them to
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
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
graces of Gods spirit in you and the actions that flow from them whether they be sincere or perfect but likewise we will shew you the ground of this sincerity whence it ariseth and how it is wrought in every mans heart And thus these words containe the Covenant sayth the Lord to Abraham I will be thy God On the other side thou shalt be mine Now he shewes what a kinde of God he will be to him I will be All-sufficient to thee which consists in two things If you compare this with Gen. 15. 1. I will be thy Buckler to preserue thee from all evill And againe I will be thy exceeding great reward that is I will not onely be a shield but I will be a Sunne to thee I will both preserue thee from all evill and I will fill thee with all good things I will â—ompâ—â—ssâ— thee about with mercy and loving kindnesse so that thou shalâ— finde that I will be an exceeding great reward So God expresseth himselfe to Abraham And this is the Covenant on Gods part Now that which is required on Abrahams part is that he be the Lords as the Lord is his for so you see in the words following The question onely is in what manner Abraham shall be the Lords how that shall be declared Sayth he It is not an emptie relation but thou must shew that thou art mine by walking before me And yet it must not be any kinde of walking before the Lord but it must be a perfect walking before him Walke before me and be perfect and therefore it is added I will make my Covenant that is this is the Covenant of which Circumcision was but a Signe for it was instituted presently as we see in the words following There are three especiall poynts that we will gather out of the words The first is from the connexion and we will begin with that because it is a preparation to the other two In that the Lord vseth this as an argument to Abraham I am All-sufficient therefore walke before me and be thou perfect We may obserue this that The cause of all departure from God of all vnevennesse in our wayes towards God is from hence that we doe not thinke God to be All-sufficient As on the other side the cause of all our sinceritie and perfectnesse ariseth hence that we doe apprehend him to be All-sufficient This you see evidently ariseth from the words for thence is the force of the Argument I am All-sufficient therefore walke before me and be perfect My Beloved it is evident that the cause of every mans keeping off from God the cause of his vnevennesse after he is come in to him is from hence that men thinke not God to be All-sufficient for if a man had enough in the Lord he would never goe out from him but because he wants something he desires something that is not in him or he feares something that he thinkes he cannot keepe off from him hence it comes to passe that he steppes out from God he goeth out of the wayes of his CoÌ„mandements And therefore I say the cause of every mans departure from God the cause of his keeping off from God or of his vnevennesse in the wayes of God is from hence that he thinkes not God to be All-sufficient and this you shall see in three sorts of men First there is a generation of men that liue as without God in the world and that looke not towards God at all that make conscience of nothing and what is the reason of that but because they thinke they haue sufficient of their owne and therefore they walke in their owne wayes and stand vpon their owne bottom and they loue thernselues and serue themselues altogether and apply not themselues to the Lord at all and therefore whensoever any man is brought vnto God the worke is to take him off from his owne bottom to shew him his owne insufficiency in himselfe and the emptinesse of himselfe and of every creature and the All-sufficiency that is in God and vpon this ground he comes in to him As you know the Prodigall Sonne when he saw that he could not subsist longer but he must perish if he stayed where he was and saw againe if he went home to his Fathers house there was meate enough this was that that moved him to go home this course the Lord takes with all whom he brings home to him as we see in the Iaylor and in those Act. 2. They were pricked in their hearts and in Paul when the light shined about him and he was stricken from his horse Act. 9. It was all but to shew them their vanitie to take them off from their owne bottoms to shew them their owne insufficiency and then he discovered that All-sufficiency that was in himselfe for no man will change but for the better he will not deny himselfe and leaue what he hath till something that is better be propounded vnto him So I say the cause why men come not in is because they haue an opinion of sufficiency in themselues and in the creature and they apprehend not an All-sufficiency in God that is an All-sufficiency to be in him alone A second fort of men are such as doe come in and performe many things and bring forth some fruit and become professors of the feare of God and yet they doe it not throughly But by halues the cause of this is likewise from hence that they doe not apprehend God to be All-sufficient for it they did they would be perfect with him as we see the Second and Third Ground for that Parable doth but shew you the kindes of Professors they were all such as professed the feare of the Lord that are there spoken of for we see they brought forth fruit They received the Word with Ioy. What was the reason the second Ground was not perfect with the Lord Because they thought him not to be a Buckler strong enough to beare off all evills to beare off all persecution What was the reason the Third Ground did it not Because they thought there was something in riches in pleasures in divers lusts that they could not haue in the Lord so they departed from him Onely the Fourth Ground kept close because they did apprehend all to be in the Lord that they desired they did apprehend him to be strong enough to deliver them from all the things they feared The third sort of men are such as are regenerate which yet are subiect to many slips and falls to many turnings aside And the cause of all this is that they apprehend not God to be All-sufficient As for example what was the reason that Abraham when he went downe into Egypt being driven thither by reason of Famine saved himselfe with a lye saying that Sarah was his Sister and not his wife but because he thought God was not able to keepe him and defend him If he had thought him to haue beene
dost thou know the treasures of hayle When you see a mightie raine sayth he who can open the bottles of heaven and who can shut them That is Consider well looke on these outward things and thinke who it is that doth this when the earth is hot and the clods knit together who can open the earth These sensible things would leade vs to see the Lord in his greatnes so sayth he who is the father of the Rayne who hath begotten the drops of the dew Againe as in a great house there must be water to furnish the roomes so sayth he from his chambers he sendeth springs throughout the world My Beloved if the water were all in one place if it were all in one river in one chamber what would become of mankinde What would become of the Beasts But sayth David he sendeth forth his springs to every mountaine and every valley that the Birds and Beasts and mankinde might haue water to refresh them for otherwise sayth he they would perish Thus the Lord hath done So againe sayth he who is it that enlightens the earth Whence comes the light and whâ— drawes the Curtaines of the night Againe who is it that maintaines all the creatures the Lyon when he runs out of his denne in the morning he knowes not where to haue his prey and not he onely but all the creatures besides Consider how he provides for all the Ostridge Iob 39 God hath taken vnderstanding sayth he from her and she leaues her young ones behinde her and provides not for them how comes it then that they grow vp that the species is not extinguished but continues Sayth the Lord I take care for them And so the Hinde that is in the Wildernes as shee calues shee bruseth her young and casts them forth and there she leaues them who should provide for them Is it not I sayth the Lord And so along But I will not enlarge my selfe further in this because I hast to that which remaines Onely this Vse is to be made of it that when you looke vpon the vniverse looke vpon all the parts of it see the worke of God in every kinde and see how he provides for the Ravens that haue neither barnes nor store-house see how he clothes the earth that spinnes not that hath no garments made for it see all that he doth in the worke of nature and by this you may learne to know God by this you may know what he is how you may well be content to haue him alone for your portion But this will be obiected I but we finde it otherwise those that are his children are they not poore are they not forsaken many times Beloved I answer in a word It is true while the children are vnder age they enioy nothing in comparison of that inheritance that is provided for them The servant many times liues in a farre better condition and escapes that correction and that discipline and nurture which the childe is subiect to and he hath money in his purse many times when the Sonne hath none he hath many liberties which the childe is deprived of The reason is because it is the time of his nurture And so sayth the Lord to Israell I could haue brought you into the land of Canaan at the first it was no difficult thing to me but I led you fortie yeares to what purpose Deut. 8. that I might teach thee sayth he that I might nurture thee that thou mightst learne to know me and to know thy selfe that I might humble you that you might learne by that to see the vanitie and emptinesse of the creature So the Lord deales with his children But yet my Beloved why should you not be content to haue him alone for your portion he hath it for you it is not for want of good will towards you it is not for want of power but because it is best for you And therefore likewise that is answered that the children of God want and those that are his enemies haue abundance but they are but land-flouds of comforts that make a great shew and haue some reality in them to comfort for the present but it is but a Pond it is but a land-floud the spring of comfort belongs onely to the Saints it may be they are but little but yet they are springing they are renewed to them from day to day they are such springs as make glad the heart of all the houshold of God And therefore what if his enemies haue abundance it is but as summer flowers though they be set in gawdy places yet they are but slippery places though they flourish for a time it is but the flourishing of a greene tree that lasts not long And therefore be not mistaken in that that Gods children want and others haue it his children haue it in a better manner But I will not stand vpon this any longer If the Lord be All-sufficient then learne hence to haue your eye onely vpon him when you haue any enterprise to doe if there be any crosse that you would haue prevented if there be any blessing that you would obtaine if there be any affliction out of which you would haue deliverance let your eye be to him alone rest on him alone for he is All-sufficienet he is able to bring it to passe as he sayth here to Abraham I am All-sufficient so he will be to all that are within the Covenant as well as to him And therefore I say whatsoever thy case be looke to him onely and thou needest no other helpe and be readie to say thus with thy selfe the greatest meane without his helpe is not able to bring this enterprise to passe it is not able to deliver me it is not able to comfort me it is not able to worke such a worke for me and the weakest with him is able to doe it You see Asa was able to say this in 2 Chron. 14. Lord sayth he it is all one with thee to saue with many or with few And the Lord made it good to him for when he had but a few and a great multitude came against him you see he was saved with those few and afterwards when Asa had a great multitude he was not delivered that he might learne to know the truth of that which then he heard And therefore sayth he we rest vpon thee Oh Lord it is all one with thee to deliver with many or with â—ew I say so it is in all things else Therefore Beloved learne to conceiue thus indeede of things we doe not vsually doe so if we did what is the reason that you provide much for your children all your care is to leaue them portions I would aske you but this question Whether can all that portion make them happy or make your selues so or any one else It cannot make them happie without Gods favour without his blessing Put the case againe they had his
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
be brought to passe yet if the rule will not hold he will not seeke it This you shall finde Gal. 6. Peace on the Israelâ— of God as many as walke by this rule They are the true Israell that keepe the right rule so I will commend this to describe to you a right and straight man when his end is right and his rule is right That is when his heart is not a crooked heart for it hangs all vpon a string crooked ends and crooked wayes and a crooked heart He that hath a right heart that is not a perverse and froward heart as we see Pro. 17. 18. A froward heart as the translation is that is a crooked heart it findes no good A man is then sayd to haue a crooked heart when if you will lay to him any straight rule that is giue him any right precepts tell him this you ought to doe this is the iust course this is the way you ought to hold you shall never bring a crooked heart and a straight lyne together his heart will still be starting aside from it it will not cleaue to it it will not accommodate it selfe to that for his heart is crooked Therefore Beloved when wee giue straight Counsels to them that haue â—rooked hearts we doe but loose our labour If it were a straight heart straight Counsell and it would soone agree such an expression you see Psal. 125. He that seekes himselfe in crooked wayes I will leade him forth with the workers of iniquitie That is when the inward bent of a mans heart is crooked when it will not entertaine straight or right Counsels but iâ— is still jarring and disagreeing with them such a man God rejects Thereâ—ore sayth he he will leade him forth with the workers of Iniquitie that is he will reckon him as a worker of Iniquitie and so will he deale with him The last Expression that I finde in Scripture to set forth this perfection of heart is to doe every thing in Gods sight When thou hast an eye vpon the Lord as well as he hath an eye vpon thee So you shall finde 1 Cor. 2. As of sinceritie in the â—ight oâ— God where the second is an explication oâ— the first and so here Walke before mee and be perfect That is if a man walke before God and approue himselfe to him he is a perfect man for that shewes the difference betweene perfection and soundnesse of heart 〈…〉 the one is truely such as will 〈…〉 tryall such as will endure even the eye of God himselfe when that which is 〈…〉 to the vrmost tryall that is able to say â—o God Lord thou knowest mine Innocency as David did and Lord I beseech thee search mâ— reynes and my heart when one 〈◊〉 say as Hezekiah Lord thou knowest that I haue walked with an vpright heart Now I say when a man is so entire that there is such truth in him that bring him to what touch-stone you will let him be brought to the light he knowes his workes are right he is not afraid let God himselfe looke into his heart that hath pure eyes that can search every craâ—nie of it to whom every thing is naked yet he shall finde him true that is he doth every thing if God looke to the most inward retired thoughts he doth all in Gods fight he approues himselfe to him such a one hath a perfect heaâ—t So much shall serue now for the opening of this to you what it is to be a perfect man Beloved I will apply it very briefly If this be perfection now you haue seene the ground why God requires it and that no man can be saved without it let vs make this vse of it to try our selues let a man examine himselfe whether he be a perfect man or no you will say how shall we doe it Indeede my Beloved I confesse it is a hard thing to doe for men are children in vnderstanding and as children are apt to be deceived with guilded things they see the outside to be fayre they see a fayre peece of gold but they are not able to finde out the base mettall that is hid within So it is our case for the most part we are not able to finde out this truth whether our hearts be imperfect and vnsound and rotten or no Therefore we had neede of helpe I will name one or two And this is one rule I take but such as I finde in Scripture that is a rule that our Saviour giues by which you may try your selues sayth he to the young man when he comes to professe to him that he had done thus and thus from his youth saith he if thou wilt be perfect goe sell all that thou hast As if he should say wouldest thou know now if thou be perfect those are the words that is whether thou haue a sound heart or no goe sell all that thou hast That is thou shalt know it by this that is the meaning of rhe Rule Goe sell c. Let a man looke round about him if there be any thing in the world any evill any calamitie that he is not willing to suffer if againe there be any blessing any comfort that he is not willing to part with I dare boldly affirme it that such a man is an vnsound hearted man for example put the case that such a thing befall him as imprisonment that a man sayth thus with himselfe I will endure other things but for that I haue a crazie bodie that will not beare it I haue a wife and children that must be maintained I haue debts to pay c. that is a thing that I cannot beare and endure let a man haue but such a resolution as this I will not beare this such a man will proue an vnâ—ound hearted man if he be put to tryall And whensoever the heart is not sound God will bring one to it at one time or other or againe put the case a man say thus I will endure any thing else but to be despised but to be contemned to be disgraced to loose my reputation with my neighbours to be a singular man â—o be an Owle for every body to wonder at this is a thing I can never endure let this man be put vpon it at any time to doe any strange thing that is a thing that seemes strange to worldly men that shall bring the censure of them vpon it let him be put to passe through evill report as sometimes he must be let him be put to walke in the wayes of righteousnesse it sometimes seemes strange to them that you doe not thus and thus such a man will deale vnsoundly he will discover himselfe to be rotten hearted So againe a man that saith thus with himselfe I will not loose my practise I will not loose my imployments I will not loose my trade I will not loose my dealing with my Customers this is my Plowe this is it that maintaines both mee and mine
the fauour of God in pleasing him and in enioying of him and therefore when he reckons that his life consists therein he doth exceeding diligently whatsoeuer worke tends to him and to his glory This is the third effect that arriseth from sincerity and perfection of heart A fourth effect is this a heart that is entire and vpright and perfect with GOD you shall finde thus disposed hee sâ—ffers euery grace to haue his perfect worke that is a signe the heart is sound and entire and perfect when the graces of God are not restrained when they are not dammed and barred vp but are suffâ—red to haue their perfect worke as it is said of patience you shall see that expression Iam. 1. Let patience haue her perfect worke Reâ—oyce saith the Apostle there when you fall into tâ—oubles of diuâ—râ— sorts reioyce knowing that the 〈◊〉 of your faith brings forth patience and let patience haue her perfect worke that you may be perfect and entire wanting nothing Where you see that this is put downe as an effect that ariseth from perfectnesse and integrity of heart when we suffer the graces of God as patience in particular to haue their perfect worke Now patience is said to haue its perfect worke when it endures all kinde of tryals for that is the scope of the Apostle Reioyce saith the Apostle when you fall into tryals of diners sorts that is tryals that concerne you in soule in body in name and in state tryals of euery sort and euery kinde if patience be perfect and it will be perfect if it be in a heart that is perfect and entire it will haue a perfect worke it will make vs stay no where So that beloued patience hath then its perfect worke when it will suffer any thing be it death be it disgrace bee it imprisonment or pouerty be it losse of friends be it what it will be afflictions of any kinde name all sorts of trouble that you can deuise if patience haue a perfect worke it will beare all of them When the heart is sound beloued then this grace or any other hath a perfect worke therefore you see men whose hearts are not sound nature will stand some where a man perhaps will beare many things for Religion but if it come to death there he shrinkes a man will endure much but if it come to disgrace to discredit to losse of reputation there his patience hath not a perfect worke and therefore he giues ouer As patience must haue a perfect worke which is seene in suffering so likewise it is seene in doing So you see that expression Heb. 17. 1. Seeing we haue such a cloud of witnesses saith the Apostle let vs runne the race with patience that is set before vs. The meaning of it is this saith he if patience haue a perfect worke it will carry you through the whole race to the iournies end but if otherwise a man will runne so far or so farre but when he meetes with such a rubbe with such a barre by the way there hee will make a stand when he comes to thick way or to thornie way or to rough way there hee will not runne and why because patience hath not a perfect worke Therefore saith he runne with patience the race that is set before you So beloued a mans heart is then entire when euery grace I instance now in this hath his perfect worke If you obiect But you see sometimes patience euen in the best of the Saints hath not a perfect worke but is sometimes interrupted I answer it is true you see it was so in Iob though he were a man of an vpright heart God beares that witnesse to him hee was a iust man one that feared God and likewise this grace was perfect in him as that witnesse is giuen him Iam. 5. 11. You know the patience of Iob yet notwithstanding this it seemed to be interrupted it seemed not to haue its perfect worke Beloued to this I answer that it did not rise from the hollownesse of his heart or the imperfection of the grace but it ariseth many times from some other impediment some other accident from some distemper that may arise in the soule that sometime or other may hinder euen a perfect grace from hauing a perfect worke as you see in the workes of nature there may be a perfect Spring and yet sometimes it may be hindered from running by some outward impediment it may some way or other be dammed vp so it may be a perfect Drug fit and apt enough to worke and yet some impediment there may bee that may hinder it and choake it and dead the vertue of it for a time but it is but for a fit ordinarily and in ordinary course euery grace will haue its perfect worke and as I say of patience so likewise you see in all other graces to giue you another instance the same the Apostle giues there of faith faith when it ariseth when it dwels in a heart that is entire that is perfect it hath a perfect worke when it is otherwise it workes but imperfectly and but by halues I will giue you an experiment of it you shall see two notable examples of it one in Amaziah 2 Chron. 25. you shall finde there what worke faith had in him you see in the 8 9 10. Verses Amaziah was to goe to warre against the Edomites he hyred 100000. of Israel that was halfe his Armie to goe and assist him in the battell there comes a Prophet from the LORD and tels him Amaziah know this the Lord is not with Israel and therefore seperate these men and send them home if thou doe not thou shalt fall before the enemy for in the Lord there is power to helpe or to cast downe Amaziah beleeued the Prophet so that you see faith had a great worke in him but saith hee I am not able to hyre any more That is no matter said the Prophet goe with those thou hast and hee was content to doe so hee went on to the Battell and in the next verse hee was encouraged to goe on it was a great worke of faith to send backe halfe his Armie and to goe on so much encouraged notwithstanding yet after in the same Chapter you shall finde though faith went thus farre in him and carried him through so difficult a case yet it had not its perfect worke for immediately after hee had ouercome the Edomites hee set vp their Gods and a Prophet comes and tels him Amaziah art thou so foolish to set vp the Gods of the Edomites that were not able to deliuer their owne people Saith the Text hee would not hearken to the Prophet but bade him cease and the Prophet ceased So you see faith had a worke in him and a great worke but heerein he had an vnsound heart as it is said Verse 2. hee walked before the LORD in the way of his Fathers but not with a
perfect heart And you shall finde this very Storie that I haue now named brought in as an euidence that his heart was not sound that his faith had not a perfect worke so farre his faith went thus far he did by vertue of that faith that he had but a perfect worke his faith had not Another example is in Rehoboam 2 Chron. 11. When the Kingdome was diuided and giuen to Ieroboam and the tenne Tribes had made that defection from Rehoboam hee gathered together ninescore thousand fighting men to goe vp against Israel but saith the Text the Word of the Lord came to Shemaiah a man of God saying Speake to Rehoboam the sonne of salomon King of Iudah and to all Israel and Iudah and Beniamin saying Thus saith the Lord You shall not goe vp to fight against your brethren returne euery man to his house for this thing is done by mee They obeyed therefore the Word of the Lord and returned from going against Ieroboam You see heere a very great worke of faith that caused him to giue ouer to sit downe to be content to lose so great a part of his Kingdome and to looke no more after it that when hee had an Armie ready of valiant men yet hee was conteut to sit downe though he were a man that was not sound-hearted yet faith had thus farre a worke in him and not onely for this time but for three yeeres after hee cleaued to the Lord and serued him in all things and yet for all this it had not its perfect worke it carried him not through for afterwards he departed from the Lord. Beloued this is a signe of an vnsound heart when faith shall goe so farre when it shall inable a man to doe many things and yet for all this it hath not its perfect work Wee see the contrary in Abraham Rom. 4. 19. when he was put to it when God had made him a promise that he should be the Father of many Nations saith the Text he was not weake in the faith The meaning is he was not vnsound but was perfect in the faith What did he doe How did that appeare Saith hee hee went through when the Lord came with such a promise hee considered not his owne body that was dead for hee was a hundred yeeres old nor he considered not the deadnesse of Sarahs wombe but saith he he beleeâ—ned that he was able that had promised This is giuen as an euidence of the truth of his faith he made not a stand in such a difficult case for he was not vnsound but hee was perfect in the faith So likewise when he came to offer his sonne here in the perfection of his faith was seene And beloued by this you may know whether your hearts be right if you suffer euery grace to haue its perfect worke when your faith doth not picke and choose and take heere a promise and leaue there another here to beleeue a threatning another not to beleeue here to take hold on a Commandement to beleeue that this is the will of GOD in another case not to beleeue for so doing is a signe of an vnsound heart If you obiect But faith many times hath not a perfect worke in the Saints as Moses at the waters of strife saith the Text hee fayled through vnbeliâ—fe and againe Dauid when hee fled from Saul to Achis we see his faith there had not its perfect worke so likewise Peter when the waues beganne to arise to swell and hee beganne to sinke his faith had not a perfect worke To this I answer that faith may haue a perfect worke that is there may be an aptnesse in it that ordinarily it goes through the worke â—hough by some accident it may be hindred for marke the faith of those wee see Dauid though he fayled at this time yet at other times he did not no more did Moses nor Peter which is an argument that it rose not from vnsoundnesse from hollownesse of the grace or of their hearts but from some interueniall impediment some passion as it was a passion in Moses he was distempered and so it was a feare a mist that was cast before the eyes of Peter at that time Now you know a man may bee said to haue a perfect eye and yet for all that in a mist he may not be able to see as at other times and a man may be said to haue a perfect hand and yet a fit of a Palsie may make it shake and make it vâ—fit for any thing so a man may haue a perfect taste able to distinguish one thing from another yet when hee is in an Ague in such a fit he takes things amisse things that are wholsome seeme bitter to him so in the graces of the Spirit there may be sometimes much impâ—rfection admitted when a man is in the mist when he is in the fit when some distemper some passion or affection hath ouercast and ouerclouded the soule as it were and possessed he pallate these may be defects and yet the grace may be perfect But you shall know it by this ordinarily it is not so it is but by accident and therefore it comes to passe but now and then And as we say of the grace of faith so to giue you another instance truth or the knowledge of truth this great grace if the heart be sound will haue a perfect worke it will goe through it will not make a stand heere and there as it doth in those that are vnsound as you see Rom. 1. 18. it is giuen there as a signe of an vnrighteous man when they withold the truth in vnrighteousnes that is when the truth is not suffered to haue a perfect worke when there is truth and they suffer it perhaps to informe their vnderstandings but they suffer it to goe no further when they suffer it not to walke abroad into all the corners of the soule into all the inward roomes of it or if they doe that yet they suffer it not to come into the outward Courts of their conuersation it is a signe that this grace hath not a perfect worke but is restrained and such an expression you shall finde 2 Pet. 3. 5. This they willingly know not marke that the heaueâ—s were of old c. Hee speakes there of certaine Atheists that were mockers and despisers that were ready to say Where is the promise of his comming doe not all things continue alike since the time of the Fathers The Apostle answers them thus saith he they haue truth in them there is light enough GOD hath borne witnesse to himselfe in their owne consciences there are many things that they might obiect against these temptations of Atheisme but saith he they willingly will not know them that is they will not take them into consideration as if hee should say their will because they will not be troubled because they will liue loosely it suffers them not to vnderstand and to enquire
an offensiue and a defensine League and when we seeke to him and put him in mind of it he can not deny vs. The people of Rome had other parts and Nations that were allyes with them and if they were to fight at any time the Romans were bound in honour to defend them and to assist them and they did it with as much diligence as they defended their owne City of Rome If we doe implore GODâ— ayde doe you thinke that God will breake his Couenant Will he not 〈◊〉 vp himselfe to scatter his and our 〈◊〉 Certainely hee will This great benefit you haue therefore you haue cause to magnifie your â—elues in this Condition and to blesse the Lord to magnifie him for his great goodnesse that he would eâ—ter into Couenant with you this was the greatest fauour that euer hee shewed to Abraham and it is the very scope of this place Abraham I am willing to enter into Couenant to tye my selfe to enter into bond and therefore since the LORD is not ashamed to make vs his people let vs not bee ashamed to call him our God to professe it and make it good vpon all occasions This is the first vse Secondly from this difference of the Couenants you haue these two things to obseâ—ue First in that the Couenant of Grace onely is the ministration of the Spirit when the other is but the ministration of the letter it should teach vs thus much to labour to grow to assurance of the forgiuenesse of our sinnes If a man would deâ—ire to change his course to haue his heart renued to be made a new creature to be translated from death to life beloued the way is not to consider presently the Commandement for a man to thinke with himselfe this I ought to doe and I will set about it I haue made a Couenant I haue resolued with my selfe to doe it but the way is to labour to get assurance of forgiuenesse to labour to apprehend the Couenant of Grace for by that meanes thy heart shall be softned there shall be an infusion of the Spirit that shall write the Law of God in thy inward parts all those places of Scripture make this good wherein it is said faith purifieth the heart and by the promises we are made partakers of the godly nature as 2. Pet. 1. 4. and likewise Heb. 9. 14. How much more shall the blood of Christ which through the eternall Spirit offered himselfe without fault to God purge your conscience from dead workes to serue the liuing GOD. The meaning is this if a man would haue his conscience purged from dead workes let him labour for faith whereby hee may bee iustified let him labour to be sprinkled with the blood of Christ to haue assurance of the forgiuenesse and pardon of his sinnes through that blood then he shall haue that Spirit put into his heart that eternall Spirit that shall purge and cleanse his conscience from dead workes So likewise Gal. 3. Did you receiue the Spirit by the workes of the Law Did you not rather receiue it by the hearing of â—aith preached And so Gal. 5. Faith that workes by loue that is it is faith that brings forth loue and loue sets vs on worke All these shew thus much vnto vs that the best way to heale any strong lust the best way to change our hearts to get victory ouer any sin that it may not haue dominion ouer vs to haue our conscience cleansed from dead workes to he made partakers of the diuine nature is to grow vp in the assurance of the loue of God to vs in Christ to get assurance of pardon and forgiuenesse for beloued know this if the heart doe no more but looke to the Commandement if you heare onely that there are such duties to be done and consider them and you compare your owne heart and the Commandement together there growes a quarell betweene the heart and the Commandement an exâ—lâ—eration betweene them and an enmiâ—y they looke one vpon another as enemies but when the heart is softned and reconciled to God it closeth with the Commandement as the soft clay doth with the mould and is ready to receiue any impression but till then it rebels against the Commandement and stands out as a hard stone that receiues no impression and therfore the way is not â—o go about to reforme our liues as morall men to thinke with thy selfe there are these duties I must take a course to keepe them and enter into vowes in particular courses with my selfe to doe them no my beloued the way is to get assurance of forgiuenes to labour to bee partaker of the Couenant of Grace your hearts will then be softned when you haue receiued the Spirit that hath wrought in your hearts a disposition answerable to the Law without when the Law is put into your minds And this is the first difference The 2. is in regard of the difference of the two Testaments the second Testament being stablished vpon better promises What is the reason that the New Testament is said to bee stablished vpon better promises Beloued you shall finde this to be the condition of the New Testament you shall finde in it very little expression of the promises of this life looke in all the Epiâ—tles of paul and the other Epistles looke to all the Doctrine of the Gospell and you shall see the things that are iâ—erated still they are these You shall bee saued you shall haue your sinnes forgiuen you shall bee iustified you shall bee sanctified you shall receiue the adoption of sonnes you shall receiue the high price of your calling c. These are the things that Paul euery where magnifies as the condition that exceeds and goes beyond the conditions in our forefathers times Now this great Mystery is reuealed now these great riches are opened that before were hid Whence you may gather this much that grace and spirituall things spiritual priuiledges things belonging to the Kingdome of God and of â—esus Christ exceed much all outward and temporall happinesse Why are they otherwise called better promises There are many other places I know to shew the vanity of outward things and to preferre spirituall things before them but let this be added to the rest this Couenant is established on better promises labour then to worke your hearts fully to that perswasion namely to thinke with your selues it is better to be rich in grace better to haue the priuiledges of Iesus Christ then to bee rich in this world Reu. 2. I know thy pouerty but thou art rich You must thinke with your selues this is the great riches and therefore the Apostle exhorts rich men that they-change these other riches they enioy to spirituall riches Now a man will neuer be exhorted to change except it bee for the better Charge those that are rich in the world that they bee rich in good workes let them so vse their
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
rebellion against it I say this keepes men off from the life of God But on the other side when a man lookes vpon the promises he begins to see the Couenant that his sinnes shall be put a way he beginnes to see the goodnesse and the mercy and the tender compassion of God towards him hee begins to see a possibility of fulfilling the Law in such a manner as GOD now requires then his heart melteth hee becomes not onely applyable to the Commandement but is ready to delight in it this a man gets by applying his heart to the Couenant of grace or by applying the Couenant of Grace to himselfe that very applying of the promises of forgiuenesse I say it begets a disposition in the heart which the Scriptures call a new life that euen as you see the Sunne when it applies its beames to a fitly disposed matter and stayes vpon it when it pitcheth its beames vpon it with any continuance it begins to beget life and motion in it and makes it a liuing creature so doth the Couenant of Grace when it is applyed to the heart of a man it begins to beget life in him and to make him a new creature it makes him another man there is that power in the Couenant of Grace in the promises of the pardon and forgiuenesse of sins that it begets another life in a man it makes him a new creature it makes him a liuing creature to GOD which before he was not the ground of which you shall see 2 Cor. 3. 6. Hee hath made vs able Ministers of the New Testament not of the letter but of the Spirit for the letter kills but the Spirit giues life Marke it the meaning of it is this when the Couenant of works is deliuered to you that is when you heare the Law the Commands the duty you cannot performe there is no more deliuered to you but the bare letter that is you know the duty and no more And what doth this duty doe what doe these Commandements and precepts doe when they are applyed to the heart of man Saith hee they kill Now that which kills fights before it kills and that which fights must needs be an enemy so then the Commandement is an Enemy that is euery man esteemes it as an enemie to himselfe and therefore hath an enemy-like affection to it againe that is he hates it he would be rid of it he wisheth there were no such Law or Commandement hee desires it should be dealt with as he would haue an enemy dealt with he would haue it vtterly taken away when they grow in enmity one with another as indeed they doe the naked Commandement and the heart are at enmity for the Commandement would haue one thing and the heart would haue another there are contrary wils and there is a striuing betweene them the one striuing this way the other that way the one resisting the other and in the end the Law and the Commandement gets the victory because the sting of the Law is sinne now the Law is the cause of sinne as a straight Rule is the cause of crookednesse for without the Law there should be no sin now it causeth sinne for if there were no Law you know there could bee no feare no transgression because there could bee nothing against which the transgression should come this sinne is the death of a man so now the letter kils But come now to the Couenant of Grace saith the Text it is the ministration of the Spirit and the Spirit giues life that is when a man lookes on the Couenant of Grace he lookes not on it now as an enemy as hee did before vpon the Commandement but he sees in it much loue and much friendship to wards him he sees God intends not any hurt any euill to him as he apprehended before he sees God exceeding kinde and mercifull and willing to put away all his sinnes and willing to accept the sincerity of his obedience though there be not a perfection of obedience now he begins to change his opinion both of God and of all his Lawes and precepts when he sees Gods kindnesse towards him and his compassion and readinesse to forgiue him then his heart begins to relent towards the Lord againe he begins to magnifie Gods goodnesse and to condemne himselfe he beleeues those promises and thence he growes vp in loue toward GOD I say hee growes vp in faith and loue and in this act of faith is the Spirit infused into his heart this Spirit being thus infused writes the Law in his inward paâ—ts that is it that breeds in him a holy disposition that inables him in some measure to keepe the Law it prints in him all those graces that giue him strength to obserue the Commandements that God hath given him so my beloued if a man will goe about this great worke to change his heart and to change his life let him not goe about it as a morall man that is let him not onely consider what Commandements there are what the rectitude is that the LORD requires and how to bring his heart to it but let him goe about it as a Christian that is let him beleeue the promises of pardon in the blood of Christ and the very beleeuing of those promises will be able to clense and purge the heart from dead works in that place we then named and we could doe no more but name it you shall finde it Heb. 9. 14. How much more shall the blood of Christ which by the eternall Spirit offered himselfe without fault to God purge your consciences from dead workes to serue the liuing God The meaning of it is this when a man hath once applyed the blood of Christ for his iustification this effect will follow vpon it there will accompany it a certaine vigour a certaine vertue a certaine power and strength which will also purge his conscience from dead workes that is there shall goe a power of the Holy Ghost together with this blood that shall not onely forbid him and shew him that hee ought not to doe such and such euill things but it shall clense his conscience from those rootes of dead workes those corrupt lusts and sinfull affections that are in him that dispose him to that euill he shall find this power growing vpon him if hee doe but apply the blood that is if he apply the promise of pardon and forgiuenesse through the blood of Iesus Christ. The like you shall see Gal. 3. 5. He that ministreth to you the Spirit and workes miracles amongst you doth he doe it through the workes of the Law or through the hearing of faith preached That is saith the Apostle if I should onely deliuer to you the Commandements and the Precepts and the Rules by which you ought to walke I might preach long enough to you but you should neuer haue ability to keep any of these saith he you may obserue those that preach the Law to you did
seeke after Iesus Christ wee may preach the Gospell long enough and men for the most part turne the deafe eare to vs till the LORD open their eares by afflictions and especially by the spirit of bondage it cannot bee but there must be some precedent worke wee will not come home to the Lord without it Wee doe all as the Woman that had the bloody issue as long as she had mony in her purse or that there were Physicians to goe to that shee had ability to haue them shee would not come to Christ but when she had spent all when she saw there was no more hope then shee comes to Christ and was healed of her bloody issue so doe we so long as we can liue in sinne wee consider not the greatnesse nor the dearenesse of the disease but if we can but subsist with them wee goe on we come not to Christ but when wee are spoiled of all by the spirit of bondage when wee are put in feare of death that is it that brings vs home to Iesus Christ and therefore we must make an account of it as a generall rule there must be such a spirit of bondage to bring vs home we doe in this case as Ioab did with Absolon when hee liued in the Courâ— in ease and pleasure hee would not come to Absolon hee might send againe and againe but hee would not come at him till his Corne was set on fire and that brought him beloued except there be some such crosse as may make an impression vpon vs such a crosse as hath the spirit of bondage ioyned with it to cause it to wound our spirits as it is said they were pricked in their hearts when they heard Peter I say wee would not come home vnto the LORD wee must haue such an avenger of blood to pursue vs before wee seeke to the Citie of refuge And therefore consider whether thou hast tasted of this spirit and therefore you may obserue this by the way that when God doth write bitter things against a man it is not a iust cause of deiection for this is a signe that God is beginning a good worke in thee seeke not to put it off and to thinke it is a miserable thing to bee vnder such a bondage as this no but make this vse of it let it bring thee home to Iesus Christ. And heere by the way that men may not bee deceiued in this and say Alas I haue not had this spirit of bondage and feare and therefore I feare I am not right My beloued you must know for what end the Lord sends it hee sends it for these two ends and by that you shall know whether you haue it or no for if thou hast the end once if the effect be wrought no doubt but thou hast had the cause that produceth that effect One end is to bring vs home to Christ if thou finde thou hast tooke Iesus Christ it is certaine there hath beene a worke of the spirit of bondage vpon thy heart if thou finde thou art willing to take him vpon any conditions thou art willing to deny thy selfe thou art willing to serue him to loue him and to obey him And a second end is GOD sends this Spirit of bondage that thou mightest know the bitternesse of sinne and learne to abstaine from it that thou mayest learne to tremble at his Word for the time to come I looke to him that is of a contrite spirit and that trembleth at my Word that euen so as parents doe with their children they would neuer afflict and correct their children for that which is past but their end is for the time to come that they may not commit the same fault againe otherwise the parent would not lay any affliction vpon the childe and beloued know that the Lord hath this very end in sending the spirit of bondage thou must not thinke it is for thy sinnes past that there may be a kinde of satisfaction made for them that is not the end but the end is that thou mightst know the bitternesse of sinne for the time to come that thou being scorched once with it thou mightst not easily meddle with it againe and therefore if thou findest this to be thy case thou hast so farre tasted of the terrours of the Almighty that thou darest not aduenture vpon sinne thou standest in awe of the LORD that thou darest not bee so bold with sinne as thou hast beene that thou darest not meddle with the occasions of it that thou darest not come neere it I say if thou finde such a tendernesse of conscience in thy selfe if thou finde that that sinne is made terrible to thee that thou diddest despise before for it is the property of a carnall man to despise his waies I say if this be wrought in thee defer not make not dainty of applying the promises because thou hast not receiued the spirit of bondage for thou hast thou hast the effect therefore thou needest not doubt but that thou hast the thing This is it that goes before that which goes together with it I shewed you then is the witnesse of the blood and of the water and of our owne spirit there bee three that beare witnesse in Earth 1 Ioâ— 4. the spirit and the water and the blood by spirit there is meant our owne spirit enlightned by blood is meant Iustification by water is meant sanctification so that that goes together with the witnesse of the spirit The first is the witnesse of the blood that is when a man is humbled when a man is broken with the spirit of bondage then hee beginnes to make out for a pardon when he sees hee is arrested as it were when he is shut vp as that phrase is vsed Gal. 3. and sees what a debt is required of him and he is not able to pay the least farthing now he beginnes to looke out for a surety now he beginnes to hunger and thirst exceedingly after Christ now he is not content onely to watch with him to serue him and to obey him but hee is willing to part with his life and all that he hath vpon that condition Now when a man is in this case then the Lord beginnes to shew him the blood of his Sonne he begins to open a little crevis of light and to shew him the New Testament in his blood that is the New Testament confirmed in his blood shed for many for the remission of sinnes I say he begins then to looke vpon the promises to consider such promises as these Come to mee all yee that are weary c. and If any man sinne we haue an Aduocate and Let whosoeuer will come and take of the waters of life freely and Goe and preach to euery creature vnder heauen and tâ—ll them if they will beleeue and take my Soâ—ne they shall be saued I say these are all promises made in the blood of Iesus Christ. now he begins to consider these
God I say all this he may doe yet hee neuer receiues the spirit of bondage againe that is hee neuer comes to this to be to God as a seruant is to a hard Master but alway this perswasion is in him that God is his Father and still hee hath the affection of a sonne and still he hath that opinion that God is his Father that affâ—ction neuer weares out of him he neuer comes againe to looke on God as the Thiefe lookes on the Iudge hee neuer comes to be such a stranger to the Lord so as to flye from him for the spirit of bondage is nothing but this when it makes a man to feare the Lord and to tremble at him exceedingly as a man doth at the wrath of a Iudge that thinkes hee will condemne him though he may in his extremity say Lord why hast thou forsaken mee yet there goes a secret spirit of Adoption that neuer leaues him altogether although there be some mixture with this to awaken him and to quicken him and to cause him to come home to Christ for that is the end Still as a man is brought home by the spirit of bondage at the first so my beloued when a man steps out from Christ and beginnes to grow wanton when hee will râ—nne out from the LORD IESVS and will not keepe close the Lord sends the same Spirit againe to bring him in the Spirit doth its worke againe but as hee was neuer wholly out so he neuer hath the full worke of the spirit of bondage So you see this is the 2. meanes to know whether we bee in the Couenant Now followes the third meanes of knowing whether we be in the Couenant and tâ—â—t is this you see this is a part of the Couenant Heb. 8. You shall know me from the greatest to the least and I will teach you you shall no more teach one another his neighboâ—r and it shall bee such a knowledge that withall you shall haue my Law written in your hearts and in another place I will circumcise your hearts Beloued then this is the third way and the last by which we may know that wee are within the Couenant Is there such a knowledge of GOD wrought in you Hath Christ so taught you Marke it well that from that knowledge these two things follow one that your heart is circumcised that the lusts of your former ignorance that raigned in you before bee dissolued Secondly it is such a knowledge as breedes in you a forwardnesse and willingnesse to serue the Lord in all things Is the Law of God thus written in your hearts Haue you had experience of this Then certainely you are within the Couenant There is a double knowledge there is a knowledge that men haue that know much but are not affected according to the things they know noâ— doe they practise according to the things they know this a knowledge that the Minister may teach them but it is not the knowledge that Iesus Christ teacheth But there is a second knowledge that which Christ teacheth as hee is a Prophet when hee teacheth a man so to know sinne and euery thing else that withall the lust the dominion of sinne is dissolued by that knowledge that this knowledge circumciseth the heart it cuts off those lusts that did cleaue to vs before If thou finde this effect of thy knowledge now Iesus Christ hath taught thee this knowledge You know The old man is corrupt Ephes. 4. 22. through lusts that come from errour and the new man is renewed through holinesse that comes from truth There are certaine lusts in the old man that proceede from errour now those lusts we see what they are Iob. 2. all lusts are referred to those three heads the lusts of the eye the lusts of the flesh and the pride of life Now if thou wouldest know whether Christ hath taught thee or no whether thou hast this euidence of being in the Coueâ—ant with him consider whether the truth be so farre taught thee that these lusts are dissolued by it for Iesus Christ came into the world to dissolue lusts as the lusts arise from errour so they are dissolued by truth Beloued the roote from which euery lust growes is some errour some mistake well take away the foundation of it and the lust dyes Now when Christâ—eaches â—eaches the â—ight knowledge when hee reueales his truth to vs as a Prophet hee takes away the roote the bottome and foundation of a lust and when the foundation is taken away the worke of the Diuell is dissolued in vs it fals to the ground As for example to giue you an instance of it in those three lusts to which all the lâ—sts in the world are referred the lust of the eyes that is when a man lookes vpon wealth and and riches and whatsoeuer a man lookes vpon it is but the sight of the eye Ecclesiast 5. What is the reason that men loue riches that they seeke them and heape them vp aboue measure It is because a man is deceiued he thinkes there is such a worth in riches and that they will stand him in such a stead hee hath a high opinion of them and thence comes a man to desire them so much from hence ariseth this lust of the eye Now when Christ teacheth a man that there is no such thing in riches hee is but deceiued hee teacheth him to looke on them as Paul did hee thinkes they are but drosse and dung but empty wiâ—hering Flowers Iam. 1. As the Flowers so doth the rich man fade in all his waies â—iches are no better hee teacheth a man that they are nothing Why wilt thou set thy heart vpon that which is nothing Pro. 23. All the men in the world are not able to teach this till Christ Iesus hath taught it to a man but when hee hath taught it him I say the lust is dissolued there is an end of it hee doth no more seeke wealth in that manner as hee did he sets no more that price vpon it as hee did hee thinkes how he may doe good with it how hâ—e may make good vse of it how hee may â—edeeme time now from worldly things to better things for now hee heedes them not as Paul What doe you tell mee of money I heede it not but to further your reckoning I reioyce that I may â—urther your reckoning against the Day of Iudgement And so for pride of life that is honour and dignity and esteeme and place of prefermenâ— and applause of men all things of that nature What is the reason that this lust rules and captiuates a man Beloued it is because hee thinkes that there is an excellency in these things but when CHRIST hath taught him when hee hath written the New Couenant within him when hee hath written his Law in his heart when hee hath taught him with his owne teaching hee beginnes to see a vanity in all these things as the Apostle saith the praise
shall not put it out but shall blow that sparke he shall put new fuell to that sparke till it ouercome till hee haue brought forth this beginning of Iudgement or integrity or sanctification to victory that is to get the victory ouer sinfull lusts now this is done by conuincing by dealing with the vnderstanding it is the worke of the Holy Ghost with the minds of men Now beloued the vse you may make of it is this If this bee the way by which the Holy Ghost sanctifies and infuseth and communicates to the hearts of men the graces of his new Couenant if it bee by the altering of the opinions of mens vnderstanding the way then that thou must take to grow excellent to grow strong in grace is to grow much in knowledge to study the Scriptures much and therefore let not this exhortation be in vaine to you make this vse of it still to meditate in the Law of God day and night still to doe somewhat therein to be trading therein to be busied in speaking or reading or in thinking on it Beloued if you doe but take any piece of this word and stay vpon it as the Bee doth vpon the Flower and will not off till you haue got somewhat out of it if you be still digging in this Mine here is enough it is a large it is a deepe Mine this would make you rich in knowledge and if you be rich in knowledge it will make you rich in grace likewise it is the expression that is vsed 1 Cor. 1. Therefore be assured of this we haue many businesses to doe in this world and euery man bestowes himselfe on something he spends his time and placeth his intentions some where now there is nothing in the world that you can bestowe it so profitably on as to get nâ—w light daily get new truths if a man gather knowledge of other things they are but trifles and yet that is a thousand times beyond the gathering of wealth but yet that is nothing to the other knowledge it is beggerly and impotent and poore as the Apostle saith for the things themselues are poore Is there any thing in the world can helpe a man to happinesse to any purpose if the things cannot doe it the knowledge cannot bee better then the thing I say the best naturall thing you can doe is to gather wisdome that will serue for this present life but to get that wisdome that will build you vp in grace that will make you strong in CHRIST that is farre more to bee chosen remember that which Salomon saith that it is aboue Pearles and that is not enough to expresse it but saith hee goe through all the precious things in the world it goes beyond them Why because it exceedingly increaseth grace And what is the profit of it It makes God to set a high esteeme of you it makes the mighty God who is able onely to doe thee good to delight in thee it makes him ready to doe thee much good which I gather out of that Heb. 8. saith the LORD there When I tooke your Fathers by the hand and led them out of Egypt saith hee they broke my Couenant and I regarded them not saith the LORD marke it but I will make another kinde of Couenant with you Now by the rule of contraries these men had little knowledge and by that meanes they had no strength and therefore they broke the Couenant of the LORD and therefore the Lord regarded them not but cast them away as you refuse things on the other side now there is much knowledge that brings men much grace that makes them keepe the Couenant of God in a greater measure if hee regarded not them that brake the Couenant certainely now he will regard them that keepe the Couenant those that are his peculiar people the men of his delight the men whom he loues vpon whom hee meanes to bestowe all his fauours they are fauourites to the Court of heauen this you shall haue if you excell in grace there are many other benefits but still I say remember this if thou wouldest haue much grace reade the Scriptures exceeding much make it thy chiefest study from day to day enquire into them if thou canst liue vnder a good Minister that is liuely and powerfull and enlightning set a higher price vpon him then thou hast done if thou hast an estate spare nothing for thy soules good for if wisdome be better then Gold and Siluer why should you not part with them for it and so by conference be doing something Wee see Psal. 1. what they are that are pronounced blessed that meditate in the Law of God day and night it is vpon this ground when a man meditates that is when he delights in it he will not meditate in it else grace will follow for there is no man bleffed except he hath grace and the proposition should not bee sure except a man doe settle himselfe to meditate day and night it brings ability to keepe the Law and therefore Ios. â— 8. you shall finde it so expressed saith the Lord to Iosuah Let not the Law depart out of thy mouth but meditate in it day and night that thou maist obserue and doe it that so thou maist make thy wayes to prosper then thou shalt haue good successe Marke if a man be still taken vp in doing something in the things that belong to the Kingdome of God that hee make that the element that hee liues in as it were that hee make it his chiefe and principall study that he busie himselfe about it from time to time as much as possibly hee can get leasure that hee preferre it before all things else doing it both day and night by this hee shall bee more ablâ— to keepe the Law he shall be more able to obserue it and when that is obserued it makes way for prosperity then God will blesse thee and giue thee good successe So much shall serue for this The next thing to be considered which wee propounded is When the Couenant is dissolued You must know that the Couenant is then dissolued when that is dissolued that did make the Couenant Looke what it is that puts a man into the Couenant of Grace at the first when that is taken away then the Couenant is disannulled betweene God and vs but till then the Couenant remaines sure Now what is it that makes the Couenant Marke it This is that that makes the Couenant when Iesus Christ offers himselfe to vs and makes knowne his consent he is the promised seede in whom all the Nations of the Earth shall be blessed when wee againe come and take this promised seede and giue our consent and make him our LORD and we be subiect to him to be his when we say to the promised seede he shall be my God and my Gouernour and I will be among his people and be subiect to him I say when the heart giues a full consent to this when
and put them into his Chariots he shall take your daâ—ghters and make them Apothecaries he shall take your Vineyards and your Oliue trees Thus your King shall doe to you because you haue missed your time your miserie shall be great vpon you The like you shall see in the Children of Israell Num. 14. The people might lawfully fight against the Cananites you know they were brought forth for that purpose yet because they missed of their time they would doe it at that time when they were not appointed Moses tels them if they would needes goe vp they should fall before their enemies and accordingly it fell out so for they missed of their time I neede not run through more examples Iosiah and David if you lay these two examples together you shall finde David went not out to warre when he should and the other went when he should not and so missed of their times and you see what miserie it brought vpon them vpon David it brought the greatest misery of all other which was the giuing of him vp to such sinnes as that of murther and adulterie that brought all the evill that he suffered afterwards And Iosiah it cost him his life for he went out vnseasonablie and did mistake the time which God had allotted for such an enterprise So you see now these three there is a time allotted to every purpose to every busiâ—es And it is hard to know it for God keepes it to himselfe he reveâ—les it when it pleaseth him he pitcheth one man by his providence by the secret guidance of his spirit vpon a right time when another misseth it I meane not that it is alwayes done in mercie but in the ordinary disposition of time to them that know him not for when a man pitcheth vpon the time it is he that guides him Thirdly because men misse of their time the miserie is great vpon them it comes vpon them that is some evill times come vpon them suddenly it comes vpon them like a snare Now briefly the vse we should make of it is this That we be carefull not onely to doe the actions that belong to our Callings either our generall Calling as we are Christians or our particular Calling in our ordinarie busines it is not enough to doe them but to looke narrowly to the time It is a Rule among Divines that an action is not good except it haue all the Circumstances good An action may be evill vpon missing any one therefore the time is an ingredient into the goodnesse of the action were the action never so good if the time be missed it makes the action evill when we doe it out of its season when wee doe it not in its time As it is said of words when they are in season they are beautifull So it is true of euery action when it is done in its owne season it is beautifull if it be not there is some deformitie in it some obliquitie and by consequent some sinfulnesse if it be a morall action or somewhat that brings evill after it if it be an action of another nature Now the actions wherein we are to looke so narrowly to our times are of three sorts Some are the actions that God hath commanded vs to doe Wherein it is not enough for vs to doe the workes but we must obserue the times To admonish is a good action and it is commanded vs but to doe it in an vnseasonaâ—le time either vnseasonably to him that admonisheth or to him that is admonished it spoyles the action To be thankful for mercies and to pay our vowes it is a good action but yet if the time be missed and we giue not thankes in due season if you pay not your vowes but deferre them he that deferres his vow though the action be good in it selfe yet if the time be missed he provokes God to anger and sinnes against him It is a lawfull thing for vs to doe the workes of our Calling and to do them diligently yet if we doe them vnseasonablie and incroach vpon the time allotted to prayer wherein we ought to renew our repentance and to set our hearts straight and right before God now it is not done in season it displeaseth God it is an action done out of its time To mourne and reioyce are both good actions but if they be done out of their season they are both exceeding evill and sinfull We see how carefully Nehemiah tels them they should not haue mourned for sayth he this is a time of reioycing for this time to reioyce it is your strength for the ioy of the Lord is your strength therefore now weepe not mourne not butreioyce Againe at another time to rejoyce is as great a sinne as then to mourne as we see Isa. 22. 12. 13. When the Lord cals to mourning if now you giue your selues to killing of sheep and slaying of Oxen c. Your sinne shall not be purged from you till you die I neede not giue you instances in this case These are one sort of actions All the duties of our Calling must be done in season The second sort of actions that we are to obserue this time in they are such as belong to others that tend to the good of others the good of the Church the good of the Common-wealth the good of particular men There is a time when it may be a mans voyce or suffrage would haue turned the scale of a busines that coÌ„cerned much the Common-wealth or the societie where he liues but when that opportunitie is past it can be recalled no more There is a time when a mans speaking may doe much good and his silence is sinfull and doth much hurt by the losse it brings Such times and seasons are to be observed such opportunities there be There is an opportunitie of preventing a mischiefe to a Common-wealth or to a Kingdome when we neglect that opportunitie it causeth the miserie of man to be great vpon him as we heard before So for particular Cases There is a time and a season and an opportunitie of comforting the bowels of the Saints of relieuing and entertaining strangers of doing good to parents of educating and bringing to God children and servants such as are committed to our charge This is but a short time and opportunitie which when it is past can be recalled no more The missing of these times and opportunities is that which causeth the miserie of man to be great vpon him You know at the day of Iudgement because men did not such and such actions because they lost their opportunitie they did not visit the prisoners they did not cloath the naked nor feede the hungry therefore this eternall miserie fals vpon them Much more temporall miseries vpon a man a Kingdome or a King The last sort of actions wherein wee are to obserue a time they are such as belong to our owne safetie There is a time that if a man speake he