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jILLVSTRISSIMIS, ET HONOR ATISSIMIS VIRIS, THEOPHILO COM1TI L1NCOLNIENSI,

ET

I G VLIELMO VICE-COMITI SAY,ET SELE, DO MINIS SVIS SVBMISSISSIME COLENDIS

HAS IOHANNISPRESTONI SS.THEOL.DOCT.

ET COLLEGIIIMMANVELIS MAGISTRI PRIMITIAS DEVOTISSIMI, T AM AVTHORIS, DVM VIVERET, QVAM IPSORVM, Qyi SVPERSVNr, OBSEQYII TESTIMONIVM L. M. D. D. D.

RICHARDVS SIBS. IOHANNES DAVENPORT.

the Read

ei\

T had beene much to baue beene defired(jf it hadfo pleafed the Father of Spirits) that tbir Worthy man badfurvhedtbepub-lijbing ofthefe,and other his LeUuresfor ] then.no doubt,they -would baue come forth more refined, and digefied) For, thouj there Was Very little or no miftake in la-kng them from his mouth, yetpreacbino and writing baue their federal! graces. Things UDened by the exprefiion of the ff>ea{er,fometimes ta{e well, which after, ypon a mature review,feeme either fuper-fluousyor flat. zAndweoftfeemen, yery

To The

able to render their concepts in Writing* jet not the bappieflfyeakers.

Yet we, confidering ( notfo much what might haue beene>a$y»hat now may be for thefervice of the Church thought good rather to communicate them thus, then that theyfbouid die with the oAuthor. He was a man of an exall judgement-, and quiche apprehenfion, an acute 1^eafoner t aBiue in good) choyce in his notions •, one who made it his chiefe ayme to promote the caufe of fflrifty andthegoodoftheQhurch, which moved him tofngle out arguments anjwe-rable, on which he /pent his bejl thoughts. He Was honoured of God to be an infiru-ment of much good ■, whereuntohe had advantage by thofe eminent places he was called vnto, <>As he had a fbort race to run,fo he madefj>eed y and did much in a little time. Though he was of an higher e-

levation,

_ L

R E A D E R.

legation, andjlraine oJfj>irit then ordinaries jet out of hue to doe good ', he could frame his conceits fo, as might fute with ordinary ynderftandings. <d little before his death (aswe Were informed by tbt_j> i Rwbt Honourable the Lord c Vifcount Say, andSele, inwhofepietie, wifedome, and fidelities he put great repofe ) he was defirous that weJhould peryfe what of his wasfitforpubli^eyjc^'.

We are not Ignorant, that it is a thing JubjeU to cenfure, tofeeme bold, and wit-tie in another mans wor^e, and therefore as little is altered, as may be. And we de-fire the T^eader, rather to ta^e in good tart, that which is intended for publiaue good, than to catch at imperfeUions, con-fidering they were but tak^n, as tbejfeU\ from bimfjieakjng.Andwe intreate thofe, that haue any thing of his in their hands^

that

To The Reader.

that they would not be haftie y for private refyeBs,to publijb them s till we, whom the aAuthorput in tru/l y haue pervfed them-lVeepurpofe( by Gods helpe ) that what /hall he judgedJit\ Jhall come forth. Wee \fendforth thefe Sermons of Gods All-Sufficiencie, Mans Vpnghtnes, and the Covenant of Grace frft, as being] frft prepared by him that had the Cop-pies, and becaufe, the right ynderftandwg of thefe poynts hath a chiefe'influenceinto a Chrijlian life. The Lord giue a blef-fing anjwerable, and continuejiill to fend forth fuch Jaithfull Labourers into his HarDefi,

Richard S

IBS.

Iohn Davenport.

A Briefe Colledion of the Principal! heads in the enfuing Treatife.

DOCTRINE i.

DOubtingof Gods All-fufficiencie, the caufe of all vnevenneffe in our wayes torvardes

Pag 4 5

9

io

10 13

God. Proved by inflame in three forts of men REASONS*

1. Fromthedefireofhappineffe.

2. From the nature of finne.

3. From the nature of fine er hie.

4. From the nature of faith.

VSE.

shewing the nature^andcaufeof finnc^ in diverge inflames* 15

DOCT. a. God is All-fufficicnt. REASONS.

1. God & theoriginallandvniverfallcaufeofaU the excellencie, that k found in the Creatures. 2 7

2. God is the onely Author of good and evill that is done to the Creatures. 2 9

Difference hetmenethe All-fufficiency ^God, 1 * and that of the creature in two things . 3 6

Gods All- fufficiencie/# himfelfe, proved by fix things. 40

Gods All-fufficiencie to vs. ibid

1. In keeping vs from evill. 42

2. In filling vs with allgood. 43 The infnfficienee efthe creature to make vs hap-

OF GODS

ALL-SVFFICIENGY.

G e n e s i s ly, I.

I amCjO^D oAll-fujficient.

Ecaufc in the performance of all the Duties of San&ification, Since-ritie is all in all,theref ore I haucchofen this Text, that you may not be deceived. It is true j many things are very excellent if they be right. There is no queftion but the Diamond is very precious, if it be a true Diamond, but if it be falfe, it is nothing worth : If you take a precious Balme, you make no queftion of the thing, and of the cxcellcncie of it in generall, all the queftion is, whether it be right or no, and fo in the graces oiGods Spirit, efpeci-ally,feeing they concerne our faliiation$Ic much * B con-

Sinceritie is required in all Duties.

F

O D 8

The ground of iinceritie.

concernes vs, to know whether they be right or counterfeit • and therefore you fee the condition that God requires here of Abraham, is, that he be vfright, and perfect, without hypocri(ie\ (fothe word fignifieth) Walke before me without hypocri-fie. Now we haue rather chofen this Text then any other, becaufe it fets forth the ground of all fmceritie, andperfeftwalking with God, which is, even this apprehenfion well fetlcd in the heart, that God is Att-fuffiaent-fonhis is the Lords precept, wdke before me, and be thou perfeB, orvp-right,ov fineere ,let it not be in hypocrifie: and this is the motiue that he vfeth to perfwade him to it, IamAll-fttfficienti As if-bee fliould fay, if there were any defe& in me,if thou didft need or coul-deft defireany thing that were not to be had in mee, and thou mighteft haue it elfe-where, perhaps thy heart might be imperfe& in walking towards me, thou mighteft then ftep out from me to take in advantageselfe-where ;but feeing lam Ali-fufficient Smczl haue enough in me to fulfill all thy defires, fince I am every way an adae-quare obje&,that if thou looked about,and con-fidereft all that thy foulecan wifhfor,thoumaieft haueitinme, why then fhouldcftnot thou con-fecrate thy felfe to me alone * Why then fhoul-deftthoube vneven in thy wayes, ferving mee fometimes by fits,and fometimes the Creature ? For there is nothing in the Creature, but thou maieft finde it in me, lam Athfufficient, I am All-fuffment, therefore walke before mee ? and be perfect.

Yet

All-svfficiency #

Yet thefe words containe foraewhat more, which you may fee by that which follows,/ will make my Covenant betweene me and thee, and I mil multiplie thee exceedingly . The ground of all our finceritk is the Covenant, that is between God mi vs. Now thefe words doe the mod briefly that I finde of any in the Scriptures, expre/TetheCflitf-***;# betweene GWand vs on both fides, for they are but the fumme of the Covenat,which in other places of Scripture is explicated, and fct forth more at largejfo that the opening of the Covenant on both fides, is the ground of all the finceritie, of all that obedience that we yeeld to Cod: And therfore,Ifay,you fhall not onely haueoccafion from this Text to examine the graces of Gods fpi-ritinyou, and the actions that flow from them, whether they hzfwcere &c perfect,hut likewife we will fliew you y ground of tKis fine eritie, whence itarifeth, and how it is wrought in every mans heart. And thus thefe words containe the Covenant S^yih the Lord to Abraham, I will be thy God. On the other fiJe, thou fhalt bemim. Now hce ihewes whatakindeof GWhewill be to him, / willbeAll-fufficient co thee,which confiits in two things 5 if you compare this with Gen^. i. 1 will bethy Buckler to prefer tie thee from all evill: And againe, 1willbethy exceeding great reward: that is,l will nor only be a shield, but I will be a Sunne to thee • I will both preferue thee from all evill, & I will fill thee with all good things,/ will com-paffe thte about with mercy and loving kindneffe: fo thac thou (halt finde, that / will be an exceeding B 2 great

Gi*<t%< i.

All fufficien-cyofGOD,

wherein it con£3s.

Doubting of GedsAtt/ufi-c$ecj,thcca,ufe ot departure from GOD, and of rneven walking with him,

great reward.So GodcxpYcfTdh himfelfe to Abraham. And this is the Covenant on GOBS part. Now that which is required on Abrahams part,is, that he be the Lords, as the Lord is his,for lb you fee in the words following* The queflion oncly is, in what manner ^Abraham fhall be the Lords » how that fhall be declared £ Say th he,It is not an empty relation,but thou muft flicw that thou art mine by walking before me. And yet it muft not be any kinde of walking before the Lord, but it muft beaperfeSt walking before himJValke bef§re me,& he perfe£t,and therefore it is added,/ will make my Covenant, that is, this is the Covenant, of which Circumcifion was but a Signe 3 for it was inftituted prefently, as we fee in the words following.

There are three efpeciall poynts that we will gather out of the words.

The firft is from the connexion, and wee will begin with that, becaufc it is a preparation to the other two: In that the Lord vfeth this as an argument to Abraham > I am AlLfuficient, therefore Walke before me, andbethon perf eft $ we may ob-feruethisj that

The eattfe of all departure from God, of all vn-evenneffeinourwayes towards God, is from hence,that wee do not tbinke God to be Altfuf-ficient.

As on the other fide,the caufe of all omfinceri-tie and perfeffnejfe, arifeth hence, that we doe apprehend him to be All-fuffieicnt. This you fee e- evidently

vidcntly arifeth from the words*for thence is the force of the Argument,/ am All-fufficicnt> therefore rvatke before tne>andbeperfett. My Belovedjt is evident, that the caufe ot every mans keeping off from God, the caufe of his vnevennefle after he is come in to him, is from hence, that men thinke not Cod to be All-fafficient • for if a man had enough in the Lord, he would never goe out from him 5 but becaufche wants fomething, he defircs fomething that is not in him, or he feares fomething, that he things hee cannot keepe oft from him:hence it comes-to paffe that he fteppes out from Cod, he goeth out of the wayes of his Commandements. And iherfore I fay,the caufe of every mans departure from Cod, the caufe of his keeping off from God, or of his vnevenaeffe in the wayes of God, is from hence,that he thinks not GWto be All-fufficient^nd this you fhall fee in three forts of men.

Firft, there is a generation of men, that liue as without God in the world, and that looke not towards God sit all, that makecofcience of nothing, and whafris the reafon of that i but becaufe they thinke, theyhauc fufficient of their owne, and therefore they mike in their owne rvayes.znd ftand vpon their owne bottome, and they loue them-felues, & feme themfelues altogether-,and apply notthemfeluestotheL^atall: and therefore whenfoeveranyman is brought vnto God, the worke is,to take him offfrom his owne bottom, co fhew him his owne infufuiencie in himfelfe, and theemptineffc ofhimfelfejandofeverycrca-B 3 ture,

As tit three forts of men.

Such as pcr-iitme no <Jj-tieiteGod.

G

O D S

Luke ly

Ads 16. Ads 1.

Ads oi

ture, and the All faff identic that is in God, and vpon this ground, he comes in to God. As you know, the Prodi fall Sonne, when he fawthathe could not fubfift longer, but he muft perifh,if he flayed where he was. and faw againe, if he went home to his Fathers houfejhere was me ate enough $ this was that that moved him to goehome: this courfe the Intakes with all whom hec brings home to him-as we fee in the Taylor: and in thofe k^AcI. 2. They were prickedin their hearts \ and in ?<*«/, when xhzlight fhwed about him,and he was ftriclcen from his horfe,* Alt. p. It wasallbutto fhew them their vanitie, to rake them off from their owne bottoms, to fhew them their owne , infuffidentic,and then he difcovered that All-fuf-Yftiencie that was in himfelfe^ for no man will change but for the better, he will not deny him-felfe, and leaue what he hath, till fomething that is better be propounded vnto him : So, I £ \y , the caufe why men come not in,is,becau/e they haue an opinion of fnffitiency in themfelues,and in the creature, and they apprehend not an AlLfuffici-ency in GW.-that is 3 an Ml-fufficiency to be in him alone.

A fecond fort of men are fuch as doe come in,

and performe many things, and bring forth fome

fruit, and become profeflbrs of the feare of God,

and yet they do it not throughly ,btft by halucs;

the caufe of this is likewife from hehce 3 that they

doe not apprehend God to be AlUfnffidcnt\ for if

they did, they would be perfeci with him y as we

Math. 1 $; j fee thzSecendznd Third Ground (for that Parable

I ■ doth

Such as doe femewhat, butnottho-rowly-

A

LL-IYFFICIENCY.

doth but fhew you the kindcs of Profelfors)they were all fuch as profefled thefcare ofthcLord,that are there fpoken of,for we fee,they brought forth frnit> They received the Word with Toy. What was the reafon ihcfecend Ground was notperfeff with the Lord? Becaufethey thought him not to be a Buckler ftrong enough to beare off all evills 5 to beare off all perfecutio. What was the reafon the Third Ground diditnot < Becaufc they thought there was fomething in riches, in pleasures, in diversities, that they could not haue in the Lord, fo they departed from him : Onely the Fourth Ground kept clofe, becaufe they did apprehend all to be in the Lord that they defired, they did apprehend him to be ftrong enough to deliver them frorh all the things they feared.

The third fort of men are fuch as are regene-rate^which yet are fubjed to many flips and fals 3 to many turnings afide: And the caufe of allthis is 3 that they apprehend not God to be All-fnffiei-tnt. As for example, what was the reafon that Abrahamwhcnhc went downtime* Egypt (being driven thither by reafon of Famine) faved him-felfewithalye, faying that Sarah was his Sifter, and not his wifefbut becaufe he thought God was not able to keepe him and defend him. If he had thought him to haue beene ^AlUfufficient^ hee would not haue done it. What was the reafon that Mofes when God fent him on a mefTage into Egypt, was fo backward to performe it i But becaufe bethought that the Lord was not All-fuffi-cient^ox he hath two reafons why he would not B 4 goe-,

Note*

Such as are regenerate.

Inftances.

O

O D S

goe-,One was, he wanted fpeech,he wanted abili-tie and gifts * He was ofaftammering tongtte •> And the other was,thofe were aliue, that(he thought) fought his ///Hfhe had thought that God tvas able to haue beene with his tongue, to haueftrength-ned him,and to haue improved his gifts, and to haue inabled him to ^ fcruice : if he had thought likewife, that he had been able to haue defended himfromthokthatfougbt his life, he would never haue difobeyed the Commandement of God, and beene backward to performe it as he was.

And fo likewife Rebecca, What was the rcafon fhe vfed that wyle & fhift,that inordinate meanes to bring a good thing to paffc,to obtaine the kief-\ft*g,whcn laceb and fhe joyned in lying to ifaack, [but becaufe they thought God was not Sufficient to performe that Promife?For the blefing belonged co Iacob, & no doubt but he fhould haue had it in due time. And fo it is in all the faults of the Saints . which are hencc,becaufe they apprehend not GWto be All-fuffieient 5 even as it was in the firft finne o£Adam } and the Angels; what was the reafon that Adam fell from God ax. the firftflt was becaufe he defircd fomcthing that he thought he could notfindeintheZ^, he defiredto knew good and evill, which he thought he fhould not haue in the Ltrd y hee thoaght the Lordhzd kept it from him, and therefore he ftepped out from the Lordxoeatexhit Apple ,vfing rfnt as a meanes to obtaine his defire. And this,iidcede,wasthe caufe of his falling away.So likewife rhecaufe of the falling of the Angels, i Tim.^. 6. the Apoftlc

fayth

A

LL-8YFFICIINCY,

fayth there, that a Miniftcr was not to be a yong Scholler,Ieaft hebepnjfedvp%nndfall into the condemnation of the Dwell: That is, leaft he be puffed vp 5 and fall into the fame (inne,for which the Devill was condemned, that is, to be puffed vp, that is, to haue the defnes inlarged beyond the bounds which cWhath fetthem, to-defire more then they fbotild haue, to be exalted aboue wea-fure, that meafuie, that Godhzd appointed them, that is,they defire more, they looked after more, they thought there was not an All fufftciencyln God for them: This was the finne of the Angels that fell. And as it wasthecaufe of their firft fell, fo it is the caufe of all the finnes that haue beene committed fince. And the reafons of it in briefe arethefe.

Firft,it arifeth from the defire of happines that is implanted in every mans nature.Happines,you know, is a compound which confifts of all good things,fo that none muft be wanting; there is no good thing but it muft be an ingredient into it. Now the nature of man is made by God to defire happines, every man naturally defires happines, and may defire it, if there be any fcantne3 in this, if there be any evill that lies vpon him that is not removed, or if there be any good that he defires and wants, that he doth not enjoy; (I fay ) his heart cannot reft, for he defires happines * therefore if he find not an All-fnfficiency in GW,fo that nothing be wanting, that his heart can defire or looke after,it is impoflible he fhould cleaue clofe vnto him, but he will be ready to ftep out from him. C Se-

9

f Tim. i.6*

The Devi!* finne, what,

From mans defire of hap. pines.

From the na.

ture of finne.

Simile*

From the nature of fincc ri«e.

Of G o d s

Secondly j this will appcare from the nature of finne: the definition that the St hook men giue of finne, ( which we may rcceiue) is this, that it is the converfion of a man from God to the Crea-ture,frora the immutable God to the mutable creature : In every finne there is fuch a turning of the foule from God to the Creature* Now, it is cer-taine,if a man did finde an All-fnjficiemy in God, he would never turne from him, nor leeke to the Creature -, even as the Bee, if it did finde hony e-nough in one flower, would not haften to ano~ ther,butbccaufeitdothnot,itgocs from flower to flower: And fo is the nature of man(as Salomon exprelTeth it, fay ing, that) He haftenedto outward things '^that is>when he fell vpon one he found not enough in it,he made haft to another and to another^ fo the nature of man 5 if it did finde fweet-neflfc, and comfort, and contentment enough in C7^,it would not turne from him to the creature-, but becaufe, in his fence, the object is too narrow, there is foraewhat he would haue more, he looks over thePale,as it were,he feeth fomething that he defireth, and that caufeth him to ftcp out, whereas if he had enough at home, if he had c-nough in the Lord, hee would not goe out from him, to turne inordinately to the Creature vpon any occafion*

Third!y,this will appeare like wife from the nature oifmceritie, and perfeft walking with God, for to walkeperfectly with God, is nothing but this, whenamanchoofeth6W, fo that he cleaues to him alone, whereas doubkneffe of minde ftands

. in

A

LL-IYFFICIlllCy.

II

who.

in this, when a man is diftra&cd betweenecW and fome other objeft . I fay, betwecne God and riches, betvveene CWand credit-, betweene God and pleafure, and is fometime applying himfelfe to one, and fometime to another, and lb he goes a double way.So that when a man hath two prin-\ cipall obje&s,& two principal ends,vpon which hiseyeisfet, when he hath two inward principles within, that are thecaufe of his motion,this way and that way, fuch a man is a double minded ] A double man$\z is a finglc hearted man that-choofcth God f alone, & though he walke imperfectly with him, yet he choofeth him.

Now if a man apprehend Gods AIL fufficiency, he will choofe him alone, if he doe not, it is im-poffiblehefhotildchoofehim alone^ but he will joyne fomewhat elfewith him • for if he thinke there isbut^^rnzW efficiency in God, and that there is [owe fufficiency in any Creature befides, it mud needs be that he muft haueaney'e vpon botb,and then his wayes will be vneven, then his way is vnflMe ; and,rherefore, I fay, the caufe of that inftabilitie to which men are fubjeft, is, be-caufe they doe not apprehend God to be All-fnf-pcienty for you muft know this by the way, that there is a double inftabilitie(that word is vfed in I Am. 1.8.// double minded man is vnftable in all his rvayes.)One is an inftabilky between two objects which makes vp all the fufficiency that he defires 3 fo that there is a part of that fufficiency in one,& part of it in another. The fecond is an inftabilitie in following one objefit that hee hath cho/en. C 2 Indeed,

Inftabilitie double. Urn i. 8»

o

O D I

' 4 From the nature of faith.

Hcb. 3. iii,

Gen. if.

I Indeede, the iecond inftabilitie all the Sa^tsarc fubje<5i vnto,all regenerate men are vnftable thu s in aBtheir rvayes, they cannot ftickc faft to God, and n;*/** perfectly with him. But herein is their finceritiejhey choofe him, they pitch vpon him. Now the ground of it is, they apprehend him to be Aff-fuffitientfhough this apprehe jfion be not alwayes kept ftrong, it is not alway liuely, and adiue in their mindes, their perfwafion is not alway full and prefent, and therefore they are ready to ftep out. So the latter inftabilitie befals the Saints, the former befals hypocrites, and boch the one and the other inftabilitie ftill proceede from hence,that we apprehend not GWto be All-fufficient. Holy men haue that apprehenfion in the maine, but not in a conftant tenour at all times •, Hypocrites haue it not fo much as in the maine.

Fourthly.This truth will likewifeappeare from the nature of 'faith -that which makes a man righteous, that which ian&ifies a man throughout is faith: That which is the caufe of all vnrighteouA neffc in vs is vnbeliefe, for it caufeth a man to de-fartfrom the Lord: as tieb. 3. 12. Take heedlea ft then be in any of you an evil(heart of vnbeliefe to depart from the living God, In this knee faith is faid to be accounted for righteoufnejfe. Abraham beke-vedGod. Gen. 15. God indeede made the fame proppfition that he doth here, for fubftance, he tels him what he would doc for him, and, fayth the Ttxx^AbrahambeleevedGod.andit was accounted to him for righteoufnejfe. Now,?* was accounted

to

A

H-IV FFI CIE

GY*

to him for right"eonfm 'j(/* ; chicfly 5 in this fence, as it is interpreted R$m.$. that his very talcing of the prowife,and his accepting of the Covenant ,in that he did receiue that which (7^gaue 3 that put him within the Covenant, and therefore the Lord reckoned him a righteous man, even for that very acceptation, and beleeving. But that is not all: but like wife heaccouted/i//^ to him for right eoufnes, becaufe faith doth fan6rifie,and make a mmrigh-teom and therefore Beloved, (by the way) wonder not at this, that we put fo much v^on faith: for let a man beleeve, thatGW is AlLfuficient, which is theCovenant, fox justifying faith is but a beleeving of that part of the Covenant, and ina-Ming a man to keepe the other part which is required 5 and, I fay, it makes a man righteous: for whenamanbeleeves thatGW# All-fufficient y it will caufe a man to giue vp himfelfe to the Lord Vigaine, when he belecves the Lord to be all in all things to him, it irableth him to be all in all things to the /Wagaine, that is, to be holy to the Lord in all manner of conversation. It knits his heart vnto the Lord, h fanffifieth a man throughout } \t makes him peculiar to the£*n/,it makes him wholly to hira. This is the nature of faith. Now, ( marke it ) faith could not thus fanftifie, if it did not beleeve Cods All-fufficiency. Againe, vnbe-liefe could not caufe our falling or departing from God, if i were not hence, that wee fayle in beleeving fome promife of his, or fome threatnings, wethinke there is not zvi Allfujficiencie in God: yo;. know his promifescontaineall good things, C 3 'f

Rom, 4,

H

O

G

O D S

V?inc hopes and feares draw 78 from God,

| if vvccleaue vnto him,and histhreatningsall evill S things, if wc depart from him. If this were fully | bclce vcd 3 our hearts would keepe neare to him : as farre as it is not belceved/o farre we ftep out. Now J f ay 3 hence faith pur•iftth the heart: It fanc-tifieth 5 itisthecaufe of all righteoufnefle that is wrought by vs: and vnbeliefe is the caufe of all vnrighteoufnes that is wrought by vs. Hence we gather then 5 that the perfvvafion of Gods All-fujfi-ciencie keepes a mans heart perfect with God .-and as farre as you come fhort of this perfvvafion^ fo farre you are ready to depart from him.

And the ground of it is, becaufe that which

drawesvs from the Lord, is either vainc feares,

or vaine hopes.Thofe are the two eai es as it were

by which Sathan takes every man, whereby hee

drawes him away, out of the wayes of the Lords

Coromandements. Now if a man did bdeeue

that God were All.fnfficient, he would be fubjeft

to none of thefe falfe fcares> if he did apprehend

him to be a Buckler, that could keepe him from

all ill. Againe,on the other fide 3 if he did beleeue

cWto be an exceeding great rewardjAiZX. is 3 fo great

a reward that there can be nothing wanting in

him, that there is a lengthy and breadth, and depth,

and height ; in that reward, that his heart hathla-

j titude enough to walkein, he can defire nothing

out of it: this would free a man from all vaine

I hopes/o that the apprehenfion of it would keepe

his hc&n perfect. Contrariwife 3 as farre as you

fay le in either, fo farre you are fubjeft tothofe

t w o 3 either falfe fcares 3 pr vaine and finfull hopes:

and

IS

and that is the caufc of our vneven and vncquali walking with God, that we are not upright and per-feff.

Hence you may fee both the nature, of finne, Vfe i & the caufc of all finne \ for it is profitable for vs !fJ^jJ} 8 ^* Beloved, ( nothing more profitable than) to finde out the caufc of finne. It is a Rule that Phjfitians haue,thata difeafe, when it is throughly known, (that is, when thecaufe of it is fully knowne)it is halfe cured ^ fo it is in the difeafe of the foulc, to know the very root and rife,from whence it proceeds, or commeth, to know the principle from whence it arifeth, it is a great helpe to vs to prevent it, to heale it. But I fay, this will both fhew the nature of finne, and the caufe of finne in vs.

Fii ft,it fhewes the nature of finne, how evill a thing it is, yea worfe, than, for the mod part, we 1 apprehend it to be ^ for if there be no finne committed, but it comes from hence, that you apprehend not God 10 be Allfuff uiem ,then there is Idolatry {in a manner ) committed in every finne, that is, you take from God and adde another God\ Motoric in to him,if y ou thinke him not to be All-fuffi : ciem^\ cmy ^ nc * whatfoevcr you feek to,and joyne with him,you make it a God as well as he; If it be credit, if it be honour,if it be pleafures,if it be riches,yca what-focver it is, I fay jthere is a bitter root ofldolatrie in the commitfion of every fin, that makes it out of measure finfnlL This we may confider by the way,but this I purpofe not to ftand on,the thing that I would chiefly preflfcis to find out the caufe of finne, the caiife of that hollowneflc, and that C 4

im-i

\$

2

The caufe of finne.

Smile*

O

G O D %

imperfe&nefle, and infinceritie that is in the hearts of men towards God, which,1 lay, arifeth from hence, that rhey apprehend notoWiobce All fufficient, for this ( for the mod part ) is the cafe of men, if they did not apprehend fome fufr ficiency in him,they would not fecke him at all s againc, il they did apprehend him to be All-fnffi-ciet>xhey would fcrue him perfcftly:b>K this middle apprehenfion in men, that they hike there is a fufficiency in the Lord, bur not an All-fufftci-encie, this is the caufe why the hearts of meaare hollow towards the Lord. Even as when a man lookes towards a great man, that is a man of fome power^able to doe him hurt, and that hath fomeabilitie to doe him good: this makes him tofeare, ft makes him carefull to pleafe him 3 and' toabftaine from what may offend him: yet, be-caufe he thinkes he is not perfect with him, that his heart is but hollow towards him, he doth it not fully. So it is in our walking before God. Be-caufe we apprehend him not to be All-fafficiext, therefore it is that our hearts are not per ft ft with him. >

We fliall beft fhew you this in instances; for example ? What is the reaf on, that a man is dif-couraged in feeking to God, in praying to God, in depending vpon cWin any great cafe of difficul-tie, where there is more then ordinary difficulty, there is moretobefuffercd, there is more to be done, what is the rcafon of it^becaufe we apprehend him not to be All-fufficknt. You know the turning of men away from CZ^commonly it arifeth

All-svfficiency.

feth from this, they meetc with fomc rub 9 fome croffes, forne barre, fome Lyon in the way, which they arc not able to grapple with, it is too ftrong for them rand then they turne out of the way 5 the reafon,I fay, of all finne and departure from the Lord, is becaufe vvc doe not apprehend him to be All-fuficient-for if we did, why fliould not a man in an eafie cafe, turne from him as well as in the moft difficult 1

As,for example^4i//W followed the Lordlong, yet when Saul grew exceeding ftrong,and he very weake, then he ftepped afide, and fayd in his heart, I jhall per ifh one day ; and fo he goes out of Qods wayes&nd flyeth to Acbis>to the Philifiines: This was from hence, that he did not apprehend the Lord to bee All-faff idem and Almightie, for the word fignifieth both.

And fo like wife Mofes J$umb.\ i .what was the reafon that hce ftarted afide, that he did not be-lecueasat other times f When God fayd to him, that he would giue them flefli fora moneth together ; what fay th Mofes againc f shall fix hundred thousand men be fed with fefh, Jhall all the Beetles and Sheepe bejlaine, or Jhall all the fijh in the Sea be gatheredtogether?He could not beleeue the Lord • here was a difficulties that Mofes was not able to reach,that there fliould be fo many fed with flefli and that in the wilderneffe, and that for a moneth together: hee thought it impoffible tobs done, that all the fifhin the Sea fliould be gathered to-gether,and all little enou gh to ferue fuch a tu rne. NowmarketheZW*anfwer there, is the Lords

D hand

17

The caufe why men turne from God.

Inftances 5 of doubting in difficult cafcs«

Numb. ii.

O

F

Gods

handjhortened? You may know by the medicine, what the difeafe was.Mtfes (faith he)thou think-eft I am not able to doe it,thou thinkeft my hand isfhortened that I cannot doe it. And the like was when he came to draw water out of the rock : you flwll fee Me fits there ftucke: for the cafe was a cafe of difficulty .If it had been out of the earth, where there had beene probabilities it had not beene fo much: but Mefes makes two arguments againft it,(you know how great the finne was for the which he loft going into the Land of Canaan, I fay, he makes theft two arguments againft ir») Firft, fayth he,thc people are rebels, and will the Lord giuc them water, that haue carried them-felues in fuch a manner 1 that was one thing that i caufed his infidelitie at that time. Another was ; What ? fhalllgiuejou water out of the rocke ? As if he fhould fay,That is a difficult thing.So that put thele two together, *#* ofthe rocke, and vnte re. bels> there his fayth fayled, for it was difficult: and whence came this ? Becaufe hee thought the Lord was not All-fufficient.

And fo,likevvife, Martha^nd Mary,when they came to Chriji for Lazarus, when he was dead, they were out of hope: the reafon was, becaufe there was a difficulticnow more then before, fo that,I (ay,the commo caufe of our turning afide from thcLord, is, becaufe wee meete with fome difficulties which our faith is not able to grapple with,& it arifeth from hencc,that we forget this, that the Z^fayth to Abraham J am God Almigh-tieov All-fufficient . I am able to doe whatfoever I will. BefideSi

A

LL-SVFFICIENCY.

| Befidesthis: what is the caufe that men feckc after vaine-glory, that they are fubjecft to envic i {the fpirit that is in vs isfnbjett to envie ) for every man envieth another, becaufc he defireth vaiae glory too much to himfelfe: this arifeth from hence, that he reckoneth not God to be All-fuffi-sient. That is. If we did reckon it enough to haue praife with God, if we thought that hisinowledg of our vprightnes werefufficientjthough no man in the world knew it befides, wee would be con-I tent with that honor that wc haue,which he hath ^allotted to vs within our owne compafTe,bue,be-caufe we thinke him not to be All-fuffkieM> wee would haue fomething, likewife, from the Creature, we would haue honor,toue,& refped from men 5 which finne arifeth hence, that we apprehend not him to be All-fnffieiem ; fo doth that, likewife,which is contrary to it 5 (for they are fins of y fame nature,and they arife both fro the fame ! ground) when men are fo fenfible of Jflhame, and reproach^and difgrace, & difparagement, doth it not arife hence,that we recko mans day too much and Gods day too little i Wee apprehend not God enough in his greatnefTe j as the Apoftle fayth, / reckon notto he judged by mans day. Asif he fhould fay. It is but a day, it is but a time that man bath to judge: there is another day^the Lords day,that (great day. If a man did apprehend that which is VmGod, ifhedidfeehisAlLfifficiency, he would I not regard to be judged by mans day, as long as j he were not judged by y Lord he would not care 'what his fellow- prisoners thought of him, as

D 2 long

*9

Seeking praife with men the caufe of it.

Why we are fo fenfible of reproach.

20

Indire&cour*

fcs taken to bring enter-prifcstopaflc.

Xnftanccs of rfing good meanes.

O

O D S

Inftances of vfiag cvill meanes.

long as the Iudge, and the Law cleared him.

And fo like wife, what is the rcafon of the vn-

even wayes of men, which they take to bring

their enterprifes topafTe t Is it not hence, that

they apprehend not G^tobe All-fufficient f Da-

vidjNhca he was in a ftrait,when the Kingdomc,

you know, was promifed him, and many oppor-

tunities he had to haue gotten it,if he would hauc

vfed evill meanes, when fometimes the Lord put

Saul into his hand, yet would not touch him,

but committed it to the Lordjiox he thought him

to be Almightity able to bring it to paffe, as alfo

he did bring it to pafle.

And fo like wife, Daniel ; there might haue beene meanes vfed for him to haue efcaped ^you I know when he was in danger,when he refufed to eate of the Kings meatc, he was in danger againe, when they obtained of the Kingjhatifany man did make any reqtteft to any God or man,but the King for thirty dayes,he fhould be put to death :yet he tru-fiedinGod, he thought him to be AlUfuffieient 7 able to keepe him, and therefore he ftepped not out of his way .And fo /W,when he faw that Fe-ftm thought to haue had money given him, yet doubtlefTe, inthofecircumftances, he thought it not lawful! to do it,& therefore he tmftedin God -, though no doubt, hce might haue made friends, to haue gathered the money: It is likely Fefttts thought there was a probability for it>bccaufc he hoped for it,but Paul would not do it,becaufe he thought the Lord was able to deliver him. But on the other fide, Jeroboam when he had

abufintfre to doc, you know what courfc hee tookc, he joynes them together, he addes to Religion, hee corrupts it, that he might keepe his Kingdome. And fo Saul. (But I neede not giue you inftances)! fay,the caufe of all indirect waies we take to bring our enterprifes to paffe,it comes from hence, that we truft not in God, wee thinke him not to be AlLfnffcient^ not able to doe it,ex-cept we helpe him with wyles,and tricks,and devices of our own. What is the reafon of that lying & diiTembling, that is vfed hkewife,for the fame purpofe i Is it not from hence, that men apprehend not cWto be All-fufficient ? Peter, when he denied Chrift, was it not from fcare * And from whence was that fcare, but becaufe he reckoned not God, to be a Buckler ftrong enough, and fure enough * And to Sarah, when fliee denied, that fliec laughed, fayth the Text, forfhee was afraid, and therefore fhee faid, no, / did not laugh, when iheedid,and was charged for doing of it.I might giiic you many other Inftances, but I ihallnot need. Goc through all varieties of finnes,and you /hall fee they arife hence, that we reckon not God to be All-fufficient.

The fatisfying of finfull lufts,doth it not arife from hence * He that is given to any pleafure, to any delight, of what kindefoever, if he did be-leeuc thofc two things>that the! Wis able to fulfill him with joy, and comfort fufficient,that the Lord is able to mortifie thofe l»Jls,8c to heale them in him, he would keepe clofe to him, and would net goe out from him: for he need not, the Lord __ D 3 is

41

Satii; finfull hi whence it

zz

O

F

G

O D «

is Al.l'fitfficte&t.Th'dt is.He is able to farisfie him, he is able to fill him with/0; andpacethrough be-itevingt which fhould be enough to fatisfie his heart with contentment j hee is able, likewife, tomorcifiethatluft 3 fothat, as he is forbidden the fatis(ying of it, fo, likewife, hee fhould haue no fuch prevailing defire to it. And therefore the way to keep our hearts perfe<ft with God (for that is the thing for which I prefle all this, for which I bring all thefe Inftances) it is to come to this, to fet downe this concluiion with our felues,that he is AU-ftifficiem: No man is ever fit to feme him without this: except a man be content to I haue God alone for his portion^ if he will joyne ' any thing with him,if he will joyne God, and credit together, God, and riches together, God, and ' pleafures together, hee will never kecpe clofe to j hirarfor one time,or other there will fall out a fe-I paration betweene<7^ 3 and thefc things,& who-! foever doth not refolue thus with himfelfe,! will 1 be content withGWalone, though he ftrip me of all things in the world,I fay, he will never keepe clofe to the Lord> but his wayes will be vneven towards him. The yong man 5 in the G^/, would never haue Apoftlfie the' gone away fad, if he had thought Cod had becne

ground of it.

All-fnfficient: but he thought, when his riches were taken away,that fomewhat was taken from him that belonged to his happines, that he could not haue beene fo well without it. Againe,/^-■ham y on the other fide, would never haue beene willing to haue offred Ifack,if he had not thought

that

ALL-SYFFICIENCY.

that God was AIL faffic tent : as we fee Heb. 11, L 9 . It is /aid there, that, though Ifack were the fonne of the promife,yet he willingly offred him«.why? for he thought God was able to ratfe him from the dead againefrom whence he alfo after a fort received him: As he received him from Sarahs dead wombe,fo he thought he might be raifed againe from the dead alhes.. What was the rcafon that Paul fer-ved the Lord with a perfed heart i You fee in i Tim. 4. 10. that hetrufledin God, and therefore ( fayth he ) we labour, andfaffer reb&ke • thofc are the two parts of new obedience, (to doe, and to fuffer)and tliereforejaith he,we do it, becaufewe trufi inthe living Godithat is. Wee truft in him for al! thingsrl belceue him to be Almighie,md All-faff cient, every way, both to defend me from all evilly and alfo to provide all good things for me, and therefore I feme him, and labour in his fer-vice,and fuflfer rebuke. What was thereafon,on the other fide,that Demos turned from the Lord! was it not, becaufe he thought there was note-nough in him i And therefore faith the Text, he imbraced this pre fent world: the way therefore to keepe our hearts perfetf with God, is to confider well the great power of GW,and the great good-neffe of God, for in thefe two his AlLfafficiencie towardes vs confifts ; Confider his mightie power, and fay, thus with thy felfe, he is able to doe all things for me,confider withal], the great-neffe of his goodneffe, and mercy, and fay 5 he is my Father, he is willing to doe all things for me. Indeede, thatconclufion wee fhould fet downc

with

Hcb.fti. 19.

1 Tim. 4. lo.

The parts of obedience.

Howtokeepe our hearts

perfect,

*4

O

V

O D S

Our prefent eftate belt forv*.

Digrefi

with our felues., (if any thing be not done, if we want any thing, if any croffe lie vponvs at any time,) to be ready to fay, this is not becaufe the Lord cannot doe it 5 for he is Almightie. Againc, it is not becaufe the Lord will not doc itjfor he is as infinite in loue to me, as he is in power 1 What is the reafon of it then < Becaufe it is not beft for me.So fhuld every man fay,if there be any want, if there be any cro(Te,it is beft for me. It is better for thee,it may be,to be in a low eftate,tben to be in a high 1 it is better for thee to be pinched with povertie, than toliue in abundance, it is better for thee to lye vnder temptation, ('though it be a great vexation to thee for the prefent) then to be freed from it: it is better for thee, (it may be) to haue meane gifts,than to haue high gifts:it is better for thee, to be in a low place, than to be in e-minent place: it is better for thee to be crofted in thy name, in thy eftate, it is better for thee to be ficke in bodie, it is better for thee to be troubled ( fometime) in minde, than to be freed from it. Beloved, this wemuft come to, and yet wemuft thinke the Lord to be All-fnfficient. For if it be fo, thou oughteft to fay thus with thy felfe, it is beft for me to be fo. You will fay, how fliall we doe to be pcrfwaded of it i There are many cafes, wherein we are in fuch a condition, which wee thinke worft for our felues, which many times is thebeft,nay,alwayesit is beft for every man that is in covenant with God. For this rule muft be kept, he is AlLfujFtcient to his children, and they findehimfo, tie hath performed it, and made it

- S°? d

All-ivfjiciekcy,

good to their cxperiencc,and thercfore 3 whcnfo-ever they finde any want 5 it is beft for them to be fo»It is not either defed in the power of God, or in the loue of God: For example § ^.Abraham thought it a hard things great croflTe,that he was put to expel 1 Ijhmae/l his fonne, whom he loved ; Was it not better for \^haham?had he not another tonne that was fitter for him, bome of his owne Wife t And fo UWofes thought it a hard thing, to be barred from comming into the land of daman, but what loft he by it i was he not led into a better Canaan, into Paradife, into a more glorious condition f So like wife, when he went downe into Egypt, if he had had a tongue of eloquence giuen him, to his will, that would haue fatisfied him: but was it not better for CMofes to haueaftammering tongue, and yet to haue the worke done as well,u//4?w and he being joyned together t For by that meanes CMofes was kept humble, and his loue like wife was incrcafed. For that mutuall indigence kiits men together, when they haue need one of another.In like man-ner^Davidhzd an exceeding great defire to build the Temple, when it was not y Lords will, that he fhould doeitjwas he'a loofer by toDavid was at that time not fit to haue done it, he was not able tohaucdoneir,ascircumftanceswere: but was he a loofer by it, had not he a houfe built him, as well as if he had built the houfe of God.? had not he as great a reward, as if he had performed it i So likewife in the lofTe of his child, it was exceeding grievous to him, yet, was it not better that • E that

11

Inflances,

Nothing loft by obeying Gock

O

O D f

The meanei of emptying man of him-feif*

thatchilde fliould be taken away, and that another, fhould be given him, that was legitimate i Did not the Lord rceompence it abundantly to him,when Salomon was given to him in his ftead? And fo Paul, he was exceeding defirous to be freed from that temptation, which no doubt was very grievous to him, that did gall andvexchis minde continually^ even as a frkkingofthefle(h doth: yet it was much better for Pad, it was not becaufe God wzs not AlLfufficunt,z\\hzx in power, or in loue to him: but hee was an exceeding great gainer by that meanes, he was emptied of himfelfe.-for that is the Icope of GW>in the way es of his providence towards his children, even to magnifie himfelfe towards thcrn^ which cannot be without emptying them of themfelues,by dif-coveringto them their owne infufficiencie: and that is done partly, by affii&ion,, and partly by finne, but chiefly by finne, becaufe thatworkes more immediately vpon man,it makes him to fee how little excellency 5 and how little worth,there is in him: it makes him againe to fee the glorie, and the power, andthepureneife oiGod, to magnifie him,.and to humble himfelfe; this Paul got by it,and it was better for him,he was in a better condition by it. Therefore,I fay, this conclufion muft be fet downe,that the Lerdis AlLfufficiem, & when we fall fhort of any thing that we defire, lay it not vpon Go v> that the Lordis fhort of his performance, of any promife, that be compajfetb* vs not about mtbmercie, on every fide, as much as we need, that he delivers vs not from every evill :'■

for

All-ivfficibncy.

for be will make that goodalway, that no good thing ft all be wanting to them that lead a godly life: He is aSunneand a shield to thcrn. And whenfoe-vcr it is otherwife, it is becaufe it is not beft for them: but this is a digreffion; the thing we haue to doe (for all this is but a preparation) is to per-fwade you now that the Lord is All-fafficient: as wc told you, we handle this poynt firft, becaufe it is apreparatiueto the reft : It flicwes you of what moment it will be fo to be perfwaded, and of what evill confequence it is, not to be fo perfwaded. Now I will adde a word of thefecoxid point j that

GOD is K^H-fnfficient.

To prone that he is fo, I will propound to you but thefttwo reafons -,

FirftjConfider that all that is in the creature, all the comforts, all the excellencies all the beautie that is to be found in them, it is but borrowed,, and derived: cWistheprimitiue,heistheorigi-na!l, he is the firft, the vniverfall caufe, the gene-rail caufe of all: hence we gather this, that there is an AlLfufficiency in him, and in him oncly, he is All-fnfficient, exciufiuely; fo that no creature hath any fufficiencie at all in it felfe; for, you muft know^that the creature addes nothing at all to his fufficiencie, but all fufficiencie is comprehended in him^for if they be all derived and borrowed things, then they arc in the Creature,but as farre as it plcafeth him to communicate the E 2 fame

*7

DoB. 2. God is AIL

fafficient.

Reaf. I. Tf e exed en-cyofthecrca. ture is borrowed.

zS

O f G

O D S

Icr. i. !$♦

The cemfort in the Creature it

1 Deiired.

i Mixed.

1

Adcadeom-

fon.

4 A broken

Comfortt

fametothem:nowthatitisfo,fee/o'. 2. 13* My people (faith the Lord J &4#* committed two evils, they haneforfaken me the fountain of living waters, W(fecondly) haue digged to themfelnes pits that \ hold no water : Where we may briefly obferue : Fir ft, that God is the fpring, from whom all comforts come originally, the pits * you know,haue y water, but borrowed and derived from the fountain ; fecondIy,there is fomething in this, that he calleth them pits,that is, the comfort in the creature is a mixed comfort, it is like water in a pit, it is muddie,and not pure and cleare,like the water in the fountaine: That is, the comfort that comes meerely from the creature (if you receiue any comfort in the creature, if Cods hand be not in it) it is alway mixed with fome forrow, with fomecvill,butifitcome from the Lord, it is a pure comfort: he giues riches, and no forrow with them. Thirdly, the comfort that is in the creature, it is but a dead comfort, compared to that which is in the Lord, and therefore heisfaid to be a fountain of living water,that is.,running water. The comfort that is in the creature, it is able to doe little, it is quickly fpent, and when it is fpent,there is no more in it: but the comfort that is in God, it is like water that comioeth out of the fpring, which is ftill renewed from day today, and therefore it is called living water, there is no end of it, but ftill it flowes more and more. Laft of all, they are broken pits that cannot hold the comfort that they haue,though there be comfort yet it is like liquor in a brittle glaffe, that is not

able

able to hold this comfort in the creature, it is but borrowed comfort,and therfore we fee iTim.6. 17. (where an inftance is given of riches. ) charge thofe that are rich in this world, that they be not high n$inded,that they trujl not in vncertaine riches, hut in the living God, thatgiveth all things abundantly to f#/0y.Marke(you ftiall fee there the difference,) that they truft not in vncertaine riches, but in the living God,thzt is,riches are but dead things, God is the living God: they are able to docbut fome things for you-/Wgiues)w all things, and giues abundantly. And againe,if riches doe fomething, yet the enjoying they are not ablctogiue* but thcZ^giuesvs all things abundantly to enjoy. Now, when weconfider, that whatfoever is in the Creature, it is but a borrowed and derived comfortjthen the fufficiecy is wholy in the Lord, he is the God of all comfort • as the Sunne is the caufe of all light, whatfoever the ayre hath, it is derived from the Sunne, fo whatfoever, is in the creature,it is derived from GW:and therefore this is one ground, why wee fhould perfwade our felues, that he is All-fufficient.

The fecond, is this,he is All-f#ficient,bccaufe he onely can be the author of good and evill ;that (you know) which can doe neither good nore-vil 3 there is no fuffickney ink at all.Now it is the propertie of the Lord, to doe both, as we lee let. 1 o. 5. a place worthy our confideration;T^/^?/f 'and vpasa palme-tree,but they ffteake not; they are borne, becaufe they cannot goefeare them not,becaufe they can doe neither good nor evill: This is the ar-E 3 gument,

*9

1 Tim 6, 17.

Simile. \

Reaf. 2. God oacly the Author of good&eyill.

Ier. io. f.

p I

o

G

O D S

Math, % 9 Luk« ii.

Amoi. 3.

gument,whereby the Lord proveth them to be I-dols,becaufe they can do neither evill nor good : as if hefhouldfay, if they could doedther evill or good, they were God, and not Idols.The fame we may apply to any creature, confidered in it felfe, without the influence and concourfeof God: If it were able to doe either good or evill, you mightworfhipitasCW, for God onely can doe good and evill of himfelfe. Beloved, if we could bring our hearts to this perfwafion, that it is the ZWonely that can do good and evill,we would then cleaue to him,it could not be that we ihould depart from him vpon any occafion, for that which is able to doe neither good nor evill, wee contemmif your opinions were fuch of the crea-ture,that it were,without God, neither able to doe good or evill, you would never turne from God to any creature, vpon any occafion t for certainly,!^ is able to doe both good and evill,he onely can make every mans life, comfortable, or vru comfortables it is his prerogatiue royall, it belongs to him alone.In Mat. 5. it is fayd, a man is not able to make one //aire white or blacke j fo fmall a thing he is not able to doe; and in Luk. 11. it is fayd more plaineiy, if we be not able to doe the leaft thing, we be not able to doe the grcateft. You know that place Amos 3 .Jhall'there be evillin tbeCitie y andthe Lord hath not done it ? The Scripture is plentifu 11 in this ^ I fhould loofe time to vrge places > I fay 3 there is no creature in heaven or earth, that is able to be the author of the leaft good, or theleaft hurt.

But

All-$vfficiincy.

Ob. The creatures hau?nopower but fromCW.

Anfrv. lob. 19. *8s,/y

But you will fay to me, we find it othcrwife in experience $ we finde that they are able to doe vs good, and to doe vs hurt.

You haue an anfwer for that>/^. 19. 1 i.when Pilate faith to our Szviowx^haue I not fower to cru-cifre thee, or to loofe thee ? He anf wereth, no: thou haft none at all of thy felfe: Indeed, thou haft a power, but it is given thee from abone> thou haft not a jot more then is diftributed to thee: if you comparethatwith^/^?.4.28.youftiallfeeitwas Afr+ *s. ibiPilate and Herod joyned together, to do what-loever GWhad appointed before:they didnot the leaft evill, but cWhad appointed it: And fo it is with all the creatures, the principall creatures, that we haue to doc with, and that we fee before vs, even men, they doe vs not (without his com-miflion ) the lead good,nor the leaft hurt. When Shimei curfed David,you know,what expreflion hcvfed; the Lord hath bid Shimei curfe, as if he iliould fay,neither shimei^ nor any man els in the J world, could moue his tongue, if Gad did not fay toftichaman,goecurfehim, goeand reproach him. It is fayd of Pu/I and Tiglah-pile far,Kings of Jflyriajhzty LordPtiwzd them vp, & they carried his people away captiue: \iGodhzd not ftirred vp their fpirits,they had not done the leaft thing. You know,.oft it is fayd, the King of K^fhur the fluffein my hand,and fo Cyrus is fayd to be his fer-vant, he ftirred him vp a he was his Shepheard,to doe whatfoever he dt fired to his flieepe. If*. 44. Ifa. 4* Now if a man be able to doe nothing,but as farre as God (as him on worke, then much Ieflc can o-

ther

s*

o

O D $

AliGODS

Coramandc-

th.r things, as riches, and the like, they can doe no more then men can doe \ for what feme they for,but to fet mena worke:fo,honour>and credit, and eftimation, which men fo much efteeme, they can doc no more then they can doejfor they fet men on worke to doe good, as reproach fas them on worke to doe hurt. Now if there be no man, nor no creature in heauen or earth, that can doe good or hurt; Why (hould we be fervants to men * Why (hould wee be fubje& to carnall delights? tocarnallfearcs? to carnall hopes, and the like 0 furcly it is hence, wee over-value the Creaturc,wee thinke it is able to doe fomething, wethinke thatthc'reisfomefufficicncie in that, and not AlLfufficiency in God i certainely, all the CommandementsorGo d, are grounded vpon acnts ground j cleare reafon,if we were able to finde it out: But <M«n*afoii. now when the Lord requires at our hands, that we worfliip him altogether 5 th&ujhdt hdtte m o-ther Gods but me, thou (halt ferue me onely,thou (halt beftow thy felfe wholly vpon me,thou (halt be ferfelt with mc, as you fee here : furely, it is vpon this ground, thou flialt hauc all from mee, and therefore thou (halt do all to melt any creature were able to doe good or hurt, without the Lord, if they had any part or portion with him in being authors of our good,certainly,they (hould haue a portion of our feruice: for there is reafon and equitie in it,that that which doth vs good,in fuch manner, we fliould feeke vnto it, we (hould ferue it: and likewife,if it could doe vs hurt ; but now in that the Lord challenged all to himfelfe,

(Ifay)

(I fay) it is vpon this ground,/ am All-fafficient : there is no creature is able to adde to me more or

leffe : and therefore confider the ground of it 5 andlettheequitieofiteftablifli your hearts to ht per ftp with God, that he onely is able to make your Hues comfortable or vncomfortable. Put the cafe, a man hath a great addition to his e-ftate.-putthe cafe he hath much credit, ande-ftecme among men x put the cafe, he haue the favour of Princes 5 that are moll able and powerfull among men: if the creature be able alone, to doc neither good nor hurt, they (hall not make the lead addition to his happinefle \ and if it bee fo, why fhould we cftecme it fo much? if on thecon traryfide, it turne againft vs, it lhall not doc vs the leaft hurt.

Should not this free vs,frora fearefull perplexi-ties,from vainc hopes, and vaine feares i Should itnotkeepe our hems perfeff with God, if wee were thus perfwaded ! for, what are all the crea-turescare they not like fervants in the great hou fe of the world 5 and we as children^and the fervants are all at the Matters command, to doe whatfoe-ver he hath appointed: if we want any thing, hee can appoint them to provide for vsjthere is not a-ny creature in heaven or earth,that ftirreth without a command,without a warrant from the Matter of the houfe: if he doe command them, they goe:theyare ready and nimble to doe vsany fer-vice:this is the nature of all the creatures we haue to doe with. Thinke with your felues then, it is no great matter for them; if the Mafter of the

F houfe

tt

^Simile.

The creatures Godsfervsnt* at his com*

*4

O

G

O D $

loci ft.

The Creature cannot helpe to eternal! happincs.

They helpe bminp*rti« cular cafes*

houfc be our friend,they arc all at his command •, you know thofe mcane creatures ,the Caterpillers: arc they not all the Lords hoft,that goe and come as he bids them, as loci 2 ? So the meaneft crea-turcs,the fire, and the ayre, and whatfoever they are,they are all at the Lords commanded therefore thinke not,that the creature is able to doe a-ny thing for vs.

There are but two things that we need in, one irour everlafting happinefle $ the other is for the things of this life: for the firft,there the Creature by fruition of it felfe, is able to do nothing,there it is wholly excluded,for it is inferiour to vs.Be-fides,there is a curfe vpon the creature,there is an emptinefTc in it: befides,^ is vnder the Stmne, and therefore it cannot helpe to the happines, that is aboue the Sunne.Thefc arguments you (hall find in £^/*/k*/^.Befides,itis tcmporall,whereas we muft haue an eternall happines,for our foules are eternall,and therefore,for eternall happines: for the chick good of man,the creature is nothing at all, it helpeth but in particulars.

Take credit, it doch but helpe againft ignominy and obfeuritie : learning doth but helpe a-gainft ignorance: health is but a remedie againft ficknefl>v anddiitemperofbodie: riches are but an helpe againft povertie : and fo goe over all the creatures in the world. But the Lord is vni-veifallygood, he giuesvs all things, and therefore jW//0tt/>^^ hegiues vs all things to enjoy : that is, hee fills the foule of man every way, not Beloved, that fimply an infinite^

All-syfficiency.

nice objedt is neccfTary,as it is vfually vndcrftood (I fee no ground for that) I fee it not neceffary, that a finite facultie, fhould haue an infinite object, if that which is proportionable be enough 3 but this I affirme, withal!, that vnleffe G$d were infinitc,he could not fatisfie the foule of man,for this is the nature of the foule, if it finde a bottom in any particular, it paffeth over that,and hafteth after more, and,therefore, in all particular Creatures (you fee) when we haue had once triall of them, when we haue had the enjoying and pof-feffing of them, we leaue them and feek after that which we want.Now the zWgiues vs fatisfa£ti-on,becaufe the contentment,the happineffe, that we haue from him, is without a bottome, it is without limits, that, when wc haue had never fo much,ftill there is more to be found in him; and hence it is in regard of that vniverfallity that is in him,hc hath all things in him, he is All-fufficient, and, in regard of the latitude,for when we enjoy never fo much, ftill there is more behinde him, and therefore he onely hath to do in that bu fines, in making vs eternally happie, in giving vs that fummumb$mm.

For the fecond, the helpe that the Creature giues for the things that belong to this life;there, I confefie, the Creature hath fomewhat to doe, but it doth it as an inftrument, and if it doth all as an inftrument, then the creature doth nothing in a manner-wee tbankenot the hand, but the minde within that moues the hand to doe a good turne,much leffe doe we thanke a dead,inanima tc

F 2 in-

V

No finite thing, can fatisfie the Soulc.

The creatures Gods inftr u.

ments.

Smilf.

ys

O » G

O D 8

inftrument. Let vslookcvpon every Creature, and every man as Gods inftrument,when any man doth you a kindnefTe, when any man doth you a fauour, or doth you good, fay as the Scripture phrafe is; The Lord hath given mee favour in his fight^heprredvf hisfpirit. And fo^when he doth vs hurt, fay fuch a man is but a meere vi*ll>*x\ in-ftrumenr, whereby the Lord hath powred out fome part of his difpleafure vpon me. This will caufc your eye to be vpo the Z<vv/altogetber 5 you will over-looke men, not regarding preferment, or advancement by them ; nor the contrary 3 for in all thefe things they are but In-ftruments.

So much for this time.

F / &qj s.

THE

SECOND

SERMON.

G E N E S I S I7. I.

I amCjO'D ddll-fujfieient.

He fccond do&rinc that we haue delivered out of thefe words, and are now toinfift vpon,was, that

Cod is Almightic, or ksM-fnjficitnt.

I put them both together jfor,the word,in the original! fignifieth as much, El-Jhaddai, £/fignifieth the ftrong, the mightieGW, and Shaddai, properly fignifieth,^//-/»//foV/# j when one hath all in his owne compa(Te,that he needcth not goc out to fetch in, or borrow any commoditie, any comfort, or any advancement, oranycxceflen-cie from any other; and,theref orc,that is the fitted tranflation^ and moft agreeable to the word,

V 3 in

57

O i G

O D 8

Two things eon&Jcrable

ThatGodii in himfelfe*

Difference between the M» fofftcientie in GU, and that which is in the iCreature,

in thcoriginall^Z/V^^^^Cthough fometran-flations haue it, the K^ilmightie) and, this is a poynt that will well fute with the prefent occafi-on of the Sacramet,ioxj& I told you thefe words containc the Covenant on both fides, fayrh the Lord, this is the covenant that I will make on my part, / will be thy God 5 and I will tell you what a God I will be vnto you, I will be a God All-fuffici-ent. That is; you ftiall haue all things in me that your hearts can defire.The Covenant, againe,that I require on your part,is,that you beperfetf with me, that you be vprigbt, that you be without hy-focrifietfot fo the word fignifieth in the originall, that the heart be fingle, fo that though a man be fubje<a to infirmities,yet,if he haue a fingle heart an vpright heart, the Zm/accepts it * and therefore, when you are to take the feale of the Covenant, how can you be better exercifed, and prepared for the worke, than by confidering the Covenant it felfe i that is the poynt then, that God is \^4lmightie,ot All-fufficient, wherein two things arc to be confidered •

Firft, that the Lord is fo in himfelfe. Secondly ,that he is fo in every one of his children.

Firft,Iwillfhewthatheisfo in himfelfe $ for except he haue an All-fujficiencie in himfelfe, hee cannot communicate it to another.Though this be a point that we all beleeue, yet the opening of it will not be vnprofitable to y ou,and,therefore, you muft know that he is AlLfnffkient, not one-ly as the creature may be AUJfufficient: for there

is

J All-SUFFICIENCY.

lis this difference bctweene him and the Crea-! ture.

I The Angels and bleficd men, and other Creatures, they,in their kinde, may haue an AlLfuffi-j ciencie, but it is fuch an All-fufficiencie as belongs to them, in fuch a fpheare,and fuch an order,and meafure: as the Creature,that hath all things belonging to the life that it leads, it hath an All-fufficiencie futabletoit felfe: abeaft, that hath all things belonging to the life of a beaft, hath an I All-fufficieney fit for it,and fo hath every creature jelfe, when G&d will make it happie, but the All-\fuffidentic that isinCW, is different from it in this 3 that he hath a fimple All-fajficiency. That is. Take all things that you can poffibly take, take them all without coraparifon, take them without all limits, and fo he is All Efficient, that is one difference.

The fecond difference is this $ that the creature though it haue an All-fnfficieney within its owne compaffe, yet,that which it hath it cannot communicate to another. The Angels that are bleffed themfelues, they cannot make others fo. A man that hath excellent gifts and graces himfelfe 5 hee cannof convey them to another, but that is the propertieofGW, that is peculiar to him alone, that he can make another AlLfujficient^ he can caufe another to partake of that All-f&jfxienae j that is in himfelferthis is the difference betweene | GWand the creature.Now,to make it evident to | you that he is All-fajfkieM, you Hull know it by this.

Firft,

)9

Difference, it is limited in the creature.

It is incommunicable.

O

O D $

Reaf.i. God is with* oucmixturct

iloh.l.

Reaf. 2.

He is without

cowpofition.

Reaf^. He is without number.

Firft,in that he is moft fimple, without all mixture, as we fay 5 that is, per felt: fox perfection and ^All-fufficiency are all one • Perfc&ion is that, whereby a thing is made vp, fo that there be nothing wanting in it; firft,thcref ore,he is perfeli,in that he is without all mixture,we fay, that is per-fe& gold,that hath no mixture of drofTe in itjthat J is perfe<3 wine,that hath no mixture of any thing befides • and in that the Lord is fimple and moft pure of eiTence, it muft needs be that he \%All-Efficient y that he is mott perfect, as it is i lohn r. He is lighty&ndthere is m durkneffe in him. That is. There is no mixture of any thing in him.

Secondly. As he is without mixture, fo he is without compofition,wherefoever there is com-pofition ( as there is in every Creature ) there is fome imperfedion:for,where there is compofiti-on, there are parts, and wherefocver there are parts, there muft needs be imperfe&ion: for the part wants fomething of the whole ^ but in the Lerd there are no parts, he is without compofiti-on^and therefore he muft needs be moft perfeft, and moft abfolute, and All-fttffkient in him-fclfe.

Thirdly. As he is without compofirion, fo he is without number :for all number,and all multiplying, arifeth from imperfe&ion : for if one would fcrue the turne,what needed more i And, therefore, he being one, (imply one, muft needs be^dll'fftfficient, for there is no multiplying in him,and,thcrefore,therc is no figne of imperfection.

Fourth-/

All-ivfficiency,

Fourthly. As he is without number, fo he is without any paffiue power. If he had any paffiue power in him, ( as every creature hath,) he were capable of receiving fomething that he hath not, but the iWis not To much as capable of it 5 for if there be no receptiue power, no paffiue power in him, it is impoffible that any more fhould be put,or infufed into him,or imprinted,or ftamped in him, then is in him alreadie. And, therefore, he is all in a&. There is nothing in poffibilitie in God.

Fiftly. He is &vr*.ijH>h (I finde no word to ex-prefTe it fo well,) that is,whatfocver he i6,he is it of himfelfe, whatsoever the creature is, it is borrowed, all the excellencie that it hath is borrowed, and derived,and is a participated excellencie, and therefore there is imperfe&ion: foralway when one hath any thing from another, there is an indigence, in the thing, of it felfe, there is a want: if a man haue enough at home, he will not goe out to borrow,Now>thc Lord whatfoever he hath,he hath it of himfelfe,and therfore,in ler. 2. hecals himfelfe, % firing of living water, whereas all the creatures in the world are as Pits, and Ci-(terns. That is.Such as haue it borrowed, he hath it of himfelfe, and therefore he is Alifufficient , which no Creature is.

Laftly. He is without all caufes, and is himfelfe the caufe of all things, Rom. 11.36. And what hajl thou that thou haft not received ? This may be faid of every creature: and if God haue given to every creature all that is in it, thatthere is no excellen

G cie,

41

Reaf. 4, He is without pafliic power

Reaf,$. His excellency is of himfelfe.

Ier. 2,

Reaf. 6.

He is without any caufe.

Simile.

That God is AU-fufficient)

tO YS.

Which confifts in two things. Gen. i j.

1

To keepers from evill.

Of Gods

cie,no happinefte,no gift, no comfort,no bleifing that any Creature hath, but it is from the Lord, then he himfelfe muft needs haue it in a greater meafure. As the fire, that makes any thing hot ^ muft needs be hotter it felfe, and thcJSume that enlightens other things, muft needs be more full of light it felfe 5 fo is the Lord, fince all that is in the creature, is taken from him,he himfelfe muft needs haue an ^4lU(upciency^ he muft be full of all things, and this fhall be enough to fhew you that the Lord is in himfelfe All-fafficient.

Now that he is fo tq. vs.Firft we will fhew you wherein this AlUfafficiency confifts to vs ; then we will make that goockhat he is to every one of his childre All-fnffkient. His All-fufficiency towards vs, confifts in thefetwo things, as you fhall fee Gen. 15. Feare not Abraham, I mil be thy Buckler, and thy exceeding great reward.

Firft,in that he is a Buckler, to keepe vs from all evill, that is one part of his AlUfafficiency, which he communicates to vs, that he will fuffer no e-vill to come neare vs, he is a Buckler that com-pafTeth vs round about: that fpecch is delivered vpon this occafion, when Abraham had gone out to warre againft thofe Kings that came out a-gainft Sodom, the Lord delivered him, and after this deliverance he tels him, Abraham, fayth he, as I haue dealt with thee at this time,fo feare not, when t'hou fallcft into the like diftreffe: for, lam thy Buckler, I will defend thee from all evill, as I haue done from :his.Now,he is fuch a Buck-ler,that no creature can peircc through,he is fuch

a Buck-

All-svfficiency.

4i

Filling vs with all good. Pfal> 84.

a Buckler as covers vs over, he is a wall of Braffe,

as it is expreffed in Icr. 1 .18 .and not fo onely ^butj Ier# '♦' 8

he is faydtobe 4 wall offire about his children.

That is. He is not onely a wall that keepes them

fafe, butawalloffiretoconfume all them that

come againft them.-for a fire, you know,doth not

onely defend thofe that are within the campaffe

of it,but it burnes thofe that come neare it: Such

a one is GWto his children; And this is one thing

wherein his AlLfnfficiency confifls>that cWcom-

ftmnicatestothem.

The fecond is, in filling them with all comfort, which is expreffed in Pfal. 84. The Lord will be a Sunne,k»d a Shield •> he will be a shield to keepe off cvill, and a Sunne, to fill them with all comfort. lam (fayth he) thyexceeding great reward. As if he fhould fay, Abraham, whatfoever is in me,all that I haue 3 al my attributes are thine,for thy vfe 5 my power, my wifdome,my counfell 5 my good-ncffe,my riches,whatfoeverismine in the whole world,I will giue it for thy portion,I and all that I haue are thine. And might he not well fay, hce was an exceeding great reward ? Who can vnder-ftand the height, and breadth, and length, and depth of this reward, lam thy exceeding great reward? Thatis.Thou fhalt haue all kinde of comfort in me, & thou fhalt haue them in the higheft and greateft meafure.And in thefedoth Cods All. Efficiency confift,that excommunicates and de-riues to vs from himfclfe. Now to fhew that he is fo,you muft vnderftand not onely that the Lord is wholly All-fuffcient to

G 2 his

O f G

O D 8

There is no fufficiencie in the Creature.

The Creature can doe no*

thing of it relre,tomake ys happie. Becaufe 1 It is inferior to vs.

his children on the one fide/That is.He brings all comforts with him, but this muft alfo be vnder-ftood,that in the creature,on the other fide,there , is no fufficiency at all.It was the point I began to | touch vpon the laft day j I will now open it vnto you more fully.

That in the Creature there is no fnjficiencie at all, And in the Lord there is all Efficiency .

We will not dif-joync them, but handle both together^ ( for it would be invaine for mee to proue the Lord is All-fnfficient,) but the great deceit, which prevailes with the hearts of men> is this,that they thinke there is fomething to be had in the creature of it felfe. And,therefore,we will fpend thofe Arguments by which we will proue this chiefly and convince you of it, that there is nothing in the Creature, no ftabilitic, no fuffici-encie,it can doe you,of it felfe, neither good,nor hurt, as we told you the laft day. All the good and hurt that the creature can be fuppofed to do, it (lands in one of thefe two things. Either in making vs happie, or miferable $ Or elfe, fecondly, in affording vs fubfidiary helpes/uch as wehaue neede of, vpon occafion. In neither of them the Creature of it felfe,is able to doe any thing. You muft remember (that which we then delivered ) that the Creature is not able to doc any thing in the matter of our happine/Te.

Firft.Becnufe it is inferior to vs,and that which is inferior cannot addc to that which is aboue it.

Secondly, 1

All-svfficiency.

I Secondly. Becaufethe Creature is accurfed. i there is a curie lies vpon the Great ure,t here is an emptineifc,and a vanitie in it, and that which is emptic in it feife, can giue no fulneffe to vs.

Thirdly. The Creature is vnder the Strnne, and

therefore you haue that phrafe fo often repeated

\t\EcelefiafltSy All things vnder the Same, areva-

mtie and vexation of ftirit. Now the happineffe

jthatwefeekeforisabouetheSunne, which the

I Creature is not able to reach.

Fourthly.The Creature is corporall, the mind is fpirituall, it is a fpirit, and therefore it can re-ceiueno happineffe from intherefore in Heb. 12. we are fayd to goe to the (pirits off erfeB men, as if that were a futable converfe for a fpirit.

Fiftly.It is temporary,whereas the foule is immortally it is not able to run the courfe with it to itsjourneycsend 3 but itleaues it in the middle way.and therfore it is not able to make it happy. Be/Ides. As I tolde you then the Creature is finite, and therefore it is not able to fill the foule-, God is infinite, and therefore is able to doe it. That no Creature can doe it,we fee in continuall experience. Take any comfort that you findein the Creature,and,when you haue enjoyed it, ftill you wantfomewhat, and you would haue more : But when you come vnto the Lord, & enjoy him, when your hearts are filled>ftill there is fomwhat j beyond in him, there is no flop, there is no re- j ! ftraint. And, therefore, heonely can make the; foule happy .Now the ground of it,why he is on- j I ly able to doe it, is, becaufe the foule is made for

G 3 him,

4?

It is accurfed.

3

It is rnder

the Sunne.

4 It is corporal. Heb si.»£.

It ii temporary.

6

It is finite.

Why nothing canfatufiethe foulcbutGwrf.

O f G

O D $

Ssffi*

Anfa. Thecreaturc is not able to doers good, or hurt. Ier.io. 5.

God altereth

no law of nature.

him, the fouleis fitted for him, and therefore there is nothing els anfwerable,there is that con-ftkution of the minde, that it will not be filled, with any thing befides.The Lord might haue put the minde into fuch a frame, hec might haue fo conftituted the foule of man, that the Creature might haue filled it,and fatisficd it,& haue becne an adequate objed to it,but he hath not done for for he made it for himfelfe, and therefore, it is not filled but with himfelfe. So much for that, that the creature in the matter of happines is able to doe nothing.

But you will fay to me^This is a thing of which we make no doubt$But what doe you fay for ordinary vfes, and for the viciffitudes of this life^ is not the creature,in thefe, able to doe good and hurt tf

Beloved^ I faid to you the laft day,the Creature is not able,confidered without the influence of the firft moover, to doe you the leaft good,or hurtjas the words are Icr. 1 o. 5. fpeaking oflMs, they can do neither good, nor hurt ,and therefore feare them not. As if he fhould fay $ If they could doe you ,either good, or hurt,y ou might fearc them, anditiscertaine, if any Creature were able, in manner aforefaid, to doc you any good,or hurt, you might feare the creature : for, God 'alters no Law of nature, that which is in it felfe to be feared, we may feare, that which is to be obferved and regarded,wemay regard it.Now 5 ifany creature were able to doe good, or hurt, certainely, it were to be feared in regard of the hurt it could

doe 5

A

LL-8VFFICIENCY.

doe,and to be regarded and obferved in regard of the good it could doe. Then againe, the Law of the Zm/fliould be vnequal,if the Zm/fliould require all worfbip,that the intention of the minde be wholly taken vp about him,& that we fliould hauc an eye to the Creature, if the Creature had any felfe,part with him in doing vs good or hurt; for, if the Creature could doe vs hurt,we fliould not onely looke to Ged, that he fliould be a Buck-kr,hut we fliould hauc an eye vpon the creature. If a man fliould fay, I will be a defence to you, I will keepe you fafe;but I cannot doc it wholly, fuch a one ftands by,that may reach you a blow, from which I cannot defend you -,In nature and rcafon, a m3n will haue an eye to that man too, and fo wc would to the creature,ifit were able to hurt vs: And fo, likewife,for good, the Lordtt-ftraines notthat,nor fayth,you (hall haue a parti-all happines,you fliall haue no more the is in m£, though there might be fomethingbefidesinthe Creature^but he fuifers our foules to be at full li-bcrtie, to feekc their happines to the vtmoft,and 3 therefore, if the Creature did addc the leaft drop of happines,or if the leaft beame of happines did fpring from the Creature, certainly, you might hauc an eye vpon it, you might fo farre worfhip it and regard it: but it is wholly from the Lord : therefore, fayth he, let your heart be onely fixed vpon mee, let your eye be onely towards mc,let your affe&rons betaken vp about nothing but me,you flial fpend all the ftrength of your foules in obeying mee, and keeping my Commande-

G 4 ments;

47

Gods command of fce-king vnto him isequall.

Simile.

O f G

O D S

The creature is fully at Gods difpo-fing. Stnwt*

Men are G*ds inftrnments Itodovsgood ! and hurt.

mentsrfor there is none in the world that is able to doe you good, or hurt but my felfe. Now, to make this good to y ou,I wil propound but thefe two things. Firft. That all the Creatures are ab-folutely at his difpofing.Secondly.That when he hath difpofed of them, when he hath diftributed them to vs to afford vs comfort, yet they cannot a&ually comfort vs, without a fpeciall hand of his.Thofe two,bcing fully opened,wil make this poyntgoodtoyou, that the Creature is able to doe you neither good nor hurt. Firft,I fay,the Creature is fully at his difpofing 5 that is, all the Creatures in this world (let a man caft his eye vpon the whole vniverfe) they are all but as fo many fervants, which arc in the Lords houfe, prepared to waite vpon his children, to convey fuch comforts to them, as he hath appointed them, fo that there is not one creature in heaven or earth, ftirres it felfe to do you the leaft good,but when the Xpr^commands it,and faith, Goe, comfort fuch a man, goe, refrefli him, doe him good; it ftirres not without a warrant, and without a fpeciall comand from him. The bread and meate, which you eate, nourifli you not, except he fay, goe,and nourifh fuch a man -the fire warmes you notjand fo of all the Creatures elfc. Againe,when he doth command them, they doe it, and they doe it fully.

So all thegoodnefle that wee participate of, both by good and evill men,all is from the Lord h either it is from his mercie, or from his providence- therefore we fhould learne to fan&ifie the

Lard 7

A

LL-SVFFICIHNCY

Lord, both in our hearts 5 and in our fpecches 5 nor by faying I haue gotten me favour and friend fhip of fuch a man, but, the Scriptures expreffion is 3 the Lord hath given me favour in fuch a mans eyes. So,againe,not by faying I haue procured the hatred of fuch a man againft mc, but fay, the Lord ftirred vp fuch a mans fpirit againft me 3 and fo not by faying I haue gotten fuch and fuch things, but as Jacob ,the Lord of his goodies hath given mee allthis,not Laban } not my owne labour s if,in any cnterprife you haue fucceffe,fay not,I haue done it,but fay as Abrahams fervant faydjhe Lord hath frofperedmy Tourney .That is.The Lorddoih all in all,it is he that commands all,it is he that difpo-feth ali,I fay, that we fhould fan<3ifie the Lord in our fpeeches, this is the language of the Scriptures jBut,chiefly we (hould fan fiifie him in our hearts, .That is.Thus we fhould conceiue of him, and thus we fhould thinke of every Creature j it will not be vnprofitable,if we draw this a little neerer into particulars. That all the Creatures are foat his difpofing, that they ftirre not a jot, but at his command^ you fhall fee in Ecclef.^tht generall there fet downe $ J know that whatfoever God fhall doe, it (hall be forever, to it can no man adde, nor from it can nomandimimjb, for God hath done it that menfhould feare before him. (Markc) I know that whatfoever God fhall doe, it fhall be for ever. That isrthe creature cannot alter any courfe that God hath fet, neither at this time, nor at any other time, but it fhall run in a conftant courfe, likeaftrongftreame that cannot be refifted 5 it

fhall

Wc /hcuJdfcc God in the good and cvill men doe ys*

EccIeCj.14.

So

O

G

O D S

The nils of men guided by God,

Provao %6,

(hall be for ever, to itfball no man addend from it can no man diminifh. That is.The creature cannot onely doe no fubftantiall adtion, but, when the Lord hath done anything, the Creature cannot adde the leaft thing to it, and as it cannot adde, fo it cannot diminifh, nor take away the leaft thing from any blefling that he beftowcth, nor a-ny evill that he will doe, the creature addes not a jottothatevill,tothatcro(Te, to that affli&ion, nor the creature mittigates notthecroffe in the leaft degree, though you thinkcit doth: But that wefhall anfwer afterward.But why is this t This (fayth he) the Lord hath done,that menjhould feare before him. As if hee fhould fay j they would not feare me,but they would feare the creature, and J looke to the creature, if it were able to adde any 1 thing, or to detract any thing, either to or from any blefling, or comfort, that we haue, or to or from any evill, or any crofle that lyes vpon vs. Now,that it is fo,that the creature is thus guided and difpofed by him, that it is able to do nothing without him,we will not inftance in the vnreafo-nable creatures, w^ 1 you all beleeue well enough to be at his command, but wee will inftance in thofe that fceme to beat the greatcft libertic: that is the wils and vnderftandings of men 0 certaine-ly if there be any liberty in the creature it is there, the will of man is fo free a thing, the devifes of a mans heart, his turning of himfelfe this way or that way, who can fet any Rules to it * But in this the Ztf/v/guidesall: take it in other mens hearts. Pro, 29. Every wan feekes the face rftke Rtder, but

his\

An*-t

YFFICIBNCY.

his Judgement is from the Zm/.That ismien are de-ccivcd in this,if they thinke the Ruler,as of him-fclfc, can doe any thing 3 though he feeme to haue much power and abilitie,to doe fome good, and hurt to men,if any elfe can; therefore, (fay th he) menfeeke his face, but, he is not able to doe any thing, but what the Lord di&ates to him, or permits him,what he prefcribes to him to doe,what he fay th he fhall doe, juft fo farrc he goes and no farther •, for the whole judgement that a man hath, it is from him, it is from the Lord* That is. All the good and evill that he doth, that mind of his,from whence it proceedeth, is guided and fa-fhioned by the Lord^on every particular occa-fion, whenfoever he hath to doe with vs, or wee with him:but that is for men that are without vs, for other men.

But, now, for a mans felfe: there is the fame rcafon, indeed, of the one as there is of the other, butmanthinkes he hath libertie, he thinkeshe can goe to fuch a place, or not goe ; he can doe fuchathing, or not doe it 3 it is very true, and therefore the AlUmightie power of God is feene herein, which wee are not able to comprehend, that when there is fuch a libertie in the foule, in the will of man, in the devices and thoughts of a mans heart, yet that they fhould be all fo guided by him,that there is not theleafl: ftirring of them this way or that way, without his ordering and concurrence; even, as you fee, Birds flying,they feeme to flie at libertie,yet that all fliould be guided and ordered by an over-ruling hand • Such

are

si

Gods power in guiding vs in our libertie,

Nete.

O

F

O D S

Mans ievifes ruled by G«b purpofc.

Prov.2^4*«<

PfOV.I&I<

are the wiles of men, & that you (hall fee in thefe particulars j when a man thinkes with himfelfe, he confults with himfelfe about a thing that lyes before him, that is in his owne power to doe, or not to doe, in this, fayth the Text, Prov. i^. 21. Many devices are in a mans heart, but the cotmfels of the Lordfialljland. That is.Though there be fuch varietie of devices, that he is able to caft things this way or that way, and to reafon to and fro, and to thinke with himfelfe, I can doe this, and I can doe the contrary, yet, fayth he, lookewhat thezWbyhiscounfell, will hauethat man to refolue vpon, looke what iflue he hath put to his deliberations, that counfell (hall ftand, and all thofe devices (hall be guided and ruled by it,and notgoeftepoutofit.

Come now to the counfels of a mans heart, when a man hath thought this with himfelfe, I j will fpeake or vtter this,or a<5l that,as he hath re-folved to do,y011 would think this man hath power to doe it. Prov .16. There are preparations in a mans heart, but the an fiver of the mouth is from the Lord. That is. Even when it is fo neerc, that you thinke, there is nothing that can come betweene that a man hath refolved with himfelfc,and fayth this will I doe,or this will I fpeake, faith the Lord notwithftanding, this preparation, though you haue made all thefe ready,thatnowit is vpon the very poynt,on the aft ofexecutio, yet now,faith he, the anfwer (hall be given, as I thinke meete : and that which is fay d of anfvvering, may be ap-plyed to all kindes of anions when a man hath

thought

A I» L - S V F F I C I I N C Y.

n

thought with himfelfe, and hath made his heart I readic, that all the wheeles of his foule arcgui-(ded, and turned, andcotnpofed to effed fucha, I bufineffe, yet the Lord comes betweene the cup and the lip, betweene the preparation and the execution, and he doth but that which the Lord would haue done* Thus it is in others, and this vfe you may make of it by the way ; take a man that is full of good thoughts towards you, the Lord cm turne it in an inftant ; take a man that is full of evil devices towards y ou,if the Lords cou-fel be otherwife,that fhall ftand.Put the cafe that the Zm/fufFcr him to goe fo farre as to refolue to fay,I will doe fome hurt,or I wil doefome good to fuch a man, yet this preparation of the heart fhall not ftand,vnlefle it be the fame that the Lord hath appointed • that fhall be fpoken, & that fhall be a&ed • and therefore, you fhall fee what con-clufton is gathered vpon it, />/•<?. 20.2 4. fay th the wife man there, Thefleps of a man are ruled by the Lord, bow can then a man vnderfland his owne way ? That is. A man in the morning, when herifeth, and thinkes with himfelfe.this and this will I doe fay th he,deceiue not thy felfe,thy fteppes arc ruled by the Lerd, thou takeft not a fteppe into any a&ion, thou takeft not a fteppe into any good or evill to thy felft ,thou takeft not a fteppe into pro-fperitie or adverfitie, bur it is ruled, and over-ruled by the Lord, fo that a man cannot vnderftand his owne way. That is. He cannot fay this, and thiswillIdoe,butlikethatinD^.5.23.^/>»^/ thou not feared } in rvhofe hands is thy life, and all thy \ _ wayts* I

Gods Council (hal ftand.

Ptov.10.24.

Dan.$,*;,

*4

All Creatures Gods Armies.

I&y+o, t6 4

o

G

O D S

rvayes. That is. Every thing that thou doeft, e-very fteppe that thou takeft, every thing that befalsthee. This (hall be enough to fhevv you, that man in his anions is at the difpofing of the Lord.

As for other creatures,if you will hauea proofe for it, to make it evident to you, that no creature ftirres without him, cofider that in Efa.qo.fpzz-king there ofy armies of the Lord, they are called y armies of the Lord, becaufe every creature is like a Souldier that ftands vnder his Generall, readie to goe, readie to doe, and to execute whatfoever he commands.In the 16. Verfe, Lift vp thine eyes on high 3 and beholdwho hsith created thefe things-^ he brings out their Armies by number,andcals them all by theirnames, by the greatneffe of his power, and his mighty ftrength nothing failes. This is the thing I would haue you obferue out of this place, that they are all Cods armies.Now an army confifts of many particulars^take all the creatures vnder the cope of heaven, they are not fingle, you know, there are multitudes of them, there are many Beafts 3 many Fowles,many Fiflies,faith the Lord here,I cal them every one by their name.That is. He knowes every one of them,notwithftanding 5 that infinite number of them, he knowes them every onc:even as a Mafter knowes every fervant inhishoufe, and can call them by their names) So,faith he, every particular creature he knowes by name.lt is a comfortable confederation, when ycu cofider that there is not one of thefe 5 but the Z^knowes them by name, and they are his In-

ftruments

All-svfficiency.

55

j /humerus to doe either good or hurt, asitplea-j feth him; the fleepethat you take^the meate that I you eate 3 the comforts that you haue,whatfcever is done by any creature,all comforts come from him: but this is enough for that.But,that where-in there feems to be the greateft liberty, the grea-teft varietie,the greateft changeablenes,the minds of men, we fee alfo are difpofed by him. That is the firft thing we are to fhew, to make this good, that the creature can neither doe good nor evill; becaufe though it doe both(for that there is fuch a thing experience fhewes, that the creature doth good and hurt, and every creature fometimes comforts, and fometimes hurts and grieues, but that is at Gods difpofing ) and fince it is an Inftru-ment, and is in the hands of the Lord^ as an Axe, or a Sword, or a Staffe, and is not vfed, except it be at his difpofing • it appeares, that it is perfectly and abfolutely fubjeft to the dominion of God.

But,now,when the Lord^hath fent fuch a crea- Thc turetothee, and thou haft it before thee (that is though » be the fecond thing) it is not able to comfort, nor! JJjkjj* can -hurt thee,without him. Put the cafe,the creature j hurtof itfcUe, be pregnant full of comfort, yet it is not able to giue downethat 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 fame I may fay of any hurtfull creature 5 be it never fo pregnant with evill, be it never fo full of it, yet, it is not able toexercife it, it is not able to aft that hurt it hath, except the Lord

bring

Comfort ari-feth from a firnefleofthe mindetothe condition.

Nete.

o

O D S

bring it forth,cxccpt the Lordkx. it a-worke, and vfe it for fuch a purpofe: as an Axe if it be never fo fharpe, yet, if the Carpenter doe not vfe it to cut fuch aTree,to lop fuch a branch,it is notable 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 arifeth from the crcature,proceeds from that futablcncfle and that agreeablcnefle which is betweene the mind and it. That is-when the blef-fing and the minde are fitted one to another, as the fword to the fheath,or as the meate to the palate, then the creature comforts , but if there be an vnfutablene(fe,a difagreement, a difproporti-on 3 betweene the Creature and the minde, now thou rcceiveft no comfort from it: for what is it to thee?for comfort lyes not fimply in any thing:

1 but that is comfortable that agreech with the appetite, and the defire of a man. Whatfoever it is, let the defire be what it will, if that which thou haft,fuite with thy defire,it is comfortable,when

| amansheartisfad,luchadlionsasare fu tabic to

! that difpoficion,are pleafant^weeping is pleafant, and complaints are pleafant; mufique grieues, becaufe that is not futable to the prefent difpofi-tion. And fo in every thing elfe. It is no matter

; what thy condition is, but what futableneffe and agreeableneffe is betweene thy minde and thy

1 condition^thou be in never fo good condition, yet except (J^-Zmake that and thy mind to agree,

j thou (halt receiue no comfort from it, if a man be in meane condition, if he be in prifon, if he be

in

All-svfficiency.

if in the lo weft eftate,if he be in bondage, if he be in exile, whatfoeverheis, if the ZWmake but that condition and his minde to agree, it will be comfortable enough, And, therefore, hence comes thedifcomfort that is in the Creatures, when a man hath them,and enjoyes them^it may be, thofe things which thou haft, are fuch as fute not with thee, fomewhat there is that thou af-fc&eft, fomething that thou defireft, that thou haft not, and that thou canft not gee. As,for inftance,//^^^ had an eftate ful ofcom-fort,and of all kind of bleflings,yet there was not a futablenes between his mind & that eftate, one thing came betweene, M&rdecai fate in the Gate, and,therefore,this availed him nothing. That is. Though there were all this together, yet fince there was not aconjun<3ion of the facultie and oftheobjeft, this availed him nothing. Why? becaufe it was not futable to his defire,there was fomething that he would haue,that his affc&ions and appetite were fet on,that if he had, he fhould be well. And therefore, faythhe, all this avayles menothmg, that is hrsexpreffion. So Amnon, he was the Kings fon,and had all things that a Kings fonne might haue, yet all this was nothing,there was fomething els, that his heart was fet on^that he had not .Many the like inftances I might giue, but I ncede not. Therefore, I fay,whcn the Lord puts an vnfutablenes between thy minde and the comforts that thou haft, and fuffers thee to haue an inordinate appetite; as women which haue good meate to eate, yet fometime doe long after

H allies.

57

Inftitnces. Hcftcry. i$.

Simile,

O

O D •

Inordinate dcGres make the life vn-

comfortable.

Theappre-henfion of the fnind,maketh happie cr miserable.

PC j j. I $.14.

aflics and coales, and fuch things • fa when God giuesa man an eftarc> when hee compaffcth him abenit with mercies and bteflings on all fides, yet if he fuflfer fuch an inordinate appetite to take hold of him, to defire fome odde thing,fome by-thing that poifeflfeth hisfoule, he may haue the bieffing,and haue it prcfenc with him, and yet re-ceiue no comfort from it at all. Now,all this Beloved, tends to this purpofe, that you may know that it is the Lord that giues all good & evil,both in that the creature is at his difpofing that.doth it, and,not fo onely, but the efficacy of the creature (to exercife fuch an z€t of good or evilko vs,that we fhould receiue a&uall comfort or difcomfort from it) it is from him, and all 3 1 fay,chicfly ari-fcth from that dominion that the Lordhzth over the fpirits of men, it doth not lye fo much in the Creature, as in framing the apprehenfion of the minde, and therein is fecne the truth of this point chiefly that we haue now delivered,that the Lord onely is the Author of good and hurt.and not the \ Creature; becaufe he guides the apprehenfion ■• for, if it be true as it is moft true a Animus cujnfq^ drf.it is the mind and apprehenfion of every man that maketh his life pleafant, or it is the minde of man that maketh him happie, and not the thing, then the Lordthat guides the minde, and that fashions the heart, he hath the onely hand in making the life pleafant. When thou haft gotten all thou wouldcft haue, y€t what is that except thy heart be faftioned to it?This you lhall fee in Ffdl. 33. The Lord looked d^wne from his dwelling? and 1 from

A L I, - • V F F I C I B N G Y #

from his habitation, %pon the men that dwell vpon the earth,and fafkions their hearts everyone of them. (Marke ) hefafhims their heart- That is . A man hath fuch a frame of heart, fuch an apprehenfion of things, as it pleafcth cWto giuehimrSo that, take any eftate or condition that a man is in (as you know there is a great varietic of conditions, to be rich, and to be poore, to be in prifon,and to be at libertie,to be in health,and to be ficke,to be in honour, and to be in difgrace) thefe are, as it were, the fcverall moulds, into which the Lord cafts men.Now,if he will frame the fpirit to that I mou!d,like foft clay to the feale(for that is an ex-prdfion in Uh ) I fay, if he fafhion the fpirit to it, & make it pliable to the conditio,to that mould, a man will beare and indure it well enough, hee (hall find comfort in it, it will be nothing to him. And therefore the Saints y the Jpoftles,& Prophets, when Cod was with them to fafhion their hearts to pafle through the varietie of troubles, might &y,ofthcmk\tt£S)Nonpatimsir(!rc.They teemed to fuffer,but in truth did not fuffer. What was it to Paul, when he endured that ftatc & condition j that he did, when his heart was fo fafhioned to it as it was * Now, I fay, in that the Lordhath this dominion over the fpirits of men, hence it is that he makes a mans life comfortable. Put the cafe, thy hand hath gotten much,thatthou haft gathered much wealth together,yet,y ou know Eartcf. a. There is no profit to a man, but that he eat e and drinke • and delight his fettle with profit after his labour, I fay this alfo,that it was of the hand of God. H 2 That

19

Whence it is thatfaffermgs are eafie to the Saints*

Ecdef.s. 14.

r

6q

guefi.

Anfw. God is Lord of theafFe&i-

ons.

Simile,

O

O D •

Deaths75*

That is. All this is nothing, except a man delight in it, except a man enjoy the comfort of it. Well > but is not that an eafie thing, when the mind and the ftate are put together i No, (fay th the Wife-mzn)tbis is of the hand of the Lord.Thzx is.Except the Ldrd&oz it by a fpeciall hand vpon the Crea-ture 5 it is not able to doe it, except he fit the mind to the ftate, except he ftite them together, it cannot doe it:fo I may fay of all things elfe. A hony-Combe may be very bitter to a man, his fto-macke may be fo difpofed, as in a Feaver, (you know) that which is fweet feemeth bittcnagaine that which is bitter may be fweetc to a man % fo thofe that are the greateft coforts may be bitter, and. thofe things that may be bitter to other men, may be fweet to him. It is fayd of cvill men, they feare where no feare is. That is. When there is no caufe of feare, yet the zWcanfofaihion their hearts,and To frame their apprebenfion^that they fliall feare where there is no caufe of feare* when they are but Itrufi & fpeftrafaadowes of cvill. A-gaine, another feares not when there is caufe of j feare. That is. Though things be put vpon him | that are terrible, yet the Lord can take away that feare. And as we fay of that affe<9io,fo I may fay of any other, of joy,and gladnes, he fafhions the heart, kzDent. 28. 75. where the Lord threat -neth many curfes, & this is one amongft the reft, Yoitftatlgoe into afrange N at ion,and there y nit fo alt Hue.k man might objecS thus ; Though I Hue in a ftrange Nation,yet I hope I may haue fome reft and fome comfort there.No,fayth the Lord,you

raaft

ALL-SYFFICIENCY.

muft know this, that I hauc dominion over the apprehenfion of your hearts & affe*5iions, when you come thither./ willgiueyopt, trembling hearts, andformv ofminde. That is. Though there be comforts there, yetyoufliail not take comfort from them •, and the reafon is added,/^* thine eyes Jballfayle.That is 5 When thou commeft thither, I will put areftlesvnquietdifpofition into thee, that thou (halt not content thy felfe with the comfort thou findeft,but (halt haue a longing de-fire to returne to thine owne home,and tharthou fhalt not be able to doe-, fo thou (halt haue a reft-les minde whilft thou art there. Thus will I follow thee with judgements. I am lorry, I haue ftaydcfolong in the doftrinall parr, the life of thispoyntis in the vfe and application of it • I will adde a little, that I may not wholly difmiffe you without it.

And firft,this vfe you may make ofit.If the Lord be Alt-fufficiept; hence we fliould learne how to guide ourcomfort,how roguideour joy,how to guide our affe&ions. That is. Labour to fee that fulneffe that is in Ged, and that emptinefTe that is in the creature 5 if the Lord be thus AlLfufficicnt, Beloved, then let your hearts be fatisfied with him alone, let them be filled*with him, let them be fo bottomed vpon him, & Co ftrengthencd by him, that you nted not to goe out from him to fetch in any comfort from any creature whatfoe-ver 5 if the Lord fill the heart, it fliall ftrengthen youagainftall carnal! joy. What need you goe out to others, if you haue enough in him: it will

H 3 ftrengthen

<s\

Note*

Vfe. How to guide our comfort*

O f G

O D 8

The whole ftrength of our fpirit {hould be be »' flowed on the Lord,&why?

£*fft-

We know not the emptines of the C tea, jure-

When a thing is (ay A to be emptie.

ftrengthen you againfl: that expence of fpirit,and of your thoughts,which you beftow vpon vaine things 5 for, wee haue but a fhort time to liue in this world, the ftrength of our minde is the mod: precious thing we haue,the thoughts & affe&ios that we haue,the bufineffe, the a&iuenefle of our mindes, we fhould be carefull to improue them, we fhould be carefull that none of this water run befides theMill.That is.That it be not beftowed vpon things that are vnworthy of it. If the Lord bcJll-fHfftcievtywhy (hould you not beftow it altogether vpon him?Why ihould youfpend it vpon the creature? Why ihould your minde be occupied about it? Why fliould you be fointer vpon them t Why fliould you be fo fubje<3 to car-nallgriefes,and feares,and carnall defires?Surely all thefe fliould be taken vp about the Lord • for he lookes fbr it at our hands, / am AlLfufficient : therefore let all thefe be beftowed vpon me.

Andagaine, as wc (hould Jearne to fee this fulnefle in God, to haue our hearts bottomed and fixed vpon him, fo we fhould labour to fee the emptines of the creature. But, you will fay, who j doth not know that the Creature is emptie f that is no new thing. Beloved, it is certaine wee doe not fully know it, if we did, what meane thofe complaints, & thofe griefes, that we take vp vpon every evill accident that fals out ? for nothing is faid to be empty^but when you looke for a fulnefle in it, you fay a Well is emptie of water,be-caufe you looke for water therec'you doe not fay, a Rocke is emptie,for you do not expeft it there

S01

All-svfficiency.

So we may fay of the creature.-if we thought,and didbcleeue, that there were an emptinefle ink, we would never cxped fo much fro it as we doe. Bur, whenwecomplaineandfay 5 1 thought to haue found fueh and fuch things^and I find them not, it is a figne that we looke for a fulnes there $ and therefore let vs labour to corred that conceit, it will helpe vs againft thofe griefes & complaints, to which we are fo much iubjed; let vs looke for no more in the Creature then is in it. All griefe and ftirring ofaffedion, arifeth from this cxpedation, this over-weening, this high prizing ofthe creature: if you finde inconftancie in men $ why doe you looke for conftancie in them > they are creatures, if you looke for ftabi-litie in your eftate, and wonder why a change fhouldcome (I was heretofore rich, and now I ampoore, I was honourable, and now I am in difgrace) why didft thou exped ftabilitie in that which is fubjed to vanitie i Things would not trouble vs, if wc did not exped too much from them,if we knew there were an eraptines in the 5 he that lookes not for much from the Creature, can never be much deceived ; he that lookes for much from Ged, fhall be fure tohauehisdefire anfvveredandfatisfied; he fhall never fall fliort of his expedacion. And therefore, labour to alter your conceits that way, that whenfoever any thing fals out, you may not be troubled at it, you may not feare for that accident, for it arifeth hence, becaufeyou looked for more in it, then was in it* It is a faying that wee haue in morall

H4 Phi-

**

Griefe comes from expectation fruftratc

Wecanot expect too much from God.

*4

O

F

O D $

guefi,

Anfw.

I Cor. 7*

5 o,

The Com-

mandcrachts ofCWgroun-ded on reafon.

Philofophy, that after a man is put into expe&a-tion of any thing, then every affe&ion is ftirred more vehemently, whereas had he not had that expe&ation hee would haue beenemorc quiet. Therefore if we were perfwaded, and convinced of the vanitie of the creature,and the emptines in it, we would never expe& much from it • and, if we did exped nothing 3 our hearts would be quieted within vs, for all varieties of accidents that fall out^f or,I fay, it arifeth hence, that we thinkc there is fome fulnefTe,fome ftabilitie in them,we are not fully perfwaded of the vanitie of the crca-ture,we thinkc it can doe good or hurt.You will fay sis not the creature able to doe good or hurt t 11 will name but one place, befides that I named (before, i Cor. 7. 30. Let thofe that weepe be as thofe that weepe not^ andthole that rejoyce as thofe that rejoyee not [, and thofe that buy as thofe that ptf-fejfednot, and they that <vfe this world as they that vfe it not, for the fafbion of this world goeth away. When the Z^giues fuch a precept as this, cer-tainely there is a ground for it ( as we haue often told you ) that in all the Commandements of God, if they were open to vs, if wee did fee the ground of them,we would fee that there were fo much reafon for them, that if Cod, did not command therrvyou would fee it beft for you to prac-tife them,you would fee reafon for it.Now when the Lord bids them that grieue,to do it as though they grieved not,and them that rejoyce,to doe it as though they rejoyced not,I gather this from it that the creature can do very little good or hurt •

for*

for,if the creature could doe much hurt; certain-ly, then we might grieue to fome purpofe -, but, fayth he,let the eviil be what it will, yet grieue as th&ngh you grieved not. That is • Let it be as good as nothing , that as a man is fayd to heare as though he heard not, and to fee as he faw not, when he doth not attend the tale that is told, but yctbeheares it r fo fayth he, if you haue fome griefe,let it be fo fmall, fo little ; asif you grieved not •, And fo likewife for Ioy •, Put the cafe, you had all the preferments, all the comforts & blef. fings in this world heaped vpon you,yet rejoyce | in thefe fo remifly, as if you rejoyced not. Now, it iscertaine, if they could doevs any /peciall good, we might rejoyce in a greater meafure then fo:but 3 when the Ltrdfoy th, rejoyce as if yen rejoyced net, it is certaine they can doe vs very little good. That is > So little as if they did vs no good at all.

But, you will fay, it fcemes they can doe vs a little good, whereas it was fayd before, the creature can doe neither good nor hurt.

We will anfwer that briefly 5 The meaning is this,that the Lord giues vs lcaue to grieue a little, and to rejoyce a little, fa that it be in remiffe manner, fo that it be kept within bounds, but the creature can doe vs no good, nor no hurt at all of it fclfe,but as it is difpofed by the Lord,and ther-forc though it doe fomething,yet that is done by God 3 md not meercly by the creature.So the rule holds good, though the creature doe fomething, yet feeing it is not of it felfe,but as it is an Inftru-

ment,

*s

Ok

TheGreature doth neither good nor hurt

of itfelfe.

O

G

O D 9

guefl.

Anfvt. TheCreaturc doth little comparatitte*

ment, you may trucly fay, it is not the creature that hath done any thing,but the Z,*>v/hath done me good and hurt by the Creature.

But, why then is it fayd, it is a little ? for this takes all away.

I anfwei\,the meaning is this,it can do: a little.

That is 5 All the evill any creature can doe, it is

but a little in regard of the eternall that <7*i in-

flids on the foule, it is as good as nothing in co-

parifonofthofe eternall good things. As ifhee

fliould fay,The things that belong to GWimtne-

diately, the things that belong to the Kingdomc

of God, and to a mans falvation, the things that

are fpirituall and eternall, thefe are good indeed,

and evill indeede, if any of thefe befall you, you

muftgrieueexceedinglyrforyouhaucgreatcaufe:

for that can doe you great hurt, and fo grace can

doc you much good, fork tends toeternitie, it

tends to fet things even, or odde betweene Al-

mightie Cod and you ; and therefore, in thefe

things, let yourrejoycing be very great, and

your griefe very great. But for any thing

that belongs to this prefent life, it

is exceeding fmall, it is as

good as nothing.

So much for this time.

All-s

VFFICIENCY,

ais^w^^^W^^

THE

THIRD

SERMON.

G £ N £ S I S 17, I.

I am (j 01) oAlUfufflcienu

He next Vfe we are to make of this, that 6Wis i^All-fujfirient, is, to lcarne to be content with him alone for our portion/This is a Vfe both to thofe that are fir angers t$the life $f God t and like wife to thofe that are within the Covenant^ To thofe that are Grangers, to bring them in, for the Lord propounds that but vpon reafonable conduions.lt is true,hc requires of you abfolute & perfect obedience, that you ferue him altoge-ther,but then withall he propounds to you an abfolute & full reward. Jam All-fafft$im y yow fhall neede nothing out of me. As he requires you to leaue all f& his fake,io he promifeth that he will

be

*1

Vfe 1. To be cotent With GOD alone, the ground of it.

For thofe without the Covenant,

Heb 4 ii«6.

Luke if.

O

O D S

2 For thofe within the Covenant.

I The ground of vneven mlkwg towards God.

be to you in ftead of all things j and therefore let men confider that in Heb.i i. 6, Whomever comes to God, mafl beleeue that God is, and that he is are-warder of them that feme him. That is 5 a man will never change except it be for the better 5 except a man thinke his condition will be better, with the Lord, than it was out of him, he will never come in,but,when he is once perfwaded of that,he cannot keepe out, you know, that argument is vfed by the Prodigal) fonne^mh htjflftay here J/ball perifh, if I got to my Fathers houfeMsfervants haue bread enonghfthzt double argument brought him home.So when a man confiders,out of cWthere is no fufficieneyatall, there is not any thing in the creature,as we fhewed to you before at large: then if you come home to the Lord, there is All-fufficiencie in him. That is; All your defires fhall be fatisfied, there is nothing that you necde, no-thing that you want, but it fliall be fupplyed. This, I fay, is that that brings a man to confider of Gods All-fufficicncyfaut this we doe not meane to inlarge now,but rather proceede to the other. Whether a man be come in or not, there will not be much difference in the application of this that we are now to dclivcr,to be content to haue 6Walone to be our portion; for that is the caufe of all our vnevenneffe, and of our vnperfeft walking with GW>we would haue fomwhat befides. And therefore the Lord taketh this courfe with his Difciples, he tels them the worft firft, he tels them they muft part with all 5 that they muft deny J themfclues throughly & perfedly, & they muft

be

All-svfficiency #

' _

be cotent with him alone D becaufe the Lord knew > othcrwifc, they would never haue coftantly followed him, and though they might haue gone far with him, yet when they had met with a rub, when that, which they would not part with, and thcfcrviceofGWfhoald come in competition, furely, they would turne afide, and leauehim. Now, you muftconfider this, and workc your heart vnto it, that if you haue him alone, it is enough-, for if men were perfwaded, that he is enough,they would be content with him alone. When the Sunne fhines to you, though there be never a Starre,is it not day 1 Doe you not call it fo i Againe, when all the Starres ftiine,and the Sunne is fct, is not that night * Is it not fo when you haue the Lord alone ? Suppofe you haue nothing but him for your portion,fhall not the Lord Ibefufficient to make you happie * Is #*not a Sunne and a shield fay th the Pfalmifi ? Is He not a ' Sunne.That xs^AlLfnffieient.xo fill you with com-fort of all kindes ? What then though you haue nothing but him alone? ^gaine,put cafe you had all thofe creatures, all tnofe Starres to fhine to you ( for they haue an excellency in them, they haue a light, and a comfort, though it be a borrowed and derived light, as weeheard 3 fuchas they receiuc from the Sunne) fuppofeyou haue them, it is but night notwithstanding, you are but in a ftate of miferie. And therefore, why Should you not bee content to haue the Lord a-lone foi your portion i Take all the Creatures, and you finde, by expcrience,that when they are

injoyed,

tf 9

Simile*

O

F

G

O D S

SdUmtHt expert ce fliould inftruft rsin thcvaniticof earthly thingt.

EccieCi;

Simile*

injoyed, you fee an end of their perfe&ion, you quickly finde a bottom in them^the heart hafteth after fomewhat elfe, you quickly fuckeoutthe honey that is in every one of thofe flowers, and, when you haue donefo,you go to another flow-er, and to another, and no where doth the foule finde reft. <7^did purpofely fet forth Salomon, and gauehim all things that his heart could de-Are, fo that no man had the like before him, nor any man fince. And for what end doe you thinke did the Lord it f Surely, for this purpofe, that he might be a perpetual! example (as things were written for our learning, fo all thefe things that were done in thofe former times, which are the Rule of thefe lattcr,they were done for our learning) he had all varietie of bleflings, more then anyjnan elfe can hope to attaine, yet you know what verdidt he giues of them j All is vanitie and vexation offfirit. That is. He found in them an emptinefle of that good he looked for 3 they were emptie Clouds, Wells without water, Againe, they were a vexation of fpirit.That is.Thcre was the prefenceof much evill in them that he looked not for, many flings, many troubles.And therefore why (houkl you not be content with God a-lone Z Take all outward things,beforeyou in joy them, they fecme to be great^but when you haue injoyed thcm,& tryedthera 5 you quickly finde a bottom in them -/or thereis but a falfe luftre that Sathan and your owne lufts put vpon them,they haue gilded out-fides, but when they come to wearing, the gilt weares off,and you finde after a

\vhile,

All-syfficiency,

while, what they arc^ But come to fpirituall things; the more you weare them, the more you finde thebeautie and excellency that is in them • for there is a duft & a ruft that is caft vpon them, which likewife the wearing takes off. And there-fore why fhould you not be content to take God alone < What is it that man fo feekes after 1 is it not happines, and comfort ? Alas ' fuppofe that you had all thefe in the higheft degree that you can looke for, when all is done, you fhall finde that but labour loft,y ou fhall finde no ftability in them. You know what David Tayth in Pfal. 30. when he thought his mountain was made ftrong and vnder-propped well on each fide 3 What cau-fed now an alterationc'He doth not fay,there was a change in the thing, he doth not fay his moun-taine waspulled downe,or that there was an alteration in his eftate, that this or that accident fell out, that the people rebelled againft him now, which did not before, or, that he had loft fuch and fuch friends that he had before. But, fayth he, thou tnrnedftawaythyface>andtbenlwdstr$#-bkd. The meaning is this, that, if there was a change in his eftate, the change in God was the caufe,fo then it was theZwdf that comforted him, though he faw it not, it was not the mountaine that held him vp,it was not all thofe bleffings that he enjoyed in it that refreshed his heart, but it was the light that fhincd through them,and ther-forehe found, when this light was withdrawne, though he injoyed them ftill, his comfort was gone. So, I fay, if it werefrom the things they might

711

Note,

Ffal* $0; 7.

Itii God that conforteth throughthe Creatures

O

G

O D S

The Creature without God as the ayre without light.

God comforts his in aa ex*

traordinarie

way, when o-

thermoaaes

fayle.

Inflames.

might continue your comforts to you, bur when there is a change in heave,then comes the change vpon earth. And on the other fide 5 if God continue conftant, if he remainefafe, you need fearc nothing, the Creature followes him, it is he that fhines through them.W hat ifa man had the ayre and no light in it < So, what if we had never fo much,and no beames flowing from him through them, who onely is the God of all comfort ,and the Father of all confolation ?

But, my Beloved, (to be briefe ) Put the cafe a man were ftnpt of all things, & fuppofc he were exiled out of his own Country,fuppofe he were reduced to extreame povertie, or fhut vp clofe Prifoner, fuppofc all imployments were taken from him, and he were laid afide like a broken veffell-jnow for a man to fay, yet God is enough, and that he is cotent with him alone for his por-tion.That is the tryall,and this we ought to doe : and there is great reafon why we fliould doe it * you fliall fee it was pra&ifed by the Saints; When Abraham was an exile from his Countrey, and had not a foote of land,was not the Lord All-fnf-ficient to hintfdid he not provide for him aboun-dantly i When Eliah fled, and had no meate, he had neither money,nor any body to provide any thing for him, did not the £t?r*/provide for him? he fet the Creature a-worke to doe that, to feede him in an extraordinary way, when the ordinary fay led. When Paul and Silas were fliu t vp in Pri-fon,yet the Lord filled them with joy & comfort* j you know their fcete were faft in the Stockes,

yet

Alx-*yfficisncy,

yet they fang with joy of heart, there was fuch a flufh of joy,thcir hearts were fo filled with it,that they could not containe. If a man be brought to povertic,it cannot be beyond that of lobs h was it not enough for lob to haue God for his portion < didhenotfooneturneit? did he not foonetake away that,and turnc the River another way, as it were, and fill him with abundance?

Ohjbntyou will fay 3 if I wereafpirit,andcon-iifted onely of an immateriall foule, & no more, I Should be content,(it may be) to haue the Lord for my portion, but, befides that, I haue a body, I haue a temporal! life, and therefore I need temporal! comforts, and therefore though I would haue the Lord! would haue thefe things added, for, how fhould 1 be without them ?

To this I aafwer. Firft; that, though thou be deprived of all thefe temporall bleffings & comforts, yet thou flialt finde them all in the Lord, I fay, though they were all loft,and all Scattered, i hough thou wert ftript of them al,yet thou flialt find them all in the Lord, if thou haue him alone. You will fay, how can that be? This you muft know.that all that Godhath wrought in the creature, all the excellence, all thebeautic, and delighted comfort, he hath put into the creature, into meate,drinke, muficke, flowers 3 yea, into all creatures of all forts* who is thecaufe of all this ? Is not the zWthecaufe? It is certaine 3 thcn,that: whatfoever is in the effeS, is in the cau fe, and in the caufein a more excellent manner. Thereare fame caufes thatproduce but their like, as when

I fire

7J

ot.

/info.

lOb.

Comfort and excellcEcie is in God as the eau(e,in the Creature as tfieeifed.

O f G

O D 8

Sgfi-

Anfoe. The Lord comumcatss to bis, thole comforts that \ are :e him. Mark, ie. 3j<

fire begets fite, or, when a man begets a man, here there is anequalitiebetweenethecaufcand the effe&s: but there are other caufes that are vn-like their eflfc&s j as the Sunne produceth many effe&s, that haue a diflimilitude to it, it hardens, I andfofrens^andheates, anddryes 3 and alt thefe are in the Sunne, but they arc in a more excellent | raanneiyhen you fhall fee them in the cfifeft: that isbinapoorefimilitude, toexpreflc^ I would, butyetitisthebeftwehaue. Looke now vpon whatfoever thou haft found in the creature.whar-foever beautie thou haft feene, whatfoever delight thou haft tafted of, whatfoever excellence thou haft difcovered, and be perfwaded of this, that all this is in the Lor dm a more excellet manner, than it is in the Creature.

Well,you will fay,I grant this-, but what fol-lowes on that i what is this to ray comfort ?

Beloved^ It is this to thy comfort-Ifthou loofe aIl,makevfeofthatiniV/4^. 10. If thou loo fc father, and mother, or brethren, or fibers,or lands, and ho»fes,and all that yon have ,you fliall find all thefe in him:fbr if all thefe comforts be in him, if thou haft him alone,thou fhalt finde all thefe comforts communicated to thee.That is h Thou fhalt finde the comfort of them in a greater meafure, in a more excellent manner, than thou fhouldft inthc things thtmfelues3 whyelfefhouldhe fay, Ton fhall ham> an hundred-fold with perfection ? And marke the inftnnee,for you fhall find the promife repeated againe, and he names them every ORe $ Ifaptyou, there is no man thatforfakes father, *r

mother,

mother y wife,and children ,br other, orfijler.or lands, and houfes,for my fake, andtheGofyels, bathe jhak receiue an hundreth-feld in this world, and in the worldto comeeternaUlife. That is, you (hill finde comfort in GWalone- if thou be (hut vp alone, and yet converleft with God, and haft communion with him, and feeft no creature in the world befides him, thou (halt hauc abundance of fwcet comfort: take all thofe varieties of comforts that thefe giue ; as, lands giue one kinde of comfort, and Parents another, and wiues another j thou j (halt finde all thefe varieties of comforts in him, he will fill thy foule with all thefe,for they are in him alone. Marke that reafon that the Lord vfed to Mofes, when he complained of his tongue,that he was notable to fpeakej^^fayth hefy whom thot* jhouldefl fend $ (fay th the Lord ) who made the tongue f who made the dumbe,and the deafe, and the hearing, and the feeing i Is it not I the Lord f As if he (hould fay } Mofesjuvdy I am the maker of all thcfe,though I haue not y things in me (the ZWhath no tongue,he hath no eye;yet fayth he thou (halt finde them all in me.C^comforts him with this, 1willbe with thee • when Mofes might haue made this objedion; Though thou be with me,yet I (hall want a tongue to fpeake,what will that helpe i Say th he, I, who made that, haue a power in me,and if I be with thee,it (hall be Efficient. I will finde out a way for thee,that (hall be as good asifthou hadft themofteloquet tongue in rhe world.The fame may I fay of all other co-forts in the world * who made them < who made I 2 thofe

1$

The creatures yeeU different comforts*

Exod. 4, ii,

GODSpre-fence fuppjies oar want of the creatures

O

F

O D •

I fall the comfort thac is in the Creature were not in GOD, the Saints in heaven feoald be I ioofcrs.

Rev. »!«*}•

thofefathers and mothersrwho madethofe brothers and fifters,that thou art deprived of in exile or vpon any fuch occafion, in povcrtie and dif-grace ? Is it not he that made them > What if the Lord will be with thee ? What if he will goe with thee into banifhment, orinto prifon, as he did with lofefh ? What if he will be with thee in dif-grace? What if he will be with thee in povertie * Is there not enough in him, who is full of all co-f ort?He can fillthee with all varietie by that immediate communicating of himfelfe.

Beloved,vihat doe you thinkc heaven is? When you are in heauen,do you thinke your eftate fhall be worfe then it is here? You fee what varieties of comforts we now haue here. When we come to heaven,fhall we haue lefle varieties? No;we fhall lhaue morejhow fhall wehaueit?forwefhalhaue nonebut God alone-, we fhall haue fellowfhip only with him. If there were not that varietie in him that is in the creature, certainly, we fhall be loo-fers, the foule fhall not be filled, nor fatisficd : And therefore,fayth the Text {there Jhdl need no Same nor Moone : all the creatures that now giue v5 comfort fhall be taken ttway^whytfortbe Lord fhall be Sunne & Moone,ht fhall be every thing,he fhall be all in all things. That is^Thou /halt hndc them all colle&ed in him; & doe you thinke,that the Lord {hall be thus in hcavcn,& will he not be fo to his fervants vpon eaith?It is certaine,whcr-focver he pleafeth to communicate himfelfe to a-ny man, to reveale himfelfe,and to take any man into fellowfhip with hrmfelf 5 if he plcafc to come

to

All-svfficiency.

tothcfouleofaman, to dwell with him, to Tup with him, as he hath promifed To to doand doth then when all other comforts fayle, at that time (Wdelightethtocome,then thou (halt findr va-rietie of comfort enough. And therefore, why fliouldft thou not be contented to haue GWalone for thy portion?Thou (halt finde enough in him, as in an adequate objeft. This is the firft thing I haue to fhew you, that in your very communion with hhn,you fhall finde enough, when the Lord doth this, when thou art filled with the joy o f the holy Ghoft 5 what will all be to thee? what do you thinkc all the world was to the Apoftles, if it fliould haue beene prefentedtothem, if one fhould haue prefentcd them with a Kingdome, with all that ever the fons of men could devife < Doe you thinke they would haue regarded them much < Surely, they would not, as they did not regard the contrary. Imprifonment was nothing, & death was nothing to them;you fee with what facility they paffed through them. By the rule of Contraries, outward happinefle had beene nothing : for he that grieues much for any outward loffe, he would much rejoyce in the contrary contentment:when the Apoftles were thus filled with the joy of the holy Ghoft, in regard of the one, certainly they would not haue regarded the other,if it had beene prefented vnto them; what was now the joy in the holy Ghoft * it was but the Lord communicating himfelfe : They had but theZ,0rialone,they were but led into a neerer fello wlhip with him: there was but a little crcvis I 3 opened,

77

Pleasures and terrcur* arc (mail things when GOD} fillcth the fbule.

The ground of jay in perfection.

O

F

G

O D S

Ok

Anf*.

All Gods at« tribe tcs are for hii children.

Cam. ft. 4*

His power*

His wifedome

opened,asit were, to fee that excellency and ful-nefle,and that All-fufficientiemGod, and it filled them iothat they cared for nothing befides.And this, we would vvorke our hearts to, if we did looke vpon God as an adequate objed.

But, you will fay, though this be fomething to haue my foule filled with comfort thusjyet there are many neceffities, many vfes, that I haue of o-ther things.

Therefore, I will goe yet further. Doeft thou confider the Lord, what hcis^goe through all his attributes,confider his almightie power,confidcr his great wifedome, his counfcll, and his vnder-ftanding, confider his great goodneffe, and his truth, and kindneffe, confider his patience, and his long fuffering, &c. all thefe are thine. My Be-\ loved, God is not knowne in the world, we confider not aright what he faith 3 when he fay th,/n>/7/ be thy fort ion, I will be thy God ; for fo he fay th, / myfelfe am my beloveds,and my rvelbt loved is mwe. Now to haue thcZWhimfelfe,is more than if he fhould giue thee all the Kingdomes of the earth • confider this,the power of God is thine,to worke all thy workes for thee,to make paffage for thee, when thou art in a ftraite,to bring thy enterprifes to pafTe, to deliver thee out when thou art in any aflh#ion,out of which the creature is not ableto I deliver thee. Thinke what it is to haue an intercft in Gods almightie power, and thinke this is one part of thy portion : the iWhimfelfe is thine,, and all his power is thine. Confider likewife, his wifedome,if thou neede counfell in any difficult

cafe*

All-stfficibncy.

cafe, ifchou wouldft be iftftru&ed in things that beobfcure,ifthou wouldft be led into the my fte-ries that are revealed in the word,to fee the wonderful things contained in the Law*, the wifdome of(W is thine, thou haft intereft in it, it is thy portion, thou ftialt haue the vfeof it as farreas he fees it meete for thee. And fotheluftice ofGW is thine, to deliver thee when thou art oppreffed, to defend thee in thine innocency, and to vindicate thee from y injuries of men. And fo we may goe through the reft. Now confider,what a portion it is to haue the Lord alone'tf thou hadft nothing but him, thou hadft enough. When a woman marries with a Tradcfman,or with an Artift that is excellent but in fome one Art,or with one that is excellent in learning and knowledge, fhee is content, (it may be) and thinkes it to be a great portion, as good as iffliee had many thousands with him, for, fay th fhee, this is as good, it will bring it in. Thinkethen if thou haft the Lord a-lone for thy portion, if thou haft nothing clfe, thou haft fufficient.Thinke of all thefe attributes, & fay within thine own heart, all thefe are mine; And therefore, why fhouldlnot be content to haue him alone? But if this be not enough, I will goe yet further with thee,if thy heart be not fatif* ified withthis,yet confider all things in the world are thine: for whatfoever is the Lords, is thine. When a Virgin marries with a man that is rich, flieelookesvrponall his poifeffions, and fees fo many thoufandlheepe,fomany fairehoufes,and fo much land, he hath fo much gold and filver,

I 4 and,

79

His luftice.

Smile,

O

F

O D S

Oh.

Anfvt>.

\ The Lord the

matter of the

great familie

the world.

PfeL is*, lob 38.

Pfal, 104.18 2$.

and,fhee fiyth thus with her fclfe; now he is my husband, all this is mine: I (hall haue my intereft in them, I fhall haue that that is fit forme. So, lookenow vponthc Lord 3 confider when thou haft chofen him to be thy portion: though thou {houldft be content to haue him alone,yet all this comes together with him 3 k cannot be feparatcd from him,fo that even then when thou art deprived of all,yet all is thine:hc hath it ready for thee to beftow on thce,as there is occafion.

You will fay, thefeare notions, thefeare hard things to beleeue, to fee thefe -really is another thing.

Beloved, will you beleeue your fenfes, Ifinde

that the Scriptures take many arguments from

thofe things,that areexpofed to the view of men,

looke on nature & fee what the Lord doth there 5

doe but compare a houfe-keeper on earth with

the Lord, and fee what the difference is betweene

them^Confider how many there are in this houfe

of the Lord, of which he is Mafter, how many

there are at vp-rifing & down-lying from day to

day. Confider how he provides for them all. In

Pfal. 1 04. and in Id $8. you fee the holy Ghoft

reafoning with the fonnes of men,evcn after this

manner; Whyfaythhe, doe you doubt him?

why are you notcontent to cofecrate yourfelues

to him, to be to him alone ? Doe but fee how he

dealcs with ally Creatures, in the morning they

know not what to do,but they loeke vp <vnto him f

He inftanceth in the Ravens, and other creatures,

he openeth his hand and giveth themfecde, he jhuts

his

his band and they perijh. That is., He feedesthem all. Confidcr the Treafures in lob 3 8. Doejl tho-$ (fay th the Lord ) know the treafures of' fiiow /i%d haylethatlhaae £/>/? When there is a fnow all the Land over, thinke what a great treafurc the Lord hath, from whence it comes : in the mightie hayles that be,faith he to Iob^dod thou know the treafures of haylc?When you fee a mighty raine, fayth hc^who can of en the bottles efheaven,mdwho can jlmt them f That is 5 Confidcr well, looke on thefe outward things, and thinke who it is, that doth this, when the earth is hot, and the clods knit together, who can of en the earth f Thefe fenfible things fhould lead vs to fee theZ^riinhisgreat-nes ; fo fayth he, who is the father of the Raine,wh& hath begotten the drops of the dew ? Againe, as in a great houfe, there muft be water to furnifh the roomes ;fo fayth he^from his chambers he fendeth firings throughout the world, if the water were all in one place, if it were all in one River, in one channcll, what would become of mankinde? What would become of the Beafts ? But, fayth David, he fendeth forth his firings to every moun-taine, and every valley, that the Birds, and Beafls, and Mankinde might haue water to refrefli them : for otherwife (fayth he) they would perifb. So againe, fayth he, who is it that enlightens the earth ? Whence comes the light f and who drawes the Curtaines of the night ? Againe. who is it that maintaines all the creatures ? the Lyon when he runs out of his den in the morning, he knowes not where to haue his prey : and not be onely,

but

81

lob $8.32.

Verf 27, Verf. 38.

Verf. 28.

Pfal.104.10,

Gods vvoikcs in nature fliould teach vs to <re his greatnefic.

Pftl.104.21,

Iob|j.

*7*

O

O D S

Math, 6. %6.

Oh.

Anfrv* The Children of God pecrc and forfaken, and wicked mcnfiourifh, and why?

but all the creatures befides. Confider how he provides for nil: the ojlridge (lob^g.) God hath taken vnderftandingy (fayth he) from her, andjhee leaues her yong ones behinde her , and provides not for them j how comes it then that they grow vp, that the fpecies is not extinguished, but continues? Sayth the Lord, I take care for them. And fo the Hinde that is in the WildernefTe, as fhee calues, fhec brufeth her young, and cafts them forth, and there <hee leaues them, who fhould provide for them? Is it not I fayth the Lord?&c. But I will not enlarge my felfe further in this ^ becaufe I haft to that which remaines. Onely this Vfeis to be made of it, that when you looke vpon the Vniverfe: looke vpon all the parts of it ; fee the workes of 6Win every kinde, and fee how hee provides for the Ravens, that haue neither barnes novftore-boufes y fee how hee clothes the earth, that (pimes not, that hath no garments madefor it • fee all that he doth in the worke of nature, and by this you may learnc 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 objeded; I but we finde it o-therwife,thofe that are his children,are they not poore 1 are they not forfaken many times *

Ianfwerinaword; It is true, while the children arc vnder age, they enjoy nothing in com-parifon of that inheritance, that is provided for them. The fervant many times hues in a farre better condition, andefcapes that corrc<3ion, and

that

All-svfficiency.

thatdifcipline and nurture, which the childc is fubjed to, and he hath money in his purfe many times, when the fonne hath none: he hath many liberties, which the childe is deprived of. The reafonis, becaufeit is the time of his nurture, and fo fayth the Lord tolfraell, I could haue brought you into the land of Canaan at the firft : Jit was no difficult thing to me, but / ledyouf&rtie jyearesito what purpofe?Z>#tf. 8 .that I might teach | thee (fayth he) that J might nurture thee, that thou j mightft learne to know me,& to know thy felfe : that I might humble you ,that you might learne by J that to fee the vanitie and emptinelfe of the creature. So theZ^deales with his childrenjBut yet why fliouldyou not be c Stent to haue him alone for your portion < He hath all good for you,it is not for want of good will towards you,that you haue it not, it is not for want of power, but be-caufe it is beft for you to want it: Therefore that alfois anfwered, that the children of (J^want, & thofe that are his enemies haueabundance,but they arc but land-flouds of comforcs,that make a great fbew 5 & haue fome reality in them to comfort for the prefcnt,but it is but a Pond,it is buta land-floud,the fpring of cofort belongs onely to the Saints, it may be, theirs are but little, but yet they arc fpringing, they are renewed to them from day to day, they are fuch fprings as make glad the heart of all the houfliold of C$d : And therefore,what \{G§ds enemies haue abundance? it is but as fummer flowers^though they be fet in gawdy places, yet they are but flippcry places, ^ though

8j

In this life Gods children are nurtured by afflictions. Dcuc 8, a, 5.

Simile.

The comforts of Gods chil*

drcn fpringing.

O

F

O D $

To looke onely to God inourwayes.

God can doe things with weakmeancs.

2Chro.14.1i-

though they flourish for a time,it is but the flou-rifhing of a greenc tree,that lafteth not long. And therefore be not miftaken in that, though Gods children want, and others haue it, his children haueit in a better manner. But IwilLnotftand vpon this any longer.

If the Lcrdbc All-fufficicnt, then learne hence, to haue your eye onely vpo him,when you haue any enterprife to doe 5 if there be any croffethat you would haue prevented, if there be any blef-fing,that you would obtaine, if there be any af-fli<5tio 3 out of which you would haue deliverance, let your eye be to him alone, reft on him alone : for he is All-fufficient, he is able to bring it to pafle;as he iaydhere to ^Abraham, (Idm AlL fufftcient) fo he will be to all that are within the Covenant^ well as to him. And therefore,I fay, ! ! whatfoever thy cafe be, looke to him onely, and thou needeft no other helpe, and be readie to fay thus with thy felfe, thegreateft meanes without hishelpe, is not able to bring this enterprife to paflfe, it is not able to deliver me, it is not able to comfort me, it is notable to worke fuch a worke for me, and the weakeft with him is able to do it. You fez A fa was able to fay this in 2Clw0.14.11. Lord, fayth he, it is all one with thee to fane with many or with few. And the Lord made it good to him jfor when he had but a few, and a great multitude came againft him, you fee he was faved with thofe few 5 and, afterwards, when A fa had a great multitude, he was not delivered, that he might learn to know the truth pf that which then

he

I

LL-SVFFICIENCY.

he heard?And,tbcrcfore,faith hcjvereft vfonthee

0 Lor Aj it is all me with thee to deliver with many m with few: 1 fay, fo it is in all things elfe. There-fore, learnctoconceiucthus indeede of things: we doe not vfually doe fo, if we did, what is the reafon, that you provide fo much for your chil-dren,and all your care is to leaue them portions?

1 wouldaske you but this Queftio^Whether can all that portion make thera happie,or make your fclucsfo, or any one elfe t It cannot muke them happy,without Gods favounwithout his bleffing. Put the cafe,againe,they had his favour and bleK fing without this portion-Is not that enough ? Is it not I ufficient ? We may run through many in-ftances,but it is enough to touch vpon this. And therefore thou wouldft be ready to fay thus with thy felfe, If I haue never fo much,if I were in the greateft floate of profperity,what is this without him?If againe I were in the loweft ebbe 5 is not he enough ? And therefore in any bufineffe fay this

{with thy felfe^All my bufines now is with (Win ! heauen,and not with men 3 nor the Creature, and i therefore, if I want comfort at any time, if I can-j not haue it from raen,nor from thecreature,yet I know where to fetch it;If I want wifdome,coun-fell, and advice, if I want helpe, I know whither to goe,if the Cifterne fayle,I can goe to the foun-taine,I can goe to him, that alone is able to be my helper in all my needs, to be my counfeller in all my doubts, & to comfort me in all my diftreffes. But,the thing I would prcflc isthis,to fettle your eyes vpon God alone.

It

8?

Nothing makes happie without Godi favour.

O

G

O D S

Ob.

Anfa. Wemuftnot joyne other things with God, in our trail

We oft fuc-ceede beft, when things arclowcfb

Infiancef. Of muting God alone.

It may be,you will fay,y ou hauc an eye to God, but you would hauc other helpes too.

No: All the tryall is in this, to truft in him a-lone : for if you did thinke him ^yill-fufficient, ] why fhouldyou not doc fo? If he had but a part of fufficicncic,and the creature had another part, you might joyne helpe with him ; but fince he is All-fufficient, you muft be content with him a-lone. Put the cafe, he giue you no pawne, as he did not to Abraham, the Text fayth, he had not a foote of land in all his pofTcflion, and yet he bc-lceved, for he thought God was fuffi:ient:There-fore when thou haft any thing to do, truft in him alone, and thou (halt then findc it the beft done: ' for when we truft in him moft,then we pray beft, I and when we pray beft,we fpeede beft:and there-\ fore we commonly finde, when things are in the loweft condition,then we haue beft fucceffe, be-caufe, by that meanes we are taught to goeto him alone. Togiueyouaninftance of this, con-fider David and Iacob ; I will fhew you but thefe two cafes, you {hall fee it in David and Jacob*

David did not make haft when the Z^pro-mifed him the Kingdome,and fent Samuel!to an-noint him, (though at one time he did, when he fled into the land of the Philiftines^ yet in thege? nerall he did not) if he had made haft, he would haue taken away Sauls life, when he was put into his hands, bur,fay th he, I will ftay the Lords lea fure, I will not meddle with him, mcked#e([ejhall come from the wicked. What was the iffueofit?

you

All-syfficiency.

you fee how the Lord brought it about without paine, and labour to hitri, ( as you fliall fee in his providence,how he wheeled that about 5 to bring ■D^/WtotheKingdowe) youfeefirft he takes away Saulby the hands of his enemies, Davids hand was not on him, he tooke him away in duefeafon. When that was done, then there waSv4£;wramightieCaptaine 5 you fee, he was taken away .and that without any fault oi Davids vpon a quarrell betweene Ioab and him. When ^Abmr was taken away, there was Isbojhetb left behinde 5 you fee, there were two fet a-worke by Gods providence (for thofe things come to paffe by his providence) to take away his head when jhe was aflecpe • fothat all the poftcritieof Saul was gone. He tooke not oncly Sanl away in the battaile, but all the reft, and there were but two left, Mephibofheth, that was lame in hislimmes, and not fittomannagetheKingdome, who like-wife,afterwards,put himfelfe into Davids hands, and Isbofhtth, that was lame in his minde, as the other was in his limmes. And therefore, when x^ibmr was gone,there was no ftrength in him 5 So theZ ^brought it to paffe without any a&i-on of his: fo it is when men learne to truft in Cod. Likcwife, fee it in Nabalsczk: he was making haft,he was ftepping out to an inordinate way to helpc himfelfe, burwhen he flayed himfelfe,and did it not,how did thcLord bring it to paffe with* outhim i did not GWhimfelfe take away Ndals Hfe > andgiueA v ^/x wife and goods, as he did Sauls goods,and his houfe,and his wiuesto him? & This

87

Gods providence in evili actions.

O

O D S

1 Inftances of trufting other things feefides G

Math, »o.

This the Lord&Mox he trufted in him^ he made not haft, but ftayed on him alone. I fay, if we could learne this in all our cnterprifes,to truft in him, he would worke our workes fox vs.On the other fide,wherefoever you fee a man that makes haft, and that joynes others with the Lord, and is not content with his All-fufficienck j doih it not coft him much,when he will do his own works, and will not lcaueittothelWtoworke it for him?

Iacohyou know,what it coft him,when he made haft to get the bleffing by a wrong way a how many yeares exile, how much paine, and Reparation from his friends ? And fo Saal, it coft him the lofte of hisKingdome, for making hnft when he offered facrifice,and did breake the Commande-ment of 6W, becaufe the people were difperfed; Andfc ofthe reft. And therefore,2te/*W,what if there be nothing befides (for that is the cafe I prefle) fuppofe yon were in fucha ftraite, that there is no more but the £*n/ to reft on, yet, if you be content to truft in him alone, he will doe it, as he did for David; if you will needs indent and bargaine with him, then, I fay, it may be, ycu fhal hauethe thingyou would haue,bm you were better be without ir, as we fee in Mrth. 2 o. when the workemen would not be content with t*he All-fttfficiency oiGod, (as we fee in that Para-' bte ) but would make a bargaine with the Lwd, we will not ferue thee,fay they,except thou wilt giue vs fo much wages,if thou wilt we will do it: fo hebargained with every man for a peny a day

Goc?

A

LL-SVFFICIENCY.

Bp

Math.

»© i£.

Goe then, fayth he, and workein my Vineyard, and you dial haue a penny; Well, when he comes to pay them, he giues them their Penny: they thought^ was not enough, but they murmured againfthimj fayth the Lord, did you not bargaine with me for a Fenny I The meaning of it is this, it dothmoftconcerne the Labourers in Go d s Vineyard, but it is appliable to all others. They will not worke for thezW,they will not reckon him AlLfnffieient, but they will haue wages,they will bargaine with him to haue a Penny.That is \ One to haue a Benefice to maintaine him ^ another will worke for him,if he may haue fame,and credir,and efteeme; Another will worke for him, if he may hauefome great place. Sayth the Lord, I will giue thee that Penny, thou (halt worke in my Vineyard % I but when a man hath it ( marke G do, they it) he murmurs, why < for when the end of the gaine nocon * day comes, he fees that preferment, that riches, that credit, are but empcie things, they are but fmal things when he is to go into another world, there is nothing left for him, he is naked and de-ftitute, it is but a Penny, and therefore he murmurs and complaines. That is 5 He fees now that it is but a poore bargaine that he made; But, fayth the Lord ,t\\ou wouldft needs bargaine with me for a penny, and thou haft it* So, I fiy to thofethat are not content with the Lords AlLfuf-ficicncic, but will haue prefent wages, they will bargaine with the Lord : He will giue thee this particular, thou (halt haue this, but remember this,that it is fayd in Math.6.thou haft thy reward. Math. 6 t

K It

When men looke at other things befides

tenement,

Luk. i j. is;

o

F

G o d •

If thou wilt haue prayfc of men, and w;lt doe it for that, thou fhak haue it, but that is all thou fhalt haue. If a man will baue his portion^as that Sonne had of his Father, Luk. 15.12. it maybe, he will giue thee thy portion. The Sonne that flayed at home, had no portion given him, for, fayth his Father, / and all that I haue is thine. But ifa man will haue his portion, and will not be content with Gods All-fufficienciefe fhall find that it is not beft for him. My Beloved, Confider whether it be not better to truft in £0^ alone, to reft on him alone.Confider that.P/i/. 146.3.4.5. 6 . "Truft not in Princes, nor in the fennes of men, for their breath is in their no fir Us, and their thoughts perijh, but happie is he that trufts in the God of la-cob. Andhegiuestworeafonsforit, For he made heaven, and earth, and the Sea, and fecondly, He \ keepes Covenant and mercy for ever .There are two reafons in that place,why we fhould truft in God: Tw ° r " r °"*i One is, though the enterprifebe never fo great miftin God, & difficult,though the blefling thou wouldft ob-taine,be never fo hard to come by • yet confider, thou haft to doe with him, that made heaven and earth. As if he fhould fay 3 Lay thofe two things together, doft thouthinke it an eafier thing to make heaven and earth, then to bring that thing to paffe i If he made heaven and earth, doft thou not thinkehe is able to do that? You will fay,we doubt not of his abilitie. Beloved, we doe: We (hewed this at large before, we will adde that to it, in Rom. 4. You know Abrahams faith is every where commended ,and what was his faith&ure-

From the po wcr q( God*

Rom. 4- s J.

All-syfficiincy,

91

From the truth of God,

Ob.

ly a he trufted in God, that he was able to doe />,he being afliired, and not iveake in faith, but ftrong; Hee gaueglory to God^and beleevedthat he that promifed "was able to doe it. And though we thinke it not, there is the flop that we make in belcevingthe proraifes concerning Gods power, that is one rea-fon, he made heaven and earth. The fccond is, he keepes fidelitie for ever. And iiranorher place ( as it is interpreted;^ keepes covenant and mercy for e-ver. Marke, fayth he,Iet Crimes doe their beft 3 a-las,whatcan they doe^They are but weakemen, their breath is in their noftrils, but Godmade heaven and earth. Secondly, fayth he, their thoughts perijh, but God keepes Covenant and mercy for ever, there is no change in him.

Oh,but you will fay,there may be a change in vs; all my doubt is of that, of keeping Covenant on my part; thus men nre readie to fay.

Beloved, (for this I will be very briefc in) thou needeft not fcare that thy difobedience., if 1 Gods CoVe-thou be once within the Covenant (if thou be one whofe heart is vpright with him) fhall caufe the Lord to depart from thee, he will not be vn-faitbfull tothce, though thou be weakein thy carriage to him: for he keepes Covenant for ever. That is. His Covenant is to keepe thy heart in his feare,that thing we forget s if the Lord kcepe Covenant with vs, he doth not fufpendhis pro-mife of helpe vpon our obedience, and leaue vs fo j but he promifeth to giue vs a heart and a fpi-ritto feme him; he hath promiled to circamafe our hearts to lone him,to plant his fear e in our hearts,

K 2 that

natis to make vs faithfuU in hiiCorcnant.

Ob.

ilfa.4 0 ' si; JEzek 34 -i&

Of Gods

that we Jhall not depart from him : and therefore in £/iy # 4.o.the Lord expreffeth it xhws-JToufoatlknow me as Sheepe know their Sbepheard, and I will make a Covenant with you And thus and thus I will deale with you: And how is that i Why the Covenant is not thus onely ; As long as you keepe within bounds, and keepe within the Fould, as long as you goe along the pathes ofrighteonfneffe, and walkeinthem, but this is the Covenant, that I will make,I will driue you according to that you are able to beare ; if any be great with young, / will driue them foftly >if 'they be lame,that they are not able to goe (fayth he) / will take them vp in mine armes, and carry them in my bofome* If you comparethis with Ezecb.34. you fhall find there he puts downe all the flips that we are fubje<ft vn-to ^ ( fpeaking of the time of the Gofpell, when Chrift fhould be the Shepheard,) he fhewes the Covenant that he will make with thofe that are his 5 fayth hc^ifany thing be left, if a flieepe loofe itfelfe5thisismyCovcnant3/w/7/y?W^/> : if it be driven away by any violence of temptation, I will bring it backe againe: if there be a breach made into their hearts by any occafion through finne and luft, / will heale them andbinde them vf . This the Lord will do,this is the Covenant that he makes. Now confider thefe Reafons, / made heaven and earth, and, I keepe Covenant and mercy forever.

But, you will fay, though I inuft truft in the Lord,bccaufehc made heaven and earth, and be-caufc hckeepes Covenant & mercy for ever, yet the

Lord

All-s

V F F I C I E N C Y.

Lord doth it by meanes, he doth it by friends, by fomemediate inftruments.

Here is the great deceit of mankinde, that wee thinke 5 that the Z^difpenfeth his comforts according to thofe meanes that wehaue. A man thinkes, if hehaue a great cftate, his comforts (hall be more,if he haue many friends,he thinkes i he fliall be fafer 3 fay th the Lord, Pfal.62. if riches , irietyafcifet not your hearts vfon them :for,fay th he, tfoev ar£ablgto doc little good. Fower, andkind-nejfekiotigi fy me. B01 then this obj :dion comes in^thcZ^difpenfeth comforts by fii.ch meancsC No,fayth the holy Ghoft therc,rie revvardes not men according to their riches, but he rewards e-very man according tohisrverkes. Arfd therefore thinke this with thy felfe, thou that haft abundance of outward comforts, if the Lord did reward thee according to them s thou hadft caufe to rejoyce in them, but he will reward thee according to thy workes, and therefore truft in j him, learnc to reckon him to be ^ILfufficiem, learne to be to him alone.

But, rciay not a man that trufts not in God, but lookes a little too much to the creature,profper? A man againe that withdrawes his heart from them,and trufts in the Lord,mzy not he whither?

Beloved, (I will adde but that in briefe:) feeft thou amanthatdothnot reckon the Lordtobe All-fnfficientiXhzK. doth not reft on him alone 5 but makes flefh his armt, and trufts in any Creature., that hath fuch thoughts asthefe, I haue the favour of high pcrfons,and therefore I am fafe,or I

K 3 haue

n

Anfvc. God difpen-feth not comfort alwayes according to oar meanes,

Pfal 61 10.

Ot>.

Anfi

iv.

Oh.

Anfw.

Ier 57, s-

O f G

O D •

GodMafteth meanes when

wetruft in them*

Icre. I7«

TryaUoftrn. fting <??<*> ii&'-

jtffiCtiMit.

haue many friends to back me, & to fupport me, & defend me,& therefore I am fafe,I haue a great eftate to helpe me againft dangers,to provide for me againft the time of difficukie,and therefore it 1 (hall goe well enough with me. I fay, be it thine owne cafe, or feeft thou any man doing fo, be af-fured that fuch a man (hall certainly wither :cur-fed (hall that man be that doth this, that w^^ flejh his arme »Againe 3 on the other fide,{eeft thou a man that is willing to depriue himfelfe of all thefe things, when it is to keepe a good confei-ence,when he is put to it?It is an evidence that he refteth on Cod, that he trufts in him alone, be af-fured, howfoever f man maybevnderacloud, and though it may be winter with him for a little while, yet he (hall fpring againe, his light Jhall breake forth, and he (hall profper,fayth the Text, ler. 17. ( That is the place I haue reference to) and his leafe flail begreene. The other man,fay th the Text there, though Good doe come to him, and all about him, jet he (hallnet fee good, he (hall haue no part in it, but he (hall furely wither foo-ner or later.On the ocher fide,Though cvill doe come vpo this man that trufts in Ged,yct he (hall not fee cvill. Now,confider (that we may draw to a conclufion ) whether you doe this or no, which you arc here exhorted vnto. But it may be,a man will be ready to fay J hope 1 do performe this.lt is well,if yon do.Butf I will fay but one word to you,) if you doe this, looke vpo GWas All.fufficient^ if you reckon-him your portion^doe you walke as one that fees him in his

great-

All-svff

1CI1NCY.

greatncffe and in his alrnightie power ? Remember that in Prov. jo. when Agar lookes vpon <W and himfelfe together, fayth he, lam worfethen a Beafl, 1 hane not the vnderfianding of a man in mie. And whyCfayth hc y lhaue not the knowledge of the holy one,he that afcends and he that descends, he that holds the winds in hisfift, he that gathers the waters in his lap as into a garment , he that flretcheth forth the ends of the earth 7 and that fettles it, who knowes him, fayth he, who can tell his name or hisfonnes name ? The meaning of it is thisj fayth he when I confider what G^is, and beginneto thinke how I haue walked with him, and how fliort I am of knowing him as I fhould,faith he,I am as a Beaft, I am confounded and amazed. Now, confider that,and make it your owne cafe, who walkes with God.andfceth him that afcends anddefcends,(which hath reference to that vifion that appeared to Ta-cob> The Lord was on the toppeof the Ladder, and the Angels defcended and afcended. That is , All the creatures both in heaven and earth arc like meffengers that goe to and fro at his Commandement) who walkes with God as knowing this providence of his, that fets the Angels a-worke,all the hoafts,all the particulars of them in their kinde, to doe this bufineffe and that bufi-nefle ? Who walkes with God, as feeing him fending a mefTenger to doe every thing that we fee done in the World, fending a mefTenger to take away fuch a mans life, to giue another life and health, fending a mefTenger to remoue fuch a difficultie from one man ? Andagaine, flopping

K 4 vp

pi

Prov, jo. %, 14

GoJs hand muftbefeene in all events.

p6

Note*

Gods v?orke$ in BSture ihould leade rs to fee hit dealing with his Church.

Of G o d •

vp another mans paifagec'This you call accident, when you fee a concurrence or two things together, the caufe whereof you know not, but the Lord knowes both, who walkes with the Lord, as feeing him doe this or that through the ends of the earth? Againe, he holds the windes in his fitt ^ who fees him as fuch a God, that is able to hold y windes in his fift? Who lookes vpon him as fuch a God ? The breath of a man, that is lefle then the winde, he holds it in his fift, as a man holds a thing in his hand, which he keepes there at his plcafure. Who lookes vpon God, as thus great in power < And fo againe, breathing the holy Ghoft, who lookes vpon God, as one that difpenfeth it, as it pleafeth him to giue it & withdraw it at his willc Who looks vpon him,as one fending forth motions,& inje&ing them into the mind,ftirring it this way, or that way, as the windes, and the ftormes, and the Creatures i He hath them all in his hand, & holds them all in his fifbfor by thefc workes of nature, wemaylearne to know the greatneffe of God, and to reflect vpon our felucs, and fee how farre wc are fhort of him.

And fo againe, who lookes vpon him as lapping vp the waters as in a garment t That is^ When the Sea is outragious, yet hec takes it as you would take a little water in your lap, Tome-times he containes it, and gathers it vp, and fometimes he lets it loofe againe. And fo like-wife, he is able, when the people are vnruly, | even great Nations that fometimes are readie to I over-fpread his Church, and to run over it with ' proud

An-8ViFH CIBNC

y.

proud waues,yet he is able to kcepe them backe, he is able to reftraine them, and to ftiut them vp with barresand doores, as he doth the waters. He that lappes the waters in a garment, is he not able to reftraine men^that are violent againft vs in 1 wrath *who can (land'before wrath and erivie? it is like a violentwatcr, that over-flowes all, and that carries all before it- Yet he that laps the waters as a garment, hce is able to reftraine them wherefoever he findes them. And fo againe,who walkes with him,,as knowing him ^ eftabliiheth the ends of the earth. That is; (as the originall fhewes more clearely) as one that hath founded the great and weightie earth vpon nothing 5 Sayth he,that Ged( when a mans fpirit hath infta-bilitie^and inconftanciein it naturally) he that e-ftablifheth the earth vpon nothing, making a mightie building where there was no foundation, he can eftablifti thy fpirit too. Suppofe there be nothing tofupport the Church, tofupport a man when he is falling, or that he hath no friend to prop him, nothing to vnderlay, yet hee (that hath fet the earth vpon nothing, but vpon the thinne ayre,that,youknow,is not able to fupport it, onely he fayth to the earth ftand there) is he not able to fupport a man in any cafe?See now the Lord in this greatneffe of his.Bu t who walkes as feeing him thus in his greatnefle, and.in his i^All-fufpciencie ? For all thefe doe but exprefle thcAll-fujfieiencieoiGod. Beloved, if we did it, why are our hearts difcouraged k Why doe wee hang downe our heads vpon every occafion,

whenL^

Pi

God efiaMi. iheth mans fpiric

A figne of doubting of

GodtM-fttffi ciencic.

■

O f ; ,G:o

D f

We fliould not be dif. mayed in the Churches troables.

when troubles come?If we fee the Lord in his ^tf-fitficiencyMtisabkto ftay our hearts,if we truft in him alone. What though he fuffer his Church to be over-runne with enemies for a time i What though he fuffer men to prevaile againftit, (as you fee how y Adverfarics now prevaile againft y Church of cWby their ftrength)yet,if you did fee him in his All-fnfficicncie, your hearts would not fay le you a jot. You may either apply it to y Churches,or to your own particular cafes,(And to giue you yet an inftancc of thefe fenfible things.) When the difeafe prevailed far on ffeze-kiah,&yth the /W,thou {hakkcHezekiab what I can doe, Irvillmaketbeftddow to get backwards. Think with thy felfe- though the difeafe be gone thus far 3 yet I,that made the fhadow to goe backwards, am I not able to make thy difeafe tore-turne i And wee may fay of any trouble, or af-fli&ion, of any temptation, or croflc that lyes on you, that you thinke it fo farre gone,that there is no calling of it againe, yethee that made the (hadow to goe back ward ,is he not able to reduce it i And fo againe, when you fee the Church in fuch a cafe as it is now in, we are readie to caft a-way all hope, and to fay 3 What (hall \\z doc >

Confider that which was fayd to Gideon (as we are readie to fay, when we heare the Lord is All-fufftcicnt, he hath enough, if he be with vs, we defire no more ) we make the objection with Gideon thus \ If the Lord be with vs.why is it thus? Why is //J-^oppreffedfSay th the Lordio Gideon, thou malt fee what I am able to doe, when the

Fleece

All

SVFFICIINCY.

Fleece is dry, all the earth (ball be wet, and when the earth Jballbe dry,the Fleece [ball be rvet.hs if he had fayd, Though the Church that little Fleece now be over- flowne,yet I can dry it vp, and lay mife-ry vpon the cnemies,as they were in peace, when that was affli&cd.

The like you fee,in Gen. 15 .where there is another refemblancc of the Church, when the Sacrifices were cut in peeces, & he had divided the Rammes ,• fayth the Text, the Fowles came and would haue devoured them. There are twofimili-tudes of the troubles of the Church, & Gods rescuing them. When the Crowes came, Abraham drone them arv ay .That was one. And the other was when there was a very fearefull darkenefle, there came 3 Burning Fornace y and a, Lampe. The meaning is this 5 The Church then was in Egypt $ ( for that he hath reference to) it was a dead Sheepe, cxpofed to Ravens, and you would thinke there was nothing there to helpe it y but it muft needes j be devoured. Why yet fayth the Lord> though it be thus neere, I will driue away the Ravens, and I will faue my Church. You know, what the flrengthofP^r^, andof^gy^ was. Againe, fayth he,the Church was in fearefull darkenefle, in the valley of the fliadow of death. That is; They thought they (hould never be recovered, you know,what wayes Pharaoh tooke,& ar how low anebbethe Church was, when hee wouldj haue all the males deftroyed. Who would haue faid, that this Church fhould haue recovered c* Yet, as, after this fearefull darkenes, the Fornace

came

99

The Church afflicted, re-fctnbled by Gideons fleece, and Akrdhdms facrifice. Gen 1 j, 1 o. li.

TwofimiU*

rude* of the

Churches

troubles.

Xfay. 4««

Thegreateft

ftrengthofe* nemies cannot prcvaile againftGod.

Simile.

Note,

O l 70

O D f

came and gauc lighr 3 io,fairh hc,I will fcatter this darkenes. Beloved, confider jf youbelecue Gods ^ll-fufficiemie^nd confider, if thou cToeft thus know him in his grcatncs,what though the nations be exceeding great and ftrong that come a-gainft the Church, yet in Efay 40. (it is to that purpofe brought in.) What are they to the Lord''. they Are but at the dnft of the Baflavce, or as the drop of a Bucket. The Bucket it felfe is no great thing, but the drops that fall from the Bucket, when it arifeth out of the Well,they are exceeding final!-Say th he, the Nations are no more to me, than the drop of a Bucket,or the duft of the Ballancc, which doth not fway them cither way.-,So lookc what I doe,the Nations arc not able to fway me, be they never fo ftrong,they are not able to tu rne me,but according as I pitch things they dial (lad. Now confider whether you be ableto comfort your felucs thus out of Gods All~[ufficiencie. We j doe, for the moft part, as Hagw did, when the, bottle was fpent, fhee falls a crying, fiiee was vn-done*flies#nd her childe fnould dye, and there was no more hope, till the Lord opened her eyes tofee^a Fountakie ncerc her -the Fauntaine was \ neere her,but fhee fa w it npt 5 when fhe faw it, fhe was well enough. Is it not fo with vs alfcbccaufe the Bottle is dry cd vp, becaufe fach a meanes is taken away,wc thinkc prefently there is no more hope,when the fountain is neer,the Lordhim]'el'fe is the fountain, & he is neere,if he did open your eyes to fee. C odder whither you walk thus with I God, as feeing him in his greatnefle. If we did fee i him

him in his greatneffe, why fhould Torches and

Candles haue fo great a light before vs ?That is •

Why fliould we regard men fo much ? Put the

cafe, many Nations were againfl thee, thou

would ft looke vpon all thofe in comparifon of

G$d, as a drop of the Bucket, or as a little duft on

theBallance. Art thou able todoefo, to fee

and know him thus in his grcatneile ?

if thou be not 5 certainely, thou

art exceeding ihort of

feeing God in his

All-fnffieiency.

So much for this time.

F / &(j s.

iol

Simile*

Whence fee God in his greatnefle, all other things feeme little*

o

Gods

To comfort vs in our imperfect obcdi

ence.

Aa.i7.i4«*S

THE

FOVRTH

SERMON.

G E N E S I 8 17, I.

I am gOT> zAll-fufficient.

Nother Vfe,and dedu&ionthat vvc will draw from thispoynt 3 that God is All-fufficientM, to comfort vs in \ regard of our imfcrfeB obedience. We ought not to thinke, becaufe we are not exa& in keeping all thcCommande-ments of 6W,becaufe we haue much vncvennefTe in our wayes, becaufe we are not able to keepe the Rule Co ftri&ly as we ought, that therefore God rejects vs:for he is All-fufftcient in himfelfe, he needes not our righteoufneife, and therefore he can well beare with the im perfections of our righteoufnefle. You Avail fee this vfemade of it Act. 17. 24.25. God'that made all things,the world, and all that is therein .feeing he is Lord of heaven &

earth,

A LL-tV FF

ICI5NCY.

earthy he drvels not in Temples made with hands, neither is he worjhipped with mens hands , as if he needed anything, (Marke) he gims to all life, and breath,and all things. Thus the A poftle makes his argument: if God, fayth he, made the world, and all things therein, if he giueth to all life, and breath, and all things $ then when you doe worfhip him, it is not becaufe he hath any ncede of your worJhip, or any need of your righteouf-nefle,or of all that you can doe, he hath enough, he doth it not as if he needed anything : for he is All-fnfficient. Andfolikewife in Pfa!.$o. 12. fayth the Lord there, // 1 be hungry, I will not tell thee. That is$To (hew how little neede he hath of Sacrifices>ho w little regard he had to them,when they were brought in,and how little he was moved when they fayledinit. For, fayth he, all are mine, the (heepe vpon a thousand mottntaines are mine: If I be hungry I will not tell thee. That is $ I may fatisfie my felfe,(I do but apply it by way ofallufion) If I would haue Sacrifice in abun-dance,might I not haue it^If I were hungry after them, who could keepe them from me? We may fay the fame of the obedience of his children: If he were hungry. That is $ If he were defirous of perfe<5i and abfolute obedience,could he not haue it < Hath he not fpirit enough? Hath he not grace enough to put into their hearts, that he might reape the full fruits of righteoufnefTef And therefore, I fay, in regard of Gods x^AlUfuftcieneie, he needs it not 5 and if he need it not,he will be content with a moreimperfed meafure of it,fince he

is

105

God hath no need of our fetvicc.

PiUjo, at,

If God had neede of our obedience, he could make vsyeeld perfect obedience.

O

O D S

lob 35*6.7.

Smne & righ* teou(nefle,the two pathes men mike in*

is no loofer by it, This is to perfwade our hearts more fully of that truth, which we affent vnto withfomedifficultie: for we arc fomething dif-couraged with the impcrfe&ions of our obedience, whofe faith is not weakened by it i Who comes not more vnchearfully before GW 3 becaufe of it ? Now, if that feare were taken away wee would draw neere more boldly. We fee what lob fayth in this cafe, lob 35. 6.j.rftbottftnneft,what dofl then againfi him,yea, when thyftnnes are many, what do ft thou to him ? if then be righteous what give ft thou to him ? or what receiues he at thy hands ? Marke, you know, finncand righteoufneffe, are the two pathes that we walke in,thofe are all that trouble vs 5 thefinnes that we commit, and the defe&sof our righteoufneffe. Saythhe, if thou ftnne >\vhat is that to him* It doth him no hurt. • Againe, if thou fayle in thy righteoufneffe, or in thy performances^ isall one that way.-for it rea-chethnottohim.-becaufeheis bleffed forever, he hath all fuificienciein himfelfe: and therefore he pleafeth fo to adminifter the world, and fo to guide the hearts of his children, and to difpenfe I to them but fuch a meafure of grace, to leaue fin-; full lufts in them in fuch a meafure vnmortificd: becaufc himfelfe is neither a gainer, nor a loofer: therefore let not your faith be weakned at this his adminiftration of things, let not carnall fcares poffeffe your hearts,to keepe you off from com-ming with boldneffe to him: fince he is ^Allfuf-ficient, fince he needs not your righteoufneffe, he can be without it.

Moreouer •

I All-svfficiency,

I MoreoverjThis we may draw further from it;

I if CWbe thus AU-fnfficicnt, that what we doe,

Icomesnotncerehim, then all the Commande-

; ments that GWgiues to the fonnes of men, are

I for their good, and not for his profit. Marke that

that fhould breede in vs a great willingnefTe to

kecpe his Commandements, and a great cheare-

fulnefle to performe them, when we vnderftand

(thatit is for our owne good. When a fervant

I knows that all is for his owne good that he doth,

I he will goe about all thebufineffe his Mafter im-

j ployeth him in with more chearefulnes, becaufe

he%ucs himfelfe-this is a principle GWhath put

into nature. Now, if God be All-fafficient y then

he commands nothing for his owne benefit in a-

ny thing-no,not in that,in which he feemes moft

to doe it.

The Sabbath, thar he hath taken for himfclfe., and hath called it his day 3 Some may aske,is not that for his owne fake?No:6W fayth,^ Sabbath is made for man. As if he {hould fay jlfit had been made for mine owne fake, I would haue taken morethen one day from youjBut I haue given it for your fake, J made it for man: for man could not be without it,he could not be religious without it,his heart could not keep neere to God without it,it would foone be eftranged from him, it would be over- growne with weeds,ifit were not looked to ever and anon, he would foone be de-fediue in his knowledge, he would foone forget thepurpofe that lie takes tohimfelfe: therefore the Sabbath is made for man. That is one day

L wherein

Mans benefit (hould encourage him to Godsfervice-

That Gods Commands

sre for roans good,decIarcdi by Inftances,

I In the Sab*. bath.

lo£

Infelfc-dem« all.

Ifa.48.17*

Satbans fcr» rice to our

hart.

Wcegiucnoi thing to God ir oar obedience,

Of Gods

wherein the Lord commands him to fet afidc all other bufines, and to intend his fervice. And that which is faid of the Sabbath, may be faid of all other Commandements : for he is All-Efficient. He bids a man deny himfelfe, and take vp his croffe. Is it for hira?No,my Beloved, it is for our felues,and therefore when a man denies himfelfe in his profit, in his credit, when he denies himfelfe in the fatisfy ing of his lufts-all this is for his owne profitras you haue it clearely fet downe in If ay .^$..ij.Iamthe L ord that teacheth thee to profit, therefore hearken to my Commandements. As if he fhould fay ,It is for thy profit that I commShd thee, & not for my owne:therefore let that caufe thee the more willingly to doeitrthat is often repeated in Bent, the commandements thai I hane given thee for thy wealth\f or thy good. Beloved, all the Commandements of Sathan are for our hurt, wee doe him fervice as bonji-flaucs ferue their Matters, not for their owne profit, but for their Matters. But all the fervice, we doe to God, is for our wealth * for he is All-fufficient.

Laft of all. If God be All-fufficient, then when you pcrforme any thing, doe not thinke that you giue any thing to the Lord, and folooke for're-compence, (there is that fecret Popery in every mans heart, that he thinkes when he hach done a-ny fpeciall fervice 3 to be rewarded for it)Indeede ifthou ihouldft do 6Wagoodturne,thou mightft lookefor fomewhat againc at his hands, but it is done to him that is AH-fufficicnt^ how can you doe him a good turne?how can you giue to him?

Marke„

All-svfficiency,

Marke,It is the ground which the Apoftle layeth Rom. 11.34. Who hath given te him y and it {lull be recompencedto him ? He that is capable of no gift, there can be nothing done to him, to premcrit a-ny thing.-For he is AlLfufficient, there can be no addition made to him, and, faythhe, doft thou Iooke for any recompencerWhat doeft thou elfe but giue to him of his owne?Shall a man merit in giving to the Lord the fruits of his owneVine-! yard, the Apples of his owne Orchards When as ail the graces we haue,are but as ftreames fpring-ing from that fountaine that he hath put into vs, therfore when thou haft done thy beft, fay within thy felfe vnto thine own heart^I am but an *vn profitable fervam, Lean looke for nothing for all this: for he is All-feficient, and needs it not, I hauedonehimnogoodturne,Ihaue given him nothing,he is vncapable of my gifr,and therefore I look for no rccompence,as by merit from him. Againe, IF God be AlLfufficient, let vs be ex-I horted to make a Covenant with him;for(as I told J you before ) thefe words doe but containe the I Covenant betweene God and vs. Now, this is the Covenant .th^t Godwi\ make with you^if you will enter into Covenant with him,that he will be All-fujficient to you. Now, that which is expreffed here generally ,1 finde in other places,divided into thefe three particulars,wherein the All-faffici-ency of GWconfifts,as if they were the three parts of this Covenant.

Firft. He is All.fnjficim ,to juftifie,and to for-giuevsourfinnes.

L % Second-

I07

Rom, 11.

?*

Vje T . GodsAttfufftci-tntit Should perfwademo enter into co-venae: with him.

The $.p2tit of the Cove* nanr.

loS

o

F

O D 8

Icr.*i. $4-Eack. $6*

Secondly. He is AlLfufficient, to fanftifie vs 3 and to heale our infirmities.

Thirdly. He is AlLfufficient ,\o provide forvs whatfoevcr we neede> fo that no good thing fhall be wanting to vs. Thefc are the three parts of the Covenant which we finde fet downe in divers places, in Ier.$ 1.34. Heb. 8. 9 .1 o. 1 6. But mod clearely are they let downe in Ezek. 36. fayth the Zwrf there $ / will pure cleane water vpn you, yen jhall be cleane , yea, from all your filthines, and from all your idols will! clenfeyou. There is one part of the Covenant 5 that he will clehfe vs from all our finncs.Thar is^frora the guilt and the punifhment of them. Secondly. %^A new heart will Igiueyou^alfo a new ftirit will I pit into you^ and Twill'take away your Jlonie hearts out of your bodies, and I willgiue you a heart offlc(h. There is the fecond part of the covenant, confuting of San&ification.The third h.To& (hall dwell in the Land that Igauetoyour fathers, and I will call for Corm.andl willencreafeit, and I will lay no more famine vpnyou, and I will multiply the fruit of the tree,and the increafe of the field, that you beare no more the reproach of famine among the Heathen. Here are the particulars fet downe • fome are named for the refill will call for Corneand Wine. That is 1 For whatfoever you want. That is the third part of'the Covenant. Thefeare the three parts of the Covenant, which I ihall fpend this time in opening,and (hewing you^that Cod is Efficient in all 3 and to anfwer thofeobje&ions that mens hearts haue againfthis Ml-foficicncy .-for

the

Ali<-*vfficiengy.

the heart is readie to objeft againft thefe three, to hauefinnes forgiven, to be fancftified, and to haue abundance of all good things, belonging to this prefent life: in all thefe he is All-fuff icient, to fulfill all the defires of mens hearts. Now,to begin with the firft.

Firft, I fay, He is ^Allfujficlent to take away all our finnes. It may be, when you heare this j point, you will fay, it is an eafie thing to belecue it^ there is no difficultie in this, the Lordis k^AIL fnjficient to forgiue finnes. Surely, whatfoever we fay, or pretend, we finde in experience it is exceeding hard. Who is able fo fully to beleeue the forgiuenes of his finnes,as he oughts Who is able to doe it when he is put to it < At the day of death,at the time of extremity,at that time when the confeience ftirres vp all his ftrengtb, and.op-pofeth it felfe againft him, when all his finnes are prefented vnto him in their colour^who is a-ble then to beleeue it < therefore we had neede to finde out the All-fnfficiency of G^in this :for the greatneffe and exceeding largenefTe of his power is (hewed in it, in nothing more then in forgiving of finnes* Hofea 11 .^.See there how the Lordex-prefleth it,Say th he, / will not execute thefercencs of my wrath, 1 will not returne to deflroy Efhravn^ for lam Godandnot man. Marke it, when we haue committed any finne againft 6W, we commonly thinkethus with our felues, if my finnes were but as other mens, if my finnes wanted thefc and thefe circumftances,I could beleeue the forgiue-neffe of them, but fome thing, or other, a man

L 3 hath

GwfrAIl.fuffi. ciencic in forgiving our finnes.

It is hard to beleeue the forgiuenefle o/fianes.

■

Hofea ix,0.

O

G O D •

(W* forgiue ncffe without companion.

Ifay. 55.7*

hath ftill to object. Now fayth the Lordit is very truerlf I were as man is,it could not be but that I fhould execute the fierceneffe of my wrath vpon I Ephraim, who hath provoked me fo exceedingly' (for Ephraim was part of Ifraell,and is put for all I [racily and the Prophet wrote this in the time of leroboam, the fonne of Ioajh when ifraeH abounded in finnes,and in Idolatry)but,fay th the Lord, though their finnes be exceeding great, yet I am able to forgiue them: for I am God, and not man. As if he fhould fay -Looke vpon weakeman,and compare GodSc man together, and fee how farre God exceeds man: fee how much hee is ftronger theti man, being infinite and almightie -, fo fayth j hc,his mercy exceeds the mercy of man $ As if he fhould fay ^If I were not God, it were impoflible I fhould forgiue the finnes of Ephraim, which they haue multiplied againft mee from time to time. So, likewife, in I/ay 55.7. the Lord calls them in there, and vfeth this as an argument: for, fayth he^ I will forgiue and multif lie my pardons -, fo the Word fignifies in the originall 5 when a man makes this obje&ion. But it is more then any man can belecue, that my finnes that I haue thus and thus repeated, that the Lord can fo e.ifily put them away, and multiplie his pardons, as I haue multiplied my finnes i Sayth he, my thoughts are not as your thoughts, my rvayes are not as your rvayes, hut as high as the heaven is ah one the earth, fo are my thoughts aboueyour thoughts, and my rvayes aboue yonr rvayes. That is; As a man lookes to heaven, and confiders the great diftance betweene the

earth.

A L L - S V

FflCIENCY,

111

earth, and it, fo farre, fayth he,doe my thoughts exceede your thoughts.That is^ When you think with your felues, 1 cannot forgiue • bccaufe you aieafure me,and draw a fcantling of me by your felues,whenyou haue gone to the vtmoft ofyour thoughts, my thoughts exceede yours as much as heaven exceeds the earth. And thcrefore,faith he, my way es are not as your wayes. That is j When you could not forgiue, yet I am able to forgiue in fo great a difpropoi tion. We doe with this as we doe with all the Attributes of &Mmt arc able j We thinke of to thinke him powerful! as a man, but to thinke ^t«Vo«pa-him powerfull as God, there we come fhort. We ntiueiy, are able to thinke him mercifull as a man, but to thinke him mercifull as God, there our thoughts are at an end 5 we can thinke and fee no reafon why he fhould pardon vs. Now, fayth the Lord, my thoughts go beyond your thoughts as much as the diftance is betweene heaven and earth. If you /ay to me,who doubts of this,that theLord'is able to forgiue ? My BelovedM vvedid not doubt of it; what is the reafon, when great fins are committed, that you fall to queftioning of Gods mercy, when you can more eafily beleeue afmaller finnetobe forgiven? Therefore certainly, men doubt of his power, whether he be able to forgiue: for, if the difference of finne doe caufe in you vnbdiefe, it cannot be that you pitch vpon the power of God, and his readineffe to forgiue. Therfore it is certain", that it is his power that is 1 in doubting called in queftion, and, therefore, rhe thing wee offorgurawg, haue to doe,is to make this good to y ou,that the GodSowS

Of G o d *

Ob.

Anfvo. To forgiue (fanes, is a I matter of

j power.

Lord> is able to forgiue.

But you will fay to me: It is true \ If it were a matter of power, I make no queftion.

You fhall find it a matter of powerrtake a man, Is it not a matter of frrength in him to forgiue, to paife by an infirmitiec'If it be ftrength in a man to be mecke, to forgiue,and to pafle by injuries, to be kinde to thofe that be vnkinde to him •, Is it not alfo power in God to doe fo ? Befides,is it not a power to be rich S Riches giue a man potencie, and the Lordis faid to be rich in mercy. That is 5 I As a man that is rich, though he giue much, yet 1 he is not cxhaufted ; So, when you hauc made 1 thus much vfe of Gods mercy, yet ftill there is I ! more behinde, ftill there is more and more mer- j cy for you, there is a fpring of mercy, there is no end of it.Befides^as there is a power in his wrath, who knows the power of his wrathfSo likewife there is a power in his mercy, as we fee Horn. p. 22.23.' (it is a place worth the confidering for this pur-^ok)what if God to fherv his wrath, and to make his fewer knowne, will faffer with long patience, the veffels of wrath prepared for destruction ? ( And the next Verfe is thus to be read, otherwife, you Rosins*!? j cannot make the fenkpevfed:)^ what if he would \ alfo,to [hew the greatneffe of his power, declare the riches of his glory vpo the veffels of mercy ^that he hath preparedteglory?(Maxke)as GWihewes the great-nelfe of his power in executing wrath vpon evill men-fo he fliewes the exceeding greatneffe of his power, and declares his glorious riches. That is-The riches of his mercy vpon the Saints.

Now,

Rich in metric, what?

r All-svfficiency.

I Now, as it is hard to finde out the depth of the I onc,fo it is to finde out the depth of the other, to J confider the height, the length, and bredth, and ! depth of his mercy. When a man confidcrs his ! finnes, and lookes vpon them in the height of • them, in the bredth, and depth of them, when he I fees a heape of finnes piled vp together, reaching I vp to the heavens, and downe againe to the bottom of hell j now to bcleeue. that the mercy of Godis higher then thefe finnes,and that the depth of his mercy is deeper then they jThis is to compre-hendthelength,and bredth^ depth of mercy inhim^ Ephef.%.This is exceeding hard and a great thing for vs to doe 5 but yet this the Lord is able to doe, his mercy is able to fwallow them vp 5 and there-fore,you fhall find this expreflion in Iamesi.Mercy rejoyceth againfi Iudgement%h.s if he fhould fay; There is a certaine contention betweene the fins that we commit, and the mercy of God^ though our finnes oppofe his mercy, yet hismercie is greater, and, at length, it overcomes them, and rejoyceth ngainftthem, as a man rejoyceth a-gainft an adverfary that he hath fubdued Therefore herein we muft labour to fee Gods All-fuffici-encie^ that although our fins be exceeding great, yet the largenefie of his mercy ,is able to fwallow them vp. "

But you will fay to me, we could bele^ie this, if we were qualified,but all the difficulty is to be-leeueit, wfitn we want thofe qualifications that God requires, foftnefTe of heart, godly forrow, truth -of repentance, &c.

To

m

EphcH 5. 10.

lames 2,13,

Note.

O

O D S

Neither finne nor emptines,

flioulddifcou-ragc vsfrom bdecvingfor-giuenefie.

When wee doubt of for-giueneffe,v?e forget Chrift.

To this,I anfwer briefly^that whatfoever thou feeft, that difcourageththee, that thou feeft in thine owne heart, when thoii refle&eft vpon it, it is either finne or emptineffe. That is $ A want of that righteoufnefle that fhould be in thee. If it be finne, the grcatnefle of his mercy is able to fwallow it vp. And if it be emptinefle,know this, that he is rich in mercy, and All-fufficient, able to beftow this riches,even vpon nothing:you know he did beftow all the glory of-the Creature on it when it was nothing. There was nothing, you know, when he made the world: when he made the Angels, what was it he beftowed his riches vpon { And is he not able to beftow it on thee, though there be an emptines in thine heart?Ther-fore, thinke with thy felfe, what is the exceeding greatnes of his loue. It was a great loue that mo-j ved him to giue drift to vs •, but after wee are in J drift, then you muft confider this, that his loue | hath increafed to a full objeft, his loue is fully beftowed on him, & is derived from Cbrift to vs.

When we doubt fo much of the forgiuenefife of our fins, it is becaufe we forget Chrifi, we thinke Gods loue is pitched immediately vpon vs. I fay, that will helpe vs,though there be an emptinefle, yet he isable to beftow all this vpon nothing:but this will helpe vs much more,whcn the fulnes of loue,which fals vpon his Sonne, is derived vpon vs,it is not beftowed vpon vs immediately. Now thou muft thinke with thy felfe, though there be nothing in me, why he (hould beftow fo great a degree of loue on me, as to fwallow vp all my ___^ finncs,

H$

finnes,yca, all the degrees of my finnes, to overcome them, and fubdue them, yet if the fulnefTc of his loue, that he loues chrifi with, be derived on me 5 what neede I make queftion ?

But you will fay againe,What needs this per-fwafion of Gods All-fufficiencie in forgiving?This is but to open a doore of libertie, to make men more loofe <

Beloved, It is not fo, it is the moft profitable thing you can doe for your ownc foules, to be-leeue his ^ill-fufficiencie in forgiving finnes, as well as his All-fufficiencie, in any thing befides: therefore we fee in 2to?#.6.concerning the abounding of grace ( for fo the obje&ion ftands) where fin hath abounded^ there grace hatb abounded much more. If'mens finnesbe multiplied,grace and mercy fhall be multiplied much more, and ftill out-goe,and fwallow them vp.^ hall we therefore fmne that grace may abound, or becaufe grace hath a-bounded ? No, fay th the^Apoftle, for the abundance of grace kils finne (.for fo the confcquencc ftands,) how/hall we that are dead to finne, Hue any longer therein? So that hisanfwer ftands thus • Sayth he, the abundance ofgjjace doth not caufe men to finne more: for it kils finne. And there-fore, the more we beleeue this All-fufficiencie in Cod to forgiue finne,the more finne is killed in vs, it is not enlarged by it,life is not given to finne by it, but we are made more dead to finne by it.

You will fay, how can that be i

Becaufe the beleeving of Gods AlUfufficiency in J forgiving our finnes,increafeth our loue,and our

_ jay-

Ob.

Anfw. The a durance offorgiuencs doth not make men carelcfle,

Rom tf<t 5.16

Grace kils finne } and not iacreafcthit,

06.

Anjvr*

Belicfe of Gods Ail f*ffi. limey to for-giue increa-feth loue.

Spiritualllouc eates out carnal! delights*

o

O D S

A double feare.

Keepes from comming in to God.

From going out from him,

joy. It increafeth our loue • for, when there is no fc tuple in our hearts of Gods loue towards vs, it makes our loue more perfafi towards him. It in-creafeth our joy alfo>bccaufe when we haue a full afTurancc of the forgiucneffe of our finnes, that fils the heart with joy & peace in the holy Ghofi. Now fpirituall loue eats out of the heart all car-nail dclights^l! finful lufts,& all inordinate loue vnto the Creature. And fo Iikewife,fpirituall joy takes away the vigor of all carnall joy,and finfull delight: So,the more you fee this All-fujficiencie of God towards you in loue, the more you are a-ble to heleeue ir,and the more it kils finne in you, the more it fandifies you,and the more it drawes you to GW.Therefore this is to be confidered,to help vs againft this obje<5iion,that there is a double feare $ the one is that which keepes vs from comming to <70//.*The other is a feare that keepes vs from going out from God. We are very apt to exceede in the firft feare 5 and to come fhortin the fecond. Now, the feare that keepes vs from comming in to God, is a feare that he is not ready to forgiue, that he is not AlLfujficient, thathcc ( hath not power enough of mercy to forgiue our finnes, and to heale our infirmities $ this makes a man timorous and fearefull j as a man is fearefull to come neere a Iudge, to come ncere one that is terrible: Now the more this feare is taken away, the neercr we come, the neerer we draw in affu-ranceoffaithtohim.

On the other fide-there is a feare that keepes vs from going out from (7ft/, and that is the more

wee

All-jvfficiency.

we beleeue this All-fufficiencie, the more we be-leeue that happiaefTe is in him , the more we be-ieeuethe riches of his mercy, and the abundance of his goodnetfe,thc more we feare to ilcppe out from him,to haue our hearts eftraged from him 5 to haue our hearts fet loofe. Now, the more we can bckeue this AlUfufficicncy, the more it takes away the fii ft feare, and increafeth the fecond, it takes away the feare that keepes vs from com-mingintoGW, and it increafeth the feare that keepes vs from going out from God. So much (hall feme for this fii ft, the All-fuffkiemie of God in forgiving finne.

The fecond part of the Covenant M his AlUfuf-fieiency in healing our finnes,or in fan&ifying vs; as you haueit in PfaL 103, That fergiues all our fmnes and hales all our infirmities. This belon-geth alfb to his i^dll-fuffkiencie. This is a ne-cefTary poynt to beleeues Itferucs likewife to bring vs in to the Lord: for a man is readie to make this objeftion, when he lookes vpon Gods wayes, the wayes of righteoufneffc,and then vpon the ftrength of his lufts,heis ready to fay with himfelfe: howfhalllbcableto lcadea holy life, as I ought to doe ? This is the anfwer to it: God'is AlLfuffkient.YLz that is able to bid the light fhine out of darkeneffe,fay th the Apoftle, he is able to kindle a light in thy darke heart, where there is not a jot of goodneffe, though thy heart be never fo a vei fe, he is able to change that heart of thine, and therefore fay not, I fhall never be able to doe it: for he is able to take away all that relu&ancy.

Forj

"7

Geds AU'fuffi-a'fttfiVinfaac-tifying vs. Pfol. 103,3.

Note,

O

F

G

O D I

Ob.

Anfr. God chageth the nature oi things.

For hence comes the difficultic : how ftiall the ftrengthofmy lufts, this crooked and perverfe heart of mine,and the ftraight wayes of (Wftand together ?

It is very true.If thy heart continue in that temper, it is impoffible • but the Lerd, that is All-fnf-jicient, is able to take away that relu&ancifc: for he doth in the worke of grace, as he doth in the worke of nature;he doth not as we doe,whcn we would haue an Arrow goe to the mark,when we throw a (tone vpward, we are notable to change the nature of it, but we put it on by force. God carries all things to their end, by giving them a nature fuitable to that end. An Archer makes an * impreflion vpon an Arrow,but it is a violent im-Godleadsthe^ preffion; {^carries everything to that end, to which he hath appointed it, but with this difference, he makes not a violent impreffion, but a naturall imprefllon 5 & therefore he doth it not by an onely immediate hand of his ownc as we doe, but he caufeth the Creature to goe en of it felfe, to this or to that pu rpofe,to this or that end. And fo he doth in the worke ofgracc,he doth not carry a man on to the wayes of righteoufneffe, leaving him in the ftate of nature, taking him as hee is, but he takes away that heart of his, and imprints the habits c^grace in it, and he changeth a mans heart, fo that he is carried willingly to the wayes of God, as the Creature is carried by a naturall inftind to its owne place, or to the thing it defires. So that thou may ft thinke thus with thy felfe;It is true,if I haue my old heart,my old lufts

ftill,

Creatures to their end in

a way fitting their nature,

Note*

When the heart is chan-ged,the wayes of God are eafie.

All

• YFFICIENCY.

119

ftill, there muft needs be fuch a relu&ancie, as I (hall not be able to overcome; but, if the Lord change this heart of mine, and take away thefc lufts,if the Lordpnt another imprcflion vpon me thatisnaturalltome, which is like that inftin<3 he puttcth into the creature,then it is eafie for me to doe it. And this the Lord out of his All-fujfi-ciemy is able to doe.

But you will be readie to objc<ft,if the Lordbc thus Allfofftcknt ,ii he be able thus tojcindle light in the darke heart, to change a mans crooked and perverfe fpirit, to implanc and ingraft fuch natu-rall habits,& inftin&s into it, to carry it on with fuch facilitieand connaturalneflTe to the wayes of his CommandementSjwhy am I thus? why am I no more able to overcome my finnes? why doe I fall backe fo often to the fame finne i Why doe I come fliort of the performance of fuch purpofes and defires i Why doe I finde lb many things in my life contrary to the Rules of Sandiification 5 and fo contrary to this \^i 7£ fujficient power of God?

To this I anfwdr. Firft $ It may be it is from hence, that thou obferveft not thofe Rules by which {^communicates this AlLfnfficiencj ,and this power of his. What though the L$rdbe willing to communicate it,yet there are fome Rules to be obferved, which himfdfe hath given?That is^thou muft diligently attend vpon his ordinances, thou muft obferue & keepc them, thou muft be carefull to abftaine from the oecafions he bids thee abftaincfromdf thou fayle in either of thefe,

he

Ok

Anfa>. We haue many imperfections, though God be able to fan^ific vs.

1 Becauie we obferue not Gods rules,

O

F

G

O D 8

Note,

•

he hath made thee no pt omiie to helpe thee with his All-fuficieme. Sampfon, as long as the Lard was with him,y ou know,had great ftrength,you know, the Lord tels him fo long as he nourifhed his hayre, fo long he would be with him, which was but a fymboll of Gods prefence, but it was fuch a thing, as he would haue him to keepe ex-a<5Hy, and, if he did not keepe that, hee would withdraw his prefence, and would not be with him. Solikewife, the Na&arites were commanded to abftaine from drinking Wine, if they dranke wine,the Lord would withdraw himfelfe. And fo it is in this cafe: the Lord hath appointed vs to keepe his ordinances 5 and fo long he will Ik with vs, to be ^Atl-fufficientto vs, togiue vs ftrength toinable vs to doc the duties he commands vs, & to abftaine from the evils he would not haue vs to doe : but we muft keepe his ordinances, and goeby his Rules, and if we fay le in either of them,that we negle& the meanes,or adventure vpon the occafions, now the Lord is dif-charged of his promife,as we may fo fay,theZ^^ now withdraws his power fro vs, as he did from Samp [on. If you mil needs marry with fuch apevple, fayth the Lord, they jhallturne away your hearts ; for now I will not keepe you. If you will needs touch that tree, if you will needs goe into fuch a company, if you will needs gaze vpon fuch ob-je<3s: or, if againe, you will negled prayer, and hearing, and fan&ifying the Sabbath,if you will ncgleft to obferue the Rules that he hath appointed, in all thefe cafes, the Lord withdrawes his

All-svfficiency.

I All-fufficiericy. And therefore lay the fault where itisjThatis -Vpon our felues. Doe not fay with thy felfe, it is becaufe the Lord is not AlLfufficL tm, but rather thinke that he can giuc power to goc through the woike he hath appointed me to doe, but itis becaufe I haue not kept his rules, I haue negle&ed the meanes, I haue ventured vp-on fuch occafions.

Secondly, Confider with thy felfe, that the ZWdoth this to humble thee. It may be he is willing to beftow a greater meafure of grace, but he difpenfeth a letter meafure; it is that the heart may be kept humble : forhumilitic is the Nurfe of graces, take away that, and grace withers in the heart. And therefore when hee is willing to beftow a mercy or grace on vs,he do;h as he did with Iacob, he lcaues a lamenefle together with it, he will not beftow it on vs, that he will make vs perfe<ft,but he leaues fome defers, fome wants, that by that humilitie may bepre-fcrved, and that may caufe vsto cleaue to him, and depend vpon him, that hee may keepe vs from an All-fnfftciencj in our felues,and teach vs to wake on him: for without that, he doth not communicate and difpenfe vnto vs that fuffici* encie that is in himfelfe.

Moreover3 Confider with thy felfe, that the Lord many times fuffereth vs to fee changes in our Hues & conventions, that by them we may learne to know him better, and oar felues alfo • ifwe were able to doe it by our felues, the Lord would fpare vs \ but who is able to doe it i It is

M faid

1*1

Anfw. 2 To humble vs.

Hamilitie the nurfcof Gra«

CCf.

Anfa.

3 That we may knov/GOD and our felues -better.

The Saints arcgaiaersby their fals* SimUe* -

O

O D 8

faid in the Pfalmcs, that therefore the wicked feare not God, becanfe they hane no changes ,and truely, e-vcn the godly men, if they had no changes, they vyouldfcare him lefle-jfo that every change in a { mans ftatethe falling into finne, and the rifing againe, leades a man to fome new knowledge of God, and of himfelfe alfo,to a new experimental! knowledge, and that knowledge leades him to a new degree of feare: fo that ftill by their fins the Saints get advantage, that they ftull find in their fpirituall eftate: for even as we fee the Sun 5 when it breakes out of a thicke Cloud of darkenefle, it fhines the brighter; fo grace when it breakes out of a thicke cloud of finnes or of temptations, it fhines the brighter, we are ftill gainers by thofe changes. I fay, we learne to know God, and our felues alfo the better, and for thefe caufes, hee leauesvs to thofe changes, that we maybe gainers by then*, and fo we arc. Therefore, fay not with thy felfe, becaufe I finde fome defers, and fome vnevenneffc in my fan&ification,therefore theZpr</isnotfufficient : for it is for thy advantage, it is not for want of fufficiencie in the Lord, nor of williagnefTe in him to communicate it to \ thee, but it is for thy advantage, that thou fhouldeft finde thefe changes, and this vneven-nefTe in thy wayes. Therefore, build vpon this, that he is All-fujfteient, It may be when thou go-eft about a worke thy fclfe, thou findeft it a difficult thing to overcome fuchalufUwt that which is impoffible with men, is eafie with God. Thofe that rowed all night, and did no good, a word

from

All-svfficiency.

I from his mouth brought them to fhoreprefcntly. Theffirii that is in vs lufleth after envie, lames 4. but the Scriptures offer more grace. That is; G race is able to healethefe naturall hereditary diftafes 3 there is an Alt-fufftciency in him, he is able to doe it; He that can ftiil the Sea, and command the Windes, that at his word they are quiet, can he not frill ftrong lufts^Heis able to reftraine them: therefore labour to fee his AlLfttfftciency in this, as well as in all things els. Thinke with thy fclfe, he hath a foveraignty over all thy affe&ions, o-ver all thy lufts:for what is it that troubles vs, & interrupts vs in our way, but fome temptations of the flefh,or the world? is not the Lord the mailer of them? As Paul faith, 2 Cor. 12. though Satan were the chiefe buffetter, & the lufts of the flefhthe meffengers 3 yet the Lord fent that mef-fengcr,(markeit) therefore he goes not to Satan, he wrangles not with the meiTenger, but he immediately fought the Lord, he befeecheshim I to recall it. So thinke with thy felfe, when thou art fet on with a ftrong luft, with a tempta-tionthat feemes too h:.rd for thee, fay with thy I felfe,this is a melftnger from GW,and I muft goe to God, and befeech him to take it off, and rebuke it: for he is able to doe it, he is ^All-fafficiem> thcyareallathiscommand^ as the maftiue is at the Matters command, he is able to rate him, j but a ftranger is not able to doe it, and when he I hath done what his Maftcr would haue him, he cals him in j So the Shepheard fets his Dogge vpon his Sheepe to bring them in, but when they

M 2 are

uj

lam, 4, f,6.

Lufts arc at Gods command,

a Cor. is.

Note,

Simile.

Why GOD

fuffers luft,s and temptations ia his children.

O f G

O D S

Wttftandin

Godsftrcngtli

asweraayfee,

I In other?.

are brought in,he rates his Dog; and fo doth the Lord with lufts, and finne, and temptations, he fcts them on his owne Shcepe 3 his own children, bat for this end,, to bring thena in, it is not in their owne power to rate thefc temptations, and lufts, nor in the power of a ftranger, but oneljr in the Lords, who is matter of them, whofemef-fengerstheyare,heis able to rebuke and recall them, they are at his command, as it is faidof the difeafes of the body, they are like the C>»ta-raw fervants, if he bidone got,he goeth ;if "he bid | another come, he commeth • fo it is true of the dif-I cafes of the foule- if he fay to fuch a meffenger I asPWhad,tofuchaluft,tofuch a temptation, goeandfeaze vpon fuch a man, goe and vexe him foratime, it fliall goe v if againe, he call it backeand reftraineit, fhallit not be reftrained f Labour thus tofec Gods All-fnffieiencie.

Belovedjfyou looke vpon other men,or your fclues,youfhallfee experience enough of this. Looke vpon David, vpon Paul, vpon Salomon, L§t } and Noah, and all the Saints, fo long as God was with them, how ftrong were they i Their ftrength was like Sampfons t but when xhcLord withdrew himfelfe, we fee what bafe lufts they fell into; what lufls was David given vp vnto i alfo Salomon, and Peter, & Lot. All this the Lord hath done,even for this purpofe,that they might learnetoknowthat^//-)?///V/V^is in him, and not in them. Therefore when thou lookeft on any Saint of God that excels in grace, and goes beyond thee, thinke thus with thy fclfe j it is

not

All-svfficiencyo

not bccaufc this man is ftrongerthenl, but be-caufe the Lord hath done more for him, he hath beftowed more grace on him: he that hath done this to him, is he not able to doe it to thee i Hee that is fo ftrong, if the Lord withdraw his hand, thou fceft what he is. And therefore comfort thy felfe with this, that he is able to ftrcngthen thee. Think sgaine with thy felfchow thou haft found him at other times. My Beloved, there is great ftrength in this, even when thou art at the worft, to keepe life in the roote of grace; in the Winter time it is a mightie power of God ? if we looke on the workes of Nature,to keepe life in the Plants, when they feeme to be dead, that the hardneffe, and coldncs of Winter take not away the life of them. So it is no leflTe All-fafficiency >%rA almigh-tie power of God, to keepe the life of grace in our greateft fals and temptations y to keepe life in David and Salomon , that it fhould fpring againe when the Spring-time was come. Again,who is it that reftrainedthy lufts before? who is it that hath given thee any ability to think thofe good thoughts, to doe thofe good things < thou hadft not thy power in thy felfe,all was fro the iW.Therefore if he haue an All-faffciemy in him, as he is All-fujfment to forgiuc fins, fo like-wife, he is All-faff idem to fan&ifie thee. Be not difcouraged then. Let not a man think with him-felfe^oh,! flial never overcome it, I fliall never be able to be fo exaft in the wayes of righteoufnes, as I ought tobe s Remember, Godis All-faffteient. Our endeuor muft be to make our hearts perfect,

M 3 to

12$

In ocrfekct

Note*

Ddptire of vidory over lufts, is for want of be UcvingGods AU-fuffickucy.

\%6

When the heart is not p erfca,lufts prevailc«

O

O D •

Gods AU-fngi-iitncj in pro* viding outward good things.

Proa. a$.

All outward good things are Gods.

to refolue to feme him with a perfedi heart. But for the power & performance of it, this belongs to Cod. Therefore hence comes all the difficulties that our hearts arc not fo perfect: for when amanisreadictoobjed:, I, butlfinde no experience of this Almightie power * See that the caufebe not in thy felfe > he hath made a promife vnto thofe whofe hearts areperfed with him; it maybe 3 thy heart is imperfeft, it maybe, there hath bcene hypocrifie in thy heart, thou haft never beene willing to part with all, to ferue him with a perfedi: heart, and with a willing minde all thy dayes. But, when once thy heart is brought to fincerity,doubt not that he will performe that j thou lookeft for on his part I for it belongs to his part to giue thee power, and ftrength to doe that which thou defireft to doe. So much likewife, for the fecond part of the Covenant.

The third part of the Covenant, is to provide all good things for vs, belonging to this prefent life: herein the Lord is JlLfttfficient to all thofe that are in Covenant with him. Ineede not fay much to make this good vnto you. All things are his,whatfoever a man needs- Riches are his,they are his creatures; in Pro. 23. they come and goe at his command: Honor is his $ / will honour thofe that honor me, he takes it to himfelfe, to beftow it as he pleafeth: Health and life is his • the ijfues of life anddeath belong to him • Friendfhip is his, for he puts our acquaintance farre from vs, and drawes them ncere to vs. Goe through all the varietie of things that your heart can defire, and they are]all

his

All-syfficibncy.

his, he is the governor, and the difpofer of them as he pleafeth ; and therefore, certainly, he is All. fifficicnti he is able to provide all things for thee that thy heart can defire, fo that no good thing fhall be wanting to thee. I will not ftand to in-large this, but rather anfwer the obje&ions: for here we are ready to objed 5

If the Lordbe All-fcffkientywhy is it thus then with me? why doe I want fo many things which I haue need of,and defire to haue < tfCodbe AlL fufficient, why are there fo many defe&s in my e-ftate, in my health, this way and that way i ' To this I anfwer:Thou muft confider with thy felfe,if thofe defires of thine be not vnnatural dc-fires,whether they be not finfull defires^the Lord hath promifed to be All-fujficient to the narurall defires,to the right defires of the foule.but not to thofe that are vnnaturall and inordinate. There is a double defire in the heart of manias there is a doublcthirfbrhcre is a narurall thirft,you know, which is eafily fatisfied with a little, there is an vnnaturall thirft, as the thirftof a dropfieman, who defires exceeding much, and the more you giue him, (till the more he defires, and is never fatisfied. So it is with the foule; there is a natu-rall heal h and defire, which defires fo much credit, and fo much wealth, as is needfull, there is befides this, an vnnaturall defire of the foule, when a man doth long after abundance:now doe not looke that the Lord fhould fatisfie this, nay, thebeft way, in this cafe, is not to fatisfie, but to take from our defires •, as wee fay of the

M4 Bode-

127

W.

Anfy. Why the Saints mac good things of this life that they defire.

A doable defire in the foule.

J

Natural,

2 Vftnatarall,

Evil! defires are to be purged, and not frtis&di

Ecde£ p io«

When God fatiifieth evill defires, it is a token of hit wrath. Simile*

Of G o d •

Soulemia,thdZ difcafe wherein a man cates much, that is called Caninus appetites> & like wife, in the dropfie, the oneexceflmely eates, and the other exceiTiuely drinkes j and the rule ofPhyficiam is, Opus h^bentfnrgatione y non impletionetfuch a man hath need of purging and emptyings and not of filling ^fo I may fay of all thefe, fuchmen haue neede of purging and emptying, which is to be defired in this cafe: that wherein God (hewes his All-fujfteiencie now, is not in fupplying thy de-feds, in adding that which thou defireft, but in purging the hearty & taking away thofe defires : that is the way to heale thee. Therefore confidcr ferioiifly what that is that thou defireft,if it be an inordinate defire, if it be a worke of fancy, know that thou canft not looke for this All-fnfficiencie of God to fatisfie this 3 but to heale it.You fhall fee Ecclef. 5.10. He that lovethfiher 3 JhaBnot be fatif fed with fiver, and he that kveth riches >jhdl be without the fruit thereof. You fee what the Lord hath fet downe concerning this cafe: now a man may feeke for a competency, but when he comes once to riches, that he feekes for them, the Lord faith, fuch a man fliall not be fatisfied, or, if he be, it fhall be in wrath: for it is in wrath given to fuch a man.lt is the deftru&ion of a Dropfie man to haue much drinke given him,or to giue a man much meate that is ficke of the difeafe wee fpake of before.And therefore, faith he,he (hall not be fatisfied, or, if he be, it fhall be in Iudgcmcnt: Such are thefe defires,and therefore examine thy felfe, whether thy defires be not fuch as proceed

from

All-syfficiency*

from fancy ,fuch as proceed not from the health, but the weakneffe of the foule.Thei fore it is faid in i Tim. 6. that godlineffe is great gdinewith contentment. How doth godlineffe giue content-mem? After that manner that Phy ficke giues fa-tisfadion. A dropfic man after he is brought into health, you know, he is contented with leffe drinke,for now he is in healthjfogodlincs brings the foule to a good temper, it takes away the di-ftemper, the luftfull humors, that were there .before, and brings him into a right temper, it giues him now the content that before he wanted.

Againe,another objedion is5 IfcWbc K^ilL fufficiet for thefe outward things, why am I thus croffed i why doe I fuffer thefe afflidions ? why are they not removed from me?

To this I anfwer briefly:Thou maieft be deceived in them, that which thou makeft account is fo great an evill to thee, it maybe for thy great good, as we fee Ur. 42. that whole Chapter, the Captaine there, and the reft of the people, they reckoned it an exceeding great mifery, a very great affli&ion to continue in Ierufalem, they had agreatdefiretogoe downe into Egypt, but the Lord tels them, they were very much deceived : for this mifery (hall be for your good, faith he, but if you will needs goe downe into Egyft, when you thinke to haue abundance of all things there, you (hall mecte with the Sword, and withFa-mine,and with the Peftilence, and with vtter dc-ftru&ion.So I fay, in this cafe,we are oftentimes deceived,we thinke that to be good for vs which

is

U^

1 Tim. 6.6.

Simile.

Oh.

Anfiv m That is not alway good for vs 5 that wedefire 9 nor that alway e-villy that we would be freed from, Ier. 4*

O

F

O D 9

We were bet. cer want com*

fbrts,chen en» i oy them without our Fathers good will.

is not.Certainly,theZWis All-fHjficicntJievrill with-hold no good thing, but it is not Slwayes good to haue fuch an affli&ion removed,perhaps it were better for thee to bcarc it, it were better for thee to lye vnder it, then that it fliou Id be removed : we doe in this cafe,many times with the Lord, as the children of the Prophets dealt with Elijba ? they would needs goe to feeke the body of Eliab^Elifha forbad them,but ftill they were importunate i faith he, if you will needs goe, goe 5 but they loft their labour, they had better haue taken his counfcll at the firft 5 And fo in this cafe, many times when the Lord would haue vs to doe fuch a thing, and to be content with the want of fuch a comfort, to be content to fuffer fuch a defect in our eftate, in our bodies^ in our bufinefle, we are ftill importunate with him, fomctimes he 1 hearkens to vs, he fuffers the thing to be done, \ but we were as good to want it. I would ask thee f in this cafe,wouldft thou hau^it without thyFa-, thers good will?Ifthou haue it, it wil 1 do thee no I good: the beft way is this, to confider with thy 1 felfe,that he is Ail-fnfficient $ though this affli&i-; on feeme to be exceeding bitter, yet it is a cup of ' thy Fathers providing, it is that which the Lord, that loues thec^hath ordained>it is thar which the Lord that wants nothing, who is able enough to take it from thee, & to fupply it, it is that which he'hathfeenemeetetodifpence touiee : therefore it is not for want of fuffiaency in him,but it is better for thee to fuffcrthe wan of this comfort, or to lye vnder this crofte or aifli&ion.

But

A&L-SVFFICI EN C Y.

But laftly,fome will fay,if the Lord be All-fuffi-r/>/tf 5 andImuftbe fubje<51 to his will, why is it not his will to put me into a higher condition * why hath hce given meebut fuch ameafureof gifts,but fuch a meane place,but fuch a quantitie of healthy of wealth, of vnderftanding ? A mans heart will goe further, if there be fuch riches in GodJi\c\\ mAl-fnfficieey in him,why is it not better with me? why am I not in a higher condition ?

To this I anfwer: Firft, That he that entreth into Covenant with God, he Ihould be content with theloweft place in all the family, & be glad that he is within the doorc ; as wee fee the Prodi. gaSdid • and fo the Apoftle Paul, lam theleafi of all the Saints, and he was content to be the leaft. A man that hath beene truely humbled, and brought home to God, that hath tafied and[eene how gracious the Lord is, that hath had experience of his ownc finne, and of Gods goodneffe, hewill be content with the leaft meafu re, if he be put into theloweft place, if he be made the leaft of all Saints, he will not exalt himfelfe a-bouethatmeafure, and that place that the Lord hath allotted him. '

But befides this, Confider, fecondly, further with thy felfe, that if thou haue a lower place ? or conditio, in this or that thing,yet it may be thou haft a higher condition in fomewhat elie, and know this, that God glues no man all things, but hath mingled his comforts, heehath difpenfed them diverfly, as we fee in 1 Sam. in that cafe betweenc Hannah and Peninnah 3 Hannah had the

loue

151

Ob*

Anfre. A Cbriflia* (houid be co. tent with a mean place in Godshoufe.

Thofe that are mean in fome things, may excel! in o* there.

*5*

Goddifpen. fcth bis gifts differently, no one man hath all.

3

God can fat if-fie the defires ofa low condition,

•

o

F

O D t

louc pf her husband,but the Lord hath made her barren: on the other fide, Peninnah had children, but fhe wanted the loue of her husband: it is pur-pofely noted there, that you may fee how the Lord difpenfeth his comforts: and fo it was with Leah & Rachel, the one,you know, had children, and wanted her Husbands loue, the other had a greater abundance of louc, butfhec was barren. As it was with thcfe,fo generally the X^difpe-fethgood and evill together. There is no man that hath all things. You fee CMtfes, he wanted eloquence, that Aaron had> as Mofes againe had the wifedome that Aaron wanted : fo Paul and Barnabas,xhzy had different excellencies, the one had that the other wanted, and fo it is generally. Therefore thinke with thy fclfe, there is no man that hath all, and why fliould I defireit i there muft bca mingling of fome defeats.

Againe,Thirdly,Confider with thy felfe, that the varieties of the fufficiencies that GWgiues to men,that he placeth fome in a higher degree, and fome in a lower, to fome he giues greater gifts, to fome lefler •, fome he makes rich, and fome poore, fome honorable, and fome bafe ^ this variety in all the works of God takes not away from the perfection of eachonerevery man in his place may haue a perfe&ion, he may haue it within his fpheare, fo that there fhail be ho want at all: for the Lord, out of his almightie power, is able to | doe it, that the defire may be fatisfied as much, they may be filled in a lower condition as well as in a greater, thou fhafc feele no more want, but

haue

All-syfficiency*

haue as great a degree of happineffe as the other ; you know, there are fundry expreffions in that cafe. A little Bottle is as well filled as a greater. What can a man defire more but to be fatisfi-ed < And therein God is All-fufficient, there is in him an AlLfufpciencieio fill every creature in his own fphcare, and compaffe, when he hath made veflels of glory, they be not all of one fort, but of divers forts, fome of one forr, fome of another fort, but they are all veflels of glory, they haue all experience of his riches, and of his mercies, fo that none haue caufe to complaine.

Laftly • Confider (inthatmeannefle of place, gifts, or condition thou art in,) thou maieft be as fakhfull in a little, as another may be in much. Confider,-that he that hath much, yet there is nothing his, but the finceritie wherewith a man hath vfed that which he hath, wherewith he pcr-formes all he doth: he that hath the gifts that £-//^and/Whad, that exccllencie of gifts, it is not his but the Churches, all that is his, is but his faithfulneife in difpenfing thofc gifts,they arc not his owne,but they are beftowed on him ^and he that hath the lefTer meafure of gifts, he that hath the lower part given him to aft, while he is on theftage of this world, is accepted according to his faithfulnefle, every man fhall be rewarded according to his faithfulnes & finceritiertherfore content thy felfe with a lower condition, fay not that God is notAll-fuficienthccauk thou haft not a higher degree : for thou feed here is All-fuffickmy in God, to preferue thee in all comfort,

m

Simile.

4 A Chriftians faithfulnefle is accepted in a meane condition.

A mans gifts are not his, but the faithfulnes where* with he hath difpenfed them.

F

G

O D S

fort, and to defend thee from all evill. It may

(land with a great difference of condition •

though thou be not fo high as another, though

thou haue not fo much grace, though thou haue

not fo high a Calling as another, yet even to

theealfo GWis All-fufficient m So we hauerunne

through all thefe three parts of the Covenant 5

He is All-fufficient in forgiving \ He is Ail-fnf-

ficicntivifanciifyingws ^ And he is v^*7/-

fufficient in providing for vs

whatfoever wee

want.

So much for this time.

f I &(j s.

All-itfficiency.

liSsooSo www!

THE

FIFTH

SERMON.

Genesis 17, I.

I amgOTy oAll-fufficienu

M5

OV know where wee left; Wee proceede to that which remaines, that wee may finifh the poynt at this time.There remaincbut thefe two Dedu&ions from this/that God is Att-fufficiem.

Firft 5 This fhould leade as to a further know-ledge of the infufficiencie of the Creature, (That wee will firft doe, and after it wee will adde but a tryall to all that wc haue faid, to fee whether wee be indeede perfwaded of that AlL fef-ficicnej, that is in God, and of that vanitie, and emptineffe that is in the Creature . And this will be our bufinefle at this time. ) If God be y^ilLfaffkimzxA thatexclufiuely, as Ifliewed before, then there is an emptineffe, a vanitie,

and

2

Deductions,

Theinfuffici. encie of the Creature proved*

|_n£

It if made by another*

The end and perfe&ionof the Creature without it feife.

O

F

G

O D S

Note,

and indigence in the Creature, there is nothing in it: and to make this good to you •> Confider,

Firft, that the Creature is made by fomething clfe without it. It is ccrtaine,no Creature is able to make it felfe: for that which makes another, muft be before another* if a creature could make it felfe, it muft be before it felfe, and therefore all things are made by cod, b/this All-fufjicient God. Now then, if that which makes the Creature be fomc thing without it felfe, then the end of the Creature muft be fome thing alfo without it felfe: for it is the maker that is the efficient caufe of all things, and in all things that propounds an end to it felfe, and the end of e-vcry thing, you know, is the peifedion of the thing; fo that hence we gather, that all the per-fedion of the Creature is without it felfe • for if the end be the perfedion, and the end to which erery Creature is carried, is without it felfe, it muft needes be, that, it hath no perfedion nor excellency within it felfe: hence it is, that every creature is bound to doe fome thing for another, the inanimate &viireafonable creature for man, and man for God-, becaufeall are made for a further end. The Almightk GW himfelfe, xheAll-fnfficiem G^that hath no efficient caufc,and,by j confequent, no end without himfelfe, hee may j doe all for himfelfe, and for his owne fake, and | his owne glory jif he will difpence with the crea-fure, and doe good or ill to the creature, and make himfelfe the end of all that hedoth. I fay, he may well doe it: for he hath no higher end 5

but

—

All-ivfficiency,

But if any Creature fliall fay, I will feekc no further end, buttohaue ahappinefle and perfection within mine ownc compaffe, it is all one, as if the hearbe ihould fay, I will not be beholding to theSunnc,but I will Hue of my felfe,or I will not be beholding to theraine,&c. This Creature muft needs perifh,becaufe his end and perfe&ion is without himfelfe altogether ; It i$ gs if the hand fliould fay, I will feeke a perfedion in my | owne fphcare, as I am fuch a part, as I am fuch a member,without looking to the foule,that giues life,or without looking to the reft of the body it fubfiftsin, thisisthewaytodeftroyit: So it is with every creaturejif it feeke a perfe&ion with in it felfe, it is the vndoing of it felfe. On the o-ther fide, when it denies it felfe, when it empti-eth it felfe, whea it lookes for nothing within its owne compaffe, but goes out of it felfe, and out of every Creature be fides, to the Ocean of hap. pines, from whence it muft rcceiue all the perfection it hath, I fay, therein confifts the beatitude and blefledaeflfe of the Creature.

Secondly: As that is one argument, to fliew the emptines of thecreawejthat the happines of it is without it felfe altogether, and therefore it muft nee4s be emptie, fo this is another Reafon, which you (hall finde in Eccle.z. Every creature, naming divers of them, the Sun and the Waters, and the winded kvenllgenerathns of the creatures, whereof onegocth, and amthtr fttsceedcth, thus the Wifeman concludes, fay th he, all things areftUlofld^t^an cannot vtter it. And he proues

N it

m

Simile.

Wherein the happitit fle of the Creature conffltt.

It is in cont&» nualJ motion.

Ecclef

u

O

F

O D •

| The end of motion) vwbit.

J

It hath all by

[participation,

it by this>The Sunner*feth,andfets, and is never at quiet, the Cloudsgoe about by their circuits, and never remaine (till in their places,?/* water is ftill running to and fro, flme Rivers are running to the Sea, fome running out of it, fo that all things are full of labour. Now what is the end of a!lmotion,and I of all labor? When any man,or an)7 thing raoues | it fclfe from one place to another, it is out of ! a defire 5 out of an appetite to be there rather I then in the place where it is, there is no appetite j or defire but of fomething that is wanting-.for, if j it had the thing,it would haue no defire to it, and therefore it is carried to fomething without it fclfe: fo that the motion of the creature is a figne of the imperfection of it. Befides, whatfoever moues, it moueth to get that which it hath not, yet it is impoffibilitic to haue it, & it hath it not r for,ifit had it, the Creature would reft there, it would remaine in that terme, it would ftand ftill vpon that Center^but becaufe it wants fomthing it hath nor, therefore it moues it felfe, and therefore it labours. Now when yon fee this is the condition of every Creature vnder the Sunne, all things are full of labour } and forrow, and man that is the Lord of them ( you know what is faid to him, that in labour he Jhouldeate his bread, And all his life fhouUbe full of labour) it is an argument oftheimperftftiorv,andofthevanitie and indigence of the Creature, and that what it hath, it muft haue elfe-where.

Laftofall,you (hall know it by this,that whatfoever the creature hach, it hath it but by partici-

AL'L-8YFFICI1KCY,,

patioiyt hath nothing of it felfq as in things that arc made hot, fome things are more hot,& Tome things leiTc hot, it is an argument they haue not homes in thcmfelucs,but there is fome thing elfe thatisperfe<3Iyhot; for that which hath but a part, ir prefuppofeth that there is fome thing elfe that is the whole, of which that is but thepart ; If you looke vpon all the goodnetfl ., excellency, and beautie in the Creatures,you fee fome Creatures haue it more,and fome lefle,which js an argument that there is fome thing elfe without the Creature that hath a fea of perfedion,that is full ofgoodnefTe, full of excellency, astheSunneis full of light, and as the Sea is full of water, and this is not within, but without the Creature. Now the Creature being thus imperfefl in it felfe, it hath fomthing communicated to it from day to day: for if there be a continuall neede, there is a daily fupply that it muft haue,& if that feyle, or be not fo good as it needs, the Creature languifheth. This is fo in every kinde: if it be in matter of life,if meate,or drinke, or Phyficke,o; i^yrc be wanting,the creature dies for want of it : for it hath it not in it felf, it is comunicated from another. And fo likewife, if it be con?entmrnt,if it be refreshing, if it be joy, without which no Creature is able to Hue, if it be wanting, if God withhold his hand, that there is not an influence into it, the creature languifheth according to the proportion of that clfed: if it be in matters that belong to eternall life; i'f the Lord with-holdhis hand, if he iliut vp his hand, they perifli eter-

N 2 nally.

ij9

Simile,

Ifthe^ooJ that God commu:?i. cates to the creature fsylt the creature pnifhetb.

No Creature liucs without hy.

O f G

O D 8

Ricfcei *f two (ores.

I Naturall.

2 Artificial!,

E m aour of > forti. pry glory,

nally, And fo wc may fay of all things clfc.

So that this is the condition of every creature, it is exceeding emprie 5 Man himfclfe is emptie, and fo all other creatures befides are, there is no happines to be found in them, there is no fatis-faftion, there is no contentment to the fouleof a man. If I fhouldgoe through the particulars, you would finde it fo. If you aske, where this happines is to be found?Whether in riches, or in matter of eftate fc Surely, it is not there : for riches a re but of two forts, either they are naturall riches, fuchasmeate, drinke, and clothes; or els they are artificial! riches,tbings that confift inexchange,thatareinventedbyArt, to be the me&fure of them for commutation $ it cannot confift in the naturall, for what ferue they to,but to maintaine the body^and what doth the body ferue for,but for the foule ? And if this were all, what fhould become of the principall part of man, that which is indeede the man himfelfe? Befides,it cannot confift in credit, in eftimation, in honor,for that is in the power of another, and is not in a mans owne power, and the happineffe and bleflednefle of any thing, the contentment which confifts in the power of another, and that in the power of the Creature, it cannot make a man happie, it can ghie little contentment to him.

Befides; As we {aid of riches, fo we may fay of honour, and glory, it is cither emptie glory, as the Scripture often cals it 5 That is, glory that is gathered from vaine things, as apparell, or

houfesj

AkL-SVFFICIENCY.

houfes, or learning, or knowledge

for there is nothing that brings true praifc, but grace onely, Onely grace as nothing dravves fhame properly after it, but ^Jl 11 ^ j finne,it is not in this, for there is adeceiueablej&amer ! thing, it is as a fliadow, that hath no fubftance j to aniwer it, or elfe it is true honor & credit, and j 2 if it be that, that is but the fliadow that followcs j Truehoncilf thefubftance. And therefore ourblelfednes, our contentedncfle,. and fatisfa&ion, refts rather in the thing from whence this credit is gathered, , then in the credit it felfe: for that is but a fliadow j that fomctimes followes it,and fomtimes it doth ! not, fomctimes it is a larger fliadow, and fomctimes a fhorter, though the body be the fame.

Imightgoe through many others, but I will j rather confirmeall this to you,that I haue faid of I the cmptinelfe of the creature, by that teftimony I that is without all exception, that is, by the teftimony of GWhimfcIfe, even the teftimony of the Scriptures, in Ecclefli.i. where the fcope of the Wifeman is to fet out this poynt, that we are now vpon; That is,The emptineffe of the Creature.

Firft 5 fay th he, vanitie ofvamties.aUu vanitie. That is • There js in the Creature anexceffeofj friyfuiiofv* vanitie, as you know, this is the height of thc\*™l r ^ k Hebrew Superlatiue,t^#/>/> of"vanities. Befides, 1 it fignificth a heape of vanities, a neft of vanities, a wondrous exceeding great vanitie, fuchas he knew not how to exprefle what that vanitie is thatis in the Creature. It is a vainc thing, wee l fay, that cannot profit, and therefore wee fee in vnpro&able, _____ N 3 the

Simile*

Theemptinei of the Oca* tare proved, firft by argu. ir.tms>

t.Jri

o

Gods

It is brittle

Ifa,4<>, 6

Rom, *i

Itisvnablcto bring enter* prizes to

pafle.

the 2. verfe, Whatremaines to a man of nil his travels, or what availcs it, or what profits it, according to that in the Gofpcll, which is the beft ex-preflion of it i Sayth our Saviour, Put the cafe 1 thou hadfl: all the good things in the world, that all the glory of the world,that al the riches in the world were in thy poifeflion, yet,fayth he,when thou (halt lofe thy foule,what is all this V It cannot helpe thee to faue thy foule, what will itprefit thee ? That is. It is an vnprofitable thing to make vs happy. Befides 3 in this the vanitie of the Crea-ture is feene, that it is of a raouldring, vanifhing nature. Ifa./^o. Row.%. thofe two places expreffe it: l[a..$o.6.Allfle(h is grajfe, and all the glory of it as the fewer of the grafle. That is; As it is expref-fed in the next Verfe, as the grafle is of a fading nature, fo is the Creature it fclfe, and as the Flower of the grafle, fets out all the excellency, all the gifts andbeautic of the Creature that is found in it3 Thc fpirit of GWblowes vpon :t,and I the grafle withers, and the Flower fades away: \ So in Horn. 8. the Creature is [abject to vanitie. That is, It is of no abiding condition,it withers, and wafts,and hath nothing in it,to maintaine it. Befides, it is called vaine: becaufe it is not able to bring any enterprize to pafle. You would thinke the Creature were able to doe much, but you fee what the Z^faith, A man thinkes he is able to buildahoufe, or he thinkes hee is able to watch a Citie. No, fayth the Lord, if I withdraw my felfe, thou (halt be able to doe nothing, nor any Creature whatfoever. What is faidofthat, ma£

All-svfficiency.

may bcfaid of any thing clfe. A man thinkcs a Horfe is a Creature that will (land him in much ftead in the day of Battel!, but a Horfe is but a vaine thing. And fo it is in all other Creatures, 1 they arc not able to bring any enterprize to pafle, herein is the vanitie of them.

But now this is but the fimple expreffion of vanitie - Let vs confider (for what can we doe better fince we arc vpon this argument) what arguments the holy Ghojl vfeth to perfwade vs of this truth, that there is nothing but emptinefTe in the Creature. Ibefeechyou,hcarkentoit:forweall tbiokc there is too much in the Creature, we fhould not feeke it as we doe, ourthoughts and affe&ions fliould notbefo much ftirred about it as they are, if wee did not thinke there were fomething in it, I fay, confider the arguments which the holy Ghoft vfcrh, I will but name the places in briefc to you, you may reade them in thefe two Chapters at your leafurc, it will much helpe to bring them to your memory .Firft/ayth the Wife.ww, there is nothing but vanitie : for, fayth he,when I looke vpon the wholeVniverfe, vpon the whole frame of things, this I find,firft, a great inftabiiitie in them, one generation commah, and another goethjhe Same rifetbj and the Sttnne fettetb, there is nothing conftant vnder the £#/wz<r.Nowthe happineffe of a man,that which wil giue content to a man,it muft be fome (table thing:for a man cannot reft but vpon fome Center, vpon fome place, wher his fbule may finde fome quiet, and therefore an vnftable thing, that

N 4 is

P45

The Creature

vnflable,

2. ArgH, Nothing nevr in the Crca. turc.

O

G o

D S

All knowledg gained by the eye and the tare.

Ob.

is in concinuall paflagc, is not able to giue the foule reft.

Secondly; fayth he J here is no new thing vnder the Sunne 5 ( Marke it) for, fayth he, if you goe through the wholecourfe of things, you fhall finde nothing new, one generation comes, and another generation fucceedes like it. And fo f or-ward,that as in the wanes of the Sca,one follows another, till they be all broken vpon the fhore; fo it is in the fucceflion of generation, and there is nothing in one generation,but what was in another, becaufe, fayth he, the Sunnerifeth andfets, the winds goe to and fro, they goe about by their Circuits. And fo the waters in the fprings, and in the Rivers, they goe and come, and there is no new thing vnder the Sunne; What fhall wee gather from that? Why this,that there is no iatisfadion to the foule of a man. And therefore, fayth he, the eye is not fatisjiedwith feeing, nor theeare with hearing.Thok two are the onely difciplinall fen-fes we haue; you know, all the knowledge you haue,is gathered by the eye and the eare. Now if there be no new thing vnder the Sunne, but all things are the fame j hence it is that the nainde of man,when it lookes about ix^ can find nothing to giue it fatisfadioifor there muft be fome newnes, fome vanitie, fome thing that we haue not here, that the foule feekes after. But,faith he 3 you fhall find nothing but the fame, nothing but Identitie.

But, if it be obje&ed, there is fomething new, that was not before, and there were fome things before that are not now.

The

All-svfeiciency.

Hi

Anfw. Things done in former ages forgotten. Ne7?nefTe in no:hing 3 bac

ThctVifewan anfwcrs thus, thofe things that were done then, they aref "orgottm ,they are not had in remembrance $ And/i likewife the things that Are now mil be forgotten. And therefore there is no new thing. Indeede, in grace there is forne jilTgr"ce, 3 thing new, there is a new Creature, there are all things new within and without, there is a new Iudgemenr, a new Confcience, new affe&ions, every thing is new \allthings Are become new there. Let him that hath grace, lookeabout him, and there is fome thing new, hee comes into a new Company, he is brought into anew world, his eye fees things, hiseare heares things that never entred into any mans heart: That is, into any naturall mans heart, which onely hath to doe with naturall things,Iet him looke into the word ofGed, there is a newneffc : for the more you reade it, the more you defire ftill to reade it, the more you heare it, ftill you find fome new thing difcovered: Looke on the depth of thofe myfte-ries 3 looke on the confolations of the Spirit, ftill there is fomething new in all the wayes of God^ that belong to the new Creature, ftill thou fhalt haue a frefh renewed vigor in every thing, that fatisficth the foule of a man, and there the eye is fatisfied with feeing, andtheeare with hearing. In all the workes of Nature, there is nothing new.

The third and laft reafon that he vfeth to fhew the emptineffe of all things vnder the Sunne, is., becaufe that which is crooked cannot be made ftraighr, and that which is defedliue can none

fupply

l.Argti. The Creature cannot fet things smuTe flraight.

>m. | i ui.w ' j»uw i . ■ i

•

O

God*

fupply 5 That is, There are many things in the Creature 3 that are erode to vs, that fall thwart vpon vs, there are many ils that we findc in our felues,and in all things that we haue to doe with, Butjfayth he, if you looke vpon the Creature, there is nothing that is able to make ftraight that which is crooked: the daughter of Abraham that was crooked, all the Creatures both in Heaven and earth, were not able to make her ftraight. Aperverfe and crooked minde, who can make ftraight i Crooked children,who can make them ftraight i Crooked affedions, inordinate feares, and inordinate griefes, who can re&ific them ; And fo, likewife, who can fupply that which is wanting > When he lookes vpon all this 5 and fees it in the nature of the Creature,he concludes vpon all this, that all is vanitie.

When he hath done all this, he goes further, By his cxperi. and confirmes all this by experience of his own ^ «** and now there were two things wherein Salomon

did exccll,which all men would defire on earth. That is, Greatneffe of Wifedome -, and fecond-ly, Greatneffe of eftate- And, fayth he^firft, before I come to the particulars, let me fay this to you concerning my experience, and fee whether the arguments that are takm from thence, be not ftrong arguments to expreiTe the vanitie of all things vndcrthcSte/Hw jSaythhe, I was a King in lerufalem, amightie man, and therefore able to haue experience of thofe things that other men had not, I had opportunitie that other men had not. Secondly • As I was a King, fo I

fuch

Two things

Saiemsn excelled in.

ft

An*-SVFFICIENCY.

147

fuch a King as exceeded in all kinde of wealth, J and abundance of all things^as never any before, ! or any that came after ; fo he faith of himfelfe, ! and therefore he had more lihertie,and more experience then any of the fonncs of men befides. Moreover, hec had better meanes to finde our good and cvill vnder the Sunne, becaufe of the largeneffe of his Wifedome.

Laft of all, faith he, / gam myfelfe to this, Ifet my (elfc to fearch and finde out, what is good and e-<villtothe fumes of >»f#.Now,if'you would know what Salomon found, fayth he, there are but two things wherein this experience confiits 5 that is, to know what is in wifedome and folly 5 fecond-ly, to know what is in great eftate.

Firft, for matter of wifedome, hee concludes thus, He that increafeth in wifedome, increafeth in griefe. That is \ Let a man goe either way, fayth the Wifeman 2 (fpcaking of morall and civill wife-dome, not of fanftified wifedome, for that is another thing.) Now the queftion is this, among the Creatures wherein vanitie is feene, fayth he, He that increafeth knowledge ' 9 increafeth forrow : for when a man is a wife man, hee findes many defeds, he fees all the miferies a-far off, that are comming vpon him, he Iookes to all the corners ofhisvnhappines, which are hid from another that is foolifh. And therefore fayth he,the more thatamanfeeth, the more mifery hefeeth, and the more mifery he feeth, the more his griefe is increafedand multiplied. Befides, he that increafeth wifedome, increafeth griefe: for he fees many

defe&s,

Wherein $4lo> wmt experi. ence con.

lifted..

Of the rani, tie of morall wifedome.

In feeing mifery it cannot prevent,

Seeing difor -da»,it cannot] amend*

O f G

O D S

Becaufc tine things kricnn giue not con* tcntmcnt.

of.

Anfa.

l Ofthevanitie of folly. ItruriSa man to Kiifchicfc vnknovvne.

defers, he feeth many things out of order,many things in his own foule, many things in his owne Family, many things in the Common-wealth, many things in the Church, many things in the courfe of nature, but all a mans wifedome will not remedy it $ now when a man fees ill, and is vnable to helpe, in fuch a cafe, fayth he, he that inereafeth rvijedome, inereafeth griefe. Bcfides, if the things themfelues that are knowne, cannot giue any filling, any contentment to the foule of a man i certainly, the knowledge of them cannot doe it j for the knowledge cannot goe beyond the thing, there is more in the thing then in the knowledge of it.But there is a vanitie,and a curfe lyes vpon all the creatures,and therefore, he that inereafeth wifdomc,takes much paines, and hath little for his labour, itcofts him much paines, much wearineffe in reading, andfearching, and when he hath done all this, as there is a vanitie in the creature, which is knowne • fo there is in the knowledge it felfe.

But, you will fay, on the other fide, there is fome thing then in folly ; if a man be ignorant, if a man know not that which a wifeman feeth.

No j there is a madneffe in that, there is no happincfTe or contentment there s far fuch a man I multiplies griefe, but it is of another kinder for cvillscome vpon him, and he cannot&e how to prevent them,they lye vpon him, and vndoe him before he is a-ware, he is fullef^grayJjAyres y and knowesitnet, zskis hy dot Ephraim. Thefe are the fruits of folly 5 he is precipitate, and runs into

raif-

-—-

mifchicfe he ials into quick-fands 3 and hath not eyes todi/cerne it. So hethatincreafethfolly^ on the other fide, likewife, he increafeth gricfe. This, faith Salomon, I haue found our, therefore it is not in follie,nor in wifedome, Igaue wyfetfe to know wifedome, and madmffe, andfoolijhnejfe, I know alfo, that this is vanitie and vexation of fffirit. That is, both wifedome and folly. Folly, becaufe k is madndfe $ and Wifcdome, becaufe itincreafethgriefe.

Now for the other/or thesnatter of his cftate, I will be very briefe in it, you fhall finde there, that he proues a vanitiein that, by an indu&ion, going through all the particulars almoft that the fonnes of men enjoy vnder the Sunne. And firft he begins with Laughter and To ffitie, that which commonly every man feekes after, faith hee, I thought I would endevour my felfe to fee if there were any contentment to he found in that, but it is not there,fiyth hc^lfaidofLaughter thou art mad, and ofloy,what is this that thou doe ft ? Thcfe three things he faith concerning Iollitie, concerning that carnall mirth wherewith men refrefh them-felues.

Firft jfayth he, I findc it a madneffe: becaufe it fets a man a-worke vpon trifles, when he hath greater things in hand, madnes,y ou know,is humorous, exulting and rejoycing in vaine things, and intending of idle things, and letting goe things tending to our profit, as a mad man cares for nothing belonging to his health, or his wealth y but beftowes himfclfe in picking of

flowers,

149

O/thevanitfe of outward things.

Laughter.

Irismadnes*

An effect of

madnefleo

Ho

I

It it Folly. Folly what,

O

F

G O D •

It pafieth fooneaway.

Wine. Great workes

flowers, or in doing fome idle things, fayth he, there is a madnefTe in this to confider, that in the middeft of finne, and of danger, and in the midft of fo many great bufinefTes and employments, inthemidftof that labour that God hath given to the fonnes of men,for them to be full of mirth and jollitie, this is madnefTe. That is one of his cenfuresofit.

The fecond is, it is Folly; Folly is a ftupiditie, when ftupiditie poflTefTeth the foule of a man, that it is not able to judge of things that are pre-fentedtohim,thatis follie, fo faith he, I found this in jollitie and carnall mirth,it breeds ftupor, and takes away alltafte and reliih from me, that I as a man that tafts fwcete things, is not able to finde the relifh of his Beere or Meat, fo, faith he, | when I had tafted of jollitie, and carnall mirth, it caufed me to difrelifli all things: for that is the difpofitio of folly,it takes away the fenfe that we (hould haue of other things, it ftupifietha man $ ftupidity and folly we exprefle one by another. Laftofall-Whatdothk? That is • itpafleth away like as muficke 3 there is nothing left,it goes and leaues nothing behinde it 3 yea, it leaues fad-nefle, if any thing,and finne behinde it, the thing pafTeth away in a moment,but the finne remaines and continues. This is his cenfure of that part, namely, carnall mirth and jollitie.

Then he comes to the reft, which I will but name; T^/fayth hc 9 Tgauemyfelfe t$Wine, to fee if itwerein that. After this, I gaue my felfe to great mrkes^o makeftateiybuildings,to fhew

my/

my magnificence. After this, to get great ftore offervants, great pofTeffion of$heepe,and Beeies, & to get a great retinue, to Hue in much pompe. ' After this, I thought all pleafing things ; I made my felfe Paradifes ; that is, Orchards, and Vine-yards,rndGardens. Likewife, I fought Singing wen andJinging women. Ml thefe things,fayth he, I fought for. And this is the verdift h: giucs vp-on all this, this I found :

Firft, that in doing this, / totkc hold offollie, though my vvifedome, in fomemeafurc, reftrai-ned mc,yet Itooke hold of follie-That is the nature of thefe things, when a man is converfant with them, they depriuc him of wifedome, they leade him on to follie 3 that is j they draw a man ontofenfibleand outward things, to corporal! things, theyabftrad and with-draw his minde from God, and from wifedome,and from fpiritu-all things y this I found, fayth he, that the more I had to doe with them, the more my wifedome forfookeme, the more I tooke hold of folly, the more it grew vpon me, the worfe I was by med-ling.with them, and by being converfant with them.

Secondly; Sayth he, I found an emptineffe in all 5 1 found them emptie Cifternes, I looked for contentment in them, but I found none.

Thirdly -not fo onely,but I found a vexation offpirit, for that which is faid of Riches, that they are Themes, (they are fuch Thornes as doe not onely choake the good feede,but they pricke and gall vs) fo it may be faid of thefe, they haue

Thornes

151

4 2

Stoic of (er~ varus.

5 Paradifes, $. e. plcafant Orchards.

6 Singing men, &c.

In all thefe he found:

Folly.

Eraptinefle.

3 Vexation,

tit

RcJHeffecare.

O

G

O D •

Sore trauell.

Outward things yceld racertaifie comforts, but

certaine trouble.

God hath not fowedcotnfort in the creature and therefore cannot rcape it there.

Thornes in them, there is a vexation of Spirit in them.

Fourthly, fayth he, I found they gaucmeno reft neither day nor night 5 That isjAli the while I was converfant in them, I was full of care, and trouble, and thoughts •, whereas thofc that are vacant from fuch things, arc at reft, they haue| reft in the night,and in the day, but I haue none • j Asifhefhould fay, he will be occupied in alii things of this nature, he fhall finde a reftlefncs in his foulc.

Fiftly, faith he, I found that I had my labour for my travel!; this fin traveil I had, and that was all that I had. As if he fhould fay • I found no comfort to anfwer it, I found no fruit from them, I found certaine labour, but vncertaine refreshments from thera .-This I found, that they coft me much trouble, and paincs, but when I came to enjoy the fruit of them, to receiuc comfort from them, then they fay led mec, then they deceived mee. Moreover, fayth he, I found no happinefTeinthem, no reft: fori was weary of my fclfe, and of my life, and of all my labours, that I had wrought vnder the Sunne : for how could he finde that there, which was not there i for if God had ever fowneany happinefle in the Creature,he might haue reaped it from the creature, but in all thefc things it was never fowne: the Creature may giue as much as is in it, but to giuc more is impoffible. And therefore, faith he„ I fought diligently, to fee if there were fuch* thing there, but I found it not.

Againc}

A LX -SUFFICIENCY.

Againe * Sayth he,moreover, when I had gotten all this, yet I found this, that I was not able to take comfort in it: for I favv that was the gift of God sThat is; Further then he gaue me power to receiue any comfort from all the things that my hand had gotten, further I could not: for, fayth he, Who hafied after outward things mores then I? The meaning is this,I indevoured,to the vttcrmoft of my power, to finde out contentment in the Creature, who could doe it more, with more diligence, who could haft after outward things more,and with more intention feeke for all the contentments that are to be found in the Creature then I d And yet, fayth he, I found it was not in me, but ff^difpenleth that according to his owne pleafure*

The laft argument he hath againft it,is,he muft kaue all, I muft leaue it.

But then comes an obje&ion, I, but I fhall leaue it to my Sonne?

True, fayth he, there is alfo a vanitie in this, for, fayth he, fn&^Itookepaines in equine, and in wife dome, and honefie, but I fhall leaue it to him that hath not taken paines for all this. As if hee fhould fay, I (hall leaue them the eftate that I haue gotten by wifedome, but I cannot leaue them my wifdome to guide the eftate when they haue it. This,fayth he, I found in my fonne for the prefent, this I fee in Rehoboam.

But whereas it may be faid,who knowes what he may be t

Sayth he,this is a mifery,that I know not what O he

*n

6

No comfort.

The Creature cannot comfort withoct a power from God.

we muft leaue

them, OB.

Anfw.

A man cannot Icauc his child grace to manage the tee helc3u?$hi;n,

OB. Anfa 9

The creatures abide on the Center where God hath fet ithem,

Gods blef-fings tarrie not long with evUi men.

We muft giue I the Creature

[its wie.

Of G o d t

he will proue •, or,put cafe I could know what he would proue, who knowes what his fonne may prouc t So that all this eftate that I haue gotten, it fliail not ftay with them, it may be: for this is the nature oiGods bleflings, (marke it) that they abide not butvpon that Center where GWhath fet them ,• if they come to a man that is wicked in his fight, they are vpon a Center, they are in a place where they will not reft, they will not a-bidejfireif it be out of its place,water,if it be out of its place,it is ftill wraftling,(though for a time j it may be kept there ) till it returneto its owne ! place -, So it is with all thofc outward bleffings •, I It is true, evill men they haue them, and perhaps their heircs may haue them, but, if they be not | right in Gods fight, thefe things will roale from them, they will not be at reft, as it were, they will not be eftabliftied thereout they will goe to their proper Center. This he expreffcth in the laft Verfe; This is a vanitit (fay th he) that a man muft gather, and heapevp, Ugiue vntohim that is good before God, this is alfo vamtie. So that, if he hadknownewhataone his Sonne would haue proved, yet he kiew not what his other fonne would haue proved,and that all his eftate Ihould } abide with him. Now, in all this, yet,fayth he, | two things I haue obferved. And^Behvea^hzt fhall I fay more? What can I fay more than^4-lomon fayd in this poynt, to teach vs the vanitie, and theemptineffe of the Creature; yet we muft not take from the creature more then we fhould, wee muft giue its due to it, yet, fayth he, two

things

A L L - S

VFFICIENCY.

things hauc I founds One is, that rvifed&me is better then fdlys As if he fhould fay^Looke vpon the whole Vniverfe, and fee the varietie of the Creatures vnder the Sunne y both the Creatures and the workes of the Creatures, this I finde, that wifedomeis beft of all$ though vvifedome be a vanitie, though it be vaine, becaufe it cannot helpe vs to true happines, it fals fliort there, yet, faythhe, it is thebeft thing vnder the Sunne, 4s the light is better theaddrknej/e, and the fight {betterthenblindneffe: for, faythhe, wifedome j teacheth a man to dired: his way,it guides a man, J when another man knowes not how to goe to | his journeyesend: Wifedome teacheth a man how to avoyde mifchiefe, when a man that is in the darke, ftumbleth vpon it, and cannot fee it ; That is the reafon hegiues. And yet, faythhe, there is a vanitie in it-fayth he,if you looke vpon the wifeft man, and the moft foolifh, the fame e-vent befals them, the fame fickneffe, the fame troubles, and vexation, the fame death, as dyes the one,fo dyes the other 5 That is • for the outward appearance of their condition there is no difference s Againe, there is a forgetfulneffe of both, both are fwept away, bothpafle, and are blowne over, and they are even alike, the wife-man as well as the foole 5 But, fayth he, there is this difference, Wifedome is the beft of all vaine things vndcr the Sunne.

The.fccond thing, that he hath found, is, that to enjoy them, to take the comfort, the profit, j the benefit, and refreshment, that may be had O 2 from

1$$

Turo things Sdhymn acknowledged in the Crea. rare.

I That Wife-dome is better theafollie,

It dire&s a mans way.

Both wife and foolifh dis.

To take com-fort in Gods bleili ngSj be& ter then to heapevpftill.

\%6

O

F

G

O D i

Wfyeswetoo mufch aftcft the Creature* we commit Idolatries,

i

Ifwefindlefle vanitie and . more content I in outward things then SxhmiH, we either

I Make Idols of them, or

fromallthebkffingsofGWj that he hath given vnder theSunne, it is a better way, and there is leflfc vanicie in it, then to heape vp ftill, and not to enjoy it. This I found,fayth he,that this is the beft way for a man, to take the prefent benefit, this is the wifeft way, fo that this be remembred, that you enjoy them with weaned affe<5Hons>that you doe not fo enjoy them as to commit Idolatry with them: for, if you doe fo,indeede then there is a vanitie in them ^ for then the zWlookes vp-on you with a jealous eye,asthat he will deftroy both the things, and the man, as a jealous man will deftroy the Adulterer and the AdulterefTc, There is a vanitie in them then, but to enjoy I them with weaned affe&ions, this, fayth he, 1 found to be the wifeft thing vnder the Sunne,ra-jtherthen to heape vp, andincreafc pofteflions, and not to enjoy them. This is that which Salomon fayth. If a man fay now % But I finde contentment and fatisfadion,though Salomon found none, I finde I haue fweetnefle in enjoying plea-fure, and mirth, and a high cftate : Why, confi-der,if thou doe,I will fay but this to thee, it is an argument, that thou committeft Idolatry with them, and therefore God hath made thee like to the very things themfelues. Youfhall finde the Pfalmifi fpeaking of idols, fay • They haue eyes and fee not, they haue hands and handle not 5 and hee addes this, they that trnft in them are like to them. That isfThisisthecurfeofG^ vponthofe that worihip idols, the Lordgiues them vp to as much ltupiditie, as is mthz Idols, that, they haue eyes

and

All-svfficibncy.

and fee nor, that they haue eares and heare not. So, I fay, when a man will fo enjoy thefc things, that he can finde contentment in them, that hee can terminate his comfort in them -let him know this, that it is an argument that he is made like to them, that the curie otGodis come vpon him.

Or elfe, it may be, becaufe thou haft not fum-med vp thy accounts,thou haft not looked backe vpon them, as Salomon did,thou haft not yet run through thecourfeofthem,if thou hadft full experience of them, and of the end of them, as he had, thou wouldft finde them vanitie, and vexation offpirit. So much for the firft, the emptines and vanitie of the Creature.

I fay this, if God be All-fufficient\i fhould lead vs vnto a further knowledge of the Creature,and fo likewife it (hould leade vs to a further knowledge of Almighty God: that is,to fee a contrary fulneffe in him ; I muft runne briefly through this. Labour to fee him in his greatneffe, labour to fee him in all his Attributes, to fee him in his vnchangeablenefle, to fee him in his eternitie, in his power, in his providence. You fhall fee in PfaL 102. 24. what vfe the Pfalmift there makes of the Attributes of God: Ifaido my God,takeme not away in the midft of my dayes, thy ye ares endure from generationto generation .then haftbeforetimes laid the foundation of the Earth, and the Heavens are the worke of thy hand, theyjhallperifh, hut thou jhalt endure, even they fhall all waxe olde as a Garment. The meaning is this, when a man hath proceeded to this, that he fees the vanitie of the

O 3 Crea-

«S7

Haue not full experience of them.

Deductions. Thereitaful-^ nefle in God.

Pfal.ioa. fc^

Simile.

Pfai. $©.

O

O D t

GOs&Mi* tiitttie proved

bjrhis providence.

Creatures, he lookes vpon them all, as they that will all weare and wax old as a Garment. A Garment that is new at the firft, with long wearing, you know, will be fpent, and will breake into holes, and at length be fie for nothing, but to be caft away. So,fayth he, (hall the whole body of the Creatures be. Now, when we consider this, that it is a mans owne cafe, and every Creatures, let a man helpe himfelfe with this, thatGWise-ternall, and remaincs for ever • and therefore, if a man can get to be ingrafted into him, to dwell with him, that will helpe him out of that weakened, and mutabilitie, and changeablenefle, that is in the Creature^and therefore in Pfd.goSzkh he. Lord thou art our habitation from generation to generation. As if he Ihould fay •, When a man dwels with God,he hath a fafe houfc,a caftle,that when generations come and goe, and times over our heads,when there is a change of althings,yet he is aRocke,he is a CaftleMc is a Habitation, there is no change in him.So that,when you find thefe defers in the Creature, goe home to him, and labour to fee his immutabilitie,& etcrnitie. And fo, like wife, when thou fceft thy inabjlitie to doe any thing, when thou feeft that weakenes in the Creature, that it is not able to bring any enter-prize topa(Te,then looke vpon his providence, & his almighty power, in that he doth allthings that belong to him, in guiding the Creature.

My Belovedyihe ferious fetting of our felues to confider the providence of God i and hisahnigh-tie power, willdifcovertovshis All.fxjficiencie

more

15*

more then any thing befides. In briefe, confider this (to perfwade you a little of the neceffitie of it, that you may be fully convinced of it, that e-very particular, and every common thing muft needs be guided by him, and dire&ed by him; I would aske but this queftion ) Firft, are not all made by him? You will grant that, that every Creature, even the fmalleft, are from him, there is no entitie but from him: Certainly, then there is an end of it: for he made nothing but for fome end j and, if there be an end of it, he muft guide it, and lcade it to the end, otherwife, he fhould [ leaucthc building impcrfedljOthcrwifehefhould J but begin a worke, and leauc it in the middle^ o-therwife the Creature fhould be loft,and perifli, and that through a default of his. But there cannot be faid to be any default, any want of good-; neflein him, in the great builder of things, and I therefore it muft needs be, that he guides every I [ Creature vnder the Sunne, even the fmalleft of the Creatures, he guides and dire&s them to their ends. Providence is nothing elfe, but to guide, gouernc, and direft every Creature to their fcverali ends, and bufinefles, to which he hath appointed them.

Befidcs,how is it that you fee things fitted one to another as they are?Is it not the providence of j Ge d? When you fee the wheels of a Watch fitted one to another, when you fee the fheath fitted to the fword,you fay,this is done by fome Art,this is not by accident. Even fo it is in nature,you fee a fitting of one thing to another, in the body, in O 4 the

Gods providence proved, I

BytaeCrea-tioo*

Providence What.

By thcfutablc-1 nefle of things} one to sno. thcr. Simile.

O

G O D •

The conftan-d&e of things.

iThcncceffitie or* oaegoucr-nour and dif-,pofcrof j things.

Diaifion breeds differ lution.

Note.

the Creatures, in every thing, in all the fenfes, in the Sun with theayre, in the eye with the light and the colours, with the tranfparcnt medium. The fetting of one thing to another fhewes that there is an Art that doth it, which is the providence of God.

Befidcs, the conftancy of things; we fee* they goc their courfe. Thofe things that come by accident, that come by chance, and not by providence, they fall out vncertaincly, now one way, and then another, but, we fay, all the workes of nature goe in a ccrtainc conftant courfe.

And, laftly -•> Looke but vpona houfe, or a family 5 if there be not a providence, it will quickly be diffolved ; there is not a Family, but it will be fo • and therefore, there is a nccde of gouern-ment alfo in the great Family of the world: and if there be a government, it muft needs be by him: for by man it cannot be governed: for the prefcrvation of every thing is in the vnitie of it, and therefore, you fee, any thing that is divided, that is the diflblution of it, as when the foule is divided from the body,and when the body is divided from it felfe 5 So, likewife, in a Family, or in a Common-wealth, when it is divided, lookc how farre it goes from vnitie, fo neere it comes to perifliing, and the more peace and vnitie, the more fafetie. Now if there were not oneguider of all thefe,if there fliould be many guiders,there would be different ftreams,there would be divers well heads,and if there were divers principles of things,that fliould fwerue this way .there would

be

Irfl

be a divifion in the nature of things, there would 1 not be a vnitie,and by confcquencc, it would be j the definition of them. And therefore of necef-| fiiy,firft there mutt be a gouernment,or els how i could the family (land t and if there be agouern-| ment, it muft not be by man; and if it be not by | man, it muft be by one that is Cod.

Now the objedions in briefer Wee fee many #£ things arc cafuall, and you may ftrengthen the objeftions out oFEcdcf.9.11. Ifee(Fayth hejtbat J Eccltf. $. i the race is not to thefrvift,mr the battle to thejlrong, nor yet riches to a man of vnderflanding, but time and chance befals every thing.

To this, I anfwerj, in a word, that it is true, j n r r there arc chances that fall out in all thefe things, that we call properly cafuall or accidentall,when fomething comes betweene a caufe and the effect, and binders it. As when a man is going a journey, and an Axe-head fall off, and either [ rounds him, or kils him, it comes betweene the effc& and the caufe, betweene his doing and that which he intended 5 if the fire be burning, and water caft vpon ir, and hinders it, that is cafuall, becaufe it takes off the caufe from its in-tention 5 So it is in this, wherein the Wifeman in-ftanceth, when a man isftrong, and fome accident comes betwcene,and hinders him from obtaining the battell $ when a man hath wifedome, and fome accident comes betweene, and hinders him from obtaining favour $ This is that ivhich we properly call chance. Now it is true, thereis fuch a chance in the nature of the thing, but yet,

confidcr

When a thing

is (aid to be cafuall.

The providence of 6od fccaein cafu» all things*

\4t

O f G

O D •

I Providence moft feene in thiagstbat we

Why GOD

bringt things topaffebyca-foaJl things.

confider this, though this chance be contrary to the particular caufes, yet it hath a caufe, and it rifeth from the vniverfall caufe $ fo that it is called chance, becaufe it thwarts, and comes be-tweene the intention of the particular caufe, but it doth not differ from the intention of the vniverfall : for thofe accidentall things haue a caufe, as well as the things that we intend haue a caufe: fomewhat there is that is the Author of all cau-fes, that is the firft of all caufes, and therefore it is impoflible that any thing fliould be totally by accident. And therefore, I fay, whenfoever you finde this, it is fo far re from being cafuall,if you looke into it exadly, that then the providence of Godis moft feene in it of all othcrs>fo farit is from commingby chance ^ becaufe thofe things that are done by particular caufes, according to their intention,we vfually afcribe it to themjbut when there is an intercurrent a&ion comes, that wee call chance, that belongs to the vniverfall caufe, and is to be afcribed to him, and hence it is that the L$rd vfually, in the difpenfing and admini-ftring of contingent things, he turnes things rather by accidentall caufes 3 by cafuall things 5 then by thofe caufes that haue influence into their cffe&s; becaufe his owne hand is moft feene in it,he gets the greateft glory by it, when he turnes greateft matters by a fraall accident, as we turne a great Ship by a little Rudder,therein his power and his glory is feene. And therefore,I fay,when you fee fuch a vanity and emptineffc in the Creatures, labour to fee the more fulneffe in(W$ if

there

ALL-8VFFICIBNCY.

there be fuch a mutabilitic, fuch an inftabilitic in the Creature, lookevpon his immutabilitie, and his eternity, and labour to be partakers of it. When you fee fuch an inftabilitie in the creature to bring its enterprizes to pafTe, labour to fee his almighty providence, and to be perfwaded of it, to think with thy felfe there is not the leaft thing without this providence, there is not the leaft Creature that makes a motion, this way, or that way, but as it is guided and directed by him,

I would willingly adde one word concerning the tryall, now we haue fayd fo much of the AH. fujfmcncieofGod, and of the emptineffe of the Creature j All the queftion is now, how far we pr^&icc this. Let every man examine his owne heart, and aske himfelfe thefe queftions.

Firft, if a man beleeue that All-fufficiemy that is in God, why doth he terminate his afte&ions in the Creature? If there be nothing in the Crea-ture,but emptine/Te,why do you lone the Crea-ture^why doe you fearc the Creature?Why doe you rejoycein the Creature immediately as you aoctBebvedyifthetc be nothing in the Creature* but all be in him,we fliould fee through the crea-ture,we fliould looke beyond it. It is that which is faid ofshifack, 2 cbron. 12 .he was but the viall through which G$ds wrath was powred vpon Ifrael-yCo it was true of Cyrus, he was but the viall through which G$ds goodnefle was powred vpon IfraeL If you did looke vpon every man, vpon every friend, and every enemie, vpon every Creature, as an inftrument of good or hurt to ; you J

\6\

TryaUofour

beliefcofG^ dlt'f»ffick»iy.

Whether wee

terminate oar affeftions m God, or the Creature.

aChron.ii*

O

G o d *

Looking to God, will make vs quiet in injuries from men*

you, as an empcie <vUU in ic felfe, through which G^powrcs either his goodnes and mercy,or els his wrath, ic would caufe you not to fticke vpon the Creature, not to wrangle with men, not to hate men,or to be angry with them: for they are but the viaffs ; It would caufe you againe not to be proud of the friendship of men, not to be fe-cureinthem, not to truft in them, nottothinke your felues fafe in them; for they arebut via/Is, through which GWpowres his mercy, & good-neffe towards you.

Confider whether you be able to doe this. Looke on Ddvid, when Nabal fent him a rough anfwer,an vntoward anfwer,hc was exceedingly moved at it. When Shtmti did the fame,yea,5nd to his face, in a farre greater meafure,he was not moved, what was the reafon of it, but becaufe when he looked to Nabal, he forgat God, he faw not Cod fetting Nabal a-worke to giue fuch an anfwer, he looked not to Nabal as a viall, but as if hebadbcene the principall intheadion in hand? And therefore he was ready to fly vpo him with impatiencc(asyou know how angry he was with him) but when Shcmti did cururhira, hee had reafon, (he thought) to be quiet, and not in the other cafe: becaufe he looked on Shemeias a viall: God( fay th he) hath bid him doe it, and therefore he goes to God, and not to shemei . | If thou doe beleeue this All-fufficiency in God, and this emptineife in the Creature, why are I you not able to doe this, not to loue the Creature, nor to terminate, I fay, your aflfeftionsin them,

All-svfficiency.

them, but to vfe this world as though yon %fed it not. That is ; All things in the wbrld, all the men in the world 5 for indeede you would vfe them, as if you did not vfe them, if you did fee I an emptineffe in them, and a fulnefie and an All-\fnffkiencie in God.

j Secondly «ifwedoebeleeue there is mAlL fnficiency in God, why doe we goe out from him, |to take in prefent commodities, to avoyde prefent dangers ? Why doe wee not ferue him with the loffe of all thefe i For if he be All-fufficient, it is no matter what thou loofeft, thou haft e-nough, if thou haft him. You may fee it in Paul (to refcmbleit to you,to fhewyou what I would haue fayd) fayth he, wefertte the living God, wee take much paines in our Miniftery, wee fuffer much, but haue nothing but imprisonment, nothing but faftings, and whippings, and ftonings > and why doe we it? for we trufi in the living God, and we thinke him to be All-fufficient: when he fayth, we truft in him,that is implyed.I fay,now looketothy felfe 3 art thou able to ferue him, without looking to prefent commodities Art thou able to doe as the Difdples did, when they were fent emptie, and yet were willing to do the worke, and were content to haue no wages given them,becaufe they trufted in G od,8c thought he was fufficient? You fee,our Saviour put them vpon it 5 it is true, they lacked nothing, but yet that was the try all. Mofes, when he might haue had prefent commoditie, he left all, he left the Court of Pharaoh, he left Egypt, and went emptie

away,

us

t

If wee Icaae hire for prefent coramo.

ditie.

O

O D •

What makes

Chriftiansin-dure har4ihip in this world.

Whether vtee looke much to particular meanes.

away, he did not turne afide to thefe prcfent Commodities, why 1 becaufe he thought the Lord was All-fufficient, And fo Abraham, he left his Fathers houfe, and came into a Land, where he had not a foot 5 becaufehe thought God was All-fufficient $ <7^fpeakesto him, vpon thatoc-cafion,/&*r* not Abraham, thou art in a ftrange Countrey, where thou haft no body to provide for thee, yet / will be All-fufficient. Thofe that wandered vp and downe in jhecpes-skinnes, and in Goats-skinnes 5 no queftion, they might haue had outward coforts as well as others,if they would haue tooke that courfe that others did, but they were willing to leaue all prefent commodities : becaufe they trufted in God, that he was All-fufficient. Theyfuffered (faith the ApoftleJfr6.il.) the (poyling of their goods, they loft all, and wandered vp, and downe, and had nothing but dens to lye in, in ftead of houfes, and jheepes-skinnes, in ftead of clothes. This they did, becaufe they thought him to be All-fufficient. Confider whether thou be able to doe this, to let goe prefent wages, prefent comforts, and commodities, and not to turne afide to them: for, if G*dbe All-fufficient, what neede is there of them ? If there be enough in him, why fhould youftcp out to them?

Moreover, if God be All-fufficient, why doe we flick fo much vpon particular meanes,to fay, if fuch meanes be not vfed, I fliall be vndone t if he be ^ll-fufficient, it is no matter what the meanes be,he is able to brine it to paife. It is vfu-

— all/

All-itfficibncy.

all with men to fay ,if fuch a thing fayle me,I am vndone,& if fuch an evill be not removed. What arc thefe but particulars i this flicking vpon par-ticulars is a figne we thinke him notAll-fufficient. Ifa. 50.10. See what an exprcflion there is for matter of meanes. He that rvalkes in darkneffe, and fees no light, let him trnft in the Lord God^ he that walkes in dai kneffe,and hath no light, yet, if G$d be All-fnfficient, put the calc,there be no meanes at all, put the cafe, there be vtter emptinefle 3 that there be not a fparke of light, but that thou walkeft in darkeneflc, and feefl: nothing to helpe thee, if he be All-fufficient, truftinhim,lethim that hath no light,but walks in darknefle,truft in the/W.-for he is then able to helpe him.There-fSre, if wc thinke him to be All-fufficient> when we loofe any particular meanes, it is but the fcat-tering of a beame,it is but the breaking of a Bucket, when the Sunne and the Fountaine is the fame. Why fliouldwebc troubled at it < If we did thinke him to be All-fufficient , when one meanes is broken, cannot he finde out another, if he be All-fufficient?When he fayd to iW,that all the foules with him fhould be fafc, you fee, there were divers meanes, all were not able to fwim to the fliore, and the fhip was not able to bring them to fhore,but yet^by broken boards, and by one meanes, and another, all got to the Shore 5 So the Lord brings things to pafTe in a ftrange manner, fometimes one way, fometimes another, hee breakes inpeeces many times the Ship, that, we thinke, fhould bring vs tofhore,

but

1^7

Ifa. jo. 10.

Simile,

GOD vfeth meanss that we thinke not offometimeSf

O

F

O D S

Whether wee feeourfelues vile.

Pror. $o»

but cafts vs on fuch bords as wc did not expeft; fo he doth in the raeanes both good andevill, fomewhat comes in, and brings vs helpe that wc never thought of. An enemic conies in and doth vshurt, that we never dreamed of, and thofe, that we had our eye fixed vpon, it may be, doe neither of them.

And folikewife, if Codbz All. fafficient h iFht be thus exceeding great, confider, if thou fee thine owne vileneffe, thy ignorance, thy empti-ncfle, in comparifon of him. When Agur looked vpon God.and faw hisgreatnefle.Prf.jo.hecryes out, that he had not the vnder(landing of a man in him. When lob faw him in his greatnes, he abhorred himfelfe in drift andajhes, he had fpoken once andtmce, but he wouldfpeake no more. And fo*^-braham y when Cod appeared to him, fayd, I Am but duft andafhes: whether art thou able to fay thus when thou looked vpo God in his greatnes? Firft, art thou able to fay, I bane not thevnder-ftandingofamanin me 5 That is; Canft thou fee the emptineffe, and vanitie of thy owne knowledge? Canft thou lcarnc,notto murmur againft Aii-fufixie»w' God, in any of his waves i Canft thou learne to br alf gods captiuatc,and bring vnder thy thoughts to the wayesof Cods providence? Canft thou doe, as lob did, faying^ I haue heretofore takenexcepri ons, and muimured, and was difcontented, and I wondered at the waves of CW ; and the works of; his hands, I haue done this once, or twice, but now I will doe fo no more?/*? knew GWas well as we know him, but when G^fpake out of the

whirle-

AfightofGoif

in

dealings

All-stfficiency.

whirlc-mnde, and made knowne his greatneffe to I him,this was the fruit of it to lob, though he had [fpokenonce or twice, that is, before that time, yet now he would doe it no more. Canft thou be content to fee the Lord going all the wayes that he doth, fetting vp evill men, and putting downe good men, caufing the Churches to withered the enemies to profper ? Canft thou fee all this, and yet fanftifie him in thine heart ? Art thou able to fay, that he is holy in all his wayes, J and in this to fee the greatneffe of (7^, and thy owne folly and weakneflfe t Canft thou fay,that thou art but dnfi andafhes, and to fay it in good earneft?Canft thou looke on thy felfe as on a vile I Creature, as Peter did, faying, Coefromme:. for lam afinfttllman f Then I will belceue,that thou haft feene God in his greatnes, I will beleeue that thou haftfeene him in his All-fufficiencie> that he hath prefented himfelfe by his fpirit vnto thy foulc, infome meafure, when thou feeft thefe effefts in thy foule, when thou feeft thy ignorance, and thy vilenes, when thou feeft what an emprie Creature thou art, furc this is another thing,by which thou may ft judge,whether thou haft experience, whether thou haft pra&ifed this do&rine, that we hauedelivered ofthcjdll-fkffi-ciency of God, and of the eraptineffe of the Creature.

Moreover, if God be All-fafficient> why are we then fo readic to knocke at other mens dores? Why are wee then fo readie to goe to the Creature, to feekehelpe, and comfort, and counfell j

P from

**9

Note.

Whether we ok feeke to him ?

6

Whether m be content vfirhGotb provifionfor vs? Simile,

7 Whether we looke to e-vrnts in doing our du-tie?

Of Gods

from it, and to knockc fo little at his doore by prayer, and fecking to him?for, if thou bcleevcft him to be All-fufficient, thou wouldeft be abundant in praycr,thou wouldeft take a little time to looke to others, thy chicfe bufines would be to looke to him,not oncly in praying to him, but in ferving him,and pleafing him: We knockeat his dore as wel by the duties of obedi ece,as by pray-er,and feeking to him; if thou thinkeft him to be \*4ll-(»fficient, why doeft thou not doc this ?

Againe, if thou thinke him to be All-fnffici-

tm, why art thou not content to be at his imme-

j diate finding «* Put the cafe he depriue thee of all

things clfe, and doe with thee, as parents doe

with their Children, who giue them not a pen-

ny in their purfe, but tell them they will provide

for them, why art thou not content that God

fhoulddoefo i What if he ftrip thee of all thy

wealth,of thy liberty,of thy friends,fo that thou

canft looke for nothing but immediately at his

hands, to feedethee ashefeedsthe2?*xw.r,and

the Lymsy if he be All-fuffkiem, why doft thou

not truft in him, in fuch a cafe, and reft vpon

him?

Againe; laftly, if thou thinkeft God to be All-fuffieient, when thou haft any fervice, or dutie to doe, either belonging to God, or man, why doft thou not refolue vpon the doing of it without lookingtotheconfequem whatsoever k be? For if he be K^ll-Juficient, then all our care /hould be to doe our dutie, and to leaue the fuc-ceffe to hinu

A

LL-8VFFICIENCY.

A fcrvant that thinks his Matter is able, and willing to giue him wages, and provide for him fufficiently at the end of the day, or the yeare, or at the end of his fervice, he will be carefull to doe his worke, without looking to his wages, without making provifion for himfelfe, and fo, if thon bckcue God to bt All-sufficient, thou wilt feeke no more but to finde out what thy du tic is, what rule thou oughteft to walk by,what fervice thouoweft to man in fuch a cafe, how tokeepc a good confeience in fuch a bufinefle, in fuch a ftraight, in fuch adifficultie, thou wilt fet thy wits a- workc to finde out this $ but when thy wit is over-running thy dutie, and thou looked to theconfeqvence (if I doe this and this, this will befall me) that is a figne thou thinkeft not God co be AlLfufficient, thou thinkeft thy Matter cannot provide for thee, but thou thinkeft I fhallbc poore, when I hauc done his fervice, and therefore I will provide for my felfe J (hall want comforts, Ifliall haue enemies come in vponme$if thy Matter be ^Sunne^ a shield, and a Buckler, and an exceeding great reward, and thou beleeveft him to be fo, thou wouldeft finde out onely thy dutie, and it is no matter what the confequence is i So you fee the three men did, wee hauc re-folvedthat wee will not worfhip thine Image, and whereas you threaten to call vs into a burning fiery Fornace, that we care not for, God is able to deliver vs, they did fee Gods AlUfnfftciencie,zwA therefore they did the dutie. Certainely, Beloved, in any difficult cafe, no man will doe hisdu-

P 2 tie,

— 7 "

171

Infii

nnces %

The three Children.

No man can perforate a

dutiethatis difficiltjWitb-out beleevjng

GoJsAUfuft' | t untie.

Darnell.

o

F

O D S

Mordecai.

tie, except he be perfwaded that Godis All-frffi-cientfThok three men would never haue refufed to worfhip the Idoll, except they could haue faid, and thought in their htzxts^God is able to deliver vs oai of thy hands, O King. This they fayd, andrefolvedtodoe.

And fo Daniell refolved to doe his dutie, and nottogoe afteppe out of the path, befidesthe Rule,Well j he fhall be caft into the Lyons deme^ I yet he keepes his refolution firme; it was enough for him to doe his dutie, for the cojifequence of it, he left it to God ? for he knew he was All-fuffi~ cient. You fee, God watched over them,and delivered them all. And fo likewife,in refufing toeat of the Kings meate, Daniell would not pollute himfelfe, it was not lawfull for him being a lew, it might haue coft him his lifefor ought he knew, if he had looked on the confequence, but he refolved to doe it. Sayth the Text, he refolved in his heart to doe it, and committed it to God. And wc fee in all thefe cafes,<7&rffhewed himfelfe fuf-ficient. So he doth, when wee looke to our dutie fincerely 5 & faithfully 3 whcn we doe it,and looke not to the confequence, he is then All-fuffkient, and will fhew himfelfe to be fo. And the like we fee in the cafe of Mordecai, he thought it was a finnztobowio Ham an, who was an Amalekite, he would not doe it; Well •, but they (hall all be deftroyed,he, and all the Iemes -, I but God was a-ble to deliver them. And fo he tels Hejler confidently, the Church fhould be delivered, but he knew not how, but, fay th he, if it be not by thy

hands

ALL-IVFFlCIiNCY,

hands, thoufhalt faretheworfefor it, but ccr-tainely, fayth he, deliverance Jhall come to the Church, one way,or other, God is All-fufficient ^ Hcrevpon flie refol vcth,fay ing in effc<ft whatfoe-ver be theconfequence,! will doe it, it is ray du-tie. And you know,GWfliewed himfelfe All-fuf-ficient in delivering her, and hira,and all the people of the/*JW:So,,Ifay,if thou wouldeftfinde out whether thy heart beleeue all this,that is delivered, whether thou doe pra&ife it or no:Con-fidcr, if thou canft doe this or tforConfider what thy duty is vpon every occafion,and never looke to theconfequence, either to thelofle of preferments, of riches,or favour: for God is AlLfuffici-ent, he can bring it in. Be it againe, oil the other fide, fuch crolfes,andioffes are like to follow vpon it, yet he is ^All-fufficient^ fo that thou doft it more or lefle according to thy opiniohof his All-fufficiencic^f.

So much for this time.

m

F I &(J S.

Pj

THE

THE

SIXTH

SERMON.

G E N I « I S I7, I.

Walfy before me& be thou perfeB.

E haucakeadie finifhed the firft part of thefe words. Cod is All-fnffieient.

Which words containc the Covenant on Gods part, / will be k_All jnfficient) which here is exprefTcd in the generall,but in other places more particularly >as 1 flicwed you then when we handled the words.

The other -parrof the words containethe covenant, or condition required on our $d.n;Walke before me, and be t Imperfect. God mil be All-fuffi-citnrvrtto vsl that is his promife 3 and he requires of vs, that we fliould keperfeel with him,hc will be AlLfnfficient to them that depend vpon him., 1 he

VP&X. GHTNBS.

he will be wholly theirs that will be wholly his.

So the maine poynt that we haue to handle, is that which (Wjrequires on our parts, without which we haue no intereft in his covenant ,name-ly,that we btfincere &cperfec7, but before I come to handle this poynt which is the maine, I will touch an obfervation or two by the way.

And firft from the Connexion, / am God AIL fufficientjherefore walke before me> and be thottper* feet,(I will but touch it,becaufe I handled thd ne-gatiue part of it at large.) This we may obferue, that

Every man is more or lejfe perfect, as he is more or leffeperfwaded of Gods Cdll-fuffcieneie.

You fee,that is made the ground of om perfect walking with God, that we foeleeue him to be All. fufficient, and therefore, I fay, asourperfwafion of that is more or lefle,fo every man more or lefs is perfect with God jThat is k , Looke how a mans faith in Gods promifes, and in his providence, rs moreorlefle, looke how he hath found, by his experience, God to be more fufficient to him, or leife, fo is every mans walking with CW more or lefle perfect.

The reafon of which is, partly, becaufe it is Gods argument: when God vfeth any argument, looke how far that takes place in the heart, looke howfarrethevnderftanding is convinced of it, ! fo farre it prevailes alfo with the-will and affe&i^ _ P 4 ons,

w

DoB. Mea are more or Iefle perfect as they are perfwaded of GxLsjtiLfuffi* \

Reaf.j. It is Gods argument to perfvwde to perfe&neflc.

O f Mans

Reaf. 2. This perfvta-fion heaks ftlfe lone-

TolabouHor this per(Vvafi-co.

ons, andfofarreitprevailesinthepra&ife, and converfation of a mans life: Now when God ma-kcth this the ground of our f erfetineffs So farre,I fay, as a man is convinced of it, fo farre as he is perfwaded of it, fo farre it will produce this effect, to make him prfett, and (incere in his walking with God.

Againe, partly, the reafon of it, is, becaufeit heales that which is thecaufcof allourvnper-fedneffe, and vnevenneffe, which is felfe-loue. The reafon why men walke not conftantly, and perfedly withGW, is becaufe theyloue them-felues inordinately,they thinke to provide better for themfe lucsrwhen a man is fully perfwaded of Gods All-fttjficicnctiSx. anfwers all thofe falfc rea-fonings, all thofe deceitfull arguments that felfe-loue is ready to bring to vs,vpon every occafion-there is no man departs from GW,but he thinkes, at that time* it is better for him fo to doe: when it {hall be anfwered him J3ed is JlLfufficient^ it is better for thee to keepe in the rtraite way, if thou feekethyfelfebydifobeying of him, it (hall be worfe for thee^ when all the falfe reafotiings of felfe-loue are anfwered, the heart mull needs be perfect.

The Vfecf it in briefc is,that we ihould labour to be perfwaded of this truth, and apply it, and makevfeofit,vpon every occafion: when any command is prefented vnro vs, when any thing is to be done, run to this principle,to be perfwaded of Gods K^ill-fujficiency, that (k:ll helpe thee i to doe cveiy dutic, that (hall preferue thee from

every

VPRIGHTNES.

every finne: for example, God hath commanded vs to deny our felucs in our profit, in our credit, and our pleafures .-and many times it comes that we are to performe this dutiein particular cafes, cofider feriou fly then of the ftrength of this principle that God is AlLfufficient ; it will make thee able to doe the dutie throughly. What though thou be aloofer in thy credit^If Godhe All-fnffi-cient,hz is able to make it vp. What though thou be a loofer in thy profit as Amaziah was ? Is not he able to giue theefourefcorc talents, fayth the Prophet to him < What though thou be a loofer in thy pleafures,that thou loofe or want the plea-litres offwnefor a feafon? Is not he able to make it vp vtithpeace ofeonfeience, ejr joy in the holy Ghofl? Andfoagaine -, Wee are commanded to takevp onr daily croffe y & not to take bafe & finfull cour-fes to avoid crofles, and troublcs,and affiidiions, when wee meete with them in right and ftraigbt wayes, and furely, the way to performe this dutie, is to be perfwaded of Gods All.fufficiency, let a man thinke that God is able to defend and carrie him thorow, that he is able to keepe him in the time of thofe fufferings, that it is he that keepes thekeyes of the prifon doore, that opens and fhuts/when hepleafeth,it is he that makes whole, and makes ficke. the iffnes of life and death, belong to him: Every mans judgement', though hefeeke the face of the Ruler : yet it is from him: let men consider, that it is not the Creature that inflifts any crofle, or affli&ion, or punifhment vpon vs, but h is he that doth it by the Creature,and that wil I

inable

177

Note.

Why men

* feekethem-felaes ever-much in their callings.

Note.

O

F

M

A N t

inable a man to bearc any croffe,to pafTe through all varietie of conditions, and not to divert from a ftraight way, but to goe through the ftorme when he meets with it.

And fo we may fay of every other dutie,to ex-crcifethedutiesofour particular cdlings,not for our owne good,but for the good of others: Behind, this is a fpeciall thing men Ioofe their liues, they loofe that blefled opportunitie they haue to grow rich ingoodWerkcs,thzt whereas every day they might adde much to their treafure, to their' reckoning againft the day of Iudgement, whileft they ferue themfelues,and feeke thcmfelues altogether^ is but time loft. Now,I fay,\vhat is the reafon that men in the exercife of their callings, haue fuch an eye to their own profit,& not to the profit of others,whom they deale with,that they haue fuch an eye to their owne credited ad vantage, and not to others good ? It is becaufethey thinkc they muft be carefull to provide for their own eftate,to looke to themfelues, they haue no I body elfe to doe it:Now let a man be perfwaded ! that God takes care for him, that riches are as the I fhadow that follows the fubftance of a minsfer-feft walking with GW,that it is God that giues the, it is he that difpenfeth them,it is he that giues the reward,the wages belongs to him,the care of the worke onely belongs to vs; If a man would deny himfelfe, & be a loofermany times in hiscalling^ and be content to doe many things for the profit of others,to vfe thofe talents that cWhath given him, not for his owne, but for his Matters

t advantage 5

VPRIGHTNEf.

- «■ ■

advantage; I fay, if he would doc this 3 he fliould iinde God AlLfufficientyznd the perfwafion of his AlLfufficiency is that that ftrengthens a man, and makes him conftant in the performance of it. This you may take for a fure rule,there is no one dutie that fhall coft a man any peril!, that fhall coft him any labour, any loffe that a man will be willing to doe, without the perfwafion of Gods K^U-fufficicme, he never doth it without this perfwafion, he never fayles in it, but as farre as he fayles in the beliefe of this. For example.

Abraham when he was put on the hardeft taske, to leaue his Country y and his Fathers houfe, hee was perfwaded that God would be with him,and would blcfle him: for God had made him a pro-mile to doe it, it was eafie then to performe it, but aftcrwards,when he began to fhrinke, and to doubt of this., that God might fayle him* that he would not be GodAll-fefficient tohim^as when he went downcinto Egypt, he denied Sarah to be his wife, what was the caufe of this finne? But becaufe he was afraid that God could not defend him. And fo David, how many hard taskes* went he through, with all chearefulnefle, and conftahcie i but when he began to fayle of th<sperfwafion,that God was able to deliver him from sW,and to bring him into the Kingdome, thenhebeginncstofteppeout from that dutie, and way of obedience, that he fhould haue walked in, toflieto^te, &c. Therefore the my y I fay, to make our hearts perfeft with God, is to

increafe

179

Note.

Inftance,

The Sacra-mem fealeth both pares of the Cove. nant.

What God offers vs in the Sacra, merit.

O

F

M

AN*

incrcafethis pcrfwafion of Cods ■^All-fafficiencie. Now this we fhould do efpecially at thefe times* when we are to receiue the Sacrament: for what is the Sacrament, but the feale of the Covenant, on both parts C It is the feale to the Covenant, on Gods part, hee promifeth to be All-faffscient, and the Sacrament feales this to you 5 when it is fayd to you 3 take, andeate, this is my body, the meaning is this, lefus cbrift giues himfelfe, and God the Father giues him, and fayth,take him^ That is; Take Cbrift, with all his: It is certaine, he is a Husband,that is AlLfnfficient, he is a field that is full of treafurc,& fo you muft thinke with you rfelues, when you come to receiue the Sacrament, that lefus Chrift himfelfe is given to you ^ I That is, lefus chrifl with all his riches> and trea-\ fure, with all his benefits and priviledges.Now, when you haue taken Cbrift, (as it is a free gift) then confider all thofe particular benefits,labour to dig that field,and to fee ail the varietie of trea-fures in it,you (hall-find that thereis nothing that you can defire, but you fliall finde it in him, you I fhall finde an All-fufficiencie in him.both for this life, and the life to come.

Againe^ As this is tht Covenant ,6x1 Gods part, that is fealed to vs in the Sacrament, fo you muft remember that you put to your feale likewife, toconfirraethe Condition of the Covenant, on your part.-for fo haue you promifed 3 there is a fti-pulation, an engagement, remember that you keepe Covenant, and Condition with him, (for it is reciprocall:) for all Covenants muft bee

mutualL

PRIGHTHE 8.

1S1

mutual!, they muft be bctweenc two parties^and remember,that thou put thy feale to it 3 that thou renew with Godtht Covenant,thatthou haft made 1 to tvalke before him perfectly. Now, the end of the Sacrament, is to remember this, Doe this, fayth Chrifts in remembrance of me $ As if he fhould fay, you will be ever and anon readie to forget this Covenant*

Another point, that I defire to obferue,bcfore I come to handle the maine 5 is from thefc words, Walke before me (jrclt is a Metaphor I findc very frequently vfed in Scripture, and therefore wee will not pafle it ovzxjvalke before met, and be thou perfett. Whence we will therefore obferue, that

There is a great fimilitude betweene a Chriftiam life, and walking from place to place.

I find not any metaphor in the Scriptures vfed more frequently, and therefore it fhould teach vs fome thing:for a metaphor,you know,is but a fimilitude that iscontradtcd to one word,it is but a fhort fimilitude,folded vp in a word,and fome-whatistobe taught vs, fome refemblance there is that we will labour to expreffe,and make fome fhort vfe of it.

When the Lord fay th to ^Abraham, lam AlU fnfficient; therefore walke perfectly before me, it is as if he had fayd, Abraham ,1 meane to be a good Matter to thee, I meane to giue thee fufficient, wages, thou fbalt want nothing thou needeft • now be thou carcfull to doe thy worke,be not i-

dle,

BoB. A Cbriftiani life like a walke.

O

M

AMI

I

What meant

by walking.

Particular aci tion*, are Co many fteps in our journey.

die, fit not ftill, but be working (for that is intimated by walking ) to rvalkc is ft ill to be a&ing in fome thing, ftill to be workmg,to be in employment, and not fit ftill, fo that this is intimated to vs,when he fayth, walke before me, that the whole courfc of this life is like a journey from one place to another. And againe every particular a&ion, is like fo many fteps taken to that journeys end, and ( marke it, I fay,) looke what the rounds are in aLadder,that goc from the bottom to the top, looke what the paces in a journey are, fo many paces goe to make vp the journey, fo doth every particular ad goe to make vp ^ Chriftian courfe that every man is to fulfill: fo then, as every ftep a man takes, tends to fome fcope,or other, either Eaft,or Weft,or North,or Somh,in generalland in particulars fome particular place,neare fome Citie, fome Towne, or fome Roome, fo every a&ion in a mans life, it either tends in generall to Eaft,or Weftjthat is-to good or evill, it tends to the fervice of God y or to the fervice of Sdt6a*,and likewife,in particular,it tends either to this good dutie, or to avoyd this particular finne,to this or that particular fervice otGed&lSathanw of our felues.

So that not onely the greater a(5iions(markc it) but even the lefler, every one of them, it is like a pace in a journey, which that I may make plaine to you,y ou muft know, that all the a&ios we do either be anions that belong to our generall, or to our particular calling,or fuch as fit vs to them. Now take the Ioweft and the meaneft a&ion,

your

VpUghtibi,

your eating and drinking, your fleepe &recrea. tion, they are all ftcpsthat tend to this Iourney, that tend to this fcopc, every one of them is a ftep nearer to God,and to hea ven,ifthey be rightly vfed* and from him, if they be not vfed as they ought; Whetheryon eate or drinke y or what foe-very $tt doe Joe it to the glory ofGodJNhzx. ever you doe, mai ke that fuprcame fcope, fo that all actions tend to one or other ofthefe 5 now you need make ho queftion, but even thofe common anions are fteps that lead to the journey seven as you fee, a fervantthat is fet to worke, or to goe a Iourney ,that is to mowe,or to driue a Cart,even 1 the whetting of the fithe,is a part of his workers J well as the mowingof the grafle^the provendring of his horfe,is a difpatching of his Iourney,a go-ingoninit, as well as when he rides, and fothe oyling of the wheele, is a drawing on, as well as every ftep he takes: So, I fay, it is in thefc common adions, that we make leife account of, our deeping, our eating>our drinking,our recreation, every one of them, is afteppe in the Iourney. I fpeake it for this end, that wee may not negled any a&ion, that wee may not defpife the leaft of our a&ions: for there isnot one of them, but it is a pace,or a ftepperfo that this you muft make account of-every day you finifh a great part ofyour fpjtce:foryou do many adions.Now looke what acfiionsyou doe,fee what they be,examine them at night ^ for every adion is a ftep,andeither you ftep towards GWin it,or you ftep fro him; either you ftep towards heaven, or towards helkhere-

fore

18;

A&ions that At vs to our callings, are fteps in our Iourney.

Simile*

The meancft

action, not to be negleclcd.

O

M

A M S

Flue things in a mike or Iourncy

That which a man goes to.

I Grace*

2 Gods glory.

Salvation.

fore looke to every action.But this is in general!.

No win particular (to bring this fimilitudea little nearer) you muftconfiderina»^/fofrom one place to anothcr,when you go in a Iourney, K you haue thefe particulars.

Firft, There rauft be a place,a terme to which you walke, fome whither, whither a man goes.

Againe; There rauft be a place,or terme from which a man comes.

Againe; There is a diftance: for in a point, or a little fpace a man cannot walke.

Againe♦There muft be a ground to walke vp-on.

And there muft be a path : for in particular j Iourneys, as from Thebes to Athens, there is a ftraight path-way to walke to it,&c. Thefe particulars we will expreffe to you in this courfe of a Chriftian life.

Firftjl fay,there muft be a place to which a man gocsjermwfts dd quern, as wecall it,and that is to grace, we travaile to grace,wetravaileto the fer-viee, and glory of God,at\d wetravailetop/?^/-on, thefclfindeinthe Scripture to be the ends, and the aymes,and the fcopc,and mark,at which every man is to look in his journey ,in the courfe of his life. Labour to grow in grace, which ena-bleth vs to ferue Ged, withoutwhich we can doe nothing:Labour alfo, when you haue it,tocome to the fruits, and operations, and effeds of itj that is, to fpend your time in doing fome thing that may tend to <7<vfc glory,and fervice. And laft of all, looke at the reward, lobke at falvation,

which

P R I G H T N E 8.

which is the end of that Journey,there is no que-ftion of the two former, that the end isgrace, and righteoufnes, there is more queftion of the latter, whether a man may make falvation, and the re-compence of reward,an end, a marke,and fcope, to which he travaiies : but all thefc are our ends you(hallfee^?.2<5.i3. Paul is fent to preach to the people^and this is the fcope of his preaching, he was lent to open their eyes, that they might turne from darkneffe to light, from the power of'Sathan to God,that they might receine the forgiuenes offinnes, and inheritance among them that are fanBifiedby faith in chrifi .Marke it,that they may turne from darknes to light, there you fee the fcope is lights becaufc without light, a man cannot fee his way, Grace belies a man in his Iourney, as light doth: the next thing is, from the power ofSathan vnto God\ That is, from living in bondage to Sathan, toferue6W>to do that which ftands with hisglo-rie, and advancement, and then laftly : that they may receine forgiuenes,& inheritance among(I them that are fanBified by faith in mee\ there is the reward: for a mans ay me is likewife that he might receiue the inheritance, that he might be faved, and haue heaven in the end. So likewife you find itexpreffedM^.j. 14. Paul, faythhe, pre'(fed hardtorvardthe marke, for whatpurpofe < for the price of the high calling of God in Chrifi, there you fee that the ayme that Paul had in following hard to the marke, was a marke that he ay med at, and that he had expreffed before to bee found in the righteoufneffe that is in Chrift, and, favth he, that

Q~ ' 1

185

A#.a6.18,

PhiL j. 14,

Op Mans

Hek ll.

That he goes from. I Sinae*

1 Sathans fcr-vice.

Damnation* The pathes of fin many, the journeys

end one.

Smile.

I might obtaine the price of the high caUing.xhc price (that is) the wages • as a man that runnes a race^ there is a price propounded to him 5 and when he hath finifhed the race, he obtaines it, fayth he 5 this is one of my ends to obtaine the price : fo it is faid of tJHofcs, Heb. u.be hadrefpefi to the re-commence of reward. So, my Beloved, in this journey you rauft make this account,y ou travaile towards grace y that is the fcope that you ayme at 5 againe, your end is to ferue God, to feeke his gto-ry,that all your aftions may tend to it,and laftly, that you might be faved.that you might haue the inheritance with the Saints. Now the terme from which we travaile is from fwne, from the fervice of Satbdv, and our felues, andlikewife it is from damtfAtbmfo that you fhal finde this difference in it, that all men, though they haue but one Journeys end, yet there are different places, from which every of them travaile* according to the different finnes,to which they are inclined, fomc men had need to travaile from covetoufnes,fome men againe,from prodi-galitie, thefcicemetogoc contrary wayes, yet both ayme at the fame journeys end, as two men' that intend to come to London* one comes out of Kent, another comes out of the North, thefe men fteme to goe contrary,one goes North } mi the o-ther Sonth, yet both agree in their Iourneys end, foit is in this travaile, fomc men are fubje& to be timorous,and difcouraged,and cowardly in their anions, fomc menagainetobe rafh,and bold, tfiefe men haue contrary courfes, yet they both

travaile

VPRlGHTNEi.

I travaile to thefame mediocrity, to the fame grace, I to the fame way of righteoufneffe: fo, I fay,the I termes from which we come are exceeding diffe-i rent, though theIourneysend be the fame to e-veryman. Looke what the feverall inclinations of men are^even therein to part from himfelfe,to deny himfelfe,to refift his perfonal,and particular lufts, that is the tcrme, from which he is to goe • and fo likewifc it is to be confidered,that we tra-vaile from damnation, that every fteppe that a man takes in the way of righteoufneffe, it is fo many fteps from death to lift, he is fo much nearer his Iourneys end: for falvation is now neerer thtn tvhenyof* klecved,fzy th the Apoftlc; that is, looke as you travaile fafter in the way of righteoufneffe, fo your reward is neercr,your comfort is neerer 3 and fo you are farther from judgement, farther from definition.

Now, on the other fide,it is to be confidered, that as this is the ay me of the godly man,tolook to grace, andattheferviceof God, and at falva-tion,that is the way that they travaile,So there is another way that othennen travaile, that looke at finne, at dcftru&ion. I doe but fet one by ano-her, that you may Icarne to know the difference : there is alcopethat every man hath,whatfoevera man doth,though he confider it not, yet he takes every fteppe by vertue of that vtmoft end that he hath. There is a generation of men that ay me ar dcftru&ion,that ay me at finne,at thofe wayes that leaddowne to the Chambers of death.

And if you objeft, and fay, I but no man pro-Qjl pounds

187

O

M

A N 3

Anfitv. Hellistheend of the ccurfc of wicked me, though they

tien

Nete.

pounds fuch an end to hfmfelfe, there is no man intends the deftru&ion of himfelfe.

I anfwer^It is true,it is not the end of the man, but it is the end of the courfe, as we fay, it is not finis opermtis, but it is finis operis • as a theefe, that fteales; his end is noc that he fhould come to the 2"Sek^«^ i gallowes, but his end is to get profit to himfelfe, but yet it is the fcope of the worke.though not of the workman^fo I lay in this cafe,a man that hath not his ayme to feme GW 3 to walke toward him, though he obferue it not,his ayme is deftrudion, that is the end of his worke, that way he walkes in Jtcads dorvne to the chambers of death .So you fee^ Firft,there is an end, a terme to which every man goesjAnd,fecondly,there is a terme from which every man comes.

Thirdly $ in every Iourney there is adiftance^ That is; that diffimilitude betweene gr^, & vs, and betweene God, and vs.Looke what diftance, and difference there fs betweene grace,and finne-betweenerighteoufneffeand wickednefle, that is the fpace that every man is to goe, that is the di-ftanee that he is to paffe through i fo that even as in a journy you caft fome part of the way behind you 3 and another part you are to paffevnro-, fo you are to thinke in this Ioufney: Locke how much vidory thou getteft over any fin, fo much of thy way thou haft paffed. Againe* Looke in what meafure any finne remaines vnmortrficd, anyluftis not fully overcome/fo much of thy way thou art yet to goe: fo likewife, it is in the defed of graces 5 that is the diftancc that thou haft

to

The diftance in it.

The diffimilitude betweene God and vs,

PRIGHTNBS.

to fulfill. So in every mans particular cailing 3 that courfc that Gedh&th fixed to every man, that he hath prefcribed to every particular man(tofome j longer, to fome ftiorter,) this is the diftance of j a mans journey/^ Baptijl had a fhorter courfe, he fulfilled his cenrfe, he preached not aboue three or foure yeares./Wfulfilled his courfe likewife, a longer race, but ic was that which God had appointed him-fo the difltmilitude betweene grace J andfinne;and againe, the courfe thatcWhath appointed every man to fulfill, & ferae God in his time, this is the difhnce and the fpace of this Iourney.

Againe; the next to this is the ground: ford man muft haue fomething to hold him vp 5 when he walkes, the ground vpon which he walkes, is the time of this life in this worlds the latitude of this life ? that Gto/hath afforded to every man,that is the field,as it were,that he walkes in; we fee in (the world great varietie of men, and varietie of i courfe, that is the ground, the fpace allotted to I; him,hc rtiay walke whither he will,he may walk . : which way he plcafeth.

I But laftly, as there muft be a terme to which, ; another f rom,which,as there muft be a diftance, I and a grdund,fo chiefly he that walkes muft haue i a certaine path, a certaine way to walke in. In 3 ; wildcrnes,there is ground enough,but there is no j path,but when you goe to a certaine place,there j muft be alvvayes a certaine way, a certaine high-j way, a path that leades to it: now the path that ! we haue to walke in,you haue it diverfly exprtf

QL3 fed

I89

2 The courfe that God ap. poyntcth rs tofuIfilL

The ground is the rime of this lite,

The path.

o

M

A N f

1

Chaift.

t The fpirit.

3 OcdsCom.

mandemems*

Chrift the way how ?

Thcfpirit the way how?

Hote.

fed in the Scriptures: cbrift is faid to be the way, we are faid to tvalke in the fpirit, if you be led by the fpirit, walke inthefyirit, and the way of Gods Com. mandements 3 / will runne the way of thy Comman-dements, fayth David, when thoufjjalt inlargemy heart -and ofZachary,znd Elizabeth,ii is faid they walked in the way of Gods Commandemets without refroafe. Thefe are (aydtobe the wayes, or th& paths that wee walke in, they all come to one: Chrift is faid to be the way: becaufe as a man cannot come to a place, except he go in the way that leads to it,fo no man can come to God the Father without Chrift 5 that is • without his interceffion, without his guidance, and dire&ion, except he kad you to the Father, that you come as fprink-led with his bloud,as clothed with his righreouf-neffe, except you come as being made accepted by his incercelfion,. you cannot be accepted, and befides,except you goethe way that he direfts you: for he is the Day-ftarre, fringing from on high, that guides ourfeetein the way of peace 9 without him you cannot come to heaven, you cannot come to the throne of ^grace .-fo he is faid to be the way. Againe, the fpirit is faid to be the way, walke in the fpirit; That is • walke according to the guidance of the fpirir,follow the dirc&ion of the fpirit 5 andfo the way of Gods Commande-ments, they are fayd to be the way j becaufe they are the rules we ought to walke by: So that the way is, whcn,in the name of Chrift, when, out of refpe&tohim, we walke by the dire&ion of the fpirit, in the wayes of Gods Commandemcnts,

when

am

Anfw.

How to finde the path in this journey.

I By the Word,

By the exai«j pie of the Saints.

V'-P ft I G H T N B 8, 1^1

when we obferue this rule. This is the way,this is the path.

Now, if you aske, how one fiiould finde this way ?

You muft know, that though this be the way in general!, yet, in particular, that which muft teach it thee,is to confider,firft,there is a certaine trad that God hath made for vs to walke in,a certain path that he hath chalked out, that which he hath defciibed in his Word, that which all the Saints haue trodden before vs,both thofe that lived in former times, whofe examples are related to vs,and thofe that line among vs j Firft,there is a trad that G^himfelf hath made,the way of his judgements zxzfim veftigi/s, &c. but the way of his Commandements are as a beaten traft, as a beaten roade; A way that himfelfe hath made plainc-,by many dire<£Hons,by many way-markes that he hath fet,that men might know them, and likewiie by the courfe of all the Saints, which is like a beaten way that is trodden by many thou-fands, from generation to generation, this is one thing that you are to look to,fee,if you be in that way,in the old way,in the way that theLaw leads to, in the way that all the Saints haue gone in.

Now further if the queftion be, well^but how gaeft< fliall I keepe it?I may be ready to miflTe this trad. I anfwer 5 there is a certaine fagacitie that GWgiuestoaman, by which hefindesoutthis way: for though the way be plaine in it felfe, yet, it is not fo to every man, it is hard to finde o:.t this particular way. Thefe fteppes of Gods __ Q^4 Com-

The Saints haue a fecrct gift to find out Gods, wayes.

Smile*

Of Man*

Dothz*

| A Chriftian

\hk is a con»

jiikc a journey.

Coramandements, I fay, it is hard to finde them out, except there be a particular gift given him, even as you fee,therc is a gift given to the Dogge to finde out the Hare,to follow her fteppes,there is a certaine fagacitie given to that Creature,that another wants,by which it followes the fteps of the Hare, which way focver flic goes: (I may vfe it for a fimilitude,a farre-offexpreffion) So,I fay, there is a fagacitie given to the Saints, a certaine new qualitie,that others want,by which they arc able to finde out the fteppes of Gods way 5 fo that they are able to trad him: When they are at a lolfe, they will not run on vpon a falfe fent, but caft about, (as fometimes they loofe God, fome-times they know not which way they muft follow him.) This gift wee muft labour to haue. Therefore David prayes fo oft that Cod would teach him thefe wayes, that he would make his way ]>Uine before him, that he would diredi him, &c. As acknowledging that he was not able of hirafelfe, to finde it out, except God had guided him, and dire&ed him to it. One thing more is to be added,rhere is this fimi-litude in this metaphor,that as, when a man goes a journey,it is a conftant continued pace,it is not I a little ftepping to & fro, and walking for recreation, a walking as a man doth in a Gallery ,but it is a conftant courfe,he walkes on • So likewife 7 he courfe of a Chriftiap lifejt is a conftant conti-nuedtcrme of action. When a man doth not good by a fit or two,but when he continues in well doing, when it is the ordinary conftant trad of his life. Now

PRIGHTNBf.

Now we will briefly make fome vfe of if, and the vfes fhall be but thefe two, according to this fimilitude,& the agreement of this walking with aChriftianlife.

If a Chriftian life, be of this nature, that it is like a walking in a Iourney, that every aft is a fteppe, then it lhould ftirre vs vp to confider ferioufly,what a bufines we haue in hand,to co-fider for what purpofe we came into the world, namely, togoe a Iourney, not to fit ftill, not to be idle, we are to travaile a part of this Iourney every day, and therefore the firft thing wee are to doe,is to choofe a right way: you muft know therefore,that thereare many thoufands(it is the common condition of men in the Church ) that thinkc they are in a right way, and fo goe on in it without examination,whereas indeed every man by nature is fet in a wrong way as foone as he comes into the world, wherein he travaileth, a way that leads to definition j fo that, till a manbeginne to fee his error, till he beginne to come ferioufly to confider, this is not the way I fhould follow, and to choofe a contrary, he tra-vailes not toward heaven, no man is in ctufu, as we fay,no man is in this Iourney till then: David fayth, he chofe the way ofGeds Commandements. There muft be a choice rand this muft be vpon fpeciall confidcration,for no man hath this without choice: now in choice there is not onely a ta^ king a thing into confideratio,(which is naturall) but then a man is faid to chufe,when he piccheth vpon it,when his refolution is fixed,when he determines

*95

Vfe £ The end of

theworlf isto goe a journey.

Everyman by nature, in a wrong way*

\

O

M

A N S

How to know Vfhithcr wee

ihauechofen Godswayes.

tcrmines vponthis way. Therefore, when you heare that there is fuch a walke, make that vfe of it, choofe the way of Gods Commandcments. That isjwillingly take that way,go it refolutely, fware within thy felfe,asZ)4w/faith,/ ham from that I mil feme thee, and walke in thy way. I fay, this we fhould bring our hearts to, and you fhall know by this whether you doe fo or no: A man, that choofeth a way, that refolues to goe that way, if he be out of it at any time, and be told, Sir you are out of the way, he is glad of the admonition, he is willing togoeintoicagainerSo that, I fay,thou mairt know,whether thou choo-feft the way of Gods Commandements, or no,by this,what doefttbou when any fuggeftion comes from the holy Gheftjhzt tels thce,this duty ought to be done, this fin ought to be abftained from, arc thou obedient to it? When thou art admoni-fhed by thy friend, that tels thee, this is not the way,this is an error,this is an obliquicic,art thou ready to turne out of it i art thou glad of fuch an advertifement i When thou heareft rules given thee out of the word,from day to day,from Sabbath to Sabbath,art thou willing to praciicc thf, when thy error is difcovered to thee i It is a figne thou choofeft the way. Let a man refolue on the way to a Coaft, to a "Citie, when it is difcovered to him,that he is out of the way,certainly ,if it be tjie way that he hath chofen,he will eafily be readied willing to turne to it. Indeed,thisis a figne a man hath chofen the way .David chok to feme the Lorded therefore, when Nathan told him of j

his!

V P R I G H T N E «.

his adultery ,and murther,he quickly returned a-gaine-jSo it is with all the Saints, it is not fo with other men,vvhen they are told of going out, they goe on ftill, becaufe in truth, they haue not cho-fen the way of Gods Commandements.

Secondly • It is not enough to choofe it in ge-neralljbut likewife,you rauft looke to every ftep you take, take hecde to every fteppe in this way* My Beloved, (as you heard before,)there is not an action, but it is a ftep, it is a pace in the way that leads, either on the one fide, or on the other, either towards hell, or towards heaven,and therefore it is not enough to looke that you walke in the way in gencrall,but likewife>you muft poder your fteppes.You fee that expreffion /V^.fayth the Wife-man. Fonder thy wayes y and order thy fteppes aright; ponder thy wayes,that is, a man is to confider every fteppe he takes,is this right ? Doth this tend towards fuch a journey or not? This pondering of our wayes,is exceeding necef-fary, it is that which David conftantly pra&ifed Pfal.119.36. Iconfideredmy wayes, that I might turne my feete to thy teftimonie. I confidered my wayes. implying that j Except a man looke narrowly to it, except he confider his fteppes,from time to time, except he refleft vpon them, and looke which way they tend, he will not be able to keepe the wayes of Gods Commandements,

Why-but it is necefTary that a man muft think vpon every a&ion what his end is, when a man is bufie in his ftudie,when he is bufie in his trade> when he is bufied in his particular calling, it is

neceflary

195

Vfe 2l We muft ponder eveiyiicp,

Pror; 4,

I

ft&li>;6

How fare it is neceflary in every a&ion to ihinke of the end.

Of Man*

Simile.

ncccfTary that every particular aftion fhould be looked vpon, that he fhould haue this a&uall thought, whither doth this ftedtend?

I anfwer; It is not neceffarie, that it fhould \ be done vpon every a&ion, but that it fhould be fo fane done, as isneceflarie, to keepe vs in the right path,evcn as you fee,it is in a journey ,when a man refoJucs to go from one towne to another, hcthinkes not every ftep he takes, I am going to fuch a towne: for,by vertue of his firft intention he takes thefe fteppes: fo that the marke and the ayme that he hath, is the caufe of every fteppe j though he thinke not of it in every ftep he takes; So in the adHons that we doe J fay,if the ay me be right, though we thinke not vpon every a<5Hon, we do,yet it is done by vertue of the firft intention. And fo GWaccepts of it. As,wefec,an Arrow when it flyes to the marke, or a Bowie, when it runs,there is not a new putting on, but by vertue of the firft ftrcngth,by which it was thrown out, or by which it was fhot,it paffeth, & goes on towards the marke;fo it is in a mans life \ by vertue of the firft aimcthata man hath,though he think not of it 5 vpon every particular occafio^is heart goes on, he travailes towards the marke: therefore J fay,it is not neceflary in every a^ion.Not-wkhftanding, it is neceflary that it be very frequently done-.becaufe wearefo ready to goe out 6f the way.There is a ftraight way.that GWhath chalked out tdvs, r.nd we are ready ever and a-non, to turne out, we haue ftill fome byas, or o-I ther^ vpon vs^that drawes vs out from that way

I

Ei-

PRIGHTN E$.

| Either fomefalfe feares, or fomc vaine hopes, or fome fancy, and inordinateappetite,fome thing, or other drawes vs our, that except a man looke very narrowly to it, except he be ever and anon refleding vpon his wayes 3 he will not keepe the way,therefore it is neceffary ,that we be ftill con-fidering, and pondering our wayes, and fo much therather^becaufe^stheApoftlefaythjiT^n?^ not y that many run in a race ? As if he fhould fay, all the world travailes toward heaven 5 every man goes fomething that way:therefore 3 faith he 5 takc heede; there aire but a few notwithftanding, that get the goaIe,that get the pricc,few that obtains few that overcome:therefore,faith he,take heede how you runne. So, I fay, there is much heed to be taken in this race, many goc out of Egypt ,vcul. nythatgoefromfinneacertaine way, but they never come to Canaan,they walke a certaine way in the Wilderneffe, but they come not home. | Therforetodire# you in it,you muft know this, that there is a length in this way, there is a re<3i-tnde, and a ftraightneflein this way,and thirdly^ b there is a certaine breadth in this way. There isa length in this way, and therefore you muft got haftijy in it,you muft run the way of Gods Cemman-dements $s David fay th:for there is a length in it • that is j it will not be difpatched with an eafic pace: G o J> requires every man tojmke haft in it, he muft quicken his pace in tK?Way to heaven. Now the caufe why men g<& erri flowly in this way jis from halting-,becaufe they halt in this way:In other paces fdmetimes we grow flow by

wea-

197

Note.

A length in Gods wayes.

M

A If •

The c^fe of wearine(fe,but in the waycs of Gods Commande-

Halting <tou-

fal*

GodlVayct. nients,ftill our flacknes comes from halting, and therefore you haue that vfed often in the Scriptures } men are fayd toMt between* two opinions -, that is one kinde of halting betvveene two Rcligi-ons,he goes (lowly forward in cither of the, that halts between two,he profits little,hegoes (lowly on. As there is a halting betweenc two opinions, fo there is a halting betweene two obje&s, God and the world. A man defires to feme God, and yet he defires to haue vaine-glory, or defires to make vp an eftatc,&c. I fay, thefe divers af-fe&ions, thefe divers refpe&s to divers obje&s, when a man hangs too much vpon the world, when he hath an eye too much vpon vaine-glory, when he is tooke vp too much with pleafures, & divers lufts,this caufeth men to halt in the wayes oiGods Commandcments.-halting, you know, is either when one leg is found, and another lame, orwhen wegoe with oneleg in a higher way >and another in a lower way, it comes all to one: that is 5 when the heart doth not wholly looke vpon God,but lookes much to the world,thereforc you fee men muchdreched in worldly bufinefles,that arc overcome with them, that are drowned in them, they goe (lowly on in the wayes of Gods Commandements, that goe with one leg in Gods wayes, and another out of them: And fo likewifc when oneaffc&ion, andoncdefire (hallbegood, and another fl^ll be lame, this caufeth a halting in the wayes of God. And therefore,if you would run,you muft haueboth fcetc wholc^nd found,

with-

I Halting, the 1 ground of it*

PRIGHTNE S.

without lamenefle, and both fcete muft be in the way. When a man is thus difpofed, he runs the wayes of Gods Commandemcnts • Labour to finde what is the caufe of thy halting, and of thy flacknefTc, if it be worldly mindedneflTe, the way to quicken thee in thy pace,isto weane thy heart from the world • if this be the caufe that makes thee flackc, and dull, and heavie, and indi/pofed to prayer, and to other holy duties, (fomething thou doeft,& thou goeft in thy way,but flowly, and dully,) that is the way to heale it: And fo a-gaine, if it be fome ftrong luft, be it what it will be,that caufeth thee to halt,& to goc flowly on, heale that, & thou fhalt be able to run the wayes of cW/Comandements. D avid cals it a ftraight-ning,whenhe could not run.Therefore,faythhe, / [hall run the wayes of thy Commandemcnts, when thou haft inlargedmy heart. That is*Every luft is a ftraightning, the removing of it giveth a libertic to the heart, every luft is as fetters, and fhackles thatftraiten thefpirit, that are a bondage tothc fpirir, that take away the libertic of the fpirit: Therefore the removing of thcluft, whatfocver it is,that fets thee free,(asit werc)and when thou art freehand at libertie, when there is no impedi-ment^thou an able to run the waies of Gods com-mandements.

Thefecondis, there is a ftraightneffe in this way > there is no way that leads to any place, but it is ftraight: for if it were crooked, it would not lead to that place.So that every walke,every cer-taine walke, is ftraight, fo are the wayes of Gods

Com-

199

Luft* like fecterte

Gods wayes

ftraigbc*

zoo

Ob Mans

Aft

Stepping oat

Commandcments,they areftraight^now ftraight is a relatiuc word ; that is, it is bet weene two cx-treames, as we fay,a Line is ftraight when it runs betweene two poy nts,and goes not out, from cither of them, that we call ftraightnes, if there be any exorbitatio of the lyne,now it is not ftraight but crooked, now the way is faid to be ftraight in regard of thefe two tejrnaes. A man indeede goes from miferie to happinefTe, and the wayes of GW* Commandements,arethe ftraight way es that lead to thatjif y ou walk crooked in the way, you ftep out to one of the two extrcames-that is, you fteppe out from the way that leads to happi-of G ob s nefle, you ftep out to fome trouble,to fotne mif-w mTfeiy? S ! chtefe, to fome evill, to fome punifliment, when 1 you ftep out from the way of bmh Commande-ments. So that that is to be obferved, that this is a ftraight way 5 And therefore, feeing this leads ftraight to happinefife, and every declination is a ftcpping out to mifery^You haue reafo to take it, for it is the fliorteft way, that is one condition: you haue two motiues to take this way.

One is, it is the fliorteft way, the other is, it istheplaineft way. Wee haue a rule in the -Ma* tbematicks: Alwayes the ffraightefl: line is the fliorteft,looke how much bcnding.and crooked-I nefle there is, fo much the more length there is in it, theftraighteft way is the fliorteft : So, if thou wouldeft go the fliorteft way to happiueffe, kcepe the way ofGods Comraandcmets,(if thou doft not,thou goeft about,thou art a loofer by it) that is the ncereft way* For example $thatI may

a little

Gods wayes neareft.

P R I G H T N E «•

alittlecxprdfcittoyou, Iaeob when hee would goeabout,& not kccpe the ftraight way,when he would make haft to get the blefitng, it was a going out ftora Gods wayes.; was it not a going a-bouttohishappinefrcf You know, how many yeares trouble k coft him. So David when hee would goc out of the way, in his Adultery, and murther, did he not goe about towards his hap-pines i Was he not an exceeding great loofer by it ? You know how much it coft him,what great affii&ions he had, the ftv&rd never departed from J)i$ houfe-^hzt great trouble, being caft out of his Kingdorae by Abfalom f &c: that was a going a-bour to his happines*So this is a fure rule,if there j be any crookednefle in a mans wayes cowards God, itis a going about to happineffe. And fo A* fa, his heart was perfectallhis day es. But when he was out of the waies of Cod, when he ftepped out of thefe wayes, and made to his fecte crooked _paths r did he not goe about for his owne happi-ncs * The Prophet comes, and tels him, A fa, be-caufe thou haft done this from hence thottfhalt bant wane i the cafe was this, A fa would needs feck to the King otAffyria, & the King ofDawaf cus for helped was a finfull pollicy in him,it was a going about, hee fliould haue kept the ftraight way, and haue trufted 6W with it, but when he would do this, when he was crooked in his waies, it was a leading about to his happines, the Prophet comes & tels him,thehoft of the King of A-ram fhould efcape out of his hands, and likewife he fhould haue warre all his time, and fo he had

£01

Inftances of flapping out of Gods Wayes.

R

much

o

F

M

A M 8

It is the phi aeft*

lCor 4 £.

much trouble at home, and warre abroad, and at length he was given vp to afore difeafe that was his death. Thus he went about, and fo doth every man when hee finneth: for the other is the ftraightway.

Secondly $ As it is the neareft way,fo likewife it is the plaineft way. When a man will go out of it,he meets with fnares,there are vanities in thofe was % as it is fayd, he catcheth the era/tie in his owne deceit y or in his owne a&ions, and entcrpri-fes, 1 Cor, 3. he catcheth the craftie * that is/if a man wil goc out of the way of Gods Commande-i ments by any carnall pollicy and wifedome, it is not a plaine way,it is a way wherein he ihall meet j with one trouble or other, hee (hall meete with 1 fome fnares there,he (hall not goc fafely in it. So Hofafetieout that, you may take that for afurcrule, when a man goes out ofcods waies>he is not fafe,he is fub je& to fome fnare, to fome net or other, wherein he may be taken.therfore let vs keepe the ftraight way,it is the beft,and it is the neereft. As it is faid of AhymAaz,, he ran the way of the plaine, and fo though Cufhi went out before him, yet Ahymatz* came to his journeys end much before Cufhi ;be-caufe he went the way of the plaine: So he that goes through the plaine way,though he feeme to haueprefent difadvantage,and trouble, yet when all is fummed vp, that will bring him fooneft to his journeys end, he (hall come fooneft to hap-pines and quiet that way, he that takes the faireft courfe, by probabilitie in carnall wifedome, and pollicic,and fteppes out hfGods waies,though he

thinke

of GODS wayes

PRIGHTNE 8.

thinke that the neareft way, yet he (hall find that he goes about. Let a man thinke with himfelfe, by declining^ may efcape fuch a trouble,, fuch a ftraite, fuch a difadvantage,that will befall other men: perhaps thou maieft,hut yet,I fay,thou go-eft about 3 thou art no gainer by this, it fliall be paid thee home in arrerages,thou (halt loofe it in the long race,thou (halt find that he that goes the plaine way, (hall come before thee to thy journeys end, to happineffe that we all ay me at ; that is certaine ftill, he that keepes the right way, he takes the (hortcft way to happines, he that thinks he takes awifer courfe then God, and therefore will decline thofe troubles, by winded wayes, that another brings vpo himfelfeby keeping the plaine way,I fay,he (hall find himfelfe deceived, he goes about towards his happineffe.

Laftly; as there is a length in this way, and a ftraightneife in it, fo there is a breadth in this way, there is a latitude, a certaine proportional! breadth. The way to fome man is broader then to others, and to the fame man the way in fome places is broader, in fome narrower. The lews way was narrower,then ours, there is aChriftian liberty that hath inlarged this way,& made it fome what broader to walke inrfor, as the Chriftian libertie is more, fo likewife is the way broader: Wee haue more libertie then the lewes had in many things, wee arc freed from ihttyeke of bondage, that ftrid obfervation of Mofaicall Ceremonies. And foagaine, I fay, one Chriftian hath a narrower way then another * that as, a

R 2 man

40J

Note.

A breadth in Gods wayes.

The way broader to Vs, then to the Iewcs.

O

M

AM*

Lawful things toheforborn, when they be occaGons of finne.

Mat* 7»

man is fubjeft to more temptations, to more oc-cafions of fin>fo mud he make his way narrower, he may not walke in fo broad a path as another. Againe, the fame man in fome part of his way rauft choofe a narrower way, in fome he needes not • As, for example,a man that is fubjed: to run out in fuch a recreation,another man may walke in a broader path in the vfe of that rccreati5 then he may • for to him it is an occafion of evill,he is readie to be fnared,and to be tranfported with it: one man is apt to be carried to drunkenneffe, if he fee but the Wine, if he come but neere it, he muft not looke on the Wine in the Cup -, one man is quickly fet on fire with incentiues of luft with an ! j obje<3, he may not come fo neere, nor be fo bold I with them as another man may, one man is apt, \ if he come to fuch a company 3 to receiue fome hurt, to be intangled with them,he is apt to learn their wayes, to goe along with them,fuch a man may not be fo bold to come neere that company as another may, that is not fubjed: to that temptation, fo that there is a breadth and a narro wnes in thefc wayes.

Now onr c^re muft be not to goe beyond this breadth: for it is a narrow way, there are few that findeit,Mat.y.Therefore J fay,we haue themore need to looke to it-that we ftep not afide, that wc loofe not our way. Belovedjx. concernes vs much to looke to it sbecaufe,ivhen we goe out o&Gods paths,we are ftill cxpofed to fome ha^ard,and to fome danger,we fhould looke to it,not onely for obedience to God, but for our owne fakes: if a

mativ 1

V F. ft I G H T N B J.

mail be found out of the breadth of this way,thac is ;rf he take more libenie then he ought (for it is profitable for vs to know both our libtitic,and ourreQraint,) heefhall finde /till fome miferie, i or other come vponhim • takeheede therefore, ' Icaft God meete thee out of the way at any time ^ as he fayd to Eli ah, What doft thou here t What makcft thou here Eliah f indeede it was his fault, ( when Godh&d beene with him fo mightily and had given ray neat hisdefire, and wrought fuch miracles, to fend fire from Heaven to confume the facrifices, and after to .flay fo many Prophets of Baal: ) for a word of lez^hell, a weake Woman, to runne from her fo many miles, as .farre as his feete could carry torn, it proceeded from timoroufneflc,andfearc: GWmeetes with him, and feith. What deft thou here Eliah i What makeft thou here i Asif he fhould fay 5 thou art -put of jtheway. Though the Lerddc&h mercifully with him., yet k was his faulty he was out of thejvay/onaetfanes feare puts vs out of the way, and fomedmes againe other paflions, as Hagar went out of her way from her mifliis(as we fee in the Chapter before the Tcxt)H agar Sarahs maid, whence cvmvcefl thou? And whither goeft thou? Gen % 16. iS. Where we fee heputsherinminde of that dune (hee did owe to Sarah, of thatparti-cular calling fhe was in 5 As if he fhould fay 0a-gar doft thou jemembcr what th-ou art?doft thou remebcr what particular calling thou art in ? Arc thounoti^r^ maid ?Thou fhouldft be about Sa rahs bufines,what doft thou here iny Wildemes,

R 3 run-

Our care mafi be to be found in GW/waycs-

Gen. i6\ 18,

O

M

A N •

The danger of being oot ofGodj waye*.

Oh

running from thy mi(tris?If thou be Sarahs maid, whence commeft thou ? And whither goefl thou ? As if hefhould fay • thou art out of thy cal!ing,tlvou art out of thy way.

So you muft tlunke with your fehies,when any man goes out of his calling, when he goes out o( the duties of either of his callings, if GWlhouId mcetehim, if an Angell (hould meete him, and fliould fay,What doft thou hercc'Thou that art a Minifter,what doft thou doing the thing that belongs not to fuch a one to doe i Thou that art a Tradefman,a Lawyer,a Studcnt,whatfocver the calling and bufines'bc,that Cod hath fet thee in, when thou art ftepping out to by-wayes,that are not futablc to fuch a calling,^ may fay to thee and thou maicft fay to thy felfe,as the Angel faid to htvjvhat dofl thou here Hagar Sarahs maid ? He puts her in minde of her calling, fo muft wc,and J fo much the rather 3 bccaufe wee are never out of our way 5 but at that time we are from vnder Gods protedion, we are from within the pale,we haue no promife of fafety,it makes vs expofed to fome hazard,or other, and,therefore > Iet vs be carcfull of this. Asthe Jfraelites in the wildernes went not a ftep,but as far as they faw the Cloud going before them, fo, I fay, goe not a ftep but as farre as you haue a warrant,as farre as you fee cWgoing before you, and this fhall be for your comfort.

But you will fay,it may be,GW will lead me by thefeftraire rules to prifon, toloftes, tocrofTes, to difgrace, to lofle of preferment, to lofTe of friends?

Beloved,

PfclGHTN-ES,

Beloved, know this, that the Cloud, as it was a direction to them, fo it was a prote&io likewife, they never followed the Cloud, but they were fafe, the Cloud was a defence to them wherefbe-ver they went: As we fee, Efay 45. The Lord will create vpon everyplace of Mount Sion, and vpon the affemblies thereof, a cloud of [moke by day. and a (hiring flame of fire by night for vpon all the glory there Jhallbe a defence.ln theVerfes before he had faid, he would lead them by the Spirit,this leading of thefpirit he compares to the leading of Ifraell in the Wildcrnes,as they were led with the Cloud, fo fhallyou,and if you follow the Cloud,it (hall be a defence toyou : .fo,I fay, walke with God,and he will be a defence to you: it is no matter what the waies are,he is able tobeare you out.-for fafe-tie is apart of your wages,therefore that belongs to him, your bufines is nothing, but to finde out what your way is,& to walke in icthecare of the worke belongs to you, and the other is not your care : therefore (to fhutvp this exhortation)! learne to doe this, to pray, that God would (hew youhiswayes, that he will incline your hearts, that he will teach you,as he doth the Ants, & th-Bees, and not onely fliew you the wayes you are I to walke, but giue you a "fecret inftigation, & inclination to them,and if you feeke him, and your ! hearts be vpright and depend vponhim, he will j fliew you the path that you are to walke in: vpon that condition, that your hearts be fincere, and i vpright. Againe,let vs depend vpon him,that we ; may feeke to him, and truft in him, and he will ftcwvstheway. R 4 And

207

Anfvo. God will be a Cloud for dcfzAcc and dire&i'on to them that follow him.

Safetie a part •four wages*

teavingfouhd the way, vtee muftruniie.

Oar pace fri Godswayes frml? anfwcr feurmcancs.

Simile.

Of Mams

N*'*

And, as we are to feeke the way, foivee fnuft run it, and not be flow,and flacke in it, but vmnt the iv^y */ <W* Cern7H0dcfncnt$ • that is; goe a-pace. Now every mans pace is according to his ffleanes, and his abilities accoidifig to the might ; th&t Gadhmh given himrfor that may decdtie vs 5 A fiiaft.may. thitike he goes faft,when he goes but flo\frly i bec&ife it is not according to his abilkie. As,you know,a tal man when he doth but walk, he goes much fefter then a child when he runnes, and yet he goes but flowly ; becaufc it is not according to his abilftie. BeUved, our walking is fafter or floWer 9 according to the feveral naearies, andftrength that God hath given to everyone of vs: fome man hath a larger vnderftanding* hatfc more grace, more experience, better education then another • he muft runne fafter, he muft doe much more good in his owne perfon, he muft be more frequent & fervent in holy;duties, hemtfft • be more diiigeftt in drawing others to Gtd 1 fcno* ther, that hath received Me, though he goe a , flower pace, yet it may be running to him, when the former doth but walke: So; in every parti-cular; A rich man that giues fo rfiucb^ it is but a flow pace to him, when another, thatispoore> giues lelfe 3 and that is a quickc pace to him. And fo in like cafes.Thereforc,I fay,let vs choofe out the right way, let vs pray to God to direft vs, to {hew it to v$, vpon every occafion 5 that wee may not mifTe it. And let vsnot onely walkc,but let vs walke apace, and run the way oiGods Comman-dements. So much for this firft Vfe.

THE

PRIGHTKES.

HP

THE

SEVENTH

SERMON.

G B N I S I S I7, I,

Wdke before me& be thou perfeB.

EB proceede to the fecond Vie which rertiaiiifls-1 cold you the fimilitudeliesitKhefe a. things. Firft,inthe manner of the journey, there is a Terme to which wee goe, there is another, from which there is a dtftence, there is a path. Sec,

The fecond Similitude was in the conftancie, and eontinuedneffe. Now our fecond Confe-quence, Or Corolhrie, we muft draw from the fecohd Similitude, betweene a Chriftian life, .and a journey from place to placed fay,it agrees with it in this, that they arc conftant, there is a continued tenor of anions in a Chriftian mans courfe: from Whence Jfay^wedraw this: If it be

fo

No man to bt judged by foine particular aftioas.

*IO

Vfe 2. No man to beiudgedby fome particular adion.

Of Ma

N •

Iudgingof [menfcy one I or two actions condcmneth the righteous and iuftifieth the wicked

fo, if there be this Similitude betwecne them 5 why,thei> let no man judge of himfelfe, or of o-thers,by a ftep,or two 5 iet him nor judge of himfelfe, 1 fay,by a few aftions, but let a man confi- » der,what his wzikc Is^alke beforemc,avdbeper-' ftff ; Let a man confider what the ordinary, and vfuall courfe of his life is:if y ou fliould do other-wife,ifyou judge amanby an a£ion,ortwo.you (hall fee, the beft of the Saints hauebecne fub-jed to divers faylings,you fliall fee Noah drunke, and you (hall fee Let committing inceft,you fliall £cc Mtfes fpe2king vnadvifedly with his lippes, you fliall fee David committing murther, and a-dulterie, and making Friah drunke, many fuch faylings you fliall fee in all the Saints, you fliall fceHezekiah boafting of his treafure,y ou fliall fee David numbring his people, &c. So that, if you judge of men by a few anions, and not by their conftant courfe, you fliall condemne the generation of the juft.

Againe, it is as true on the other fide, if you will judge a wicked man by a few fteps, and not by his ordinary courfe, you fliall be as ready, to juftifiey wicked; you fliall find Cain facrificing, you fliall findc Sanl among the Prophets, you fliall fee Indas among the Difciples, you fliall fee /foWentertaining John Baftift> you fliall fee him heare him gladly,doing many things at his Prea-ching 3 and admonition,this you feefrequent,and vfuall: Therefore, I fay,weare not to be judged by a few a<5Hons,and a few paces,but by the conftant tenor of our life, by what we doe in ordinals

V P » I G H t X B I,

ry,and vfuall courfe:for there is no man fo good, but he may haue fomefwaruings>though he haue c'hofen the way oiGods Comandemcnts, yet oft he may miffc that way Jie may be oft e drawn out of y way, he may often be tranfported with fome ftrong temptation. Againe, on the other fide, there is fcarce any man fo bad,-but fometimes he may come into the way. You haue men that haue no conftant place to travaile to,yet,for a fit, they may goe into the high way, as a theefe, or a robber may doe. Therefore, let vs learne hence, not to judge our owne cftatc, or other mens, or cen-furc either our felues,or others by a few anions: And I haue this ground for it, that you may fee the reafon ofthe rule. A mans coftant courfe proceeds from the inward root, and frame of his dif-pofition,frora thofe principles,that are ingrafted in him, I fay, his conftant courfe proceeds from it. Thofe fame by-fcapings out,whether they be to good,or evill, they doe not procecde from the frame ofthe heart,but from the evill thatjs in the good, and from thofe good things that maybe in the evill. You {hall fee it fo in nature.-Tafce a river, let it be dammed,<and flopped vp, yet if the courfe of it be natural!, if the vent, and ftreame ofitbetogoedowncward, atthelength, it will over-beare the damme, and will runnc over it $ or let water that is fweete, be made brackifh by thecomming in of Salt-water, yet^if naturally it be fweete, at the length,it will woi keit out-fo, I fay,it is with every man^looke what the conftant ftreame of his difpofitio is,looke what the frame

of)

til

Note;

The conftant courfe of life comes from

inwardprin. ciples,

Note.

Simile*

ZU

O * Man*

Why aChri-fliin counties notin the evil be doth^and a wicked man in the good he doth*

J Dtoward oc-catfons Forcible to ipod andevilljbut theybetttaiM fitory.

Inftances,

of it IS) that which is mod natural!, and inward to a man, though it may be dammed vp, and flopped in fuch acourie, foratime, yetitwill breake through all impediments. Though there be fomebrackifh,fomeevill,and finfuUdifpofiti-ons, that may breake in vpon him, yet hee will weare them out^So it is as true on the otheriide •, lcta wicked man ftcp into a good courfeby fome trouble he is fallen into,or by fome .good femili-aritie 3 or good educatk)n 5 or forae good Minifter 3 yet long he will not hold in it, he will breake through that impediment: becaufe his naturall difpofition, the ftreame of his h<&rt runs another way.

Befides this ground of it : there is another caafc of it j Becaufe the outward occafionsboth for good and evill, I fay, they are both forcible, and yet tranfitory .Evill men haue fome^outward things,fomeoutwardfaelpes,\Vhich put them on to a good courfe, they are foeffe&uall ;>and yet C^fuffers them not -alwayes to hauethem, but takes them away, they are but tranfitoric;There-fore a*man may walkc in a good courfe, whofe heart is ftot yettight, and yet long he ihall not dpeit: becawfe t'hofc outward occafions (hall be to.okc froitrhim: As,for example, Uajh walked in tfyewaies of GodjiW the while that IehMada lived,, ! hcrthvasfhe, omwa'rdocc^ion, he wasdrawne with another^maris fyncwes 3 hee was^heated wit'h another rrians'heate |;and when that man wastooke away, you iee, he fell to his owne rourFe, and byas again^; theoutwaixi'Occafioh

was

VPRIGHTNM.

I was ftrong,but it was but for a time,and fo he returned to his old courfc.

The like in the cafe of F&zidbM was hemmed in for a time, with Zafhmah the Prophet, but, fay th the text,after his dayes,his heart was lifted vp to definition. And fo Herod, he kept within compaffe, he was flirred vp to doe many things at the Preaching of John Baptijl,but he did nor al-wayes continue: for God fo difpofeth it, in his providence, he will not fuffer evill men alwayes to haue thefe outward occasions of goodj As it is as true, on the other fide, good men may haue ftrong temptations, that may tranfport them for a fit, but Cod will not fuffer them alwayes to lye vpon the godly,he will not fuffer a temptation of affli&ion, he will not fuffer the rod of the wicked to lie dlwayes vponhim 7 \t may for a time,and he may for a fit,p/*f out his hmdto mckednes> he may vp. on fome exigent, vpon a fudden, when he is pftt to it, vpo fome outward trouble,or croffe,when his heart is fliaken, and diftempered, when he is not himfelfc,but God to difpofeth of it in his providence, that they fhall not alway lye vpon him, but they fhall be removed in due feafon, as well *s the helpes to good fhall be taken from the wicked. So,you fce,that may come to pafTe for a few fteps, for part of the Iourney, an evill man may goe right, and a good man may fwerue from the ftraight way: Thcrefore,let vs neither judge our felues >nor others by it.for if we fhould,wefh ould juftifie the wicked,and condemne the generation of the jrtft. So much fhall ferue for this Vfe, and for this poynt. The

m

Note,

*H

DoB. None but perfect men haue jmereft in GodsAlU fuffuknek.

Of Mans

Reaf.i. Elfe there would bee more power in old Ad Am, to communicate fin, then in the new te inftill grace*

The next, and mainc poynr, that we intended, was this; That

Whofoever hath inter e(i in G$ds ^ill-fuffL cienck, muft be a f erf eft man.

That is; He muft be fincere, he mud haue integritie of heart -, though he maybe fubjed to many infirmities, yet Cod requires this of him; If I be All-fuffkient fzyth he,to any man (that is the fcope of it) he muft be perfeft with me: 1 am AlLfnjfkknt, therefore be thouperfetl, otherwife thou haft no intereft in this i^U-frfftcicncie of mine. The poynt is cleare, and it is a poynt well knowne to you,I fhall not need to confirme it by any other places of Scripture,but rather fped the time firft in giuing you thegrounds ofit: And fe-condly, infhewing to you what this intirenefTe, and perfe&ionand finceritie of heart is.

Firft, I will (hew the grounds why no man fhall be faved, nor ever haue part in this \^AlL fufficiencie of God, except he beperfecJ, except he haue integritie of heart.

Firft jbecaufe the new Adam fhould otherwife notbefo effe&uall as the old j the newt^dam fhouldnotbefo powerfulltocomunicate grace and life, as the old Adam is to inftill corruption and finne j for the finne, that hath becne conveyed to vs by the firft Adam, hath no integritie in it, it hath gone over y whole foule, there is a whole body of death,that hath pofleflcd vs^ Now if there fhould not be in thofe redeeming adios by chrijl a contrarie integritie, and perfection, a throughout holines, (as"l may call it.) The plaifter then

fhould

PRIGHTN E 8.

J fhould be narrower then the fore,and the remedy fhould be inferior to the difeafe. Boloyed, you know, a leprofie is gene all over,except the holi-neffe went all over too from toppc to toe, I fey, there would notbeananfwerableneflein thefe-cond Adam,ht fhould not be able to doe as much good, as the firft was able to doe hurt.

Secondly; the worke of Redemption fhould be done but by halues,if the ZW fhould difpenfe with imperfed holinefle. The workes of Creation, you know, were/^r/^?, (J^lookcd vpon all his works, and he faw that they were very good. Now doe you thinke the workes of Redemption come fhort of the workes of Creation ? Are not they likewife perfed ? when the Lerdfhall looke on that worke,fhall he not fay likewife, it is very jWMfyoudoemarke the parts of it, hath not chrift redeemed vs from our vaine converfation? The holy G'heft, doth not he mortifie every finfull luftc'The bloud ofchrijl, doth it not wafh every finnc?The Word, and meanes of grace, doe they not ftrike at every rebellion i It is certaine, they doe,and therefore, there is an intcgritie required in all: otherwife, I fey,there fhould be an imperfection.

If you obje&, notwithftanding this, though Cbrift hath redeemed vs, yet, you fee, There are many imperfe&ions left in men; and therefore, how can you fay the workes of Redemption are perfed *

I anfwer • They are not pcrfe& in degrees: for they muft haue a time of ripening,but that which

wants

zi$

Reaf.i. ElfeRcdemp. tion ihould notbepcrfed.

Ok

Anfiv. The worlds ofredemptio per feet in part*

though not

in degrees in this life*

O v Mans

Elfc Gods Commands

fbouldbfim-poiliblc.

i

wants any pare of perfe&ion,though it be ripened when it wants the roote, and principle, when the frame, & firfi: difpofition is not right, let it grow vp never fo faft, it will never be perfeft: So this is true of the workes of Rcdemptio,of the works of Gtd'm a mans hearty of deflroying the workes of Sathan, and fetting vp anew building, which is the workc of Iefus cbrift> & the end, for which he came •, I fay, this is true of it, it is perfe&,it wants onely growth: As you may fay, it is a perfect feede,when it is ripe it will be a perfe<5i flow--erjoritisaperftflplant, whenitgrowesvp, it will be a perfeft tree, it is perfe& in all refpe&s. Such a perfection is in the workes of Redemption, and, if the heart of man be not entire, if the workc ofgracebe not throughout, if there bea defeft in the principle, & conftitution of k, there {hould be a defed in the workes of Redemption, which indeed cannot be.

Thirdlyjifthere were not a perfe&nes of heart Wrought in all thofe that fhould be faved, the commands of the Gofpell (hould be commands of impoffibilitie: for the Gofpell requires at our hands, that we ftouMhaueri$tf#/0 *ll theC$m-mandcments 3 t\\w: wc fhould keepe the whole Law in an Evangelicall manner; that is in a :rue indc-vour 7 the Gofpell requires that wee fhould loue the Lord om God with all Mr ht*rts> for the truth ttfft;ftiieqmrcs,(in a word) that we fhould keepe the whole Law, in that fence, fo as to fquare our liuesto it j to keepe it in all truth, and finecritie, though we cannot reach the higheft top, and de-

_^ gr ee

HIGHTNE f.

zlj

grecofit» Now if the heart were not perfe<5Hy holy,that is,throughout, there could be no proportion betweene the Commandements,and the fecilitie and abilitie vpon which the Comman-dement lyes: for it is ccrtainc, except the heart werepcrfe&Iy holy 5 it could not keepc the whole Law,there were an impoffibilitie, we fhould not reach every Commandement. And therefore, there muft be integritie and intirenefTe in the heart, that we may be able to keepe them, at the leaft inanEvangelicall fincere manner, though wee cannot pcrfe&ly keepe the whole Law of God.

Fourthly ,it is requ ircd:becau fe otherwife there fliouldnotbeacorrcfpondencie, and agreement betweene the Covenant on Gods parr,and on ours : CWhath fayd,he will be All-fufficient ,but he requires this againe, on our part,that we be altogether his- My Beloved is mine, and I am his ^ and Pjal. 18. / willwalkcpirfetfly with them that walke perfcBly with me • there are the termes of the Covenant, fat Lord will haue it thus farre vpon even termes, there ftiall be an integritie on both fides, and therefore if a man be holy but by halucs,that makes not the matctyt makes not the agreement betweene the Lord 2nd vs: for all and halfe isnot a match, but all, and all is that which makes the match, the agreement and futableneffe betweene God and vs f and this is another reafon why it is required.

Now laft of all, this perfe&ion, and integritie is required: becaufe otherwife, all that we doe is

S nothing j

There is a

proportion

betweene a

perfedheart,

and GODS

CommoRde-

mene

Elfe the Co-venant were not mataall betweene God and vs.

Pfal. z8.

Rctf.f.

All is nothing that wee dee without this.

zi8

Op Mans

Math, 6,

Note.

Note.

nothing,it is to no purpofe: for except you fecke theZ^and ferae the Lord with a perfed heart, you ferue him not at all, you cannot ferue him as God, you cannot ferue him as a Matter, you cannot ferue him as a Lord^s a foveraigne comman-der,cxcept your hearts bepcrfefi with hina:This reafon I take out of Math.6 .z place well knowne, No man can ferue two M afters. That is; It is true, a woman may loue many as friends, but iTiec can loue but one as a husband: A man may looke to many fubordinate ends, but he can haue but one vltimate end: A man may haue refpe<9s, he may affed many things in a remiffe manner, but to af-fe& many things in the higheft degree, it is im-pofTible,it can be beftowed but vpon one.There-fore, I fay, to ferue him as God, it cannot be, except the heart be wholly beftowed on him $ if you will take in any thing with him*either credit, or profit,or pleafure,nowyou make <7^an Idol, and you make that as God 5 fo that whatfocver a man loues, and rcfpe&s or obeyes: I would aske him but this queftion $ Either it commands the fame thing with <W, when it commands vnder him, and fo, in yeelding to that, you obey God himfelfe, or elfe, it commands fomewhatdiffe-renr,and if you yeeld to that,and not to the L ord, you rejed him,and take that for Cod. Therefore, I fay, the heart muft be perfe&,or elfe the obedience is nothing at all.So much (hall ferue to flievv you the grounds of this, why fuch a perfe&ion, andfinccritieandintegritie of heart, is required, in all thofe that (hall be faved.

^

PRfGHTNES,

But the chiefeft bufineflc will be here * to (hew you what this integritie is : the beft way to finde it out, is to open to you alithofeexpreffions in the Scriptures,by which it is prefented so vs,and you fhall finde them to be thefe fiue: And in the opening of them, we (hall fufficiently (hew you, what this finceritie or perfe&ion of heart is,

Firft, you (hall finde it often cxprefied, by puritie, and foundneffe, Blejfed arethepure in heart, and God is good to ifrael, even to them that are of a pure heart. Now what is ic to bepure?That ispure which is full of it felfe, and hath no other Hete-rogeneall thing mingled with it 5 So, that heart is ^pure, which hath no finne in it, which is holy, which hath a renewed qualitie of grace, which hath an inward regenerate man, that will mingle with no fin, that is full of it felfe, and admits not the mixture of any finne. My Beloved^ I muft be warily vnderftood here, I fay, it admits not the mixture of any fin. It is true, fin may cleaue, and adhere to a raan,as drofTe doth to the filvcr,but it mingles not with the regenerate part, nor that mingles not with it; that is, it enters not into the frame and constitution of a mans heart, it is not wcaved into the texture of his heart $ it is no in-grcdient into the very frame, and fabricke of ir 5 but though finne be there, yet the heart (till cafts it out of it felfe, it refills it, and rejeds it,and pu-rificth andcleanfeth it felfe from it,this properly is a pure heart: As in other things,you fay,a thing is pure, when it isfolid, and cleare^nd vnmixed, , though it may haue fomc drofTe, and fome mud t

S a cleaving :

« — ™ .7 ' ^.^..i.^^.—_^„

219

What ftneeri* tic & vpright* ne$ it.

Sinceritiefct forth by fiac cxprcffioni.

I Puritie and

foandnefo.

Puritie what

Note.

zzo

O V M A N S

A pure heart

cafisoutfin,

as doihfcumme.

cleaving to it, you fay, it is pure gold, when it is digged out of the mineral,though there be much droffe in it, and we fay, it is a pure ayre,though, for a time, there be many fogges andmifts, and ; advent ious vapours within it. So, we fay, it is pure water,though there be many inundations of mud caft into it, or that come from the fpring,or Channell from whence it runnes • So a man may be faid to haue a pure beart,that is^pcrfeft heart, though there be an adheflon of much droffe, many evil thoughts that cleaue to him,yet,I fay, they mingle not with him, that is, Beloved, it is certainc,that the holieft menhauea fountaine of originall corruption in them, & from this fountaine finnes arife continually, as the fcunimein . | the pot, but yet, if the liquor be pure, and good, fhlclmml | ^ xt be ri S ht wine,or right hony, whatfoevcr the liquor is,though the fcummearife,ftill itpurifies it felfe, and cafts it out; this is the propertie of a pure heart: with the impure it is quite contrary, the fcumme arifeth as in the other, but it is fod-den in, it is mingled and confounded with it, there is not fuch a fegregating, fuch a cleanfing difpofition in it, but there is a mixing of them togethenthis fimilitude you (hall finde Ezek. 24. 12 .whence I take itjhee wearied her felfe with lyes> &c. And her great fcumme went not out ofherjlhtxz is a fimilitude going before oh hy ling pot, into which much flefh was put.to which he compares the children of Ifraelof chat time, but this is the concfufion that CWmakes, her great fenmme went HQt&M$fher; As if he Ihould fay, it is very true,

the

Ezek.** Ift«

VPRIGHTNE*.

the holteft men hauc their fcummerifing in their hearts, as well as the wickedeft men, but, faith the Prophet, here is the difference, her great fcum went not out of her: That is, though it arofe, and might haue beene caft out, it was not f b,but was fodden in, and mingled together. And therefore fayth hc^her fcum fhall be confumed with fire. That is,God will deale with her,as wc do with pottage, when the fcum is fodden into them,we caft them in the fire, and thereafonis given in the words following ; for I would hane purged thee, but thou wouldefi not be purged, therefore thou fhalt mt be purged from thy f.lthines Jill I haue can fed my wrath to light vpon thee : As if hce fhould fay, I put my Word to thee, which is as fire, I vfed fuch ordinances, and meanes, I withheld none of them,and with thofe I would haue purged thee, not by the inward purifying workeofthc fpi-rit: for that could not efficacioufly be refitted; but I would haue purged thee,that is, nty Word is as fire fix is a fegregating thing, that differencetb, and puts a feparation between the fcum, and the liquor, as that indcede was the end of the Prophets, to feparate thepreciottsfrom the vile. Now; faith the Lord, when thefe meanes were vfed, when thou hadft the Prophets that would haue feparated the precious from the vile, in thy heart as well as to doe it in the companies of men: Seeing this had no fruit 3 nor effedt vpon thee,but /Trill I thy fcum 5 & filthines continued in thee, and thou waft not purged: therefore, I will deftroy thee, ! thou (halt never be purged, but my wrath fhall i S 3 light

Note.

! It is not ha-jving impurities rifing in (theheart that I makes it im-perfc&,but the abiding ofthesi;

Of M a k •

Mat. 25.

light on thee: So,my Beloved^ is not the having impurities in the heart, that makes the heart im-perfeft, (that is the conclufion 1 grow to ) but it is the differing of them tobe nuaglcd,even with the inward frame of the heart.

Thus you (hail finde, if you would know the true difference betweene a pure and perfed, and an impure and vnperfed hearr, it ftands onely in this •, he that hath a pure heart, there is in him a clenfing,and purifying, a fegregating difpofition that cafts out whatfoeverevill comes, though it be continually rifing,. yet ftill hee cafts it out, though he be ftill falling into fome finne,yct ftill he is repenting,though many times he be mired, \ yet ftill he wafhethhimfclfeagaine, hee cannot 1 endure it, he doth nor,as the fwine, delight in it • but he hath another, a contrary difpofition^ he ftill clenfcth himfclfe from it: That I take tobe the meaning of that, Mat.i 5. where it is &\&>Tbat which comes from within the man } as adultery form-cdtien>&c.they defile the mm. The meanihg is this, \ when finne rifeth in a man from day to day, if he cherifh finne, andentertaineit, and fufferfinnes 00 dwell,and abide in his heart quietly, without difturbance, if he fuffer them to be foddenin, as it were,now they defile the heart: But if finnes a-rife in the heart, and hee continually refift them • he continually caft them forth, he continually clenfeth, and purifieth himfelfe from them, fuch a man is not defiled with them; nor is his minde defiled, nor his confeience defiled > but notwith-ftanding this continualf Ebullition ofevils (that

PRI-GHTNBf.

I may fo call it) he is a man of a pure heart, and with GW.-and this, I fay, is one of the expreflions oiftirenejfe^.

And fo likewifc/i#W#tt,when a man is found at the hearr, that is another expneflion of this perfcdincs.Now a thing is laid to befound(as an Apple, you know, isfaidtobe found, when it is not rotten at the core, though there bee many fpecks in it $ and a Ship is faid to be found, when there is no leake in it, though it may haue fome other flavves and defe&s j And a VeiTell is faid to be found, when there is no cliftin the bottom, though it may otherwifebe bruifed & battered, yet, you fay, it is a found Veffell) I fay,fo it is in this cafe, when the bottom of the heart, and the inward frame of the heart is right and found: Though a man be fubjed to many fay lings, yet this is a perfc<3 man, he hath a found hearty whereas on the other fide, take a man, my Be-lived, (that wee may fliewyou what this rot-tenneifeatheartis) who doth admit a conftant negled of any dutie, or an ordinary commiflion of any linne/fuch a man may properly be faid to hauea leake in the bottom of his heart, to bee rotten-hearted, to be vnfound at the bottom . But a man, that,though he be fubjeft to infirmi-ties,yet had rather die then omit aknowne dutie, or to be in a knowne fin, I fay, this man, though he haue many infirmities, yet he hath a found heart: And the reafon of it is this,becaufe fuch a man although he haue fome weaknes, fomefick-nefle, and infirmitie hanging vpon him, yet hce

S 4 _____ will

Zl$

SoundnefTe, ;

SoundnefTe, what.

Vnfound hear ted s who.

a*4

Hypocrific commonly difcovered before death*

Of M a n «

)

Simplicities

will grow it out, as one that is found in his bowels will weare out his ficknefle, and diftemp:r,as it is [i\&jf the infide beckdne,thz outfide will follow: And that is true, on the other fide, let the infide be rotten, though there be a faire & a golden outfide, as in an Apoftleoft times,that faire-nes doth not continue long, but rottenneffe will poffeffe the outfide alfo-That we fee often in ex-\ perience, & you fhall fcldome fee it otherwife 5 (l thinke there is fcarce an example of it)but that an hy pocrke,a man of an vnfound heart, though he may carrie a faire (liew long,yet,ia the end, even the outfide fhall be tooke away, that fhall vanifh alfo,and rottenneffe fhall feize vpon it: for that is the nature of things, that are vnfound, they ftay not there, but they putrifie, & corrupt more and morejSo that,you fee throughout the Scriptures ft ill thofe that were of imperfedi hearts-, that is, that had vnfound hearts, they were difcovered before their death -as AmAzUh was, he held out long, and fo was ioajh, and divers others s It is a rule, I thinke, thatfeldomefailes : becaufe God hath faid,he will curie the name of the mcked^nd it [ball rot.Now except their hypocrify fhould be difcovered in time, and that their outfide were removed, and made as rotten as the infide, how fhould his name rot?So much fhall feme for this firft expreffion, that it is expreffed by furtnejfe dXi&fottndne[Je.

Secondly j you fhall haue it expreffed by fim-plicitie> and finglenes of heart; he, whofe heart is per felt before God,heis faid,3//tf. 6.to haue zfingle

0«*

PRIGHTNBS.

zzt

eye >, and Tam.i. he that is knperfeft is /aid to be a \donble minded man, contrary to which is &wx£s, a man that hath afimplehcarr, a heart without guile, a fingle heart. Now, if wee can findc out what this fingleneffe of heart is, this finglenes of jeye,and of heart,you will finde out this perfection, that is here fpoken of-JYalke before me, and be thottperfeft. Now a fingle heart is fo called from the finglencfTe of the obje<ft, that is a fingle eye, that lookes but vpon one obje#,and that is a fin-gle hcart,that lookes but vpon one thing:Iikewife that is a double eye, and a double heart, that lookes vpon two obje&s, and is divided betweene two, and knowes not which to choofe-, like a man that is in bivio, in a double way,he ftands,and lookes on both, and know#not which to take-fo an im-perfefi hearted man, an vnfound hearted man,he ftands,and lookes vpon cW>and vpon the world, and he knowes not well which to choofe, fome-timeshe is following the one, fometimestheo-thcr, this is his Condition, he is diftradied be-tvveene both • fuch a man hath a double eye, and therefore,fayth the Text,4 wicked eye: for fo it is called, if the eye be fingle, all the bmy is light, but if the eye be wicked: (for fo it muft be interpreted ) if the eie be double,which is a wicked eie.So,my Beloved,zn vnfound hearted man is not defcribed to you by any thing fo plainely, and perfpicu-oufly, as by this, that his heart is not pitched vp-on God alone ^ buthehathaneye vponCW, and an eye vpon credit, he hath an eye vpon God, and an eye vpon his wealth, vpon his pleafures, or

what-

lam, a.

Heart fingle and double

A figneof an vnibtwd heart

Zl&

O

M

A N •

K*e.

A figne of a perfed heart,

whatfocver it is,when there arc two objc&s: for in that regard a man is faid to haue a heart and a hem,not as commonly it is taken to make a Ihew of one thing,and haueanother within 5 But it is a heart & a hearty when there arc two obje&s, vp-on which the heart is fet, that the heart is divided between two,and fo it is cloven afunder,as it were:& fo it is a double heart,by way of divifion and not by having one thing in (hew, & another within. Now then, if you will findc out what a perfed man is, I fay, it is he that hath a fixed re* folution to clcaueto God alone, that hath his eye vpon him, and vpon nothing befides. This is a fingle heart, when a man (hall refolue(for inftan-ces, willbeft make it cleare to you) when a man (hall fay, tsUfbuah did, W^, faith he, I fee you are ready to take divers wayes, but I am refolved for my part, for me and my houfe, wet mllferue the Lord, that I am refolved on. So Davidjhane ehefen the way of his commandements\ / hauefworne to keepethem, and that I mil doe : When a man is once refolved throughly, when he is grounded, and hath a fetled refolution, an vnchanged refolution, that pitcheth him vpon one,he is no longer in doubt bctweene two, this is a pcrfeft hearted mznSo Mofes takes this refolution,I will fujfer affliction with the people of God $ as if hee (hould fay, I haue chofen it, whatfoevcr become of me, though I bea bani(hed man, though I liue a poore life, though I turne from being Pharaohs fonnc in Law to keepc fhcepe in the Wil-dernefle, yet this is my refolution: here I haue

fixed

VPRIGHTNES.

fixed my ftaife, this will I doe. Herein the perfection and intcgritic of his heart was feene* So the three men, Sidrach, CMefech^ni^bed-nego. This, fay they, wee are refolved vpon, whether wee be delivered, or not delivered, whether wee die or Hue, whatfoever come vpon vs 5 wee will feme the Lardy me.mllnet worfhip thine idolL Ahd fo lob, though hee kill mee, yet xvillltruftinhim^ That is; though he multiply miferies vpon me, even to the very death 5 yet I am refolved to ferue him, my heart is there pitched, his, will I be. This is to haue a fin-gleeye, and a fingle heart •, When the heart is divided, it is imperfeft, fuch a man is vnconjlant in all his way es,fay th lames: Such a one was Saul, and fuch a one wasAmaziab: that indeed is the cafe of all hypocrites. And to this, I adde, that which isfaid Matthew 8. the fourth ground is fayd to haue an honejl heart $ an honeft heart ftands in this, that a man refolues to ferue the Lord with patience, and with abftinence, that is the definition, that I will giue of it, hee that hath an honeft heart, hee refolues to ferue God, in all things with patience, and abftinence, one of them is expreft in theText,£<f brings forth fruit with patience, the other I adde, for a more full explication of it. The meaning is this, hee hath an vpright, and honeft heart, that fo pitcheth vpon God, that hee will not be drawne afide for anything : Now there are but two things that draw vs afide • that is, either perfecution,affli<5ti-on, and trouble. And for this the honeft heart

hath

zz^

An honeft heart,vfhat*

Two things, i draw ?s from I God.

zzS

Integritie

which con-fifts in three things, Icrera. so. j.

o

M

A N 9

The Integrity ofthc fubje&,

hath patience, he rcfolucs to fuftcrthcm,whatfo-ever they be, and therefore he is ableto goe on : or, on the orher fide, pleafures, and divers lufts, that drew away the third ground, as perfecution did the (econd:here the honeft heart bath a refol-ved abftinence, he is content to part with them, and to be without themrtherfore he brings forth fruit when another doth not •, that is, another may haue a faire blade,but either perfccution,or e!fe pleafures, and divers lufts comebetweene, and intercept his msturitie, that he never comes to any bearing of fruit, to any purpofe -, This expreffion I put together with finglencfle of heart, a heart without guile, and without mixture, be-caufc there is a fimilitude betweene them. So much for that expreffion likewife.

A third Expreffion there is in the Scripture, which you (hall finde in thefe words, Iere.3. 1 o. 7 hey did not turne to me with their -whole heart, bttt feignedly. And very oft, thou Jhalt ferue the Lord thy God with all thy heart .So that the wholcnes of the heart, the integritie ofthc heart, he that hath this is a perfeft man, hce, that wants it is an vn-found hearted man. Now what is this Integrity, and wholnes of hearr 5 you fliall fee in thefe three, the integritie of thefubjed, the integritie of the objed 3 and the integritie of the meancs, whereby the fubje&,and the objed are joyned together.

The Integritie of the fubjed, that is the heart of a man, that I call thefuhjedh The Integrity of the objed I call the Commandements, when he hath refped to all of them; The Integritie of the

meanes

PRIGHTN Ef #

__

meaneslcallthat, which brings the heart, and ' the Comraandcraent together; that is, the vfe of all holy Ordinances, and the abftinence from all occafions, that may draw vs another way. So now he is a perfect man with God, that firft hath a whole heart % that is ; fuch a heart whereof every part,andfacultieis fan&ified: There is no part of it, but it is fcafoned with grace, there is no wheele in all the loule, but it is turned the right way, according to that, i Thef. y. Heisfmtiified throughout^ in body,foule, andfpirit, I fay, when a man (hall finde every thing within hinji readie to prayfc the Lord, and to looke toward the Lord, all that is within him. There is not any thing within him, of which he can fay, the bent of it is another way. I fay, fuch a man hath an intcgritie of heart: Another man,you fhall finde it thus al-way with him, that, though in many things hee wifliwcll, and hath a good meaning, and good purpofes, yet there is fomething or other, hath ftollcn away fomething in his heart, fomething within him is not right, it may be in his feare, he cannot fay he feares Cod, and nothing elfe: for there are many things that he feares more then God, fo he cannot fay of his loue to God, that that isright,itraaybe,itismifplaced, though many other things may be right in him,he loues riches, he loues credit, he loues reputation, he loues his eafe, and conveniency, his pradtife, andimploy. mcnt^Sothat, if God and thefefliould come in competition, he would be readie to violate his confeience towards him,rather then to part with

thefe:

12?

A whole heart: what.

1 Thef, i ■

N#e 9

*}0

2

Integritie in tkc objed.

lam. 5. it

lam, i. i&

o

M

A K •

Integritie of the meanes.

thefe: Andfo hisgriefe, that is not principally for finne, there is fomewhat, or other, that you (hall finde hira fay ling in, there is not an integritie in the fubjeft.

Andfecondly, there is as little in the objeft. he hath not an eye to all the commandements, wher-as the perfe<3 hearted man 3 there is no dude but he giues vp his heart to it: And againc, there is nothing forbidden, no finne, but his heart is a-verfe from it, and herefiftsittothc vttcrmoft. You (hall fee this exprcffion,/^w.3.2 .He that can guide his tongue is aperfett man, in many things we finne all, if any man finne not in word, he is a perfeft man : Compare this with lames 1. 26. If any man among you feemes to he religious, andrefrai-nethnot his tongue, hut deceiues his owne heart • this mans religion is in vmne. I fay, you may take but this one inftancc, that this is the judgement of the holy ohofl: fhould a man hauean eye to e-very Commandement, and fhould he but fayle in this one thing, not bridling his tongue, but giue vp his tongue to evill fpeeches, to let it walke loofe 3 vp and downe, whither it will,if he doe but negledl this one particular,yer,fayth the Text, all the reft of his Religion is but vainc j Why * Becaufc there is not an Integritie in the obje<3, he hath not an eye to the whole Law, fo that, if a man fayle in this, hce is not a perfc<a man, if either it be in the fubjeft, or in the ob-je<».

Or thirdly, if it be in the meanes, that knits thefe together, that is, take a man that will not

vfe

VPRIGHTNE 8.

vfe alleys Ordinances confeionably, & in their i feafon^ that he doth not pray, and receiue the J Sacrament, and vfe the Communion ofSaints > and fading, and every one in their fcafon: I fay, if he doe not vfe all themeanes: And againe, if he doe not abftaine from all the occafions, but if he venture vpon evill occafions, and incentiues to luft, vpon fuch obje&s, as are readie to worke vpon him, I fay, if there be adefc&inthefe, he is an vnperfed, and vnfound hearted man • as you may fay of a mans body,if y ou fee he faile in any of thofc things that are effentially to a mans health, that hee will not drinke, nor hee will f not eate, nor hee doth not fleepe, he faylcs in | the meanes that fhould make him found • or elfe if hee adventure vpon the occafions that may corrupt him, he venters vpon poyfoning, and infedling dyet, infe&ed, and peftilentayre,&c. he cannot haue a found body,* no more can fuch a one haue a found fouk:So,I fay,that the whol-nefTe,andintegritieof the heart, it lyesinthefe three put together. Firft, the heart muft be alJ fan&ified: If you fay, how fliall we know that t Thus:he hath refpe<3 to every Commandement, he fay les not in any thing, he fay les not in looking to his thoughts, nor in looking to his fpee-ches,hc doth not negled any affe&ion that rifeth in him, at any time*

But how fliall a man know, whether he. haue donethiSjOrno?

They hang fo onevpon another, that you may knowthefirltbythefecond, and thefecond by

the

*3I

Simile*

w

O V - M A M •

4 Vprightncs or

ftraightntt.

•Pfal $7-

Theayraeof an vpright man.

The rule of a

pcrfcft man.

the third, you may know whether a man haue an eye to every Commandement, if he vfe all the meanes, and abftaine from all occafions of finne: for ifthou doe not this, pretend what thou wilt, thy heart is falfe. So much for this third.

The fourth expreffion, that I findein Scripture, is vprightncjfcz or ftraightneffe of heartrthc word, in the originall anfwers ( Rec?it#do)and an vpright man, in the originall is as much as ( <vir retttu) aftraightman : Markethe way of the vpright, and perfe<S man, bis latter end is goody it is | peace, Pfal. 37. That is jof a ftraight man: So the ftraightnes of the heart,if we can find what it is • we (hall know what it is to haue a perfe& heart with God, Now the ftraightnefle of a man (for fo 1 will rather cxprefTe it in the Concrete) is feene in thif, whether he hath ftraight & vpright ends: An vpright man you fhallknow by hisaymes^ he hath a right end •, the ayme, and fcopc, and marke, that his eye is vpon, is Gods glory,and his I owne falvation,to doe,and fuffer the will of God, \ whatfocveritisj thatistobefaithfnll and diligent in his calling, to be ferviceableand profitable to others, rhefeare the things that are in his heart, thefe are the right ends; and he is fay d to haue a right heart,whofe ends are right, that pit-cheth vpon right,and ftraight ends,and likewife, he that goes by a ftraight rule: for a right end never hath a crooked rule leading to it.But if a man would know whether he hath a right end: thou (halt know it by this,there needs not any oblique J way to lead to fuch an end, but thou wilt go by a

ftraight

PRIGHTNE S.

ftraight rule ; that is the way of Gods Comman-dements is the rule that thou wilt walke by j Therefore if thou finde this in thy heart, that there are devices,and plottings,& windings, and turning waies,thatthou proje&eft to thy felfe to bring any enterprifeto pafle, now thou goeft not by a ftraight rule, but by a leaden Lesbian rule, by a bended rule: whereas a right man,his eye is ftill vpon the rule, he confiders not fo much this, and this will I bring to pafle, as hee confiders with himfelfcj what is the rule I ought to walke by: For indeede every man hath fome certaine rule, and principle in his heart, and all the a<fti- j : ons that hee doth, proceedefrom thofefecrot rules, though himfelfe takenot notice of them. Now this is planted in the heart of an vpright man, that ftill he goes by a ftraight rule, though he could defire many things might be brought to paffe, yet if the rule will not hold, he will not fceke it. This you fhall finde Gal. 6. Peace on the ifraelofGod, as many as walke bf this rule. They are the true Ifrael, that keepe the right rule 5 fo I will commend this to defcribe to you a right-, and ftraight man, when his end is right, and his rule is iight:That is,when his heart is not a crooked heart: for it hangs all vpon a ftring, crooked ends, and crooked wayes, and a crooked heart. He that hath a right heart & thatis,not a perverfe, and fro ward heart> as we fee ?rov. ij.iS.Afro-rvardheart (asthe tranflationis, that is a croo ked heart) itfndes no good. A man is then laid to haue a crooked heart, when if you will lay to

T him

*K

Note.

Gal. 6,

Pro. 17. «8 #

**4

A crooked heart hon

difcovcrcd,

O V M A N •

PfaLiay.

1

Approyinga mans felfe to Gods fight.

i Co*, a*

him any ftraight rule 5 that is, giae him any right precepts, tell him this you ought to doe, this is the juft courfcthis is the way you ought to hold, you (hall never bring a crooked heart, and a ftraight line together, his heart will ftill be darting afide from it, it will notcleauetoit, it will not accommodate it felfe to that: for his heart is crooked. Therefore, when wcgiue ftraight Counfells to them that haue crooked hearts, we doe but loofe our labour. If it were a ft raigto heart, ftraight Counfell, and it would (bone a-gree: fuch an expreffion you fee Pfal. 125. He that fee kes him felfe mcrookedwdyes, I will lead him forth with the workers of iniqttitie • That is, when the inward bent of a mans heart is crooked, when it will not entertainc ftraight, or right Counfells, but is ftill jarring, and difagreeing with them, fuch a man God reje&s: Therefore ( fay th he) he will leadc him forth with the workers of Iniquities That is, he will reckon him as aworkeroflniquitic, and fo will he deale with him.

The laft Expreffion, that I finde in Scripture, to fet forth this perfe&ion of heart is to docc-very thing in Gods fight; When thou haft an eye vponthelW, as well as hee hath aneyevpon thee. So you fhall finde, 1 dr. 2. Asoffinceritie in the fightofGad, where the fecond is an explication of the firft, and fo here, Walke before mee, and be f erf eft: That is, if a man walke before God, and approue himfelfe to him,he is a pcrfea man, for that fhewes the difference betweene pcrfefii-

PRIGHTNES.

*3*

onandfoundnefle of /heart, and vnfoundnetfe: the one is truely fuch as will endure the vtmoft tryall, fuch as will endure even the eye of God himfclfe, when that which is feigned, and counterfeit, will not endure it: fo he is faid to haue an vnfound heart, that, like adrugge, carries the name, and the (hew of a true drugge, but it is not fuch as it is taken for, it hath a (hew of a Diamond, or Pearle, and is not fuch; but he is faid | to haue a found heart,that will endure the touch-ftone to the vtmoft tryall i that is able to lay to God, Lord thou knoweft mine Innocencie, as David did, and Lord, Ibefeechthce, fearch my reynes, and my heart $ when one can fay, as Hezekiab, Lord, thouknoweft, that I haue walked with auvp-right heart.

Now,I fay,when a man is fo entire,when there is fuch truth in him, that bring him to what touch-ftone you will, let him be brought to the light, hee knowes hisworkes aright, he is not afraid, let GodhimkWe looke into his heart, that hath pure eyes, that can fearch every cranie of it, to whom everything is naked, yet hee fliall finde him true : that is, hee doth every thing, (if GOD looke to the moft inward retired thoughts,)in Gods fight, he approues himfelfe to him, fuch a one hath a perfed heart. So much fliall ferue for the opening of this to you, what it is to bee a perfe<& man $1 will apply it very briefly.

You haue feene the ground why God requires perfe&ion, and that no man can bee no!

T 2 faved'

A found heart will indare the tryall in Gods %ht.

Vfe i. To examine our felaes whether we beperfeftor

zyZ

O

M

A M •

faved without it. Ice vs make this vfe of it, to try our fclucs j let a man examine himfelfe whether he be a pei fed man, or no : you will fay, how (hall we doe it i Indccde, Iconfeffe it is a hard | thing to doe: for men are children in vnderfan-ding *and, as children are apt to be deceived with guilded things, they fee the outfides to be faire, they fee a faire peece of gold, but they are not a-ble to finde out the bafe mettall, that is hid within^ So it is our cafe, for the moft part wee are not able to finde out this truth, whether our hearts be imperfeft, and vnfound, and rotten, or no.-Therefore we had neede of helpe,I will name one or two.

1" i. Property And this is one rule ( I take but fuchasl A do*SfiS( ^ n ^ e * n Scripture) that our Saviour giues, by f« anything*; which you may try your felues • fayth he to the young man, whenhecomestoprofefTeto him, that he had done thus and thus from his youth, fayth he,* ftbe u wilt be f erf eft, goe (ell all that then baft • Aiif hefhould fay •, wouldeft thou know now if thou be perfed, that is, whether thou haue a found heart, or no, goe fell all tbat then haft: As if hee fhould fay ; thou fhalc know it, by this, that is the meaning of the Rule, Goe fell, &c. Let a man looke round about him, if there be any thing in the world, any evill,any calami-I tie,that he is not willing to fuffcr 5 if againe,there be any blefling 5 any comfort, that he is not willing to part with, I dare boldly affirme it, that fuch a man is an vnfound hearted man: for example, put the cafe that fuch a thing befall him, as

im-

that God contend*.

VPKIGHTNES. *

whether it be thus broad, that is (that I may ex-preflc it fully to you) whether you walke ib'ex-j a#Jy,that you haue not onely an eye to the main poynts of every Commandement 0 but you ob-ferue the leaft particle of every Commandement, the leaft Iota,the leaft pricke^ahd poynt,that you findein every Commandement.Except you doe this, I fay, your hearts are not perfeft: the fcopc of that Chapter is to require the exa& keeping of every Commandement,to the leaft,and to the fmalleftthings. And thercare thefe threereafons put together, to confirme it.

One is this, (fayth he,) every jot of the Law, is of fo much worth,though you thinke it a fmal thing, That it were fatter that heaven and earth fhQuldperifhtthcn that it fhould. It is of greater price then the whole world.Therefore the Lord, will not haue the leaft jotc of the Law to pe-rifli.

Againcjfayth hcjhc Pharifies would keepe the great Commandements, the principall poynr, and part of every Commandement -,but the particles of it,the nicer poynts of it, they would not keepe; And,fayth hejxcept your righteettfneffe gee beyond theirs y except ym get'furtherthenthey>, ym Jhallneverbe faved,

Thenthelaftis, that I named to you before, you nmf be f erf eft, &c. There rauft be fuch a latitude, for the extenfion of your perfe&ion, though not for the intention, and degrees of it, as is in your heavenly Father, you cannot be fa-ved elfe. Therefore, I£ you fay, this is a hard

con-

241

Three reafont why we ft oul d fee exaft in keeping the Command-metits,

O

M

A N S

Simile*

CQnd\tior\y Belovcd y yQ\i muft know this,that/<?/*# Chrifi hath given to all thofe that (hall be faved grace for grace^that even as he requires perfe&ion of obedience, in a latitude anfwerable to all the CommandementSj to all the particles of them, even a perfe&ion anfwerable to his ownc perfection ; fo he hath given vs grace for grace, that is, he hath given vs an inward abilitic of graces which anfwer every Comraandement, hee hath given vs grace for grace,as the Father giues limb for limb, part for part, there is not a little finger, not a toe, but the Father giues it the Sonne, fo the Sonne of God giues to vs, UMofes brought the Latv,fat Grace comes by him ; and when he would (hew what grace it is, it is grace of fuch a latitude, that it enables you to be hoi), *s he is holy, in all manner of converfation, there is another ex-preffion like that, to be f erf eft as your heavenly father is f erf eft. Therefore, if you would haue the teftimony of finceritie, and perfc&ion to your felucs, take hcede you negieft not the fmalleft things* I know how vfually it is found fault with, when men are fo curious to looke to every moate (itis to be more nice then wife) it is too much ftraightnefle, and too much prc-eifeneffe, and exa&neflc : but I befeech you, confider the ground, I will be bold to fay this ; that man that neglc&sthc fmalleft thing, fay it bevaine fpeech vpon the Sabbath day, fay it be theneglc &,or overly perform ace of prayer from day to day, though he will not omit the maine dutie, though it be but a vaine fpeech, or vaine

thoughts,!

V P R I G H T Nil,

thoughts,, though it be that which the beftare continually fubje<3 vnto, yer, if it be fo that hce / hauenotcontinuaileyeto them, fothatheneg-I led not the fmalleft of thefe things,or if you can f nameanylefTerCommandement, I fay, let any mans heart be of this conftitution, that he neg-leds them, that he hath not a fpeciall eye to the obfervance of them, a fpeciall care to keep them, heisvnfound, and rotten at the heart, heiliall never be faved continuing fuch,for the confirmation of it,I will name but that one place^r#v.xp. 1 6. Hethat keepes the Commandements, keepes his etvnefoule, but he that defpifeth his way, [haltaye for it: That is,he that keepes the Commandements every way, that lookes to all the Comraande-ments,and every particle of them,& kes how far they reach as they are particles of the Comande-mcnt.The Comandement faith jbmjhalt not kill, \ but to be angry with thy brother, to admit an inward diftemper of malice and envie in thy heart, this fmall thing, though it be but a tranfient paf-fion, yet thou muft make a fpeciall confeience of it. And fo, thoHJhalt not commit adulterie 5 That is the main of the Comandement, yet,if thou haue an adulterous eyc,an adulteroustongue,or adulterous thoughts in theq, thefe are the touches of vncleannefTc,the tin&ures of it,I fay,except thou makeft conference of thefe, andkeepe the command thus farrc in this extent, and thus exa&ly, thou doeft not keepe thine ewne foule,for he that thus keepes the Commandements, keepes his foule, but, fay th he, he that defpifeth his way, that isthe

word

Hi

NegleAing the lead of our wayes a note of vn. foandfiefle. Prov.jj.i6.

*44

Note.

Of Mans

word I meanr to vrge, he [hull dye for it ; that is, he that thinkes thus with himfelfe : Alas/thcfe are poore,and fraali things,they are things of little moment, and therefore hee defpifeth them; Well, fayth he, he that defpifeth the leaft thing, he that defpifeth any of his wayes; that is, the leaft particle of any Commandement, you fee, what he faith>hedoth not fay,he (hall be affli&ed for it, but he fhalldyeforit. Therefore I pronounce this out of that place as well as the reft, that he that defpifeth any of his wayes, any part of Gods Commandement, feemethedutieto be of never fo little moment, vnleflfc he repent, and amend, he fhall dye for it •, for now he defpifeth fome of his vtfayes: Beloved^ godly man though hefayle much, yet this is aninfeparabie proper-tic of a perfe<a heart, ftill he hath an eye vpon every thing, he doth not defpife the leaft of his wayes, the leaft ftep, the leaft particle, the leaft tincture of the Commandement, but / hehathrefpe&toall.

.

So much for this time.

F / wji s.

VpRig ht n esse.

H7

[««sm

:2s

THE EIGHTH

SERMON.

Genes ! S 17. I.

Wdke before me, mdhee$houperftB.

Eenow proccede to the reft of the properties of this perfection, that you may trye your felves by them . And we will hold the fame courfe wee did, in opening to you the nature of this perfection : thatis, wee will opento you thofe places of Scripture, wherein are exprefifed the proper effe&s of a perfect heart: And therefore, to that fecond we will adt'e this asathirdthac will keepe you from mif under-ftandingic: thatis, wcmu&be perfitf, as our heavenly Father isperfeS $ thac properry of per-fe&ion you fhali finde, i Ioh. 3.3. Hee that hath this hope in him^purifiethhimfelfe^ even as hee ii pure. So likewile, 2 C0/.7. Stnce wee have fuch _ F promfesj

I *■

5.Property, He purifiech hidUlte*

1 Car.7, i«

H*

^ m. . «

Of Mans

i

S^uscii.

Aaunfotmd heart cannot

but re la pie.

promifes, let vs clenfe ourfelves from all pollution ofjlefb andfpirit: That is, thofe that have thcfe promifes and belecvc them, will bcc ftill clean-ling of themfelves : Contrary to which is that generation fpokcnof, Prov. 30,1a. Tbtreisa generation that are pure in their orvne eyes, but yet they clesnfe not thetnfelvesfrom their fithyneJfe.So that,my belovcd,to have a purified difpoiition, to have a heart and a fpirit ready to cleanfeit felfc, this is to have a perfed heart: So that a godly man,he may bee many times defiled with finne and uncleanncffe, hce may have hisheart many times muddy and impure, he may have it clouded and overcaftwith paiCons and unruly affedions,but yet it cleares up againe, and hee comes out of them all with more brightnefle 5 and with more clcareneflc and purcnefTe of heart. Thefubftaaceofitisthis: we deny not that a godly man may fall into many finnes, in-to many impurities, into many defilcments,but yet he arifeth out of them againe by an affiduous and daily repentance,and ftil he growes up daily to more and more perfe&ion • as David, and Hezekias and the reft,whcras, on the other fide a man that hath an imperfed & unfound hearty though hee bee recovered out of a finne againe, and againe, yet he returnes to ir, as it is laid, 2 P n 2.1 4. men that have eyes full of adulteryjhat cun^vt ceafe to finne : that which is faid of that nne rh?ie ( they cannot ceafe to finne : that is, 0 h • hey make many Covenants wirh God, u> e^vc their imw ot uncleanntfle, yet they

have

H9

have eyes full of adultery, that cannot ceaf e to finne, Ifay )it is true of any other finne, to which jan unfound hearted man is given up, he cannot Jceafeto finne,as Pn.19.19. A tnanof much anger fb*Ufujferpunijbment though he be delivered^ bu anger jhall come againe: that is, though hee bee joften punifhed tor his anger, for his diftem-pered anger and paffion, though he finde many evill effe&s of it,and fo be delivered from it by many purpo{es to returne to it no more • yet, faith he, his anger will come againe and againj So that it is true which is faid in the generall, Let thefoole bee beaten in a morter, yet he will returne againe to his folly & wickcdnes,it cannot bee beaten out of him: it is the nature of an un~ found-hearted man, though he be often delivered, he will returne againe and againe. Ferobo-am y though he were admonifhed, yet dill hee will returne : the lfraeliter y though they were often quieted, and fatisfied, yet being a ftiffe-flecked people, they ftill rebelled and murmw« red again ft God j fodid Pharaoh : fo that you may take this for a fure rule, that, take a man whofe heart is not found, all the miracles in the world, all the preaching, all the admonitions, all the mercyes,all the affii&ions, all the cxp ^rience that he can gaine by all the pafTages oicods providence towards him, and about 1 him, will not keepe him from returning to his I finne, but ftill hee fals backe to it againe and a-I gaine it gets ftrength ftill •, but with a man that I hath a found heart, that is perfed, it is not fo, V 2 * he

feou.19.19.

AH Godsdea-Jings will not k«cpe an unfound heart from finne.

A holy man mayrclapfe intofinne.

^Differences bctwccne *Uc

Iielapfesof found and un-found-beartcd men.

i.Difference. A holy man get* ground •ffinncbyit.

hedothnoteafily rcturne againe, but though he doth fall for a time ( as I deny not but he is many times overtaken with the fame infirmity) yet he ftill cleanfeth himfelfe.

But, you will object, take the holyeftman, may he not relapfe many times into finne, may heenot fall into the famefinne againe and a-gaine 5 yea, even into grofle, and great tranf-greflions ?

Beloved,1 cannot deny but he may, ( for we muft not takeaway the righteoufnes from thofe that are perfed, whileft wee feeke to exclude thofe that are hypocrites and unfound-hearted-and therefore I fay ) I deny not that there may bee many relapfes into the fame finne, though the heart be perfect and fincere-and therefore, to fhew you plainely the difference, wee muft fpend a little time in this point.There arc thefe foure differences betweene the turning againe of a man whofe heart isunfound, and the relapfes that are incident to a man whofe heart isp?r-fe8 with God.

Firft, you fhall findethis difference between them, that a man whofe heart isp;rfe<ft with God y though he doe re ! apfeintofinne, yet ftill hee gets ground of his finne, even by every re-lap(e,(markc it)l fay, he gets ground of fin,and grace gathers ftrength by it • whereas on the o-therfide, anunfound-heancd man, theofrncr he fals the more finne gathers ftrength, ande-venthegoodneffr he feemed to have had, is leffened more and more,till at length it be quite

abolilhed

Vp

RIGHTNESSE.

\ m

abolifhed. This is a point much tebe obfervcd. The ground of it is this • becaufe any grace where it is a proper grace, where it is a'right grace, let it bee wounded by any relapfe, by any tranfgreffion, I fay, it gathers ftrength e-ven by that relapfe, it is the nature of true grace fo co doeV It gathers ftrength, even from the contrary, as fire doth when it is compafled a-bout with coldnefle, by an Antiperiftafis, fo it is with grace: It is a common faying that you have,and true(as you commonly underftand it) that venue growes ftronger when a man falls intoaffii&ron: but more true, if thus taken, chat Qrace gathers ftrength, when it felfe hath received a wound, when the Grace it felfe is weakried, as thou thinkeft, it gathers more I ftrength. As, for example, let a found-hearted man,whofe grace is rrue,and right and genuine, andnotcounterfeit, let him fall into any tranf greffion that gives a wound to his graces, fay he fell into any ad ot intemperance, of anger and paffion, hee gathers more ftrength by it, thefe contrary graces they grow brighter by it: Ic is not fo with other men, the more they fall the weaker they grow: j David, when once he had committed the finne of cutting off the lappe of Sauls garment, none was more careful! rhan he was, afterward, hee would not offer him the leaft violence: And fo Peter, when fihe grace of courage and boldneffe for the Truth had once received a wound by his denying of Chrifts you fee what ftrength hce gathered by

iii Y $ j - ■**

Simki

l^otf.

Inflames*

%

%%%

O f Mans

A&4*"«

xCbro.3i.1f,

Corruptions difcevered in idapfe%thac lay hid before in Gods children^

it, he grew afterwards the boldeft of a!! the A* poftles, As you fee, ABs 4. So it is generall with all the Saintsreven thofe words, by which it is expreffed in the Scripture,difcover as much untous-HrcdhiA, whenhewasfalne into the fin of pride and boafting of his Treafure, faith the Text, he humbled hmfelfe : you fhall finde, 2 chrm. 32.15. the jjrords there ufed, are, the Lord tryed He&kiakjhe Lord left him, that hee might try him, and know all that was in his heart: The like phrafeisufed of Peters falling, Satan defiresto rpinmw thee y bm /have prayed for thee , that thy faith doe not faile: Now marke it, when they doe fall into any finne, it is to them as a try all to the Gold, and a winnowing to the Corne • every finne«,every temptation, every fall, though Satan intend to burne out the good metall, yet the iflue ftill is this, they Iofe nothing by their fals^ but their drofle, the Chaffe is all winnowed out 5 every finne thev fall into, difcovers that corruption that befote^hey tooke no notice of. ss Hezekiah knew not the pride, before, that was in his heart,but that a&ion difcovcred it to him. fo it was thereby cleanfed and emptied forth z So likewifeP^m cowardlineiflb and fearefulnefle wasdifcoveredbythata&, hee knew it more, and therefore was more watchfull againft it, hee gathered more ftrength againft it: fo that this is the nature of the relapfes of the §odIy 3 that ftill they empty their hearts more and more of thofe finnes that they fallinto: againe^ ++ . - — =_ the

BRIGHTNESS E.

25*

the graces to which they give a Wound, ftill gather more ftrengtiij but with others it is not! (6, ftill they are weakned by their relapfes, the I good things they feeraed to have, are ftill lef-1 fcned, and fuffer diminution, till at length they \ be quite abolished. That is one difference.

The fecond is , though a godly man fall backe t© finne againe and againe, yet he never falsbacke to the allowance ot any finne: there is a great difference,my belovedpetWQene thefc two, betweene returning to the a£t of a finne, and the allowance of it: Another man doth not onelyreturne to the finne, buthee returnes likewife to the continuance in it, fcc is ready, in the end,either toexcufe the finne, to finde out fomedeviccandexcufeforir, orelfc he is ready to fay, I fee it is impoffible for me to overcome it, I fee there is no remedy, I muft give up my felfe to it: This you (hall fee in the re-lapfesof sauly Saul tooke a refolution more than once, that he would perfecute David no more ; and no doubt this refolution was exceeding hearty for the time y but, you lee, he did not onely returne to the aft, but to a continuance in it, and an allowance of himfelfe in it. So likewife did pharoah , hee refolved many times that hee would let the people goe, and made that promife to Mofes and to the LORD , that hee would let them goe* but, you fee, he returned againe, not onely to the finne, but to iuch an allowance of it, that hee excufed himfelfe in it, hee thought rather, he had erred in __ V4 his

1. Difference, A godly vwl* allowcs him-~ felfe in no fin, the wicked do.

Infiancest

O f Mans

3. Difference, In their manner of rifing.

Similes* How a found heart refiHeth finne.

Gal. J. I7«

his purpofc of letting them goe, and fo continued ftill to retaine then* This you fliall findc in all the fals of Hypocrites, in all their relap-. fes, that in the end ( how-ever for a time they may refume their purpofes againe) they weare them out, and they fteppc backe to a retolution to continue in that finne. they thinkethus with ■themfelves, I fee it is a finne that prevailes a-gainft mee, I am not able to refitt it 5 it is too ftrong for me,and therefore I will goe no more about it.

Thirdly* as there is a difference in this-fo there is a difference in their manner of over-comming, and in their manner of returning, when they arife out of a finne, when theypre-ferve themfelves from it after a relapfe, by which you may judge likewife • for you may judge the one by the other : A man whofe heart is unfound, may take to himfelfe a ftrong and fixed refolution, by which hee may refill the finne, and yet this banke may bee borne downe by the violence of Temptation : But in a godly man the refiftance is otherwife, and accordingly the relapfe is of a different nature : for the refiftance is after this manner, it is as when you fee one ftreame refift another, as you fee in Rivers that are fubjeft to ebbing and flowing, there runnes a contrary ftreame that over-beares it • fo it is in thofe that are found-hearted, there is a ftrong inclination that carries them another way, fiichaswas expreffed, Gal. 5.17. The Spiritlujteth againjt thejiejh : fo]

Ypr

IGHTNESSE

that, if you marke the manner of their over-comming, the manner of their

rifing

out of

their relapfes, you ihall finde them to bee in this manner ^ put the cafe the flefh, for fome brunt, for fbme fit, have gotten the better, notwithftaBding, faith he, the Spirit luftsa-gainft it^ and fuffers not the flefh to doe what it would; that is, there is a contrary ftreame within him, which refifts thofe defires of the ftefh, that bindes them againe,and leades them captive, as before the Spirit was led captive: In others it is not fo • there may bee a certaine fixed refolution, which may refift a ftrong temptation, as a banke or a rocke refifteth a ftroag billow: but there is a great deale of difference between this,and thofe rifings out of relapfes that are done by a contrary ftreame, by the lulling of the Spirit: for they have no fuch fpirit in them,to luft againft the flefh, and foto bindeit^asitwere, to overcome it, that they returne no more to thofe finnes, to which before they were given up.

Laft of all, there is this difference betweene j them; hee that hath a perfed heart, he that is found-hearted , while hee is himfelfe , hee never relapfeth into any finne* marke it, while hee is himfelfe- which note I take out of Romanes 7, a place which you know: It is no longer /, but finne th&t dwelktb in me : thacis, asifheethouldfay, I,while I am my felfe 3 never fall into any finne- but when I am diftempercd, when I am overcome, and ouer-

ruled

25?

4»Difference. A godly man, when he is

himfelfcjuns not.

R,om.7, i©;

Ioh.4^i

Simile.

Of Mans

When the regenerate part is overcome.

ruled by finne, that dwelleth in mc,then I finne and fall backc: but, otherwife s I fey, a godly man,while he is himfelfe, never relapfeth into any finne,he cannot finne, becaufehe is borne of G o d, he keepes hitnfelfe that the evill one , couch him not • the ground of which is, be-caufe while he is liimfelfe,he that is in him, is ftronger than all the world: i Ioh. 4.4. He that is inyQujsfironger} &e. That is, if hee be upon even termes, ftill hee gets the vi$ory. But now let there bee an inequality, let him not behimfelfe, let there bee fome violent transportation from the flefli, fo that he is led captive by it, now he is overcome: for hee is not himfelfe in fuch a cafe ^ it is, as Paul faith of himfelfe, the good I would doe^ that doe I not y and the evill that I would not doe y that doe 1: that, as youfeeinaCombate betweene two, fuppofe that one that were the ftronger,and were it upon equall termes, would carry the vi&ory. not-withrtanding, when his adverfarie gets the hill, and hath the wind of him, he overcomes him, and feades him captive: fo it is in this cafe; the Spirir,the regenerate part, though it might and would alwaies get the better, were it upon equall termes with the flefh 5 yet, when the fleih (hall get the hill, as it were, get upon the hill of temptation,and fhall have wind to drive the (moke upon the face and eyes of the Combatant, tbatisjtoblindehini; in fuch a cafe, upon i«ch a dtfadvantage, he is overcome, and fals into finne: And therefore you fee how the J Apoftle

\

PRIGHTNE SSR.

Apoftlc cxpreffeth it, Rem, 7. 22. / delight (laithhejmtheLawtfGod) according to the in~ ward man : as if he fhould fay, That is my.con-ftant courfe-, might I doe what I would, Thar would I alwaies be doing •, that is my inclination, there is my delight^ but yet (faith he) / fee a Law of my members, rebelling againft the Law tfmymwde, leading me captive to the Law of finne 5 thatis, there is a ftrong power within me,that fometimes diftempers me,and puts me out of my felfe: that he cals a Law • becaufe it is commanding and powerfull like a Law- # and the Law of my members, (whereas the other is called the Law of the mind) becaufe, though it be through the whole foule, yet principally the force and vigour of it is feene in the members, that is, in the inferiour parts of the foule: faith the Apoftle,whenIamthus diftempered, and put befides my felfe, when there is fuch a Law rebelling againft the Law of my minde, in fuch a cafe, lam overcome, and led captive- but when I am my felfe, Ifinnenot, itisthefinne that dwels in me. So much fhall ferve to hive fhewed you the difference betweene thofe re-lapfes which godly men are fubjeft to,and thofe turnings and fallings backe into a continuance in finne, to which other men are fubjeft: For, my beloved, it muft not feeme ftrange to us • for botli are alike fubje& to infirmities, both are fubje& to returne-as you fee, a (hecpe may fall

into the myre as foone as a fwine, for the com-million of (inland fo likewifc for the omiffion of

duties;

**7

Kom.7, JX,

Simijtl

Of Mans

4. Property, He preileth to the mark that

Phii.3.ii>X*.

I dutiesran Applctree may have a fit of barf etaes and uufruitfulncs 3 as well as a Crab tree, or any other jbut the difference is great in the manner ofthem,as wefhewed: But ftill the maine difference is to be remembred, that he that hath a perfect hearths ftill clenfing and purifying him-felfe-- the other doe not that, but fo fall backe to finne, that they wallow in it,as a Swine doth in the myre. So much fhall ferve for this.

A fourth property of a perfect heart, you fhall findeexprefled,/>/#/. 3. if you take the words hbe7orehim. j together, from the 12. verfe to the 15. (fori fay, the courfe we will hold, fhall bee, to open to you thole places, where the Scripture fets downe the characters and properties of Aper-fe& hewt:) not as though 1 had already attained it, or were alreadyperfeB • but I follow after, if I may comprehend that, for which I amalfo comprehended by Itfus chrijl , &c. I prejfe hard to the marke, for the price of the high Calling of G O D in chrifi Iefits : Let therefore as many as bee perfeB^ be thus minded. The meaning of it is this, faith the Apoftle, this is my courfe: I have not yet attained to perfe&ion 3 bur, faith he, this I doe,I ayme at the utmoft,even at the price of the high Calling- of God in Iefus chrift: I ayme at the ucmoii, even at the toppe of perfeftion: and againe 5 faith he, Ifoltowhardtoit: And, faith he,not only I,but as many as are perfeB^ let them be thus minded: where,by the^r/£#,he meanes, you fee,noc one that hath already a perfeft ho-linefTe, but one that is found-hearted: for, he

had

m

v

—

PKI GHTNSSSIi-

259

k

had faid before, not as if 1 were already perfctt ± and yet here hee faith. Let us as many as beper-feBje thus minded: fo you {hall findheere thefe two properties of a perfe&man, ofonewhofe heart is perfeB with God.

Firft, he aymes at the higheft degree ofho-linefle,hee lookes at the very marke it felfe, hee ookes at the toppe at the ftandard, atthe ut-moft exa& line of holinefle, and hee labours to. fquare himfelfe t© it, though hee cannot rea ch it, yet it is his endevouf, hee propounds not to himfelfe a fhorter journ|(eyes end than he fhoti Id doe, buthisayme is even at the very toppeof perfe&ion, at a perfeft conformity to tful-mage ofchrift $ for that is it the Apoftie here fpeakcsof, that wee may bee conformable to the Death and Refurreftion cj• leftts Christ, this was his ayme: whereas on the other fide, another, doth not fo but hee fetsa certainecompafle, a certaine limit to himfelfe, there hee fixethhis ftaffe, hee doth not intend to goe any further hee doth not intend to grow up to full holintjfe, as it is expreffed, 2 Cor. 7.1 • hee doth noi in. tend to be holy as the Lord u holy ', in all manner tfconuerfatien^ this is not his intent, this is not the thing hee aymes ar. So herein they differ bee that hath a perft St heart, hee followes hard alter the marke, heeaymes at the verytrppc ofperfe&ion • and the ground of this difference is, partly ,beca life a man that is unfound-hearted will not bee at fo much cofl and pames j for heaven, as to ayme at the top of pcrfe&ion,

he

Which cSfiits,

1.In ayming at [the higheft degree ot ho| lincfle,

Ananfound heart aymes not at perfect holineflc.

% Cor,7.i.

He will not be at the coil and paines,

Of Mans

hcc thinks thus with himfelfe, that to bee fo ftraitlaccd, that he muft be exaft in every thing to obferve all his fpecches, that hee m*y not fpeake freely • and to give an account of all his time, and ot all his anions, that he may not walke in many things according to his ownc phantafies, according to his owne delight and pleafure, he thinks, it hee mud bee tyed to this, that he may not, at any time, give the bridle to his hnmour and to his inordinate appetite, but dill hee muft befo reftraincd and fettered, acd pinioned, as it were, to walke by an exad rule, that all his anions, and all his fteps may bee pondered; he thinks with hinafclfe, it is more than hee fhall ever be able to doe 5 hee doth not indeed prize chrijl and heaven at fuch a rate, that he will be thus exa& and perfe&.and ther-fore he aimes not at it, he never goes about it: And partly againe • becaufe God indcede is not his aymebut his owne fafcty, his owne happi-nefle and fecurity, his owne efcaping of Hell and Iudgment : therefore hee doth notfeekc fimply to plcafe GO D, and to keepc his Com-mandements, but hefeekesfomuch perfection as will ferve his ownc turne • a .d therefore hee doth with it, cuenasalaziefchollcrdorh, that intends not fimply to excell in learning, but would have fo much learning as fhouldpaflfe through examination, and get a degree- or as a man that labours not fimply to get an excellency in the Art of Arithmeticke, but would j have fo much only as wouid keepe a Marchants 1 , .„ booke.

%

He iymet not atGod,but

kirolcfte.

Slmik.

PRIGHTNESSI.

z6i

books ; or as a Lawyer that would have fa much Law oncly as will fcrvc his turne, as will fervehispra&icc : I fay, when a man aymes; ac this, you doc not fay knowledge is his ay me. Gar were it fo, hee would defire to know what-foeveris knowable, hee would fet no limits to himfelfc, were knowledge his ayme fimply : butwcemayfaytruelyoffuch a man, it is not learning,but it is his trade,his degree, or fome fuch particular thing,that is his ayme: So it is with a man whofe heart is unfound, and not ferfeS with God: GtdhimCclfe is not his ayrae, and therefore hee doth not defire to keepe his Commandements perfc&ly and exa&ly: for did he fo,hee would fet no limits to himfclfe^he would doe as pauldoth here,hce wouldayme at the utmoft degree of pcrfe&ion • but fuch mens ayme is their ownc profit, their owne advan-tage, their fecurity and deliverance from Hell and from Iudgements : that is, they doe not care for holinefle fimply confidered, bur fo far as it may fervefucha turne, as it may deliver them from fuch a Iudgcmcnt,as it is a bridge to lead them over to fuch a benefit to themfelves. And the laft ground of this difference between them,that they ayme not at the utmoft degree, is, becaufe an unfound-hearted man hath not fo much light in him,as to difcover to him to fhew to him the utmoft degree of per- j fe&ion. A man that hath but a moral! lighr, a naturall, common lighr, is able to fee grc.flc Evils, and common duties that are contrary to

them.

Hcwantilighs to difcover ex-a& bolincffe.

Of Mans

i hem •, but the exa&nefie of perfe&ion that is required, he fees not •, or if hee doe difcerne it, pra&ifed by others, yet in his judgement hee Jifallowes it, he thinks it is a thing more than needs. Whereas a man that is found-hearted, one that is pcrfe&, hee approves it, he fees an excellency init, hee admires it in others, and would faine imitate it himfelfe : and hen.e is the difference, thofe that are unfound, they aymenotat perfe&ion $ it is not their fcope, theydefire nottheutmoft, i he higheft degree ofholinefle; whereas a man that hatha found heart, ftill he labours to adde to that which is wanting, in his faith, in his love, in his obedience: And this is one difference, that hee that is perfed f faith he ) is thm minded.

The fecond is 5 hee followes hard, hee doth dot onely make the marke his utmoft ayme, but hee followes after it hard; that is, it is the property ofamanthatisperfed, that hee doth not loyter in the way, but hee followes hard to the marke though hee bee fubje<3 to many decayes, to many fwervings anddecli-nings, yet ftill hee makes them up againe, {[ill hee rcpaires rhofc breaches in his heart; and tho ugh many times he ftep out of the way, ftill hee recovers himfelfe againe . io that his con-ftant and ordinary worke is, every day to make his heart perfeft ; where he finds any crooked-nelTe to fee it ftraight againe * where hee finds | anydefed, hee labours to lupply it-, this is I his ordinary and conftant courfe : So, ,be-\

loved '

t A petfeft heart followes bard to the marke.

Vprig h t n esse.

z6\

loved flow {hall finde this difference betweene a man that is imperfe<5t,and another that is found' hearted,that the one ftill amends his heart, hee (kill makes it up,he ftill brings it to a good tern-per, that is his worke from day to day, that hee fets it right and ft raight before tf^inall things: and you fliall fee fuch an expreffion,^taM 8.1. there the Difciples aske chrift this queftion • Majler y ((ay they) who fly all he the great eft in the Kingdome of God £ Our Saviour takes a little childe y andfet shim up amongst them y and faith, Except you be converted as one ofthefe little chiL dren 9 youjballnot enter into the Kingdome of God. The meaning is this^I fee there is a pride arifing in your hearts, you are looking after great things for your felves, this arifeth of a felfe-conceipt you have j I tell you (faith hee) Ex-cept you convert from this evill , except you turne your felves from it, except you become as this childe, and empty your felves of this pride, and become humble, as this childe, be-come little in your owne eyes, as this childe is, you fhall notenter into the Kingdome of Heaven, So that the meaning of it is this • that a man who is found-hearted, he is ftill following hard, hee is ftill making his heart perfeft from day to day>he is ftill turning to God againe and againe, asitisfaid, Lam. 3.40. Letmfearch and try our wayes , and turne againe to the Lord: that is, it is his conftant worke; My beloved, this is the nature of a mans heart, ftill there is fbmething or other arifing amifle in it, as you

Xv fee

A Chriftians daily woike to reforms his heart.

Mat&iji;;.

Lam.3.4Gi

&

16+ \

Simile.

1 I oh. 8.

Rev.3.11,

Of Mans

fee weedes in a Field. As it is in a Corne field, except you weed it , and till it, and plow it, and manure it, and never give it over, it will bee overgrowne with weedes, and wax Fallow a-gaine, and not be fit to beare Corne with any conftancy j lb it is with our hearts, except Wee ftil! plow them, and weede them, and watch outrfhem, they will be ready to grow fallow, they will be ready to bee overgrowne: there* fore I'fay, it is the property of a man that is perfect, he is ftill returning, and making up the breaches and defe&s h as wee fee, 2 I oh. 8. Let wlooketoourfelves, that wee lofenotthe things that wee have wrought , but that wee may receive a full reward: Marke,lec uslobketo our felves, that we lole not the things wee have wrought. as if he ftiould lay, even thofe that are perfeB, that are found-hearted, there is this property in them,(though he deliver it by way of exhor-tation,yet it is a property that is never ftparate j from them) they ftill looke to themfelves, 'that they lofe not the things they have wrought: I and fee, my beloved, there is great reafon for it : for a man may lofe all that he hath wroughr,he may lofe his reward altogether,as you fee. Rev. 3. 11. Take heed, hold that thou haft, left another take thy Crowne. You know, loafb went farre and fo did Ithu, and lb did thofe lfraelites in the Wilderneffe • and yet they loft their reward for not looking to themfelves: but this is for thofe that may fall quite away: But for the filed, that can never fall quire away, this dili-*-««________ gence

Vpr ig h tnesse.

zdy

lofe a part of his reward,

*C©r.3,ia.

gence is required, and is proper to them ^ rh<sy ftill looke to thcmfelves, left rhey loic rhar which they have wrought, left they fhouid not receive a full reward: for, though they can a wicked m^ net lofe their reward altogether, yet they may j chriftianmay lofe a part of their reward, as, you fee, DavlJ. did, becaufe he did not looke narrowly co hifri-felfe, he did not follow hard to the marke (for in fome things they may faile, though it bee their property to looke to themf elves, that I expreffe to you by the way: I fay, part of their reward they may lofe,for) the Sword departed not from his Houfe: if, like thofe builders, 2 Cor. 3. yotibuildhay and Jlubble, you fhall bee faved, (if your hearts be upright) yet as by fire: that is,you fliallbe fcorched by the fire, it fhall have fome impreflion upon you, form-thing or other upon your name, or fome other judge-mentjfomwhat you fliall have 5 but this is their property, They looke tothemselves, that they kfe not the things they have wrought, but that they may receive a full reward: For (till they are apt to fall backe from the degree they have attained: And agaiuc, the fintull lulls they thoughc they had mortified, are ready to returne; now he that is perfeB, is thus minded, hee not onely aymesatthcutmoft, but from day to day, he makes up the defeats that he finds in his heart, and againe, labours to bring downe, and to mortifie thofe lufts that are renewed, and be-gintogathcranewftrength,and to bud for»h againe ; this is their property: fo, I iky. if thou

1. Reafon* 2*Rea[on»

X2

wouldeft

Of Mans

Epb.5.if,x*.

5. property, Zeis a whole heart. Ier.3.1*

Hof.7.r4,

wouldeft know whether thow be perfe<3, marke what thy ayme is, whether thou ayme at the utmoft degree of holinefle, or whether thou fet limits to thy felfe; and like wife, whether thy conftantcourfebe, to make thy heart perfeft with God from day to day,and to walke exa&ly j with him- whether thou bee carefull to huf-band thy time,that thou mayeft have leafure to doe it: for, my beloved, a man cannot doe a tbing exa&ly, except hee have time to doe it in : And therefore, Eph. 5. walke exaBly, mt as fooles, but as wife, redeemingthe time : As if hee ftiould fay,ifyou would walke exa&Iy,redceme the time, it is your wifdome; for elfe your lofc all your labounwalke exa&Iy,and not as fooles. for elfe you had as good doe nothing at all • be fo farre wife, that you doe not lofe the things youworke-andtodoe this, redeeme the time that you may have leafure to doe it: I fay, con» fider whether you bee willing fo to husband time, to gaine fo much leafure from your other 1 calling and affaires, that you can fpend time to ! ftarch your hearts, in trying your wayes, in fet-ting all things ftraight within you, that you may walke perfe&ly with God from day to jday. So much for this property likewife- So many as areperfeftjet them be like-minded.

The next property of this perfc&nefle of heart,youfliallfind inthofetwo places compared together,/£r. 3.10, They have not returned to me with their whole heart, but fninedly : if you compare that with Hofea 7.14. the zW there com-

Vprightnessb,

, '\

**7

complaincs , though they did returne and fan-difie a Faft 3 and did fecke him very devoutly 3 faith hee, you returned not to the moB High , but agatnftrnez have you rebelled. The meaning of both places is this ; They have not fought mee with their whole heart, but feynedly- the word Feynedly , fhewes, that by whole heart, hee meanes there j a true heart: So that, as you would judge now of an unfoundhearted friend, you fay,he is not perfect, hee is not found,heis hot true,when his adions carry a fiiew and appearance of love 5 and his heart doth not anfwcr it. There is a diflbnancy betweene the appearance hee makes, and his heart : His heart is knowen by this, hee loves not the perfon of his friend 9 Hee may obferve him, for fome other refpeds, but his perfon hee doth not inwardly refped: So,if a man would know whether his heart be perfed with G O D,let him confider whether hee doe not as falfe-hearted men are wont to doe, that obferve other men out of refpeds, becaufe they fee thofe parties have power to doe them good or hurt, therefore they are diligent to obferve them, astheApoftlc faith, They have the perfinf 'of tnin in admiration y becaufe of advantage : That is, they have them in admiration, they are very obfequious to them , ready to doe them offices of friend-fhip; But it is for thdr owne advantage, not becaufe they love their friends, they are not affeded to their perfons. Contrarie to this is fingleneffe of heart, when wee love not X 3 in

Whole heart what it is;

Of Mans

Vnfound raen fceke not God for himfelfe.

x Tioiol.ii*

f» ffo nw^ only^ but indeed and in m^fowhcn we love wirh a pure love,fuch a man,wefay,comes to be pencd with his friend: and (b it is in this cafe, when a man lookes en God, as one that hath power to doe him good or evil!, as one that hath power to advance him, or to call him downe and out of thefe refpedb he fcrves him, and obeyes him, and will doe many things for his fake. but yet he doth not ferve him with a fingle heart 5 that is,he doth not inwardly leve the perfonof God, he doth notlooke on him as he is feparate from al punifhments and rewards^ as he is fequeftred from all fuch refpe£b 5 - fo as to be hearty to him.

This was the fault of the Icwes.faith he,they returned againe,buttowhomwasit5 to their corne, to r heir oy le, and not to the moft High : they returned, and were very devout to keepe the Faft, ready to heare. But againft mee they rebelled. The meaning of it is this-the lewes returned to the £0^, they were carefull to pleafe hior, but it was becaufe they defiredfreedome from the famine and war 3 and other calamities, and therefore they ferved the Lordfiut they did not lay hold.on God himfelfe, apon the graces and comforts of the Spirit, upon Eternali life, thefe were not the things they did inwardly re-fge& • and therefore God himfelfe they loved not, to him they did not returne > ( as you fhall fee, becaufe I will Life that expreffion of laying hold on God, and on EternailHfe, 1. Tim.6.) when the Apoftle had fpoke there of divers „__. men'

N

PRIGHTNESSI.

Z69

men that are contentious, hee puts thefe two. properties together ♦, they are exceeding con-tentious and covetous, they reckongaine godlines^ but thou, faith hee,doe not fo • but fight the good fight effaifh: doe not contend with iuch akinde ofcontemion,and in fuch a manner as they doe: andagaine, faith hee, when they lay hold on wealth and preferment,and fuch ad vantages,do thou lay hold upon eternail life. I fay, this was the cafe of the Iewes,they layd hold on fuch be-neHts as a carnal! man is capable of, fuch as indeed they conceived to come from the Lords hands only,and therfore they returned unto him but they did not lay hold upon God himielfe upon eternal life,upon the fpirkual priviledges, &promifesof grace,and therfore they returned tohimbutfainedly ; that is, they did not feck the face of Gorf,that which is required, %chron 7.1 4 Jfmy people humble themfehes •, andfeeke my face: thatis,feekemy prefence: this they did not.

Now with thofe that have found hearts,it is not fo, but they feeke the Lordh\mk\te • they are thus minded,thatif they may have the Lord himfelfe, though they bee ftripped of all things elfe, they doe not much heed it; though thev pafle through evil report,though they loie their eftates, let them bee put intotirhat condition they can bee, yet they are content to have the Lerd alone for their portion > for they looke on him as an exceeding great reward : as J^ongas they may have his love, as long as. they may X 4 have

1 Chron.7.14,

A fonnd hearted iran fecks ihe Lord hlm-

(clfc

Of Mans

Hofu 7»io«

have him, though alone, they care for nothing elfe: thus they are affected. When GOD puts them to it , as you fee, Naomi put Ruth and her other daughter to it. faith fhee, Wilt thou goe with me ? I have nothing for thee, Gods hand is gone out againft me, I have no more fonnes in my wombe • or, if I had,thou wouldeft never ftay till they were of age : When they were put to it thus,one daughter forlboke her,name-ly \Orphab , and returned backe to her people • But Ruth gave her this anfwer 5 Bee it fo, yet whither thou goeft , I will goe , I will dwell where thou dwelleft ,1 will never forfake thee So it is with the Saints , they choofe the Lord, though alone,they cleave to him alone , they reckon it reward enough,if they may have him, as you lee Abraham did^asGod faid to him,I my felte wiUbe thy exceedinggreat reward^he would not fo much as take any thing from the King of Sodome,\Nhy ? Becaufe,faith hee,it fhall never bee faid that he hath made Abrahamrkh : God alone fhall make me rich,he is reward enough, hee is Alifufficient , I will not take any of thefe things in with him : All the Saints are thus minded,they are contented with 60^ alone,be-caufethey looke on him as an AUfujficient re^ ward, they have agood opinion of him, and therefore they forfake him not-, whereas others have been in admiration of him,but for advan-tage,when they have gotten what they would have 3% and are delivered from what they feare, ihey Jlart a(ide y like a broken Bow, Hofea 7. the

place|

GHTNESSE.

/ *7

place before named, as you fee leroboam^. chr. 2 2.i.Saichthe Text 3 the Lord helped him till he was ftrong 5 and when hee wasftrongjoee and all Ifrael departed fromfollowingthe Lord.

And foTzziah,2 chronic .2 6. It isfaid 3 the I Lord helped him till hee wasmightie,and what J then ? When hee had gotten what hee would have 3 bis heart was lifted up to his dejlrutfion; That is 3 hee ferved God, as it were, a flippery tricke. then he departed from him,when he had gotten what hee defired,which was a figne hee did not returne to the zW,or that he did ferve him with his whole heart,but feynediy^he did not fceke the Lord himfelfe, hee did not feeke his face and prefence.

And the ground of all this is, becaufe they have no conftant fixed good opinion ofcodjou t they thinke well of Godiox fits and for times, as we fee the Israelites did. They would follow tf^forfuch a time in the WildernefTe, after hee had rcfrefhed them, /and delivered them. but as fooneas new trouble came, when they wanted bread, and water, and flefh, prefently they murmured againe,and grew difcontented. And fo lor am King of ifrael^when he was pref-fed with famine, faith he,I will way t no longer upon the Lordjaut he would needes take away £/*/]ta\fhead, the Man of God, that exhorted him to way t on G O D. Thus ut is with men, they have no conftant good opinion of GOD; But it is not fo with the Saints-, They have knowne the LORD himfelfe, hee hath Shewed

his

aChron^i.i

* Chron.16.7,

Vnfound men thinke well of

God by fits.

*7*

Of Mans

hisowne felfe to them y that good opinion they have of him, is fixed andeftablithed • it is the ^Whimfelfe that hath taught it them 3 and chat which they have beene confirmed in by >ong experience, and therefore they will never forfake him, nor part from him ; it is hee him-felfe whom they have chofen. And this is the next difference betweene an unlound-hearted man, and he that hath a perfeft heart, that he feekesthe Lord himfelfe, his heart is perfect with him, when another returnes not to the mod High,but retnaines to ferve him for other ends, and for oiher refpe&s 5 butagainft the Lord himfelfe, when he hath fervedhis turne, heisreadytorebell.

The next property you fhall find, 1 Cor.2 . 6. Howbeit hpefjpeake wifdome to thofe that areperfeB^ not the wifdome of this world^ or of the Princes of this world) but the wifedome of God in a mifterie, even the hidden wifedome that GOD hath ordained before the world to out glory : Here is another property the Holy Ghoftfets downeofa perfed-hearted man. the Apoftle, when he had faid,I come not among you with the excellency of wifedome, or the words of man, but my ayme is, my defire is 3 as to know Chrift crucified alone,fo to teach nothing elfe to you, and to preach to you in the plaine evidence of the Spirit, and of power j whereas it might bee obje<5Wd, I but, Paul, every man thinkes not <o, many men th?nke you would doe better, if you would preach as other men

doe.

^.Poverty. He accounted the Gof-pell wifdome* 1 Cor.*.£.

PRIGHTNESSE,

1*75

d . rvl be curious and quaint of Oratory.-faith Ik , rfiefc things,as I deliver them,whatfoever they may feeme to other men, yet to thofe that ar perfect, they feeme wifdome. though others may deipiu' it, and reckon it foolifhflefic, yet to theper^ft ic is wifedome. So that I gather hence s a perfeft man in this is diftinguifted from another that is not found hearted,that hee \ hath eyes to fee the wifdome of the Holy Ghoft he knowes wifdome.

Now a perfed man is there fo called, in op-pofition to him that is only animate, that hath only a reafonable foule and no more j for that is the word, the fame word that is ufed in another place of this Chapter, the naturall man, it is tranflated^but the word in the Original figni-fies a man that hath only naturall abilities,and endowments^ and naturall perfe&ions, fuch a man is reckoned an imperfect man, a man that is not found : But faith the Apoftleto a man that is perfed, that is, to a man that hath, be-fidesthe ftrength of naturall gifts, the fan&ify-ing Spirit that enlightneth hina,that the Spirit of G o d pofleflethand informes his foule, it joyneswith his foule, it is dwelling in him-fuch a one is a perfe& man, faith hee, and you fhall know him by this, heedifcernes the wifedome of G o a, hee judgeth aright of it: fo that> my falovedjihe meaning of it is this, there is a cer-taine wifedome of GW,there are certain things, that no naturall man in the world reaches or re-li(hes:take the hypocrite, that goes thefurtheft

in

:i

A man mecrly natural! is an itapeifc^man

Of Mans

Hcb.#.4,Ji

in the profeffion ofholinefle ,evcn a s farre as

the iecond or third ground , even as farre as

thofc,Hebr.6. that were much enlightned ,and

had tdjicd of the power of the world to come , yet

this wildorae that we fpeake of here(we fpeake

the wifedomc of (7^)confiftsof fuch things

asthey never knew- Certaine things that the

mod knowing Man that lives in the Church of

God, that is not regenerate, can never know

them 5 ashe faith^cr.9 Juch as eye never faw^c.

iignify ing thus much , the eye and the eare are

the fenfes by which knowledge is gathered 5 yec

Mans eye never (aw, and his eare never heard,

&c. and his heart, that is more a&ive than ey-

ther of them jOever underftood them.

You will fay, What arethefe things ? They are exprefled by divers names in this Chapter^ They are called the wifedome of G O D, they are called thewifedome of GOD hid in a My-fterie,the deepe things of Gedjhc things of the fpirit of God,the things that are given us of God for our glory: Beloved, thefe are things that no unfound-hearted Man did ever found; And therefore I will be bold to fay to you,if ever you knew thefe things, if ever you reckoned thefe things wifdome,certaine]y your hearrs are per-fe&,you are not mecre naturall men, but you have received the Spirit of God, that is,the fan-<5tifying and enlightning Spirit of God.

But you will fay,How can it be,that a naturall man fhould never know thefe things? Beloved^ I fay, it may bee very well: for they

are

' ' *"' ' " I 111 1^,

VPRIGHTNESSI, I 2JJ

are things that no Minifter in the World can teach you 5 wee may propound them to you, and you may heare them feven yeeres and fe-vcn 3 you may read the very fame things in the Scriptures, and in other Bookes, a thoufand times overhand yet, for all this, not underftand them: It is the wifedome of GOD in a Myfierie • and they are the deepe things of GO D : As a manmayloskeonaTrade, and never fee the myftery of it,he may looke on artificial! things, pi&ures, or any thingelfe, and yet not fee the Art by which they are made, as a man may looke on a Letter, andytt not underftand the fenfe,fomething there is that he fees,and fom*. thing that he fees not, nor it enters not into his heart < (and therefore it is faid, feeing, they fee not-, which argueth that there is foraething* that they fee.) Thus there are fome things, there is a wifedome of G o d, that an vnfound* hearted man can never know, it can never enter into his heart: which wifedome tkerefore if thou haft,certaine]y thou art a perfeft man.

You will fay, How fhall a man know whether he know this wifedome or no, whether he thus judge of the wayes of G o d ?

I anfwer • You fhall know whether the wife-dome you have, be fuch as belongs to perfed men,or no,by thefe foure things, which I will deliver diftin&ly unto you,

Firft, you fhall finde this, that when this knowledge is difcovered to a man,it exceedingly humbles him, all other knowledge doth not

Thcnaturall manfknoweth a©t the things oiGod.

Anffrl Foure markes whereby to knew this wifedomeo i.lthumbletb' aChriftian,

Oe Mans

a.He knowes things as he ought.

to, it rather puffes him up: But this brings a man exceedingly out of conceit with himfelfe, ic makes him to ftand amazed at himfelfe. that is the property of this wifedome,which fhewes i c (elfe to be perfeft: and the reafon is, becaule it is a fan&ifyed difcovering wifedome • a wife-dome, which that Spirit that gives it, enables him to make this ufe of, that hee ufeth it as a Lanthorne to his feet, asalighttodifcover the crookednefle of his wayes, to finde out the de-feds, to which he is fubjed, both in his heart, and in his converfation y therefore this wife-dome difcovers him, and opens him to him-felfe; whereas the knowledge of any naturall man, or that any hypocrite hath in the World befides, opens him not to himfelfe properly, but rather lifts him up, he ufcthit to reprove others, he ufeth it for other purpofes, hee holds it as a light to other mens feet, hee makes not this ufe of it, tofearchthe infide of his owne heart^he fearcheth not every defe& and cranny ofhisfoulewith it, and he finds not out him-felfe what he is. Therefore,you fee, as foone as they have been enlightned with this vvifdome, (Paul and others) how they were confounded in themfelves, how unworthily they thought of themfelves. That is the firft property of this wifedome, to humble.

Another property is, He that bath that wif-dome revealed ro him,that is proper only to the pcrf&s thofe things that he knowes, he knowes them as he ought to know them- whereas another

Vpr

IGHTNE SSE.

other man, though he kijow exceeding much yet hee knowes nothing as he ought to know, as we fee, i Cor.S. 2. Be that thinkes he knowes any things knowes nothingyet as he ought to know it, faith the Apoftle • liee knowes not fame as he ought to know it, he knowes not the promi-fes of grace, he knowes not eternall life, hee knowes not thefe as hee ought to know them: for, did hee* hee would be wrought upon by them • if he did know G o d as he ought, hee would feare God with all his heart, and with all his foule, and with all his ftrength. fo, if he did know finne as he ought, he would make it his chiefeft forrow, he would abhorre it, hee would not come neere it, hee would clcanfe himfelfefrom it,he would flye from it, as from a Serpent, upon all occafions: So, did he know remiffionoffinnes, hee would noc efteeme fo lightly of it as he doth, but hee would feeke it earnestly, even as a condemned man doth his Pardon. So that is the difference^ they know not thefe things as they ought to know them j fot,beloved, this is to be obTerved, when any man is converted to God by the revelation of this wifedome, he doth not alwaies know new things, hehathnot new things revealed unto him, more than he knew before, but the fame things he knowes now as hee ought to know. whereas before, though hee kaew them, hee knew them not as he ought to knowthem : hee never knew finne what ic was, hee never knew what grace was, all thofe promifes and threat-

nings

*77

1 C*r. 8. »•

An unfound raan,though he know mucbjknow-eth it not as he ought.

ConVerfionis wrought by knowing things other-wife than v/e did before.

Of Mans

g.Hedifcernes things that differ.

Simile*

*i&*t*&ak

Inings, all that wifedome of God revealed in the Booke of GoD,in the holy Scriptures, he never knew it as he ought, therefore it is not profitable to him, to bring him home, and worke a change. This is thefecond difference*

Thirdly 5 Wifedome to the perfed, is fuch wifedome, as enables him to diftinguifti of things that differ,he is able to difcerne between good and evill,as you (hall fee an expreffion of it, Heb. ^.butfirong meate belongs to thofe that areperfeB; (for fo it ought to bee tranflated, and fo it is in the Originall)the oldTranflation, byreafonofcuftotne^ and the new, by reafon of ufe : but neither is fo full as the originally reafon of habit, in refped that they have their fenfes exercifed to difcerne both good and evill: that is, hee that hath this true wifedome,he hath fuch a diftinguifhing facultie, that, as the tafte dif-ccrnes of meate, or, as a man that is accufto-med to tafte Wine, can eafily difcerne between good and bad, fo, (not by mecre cuftorae, as other men have it, but) by a certaine wife-dome that is infufed into you, you are able to difcerne betweene good and evill, even as the fenfes doe: (for that is the fcope of the place.) As the fenfes difcerne betweene colour and colour,betweene tafte and tafte, fo (here is an ability in thofe that are perfeft, ro difcerne betweene good and evill: fothar, take fuch a man ro whom this wifedome is revealed, you fhall finde fuch an aptneflein him to difcerne betweene good and evill j that is 3 hee knowes

the

Vprightnesse.

zyp^

the voice of the Shepheard, hee knowes and difcernes between that which is good, and that which is counterfeit ; face knowes morall goods and evils,what is tobechofen,and what 1 toberefufed 3 this hee knowes, fuchadiftin-guifhing faculty he hath>this is proper to thofe that are perfect; the like you fhall haveexpref-fed, Rom.iz.be renewedin thefpiritofyourmindy that yon may difcerne the good will of God : that is,tht>t you may diftinguifh between the good will that is truely perfec1:,and that which is not his will - This property will follow a minde that is renewed, hee will bee able to difcerne what another cannot,

Laftly, that I may conclude 5 Hee to whom this wifdome is revealed,he that isperfeBjhete is a wondrous change in his judgement • that whichbefore feerned foolifhnefle to him, now hee reckons it to bee true w ifedome • and that which before was the greateft wifedome, now it appeares to be foolilhnefTe-as a Child,when hee is growne to yeeres, and is perfect the things that before he magnified, now he difre-gards them ;& the things that before he made no account of, now they are prized and eftee-med ; fueh a difference there is, fuch a change in the judgement, when once this wifedome is revealed. S o it is in other things; take a yong beginner in anything, a young Scholler, liee judgetlrotherwife of the exercife of what hee Jearnes, than when hee is growne to maturity <, as wee fee v , a man that is unacquainted with Y Muficke,

Rflm.ulu

4.H1S higc'' mentis changed;

Smile*

Simile?*

So

Of Mans

Muficke, that hath noskill ink, thecommon tunes like him bed 5 but when hee growesa skilfull Mufitian, he cares not for them, thofe that have more perfed Muficke in them, thofe he regards when hee hath a more skilful! eare : fo, that is the meaning of the Apoftle, wejpeafo tvifedome to thofe that flreperfeft • as if hee fhould fay,they are able to difcern things, their judgement is another kind of judgement than yours is,or than theirowne was before; that which they could findeno relifliin, notafte, when they are perfed once, they finde a more excellent ufe in it than others : fo that this change of judgement, judging otherwife both of the perfons and of the things, argues they are per-fe&. And this is the Iaft figne that I will now name to you, of this property heere fpoken of, Wefpeafo vpifedome to thofe that are per. feB: that is,it is the property of thofe that are perfeft, to reckon that wifdome to be wifedome indeed.

So much flhall fcr ve for this time.

FIWJS.

THE

■ '»■

y

Vpr ig h t ne sse.

2.U

Ml

THE NINTH

S ERMON.

Genesi s 17. !• * Walke before me y andbeethouperfeB.

j^Efore wee delivered to you cer jtainc properties or adiun&s ^ which are not disjoyned from this fincerity or integrity of heart: That which wee have now to doe, is to {hew you the effe&s of it, what operation it hath in the hearr.

Firft, you fhall finde this to bee one proper effeft of it, that it teacheth a man to exalt God in all his w^ies, to lift up G o d in all his waies, above himffclfe, above his owne ends, above any thing that tends to his owne happineffe : for indeede herein is fincerity otheart feene, when a man prefers God before htmfelfe in all things : for hollownefle and unfoundnefle of Y 2 heart

Effcas"ot fin-;

cerity*

i.It exalc^th

God*

O f Ma ns

PfaU3'.*3'

Proves*

I.ln matter ofprofit.

heart is in this, when one prefers himfelfe before God: it is a fnre rule, and it is pra&ifed by all the Saints, which you have, Pfil. 1^8.13'. Thy Name O Lord, ( faith the Prophet there ) is onely to be exalted. The meaning is this, when a man hath any bufinefle to doe, when he hath any defigne or project in his thoughts,he is no t tothinke how hee iliall advance himfelfe, or any end of his owne, but ( faith hee ) O L o r d thy Name only, thy Name onely is to bee exalted. Suchancxpreffionyou ftiallfrnde, Prov. 4.8.fpeakingof wifedomeand defcribing the fincerity of their hearts that fought it j it is cx-prefled by this phrafe, Exalt hsr^ mdfhefhaU exalt thee; that is, looke not to thy felfe, to the way that thine own heart iliall fuggeft to thee ; but what way wifedomeand godlineflefliaJi propound,exalt and prefer thofe wayes before thine owne, and let wifdome alone forexalting of thee, take thou no care for that, exalt her : And it is a phrafe frequently ufed in the Scrip-tures,that God is to be exalted , to be lift up: themeaning of it is this * as when 2 man take s another and fets him upon his thoulders, ihar, he onely might be preheminene, that he onely mightappeare,andbeeexpofedto view, and himfelfe ftand in the crowd, and not be feene • fo when a man exalts GoD^n all his wayes,thar lie may have advancement, and honour, and prehcminence,ihough himfelfe appeare to bee no body • this is to exalt God, and this is the proper efte<5i of fincerity and integrity of hearr D J

Another

VPRIQHTNESSE,

*%

Another man whole heart is not found, how-, foe ver hee may exalt God in many things, h ee may exalt him in many Commandements, he may feeme to feeke him, and to feeke him diligently 3 yet hedothall infuch a manner } that he may exalt himfelfe, and his owne ends, above the"Lord: you fhall beft fee it in particulars.

ThePharifesdid many good workes, (faith the Text) they did them to be feene of men; that is, they hadaneyecothemfclves, that themselves might be exalted in what they did, that they might be feene, that they might be heard: And lb Itht j though he were imployed in an honourable fervice, and hee did it diligently, which was to avenge the quarrell of God againft the Houfe otAch&hjmA ib did it, that he went through with his worke,yet hee had an eye up-on himfelfe all the while : Come and fee^ ( faith he ) my zeale for the LordofHofis> (frc. as if hee fnould fay, indeed I doe all this for God j but hee fecretly intimates in his fpeech, before hee was aware^hat it was the appearance and pt£-heminence ofhimfelfe,thathe might have rhe praife of the zeale and diligence that he flawed in the worke, he exalted himfelfe.

Look upon the Saints now,and you fhail fee a quite contrary difpofition. John Baptift&kes this relolution to himfelfe,faith he,let mc even decreafe,/that is my condition, lam cpntettt to doe fo, and let itfas chriftmttsjfe; fo he be exalted & honoured, I am content to decreafe* I am content to wither in my honour and Y 3 repu-

Manxes of men exalting themfelvcs.

Of men cxal« tingled.

i

]

Of Mans

iC»r, 4 ;j,

reputation which I have had, fothe Lordmay receive advantage by it: So likewife Paulk an excellent example, a £07.4.5. faith he, / doe not preach myfelfe^ but the Lordlefta^and myfelfeyeur fervantfor hisfake.l doe not preach my felfe^the meaning is this j faith he, in my preaching 3 my ayme is not that I might fet forth my felfe,that men might lookeon mce, on my wit, on my learning, on my eloquence v no, faith hee, I defire that I might be concealed,as it werc,thac I might bee obfeured and hidden in the world, mdthatfefiuCbriJl might onely appeare, that hee might be feene, that thofe that heare me, may have their thoughts and affe&ions carryed to him alone j I am but a fpokefman, but the friend of the Bridegroome, I would have your affe&ions beftowed on him, therefore I fee out him altogether 5 for his fake I am your fer-vant,and I carry my felfe as a fervant, that ft ill my Matter may havehoneur, This Paul did, and thus he exalted the Lord. And fo Mofes^ wien the Spirit of God was powred.upon ma^y of the people, that they grew up to fome ripe-nefe ofgifts,and fo feemed to bee more equall with him, Mofis feemed to bee obfeured by thisineanes, in the opinion of Iofuab, who comes and tels him, Doeft thou not fee whar thefenendoe ? ^/^/anfwered againe, hee was very well contented, So God might have honoin, tharjiimfelfe fhould be fomewhat obfeured and lefTeped • Doeji thou envy for fny fakei And this is the difpofition of-ail the

Saints

Yfr

IGHTNESSE,

Saints, that looke what loab did in the cafe of, i^&s&theCitie, when heebefieged it, and was ready to take it, he fent to David, faying, come thou and befiege it, left the Victory bee attributed unto mee. the fame the Saints a re exceeding careful of,that God might ftill have the prehcminence, that ftill, whatfoever vifto-ry they have, whatfoever worke they doe, it might be attributed to G o d, and not to them-felves, thi s is their conftant difpofition to exalt him : Therefore you fee how jealous the A-poftles were of it, ABs 4.12. when the people were ready to exalt them for the Miracle they had wrought, fay they, in fome indignation, why Uokeyou on us, as if wee by ourgodlineffe had done theworke, to make this man whole? Ko,(ay they, the Lord hath done it , thathee might exalt his Sonne. They were carefull to preferre, and to exalt him: and hcerein indeed our fincerity confifts. This is aninftancefor matter of ho-nour, that in any matter of credit, it is the difpofition of thofe whofe hearts are upright , who walke before Codperfectly , to exalt the Lord, and to fet him above themfelves.

Solikewifeitis in all matters of advantage, and profit: the heart of an upright man faith thus j fo God and the Church may be gainers, it is no matter though I be a lofer 5 fo God may have honour, and his people be favqd, and the worke goe on, and the Gofpell may have free paflage, it is no matter what becomes of mee. You fee, this difpofition was in Mofes, and in

Y4 Paul:

\

A&.4.US

»Jn matter of

profit*

zte

Of Mans

A^i6»Z4«

3.In matter of pleasure.

Paul: faith Mofes, Let my name bee blotted out of theBookc of life , let me lofeall my reward and recompence, fo the Church of G o d may bee fafe : and fo Paul, though I bttfeparatefrom chrifijctjo the Church of the lewes may bee fafe, io chyijl may bee honoured in their wor-fhippingof him, and cleaving faft to him, it is no matter • there is that fcope in it. So likewife Ali* 20. 24. there is an excellent expreflion, faith the Apoftle, Jp^JJe not, my life is not deare lomeyfo the jniniflration be fulfilled, that I have received,totejlifethe$race of God : that is, though I bee alofer every way , though my life be in danger and in hazard, though many other afflictions may befall me of divers kinds, I paffenot for them, fo the miniftration may be fulfilled, fo the Lordmay be exalted, fo the grace^of God may bee testified, I paffe not, I heecjitnot, I regard it not : Whereas another man \vho(e,hearc is not found and upright with GW, faith thus within himfe!fe 3 It is no matter though iuch a Church, though fuch a People, though fuch a Kingdom?, or fuch a Nation pcrifh,(oI may be fate, lb I may enjoy my comforts, my ca'e, my profit, my lit^rty^ this is in the hearc of every natural! man: but a man whofe heartis perfect with Gfd&il exaltshim., both in piatters of credit, andiilvewife in matter of profit and advantage.

Laft ofal^in any matter of pleafure: He finds his heart difpofed after the fame manner [ hee faith thus with himfelfe 1 I care'not though

my

PRIGHTNESSI.

g 7

my ownedefire of pleaiureand cafe be croflld f o men may bee pleafed in that which is good for edification 5 a* wee ieethat difpoiltionjn Paul^X Cor. 10/33. faith he 3 I pleafe all men in\ all things. Saith hee, / have liberty to eate fltjh, and I defire to ufe that; lijberty^ it is acceptable to me as to any other- notwithstanding, I will even deprive my fclfe of that liberty, to pleafe men:and not in this only, but inall things elfe • and why? for, faith hec 3 Ifeeke.not my felfe, and my owneprofit ^ but the profit of many y that they might befaved j and that is the reafon of it : And why did he feekethe profit of many? We fee in the 31 .Verfe hee gives this rule,, whether you eate or drinke^ &c>doe all to the glory ofG o d forthiscaule, faith hee, I doe not pleafe my felfe 5 but others • I pleafe other men in all things., becaufe I would glorifie G o Dithat is 3 in pleafing them, GWisadvanced,he is preferred and exalted: therefore, faith hee, 1 pleafe not my felfe, but I pleafe others in all things. So, I fay, that is one effecT:, and the firft that I name to you, that it is the property of fincerity and integrity of heart, to fee amanaworke to exdpG o d, to prefer God before himfelfeinal occafions.

A fecond effect arifing from fincerity of heart, from this perfe&ncffe of heart,is this, he whofe heart is perfect with <W, you fhallfind in him this difpofition,that he is not moved to his maine anions ordinarily, but by vertue of I fome command from G o d 3 if hee have not

fome

tiEffcft; Nothing moves a fin-cere man but Godscoac rnand* '

*8$

O f Mans

Ere*y natu-rall man fecks hiaalelfe;

Simile

C*lt+iii

fomc fuch motive, he ftands ftill,and ftirs nor.

The ground of this is, becaufe while a man feekes himfelfe, while a man is unfound-hear-ted,while he is full of himfelfe, ( as every man is till he bee regenerated, till his heart ischan-get) come and tell fuch a man, informehim, and fay to him, Sir, this will make for your profit, or this is for your credit, this will bee tor your advantage, it prefently raooves him, andfetshimaworkc : for his end is to fecke himfelfe, but let his heart bee changed, and beperfeftwith God, tofeekehim, now motives drawne from thefe refpc&s, doe not fo much worke upon him •, but let a Commande-ment come from G o D,let it be thus prefented to him, This is the will of God, this is for Gods glory, this hee will have performed by thee; thefe are the motives that worke upon him in the generall faftiion and courfe of his life • other refpc&s, that are more prevalent with him before, they moove him not now • but when they are fugg^fted, as in former time,he ftands (till, as it were, as a Ship that is becalmed, that hath no wind to move it: but when a Commandement comes from God,that Command fills the Sailes, it fills the faculties of the foulc, that moves it to and fro, that indeede is the ground that fers this man aworke • in all the anions, and in all the courfes of his life, you fhall fee that metaphor ufed CW.4.12.(it is Epapbras prayer for the people, that Paulherc expxefTeth) Epapbras afervant of Chrijl, one of

■ J°2

BRIGHTNESS!.

zSp

youfalutethyM> andalway ftrivesfirybuinpray-, er, that you may flandperfeB and be filled with ail the will of the Lord • Marke, this is the thing hee prayesfor,that they might ftand perfeB: Why, howfhoulditbeknowne they were perfedt? Saith he, this is the effed it will produce, you fhall be filled in all the will of the Lord, that is, aj thrword fignifies in the Originall, when a man is filled with theCommandement,even as the fayle of a Ship is fiilerj with wind, fo when a man findes this difpofition in himfelfe, that the principall motive, that which lets hima-worlcc upon all occafions, is fome Commande-ment from God, and not felfe-refpc&s, it is an argument that hecisperfeB, that he is filledwith the will of the Lord : otherwife hee would ftand ftillas a Ship, when the Sailes have no wind to drive them: this is an argument of perfeft-nefle and integrity of heart. The likeexpreffi* on you (hall finde, Pfal. u$.6. Then fhall I not be confounded^ faith David, when I have refpeB (marke the phrafe; for iti is the phrafe that hee choofeth to cxprefle hfe fincerity by ) when I have refpeB to thy Commandements. That is, faich hee, the time was, and it is fo with other men, that when a Commandemcnt of God comes, they little heedeit, they little regard it : if other motives come, which propound honour, credit, and advancement,and profit to themfelves, thofc things they refpeft^ but faith he,heerein is my fincerity feene, and upon tha t ground I defire I may not bee co-founded, tha

To be filled with the will of God what.

PfaLix*.*.'

I have

ZpO

O f Ma ns

i

SimiU.

Torefpeft Gods Com'*

jnaRsi*\*hac

A^i3<^;

I have now refpeft to thy Comraandements : even as you fee,a man that hath fbme principal 1 friend, that he regards above all the world be-fidcs,it may bee, when many others come and fpeake to him, and make ftrit to him to have fomething done, hee regards them not, bur 3 if fuch a friend fpeakes, heehathrefpe&tohim : or as a fervarir,if -another man bid him gob^nd bid him doe,he ftands ftill • but if his Matters command come once, he goes about it prefent-Jy: for he hath refpeft unto him : this is Da-"vids meaning: for,faithhe,L o RD,Ihavere-fped to thy Commandemcnts s other things move mee not fo much • but, it any Comraan-dement come from thee, I have refpeft unto it and I prefently goe and execute it : and in this regard hee is laid to bee a man after Gods owne hearty as wee fee in the A8. 13.2 2. / have founds faith the Lord^aman after mine owne heart: that is a man of fincere, of an upright heart, a man in whofe heart is integrity and fincerity,a man without guilc»,& he proves it by this 3 faith hee, He will doe whatfoever I will: that is, if my will be known to him,that wil he do,that is the motive that leads him, that is the thing that ftirs htm upon all occafions: for that is the effect by which he is described to be a man after Gods owneheart,he will doe whatfoever I will.

Now, beloved J you may examine yovr felves by this 3 whetheryou may have thofeeffr&s that arife from fincerity and integrity of heart 3 confider what mobves yon to every aftion!

Certainly

Vpriqhtnesse.

w * p^.. : '—"

Certainly there is no man that goes about any bufines, but there is fome motive that lets him aworke: It is by vertue of the Commande-ment that thou goeft about all thy occasions ? Is it that that moves thee ? Haft thou that reaped to G o d s Commandement • that when other commandements come, thou regarded them little > but thou haft ftillan eye to that?as D avid faith,(which is an other expreflion of his fincerity,) M-ineey.es wake on thee, as the-eyes of the handmaidwaite on her Miflris ; that is, lam ftill looking to tbee y to thy VVord 3 to thy Commandement, anybecke or nod from thee moves me, as the Maid waitcs on her Miftris, to fee what her will is. This is the difpofition ofall the Saints • and therefore take heed of being deceived in this- beloved, it falls out oft-times that you fhall finde them both implicated and involved together,(and therein commonly we are deceived *) a Commandement comes from God, andrefpe&sofourowne con-curre : ( raarkeitwell, that I may take away this deccipt)as for example; perhaps there afervicewhichthe Lord himfelfe commands, a man may bee very diligent in this worke; bur, it may bee, there is not onely a Commandement of G O D to moove him, but there is much applaufe, there is a certaine luftre, and fplendour that followes diligence in a good a&ion, in fome great bufineffe. Here now is a double motive •, here is a Commandement from God, and withall thpreis credit

and 1

| hi \

IS'

Pfal.131.aj

Gods command and our ownc refpecls come together in many aftions.

%9 h

Snefi.

Of Mans

How to know when wc are moved to actions by Gods command.

andeftcemc from men. As I fay of doing, fo likewife of fuffering • it maybe a man is to luf-fer, and it is G o d s will to have him fuffer,and heefuffers for keeping of a good confidence j but withall, there is fomewhat more mingled with it,there is efteeme from men: and fofor other anions • diligence in a manscalling 3 it is true, is the Commandement of God, and the worke is the L o r d s, he doth it for him, hee oughttobediligent-, but withall there is pro. fit and reputation followes it, there is advantage comes to himfelfe 5 hecre, you fee, there | are more refpe&s than one ^ here is the Commandement of G o d 5 and other rcfpe&slike-I wife* & fo for the hearing the Word, it is true, it is G o d % Commandement to heare, and a man comes it may be, out of fomerefpe&to that Commandement • but withall, there may be other refpe&s mingled • a man may come to fcede his underftanding with new notions, with novelty hee may come to fee wit and learning, or to know the humour and fpirit of the Preacher,otherrefpe&s maybe mingled.

Now ( you will fay ) how thenfhali a man know whether it bee the Commandement of God that moves him, if that be the proper ef-fe&offincerity ?

Beloved, it is eafie to know it by this $ take a man whofe heart is not found, whofe heart is impure,who is impure towards the Lord, and take out the other refpe&s,and leave the naked Commandement alone, and he will ftand ftill,

he

I &j

A tryafl of fincerity.

he moves not; let other refpe&s bee tooke a-way, let the worfce want the outward glory, and he ftands ftill, hee goes not about it fo diligently: let the fuffering bee fequeftred from thepraifeofmen, which accompanies it 3 let there be nothing but a barecommand,yea,fup -pofe fometimes they inenrre difcredit with men,as fometimes they doe, in fuffering, the re is only a naked Commandement to encourage thena'toitj I fay, if the heart bee unfound, it ftands ftilland moves not : but when the heart is upright, take away the Commandement, and leave the other refpe&s, and it ftands ftill on the other fide ; by which you may know, that it is not refped to mens Commandements that moves a man, becaufe when that is tooke out, when there is not the will of God fignified in it, when he thinks with himfelfe, this is not j for Gods glory, I have no warrant from God to doe it, though there be other refpe&s to my owne credit and profit, the heart ftands ftill y as a Mill doth, when it hath no water nor no wind to drive it. This is an argument of fince-rity, when ftill the Commandement moves

But this ob je&ion may be made'. May not a man be moved with other refpe&s, may he not bee moved with regard to credit and advancement that may follow upon the performance of good duties >

I anfwer,he may in the fecond place,he may not primarily be moved with it, it is the Com- \™£(£Zm

mandement

Ohje&;

How other relpeft* be-fide Gods conaj

move us,

H

Of Mans

Qgfi-

How to know whether we are moved principally With Gods Command,

mandement that rauft fethim on worke^but! when hee is upon the way, thefe refpe&smay carry him on with more facility and alacrity: asafervantthat is commanded cogoc a journey, if there bee concurrence of other things, if he have a good way, and good weather, and good company, and money in his purfe, it is his advantage, he doth it the more willingly & cherefully; but if there be none of thefe, it is enough that it is his Mafters bufinefle, that is enough to fethim on work. You know, Paul had many hard taskes, when he went to Macedonia, and upon other occafions, you know what his enrertainement was, and yet it was his Mafters worke, it was his Commandemen t: for it is a fure rule, that as we ought to ufe all Gods Ordinances, fo alfo we may ufe all Gods Arguments. Ic is an argument that himfelfe ufeth,that wee may have refpe& to the recompence,T^mpW of the fear e of'God , and humility , is riches, andhe-nour % andlife$c.

If you aske,But how fhal a man know when hee doth it thus in the firft place, when hee is moved with the Commandemcnt ?

Ianfwcr- you {hall kno a/ it by this: A fervent that feekes his Mafters profit altogether, with the negteft oi his owne,it is an argument that he ferves him not out of felfe.refpevfts,but that which hee is primarily moved with, is regard of his Mafter. Indeed, here is thediffe-| rente: A fervsnt that trufts not his Mafter, fo fmannagethhisbufineffe, asaFa&or thatftill I hath

M-I.H ■■MTU ll — ll— llll Ill*

<» m

VPR IGHTNE5 SE #

i %>>9

hath an eye upon himfelfe; For hce trufts not his Matter: Another , that trufts him , that thiokes thus with him(elfe, my Mafter is wife to obferve, and is willing and able to recom-pence mee, That fervant lookes not to himfelfe and his owne ends, but he doth his Matters bu~ finefle faithfully ,and he cares not fo it may bee for his Matters advantage : For hee loves his Mafter ,and hee thinkcs his owne good and pro-fperitie confifts more in his Mafters 3 than in his owne j This is that that moves him, and there-fore,without refpeft to himfclfe,hc ferves him, he doth his bufinefle faithfully, he lookes what may be for his Matters advantage, and not for his owne. So much for this fecond effect.

A third efle& that arifethfrom this finccrity or integrity of heart, is to fcrve the Lordjio doc his will with all a Mans might,to doc it exceeding diligently ,not onely to have refpe& to his Commandement, but to doe it with all a Mans might and ttrength: when a Man doth it remiflcly,it is a figne hee doth it feinedly^whcn he doth it diligently 3 it is a figne he doth it with aperfiB heart. A fervant,whcn hce (lubbers o-vcr his woirke, and doth but eye-fervice, it is an argument that hee doth it not with his whole heartjbut feinedly: For when hee doth it heartily ,he doth it painefully ,he doth it throughly, andexa&ly^ and with all his ttrength. The ground of it is this ,becaufe when a Man doth any thing truely,and in good earneft,when hee doth it for it fclfe, hee doth it alway exceeding Z diligently,

1. Effcft. Hce fcrvethGod

with all hii might.

i Pet.ii.

Looking to

God in that we doe,makes

us diligent.

Of Mans

diligently, they arc never difioyrcd. When a Man doth a thing for a refped^hec doth itfo farrc as that refpeft requires,fo much diligence heeufeth,andno more:You may feeit in other things•, If a Man have money bur for his ufe, he will feekc fomuch as will ferve fuch a turnc, and no more. Bat if hce doe it for money it felfe ,if hce love riches, hce will doe it with all his might, hee fets himielfe to it with all his ftrengch. You have an excellent place for jthe exprefilon of this in i Pet. 1.22. Saith the Apoftie^Seeingyour hearts are purified to love one another without feyning ,fee that you love one Another with a pure heart , fervently. The meaning is this,If a mans love bee fincere^ without fey. ning ^ If it bee with a pure heart \ without re-fpe&s,withoutdifiimulation , this propertie it will have, you will love one another fervent-

ly. Beloved, thefe cannot bee difioyned,when one ferves the Lord with a perfect heart, when his eye is upon him 5 whcn he doth truft to him, without any other by-refpeds, hee will doc it exceeding diligently. Therefore that exprefTi-on you finde fo oft in the Scriptures, Thor: [halt love the Lord thy God^ with all thy Soule \ with ah thy hearty and. with all thy ftrcngth , it is not an expreffion of the degrees of love 5 That is not the iole icopeof that place, but it is an expreffion of the finceritie of a Mans love; as if hec fnould lay, heerein is the finceritie of a Mans love,thisisan argument that aManloves God. truely,and not for refpedts, when he loves him

with

VPRIGHTN ESSE.

J. z 97

with all his heart?, and with all his might: It is fo in all things ; when you doe any thing for it lelfe 5 you will doe it with all your might.

Befides, there is this further ground of it; you (hall jfinde this, that when a Man doth a thing remiffely, and overly, and perfun-ftorily, it argues alway a divided intention, it is an argument that the whole minde is [not Cet on it , but that the intention is diftra&ed, andbeftowed on other things: Whence that common faying is y Hee that will bee excellent in every thing,is fo in nothing; Becaufe his intentions are divided. So, beloved, you know, this is the property of finceritie,tohave afin-gle^eyejLO have the heart fet upon one objed,to looketo GOD alone- If a Man doe fo, the heart is fincere, and hee that lookes upon God alone,|hee muft needs doe it with all diligence: whenfoever a Man mindes one thing ,hee will doe it with all his might, becaufe all the facul-ties,the intentions,the thoughts,andaffe&ions of the foule,they are then conccntricall,& united, and drawne together into one point, they are ftill running in one channell: And therefore a Man that hath a fincere heart, that choofeth God aloae,that faith thus with himfelfe,! have but one Mafter to (erve,I have but one to feare, I have GOD alone to looke to, my bufinefle is with him in Heaven, I thinke him to bee All-1 efficient y and an exceedingly-eat reward: I fay, this refolution will alway accompany fuch a heartjthat hee ferveshim with all diligence: If

Z 2 there

The intention is divided, when thingg are done re* mUTely.

■w*

Of Mans

rfalv.71**,

Intention in a mans owne af fairei,andrc-miflcncffe in G»ds,afigne of impurity;

Holincifcttc element o fan wprightjman*

there bee any worke of his to be done,hee will doe it with all his might: For that is the difpo-fition of a Mansminde,whenonceheisabIeto fay as DavidfoithyPfalw. 72.4. One thin^have I defired of the Lordy and that mil I feeke ^ to fee the beautieof the Lordy to live in his Temple , &c. One thing have I defired, and that will I feeke with all diligence: When a Man defires but one thing.his mindc will bee exceeding intent upon it- And therefore if you would finde out now what is a proper effed of finceritie, you ftiall finde this alway to be in thofc,whofe hearts are upright with GOD, that they give themfelves up to his fervice « I lay , they give themfelves up to do it with all di!igence:Ther-fore a Man that faith thus , I hope my heart is upright with God y and yet you lee him exceeding bufie with other thin^, the worke of God he doth not overly,he (lubbers icover,hee doth it negligently^asa fervant that doth eyefervice-but for bufineflcs of his owne,hee is exceeding intent upon them , hee is overwhelmed with them, in following pleafiires , and divers lufts, his mindc is exceeding much taken up in things of that kinde • I fay, hee doth but diflemble, when he faith he hath prepared his whole heart to feeke the Lordy that hee walkesbefore him pcrfe&Iy, it cannot bee: a Man whofe heart is upright, hath this difpofition in him, that his fpeeehes, his thoughts and his a&ions are (till bufied about things that belong to the King-dome of G tf^holineffe in the element hee lives

in,

VPR IGHTNESSE.

99

in,he would ftii be doing fomething that tends chat way,by his good will he would bee doir,g nothing elfe: I fay, thus hee ferves the LORD y with all his might,and that is an argument hee hath a fincere and upright heart. You have a common faying, when aMandoth athingex ceeding diligently,he doth it for his life: Now a Man whole heart is upright, his ©pinion is changed of his owne happineffe,of his life and fafety- Whereas, before, hee conceived it to confift in other things, now he knowes it whol. ly confiftsin the favour ofGodjn plcafinghim, and in enjoying of him -, And therefore when hee-reckons his life to confift therein, hee doth I exceeding diligently whatfoever worke tends to him, and to his glory. This is the third effect thatarifeth from finceritie,and perfe&ion of heart.

A fourth effe& is this- a Man whofe heart is entire and upright, and perfeft with God , you (hall finde him thus difpofed, hee fuffers every grace to have its perfcft worke: That is a figne the heart is found 3 and entire ,and perfe<a,when the graces of Gedare not retrained, when they are not dammed and barred up,but are fuifered to have their perfeft worke : as it is faid of Pa-tiencc,you (hall fee that expreflion, Iam.i. Let ! Patience have herperfetl worke. Rejoyce ( faith the I Apoftle ihcve)whenyou fill i*to troubles of divers I forts , rejoyce, knowing that the trying of your Faith [brings forth Patience , and let Patience have her \perfctl worke, that you may bee perfect and entire , 1 ; Z 3 wanting

Every Grace hath its perfect worke.

i; Patience. lanM«*,3j4«

r

Of Mans

\

Patience its perfect vveike, what.

An unfound Man flirinkes

in fume try a)s

wantingnotbiug. Where you fee, that this x s put downe, as an effed that arifeth irom per-feftnefle andintegritie of heart 3 when wee iiif-ter the graces ote0d,(aspauence in particular) co have their perfed worke.Now patience is faid to have its pcrfeft worke, when it endures all kindes of try alls ,for that is the fcope of the Apoftle. Rejojce ( faith the Apoftle) when you fall into trials of divers forts: That is,tryals that concerne you in Soule, in Body,in name,and in ftate, tryalls of every fort^andeverie kinde: If Patience be perfe& 3 ( & it will be perfeft, if it bee in a heart that is perfe£t,and entire , it will have a perfect worke ) it will make us ftay no where: So that patience hath then its perfed worke 3 when it will fuffer any thing , bee it death, bee it difgrace, bee it jimprifonment,&r poverty ,be it Ioffe of friends ,bee it what it will bee,affii<5i:ions of any kinde; Name all forts of trouble that you can devife,if Patience have a perfedi worke 3 it willbeare all of them. When the heart is found 3 then this Grace or a-ny other hath a perfed worke: Therefore you fee , [men whofe hearts are not found , Nature will make a ftand fomewherc: A Man perhaps willbeare many thiugs for Religion, but if it come to death, there hee fhrinkes: A Man will endure much,but if it come to difgrace s o dif-credit,to Ioffe of reputation,there his patience hath not a perfect worke: And therefore hee gives over, As Patience its perfeft worke is feene in fuffering 3 fo like wife it is feene in __ doing,

Vprightnesse. ] ^o 1

doing. So you ice chat expreffion 5 #e£r.i2.i. Seeing wee have fuch acloudofwitnejJes,(iaith the Apottle) let us runne the race with patience that is fetbefereus. The meaning of it is this: It Patience have a perfect worke, it will carry vou through the whole race to the journeys end; but if otherwife 3 a Man will runne fo farre,or (6 farre-Bat when hee meets with fucha rub,with fuch abarre by the way, there hee will make a ftand, when hee comes to thicke way, or to thorny way * or to rough way , there hee will not runne-And why? Becaufe patience hath not a perfed worke. Therefore 3 faith he,runne with patience the race that is fet before you. So, a Mans heart is then entire , when everie grace, (I inftance now ia this) hath his .perfed worke.

If youobjed; But you fee fometimes Patience , even in thebeft of the Saints 5 hath not a perfed worke , [but is fometimes interrupted ? You fee it was fo in lob y though hee were a Man of an upright heart ,(GOD bearesthat witnefle to him, hee was ajuft Man, one that feared GOD ) and likewife this grace was perfed in him, (as that witnefle is given him, lames 5.11. rouknwv the patience cf /0b ) yet notwithftanding this,tt feemed to bee interrupted, it feemed not to have its perfed worke*

To this I < anfwer: That it did not rife from the hollowneffe of his heart, ortheimper-.fedion of the grace, but it arifeth many times

Z 4 from

HeM^o*

Objeft*

Interruption in the Saints graces ariietk noctromun-jj

foundnefle*

^Ol

Of Mans

Simile*

1 a; Faith hath iti pcrfcft wcxkc.

Jnftances,.

*Chron.2$<

7,8,9.

from fome other impediment, fome other acci-dent,from fome diftemperthat may ariie in the Soule^that fometimes may hinder even aper-fe& grace frcm having a perfect worke-as you fee in the workes of nature, there may be a per-feft Spring, and yet fometimes it may be hin-dred from running , by fome outward impediment^ may fome way or other bee dammed up: So it may bee a perfeft Drug 3 fit and apt e-<nough to worke,& yet fome impediment there ^nay be,that may hinder it, and choake ir 3 and dead the venue of it for a time,but it is but for a fit, ordinarily, and in ordinary courfe, every grace will have its perfect worke.

And as I fay of Patience,fo like wife you fee, in all other Graces, (to give you another in-iiance, the fame the Apoftlc gives there of Faith)Faith,when it arifeth,when it dwels in a heart that is entire,that is perfe<a,it hath a per-fed worke : When it is otherwife, it workes butimperfe<5Hy 3 and but by halfes, I will give yon an experiment of it-You fhall fee two notable examples of it, one in Amaz>iah y z chronic. a5. You ftiall find there what worke Faith had in him, You fee in the 8 ,9 ,1 o.Verfes, Amaziah was to goe to warre againft the Edomitesjte hy-red one hundred thoufand ofjfrael^ which was halfe his Army, to goe and affift him in battle: there comes a Prophet from the Lord^nd tells him^Amaziah know this, the Lord is not with Ifrael, and therefore fcparate thefe men, and (end them home,if thou doe not,thou flialt fall

before

VPRI GHT NESSE.

3°3

before the enemy : For in the Lord there is power to helpe,or to caft dowpe 5 Atnaziah* beleeved the Prophet: So that you fee, Faith had a great worke in him • But, faith hee, I am not able to hyre any more. That is no matter , (faid the Prophet) goe with thofe thou haft • and hee was content to doe fo, hee went on to the Battle; And in the next Verfe, hee was encouraged to goe on: It was a great worke of Faith,to fendbacke halfe his Army, and to goe onfo much encouraged notwithftanding , yetafter,in the fame Chapter, you fhall finde, though Faith went thus farre in him, and carried him through fo difficult a cafe, yet it had not its perfeft worke: For immediately after hee had overcome the Edomites > heefetup their Gods, and a Prophet comes and tells him 3 Amaziah ^ art thou fo foolifh , to fet up the GODS of the Edomhes , that were not Me to deliver their owne people ? Saiththe Text, Hee would not hearken to the Prophet 3 but bade him ceafe , and the Prophet ceafed. So you fee Faith had a worke in him, and a great worke, but herein hee had an unfound heart, as it is faid*5 Verfe 2. Hee walked before the LORD , in the way of his Fathers, but not with aperfeB heart. And you fhall finde this very ftory , that I have now named, brought in as an evidence that his heart was not found , that his Faith had not a perfed worke: So farre his Faith went, thus farre he did by vertue of thatFaith that he had,

but

Men may doc much, and yet want laving gracs.

VcrW/

;04

Of Mans

i Chioiuu.

Wicked men

may follow Go4 ioi a time

Rom.4.1^.

but a perte& workc his Faith had not. Another example is in Rehoboam , 2 chronic. 11. W hen theKingdome was divided, and given to Jeroboam 3 and the tenne Tribes had made that de-fe&ion from Rehoboam , hee gathered together ninefcore thoufand fighting men, to goe up a-gainft ifrael: But, faith the Text, The -word, of the Lord came to Shemaiah, a man of God, faying, Speake to Rehoboam , the fonne of Salomon , King of Iudah, and to all Ifrael, and ludah, and Eenjar min,faying: Thus faith the LORD, Tou fhall not goe up to fight againjlyour brethren, returne everie Man to his houfe : (For this thing is done by mee „ They obeyed therefore the word if the Lord , and returned from going against Jeroboam^ You (ee he ere a very great worke of Faith, that caufed him to give over,to fit downe, to be content to Iofe fo great a part of his Kingdome, and to lookeno more after it: That 3 when he had an Army ready of valiant men , yet hee was content to fit downc, though hee were a Man that was not found-hearted, yet Faith had thus far a worke in him: And not onely for this time, but for three yeares after hee cleaved to the LORD, and fcrved him in all things: And yet forallthis^ithadnotitsperfed worke 3 it ca-ryedhimnot thorow: For afterwards hee departed from the L OR D. This is a figne of an unfound heart, when Faith fhall goe fo farre, when it fhall enable aMan todoemany things^ and yet for al this^it hath not its perfed worke.! Wee fee the contrary in Abraham^ Rom.^i^\

when

VPRIGHTWfc SSE

when he was put to it,when God had made him a promife,that hee flionld be the Father of many Nations, faith the Text, hee was not weake in the Faith.lhe meaning is,hee was not unfound, but was perfeft in theFaith.What did he doe? How did that appeare ? Saith hee, hee went thorow , when the Lord c&me with fnch a pro-mife, hee considered not his owne body , that was dead h ( tor hee was an hundred yeares old ) nor hee considered pot the deadnejfe of Sarahs womhe : but ( faith hee) hee beleeved that hee was able that hadprewifed This is given as an evidence of the truth ©f his Faith; heemadenotaftandinfuch a difficult cafe.-For hee was not unfound,but he was perfe& in rhe Faith • So likewife,when he came to offer Ais-fonnc j herein the perfe&ion of his Faith was feene. And by this you may know whether your hearts bee right 5 if you fuf r fer every grace to have its perfect worke,when your Faith doth not picke and choofe,and take heere a promife,and leave there another-Here I tobeleevea threatning,anothernottobeleeve-! Here to take hold on aConimandement,to be-j leeve that this is the will of GOD, in another \ cafe not to beleeve; For fo doing is a figne of an funfound heart.

Ifyou obje&,but faith many times hath not aperfed worke in the Saints , asMofesatthe waters of ftrife^ faith the Text Jheefayledthrough unbeleefe ; And againe , David , when hee fled from Sauho Achis % wee fee his Faith there had not its perfeft worke: So likewife Peter ,when

305 I

Chufingin,

Gods waves note of uri foundnciiV

I

the

-

$otf

Of Mans

\ True grace I may bee inter ! tuptedjhow*

Simile.

I the waves beganne to arife, to fwcll , and hce beganne to finke, his Faith had not aperfed worke.

To this I anfwer,that Faith may have a per-fe& workc, that is, there may be an aptncffe ia it,that ordinarily it goes through the worke. though by fome accident, it may bee hindred : for ( marke the Faith of thofe) wee fee David> though he failed at this time,yet at other times hee did not. No more did Mofes , nor Peter •, • which is an argument that it rofe not from un-foundneffe, from hollownefie of the grace, or of their hearts, but from fomeintcrveniall im-pediment,fome pafSon ^ As it was a paffion in Mofesjnz was diftempered«and fo it was a f care, a mift: that was caft before the eyes of Peter at that time. Now you know aManmaybefaid tohaveaperfe£teye,andyet, for alltbat 3 in a mift he may not be able to fee as at other times-and a Man may be faid to have a perfed; hand, and yet a fit of a Palfie may make it flbakc,and make it unfit for any thing: So a man may have a perfect tafte, able to diftinguifh one thing from another , yet when hee is in an Ague, in fuch a fit he takes things amifiqthings that arc wholfome, feeme bitter to him; So in the graces of the Spiritjthcrcmaybefometimcsmuch imperfe&ion admitted, when a Man is in the mift:,when hee is in the fit, when fome diftem-per fome paflion or affe&ion,hath overcaft and overclouded the Soule,as it were,and polTeffed the palate ^ Thefe defects may bee, and yet the

grace

*-!=

Mfe

PRIQHTNE $SE,

3O7

3 Knowledge of the truth

fed nearc»

Rohm .18 ♦

grace may bee perfe&.But you fhall know it by this,ordinarily it is not fo 3 tt is but by accident; and ttierfore it comes to paiTe but now & then. And as wee fay of the grace of Faith, fo (to give you another inftancc) Truth or the knowledge of the truth: this great grace 3 if the heart | hatl j it ?perfcc^ bee found , will have a perfeft worke •, It will goe thorow, it will not make aftandheere and there, as it doth in thofe that are unfound, as youfee 3 ^0/«.i.i8. it is given there as a figne of an unrighteous Man, when they withhold the truth in unrighteoufnejfe • that is,when the truth is not fuffered tohave a perfed workej When there is truth, and they fuffer it perhaps to in-forme their underftandings,but they fufFer it to goe no further j When they fuffer 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 fufFer it not to come into the outward Courts of their converfation, it isa figne that this grace hath not a pcrfed worke, but is reftrained: And fuch an expreffionyou fhali' finde, 2 Peter 3.5. This they -willingly know rtdi* ( marke) that the Heavens were of old, &c. Hec fpcakes there of certaine Atheifts, that were mockers , and defpifers,that were readie to fay, where is the promife of his comming I Doe not all things continue alike ^xncethe time of our Fathers > The Apoftle anfwers them thus^Saith he,they have truth in them, there is light enough , God hath borne wkneffeto himfelfe in their owne ■ conlciences ^ There arc many things that they migtit

iP«ecr3«7«

$o8

Of Mans

Maub,

I|.I«

might objeft hgainft thefe temptations of A-theifme: But,iaith hee, they willingly will not \ know them 5 That is , they will not take them into confideration, as if hee (hould fay , their will, becaufe they will not be troubled^becaufe they willlive loofely, it fufters them not to un-derftand , and to enquire into thefe things , that they might know them; Theft things they willingly know not. So, beloved , it is an argument that the knowledge of 6#d,and the knowledge of the Truth hath not a perfe& workc, when there is fomething that a Man willingly will not know , when a Man (hall winke with his eyes,as it is hid>M.nth 13. 15, They winke with their eyes ,that they might not understand with their hearts , and bee convert cd, that I fhould healethem. They winke with their eyes : That is, when the light ftiines to them, they will not fee it; When the confidence fuggefts fomething, when there is fomewhat intimated , and whif-pered to the hearts of men,theirwillrunnes a loofe courfe ^ Therefore they will not fuflfcr their underftandings to be informed, they will not fee all the light: Whereas a Man whofe heart is perfe& 3 if the light begin to appeare, if he fee it thorow a crevis,hee opens the win-dowes of his Soule , and lets it in, even into every corner of it; And the ground is,becaufe, his heart is found,hee defires to make his heart perfeft 5 he is not w tiling to fpare it in;any thing, hce defires not there fhould bee any exempt I place in his heart, or in his life, or any of his *

courfes.

VPRIGHTNESSE.

3°P

'ods will, He defires not that the light fhould oee kept off. This is another in-. ftance. Patience will have her perfect worke, and the knowledge of the truth will have its perfed worke: Sol may fay of all other graces, Temperance will have its perfeft workcyf the heart bee fincere and found j That is, it will re-ftraine every inordinate appetite, it will caufe a Man to forbeare every inordinate delight, every inordinate pleafure, It will make him withdraw himfelfe from excefle in every thing , in dyet 3 in fports,in eafe 3 &c. Solikewife Cba-ftitie, holineffe and pnrenefle 3 itcleanfeth the heart from all kinde of uncleannefTe,if it have its perfeft worke 5 It fuffers none of that leaven to remaine in Soule or Body eyther-ney ther in the eye,nor in the thought. This is another effect of an upright heart 3 of one that is perfeft with G O D 3 that every grace hath its perfevf! worke: And by this thou may ft know,whethcr thy heart be founder no.

I will adde but one more exceeding briefly , and fo conclude. This is a fifth effedt that ari-feth from integrity ,and fincfcritie of heart-.It breedes in us a peaceablenefTe and quietnefie

of

Iob.^.*!,

courfes, for hee fees 3 Hee that doth evilly comes, not to the light i Ioha'}. 2 1. but here that loves the tructh,hee whole heart is found- that is not an hypocrite,he comes to the Iight,he comes to bee enlightned in what he dothjsee coma to the light ^that his deedes might bee ?nade wmifcfbp hat is,that it might bee evident that his workes are according to

Spirit is quieted?

JlO

I

Of Ma n s

Frawardnefie ?«acfFcft of J impurity.

of ipirir, as you may fee James 3 .ultimo, But the wifedome that is from above y is fir ft pure, and then peaceable,gentle,eafie to bee intreated> full of met-cie^ full ifgood fruit. The wifedome is firftpure y and then peaceable: As if hee (houidfay, The purity ofwifdome,the perfe&nefle,the entire-nefle,the finccritie which holy wifdome brings forth,it is feene in this effeft, it will make the hcaTtpeaceablejtisfirftpurey and then peaceable. His meaning is,that peaceableneffe is an eflFe& of the purcnefle and entirenefle of the heart: So that, when any Mans heart is perfe& with G OD,you (hall finde this effed rifing from it that his heart is quiet, and humble,and gentle 3 and peaceable towards men; fuffoi love , and *fmercy and ofgoodfruits , and of good a&ions, and workes: but when the heart is impure,and unfound, and hollow, it is awkward, and fro-ward 3 and contentious,and implacable towards raen 5 they arc not full of mercy,but ful of wrath-they are not fulLof good fruits,and good works and a&ions, but they are like the raging Sea, that cafis up mire and dirt upon thofe with whom they have to doe.

So that this is theeffe&of a pure heart,it breedes a quietneffe,a peaceableneffe of fpirit-whereas the other brings forth tumult & turbulent difpofition : they are eajie to be intreated, (to be handled)faith theText- Whereas the others whofe hearts are unfound,as David faith of the wicked, they are as thornes , that they cannot eafily bee handled, a Man cannot eafily dcale

with

Vp

RIGHTNESSE.

/ J««

vvich them, they are not eafily intrcated. So, my belovedjhis frowardneffe,this wafhpifhnes of fpirir, this implacableneffe, is a figne of an unfound heart, of an impure heart, of a heart that is not perfedt with the Lord: as you fee, the Devils are the moft impure (Spirits of any other,the moft full of malice, and of envy, and revenge of any other. lefits Cbrift, on the other fide, as he had the moft pure heart, lb hee was the moft gentle of all others : hee returned not rebuke for rebuke, but hee was as a jheepe bef$re the {bearers, &c. Vfe a Wolfe or a Tiger never fokindely, they wilibee ftill implacable and greedy : vfe Sheepe never fo roughly, they will bee meeke and gentle ; fo it is with the Saints, becaufe their hearts are pure: I fay,the ground of it is this, becaufe an unfound heart breeds in it continually ftrong lufts, and eager defircs ; and eager defires are unyeelding, and unruly,and that is thecaufeof contention, and implacablenefle with men: whereas when the heart is cleanfed, when it is pure and perfed, | it is emptied of thefe ftrong and domineering luftSjitgrowestoaquietnefTeoffpirit, to bee quiet within, and when it is quiet within, it will bee peaceable towards others without. When it is quiet thus, the Spirit is ready to fee G O D, and to yeeld to G O D in his providence, in all unkindnefles, and in all the evill dealings of men, a man is neither ready to murmur againft GOD, nor to fret againft men : for quietnefle followes a pure heart, as A a unquf-

Notel

Simile*

Lufti the caufc of un-qwetnefle.

Of Th e

unqutetneflc,and awkwardnefTe, and froward-ncffe followes impurity and imperfection of heart. So much fbali ferve for this.

FIWJ S,

THE

New Covenant. / 31$

«^r«

&&a

THE

TEN T H

S ERMON.

Genesis 17. i 3 2. W^tte fo/bre ^ and bee thouperfeB. And I wi/t make my Covenant betweem mte and thee.

Will not repeat what hath been delivered^ but come to that which remaines 5 and fo proceed to thefecondVerfe.The lafi: effect therefore of this fincerity, or integrity of heart, is that which wee find exprefled, Mat.^&.Blejfedare the pure inbeart/ortheyfhallfee God .That is,this ariieth alway as an infeparable effeft of purenes , of hearty that it is able to fee God ; to fee him , here, and it fhall fee him face to face hereafter ! When the heart is yet unfound and impure 3 it

Aa2 is

Lafl; effe& o£ fincerity, To fee God,

Mat.j.S.

Of The

s

ijnhisattri* butcs.

sjnfcis works of providence

is not able to fee him -, but when a mans fpiric is cleanfed from thatdro(Te,from that corruption^ man is growne pure and entire, and faith- f full, he is able then to fee GW, which before he could not doe ± that is, he is able to fee G o d in his attributes,as Mofesfaw him that was inviji-ble • that is, hee faw in him more than he could fee in Pharaoh , hee faw him in his power to rc-compence him • he faw him in his wrath, and territ>Iene(Te,if he had difobeyed him -hee faw him in his goodnefle and mercy, and therefore hee chofe him rather than pharaeb or his favour.

Againe,they are able to fee him in his works as lacob did • it is faid of him, hee was aplaine man, and he was able to fee the Lord, hee was able to fee him in the workes of his providence he was able to fee him when he got the goods oiLaban-, faith hee, God hath tooke the goods from your Father, and bath given them to mee : it is h is fpeech to his Wives: hee did fee him, when he met with £j&»,f(aith-th.e Text) he faw t'lefweofGod, when hee faw the face of Efau^ he faw him in his.cattell,&in his children that he had gotten: thefc are the cattell, and thefe a e the wives, and the children, and the bands rhat God ofhisgoodnejje hath given mee : he was abletofee CWinallthcfe-, heefawhimin all his workes of providence and goodneffe : fo likewife in all his chaftifements, David faw G o d in the curfing of sHmei: Ir is the Lord that bids him doe it : Andfo Job, hee faw

God

New Covenant.

5»5

God) it is hee that hathgiven y and be that hath ta~ ken awayfie overlooked thofe thatwere theim-| mediate inftruments.

Thirdly, they faw him in his guidance and dire dion, they are able to fee the fiery cloudy Piller, which way they are led by him ^ they areable'to ice which way he would have them goe, upon all occafions, when others walke in darkeneffe, and they fee not the way that God would lead them.

Laftly, they fee him in his Ordinances,they fee God in the preaching of the Word,they receive it not as the wordofman^but^as it is indeed, the Word of God : they fee him in the Sacra-ments,for they are able to di&ern the Lords body, that is,they are able to fee chriji crucified, to efteeme him, and to fet that price upon him as they ought,and fo they come prepared $ this they are able to doe,becaufe they are pure: but when the heart is yet unfound and impure,they arenorabletofee<j0^cleerely • a fight, and a knowledge they have, but it is another kind of knowledge. So much fhall ferve for this point.

And I mil make my Covenantee.

Thefe words containe a further and a greater favour expreffed to Abraham^than the former words doe: it was a great tfiercy to him,to ex-preffe thus much to him,/ am AlfufjjcientJ am able to hdpe thee, lam thy exceeding greatre-ward, I am able to be a Sunne and a fhield unto

Aa3 thee,

g .In his guidance and (UlgCUojh

4-Inhis Ordinances*

V*

<GetM7.7'

Of Th e

chee,to fill thee with all comfort,, and to deliver thee from all evill : but yet that which is here added : is a mercy of a much higher nature (faith the Lord) J mil malt my covenant be tweene me and thee • that is, I wiil not endy tell thee what I am able todoe,l will not oiielycx-preffe to thee in generall, that I will deaie weli with rhee,that 1 have a willingneiTe and ability torecompence thee,if thou walk betore mc; and fervemce,and be perfc <5h but I am willing to enter into Covenant with thee 5 that is,I wii j bindmyfelfr, I will ingage my ielie, I will enter intobond, as it were, 1 wiii not be at liberty any more,but lam willing even to make a Covcnar,a compact & agreement wkh thee I wilimake my Covenant bttrveene mee and thee: that is the general!. You fhall finde it exprei fed more at large, Verf .7. Moreover ^ I mil ejla-blifh my Covenant bttvpeene mee and thee> and thy feed after the f, in their generations for an ever la. fling Covenant^ to bee aG O D to thee^ and to thy feed after thee:that is, as if hee ihculd iay 3 Firft, I am willing, not only to make ic with thee,but with thy feed.

Sicond!y,I will not make a temporary Co-venant,butan everlafting Covenant,there flial be a mutuall ingagement betweene us 3 and it fhall continue forever, both to thy felfc and to thy pofteriry : in particular, it is added, / will mdtiplythee exceedingly j that is but a branch of the Covenant,/ will make thee a Father of many Nations , thou fnalc have a Sonne, and km

chi ! ci". n j

\

New Covenant.

37

cmiuren fnail grow in number as the ffarres of heaven,md as the daft of*the earth y that is but a particular : whence, this is the point that wee-have to obferve.

God enters into Covenant with allthofe that are j

faithfdl.

Fpr it was not with Abraham, as he was A-

braham, butashee wasafaithfiiil man : and

therfore all the faithful! are reckoned to be the

feedo?Abraham. For the opening of this to

you, which is one of the maine points in Divi-

nity • I will {hew you thefe five things:

Firft, what this Covenant is.

Secondly,With whom it is made.

Thirdly,How we lhall know whether we be in this Covenantor no.

Fourthly, What the breach of this Covenant is.

Laftly, Thereafonswhy Godns willing to make a Covenant with men. W

i. what this Covenant is. You mud know, that there is a double Covenant, there is a Covenant of Works 3 and a Covenantor Grace : The Covenant of Workes runs in thefe termes, Doe this, and thou fhalt live, and I will bee thy God. This is the covenant that was made with Adam and the Covenant that is exprefiedbyiHo/h' intheMorall Law, Doe this, and live. The fecondis the Covenant of Grace, and that runnesin thefe tearmes, Thou flialt beleeve,

A a 4 thou

Go <* e*cets in. I to Covenant w" 1 * allthofe taatare faith fuU.

Twofold Co-vcnant,i.of w «rke 5> *.of Grace,

The condition of both Cove- j nants+

Of The

A threefold difference be tweenctbera. i.Difference. The firft Covenant ihc mimftatio n of the letter.

». Difference, It breed* enmity,

thou {halt take my Son for thy Lord, and thy Saviour,and thou (halt likewife receive thegiit of righteoufnefTe, which was wrought by him, for an ablolution for thy finnes, for a reconciliation with me, and thereupon thou fhalt grow up in love and obedience towards mee, then I will be thy Gotland thou fhalt bee my peop!e. I This is the Covenant of Grace, Tk$k fhalt be-leeve, and take my Sonne>and accept of x the vtft of rightcoufnes^and I mil be thy God. The difference between them you fnal find,* Cor.3 .where you fhall fee 3. differences ,to reduce them to thofe heads, I will not trouble you with particular places, left I ftay to long upon them.

The firft Covenant wslssl Miniflration of the Letter ; that is,in the firft Covenant, there was no more heard nor feene, but the naked Com-mandement, it was written in Tables of ftone and prefentcd to them j there went with it no aptncfle, nodifpofition to keepe it; they heard what the Law«va% they faw what God rcqui-red,but there^as no more,and thofe that were declarers of it,were but the Minijiers of the Let-ter^and not of the Spirit*

Secondly, this Covenant, it brings onely a fervilefeare, and an enmity • for when a man lookes upon the Author of this Covenant, and he hearesno more but the Law,aod what it re-quires • he lookes upon God as a hard Maftcr, as an enc my: againe,he lookes upon his Law as a hard and cruell Law, as a heavy yokc,as an unfupportablebopdage^nd therefore he hates

it.

New Covenant. /

319

it, and wiflies there were no fuch Law s he runs from it,as a Bondflave runnes from his Mafter, as far as it is in his power. This is that which is hid % GAl.^>Hayargendmh to bondage:that is,the Ga U 2 ». Covenant of Workes begets bond-men, and flaves, and not fonnes arid freemen: and like-wiiethat, Heb. 12.18. faith the Apoftle. Tou Hc b,i are not come to Mount Sinai, to the burning of fire^ to clouds, todarkenejje^ totempeft, to the found of a Trumpet , fo that Mofes himfdfe did quake and tremble. That is> when a man lookes upon thisCovenant of workes,it caufeth in him afeare and an enmity:that is the 2.difference.

The third is, *That his a minif ration of death as it is called, 2 0.3. a miniftration of death, that is J^>ropounds acurfe to all thofe that do notkeepejt,anditfhewes nomeanes to avoid it 5 and therefore a man is affe&ed to it ; and to Gedthe Author ofit^as one is to an enemy that^ feeks his deftrudion s & therefore the miniftration of it is faid to be the miniftration of death. The reafon of this is, not becaufe there is any ill in the Law, it fc a mimftration of the letter, it begets feare & enmity, it is a miniftration of death- I fay, this arifeth not fromhence, that the Law of God is a cruell deadly Law:(for the Law is good)but it arifeth from theweakenefle and the infirmity of the flefh: As for example, 'if you would take a Potters Veflell. and dafh it againft a firme Wall^the reafon why the Wall smik\ is the deftru&ion of the vefTell,is not any infirmity or weakeneffe in the Waf,for it is the excellency

3. Difference. The miniftration of death. iCor.3.'

}lO f

ThcCovenant ofGrace,the

miniftration

I.

Of the Spirit.

2. OfLoYC.

5«

•Of Lite

Of The

cellency and vcrtue of the Wall to bee hard, u k ihould be fo,but it is the weaknefle and fragility, and brittlenefle of the VcflTell/and thence comes it t® be broken a funder: and fo in this cafe,the reafon why this Law, or Covenant of workes(is a miniftration of death 3 and of enmity, it is notbecaufe there isany imperfection in the Law,it arifeth rather from the perte £tion ofit,but it) is from the weakenefieof the flefti^ that is not able to keepe the Law y it is the excellency of the Law, that it is fo perfect hat a man is not able to keepe it^it arifeth,! fay,from the weakenefleand infirmity of the flefh, that is not able to obferve this Law.

Now, on the other fide, as the Covenant of Workes is thus/o you fhall find that|[^ Covenant of Grace,

Firft, is a miniftration of the Spirit, and not of the letter.

Secondly, aminijlration of love, not of enmity ; offreedeme, not of bondage • it is a miniftration of righteoufnefle, as it is there called the miniftration of righteoufnefle $ fir if the minijlratien of condemnation were glorious, much more floall the miniftration of righteoufnejfe exceed invlory.

Thirdly, a miniftration of life and juftificati-on, and not a miniftration of death and condemnation. The ground of this, and how it is thus, we fhall fhew you, by cxprefling to you the order how thefe depend, and follow one upon the other: when a man hath looked upon

the

NEW tOVHWAN T.

3m

the Covenant ofWorkcs, and fees death in ir, fees a (hid Law that hee is not able to keepe . then comes the Covenant of Grace, and fhewes to him arightcoufnes tofatisfiethat Law 5 that himfelfe never wrought, fhewes him a way of obtaining pardon and remiffion for the finn.es that hee hath committed againft this Law,, by thedeath^nd fatisfa&ion of another . when hee feef this, he fees withall the goodnefTe and mercy of God, giving this te him lor his falva-tion,out of his iree grace and mercy^ and when he fees it, the opinion of a (inner is changed: marke . I fay, his opinion, his difpofltion and affe&ion is altered : hee lookes not on Godnow as upon a hard and cruell Matter,.but he lookes upon him now as a GWexccedingfull of mercy and companion • whence this followes, that his heart melts toward the Lord, it relents, it comes to be a lbftheart,that is eafie and tradable, it is not haled now to the Commande-ment,but out of an ingenuity and willingncife, hec comes and ferves the Lord with alacrity andcheerefulnefle; the difpofition is wrought in him, becaufe now hee fees another way, hisapprehenfion is altered, even as a fervant when it is revealed to him that he is afon, and Stm&c* that thofe hard taskes that are laid on him, are the beft way to lead him to happinefle, they are but rules of direction, for his owne wealth, and for his owne advantage,he doth them now withall wilhngnefTe, the cafe [is altered, hee lookes not now upon the Law of God as an

enemy,

Note*

Heb'S.ttfyio

2, Cor.3«2,2,

ThcMctaphor ot writing the Lawmmans heart explained 3.waie^

I.

There is an

cxpreflion of every command in she heat*.

Of Tm e

enecny,or as a hard bondage, but he lookes upon all the Law otGod, as a wholfome and profitable rule of dire&ion, that hee is willing to keepe for his owne comfort : now, when the heart is thus foftned, then the Spirit of God is feat into his heart, and writes the Law of God in his inward parts,as you fhall fee,if you compare thefe two places together, #^«8.8,?,io. Behold; faith the Lord, I will make a flew Covenant, and this is the Testament that I will make with the Houfe oflfrael: After thoje dales, faith the Lord, I will put my Lawes into their mindes and in their hearts will I write them,and I will bee there God and they fhall be my people ; Ifyou compare it with that z Cor.%. 2.3. TouareourE-piftle written in our hearts,which is underfiood and read of all men, in that you are manifejl to bee the Epijlle of Chrijl, manifeft by vs, and written, not with Inke,but with the spirit of the living God± not in Tables ofjlonejtut in the fteffyy Table? of the heart. The meaning of it is this • when the heart is once foftned, God fends his Spirit to write his Lawes in ^the heart : which Metaphor will bee expreffed to you in thefe three things.

Firft, the meaning of it is this, looke what there is in the outward Law 3 as it is writren^and laid before you,there fhall be a difpofition put into their heart,that fhal antwer it in all things there fhall bee a writing within, anfwerable to the writing without, that, even as you fee in a fcale^ when you have put the feale upon the

wax.

New CovtwANT,

wax, and take it away againe, you finde in the wax the fame impreflion that was upon the fealc i you (hall lee in it, ftampe aufwering to ftampe, chara&er to character, print to print- j fo it is tin the hearts of the faithfully after they are once thusfoftned, the Spirit of God writes the Lawesin their hearts , fo that there is a Law within,anfwerable to the Law without, that is an inward aptneffe,anfwering every particular of the Law- an inward difpofition whereby a man is inclined to keep the Law in all points 3 which Law within is called the law of the mind; therefore, if you adde to this, that Rom. 7 J fee a law in my members y rebelling againfi the law of mymindy fbthereisaLawin the mind within, anfwerable to the Law of God without; it an-fwers it,as lead anfwers the mould, after it is caftintoit; it anfwers it, as Tallic anfwers to Tallie, as Indenture anfwers to Indenture, fo it agrees withit in all things j that is, there is an aptneffe put intorheminde, that is able, and willing, and difpofedinfomemeafureto kcepe every Commandemerit, thatanfweretfa to all the particular Commanderaents of the Law of G o n • this is to have the Law of God written in the minde : and this is that which is firft meant by it, there is a Law within an-fwerable to the Law without in all things.

The 2 . thing meant by it is, that it is not only put into the mind,as acquifit habits are, but it is fo ingrafted as any naturall difpofition is, , it is fo rooted in the heart, it is fo riuettcd in, ' as

Rom^.'

It It is t firme

Of The

manner

The

of writing the

Law in the

heart.

as when letters are ingrayed in Marble, you know, they continue there,? they are not cafily worne out, and that is meant by it, I will plant my Law in thy heart,it fliall never out againe, there will I write it,there fliall it continue.-this is the fecond thing that is meant by it, it (hall be natnrall to you , for that is meant by this, when it is faid, it fliall bee printed. it fhall bee graven and written in the heart, and likewife it ftiall be perpetuall, it fhall never weare out a-gaine,as things that are written in the duft^but it fhall be written fo as it (hall never againe be obliterated/

The third thing to be exprefled^is the manner of the writing of it 5 the Apoftle here compares himfclfe and all other Minifters to the Pen 3 but it is chrijl that writes the Epiftle,' the Epiftle is his, for thefe works he doth in it,it is he that takes the Pen, it is he that handles it 3 & ufeth it,it is he that puts Inke into the Pcn,it is he that applies it 3 fo that though the Minifter be the immediate writer of thele Lawes in the heart, yet the Inke is the Holy Ghoft, and it comes originally from Chrift s andbefides, they are not left to themfelves, but the L o r D muft concurre with them immediately, we are but co-workers with him % he holds our hands 3 as it were 3 when we write the Epiftle in any mans hearr 3 it is he that guides thePenne, as it is he that puts Inke into it, it comes originally from him 3 and therefore the Epiftleis his. Be/ides, this is a further to be confidcred in this Metaphor,

N e yv Covenant.

515

•The writing

oi the La.v

vifiblc.

phor, that God will write his Law in our hearts, that we may fee thefe Lawes, wc m ay reade them, and underftandthem, as whea a thing is written, Cod may fecit, and man may j fee it : amanhimfclfe may fee it, and others alfo may reade it: <?0^fees ithimfelfe, for he | hath written it: man fees it, for hec is able to \ fee the Law in his minde, hee is able to fee that habituall difpofitionthat isinfufedinto him: and others are able to fee it: for, (aith Paul, you areourEpiftle, evident to all men- that is> as you may fee letters graven in (lone, fothcy fee the fruites and effe&s of this Law written in your hearts. So you fee now what this Covenant of Grace is, and how it differs from the Covenant of Workes: it is the mini, ftration, not of the Letter, but of theSpirir, becaufe it doth not onely prefent the outward letter of the Commandement, but there is a Law written within, that is done by vertue of the Spirit. So that the order is this 5 firft it reveales righteoufneflejfecondly,it foftens the heart 5 it is the miniftration of the Spirit^ fand thirdly,it is a miniftration of love, it is a miniftration of freedome, and not of bondage anil enmity: for when the Law is thus written, aman is not haled to it: he comes not to it, as ia Bondilave to doe his worke, but hee comes willing!y,he finds he hath fome ability to doe it,he finds a delight in it,as Paul faith,/ delight in the Law of God according to the inward man. So you fee the difference betweene the Cove-

Thc order of writing the Lav? in the

heart.

nant

Covcnautof Grace twofold

Sixdifferences betwecne the Old and New Teftament.

I. The New is larger.

It is clearer.

Gal<4<

OfThi

nant 01 Grace, and the Covenant of W oikct, Now the Covenant of Grace is twofold, it is f eyther the Old Teftament or the New : they both agree in fubftancc, they differ only in the manner of the miniftration • that, which is called the new Teftament, Heb. 7 '.8,9. which is oppofed to the Old Teftament for fubftance is the fame Covenant, they are both the Covenant of Grace, only they differ in the manner • and youfhall find thefe 6 differences between them.

Firft, the New Teftament or the New Covenant, is larger than the 01d,it extends to the Gentiles, where as the firft was confined onely to the Jewes, it was onely kept within the wals of that people,and extended no further.

Secondly, the Old was expreffed in types and fhaddowes, and figures, as for example, they had the bloud of Bulls and Goats, they had the wafhings of the body in cleane water, they had offerings of Incenfe, &c. by which things, other things are meant; as namely,the death otcbriji^md the fatisfa&ion hee gave to his Father by his death,and iikwife the inward fan&ificatio of the fpirit,fignifiedby the wafh-ing of watcr 3 and alfo the work<*sand ihc prayers of the Saints, that are fweet as Incenfe;now f ( faith the Text, Gal. 4.) thefe were elements and rudiments that Cod ufed to them as children, that is, as children have their A,B, C, their firft elements, fo God did fhew to the lewes thefe principall myftcries, not in them-

felves

N

E VV

Gov

ENANT,

ielves,but in thefe types and (haddowes,as they were able to fee them from day to day:for ther-in was their weakneffe, they were not fo able as to conceive fpirituall things without a mediate view; they law the blood fhed,«and againe, they faw the wafhings and the rites, thefe were in their eye. whereas now in the time of the Go!pelI,thefe things are taught tous, thefe we comprehend in our mindes, weferve the Lord in fpirit & in truth, but there is not that vifible fight which was a.helpe to tkeir weakenefle 5 fo that thefediffer as the image and the iubftance it felfe, even as you fee things in profpe&ive fhewes, and in painting, that are different from the things themfelves, when you come to fee Countries, and Citties, and Mountaines, and Woods themfelves, it is another thing. And this is the fecond difference between the Testaments, the one was expreffed but in types and fhaddows,the other hath the fubftance it feife. Thirdly, they differ in this, the Old Tefta-mentinit felfeis but weakeand unprofitable, (as you (hall feelikewife in the fame place,/fr£. 8.18.) for the Commandement that went before was difannulled,becaufe of the weakenefle and unprofitablenefle thereof : for the Laroe made nothing perfeB^ but the bringing in of a better hope makes perfiB 5 by which wee draw neere to God 5 that is, this was able of it felfe to doe nothing, further than as it did lead to that which was effe&uall, therefore it waxed old, and vanifhed away ^ fohe puts them toge-B b ther,

?>7

It is ftronger, Heb.8.18.

It is more

Exod,24.

It gives more knowledge.

Heb,8.io.

Of Th b

thermic was weake and unprofitable, and there-fore it continued not, it had an end, as you know the fecond proved effe&ual to take away finne, andto fan&ifie us,and therefore it is an e-verlafting Covenant, the Teftament that continues for ever.

Fourthly D they differ in the confirmation^this fecond Teftament, the New Teftament, was confirmed by an Oath, and confirmed by the blood of the Teftator^by thebloodof G h r ist 3 whereas the other was confirmed by the blood of Goats, as we fee,£W.24.it is called the blood of the Covenant , wherewith the Booke of the Covenant was fprinkled, that is, the (bedding of the blood of beafts, confirmed the Cove-nantrbut this is confirmed by the death ofchrisl himfelfe,and accordingly 5 it hath new fealcs put | to k y Baptifme and the Loxds Supper > when the OldTeftament had other kA^Circumcifion and the Pafeover.

Fifthly, they differ in this. in the New Teftament there is a more cleere perfpicuous knowledge of things, there are better promi-fes, a larger infufion of the fpirir, there is morecleerenefTeaswee fee 5 Heb .8.10. After thofe dates,faith the Lord, I will put myLawes into their mindes^ &c. And thcyfliall not teach e-very man his neighbour ^and every one his< brother^ faying^ know the Lord; for all (hall know me^ from we leaji tothe greatejl of them.That is 3 they {hall know much more, and that which they dee know they fnall know in another manner: " they J

New Covenant,

5*9

they (hall know ic more diftin&ly, more parti-cularly. Moreover, as the knowledge is greater, fo the promifes are better promifes, #*>£. 8. 6. But now our bi/h Prieji hath obtained a more excellent office,in as much as be is the Mediator of a better Tefiament, efiablifhed upon betterpromi-fts. The meaning of* it is this, the promifes which were made in the Old Teftament, (though the promife of falvation was not excluded- yet) the maine of them, the moft appearing and infifted on,were,they jfhould have the land of 'Canaan ,& they ftiould have an outward profperity ,you fee the old teftamet much infills upon that; the New meddles little with them,but with promifes of falvation,remiffion of fins,{an&ification by the fpirit: therefore, faith the Apoftle here, it is cftabliflhed upon better promifes. And againe, there is a larger effufion of the Spirit, the fpirit is now powred onus in a greater meafure, then it wasdi-ftilledbydrop*, now the Lord hath difpenfed it in a greater abundance to the fons of men, in the time of the Gofpell,there is a greater meafure of grace, and it followes upon the other, Grace and truth comes by lefus chriji ^ that is, be-caufe there was more truth & more knowledge there went likewifc more gr%e with it • there is a greater revelation, fo likewifc, there goes more grace • thatisafurerule, that all knowledge, when it is increafed, when it is faving knowledge taught by God ? it carries grace proportionally with it.This is the firft difference.

Bb 2 The

Heb.8.tf.

Better promi, fes in the New Teftament.

The Spirit gi« venmorea-bondantly in' the New Teftament*

*PV

w

6.

Ithath a better Mediator.

Vfe.l. The goodncs of God, to maVe a Covenant with man.

OfThe

The lad difference is in the Mediator ^ Mq -fes was the Mediator of the01dTeftament 3 that is, it was he that declared it, it was hce againe that was the executioner of it • but wee ha\e a High Prieji that hath obtained a more excellent office ^in as much as he is the Mediator of a bttter Tejlament • that is, now cBriJi is the Mediator of the Covenant, it is he thatdelcares the Covenant and, fecondly, it is he that by the intervention of a cercaine Compaft, of certaine Articles ofagreemenr^ hath reconciled the difagreeing parties^ he hath gone between them,as it were, and hath undertaken for both fides; hee hath undertaken on Gods part, thefe and thefe things fliall be done, allhispromifes are Tea, and Amen^ in him :and againe, hce hathfr undertaken on our part to give fatisfa&ion by his death, and like-wife to make us obedient to his Father : This he doth, this is to be a Mediator of the Covenant. I will ftand no longer on this : I come briefly to make fome life of it, and leave the o-ther 4 things(that is, With who this Covenant is made^ How a man fhall know whether he be within the Covenant 5 When this Covenant is broken • and The reafon why God wiil make this Covenant wuh-men ) to another occafion. Now this ufe we will make of it: Firft 5 wee may confider hence the great goodnes ofGW, that hee is willing to enter into Covenant with mortallmen. My beloved^ itisa thing that is not fufficiently confidered of us 3 how great a mercy it is, that the glorious God of Heaven

and

New Covenant.

and earth fhould be willing to enter into Covenant > that hee fhould be willing to indent with us, as it were,that he fhuld be willing to make jiimfelfeadebtortous. If we confider it, it is an exceeding great mercy, when wee thinke thus with our felves, hee is inheaven,andwe are on earth 5 hee the glorious God, weeduft andafhes y he the Creator, and wee but creatures .5 and yet hee is willing to enter into Covenant,which implies in a kinde of equality be-tweene us ^ as when Jonathan and David made a Covenant, though thfcre was a difference,the one was a Kings Sonne • yet notwithftandiag, when the Covenant of friendfhip was made, there did rife a kind of equality between them. foitis betweene the L$rd and us, when hee is once willing to enter into Covenant with us. This fliould teach us to magnifie the mercy ofGOD, and to bee ready to fay, as David did,What am I, or what is my Fathers houfe, that I fhould be raifed hitherto, that I fliould enter into Covenant with the great God, that he fliould come to a Compact and agreement with me, that he fliould tye himfelfe,and bind himfelfe to become a debtor tomee ? Yon know, it is called an abafing, hee abafeth himfelfe, to fee and to view the things below, but how much greater abafing is it, tor him to enter into Covenant with man ? It is not a fmall thing, as David faid to another cafe . scemes it tojou a fmall thing to bee the Sonne or Daughter to a King i So,I fay, it is not a Small thing Bb 3 to

Nctel

Ged? mercy in ending into Covenant with us.

Pfal.13,

*n

Of The

By the Covenant wc have intereft in all Godsattii* butcs.

to enter into Covenant with G OD 3 to bee in Covenant with the King of Kings : we commonly reckon it a great advantage to haveal-lyance, to bee in confederation with ftrong Princes. You fee what a Covenant there was betweene Iehofyaphat and Ahab y fee how feho-fhaphat exprefieth himfelfc. Truely, faith hee, there is a League betweene us^ (What then? ) therefore my Horfes are thy Horfes, and my people are thy people j and lb it is betweene GOD and us, when there is a Covenant betweene us, then his ftrength is our ftrcngth 3 and his Armies are our Armies,we have intereft in all-there is an offenfive and defenfive League. and wh(!-n we feek to him, and put him in mind of it, he cannot deny us. The People of Rome had other parts and Nations, that were ailyes with them, and if they were to fight, at any time, the Romans wee bound to honour, to defend them,and toaffift them, and they did ir with as much diligence as they defended their owneCitty oi'Rome. If we doe implore Gods aide, doe you thinke that God will breaiehis Covenant} Willheenot ftirre up himfelfe to fca'ter his and our enemies ? Certainly hee will. This igreat benefit you have • therefore youhavecaufeto magnifie your felves in this Condition and toblelte the Lord> to magnifie him for his great goodnefie, that he would enter into Covenant with you, this was the grea^ teft favour that ever hee fhewed to Abraham, and it is the very icope of this place 5 Abraham ^

lam

New Covenant.

55 5

I am willing to enter into Covenant, totyemy felfe, to enter into bond • and therefore, fince the L&rdis not afhamedro make us his people, let us not bee afhamed to call him our God, to profeffe it,and make it good upon all occafions. ThisisthefirftVfe.

Secondly, from this difference of the Ceve-nmts, you have thefc two things to obferve: Firft, in that the Covenant of Grace onely, is the miniHration of the [pint* when the other is but the minijlration of the letter, it fhould teach us thus much, to labour to grow to aflurance of the forgiveneffe of our iinnes. If a man would defire to change his courfe, to have his heart renewed, to bee made a new creature, to bee tranflated from death to life; the way is not to confider prefently the Commandement for a man to thinke with himfelfe, this I ought to doe, and I will fet about it, I have made a Covenant,I have refolved with my felfe to doe it 5 but the way is, to labour to get aflurance of forgivene(Te,to labour to apprehend the Covenant of Grace : for by thatmeanes thy heart (hall be foftned,there fhall be an infufion of the Spirit, that fhall write the Law of God in his in-wardparts: all thofe places of Scripture make it good, wherein it is faid, faith purifieth the heart: and, bythepromifeswe are made partakers ofthegodly nature, as,iPet m i.$. andlikewife Heb.9. 14. How much more foall the blood of Chrifi, which, through the etemailSpirit, offered himfelfe without fault to God, purge your conscience

B b 4. from

rfct.

To get a(Tu« ranee of for-giveneflc.

How to gee the hearts renewed*

i Pet, 1.4. Hcb.£ 14.

Of The

<3al. 3 ; Gal.$,

from dead workes^ tejerve the living GOV. The meaning is this, if a man would have his confeience purged from dead workes, let him labour for faith, Whereby hee may bee juftificd, let him labour to be fprinckled wich the blood of cbrijl) to have affurancc of the forgivenes & pardon of his finnes through his blood, then he fhal hive that Spirit put into his heart,that eternall Spirit, that {hall purge and cleanfe his confeience from dead workes. So likewile, Gal. 3. Didyett receive the Sprit by the workes of the Law? Did you not rather receive it by the hearingof faith preached ? And fo, Gal. 5, Faith that workes by love$ that is, it is faith that brings forth love, and lovefets us on worker All thefe {hew thus much unto U5, that the beft way tohealeanyftrong luft, the beft way to change our hearts, to get victory over any fin, that it may not have dominion over us,to have our confeience cleanfed from dead workes, to bee made partakers of the divine nature, is to grow up in the afliirance of the love of G O D tous in C h r 1 s t, to get afiurance of pardon and forgiveneffe: for, know this, if the heart doe no more but looke to the Commande-ment, if you heare only that there are fuch duties to be done, and confider them, and you compare your owne heart and the Comman-dement together, there growes a quarrell be-tweene the heart and the Commandement, an exacerbation betweene them, and an enmity they looke one upon another as enemies 3 but

when

NevvCovena^t.

335 |

when the heart is fofrned, and reconciled to Godjt clofeth with the Conimandemenr,as the foft clay doth with the mould, andis ready to receive any impreffion; but, till then 5 it rebels againft the Commandement.,and ftands out as a hard ftone^ that receives no impreffion 5 and therefore the way is not to go about to reforme our lives as morall men to think with thy felfe, there are thefe duties, Imuft take a courfe to perfbrme them,and enter into vows in particular courfes with my felfe to doe them: no, my be!oved,the way is to get afTurance of forgive-nes, to labour to be partaker of the Covenant of Grace: your hearts will then be foftned, when you have received the fpirit,that hath wrought in your hearts a difpofitionanfwerable to the Law without, when the Law is put into your minds. And that is the firft difference.

The fecond is, in regard of thedifference of the two Teftaments, the fecond Teftament being ftablifhedupon letterfromifis.W/hatis the reafon that the New Teftament is faid to bee ftablithed upon better promifcs ? Beloved, this is the condition of the New Teftament, you (hall finde it very little expref-fion of the promifcs of this life ^ looke ia all the Epiftles of Paul, and the other Epiftles, looke to all theDo&rinc of the Gofpell, and you (hall fee the things that areiterate^ftill they are thefe. You (hall beefaved,you ikall have your finnes forgiven, you flaall be jufti-fied^youfhallbeefandified^ you flaall receive

the

Note.

From the 2. difference of the Covenacs gveft.

Why the New Teftamentis ftablj&cdon 6ettcr promifcs.

Spirituall things better than tempo-rail;

$36 OfThe

the adoption of fonnes, you fhall receive the high price of your calling, &c. Thefe arc the things that Paulcvexy where magnifies, as the condition that exceeds, and goes beyond the conditiens of our forefathers times : Now this great Myftery is revealed, now thefe great riches are opened, that before were hid. Whence you may gather thus much 3 that grace & fpirituall things/pirituall priviledges,things belonging to the Kingdome of God, and of I u. $vs Christ, exceed mudi all outward & tcm-porall happinefle: Why are they otherwifccalled better promifes?There are many other places I know, to (hew the vanity of outward things, and to preferrrc fpirituall things before them; but let this bee added to the reft • this Covenant is eftablifhed on better promifes • labour then to worke your hearts fully to that perfwafion, namely,to thinke with your felvcs, it is better to be rich in Grace, better to have tbepriviledgesof/^ chrift, then too bee rich in this world, Rev. 2. I knew thy poverty, but thou art rich. You muft thinke with your fclves, this is the great riches . and therefore the Apo-ftle exhorts rich men, that they change thefe other riches they enjoy, to fpirituall riches. Now a man will never bee exhorted to change, except it bee for the better. Charge thofe that an rich in the world, that they bee rich in good workes : let them fo ufe their riches, fo difpence them, fo manage them, that they may turne to other riches. When a man is rich in know-,,, ledge,

NewCovenamt.

337

icd^e, as it is faid of the Corinthians > that they were rich in all knowledge,and in every grace. Thcfe are the better promifevhis 1S c ^ e better and more glorious condition. So that, if there fhould be a Cenfa of men,as one may Co fay, if there fhould be an eftimation ofrnenj as there was wont to bee amongft the Romans, they were put in leverall conditions, and one was worth thus much,and another fo much^Indeed if God fhould make fuch a Cenfm - as every man is richer in grace, as hee excels in thefe better priviledges,as he hath had thefe better promi-fes fulfilled more or lefle to him, io hee fhould be reckoned a more excellent man 3 and fo fhould every man efteeme both of himfelf and others : and there is very great reafon for it • becaufc when a man is rich in grace, rich in fpi-rituall bleffings, when hee hath the fpirimall promifes,hchath Gods image renued in him,he hath God to be his friend, who is the Governor of the World, and he is rich (as I faid ) whom God favours^ hath grace that heales his foule, which is that that makes his happinefTe : It is that, which is the inward fafhioning of every mans apprehefion,that makes him happy,that brings comfort to him. Now they are thefe better promifes, they are the graces,the confo-lations of the Spirit- the worke of the Holy Qhoft, the vertue of regeneration. I fay, it is that that fafhions theheart,and the inward a p-prchenfioft ; it is that that heales the foule, and adorned it, it is that that puts into it another, a

fitter

Menftiould beefteemed according to their graces.

Gods favour malediiich.

«8

Of Tm e

Not to take fcandall at [ low eftate of the Church.

fitter condition, tend it farre goes beyond all o-thertemporall felicity -, thatreacheth notto the inward man, it makes not him that is the Governour of the world to be his friend-, other frinds he may have,that may make him potent upon the Earth, but G O D, in yphofeband is his life, and alibis wyes, it makes not him his friend. Learne thus'to judge of the condition of the C hurch. You thinke the Church is in a miferable eftate, when you fee it a little under hatches, when you fee it downe, when you fee it harrowed and plowed by the enemies ^ the condition* of the Church in the new Te-ftament is to be fo; they have a poore outfide 3 yttmakingmany rich • they have a fbrrowfull outfide, thou ghalway rejeyeing, as Christ himfelfe, and all the Apoftles were herein exemplary for after-Ages of the Church, yet we muft not thinke, becaufe the Church is downe a little,becaufe it wants that outward profperi-ty that before itenjoyed, .that therefore it is the worfe:, It is a true obfervation of one . When there were but woodden Chalices, then there weregoIdenPriefts; and in after time, when there were golden Chalices,they had woodden Priefts: fo it is y when the Church is in a lower condition, cotnmonly it profpers beft j and in-deede properly the profperity of the Church con fills in thefe better promifes, the outward peace is not fo proper and peculiar to it.

And as of the Church, fol may fay of every particular man : Thinke not with your

felvts

New Coven a nt.

539

felves when your outward condition is bafe and low, that it is more miferable • your happi- J neffe ftands in better promifes : when a man | hath Gaius prosperity: that is, when his foule • j profpers, that is his beft condition ^ and commonly his foule profpers beft,when his outward eftate fares the worft- the winter of his outward condition is ufuall y the fpring time of his foule we {houldlearne to judge thus. You know, it is an obfervable thing, that the promifes of outward profperity were made to the Church of God, whiles it was yet in its infancy, while it was weake 5 fo that this you may obferve from it, that it is a figne ofchildiftmefleand weake-nefle, and infirmity, that a man is not growne perfed, that hec is not growne to maturity, to thinke outward profperity to be the better condition. The Iewes had thefe promifes, but in regard of their infancy, and when the Church grew up to a greater height, when it grew to manhood, as it were, we have little mention of any fuch promifes as thefe . the promifes are quite of another nature 5 and therefore when you are able to outgrow thofe opinions, when you are able to lookeupon things with another eye,when you thinke this outward profperity to bee but a trifle in comparifon of the better promifes, it is a figne you are growne up to moreftrength. You fee Salomon, when hee camehimfelfe, when his wifedome returned to him(as I may fo fay ) you feehow he looked on all outward things, how he goes thorow all

the

The foule fares beft foretimes in a tow condition,

A figne of weakneflelooking much to outward things.

Twofold wife.

dome inSah"

tntn*

I Of The

the particulars, theyJare vanity \and vexation of fpiriu Salomon, when he was old., when he had the wifdorae of experience joyned together with that infufed wifedome that hee had from the Holy Ghoft, made this thefumme of all, that outward profperity is meere vanity, & ex treme vanity, a vanity that hee could not e nough exprefle, and only be magnifies thefc better promifes -this hee magnifies as the better condition, to ftare Ged anikeepehis Commands ments$c.

THE,

Nexv Covenant.

34.1

m.m^mkm

THE

ELEVENTH

SERMON.

Genes i 9 17. 2.

And,twilltnakemy Covenant between* mee and. thee.

He third Vfe ( which we did but touch upon the laft day, and meane at this time fom-whatto enlarge) is, that if the Covenant of the Law, and likewife the Old Tefta-mentj as it confifts in types and fhaddowes,be but a miniftrauon of the letter^ miniftration of bondage, and a mniftrati-on of enmity •, But this New Covenant, this Covenant of grace, is the miniftration of the Spirit, the miniftration of love, the miniftration of freedome, the miniftration of righteouf-

nefle.

Difficulties in Gods commands kecpc men frcm holineue.

Of The

— ■ .»M^a>a ■!■ ■ ■ .i . ■ i . n i

neffe, andtheminiftrationoflife: then, belo-ved,we may gather this from it, that if a man will obtaine the Spirir,and therby mortifie the deeds of the body, if hee would bee delivered from the bondage of finne and death • then let him make ule of, and apply to himfelfe the Covenant of Grace, the free promifes of the pardon and remiffion of finnes, let him apply them, that is the way to get the Spirit, that is the way to mortifie the deeds of the flefh, that is the way to get his heart changed, that is the way to be made a new creature. For the better understanding of which, this is to be obferved, that that which keeps every man off 3 that which keepes men in a condition of flrangenefTe from the life of God, is, becaufe they" fee fuch difficulties in the Command: ments of God, as they are notable to keepe, when they looke upon the Commandement,and on the ftubbornncfTe of their owne hearts, and the indif position that is in them toyeeld obcdience,they thinke there is no hope, and therefore they never goe about it: for they lee the Commanckracnt, and they finde in their owne heart no diipofition to keep it, but an aptneffe to rife in rebellion againft ir-I fay this keepes men off from the lite of God. But, on the other fide,when a man lookes upon the promifes, he begins to fee the Covenant that his finnes fhall be put away, hee beginns rofee the goodneffe, and the mercy, and the tender compaffion of God towards him • hee begins to fee a poflibility of fulfilling the Law • in fuch a

manner

New Covenant,

manner as GOD now requires- Then his hcarn melreth,»hec becomes not onely applyableto the Commandement,but is ready to delight in ir-this a Man gets by applying his heart to the Covenant of Grace,orby applying the Covenant of Grace to himfelfe 5 That very applying of the promifes of forgivencfle, I fay, it begets a difpofition in the heart,which the Scriptures call a new life. that even as you fee the Sunne, when it applyes its beames to a fitly difpoftd matter, and ftayes upon it,when it pitchethits beanies upon it with any continuance,it begins to beget life and motion in it,and makefiNt a living creature :fo doth the Covenant 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 Manrthere is that power in the Covenant of Grace,in the promifes of the pardon and forgivenefle of fins, that it begets another life in a man,it makes him a new creature, it makes him a living creature to GW,which before he was not.

The ground of which you {hall fee, 2 Coy. 3. S.Hee hath made m able Ministers of the New Te-fiament^not of the letter ^but ofthefprit:for the let-terkilsj?ut the ft iritgives ///%.Marke it,the meaning of it is this,when the Covenant of works is delivered to you,that is, when you heare the Law,theCommands,the duty you cannot per-forme, there is no more delivered to you but the bare Letter, that is,you know the duty^and no more. And what doth this duty doe? What

Cc doe

Hi

Simile*

* Cor. p6*

Of Thi

Aft comity be* tweenc the

heart and the coBStsandr

doe thefe Commandcmf nts and precepts doe, when they are applyed to the heart of a Man ? Saithhee , they kill. Now that which kils, fights before it kils,and that which fights muft needes be an enemy: So then the Commande-ment is an enemy, that is, every Man cfteemes it as an enemie to himfelfe, and therefore hath an enemy-like affe&ion to it againe-That is,he hates it,he would be rid of it, he wiflieth there were no fuch Law or Commandemenr,hce desires it lhouldbee dealt with as hee would have an enemy dealt with,bce would have it utterly takcril&ray-When they grow in enmity one with another, as indeede they doe , the naked Commandemcnt and the heart are atenmitie : For the Commandemcnt would have one-thing, and the heart would have another, there are contrarie wils, and there is a driving bc-twecne them , the one ftriving this way t the other that way,the one refitting the other, and in the end 3 the Law and the Commandemcnt gets the vi&ory • Becaufe the fting of the Law is finne: Now the Law is thecaufe of finne,as isthc % caufe"o"t j a ftraight Rule is the canfe ofcrookedncfle-For fianc. I without the Law there fliould bee no fin: Now

it caufeth finne: For if there were no Law,you know 3 there could bee no offence, no tranfgref-fion 3 Becaufe there could bee nothing againft which the tranfgrcflion could come- This finne is the death of a Man: So now the letter kils: But come now to the Covenant of Grace, Dith the Text, it is aminiffratienef the Sprite

and

How the Law

New Covenant. J 345

and the Spirit gives life^ That is, when a Man j lookes on the Covenant of Grace,he lookes not on it now as an enemy, as hee did before upon the Commandement, but hee fees in it much Iove,and much friendftiip towards him^he fees sWintendsnotany hurt, anyevilltohim,a5 hee apprehended before-he fees Ged exceeding kinde and mercifull, and willing to put away all his finnes,and willing to accept the fincerity of his obedience, though therebe not a perfc- j &ion of obedience, now hee begins to change hisopinion,bothot GWandof allhisLawes, and precepts j When he fees (7f*£f kindnefle towards him, and his compaflion and readinefle to forgive him, then his heart begins to relent towards the £ w/againe,he begins to magnifie Gods goodnefle, and to condemne himfelfe, hee beleeves thofe promifes, and thence hee growes up in love towards GOD-I fay, hee j Motel growes up in Faith and Love,andin this aft of Faith is the Spirit infufed into his heart., This Spirit being thus infufed, writes the Law in his inward parts, that is it that breedes in him aholydifpofition, that enables him in tome mcafure to keepe the Law, it prints in him all thofe graces that give him ftrength to obfervc the Commandements that GO D hath given him: fo that,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 amorallMan* That is, let him not onely confiderwbat Com-] mandementsthere are,what the re&itudcis Cd that

i

M*

Fattkrnr$etli

Heb.<?.i*

Galat.3^,

O F Th S

that the LORD requires, and how to bring his heart to it 3 but let him goe about it as a Chri-ftian, that is, let him beleeve the promifes of pardon in the bloud of chri ft >and the very be-leeving of thofe promifes will be able to cleanfe and purge the heart from dead workes ; ( In that place wee then named 3 and wee could doe no more but name it) you (hall finde it^Heb.?.!^ How much more [ball the bloud of Chrift 5 which by the eternall Spirit offered himfelft without fault to God,purgeyour conference from dead workes 3 to fervethe living GOD. The meaning of it is this, when a Man hath once applyed the bloud of chrift fox his juftification,this effe<ft will follow upon it, there will accompany it a certaine vigour, a certaine vertue, a certaine power aad ftrength, which will alfo purge his confeience from dead workes» That is, there fhall goe a power of the Holy Ghoft together with this bloud 3 that fhall not onely forbid him 3 and fhew him that hee ought not to doe fudrand fuchevill things, but it fhall cleanfe his confeience from thofe rootes of dead workes,thofe corrupt lufts, and finfullaffe&ions, that are in him,that difpofe him to that evill-he fhall find j this power growing upon him, if hee doebut apply thebloudjthat is,if he apply the promife ot pardon and forgivenefle through the bloud of lefm Chrift. The like you {hall [ce^Gal. 3.5. Heethat miniftreth to you the Spirit , andworketh m'wacles amongft yeu^ doth hee dee it through the workts of the Law^or through the hearing of Faith ' '•"*. preached}

New Covenant.

H7

preached ? That is 3 faith the Apoftle ,if I ftiould onely deliver to you the Commandements,and the Precepts 3 and the Rules, by which you ought to walkej might preach long enough to yoUjbutyou fhould never have ability tokeepe any of thefe, faith hee 3 you may obferve thofe that preach the Law to you ,did you receive the Spirit then? No , but when I preached to you the promifes of pardon and forgivenefle, then you received the Spirit , it was conveyed into your hearts.

Now ,1 take it,there is a double meaning of this infufion of the Spirit here: In the time of the Apoftles, there was a miraculous infufion and giving of the Holy Ghoft 3 that when they preached to them,asP wr to Cornelius fund faul to others, and layd their hands on them, the Holy Ghoft fell on them j That is, they were filled prefently with an immediate infufion of knowledgCjthcy had,fome the gift of tongues 3 fome extraordinary manifeftation of the Spirit , faith the Apoftle, when this was done,was it done by the preaching of the Law ? Was it not done by the preaching of ckriji, and by offering to you the pardon and forgivenefle of finnes through him ? Therefore you fee how he exprefleth it, He therefore that miniftreth the Spirit to you,and workes miracles among you, how dothhec worke thefe miracles ? Hee doth them not by the workes of the Law, but by the hearing of Faith preached • that is, by our preaching of it,and your hearing it: .A:, - Cc 3 Now

A double infufion of the fpi. lie.

O F T H E

A man by his owne ftrength cannot prc-vaile againfU luft.

i Paten.*

N ow looke how the fpiric was thence conveyed t o men,after the fame manner it muft now bee c onveyed to us; So tbatbeleeving the promises is the way to get the heart healed ^ When a Man hath any ftrong luft to conflid withall,he muft not thinke, that fetting himfelfe with ftrongvowes and refolutions to refift it, is the way to kill it : No, the way is to gee afliirance of pardon , to get aflurancc of Cods r love to himfelfe in chri&^to labour to get communion betweene CHRIST and himfelfe,to labour to delight in God^s hee will when there once are termes of' reconciliation betweene them,and when this is done,his heart wil grow to an application of the Commandement, it will clofe with the Commandement: Whereas before it refifted it, and rebelled againft it, it will cleave to it, and love it,and delight in it, and will receive an impreffion from it: This I take likewifc to be the meaning of that 2 Pet.x. 4. Hereby (faith he) we have tnojl graciouspromi-fes^and are thereby made partakers of the .Divine nature : that by them we (hall bee partakers of the godly nature j That is, by beleeving the promifes of pardon ,wee are thereby made partakers of the godly nature^ there is a renewing there is a change of the nature, a Man is made another creature, even while hee is looking on the promife of pardon and remiffion, the pro-iaifes of theNewC0W2/z/tf,that offer lefuschrift, and the gift of righteoufneffe through him, e-ven by beleeving thofc promifes it is wrought.

You

New Covenant.

l\9

You may compare this with that Romanes 6. where this obje&ion is made , If there bee a a promife of pardon 3 and of Grace, through Chrifi, then belike we may live as we lift > No, faith the Apoftle, doe you butbeleeve thofe promifes of grace,and the care is eafie for the reft- In the 1,2,3 Verfes, What jhaU we fay then} shall we continue injinne that grace may abound } God forbid: shall wee that are dead to]inne y live yet therein} Knowyounoty that as many as are haptized into lefm Christ , are baptized into his death} The meaning is this, if once you receive lefus Chrift ,and the pardon and remiffion of finnes through him,you cannot be fo baptized into him,but you muft be baptized into his deathjThat is,of neceffitieiiqne muft beecru-> cified in you,you muft bee dead tofinne,as hee was dead- you cannot be baptized into him for juftification,but you muft be baptized likewife for mortification of the fleflr, and for refurre-<9;ion to newneffe of life 3 Know you notjhat all that are baptized into lefus CHRIST ,that is,that are baptized into him for reconciliation with <W,ofneceflitie they muft bee alfo baptized into his death} Therefore, faith hee, you are dead to finne,by being thus baptized withCH£AS7*, it is impoffible you fhould live in it. So, I fay, hee that hath the ftrongeft Faith, hee thatbeleeves in the greateft degree the promifes of pardon and remiffion, I dare boldly fay,hee hath the holieft heart, and the holieft life: For that is the roote of it, it arifeth from C c 4 . that

Ronn^i,*,},

He thathath the ftrongeft Faitb,haththe holieft life.

O F Th E

A double po« werin Chrifts bloud*

To know on what ground wclookefor Jfalvatioa.

that roote, fan&ification arifeth from juftifica. tion 3 the bloud oichriH hath in it a power,now onely to wafh us from the guilt of finne,but to cleanfe , and to purge us likewife from the power and ftaincof finnc: And therefore,! fay, the beft way to get a great degree of fan&ifica-tion 3 and of mortification of finfull lufts 3 the bed way to get a greater meafure of the graces of the Spiric,to grow up to greater holinefTe of conversation, is to labour to grow in Faith, in thebeliefeof thofe promifes of the Gofpcll: For there is no other reafon Jin the world, w hy intheKew Teftament there is an infufion of the Spirit that gives life,butbecaufe now there are more evident promifes of pardon,and for-giveneflfe, and reconciliation with God which by the Covenant of workes could not bee. And fo much ftiall ferve for this.

The fourth and raaine Vfe , that wee are to make of this 3 froimhis defcription of the Covenant, istolearneto know the ground upon which we expeft fa!vation 3 and the fulfilling of all the promifes 5 The ground of all is this Covenant. My beloved, it is the greateft point thateverwee had yet opportunirie to deliverto you ^ Yea, it is the maine point that the Minifies of the Gofpell can deliver at any time neythercan they deliver a point of greater mo 5 -ment,nor can you heare any 3 than the defcrip-tion of the Covenant of Grace: This is that you muft lay up for the foundation of all your comforts, it hath becne the corner ftone upon which

N

aw

Gov

ENANT.

which the Saints have becne builr 3 from the beginning of the world 3 ,unto this day : There is no ground you have to beleeve you (hall bee fa-vedjthere is no ground tobeleeve.that any pro-mifc of God ftiall bee made good to you,to beleeve that you fhall have the price of the high calling of G O D in Iefus ChriJi, and thofe glorious riches of the inheritance prepared for us in him; I fay,there is no other gronnd at all,but upon this Covenant- all that wee teach you, from day to day , are but conclufions drawne from this Covenant they are all built upon this :Therefore,if ever you had caufe to attend any thing 5 you have reafon to attend to this* • I (ay,this Covenant betweene GOD and us. And therefore wee will labour to open to you now more cleerely and diftin&ly this Cove-nant-though a difficult thing it is, to deliver to you cleerely what it island thofe that belong to it : Yet you muft know it, for it is the ground of all you hope for,it is that that every Man is built upon, you have no other ground but this, G O D hath made a Covenant with you, and you are in Covenant with him: therefore D that I may fhew it to you,we will proceed from the very firft preaching of the Covenant to Adam. When the Serpent had overcome the Woman and fupplanted her and the Man-, and had throwne them from their happinefle,(Whim-felfe firft preached the Gofpell to them , and that in thefe termes^after he had charged them with their finne % and had humbled them, (for

that

35

A hard thing to unfold the Covenantof

Grace.

Godfirfthusn-bleth, &"thcn comforted).

The Serpents feede^who.

Of Th e

that method hceufech) hce (hcwesEve what fhec had done,and faith to Adam^H^H thou eaten efthe Tree of which I [aid thou fhalt not eate I hee fhewes them their finne, and after that the curfe- thenheebegins to tell them hee will not leave them without hope. It is true, faith hec 3 the Serpent is your enemie,and hath overcome j you : But, faith hee, you fhall not bee Haves to ( him and captivated to him for ever. But you (hall red ft him , and bee enemies to bim, / will put enmitie betweene the Serpent and the Woman 3 and you fhall fight together,there fhall be a warre betweene you, and this fhall bee the ifTue of the warre,the Serpent fhall afflift you, and hurt you fomething, but thou fhalt overcome him, and bruife his head , thou fhalt bee the death of him, thou fhalt have the vi&orie over him. The Woman might aske. But how can this bee ? Alas, lam weake, I finde my felfe too weake already in the Battle, hee is too ftrong for mee ? Saith hee, I will give thee a certaine feede,one that fhall bee borne of thee, and hee fhall be an enemie to the Serpent and his feede 5 that is, to all evill men, that are called his feede, becaufe they are like him: there fhall be enmity betweene them two,& he fhall fight the Battle for thee : And in rhat Battle between him and the Serpent, this fhall be the i fluc,the Serpent (hall bruife his heelejhat is,he fhall prevay le fo farre as to caufe men to cfaci-fie him , which is but as the bruiilngof the heele<But 3 faith hee,hee fhall breakehisheadjnc

(hall

New Gov ENANT.

fhallutterly deftroy him, and overcome him J for thee: So fhalt thou prevaileagaine, and be fet in the place 3 and enjoy all the promifes. The Church continued in the vertue of this promife,this preaching of the Gofpell 3 qntill Abrahams time, and then God begins to mani-feft his Covenant againe 5 hee cals forth Abra- j ham,at\d teJs him,hee meanes to make a Cove-1 nant with him,hee tels him that hee will blefle him,and that all the Nations of the World fliould bee blefled in him : one while it is faid thus 3 another while, all the Nations of the earth fhallbeblejfed in thyfeede.

There are many difficulties in this, how the promifefhould bee made to the feede • how a-gaine it fhould bee made to Abraham himfelfe? ( for it is faid to be made to both) how all Nations are blefled in Abraham, and yet it is {aid, they fhall be blefled in thy (cede.

Againe, the Condition of the Covenant, which hee requires of Abraham , is the fame thing that Cod makes a part likewife of his own Covenant.

Befides, G O D S Covenant feemes not to bee the giving of the Mejjiah , but the giving of the promifed Land, giving him a Sonne, and making him a great Nation • many difficulties there are in this: Therefore, that you may underftand them diftin&ly, I will deliver it thus to you- not in the method wherein it is fet downe, but fo as I fhall make it much clearer and perfpicuous to you, and beft

to

353

Difficulties in the (Covenant io*4brabam.

I.The Cove*

nan t made with Abraham.

Allbleffings inChnft the promifedfecd-

Of Th e

to bee underftood by you: Therefore you fhall obfervein GODS preaching theGofpellto Abraham. Firft,the Covenant. Secondly, the condition of it. Thirdly,theconfirmation of it. Fourthly, the parts of the Covenant. Fifthly,the objections the Jewes might bee ready to make againft it. And fhewing [ thofc five,wee will open it fully unto (you.

Firft, The Covenant that GOD made with Abraham ^ was after this manner : Abraham, faith the L O R D, I will give thee a feede,and in that feede, both thou thy felfe, and Sail the Nations of theEarth (hall bee blefledj And the queftionis,how this (hallbee done ? Saith the Lm/,hee (hall blefle thee,hee fhall have power in his hands to blefle thee 5 for I will make him a Prophet, a Prieft , and a King. All the blef-(ings that the people ever had, they were conveyed to them by thefe three, by their Priefts, by their Prophets, and by their Kings : Saith he,this promife I have made to that feede,that he (hall be aProphet,a Prieft,and a King;Yea, faith hee, that feede of mine that I (hall fend, that fhall be borne of thee, hee (hall bee my Sonne,and my hcyre,andin him likewife thou (halt bee made an heire and a fonnej An heyre of all the World,ashee is a Sonne, as he is endowed with all fpiritual priviledges belonging to him • yea, thou (halt not onely have this, but, faith he,thou (halt even have the Spirit of I the

New Covenant.

the Sonne, and be made like to him,thou (halt be made a Prophet, as he is a Prophet,he fhall teach thee ib,by infufing of the fame fpiric that dwells in himielfe, hee fhall teach thee fuch knowledgc,that thou {halt be a Prophet,as hee is s yea 3 hefhal make thee a Prieft,as himfelfe is, thine owne perfon fhall bee accepted afwell as what thou doeft: Yea , hee fhall make thee a King, as hee is a King^That is,thou {halt have thefpirit of a King, to rule overall thy finfull lufts,and difpofitions,thou {halt have the peace of /a King, the joy, the comfort,the riches of a K ng,and thevi&ory of a King, I will deliver thee from all thine enemies: And for a Type of this,(for the Covenant was made after Melchifedech came to him, as wee may fee, Chapr. 14.) thou {halt fee a refemblance of it, in that Melchifedech hath done to thee 3 hee came to thee, and blefled thee, and hee wasaKing 3 a Prieft, and a Prophet- Hee was the King of peace^and the Prieft of the mod high GOD j and what was the bleffing that Melchifedech brought to Abraham > Saith hee, the L OR D blefle thee 5 He blefled him • That is,hee bade him goe on, and profper i hee wiflied that all bleflings might come upon him, that he might overcome his enemies, &c. That hee might j have bleflings of all forts,they are not fct down I ^particularly^ And (in a word ) hee made him ^hejre of all things: For (faith he) lam the Prieft ;0f the mod high GOD rfojfejfir of Heaven and .Earth: And heere I have brought thee Bread

and

555

Chrifti offices communicated to every

Chriftian.

GeneC 14.7.

Melchifedech his bit fling of Abraham. J

V*

Of Th e

Holy men cavefoU to give God the glory of His bidding**

iT^the tfigne t of homage.

Iand Wine , that is , an earned, a little for the whole, to fhew this to thee , that GOD hath made thee heyre of all things: And thereupon when the King of Sodeme ptefently offered him the riches that he had taken,when he came backe from the jvi&ory , No, faith Abraham , I will not take them • For it is the LORD that blefleth me, it is he that (hall make me rich, tt is he that is my exceeding greatreward,it is he that hath entred into Covenant with mee j And therefore,faith he,it (hal never be faid,that the King ofSedome bath made Abraham rich % I have received all from him , and I will reftore all to him: Therefore, you fee, hee payd Tythes to Melchifedech, he gave him the tenth of all that hee had : So , ( faith GOD) that Meffuib, that promifed feede, is a Prieft after the order of Melchifedech: Hee is a King , Hee (hall J come and blefife thee, after that manner hee fhali make thee heyre of all things ,oneIy thou (halt doe him homage 3 faith hee, as thou didft to Melchifedech. What was that homage ? That thou (halt give him the tenth of all thou haft, that is, by that thou (halt fhew thine homage , thou (halt (hew that thou art bound to (hev him obedience, thou (halt (hew upon what tenure thou holdeft all that thou haft: Thou giveft him that as a Rent,acknowledging him to bee the LORD,of whom thou haft received all things, and to whom thou oweftall things: Therefore Abraham would take nothing of anyelfe,bce would take nothing of

the

I New Covenant.

| the King oisodotnej\ox hee would doenothin g jfor the King ofsodome^ that is 5 not for him,nor any Man, but as from G-od^ as a racanes under him • This is the great Covenant that the Lord made with Abraham : So you fee how the pro-mife is made to the feede: For the promife was made thus to the feede 3 <j0^hath promifed that' he (houldbee aKing,aPrieft,and a Prophet, / havefworne faith hc^ythou art a Priejlfor ever^ after the order of Melchifedech: Againe , / will give unto him the Kingdome of David. Thus the promifes come after in the Old Teftament: So the promife is made to thefeede,and againe,it is the feede that bleffeth him. This is the promife.

Now for theCondition that GOD required of Abraham , it was this, Thou fhalt belceve this,thou (halt beleeve that fueh a Mtfftah fliall bee fent into the World: Art thou able to beleeve this , Abraham > Hee anfwers,Yes.Well.> faith the Z,<?r^, I will put thee to the tryall, I ! will fee whether thou canft beleeve this or no h | and withall,I will give thee a figne orevidence J that I am able toperforme it: Saith he ,1 will ! give thee a Sonne: It is true,thou art as a dead I Man, thou art almoft a hundred yeers old,and the Wombe of Sarah is dead: I will promife thee a Sonne, Arc thouable to beleeve it ? A-\ gaine,thou feeft the Land of Canaan , thou haft I notonefootinit,I will give this Land in the length and breadth of it, for thy pofieflion: Art thou able to beleeve this ? Saith the Texr,

Abraham

357

i.Thc condi* tionoftheco-venant which

Gcncf.:^4«

Vcrf.*.

55S O F T H E

Abraham did belceve, and God accounted that Faith of his for righteoufne{fe,that is heaccep-ced him for it- For thatFaith he reckoned him a Man fie to make a Covenant withall, hee accounted him a righteous pcrfon-,that is,he was willing to enter intoc ovenant with him,becaufe hee beleeved him. Beloved , this was not di-rc&Iy the beleeving of the Mejftab ( hee did intend theMeJJixh)but it was the beleeving that hee fliould have a fonne. You fee, the Text is pMne,Gen.i 5.when God had faid to Abraham, that hee would bee his exceeding great reward, faith Abraham, Igoe childlefje,and the Steward of my houfe will bee mine heyre.Saith the LORD to him,Verfe 4. This Man JhaU not bee thine heyre, but one that fyall come out of thine owne bowels jh all be thine heyre. Goe looke upon the Starres, if thou bee able to number them, then thou (halt number the feede that thou {halt have, Saith the Text,Vejf.£. Abraham beleeved, and hee accounted that to him for righteoufnejfe. S o like-wife hee faid in the Verfes following, againe hee faid,/ am the Lord that brought thee out of Vr of the chaldees ,to give thee this Land to inherit it. So J?doved,thiswas thegromife. Now,when Abraham had beleeved this, faith the LORD to him . This Faith of thine, that is to fay,not this particular a&,by which thou beleeveft that thou {halt have a fonne, that fhall be thine immediate heyre, but. that habit, that Grace of faith,that beleeving difpofition in thee,where-, by thou are able to beleeve this promife, faith!

he,'

m+

Ne w Covenant.

3*9

hee 3 with the fame Fail h thou alfo beleevcit the promife of the Mejjiab 3 that a certaine f eede fhall be given thee 3 m whom all the Kations of die Earth (hall bcebiefled. Saith be 3 this Faith of thine I take for the condition of the Covenant on thy part, I will for this reckon thee righte oiis, I will account thee as a Man fit to b^e en-tred into Covenant withall. Againe, the- Lord tryed him afterward 3 when Ifaac was grownc 3 ver.a2 .Goe 3 faith he 3 and kill thy fonne: wc fee Abraham was able to keepe it, hee went, and meant to have done it in good earned; fo there was the fame ground for beleeving now. that there was before : For 3 faith hee 3 GOD could have raifed him from the dead 3 when I had killed him 3 afwell as make mee 3 when I was dead 3 and Sarahs wombe 3 when that was dead 3 to bring forth a fonne: G o d can afwell rayfe him from the dead 3 as hee could give him mee from a dead wombe at firft. Wee fee that God upon this renewes the Covenant againe 3 and renewes it with an Oath, Sure 3 faith he 3 1 will performe my covenant fince I fee that thou beleeveft 3 and feareft mee 3 and preferred me before thine one-Iy forme: Thefe are but the Concomitants of his Faith. So that it was this ^Qioi Abraham, by which hee did beleeve the promife of God, that made him partaker of the Covenant. And if you aske now what is the condition that makes everie Man partaker of this Covenant of Grace ? It is nothing but onely I Faith 3 abilitie to beleeve it 3 that GOD would I

Dd fendl

The ground of

Abraham iiiih.

O F Th E

All other pro-

m ;es are accomplished in Chrift.

fend fuch a Mejsiah , before the Law 3 and that hec hath exhibited, andfenthimfince: Foryoumuft know this 3 that all the promifes, the very giving of Jfaac,ihe giving of the pro-mifed Land,all thefe were but fhaddowes,as it were, of the great promife, of themaineCo-venant in CHRIST. So likewife 3 thata& of Abrahams faith 3 whereby hee beleeved that hee fhould have a Sonne 3 and beleeved that G O D would give his Children pofleffion of that land where hee had not a foote 3 but was likewife a branch , and a fhaddow 3 and a pledge 3 as it were,of the maine ad of Faith^whereby he beleeved the promifedfeed (houldbc given him^ in whom hinifelfe D and all the Nations of the Earth fhould beeblefTed. So when wee have found out this 3 what the condition is y that God requires of every man to bee made partaker of his Covenant, It is nothing but to beleevc in GOD; that is y God faith 3 1 will give my Sonne to you ■ To us afdnneisgi<ven y &c. that fliall bee the prornifed feed 3 and i will make him a King, aPrieft, and aProphet, to blefleyou-Hee fhall give you remiflion of finnes 3 &c. He fhall teach you and inftruft you to mortifie your lufts 3 and fhall make you partakers of his Kingdome; Hee fhall make you heyres 5 and fonnes- This is a very great promife 3 Can you beleeve this > If a Man will but beleeve GOD now 3 it makes him partaker of the Covenanr 3 this puts him within the Covenant: You will fay 3 this is very ftrange j How /ran it

bc 5

Note*

N

EVV

Co

VINANT,

?<5l

bee 3 that fo fraall a condition as this, that to beleeve, fhould make a Man partaker of the Covenant ? That upon which all the promifes hang initially , is nothing but beleeving. You lee Abraham did no more but beleeve GOD, when hee told him hee fhould have a Sonne, you fee how much God made of that: So it is wnh us,if wee doe but beleeve this, God will make as much of it,hee will make good all the promifes of the Covenant to us: But, I fay, this hath ncede of a reafon,why it is fufpended one-ly upon Faith, and belicfe; The reafon is this, marke it well, it is a point of exceeding great moment.

Firft, though there werfc nothing but Faith, yet that beleevicg, brings with it, and workes fan£tification, and holinefle of life: For whereas yon might objeft, May a Man beleeve this promife,and yet walke according to the lufts of his owne ignorance, and fo to bee made partaker of the Covenant i Let him, if hee can beleeve truly,and doe this- but it is impoflible,lct him belceve,and the other will follow. Behold Abraham hirafelfe , (to give you an inftance of it) hee belee ved God, and it was accounted to him for righteoufnefle^ I fay, it was enough for him to beleeve GOD : For that drawes after it inherent righteoufnefle of (an-difieation,and holineffe of life: For,(aith the Text, Rom. 4. Abraham is faid to beleeve G o D,whcn hee faid hee fhould have a fonne, hee gave him glory, that is the ground,which D d 2 drawes

Why Faith is the condition of the Cove-

nane.

T.'Rztfon. Faith dravreth holmes with it

%6i

^ow faith drawcs other graces.

lam.a.

Of T

H E

drawes with it all other graces after this manner -Hee thatbelceves GOD 3 hath a good opinion of him 3 hee loves him- Hee that loves him,muft needes bee full of good workes, Be-fidcs 3 hee that beleeves him, when GOD fhall lay to him, / am thy exceedinggreat regard 3 fee that thou keepe clofe to mee 3 thou (halt have an eye upon mee 3 and walke with mee from day to day. Let a Man beleeve that God is Al-{ufydent^ that hee will bee zSunneand a shield to him 3 and his exceedinggreat reward>he will be ready to doe it. Abraham did fo 3 when GOB called him from his Fathers Houfe 3 and from his kindred 3 hee was ready to doe fb- when God would have him to offer up his onely fonne 3 he was ready to doe it:For he beleeved Godjkic be-leeved his promife 3 and his ability and willing-nefle to helpehim* hee beleeved his Almighty power, and therefore whatfoever Ged bid him doe 3 hee would doe it; he preferred God before his owne eafe, before his owne profit 3 before his onely fonne whom hee loved: Let any Man beleeve as Abraham : did 3 and of ncceflity it will produce good workes-Let a Man beleeve true-ly 3 and truth of beliefe will bring forth truth of holinefle: And therefore wee hearewhat Saint lames faithjam. 2. Abraham was justified by Faith ; It is true: But , faith hee 3 Abrahams Eaith had workes joyned with it : For it was not a dead 3 a counterfeit Faith 3 buta true Faith, and being atrueFaith 3 youfce 3 Abrahamhad workes afwell as Faith: For when GOD bade

him

Nev/ Covenant.

56?

him offer his fonne, heedidic : Was not that an exceeding great worke ? Saith the Apoftlei there: So lay I, no wonder that it is by Faith, that the LORD requires no more buttobe-Jeeve : For when a Man beleeves 3 workes will follow, it will breede holinefle of life, let him beleeve GOD tp bee an exceeding g*eat re-ward ,that hee is a Sunneand a Shield,hee will follow GOD wherefoever hee leades him^Let-him beleeve the promife of G O D,whenhee defcribes himfelfe, hee muft needes have a good opinion of him, and love him, and bee exceeding fruitfull in good workes, and obedience to him 5 therefore that is one reafon for it.

A fecond reafon of it is,becaufe it could not bee done by obedience to the Law 5 it was impoflibleto have made the fonnesof men partakers of the Covenant chat way: For if it could have beene done by the Law , and by the Commandement, it fhould have beene • but the LORD tryedthatin Adam\ hee gave Adam a Commandement, and abilitieto keepe it ( for hee made him perfe&ly righteous and innocent ) yet Adam did not keepe it. Put the cafe that GOD fhould have tryed him the fecond time, and have given him a Commandement againe, and not have required the Condition of Faith, but of obedience 5 hee would have broken it, as hee did before • and therefore it could not bee by the Law; Therefore it muft needes bee by Faith, and the pro-

D d 3 mifes

Nothing but Faith could be the condition o( the Covenant.

^*

O F Th S

Faith waVes I the premifes lure to us.

Galau3.11.

%.Reafon. Faith beft answers Gods Covenant.

mifes 9 othciwife it cculd never have beene lure. ^<fci» brake it , furely,if hcebrake it 3 weefiiould have brokenit,if ithadbeene any other way but by Faith: And therefore wee fee what the Apoftle faith, Calat. 4 }. 21. Is the Law then again ft the prcmife $f COD} GOD forbid : For if there had beene a Law given that could have given life , furely righteouf-nejje had beene by the Law: If Adam had ftood, s and had kept the Law, and if men could have entred into Covenant, and have kept it, chrili had beene fparcd, the Covenant of Grace had beene fpared • if rightcoufnefle had beene by the Law 3 therehad needed no Meffiah y there had needed no Covenant of Grace $ and therefore, through the infrmitie of thejiefh^ ( Adams flefti, that would not keepe the Law, and ours 3 that is not able to keepe it) there was no other way to make mankinde partaker of the Covenant of Grace,but onely by Faith, bybeleevingG*?^ and by taking the promife, and the gift of Righteoufnefie, through Iefus Chrijl: for it could never elfe in likelihood have beene fure to thefeede* This is the way to make it fure, when there is no more but an acceptation required, and not exa<5t obedience to the Commandemenr.

Thirdly, it is by Faith: Becaufe nothing elfe can anfwer the Covenant, but Faith :You fee, the Covenant is not a Comraandemenr 3 Doe this and live, but the Covenant is a pro- j mife, I will give thee, it runnes all upon pro- {

tnife$, *

New Covenant. j 365

mifcs, I will give thee afeede, and. in that feede\ thou {halt bee blejfed. I will give thee this goo d Land^&c. So that the Covenant of Grace ftandr on G O D S part all in promifes: Now, you know that it is Faith that anfwers the promife : For the promife is to be beleeved- if the Covenant had flood in precepts , and Comman-dernents , and rules of the Law, then it muft have beene anfwered by workes , and obedience, and therefore it could not bee by obedience : For that holds aot proportion, there is not agreement betweene them* But fince the Covenant confifts of promifes , that muft needes bee by beleeving , and not by workes.

Fourthly and laftly, it is by Faith ,becaufe the Lord would have it by free Grace, and not of debt: For, if the LORD (hould give a Law and rules to men, and promife them life upon it, when they had performed the worke, they would challenge it of debt: No, faith the L O R D, it is an inheritance, I doe not ufe to deale with my Children, as men doe with their fervants, that I (hould give them worke to doe, and when they havedqpe it, I fhould give them wages, then they would come and challenge it at my hands by way of debt; No, faith the LORD, this is an inheritance,and you are my fonnes, and you (hall have it given you freely,and given you as it becomes a Father to give it ,ib you (hall take ir . Therefore that it might bee of free grace,and not of debt, it

Dd 4 is

Trc Covcna»c on Gods pa^t

Uf^romifcs,

4.7tiafon. Faith receives ita>afreegift

Of T

H fi

boafUng.

is by Faith , and nor b) workts. Ard that is added 3 like wife , if it had beene by workcs, men would have beene re^dy tobo*ft, and 1 Faithcxcludcj h ave f a id 5 I have done this , I am able to keepe the Law , therefore the promife of eter-nall life {hallbee made good unto mee, I fhall receive has wages, men would boaft in them-felves : No, faith the Lor d, no creature fhall boaft in it felfc:For that puts every Man iurther v from the L o r d, the more a Man ft joyceth in Jiinifelfe, the more hce (lands upon his owne bottome,the more heeis divorced from God, and feparated from him: But, faith hee ^Hee I that rejoycetbjethim rejoyce in theL O RD : For I j that fits a Man for the L O R D, and therefore j I will have it by Faith, it ("hall not bee by j workes. So you fee now what is the Condi-l tion e Surely,looke how Abraham was made partaker of the Covenant, foevery one of us muftbee; Abraham was made partaker of it by Faith,fo fhall every Man bee made partaker of it by Faith, and no otherwife. Abraham be-L eved God when hee had a promife, and be-caufe hee beleevcd him 5 (i ot that particular aft of Faith 5 bur)thar grace of faith, whereby hebe-lecvcd this, and the other promifes of the jidef Jiah, was counted to him for righteoufnefle: And fo for this caufe , becaufe wee beleevethe promifes ,and the Covenant of Grace 3 therefore the L o » o accepts us, and accounts us rightel tus, Ard becaufe this feemesftrangeto the fonncs of men,therefore we fee with how much

adoe

New Covenant.

3 d 7

TheConfirma-tion of the | Covenant.

adoe Paul labours to make it gocd,what ftrong obje&ions were againft it in all times. I have flic-wed the reafon: Now when you reade Rom. 3. and 4. and Gal. 3. and 4. you may know the better the meaning of thofe places. Well,you fee the Covenant ,you heare that there is fiich a C^f^^ 5 feeondly 3 youfeethe Condition of this Covenant.

The third thing is the confirmation of the ..Covenant; when a Man heares that God will vouchfafc ib much favour unto mankinde, a Man is ready to fay as Gedeon did 3 alas^myfami-j ly is pore in ManajJ'es^ I am the leaft in all my j Fathers Houfe. And who am I, thatfhould 1 bee rayfed uphirherto? That fuch a promife as . this fhou!d bee made to mee,that I fhould goe ; and favcljrael? &c. I fay, after the fame man-1 ner a Man might bee ready to obje&. Alas, what are wee the formes of men, that the great G O D of Heaven and Earth fhould enrer into fuch a Covenant with us,that hce fhould make us fuch promifes as thefe, that he fhould make us heyres of the World, that hee fhould bk-fle us in that manner, to make us fonnes, to make us Kings and Priefts: Saith the L o r'd , I con-j fefle it is a Covenant that needes confirmation: j therefore the L o r d hath confirmed it all thefe j wayes. The L o r d hath confirmed it, firft, by [ his promifc.faith hee^you have my fure Word for it-, If that bee not enough, I will confirme it by an Oath, and becaufe he had no greater to fweare by,hee faith,by my felfe have I fworne, \ By hif oath.

that'

TheCovcnant confirmed.

I.

By Gods pro-mife.

}<*&

By the bloud

ofChrift.

Galat.3»ij.

Hebr.?.*

4.

By feales*

Oreumcifion.

PaffaoYcr.

Of Th e

that I will make it good: This is not enough, butheconfirmes it by the bloud of chrift him-fclfe 3 the Mediator ,fhall come , andconfirme chisTeftament, and when the Teftament is confirmed by the death of the Teftator , there is no more altering of that • faith hee, Galat.$. A mans Tejtament no man changeth , after once it is confirmed : and when the Teftator is dead, Heb. 1 ). then theTeftament is confirmed : So ic is confirmed by the bloud, by the death of the Teftator. This is not enough , but hee hath added fealcs unto it, hee hath confirmed it likewifeby them: Saith hee , I-will adde the feale of Circutncifion ,and of the Pafleover. Con-cerning Circutncifion, faith the Z,0rd,Goe,and circumcife your felves, and when I fee the Circutncifion, I will remember my Covenant, and make it good to you • that, as hee faid of the Bow,hee fettheBow in the Cloud, faith hee, I will make my Covenant, that I will never deftroy the Earth againe with Raine, this Bow fhallbe the witneffe of the Covenant, and when I looke upon it, I will remember my Covenant-after this manner are the fignes and feales of the Covenant j Saith hee,Circumcife your felves, and when I fee that, I will remember my Covenant, and will fpareyou, and I will make good to you all the promifes of it: So likewife the Pafleover, faith hee, See that you keepe it,take theLambe,and fprinckle the bloud, &c. Saith hee, when I fee it, I will re-member my Covenant, Where, Behvedyil&s

is

-a= -B i j.. .

New Covenant.

\«9

is to be obferved, that thefe fignes or fcales of the Covenant,not onely confirme the promifcs on Gods part^but they fignifie that Faith., that condition which is required on onr part: For when the L O RD comes and lookes into his Church, and fees a great company in it, fees his Houle full,and he comes , and askes,What doe you in my Houfe ? What doe a number of thofe that profefle themlelves to bee within thecompafTe of the Covenant there ? Their anfweris,zW,wee beleeve, wee are among thofe that keepe the Condition. If you beleeve, where is your Circumcifion ? h may bee you have the outward Circumcifion of the flefh, but where is the Circumcifion of the heart I For, if they did beleeve indeede , it would worke a change in the heart,as Faith, I told you, that is indeede a lively Faith, workes a change, it cuts off finfull lufts,it makes a Man denie himfelfe, and cleave to God, and ferve him with a perfe<ft heart. So againe,after that manner doth the fecond figne of the Covenant^ which is the Pajfewer>whcn the L O R D fhall aske, Doe you beleeve ? Yes , here is the fprinckling of the bloud of the Lambe,But where is the true fprinckling upon the heart & confidence? Heereisthe outward Pafleover, the outward profeflion, you come and take the figne and the feale,but where is the inward fprinckling? Therefore you fee what was required in the PaiTeover-, Saithhee, when you eatethe Lambe, &c. Have you tafted of the

fweet

The fcales of the Covenant arc figncs of our faith.

Circumcifion inward.

What is meant

I.

By fprinckling in the Pafleover,

*?o

By eating the Lambc.

By going out of Egypt.

4-

By lowre hearbs.

Rom.a.

By cleaning cut kaven.

O F Th E

fweet of the Lambe,have you ever tafted of the iweetnefTe that is in Iefm Cbrift, lo that you can ovehim y and delight in him? Are you clad like thofe that went out of Egypt, with their itaves in their hands >and their feet fhod -, that is,are you ready to goe out of Egypt, that is, from finne and wickednefle ? iromthcftate of unrcgeneracie. wherein you were before ? I Againe, have your Soules tafted of thefowrej hearbes of that bondage 3 that now you are j weary of all the bondage of finneandSathanJ that you defire exceedingly to goe from ir, that you reckon the contrarie condition a condition of freedome > wherein you are willing and defirous to continue ? Saith thcL OR D 3 when I Igoke upon thefe fignes, I will remember my Covenant > onely fee that your Circumcifion be not in the Letter 5 as wee fee 3 £0/».2.but fee that you bee circumcifed in your hearts y that there not onely be a PafFeover, but fee that you keepe the PaJJeover withjinceritie 3 fee that all Leaven bee cleanfed out of your hearts y that is 3 that your hearts be emptie of the dominion of every finne y fee that you have tafted of the fowre-ncfleof that bondage, that you bee willing to bee rid of ir 3 fee that you bee willing to travell out of Egyptjo another^to a further Countrey, fee that this be reall 3 not in profeflion and fhew J bur in deede; And/aith the L O R D,l will remember my Covenant 3 and thefe are the confirmations of the Covenant 3 faith the LoRD 3 you fhall not neede to doubt it, I have fworne 3 it is

repeated j

New Covenant.

57"

repeated //e£r.6.Befides, it is confirmed with bloud 5 with the death of the Teftator 3 and there is none that alters the will of the dead 3 when hee is dead they adde nothing to it 3 nor take nothing from it: BefidesJ have confirmed it with feales 3 and therefore it ftands unalterable. Thefe three things wee have obferved now in this Covenant.

Hebr,6»

K

';/5

THE

TWELFTH

S ERMON.

Genesis 17. t.

And 1 mil make my Covenant between* mee and thee.

Ou have heard what the Covenant is in the general!.

The fourth thing is , What the particular branches 5 and parts 3 or gifts 3 and privilcdges of this Covenant are 3 and thofe wee will redace to thefe three heads.

Kow the three parts of the Covenant are an-fwerable to the three Offices of C h r t s t. For 3 wee told you^it is C h r i s t him r elfe <) to whom thepromifes are immediately made;hee is a Priefl^a King 5 and aProphet } it is he that makes

good

4*

The parts of 1 he Co vena at three.

^^^.j,

*7+

The excellence of Chrifo Pricfihood,

Hebr.is.5i.

Nete\

Of T h e

good all the parts of the Covenanted he doth ; it according to all his three Offices 5 Remiflion | of finnes 5 he gives as a Prieft : the other Priefts I were but afnaddow of this Priefthood of I ChriftJiCQ is the great HighPrieft,that is bely y j and harmelejfe^and undefiled , that is higher than I the Heavens y the great High Prieft , that is en- \ tred (faith the Text) into.the very Heavens them-felves^ hee that fits at the right hand of Cod , and j is now prefent with him • hee that is not cntred in by the blond of Bulls , and of Goats , but by his \ ovpne bloud. This.is fuch a high Prieft as is able indeede to give remiflion of finnes, and therefore faith the Apoftle, Hebr. 10.22. Seeing wee have fuch a high Prieft, doubt not, but now come withfullaffuranceof Faith , when you fee fuch an High Prieft as this: If they were able to be-leeve, that had but aweake Man to bee their Prieft^before the comtning of chrift, that offered for his owne finnes, afwell as for the finnes of others, that often repeated his Sacrifice, that had but the bloud of Buls and Goats,that did but enter into the Tabernacle- faith hee, when you fee lefm chrisJ hirafelfe come 3 that hath no finne of his owne,that offered one per-fed Sacrifice that hee needes not to repeate, that entred not into the Tabernacle y but into the Heaven itfelfe, that did this with his owne bloud, andnot with the bloud of Beafts, faith hee, drawneere now, with ajjurance of Faith: that is, Why ftiould you make queftion now ? you have great ground of affuring your felves,

that

\

New Coven ant.

m

a. Part.

The excellency of Chrifts Prophetical^ Office.

that your finnes fhalibee forgiven • Now you may tru ft perfectly to the grace revealed through him. This is the firft.

The (econd is, I will teach you knowledge, and that hee doth as a Prophet- you fhaU n 0 Knowiedg^ more teach every Man his Brother Jout aUJhaHbee taught of mee. Beloved, it is another kinde of teaching , when the Lord teacheth us knowledge, than that is that wee can have from the hands of men- chrift is another kinde of Prophet , you come not to heare him fpeake, to heare him teaching, as a man heares other Lectures , where his undcrftanding is informed., but hee is fuch a Prophet, as enlightens everie Man within , that comes into the world 5 that iSj every Man that is enlightned, is enligutned by him,hee is fuch a Prophet, as baptizethy&u mtk the Holy Ghoft) hee is fuch a Prophet that makes mens hearts to burne within them when hee fpeakes to them- fuch a Prophet as faith to Matthew , Follow mee^ and hee doth it: Sach a Prophet as faith to his Minifters, Goe teach all Nations^ and I will bee with you^ndi will make you able Minifiers^ not of the Letter , but of the spirit^ there is no Man, in the world can fay this 5 bnt this great Prophet,and this is the Prophet that the Lord hath rayled up, the Prophet that he promifed hee would rayfe another like MofeSy that great Prophet, that fhould teach men after another fafhion than all the Prophets before were ever able to doe. And that is the fecond part of the Covenant.

Ee * We

V*

o

H S

2 C©r.S»

Chrifta^a Prophet tea' cheib us.

I.

To know £11 aright.

To knowGcd aright.

Wee aiay knew many ihirgs ,but it is a hard thing to know as wee oi-ght te know. It is faid of an unregenerate Man, 2 Corinth. 8.Hee knowes nothing M hee ought to hew. For exam-plcyhou mayftknowfinne, andknowit mod exa&ly^butif this doenotworke upon thy heart , if the fin lye not exceeding heavy upon thee^it it breed not in thee godly ibrrow tor it, if it doth not amaze thee , as it were, with the filthineflc and vilenefle of it,it is, becaufe tkou doft not yet know it as thou oughteft to know it: And how fhall a Man doe then? Goe to Christ, hee is the Prophet, that is, hee teach-eth a Man to fee things fo, that his heart, his will and affe&ion fhall likewife be moved with it: You are to confider the Covenant when you goe to the Lord: and therefore that Man that faith D I can looke upon my fiane With dry cyes,Ican looke upon it,and never beeaffe Qed with it 3 this is^becaufe he is taught but with the teaching of men -, hee muft remember that this is a part of the Covenant, and God hath bound himfelfe by an Oath to performe ir. hsvs chrift&s he is a Prophet of God hath fent him to teach thee all things belonging to falvation 3 and fo to teach thee,that thou (halt be in a right manner affe&ed with ir.

And fo likewife put the cafe thou know God, thou feeft him in his attributes ^thou hearft him often ddcribed, and art able to defcribe him to others ,but for all this,thou findeft not thy heart affecltoned toward him 3 thou feeft not that ex-__ cellcncy

New Covenant.

ccllency and beautie that is in him, fo chat thy heart isgot enamoured with him, thoucanrt not fay thou loveft himwith all thy heart^with al thyfide $ with all thy ftrength.VS/ 'hat wilt thou doe in this cafepGoe toC^ni? 3 the Prophet,and befeech him that he would teach thee to know the zW^this is his promife> if thou pray to him,, and he doe not doe k 3 urge him with this,it is a part of his Covenant jhat he hath confirmed by Oath,and muft doe it, and be aflured of this 3 if we feeke,and be earneft with him,he will teach us to know the L O R D, and to know him fo, that wee fhall love himwith all our Soule,and with all our ftrength. The like may I fay of any thing elfe.

Put the cafe affii&ions come upon thee,and thou bee not able to bee patient under fiich afflictions ,fuppofe it be a matter of dilgrace and difcredir, that fo wounds thee, that thy heart cannot bee at reft, what is the reafon of this ? Thou called to minde,it may be,all the rules of patience, that fhould teach thee to beare affli-J d:ions; well,and yet thou art not able to doe it: thecaufcis,becaufethoudoeft not yet know thefe outward temptations 3 thefe outward e-vills, as thou oughteft to know them, if thou | diddeft,they would fcemefmallto thine eyes finne would bee an exceeding great grief e, but thefe would bee but trifles and flea-bitings, in comparifon of the other: Goe to Ch rist now, and befeech him to (hew thee what is the nature of thefe outward croffes and loffes, that

W7

Ee2

thou

3*

To know affli-#ions aright.

Of The

4-

Tokaowplea-fures aright*

3.Part of the Covenant. Ghrifts Kingly 0ffiee 3 in three thing?. I. Jo fubdue fin-full lufts.

thou may ft bee taught of him once: Hee is the great Prophet that teachcth aManfo,hcefo prefents things in their owne colours to the underftanding, that the will and affe&ions follow and apprehend them aright- goetohim, andbefeech him that thou maift know them as thou oughteft, and thou fhalt finde that thou {halt be able to .beare the greateft crofle with patience > it (hall bee nothing then to thee 3 it will appeare to bee a fmall matter, when hee hath taught thee to judge aright,thou fhalt not be deceived in it.

So likewifc,<for pleafure, when a man findes his heart fo wedded to any finfull luft,to any e-vill haunt,wherein his heart is held inordinately,that it canr*ot divorce it felfe from it, goe to Chrift) hee is the great Prophet. Thus we may doe with the reft. This is the fecond part of the Covenant.

The third part of the Covenant is,that which hee will performe to us, as hee is a King, and it confifts in thefe three things.

You know the Office of a King is to guide and rule 9 Kow, if thou finde thy heart unruly, if thou finde thy feife fubjedt to unruly affefii-ons,to finfull inordinate lufts,which thou can ft not mafter,it is a part of his Kingdome now to kt up his owne government in thy heart, to put his Law in thy minde , and to write it in thy inward parts,thatfo thou may ft bee indeede Tub-led to the Kingdome of chrift in a willing manner. When a Man fees nothing (as wee

faid.

—— ——. ■ ■

New Covenant. | yjy

faid before) but the outward letter of the Law 3 hee will never bee fub je^hee will never yeeld j obedience^but Christ coaies as a king now and puts an inward difpofition into the tninde, that (hall anfwer the letter withour^and fo hee makes a man fubje& to his government. Belo-ved 3 that Phrafe is to be marked 3 #^,8. i o.faith the Lord, I will put my Law into their mindes • there are Lawes out of mens raindes, Lawes without that every man may fee- but it is another thing to have the Law put into a mans minderFor example,this is theLawwithout. Thou fhalt love theLord thy Godjvith all thy hearty with all thyfoule, andwithall thy ftrengtkTo anfwer which^you ftiall fee,De#*.jo,£. 1 will cir-cumcife thy heartland then thou fhalt be able to love the Lord thy God with all thy heartland with all thySoule, andwith all thy jtrength : That is, I will put this affe&ion, or this Grace of Love within thy heart, it (hall not bee without one-Iy 3 but I will put it within, that there (hall bee a grace within, a habit of Love within^anfwe^ rable to the Commandement without: This is to put the Law into the minde : You know Xhis is the Commandement of the L O R D, Toufballfeare the LORD > andkeepehis Or. dtnances, andhis Statutes 3 and hisCommande-ments to doe them. Well 3 faith the L O R D ler. 32.40. I will make a Covenant with you: And what will I doe ? / will put my feare into your hearts. I will not onely give you this precept 3 thauhou(haltlooke of without, Thou fhalt E e % far*

Hcbr*8,xo.

TheLaw without and within the minde*

Dcur^o* rf.

Iorom.3^0;

m*m

mm

To giveaVun*

dance of pea* c

Spiritual* peace a part of God>CoYc-

O f The

feare mee , and keepe my Cemmandtments :tm I will put the affedhons oi feare into thy heart , there it {"hall bee , and then thou fhalt eafily feare mte , and keepe my Commande-mentsjthou (halt feare to difobey mee, thou (halt feare and tremble at my Word , and take hcede how thou doeft any thing contrary to my minde: And beloved , when this is done indeede, hee makes us Kings, as hee makes us Prkfts and Prophets: For when a Man is thus taught , hee is a Prophet , other men neede not to teach him , for hee is a fpirituall man then, and is Me to judge of all things 3 1 (ay,when this government is let tip , and the Law is put into his minde,when it is put into his inward parts, then hee makes us Kings: For when men have fo much ltrength within them(elves,that they can guide and rule themlelves, and walke in the way of righreoufnefle, now they are made Kifcgs,and fuch K ; ngs the Lord makes all thofe that come to him* This is the fir ft part .of his Kingdom e.

The fecond part is, to give us abundance of all things, to give us peace: For the Office of a King 3 ( you know ) is to keepe his people in peace, as it is (aid of Saul y hee clothed them with Scarlet: That is,hee made his people to a-botird with wealth, and peace, and ^uietntfle : this il e /fr^dothiikewife, and it is a part of his fpmtuali Kingdome. Now his Kingdome is fpinruallj therefore the niaine worke of it is to give us inward pe^ce and joy. You may

have

N

EVV

Cov

E N A N T.

)8l I

have troubles in the World, but my Kingdeme. is not of this world, and therefore wee are not Co much to expeft an outward worldly peace though we have like wife a promife of that,but in mee you fhall have inward peace, faith hee, theKingdomeof GO D is in righteoufnejfe , that is the firft part, when God workes righteouf-nefTe, as I have named before. The fecond is Peace and joy, fo that that is a part of the Cove-I nant,GW promifed inward peace and j oy,when you want it,know,tbat it is a part of his Cove-nant,youmaygoe coGod, andbefeechhim to fill your hearts with thtepeacetbjtpajfeth understanding , and with this joy which is unfearch-able andglortow 5 Goe and befeech him to enrich your hearts with thofe fpirituall riches that belong to falvation. This is a part of his Kingdome ,and that which heehatn promifed tous: now this is not all, buthe hath promifed likewife an outward peace, hee hath promifed wee fhall be hey res of all things • all things are yours : hee hath promifed outward riches, wt e are hcyres of all the world: So that it is like-wiie a part of his Covenant , when a Man wants any outward comfort, any outward helpe, any bit {Tings, or delivera ce,he may goe to chriji, that is the King of ail Kings, as hte is Lord or all things 3 as hee himfelfe is heyre of all 1 hings, and beleech him to grant it unto him: For it is part of his Covenant.

And the third and laft is, that we fna! 1 overcome our enemies, that is the third branch o\ Ee4 thi»

Outward peace a part of Codi, Covenant,

3<

1 c give vi&e-jyocr aliour enemies.

J»» \

Luke 1.74-

Chrift as King

O F Th E

this Kingdome • And that which was promised to Abraham , thou Jbak fojftjfe the Gates ef thine enemies , when hee renewed his Covenant , upon the offering of his fonne, and you fhall Rndeit^Luke 1.74.repeatedagaine,this is the , great promife that God hath made, that being delivered from the hands of all our enemies , wee might fewe him in righteoufneJJ'e and holinejfeall the dayes of our life. Now as this Kingdome is Ipirituall,fo theehiefe part of this kingdome eyercommctbl I ftands in overcomming our fpirituall enemies* *• and therefore you may challenge this Covenant

Spintttdl ene- athis hands ^ whcn you arc tQ wreftle with Sa-

than 3 or any temptation or luft, L O R D, haft thou not laid that thou wilt deliver mee out of the hands of all mine enemies ? Is it not a part of thy Covenant ? But, beloved , that is not all neyther,there is a promife,and that is a part of the Covenant like wife, that wee (hall overcome our outward enemies, thou (halt pofleffe the gates of thine enemics-fo farre as it is good for us,asfarre as GWfees it meet,hee difpofeth thefe in a different manner^butyet it is a part of the Covenant, and therefore a man may goe and challenge it at G OD S hands-LoRD,if it be goodjif it be fir,and meet for me to have it, thou haft promifed ir, I fhall have vi&ory over themalfo. Sonowyou fee what the Covenant is : But now there is one mainegenerall,tbat likewife is a branch of this Covenant , that is general! to all the three, t hat is the giving of the Spirir^it is a branch of the Covenant^ wee fee

Ioel

Outward enemies,

Navv Covenant.

38?

E%44'*»

Aa.i;

Udi. which is repeated ABs z. I willpowre\ Iocl *. out myfpirit upon allfefh in thefe dayes , and jour l ^* x * young men [ball fee vifans , &c. Beloved, know, that this was a part of the Covenant that was made with Abraham. It was exprefled to^-braham in generally / willblejje thee : afterwards there were feverall branches of it , now one thing was exprefled as a. part of the Covenant, and then another, Among the branches , this waf one , / willpowre out my spirit upon allflejh, which is that which you have likewife Efay 44. 3. I willpowre out my Spirit as water upon the drieground j andyoufhallgrow as thegrajfe , and as the Willow by the Rivers of water. Whereof that this is the meaning, Peter makes it good, AH. i. And fo likewife the great promife that our Saviour chrijt made to them was,/ willbap-tizeyouwhh the Holy choft , this promife was made before hee departed in the flefh, but it was fulfilled after, when hee powred forth his Spirit. Beloved,this is that great part of the Covenant, that which comprehends the life of all the other three, that which makes us to doe all the reft, that which makes us Kings, and Priefts, and Prophets, this powring out of the Spirit upon us, even as chrift himfelfe was an-oynted with the fpirit without meafure, that he might be able to teach us,that hee might be a Prophet, a King, and a Prieft,that which enabled him to performe all thele Offices,was the effufion of the Spirit upon him without meafure : That which makes us able to bee

partakers

The giving of the Spirit a pact©f Go«J$ Covenant,

*H

f.Gbjedions agamlt it.

uObjcSti

Of Th e

Ihc prcDoifes are rot tc the cbtdience et tkcLaw* I* The Law was attcr the prc-

j Bceaufe wee cannotkeepe the taw.

partakers of thofe three parts of the Covenant; i3 likewife the fame Spirit,wherewith wee are anoyntcd according to ourmeafure. So much i hall ferve for this, namely what the particular j ranches ,and parts and priviledges ot the Covenant are.

The firth and laft is, the Obje&ioas that arc made againft this Covenant. There were two great Objections that Paul every where met with (for our fcope is,that when we put all this together, that wee have delivered about this Covenant ,you may rcadeat leafure,£0/«.3.& 4. and Gal. 3. and 4. and all the promiies made to Abraham^ and when you have this, before you, you will bee able then to underftand it) I lay, there are two great Obje&ions thai Paulevery where met with.

The one is from the Law. Is it not faid eve-ry where ,thofe that obey the Commandement fnalllive , and everie promise is made ftill to them that feare the LORD, and keepe his Commandemcnts ? And therefore it is by.tke Law.

Nay, faith the Apoftle 9 Galat. 3. it is impof-fible that it fhould be by the Law : for the Law was given 430. yeares after- the promife and Covenant was eftablifhed with Abraham long before it; It cannot bee now, that that which ccmes after, can difanull that which went before . But belides there is another great reafon, and that is this • faith the Apoftle , you were never able to keepc ihe Law, you could never

bee

New Covenant.

*fc

bee faved, if you would have it by the Law, to what end is the Law given then? By reafon of tranfirreffion , that you might learne to know how impoffiDle it is for you to come to God, to bee partaker of the Covenant any other way than by Faith. Saith hee, you might remember that AdamjN\itn hie was in innocency and perfe&ion, was much ftronger than you , yet did not keepe che Law y but , becaufe that was eafie for people to forget, the Law was given againe by Mofes upon Mount Sinai , that the L o r d by that meanes might re-minde you of the Commandement, and of your finnes,and of the curfe belonging to you, and therefore , faith hee, when the Law was delivered, it was fo terrible , that Mofes himfelfe did tremble-and therefore faid the People, LO RD^doe not thoufpeake to m any more , deliver not the Law to us any more, but let Mofes come, and bee as a Mediator betweene us, let him lpeake: For we are not able to fee thefe fires,theie burnings wee are not able to fee this and live. The meaning of it is this,the Lawjf any man bcke on it,it is fo terrible, when God comes to fpeake to a Man in his Law, and in his Commande-mentSjthat there is nothingtobeexpc&edbut death: That fame fcarefnlnefle at Mount Sinai y was but onely an exprefifion of that feare which the Law of God puts upon every Mans conference. And therefore when the People then de-fi red a Mediator, that might fpeake, and that GOD might fpeake no more, another thing

was

The end of gi« ving the Law.

What the'terS routs at che giving of the

Law,Jdid %ni=

&6

0b}e8.

ThcCovenant

of grace death ed with tht

Ccrca oniaU Law.

Simile*

Of Th e

was fignifiedby it, that no man is able to come lO God by yeelding obedience to the Law, but heemuft needes have a Mediator to goe be-tweenetfodfandhim.

The other obje&ion is from the Ceremonies of the Law; they were ready to fay, We have aPrieft,wee have Sacrifices,wce have divers wafhings andRites,&c. Wee were wonc to bee laved by them , Why may wee not fo (till?

The anfwer to it h , That thefe were but the oldncfleof the letter- for indeede all thefe did but cloath the Covenant of Grace • the Covenant of Grace was delivered to the Jewes-, the Ceremoniesdidindcede butfet it out, they were but Types and fhaddowes y by which it was exprefled to the Jewes: the Jewes, by rea-fon of their ignorance, were not able to fee the bodie for the clothes, they were not able to fee the fignificationof the fpirit for the Ietter,they were not able to fee the Sword for the (heath, the kernell for the ihell- that is, they could not fee Christ himfelfc^ the inward promifes, but ftucke in the outward barke andrinde of Cere-monies 3 in the {hell of thera,and fo they became unprofitable -, but indeede thofe Rites did nothing but cloathe the Covenant of Grace, and let it forth to them. So much (hall ferve for the difpatching of thefe five things.

Now hence you fee how thofe difficulties may bee anlwered, that I mentioned before. For example, it is faid, thefromife is made to the

feede,

Nevy.Covenant,

3 87 }

feede , yet the promife is made to us , and yec a-gaine the*Covenant is made with Abraham: How can all thefeftand together ? The pro-mifes that are made to the feed 3 that is to cbrift himfelfe, thofe are thefe promifes: Thoufhalt bee a Priejlfor ever^andl mil give thee the King-dome of David, thou fhalt fit in that Throne^ thoufhalt bee a Prince of P eace^and the government fhalbe upon thyfhoulder^ likewife thou fhalt be a Prophet to my People , thou fhalt open the prifon to the Captivejhou fhalt be anoynted ? &c. and then fhalt goe and preach to them: Theft are the promifes that are made unto the leede.

The promifes that are made to us , though they bee of the fame Covenant, yet they differ in this j the a&ive part is committed to the Mefiiah,to the feed it felfe- but the paffive part, thofe are the promifes that are made to us- Tott fhall be taught , you (hall bee made Prophets , likewife you fhall have yourfinnes forgiven, you {hall have the erTe& ef his priefthood made good unto you, you fhall bee fub je& to his government^ an inherent righteoufneffe that he (hall worke in you,for you ftialbe made Kings : So the promife is made to us,

H ow is the promife made to Abraham > For it is laid, In thee all the Nations of the Earth fhall be blejfed.

The meaning of it is, they are derivative promifes,the primitive & Ori'ginall was made tola s v s Christ : But why it is faid then,

that

What promi. fes are made toChrjft;

The promifes made to us pa (five*

Ndte.

#%

Of The

Child of Aba-ta,\vhat f

a1 that partake of Chnft, deri-ved trom 3 or grafted into

Rom.n.17. How the Gentiles receiv;-the promil$in

that in Abraham all tht Nations of the Earth fhall beebleffedl The meaning of it is this 3 there was none that ever was partaker of the promi-fes^but the children of ^^k^and therefore | they were derived from Abraham to all the men I in the world befides,that ever have becne fince. Now what it is to bee a Childe of Abraham Z \ Not to bee borne of Abraham according to the flefh, but to bee like Abraham: You are the children of the Devill: Why ? You are like him. So that ill that have Faith,are the Children of Abraham : but more is meant than that; I fay, all that doe partake of this promifed Mejliah, are derived from Abraham^ ther derived from him^or ingrafted intohim,one ofthefe two* all that were faved before the comming oFchriff were eyther fuch as defcended from him 3 or were ingrafted into the fame Nation. But what doe you fay of the Gentiles, that are now come in? How doe they receive from AbrahamtHow can it bee faid 3 in Abraham fhall all the Nations of the Earth be blejfed ?

Youknow,itisfaid,£o;8. n. that the natu-rall branches were broken ojf 3 and the wilde Olive is ingrafted in ; That is the reafon like wife why the Law comes from 57"<w, the Lord will have the Gentiles to be ingrafted into the ftocke, as it were, hee will have the Law proceede from lerufalemjie will have them put into that family as theProfelytes ,and fo were all Nations: for they received it from Ierufalem: For they hadthe Oracles of God committed to them,

all

New Covenant.

all the Nations in the World received them from them 3 they drew the fap of knowledge from them 5 fo that they were grafted in: Thus all the Nations of the World we are blefled in Abraham ,and Abraham was blefled in the feede it felfe.

But yet one obje£Hon is yetbehinde, that is 3 how comes it to paffe 2 that to bee renewed in the fpirit of our mindes , and to walke in the wayes of the Lord^ in the way of regeneration^ fhouldbe a part of the Covenant on ourpart^ you flia*ll repent and bcleeve, and bee renewed and then you (hall bee forgiven 3 &c. You fliall have the kingdome 5 and yet/or jail this 3 you fee, it is a part of the Covenant on Gods part/aith the L O R D 3 Ezek. 36.26. I will give you a new heartland a new fpirit, there is an expreflionof the Covenant 3 and yet it is aconditionthatis required on our part.

To this I anfwer briefly j The Condition that is required of us 5 as part of the Covenant is the doiag of this 3 the action, the performance of thefe things 5 it is to repent 3 to ferve the Lord in newnefle of life 3 but the a-bilitie by which we are able to performe thefe, is a part of the Covenant on the L o a d s part, to have new hearts, and new fpirits, whereby wee are able to repent, and to brin% forth fruhe worthy rf amendment of life •, I fay, the inward abilkie 3 the change of the heart,the renewing of us in the fpirit of our mindes r the writing of the Law in the inward parts 3 that is a branch

of

3*P

Obje&. Repentance a partoftheCo-venanton Gods part and ours coo, how,

Ezek.3^26,

The afiions of Faith* and Re--pentanceours, the power of doing them Gods.

?p°

%#<

tAnfw. How to knew whether we be in the Cove-na^fe-or no.

By Faith?

Galat.*. 1 *

OfThe

Ml. ^M^fc II ... ■ - ^

of G^ Covenant , but the doing of this, the bringing forth the fruite of thefe inward abili-ties,of thefe inward habits and graces that are planted in us by the power of Chrijljhat thing is required in us. As for example,the very habit of Faith,the very grace and power of be-leeving, that God hath promiied to give , it belongs to him,but to beleeve,to take the promi-fes,to accept oilefut chriH find to receive him 5 and the gift of righteoufnefie by him,this is required as a condition on our part.And fo much fhall ferve for the opening of this, and for this point.

The next qneftion wee had to propound to you 3 was this :How a Man fhouldknow whether hee bee within the Covenant, or no ? You (hall know it by this, How did Abraham know whether hee was in the Covenant, or how will you know whether Abraham , or any other were ? Saith the Text, Abrahambdceved God find therefore (^reckoned him as a Man that was righteous, and accepted him to bee a partaker of the Covenant: And fo, if thou be-leeve, it is certaine then 5 thou art within the Covenant : But how fhall a Man know chat ? Gal. 5.5 .Neyther circumcifion avayleth any things nor uncircumcijion , but Faith which worketh love. If thou canft finde this now,that thou art able totake Iisvs Christ, totakehimasa Lord and Saviour , thou art able to beleeve all the Covenant of Grace,thou art by that put into the Covenant.

But

_

New Covenant.

B 01

Simile*

True faith is operative.

But how fhall a man know whether his faith be right or no ? For,youknow 5 thereis a falfe, dcad 3 and counterfeit Faith: if it be right,:hou I fnalt finde it to bee of a working and lively na. %Z"JlbZ cure^but many times wee may bee deceived in [ true, that. A woman many times thinkes flie is with | childe 3 but if fhee finde no motion or ftirring, I it is an argument fhee was deceived: So when a man thinkes that hee hath Faith in his hearty but yet hee finds no life, no motion,no ftirring, there is noworke proceeding from his Faith, it is an argument hee was miftaken, he was deceived in it: For,if it be a right Faith , it will worke, there will bee life and motion in it. As Abrahams Faith, you fee,it enabled him to doe whatfoever GWappointed him,to offer his fon, ro excommunicate Ifmael ,whea God bid him caR. him out , though hee loved Ifmael exceeding dearely, yet hee did it, and did it readily-So 5 whatfoeverelfe <?<?^bade him doe,here was a worke of Faith.

But yet a little further, a man may bee yet deceived in this, a mans Faith may wqjke,and an Hypocrite may doe many workes , if it bee but bare workings a Man may bee deceived 5 and therefore this is added further, it workes by love. A Man may doe exceeding many duties , hee may fuffer Martyrdome, hee may give all to k the poore, hee may bee a very diligent Minifter of the Gofpell: For Paul faith, I may Jpeake with the tongue of Men and Angels^L may give my goods to the poor e>

F f I may

An hypecrite may doe much without faith.

$9*

O F Th E

Doing duties with love,a fignc efFaith

I may five my body tc bee burned>and yet if thefe great workes bee done , without Uve they are nothing. But, on the other fide,if you finde this, that you doe but the leaft worke,if it be but to give a cup of cold water,anddoe it out of love 3 j if you abftaine from one finne,if you overcome any one luft whatfoever,thatis neereand deare to you,becaufe you love Jefia ChriH, if you fet your felves upon any worke^upon any imploy-mentandendevour,andthy heart witnefleth this to thee , It is becaufe I love the L»rd , and defire exceedingly to pleafehim,he is one that I would fainehave communion with , my delight is in him , therefore I doe thefe workes. for it is my meate and drinke to doe his will • now thou art on a fure ground ,now thou may ft know thou art within the Covenant: For thou beleeveft as Abraham did 3 and therefore thou art within the Covenant, as hee was^thou may ft know it, becaufe thy Faith workes, and then thou mayft know that it workes right , becaufe it is done by love. Well, yet there is another way to know this, By being graft | that is, in thy fade ( faith the Text )JbnffaS the into Chtift. | Nations tfthe world bee blejjtd' L a Man be then ingrafted into this feed, into iheMefiiah once, then hee fhall beeblefTed,if once hee belong to hinie Well,how fhall a Man know that ?

If thou have received the Spirit of the Sor?. forwhofocveris in Christ , hath received the Spirit of chriftjf he have not received the (pi-ricofdW/^hecisnotinhim. Confider whether

How to know weare jpgiaft intoCbrift,

Nevst Covenant.

m

ther you have received the Spirit of theSonne the (pint of the promifed feed,that is,whether thou arc made like Cbrijl by the Spirit: for the fpiric will affimulate thee, & renew this Image in thee,he makes thee fuch another in fome degree as hee is, yea, hee will not onely doe this, but he will witnefle to thee,that hee is thy God, and that thou art of thofe that are partakers of the Covenant • and therefore that is the way to finde it out, that is the thing I intend to infill: upon,to finde out whether you have this fpirir, you (hall finde it, this is the great marke that the Apoftle Pad infifts upon, ftill in all his £-piftles,by which a Man may know whether he be within the Covenant or no, ftill it is this, we have received theJpir i*,and, the Spirit feales m to the day of* redemption , we are ejtablifbed and fealed by thefpirit efpromife^ and we have received the fpirit y which is an earneft , &c.

Now to know whether you jhave the Spirit, I will commend thefe two places of Scripture to you to confider: one is, Rom.%. 15. Tou have not received the Spirit of bondage to feare againe^ but the Spirit of Adoption , whereby you crie Abba Father : The fame Spirit beareth witnejje with ourfpirits , that wee are the fonnes of God. The other you (ball finde, 1 John 5.8. And there are three that beare record in Earthy the Spirit , the water^andthe Blonde and thefe three agree in one. If you would finde out whether you have the Spirit of the Sonne,or no, you (hall know it by thefe three;

Ffs In

An evidence of being in the Covenant

Rom,8. if.

Of The

Triall whether wee have the fpirit; I. By that which goes before , Namely the fpirit of bondage.

TheLawwor-fceth not without the fpirit

'of bondage.

I A&a.

Affiiaions, & judgement* the execution of^theLaw.

1Sam.12.x8,

^zra 20. <?»

In the Antecedents, the Concomitants 3 and the Confequents.

The Antecedent is the Spirit of hondage y for that of neceffitie muft goe before 3 fothat if thou never hadft the Spirit of bondage 3 cer~ tainely, thou haft not yet received the ipiritof the Sonne: For the Apoftle fpeakesof it here as the common condition to all Chriftians^they doe not receive the Spirit of bondage againe. you had it once^but now you have the Spirit of Adoption: I fay 5 every man muft have this fpi-rit of bondage^ and the ground of it is this 3 be-caufe no map can come to chrijl 3 except the Law be aSchoolemafter to bring him to ehrifi-Now the Law is not a SchooIemafter 3 it teach, eth no man ^except the fpirit of bondage worke feare, except the fpirit of bondage put an edge upon the Law 5 put a Sword into the hand of the Law 5 to pricke the heart,to wound the hearths it is (kid^Bs 2.this is the spirit ofbondage:You. may heare the Law, and the threatnings and curfes appiyed to you^tenne thoufand times over 3 and yet no feare bee bred in you 3 except the fpirit of bondage joyne with it 3 that makes it effe&uall. Now in the Law are included judgements and affli&ions 3 which are but the execution of thcLaw, fometimes it goes with j the Law it felfe- fomtimes with the judgement andaffli&ionsj it is the Spirit of bondage that muft goe with both , As for example, when it thundredand rained in Wheat-barveft 3 i .Sam. 12 .the people feared exceedingly^ Ezr. 1 o. ?.

when

Nev/ Covenant.

5P5

when there was an exceeding great Raine , the people did exceedingly tremble , and, youknoWjin chac Earthquake, though all werefafe^af. 1 6 K and there was no caufe why hee fhould bf e fo unquiet,yet we fee how thegoaler was amazed, his heart was wounded , this was not for thefe particular Judgemems,there might bee a great Raine,there might bee a great Earthquake and thunder in Wheat-harveft,and yet mens hearts litde moved^but there went a fpirit of bondage, that bred a feare in theirf, this is that, I iay^no man can come to cbrili , without the Law,ey-ther in it felfe, or in affli&ions, which are but the executioners of it,and thefe are not effectual! without the fpirit of bondage.

And there is a very great reafon for it be-canfe otherwife we fhould never know the love of cbrili , hee that hath not knowne what the meaning of this fpirit bf bondage is,what thefe feares are, what thefe terrors of confeience are in fome meafure, knowes not what cbriH hath fuffered for him, or what deliverance hee hath had by him;befides,vhe will not be appliable to cbrili: But I will not (land more upon this. Haft thou not had the fpirit of bondage ? I fay ; furely,if thou haft not tafted ohhis y chrift hath not fowne the feede of grace in thy heart: doth any man low before he hath plowed? Doth any man make a new impreflion before there bee an obliteration of the old ? Before the heart bee melted with the fpirit of bondage , there is no fenfe of a new Ipirit, to make a new impreflion F f3 upon

hfait.

AfHi&ionsnot effe&ual with« oat the. fpirit ofbondage*

The fpirit of bondage tea-chethus to know Chrifts love,.

\9&

Of Th

£

The fpirit of bondage in a

different mea» fare or men.

3.Things goe together with the fpiri*.

I.

The tcftimo-ny of the blcudofChrift

upon it-1 confefle it is different,it is fometimes more, iomerimes lefle, but all have it, more or lefTe^fcmtimes the Medicine goes foclofe with the revealing of fin,and of Judgement,that it is not fo much difcerned: fometimes againe, Cod j meancs to beftow upon fomemen a greater! measure of grace^and therefore hee gives them a greater meafure of the fpirit of bondage, be-caufe GOD meanes to teach them more to prize CHRIST, hee meanes more to baptize them with the Baptifme of the holy Ghoji^ and therefore hee baptizeth them with a greater meafure of the fpirit of bondage,they fliall drinke deeper of that fpirit, becaufe his intention is 3 that they fhall drinke deeper of the fpirit of Adoption : and therefore Christ takes it for an Argument, concerning the Woman., when he faw ihe loved exceeding much/urely fhe had a great meafure of the fpirit of boa-dage,fhe was much wounded for her fms,there had beene exceeding much forgiven her.in her apprehenfion 5 and fo was Paul exceedingly wounded. This muft goe before.

The things which goe together with it, are thefethree,theteftimonyof the Bloud^o{ the Water^nd of cur oyvne Spirits*

Firft,belovcd,thereisinthetefiimony of the Bloud , There are three that beare record in the Earth, the fpirit ^the water , and the bloud, though fpirit bee put firft , asitisufuallamongft the Hebrevres , and in the Scriprures^to put the laft firft j Now if a Man would know whether hee

be

Nevy Covenant.

197

be in chrift y whether he have received the pro-mifed feede,or no, let him confider ftrft, whe-tber hee hath beleeved in the Bloud , that is , there is a word of promife , that faith thus to us: There is a Sacrifice that is offered, there is the blood of theLambe (hed from the beginning of the World , and this Bloud fhall wafh thee from all thy finnes, when a Man ftands to confider this promife, this promife hath two things in it 3 there is the truth of it, & thegood-nefTe of it, a Man doth,with Abraham^ beleeve the truth ofit,heebeleeves6W,and iaith jit is true, I beleeve it; but withall, there is a good-neffe in it, and therefore, as the underftandiug (aith,it is true, fo the will faith,it is good,and he takesit, and embraceth it,and is exceeding greedy of it: For when the Spirit of bondage makes a Man feare,it empties a man of all righ-teoufhefle, as a Man empties a caske^that there is nothing left in it, it puis away all other props and ftayes from him 3 Sit leaves a Man in this cafe, that hee fees nothing in the world to fave him, but the Bloud of Chris T^when a Man lees this, he takes fafthold of that,he will not let it goe for any things, and though it bee told him, you fhall have many troubles and croffes 3 you muft part with all you have, you (hallhavefomewhat hereafter, but you fhall have little for the prefent. he cares not though it coft him his life,if he may have this bloud to wafh away his finnes, it is eaough,this he layes \ fafthold upon.

Ff 4 When

Two things in the promifes ofGode

Nttel

?ps

o

H E

When a man is faid ^o enter into the Covenant.

i.Tbe u.limo-cycf wa,ter f

Ephef.?.

\Vhen a man doth this, at that very houre j he is entred into Covenant} he is tranflated from ' death to life,hee hath now received the prcmi-i fed feedc,and he fhallbebleffed ; For tfe^hath 1 faidit,andfworne it, and it cannot bee other-wife • and this is the teftimony of the Bloud, when a Man can fay , I know I have taken and applyed the bloud of cbrijlj reft upon it, I be-leeve that my finnes areforgiven, I grafpe it, I receive it, this is theteftimony of the bloud.

Now when a Man hath rooke the Bloud,

What? Shall he continue in fiithineffe ltill,and

walke after the lufts of his former ignorance ?

No, the Lord comes not by bloud onely , but

by Water alio, that is, by fanftification , he

j fends the Spirit of fan&ification that clean -

I feth and wafheth his fervants, that wafheth a-

way not onely the outward fi]thineife 5 but the

evillnature,the fwinifn nature, that they defire

no more to wallow in themyre,as before : For

the L ord will not have a iluttifh Church , and

therefore,, Epbef. j.Heewjfhctb the Church , and

dearth /^hewaiheth every man in theChurch

from top to toe : There is not one place in the

Soule, not one place in the converfation, but

it is rinfed in this Water- And then, when a

Man comes to finde this 3 that he hath not onely

found the bloud of chriH applyed to him by

E$ith,but hath found that face hathbeene able

to putuire himfdie,and by the worke ofcbrijts

Spirit joyning withJhim, when hee goes about

to purge himfelfe, thathelpcsto cleanfehis

con

N

£ VV

Gov

ENANT.

confcience from dead wcrkes. This is the fe-ccmd teftiraoriy.

Now followes the teftimony of our owne Spirits 3 which gathers conclufions from both thefe and faith thus: Seeing I have received the bloud 3 and feeing I am able to purifie my felfe 3 I conc!ude 3 1 am in a goodeftatej am partaker of the Covenanted a man could argue thus true-Iy 3 it is faid 3 whofiever beleeves (haliefavedjdut I beleevc 3 tbat is the teftimony of the bloud one-Iy;but when a Man can fay 3 1 doe labour to purifie my felie 3 1 defire nothing in the world io much 3 Idoeingood earneft 3 :his is the teftimony of the water to this figne 3 and teftimony of thcbloud 3 which fhew?s that it is true 3 thatit is a lively hope : for hee that hath a lively hogefae purifies himfelfe, 1 1 eh. 3 •

But fbme Man may fay/This teftimony of a mans owne fpirit may deceive him.

I an(wer 3 it cannot 3 becaufe though it be called the teftimony of our owne fpirit 3 yetitisa Spirit enlightned 3 a fpirit fan&ified with the fpirit of chrift&nd then that rule istrue 3 i Ioh. 3. // our oivne hearts eondemm m not • that is 3 if the heart of a man enlightned 3 ii the heart of a man 3 with which the Holy Ghoft joynes 3 if the J heart of a Man fan&ified doe not condemne I him 3 if he have the teftimony of this fpirit 3 that he fhalbe laved^he needes not doubt it 3 he hath boldneffe towards God 3 then againe hee muft confider 3 thisworke is theteftimoiiyof the fpirit 3 thewater 3 and thebloud ^and thefe three

agree

199

3. The teftimony of our ownefpirits.

1 Iohn 3.3* Objefr.

An fa. The teftimony ©f ourfpi-rits enlighc ned,cannoc deceives 1 Ishnj.

/J.QO

The teftimo-ny of Gods fpirit. Ephef.j.r3.

The teftimo* ny <yfthcfpi» ric whac.

Of Ihe

agree in one? it is not the tcftimony of the Spirit alone^but it is the teftimony of the Water joy-ned with it s if it were but the tcftimony of one indecde the ground were not good 5 buc they all agree in one: and therefore if thou have one furc to thee,it is enough. Thefe are the things which goe before and accompany iu

Now folio wes the tcftimony of Gods Spirit-which we fnall fee defcribed 3 befides the places I named to you 3 Mphef. i. Wherein after you klee-ved 0 youwere fealed with the Spirit of promt'fe. When aManhathbeleeved 5 andtooke Iesvs C/jn/^fecondlyjWhenheehath wafhed and purified himfelfe, that is 3 hee hath gone about his worke,& fo his own fpirit gathers a teftimony hence,that he is in a good eftate- after hee hath thus beleevedj then, faith hee, comes the Holy Ghojl, andfeales the fame things unto you, that is 3 the L o r d leaves a Man alone a while^as it were,to champe upon ?the bridle 3 as I may fay iie lets a Man alone to fome doubts andfeares that fo he may purge himfelf the more carefully ;but after a time,when a man hath put to his feale that God is true;, then the zWfeales him againe with the fpirit of promife 3 that is, the Lord fends the fpirit into his heart,&that fpirit gives witneffc to him,and when he hath put to his feale that God is true 9 then the Ion/puts to his feale,and affures him that hee hath received him to mercie. You will fay,What is the feale or witneffe of the Spirit ? My beloved, it is a thing that wee cannot exprefTe, it is a certaine

divine

New Covenant.

divine expreffion of light, a certaine unexpref-fible afliirance that wee are the fonnes of God^a \ certaine fecret manifeftation, that Godlmih re-ceivedus,and put away our finnes: 1 fay , it is fuch a thing,that no man knowes,but they that have ir 5 you fhall finde it exprefled by all thefe places of Scripture,/^?/. 3 .Ifany man will open to mee y I will come in and [up with him : that is, when the Lord enters into a kinde of familiarity with a Man,when hee vouchfafes him fo much favourastocomeand fup and dine with him, as it were,and to dwell with him: And fo, Revel. z.ij.To him that overcommeth^ will I give of the hidden Mannah y I will give him a white J; one with a new name written in ttjhat no man knowes \ but he that hath it-, that is,there fhall bee a fecret privy token ( as it [were ) of love given him 3 a fecret marke of it, that there is no Man in the world knowesbefides. So, John 14,21.// any man loveme^ndkeepemyCommandements^ I will fhew myfelfe to him 5 that is, hee fhall have an extraordinary manifeftation of myfelfe, hee fhall have fuch an expreffion of love & peace, that fhall fill his heart with peace and joy,fuch athingthat no man knowes but himfelfe. Beloved, this is the teftimony of the Spirit.I con-fefle,k is a wondrous thing, and if there were not fome Chriftians that did feele it, and know it 5 y on might beleeve there were no fuch thing, that it were but a fancie or enthufiafme 5 but it is certaine, there are a generation of men that know what this feale of the Lord is-indeed you

muft

^O

Revd.3. zo »

ReveU;i7«

Iohn 14/21*

The teftimony of Gods fpirit iskettcr felt than ex*^ pre&d,

Tkewitncfle of Gcdsfpirit is after the to flimony of

blo w 4 anti wa ter.

Of T

H E

mud remember this, to diftinguifh it from all fancies and delufions 3 this Spirit comes after you have the Water and the Bloud, after you arebeleevers, after you have purged your felves^and therefore if any man have flafhes of light and joy 3 that witnefle that hee hath received the promife 3 and that he is in the Covenant> and for all this he have not the things that goe before it, hee may well take it for a ddufion y faith Christ, I will come and [up with him ;But with whom? With him that firft openeth to mee. If thou open thy heart to the Lord^when-foever he knockes 3 and comes to th£e. And fb 3 71? him that overcomes 5 / will five of the hidden lAannah. If thou be one that'arr able to overcome temptations, and unruly affe&ions , and finfull lufts 3 thou mayft condiide,it is a truete-ftimony that thou art not deceived 5 but if thou bee one that art overcome with every bafe luft 3 with every temptation 3 thou art deceived \ if thou art perfwaded thou art in good eftate; Thisisnotthewitnefieof the Spirit 3 ^ox^itis to him that overcomes. So againe 3 To him that loves wee, and keepes my Cemmandements^&c. Now if thou be one that breakft the Comman-dements of God, that findft not that holy fire in ! thy breft,that findeft nor thy heart affedioned | to him 5 and yet thou haft thefe great flaihes of ■ aflurance 3 and rhinkeft thy ftate good^thou de~ eeifeft thy felfe 3 the Lord Lath not fhewed him- j felfe to thee 3 but it is a delufion-and Therefore I fay 3 confider itj and this is the confequcu&of it y

that

New Gove ha nt. "| 4.0$

that hee that hath it is able to pray. So I will conclude all, hee is able to cry Abba Father. Vt thou have fuch an afiiirance of a good eftate 3 and yet art not able to pray, thou art deceived like-wife : for that is the property of the Spirit^ it makes a man cry to God^and call him Father.

You will fay ,Is it fuch a matter ? Every man can pray.

Beloved, it is another thing than the world imagines it to bee^ hee that hath this Spirit, is mighty in prayer,faeis able to wreftle with Ged> (as Iacob did)by the fpirit of Adoption^he had power with God, as it is faid there, hee is able to prevaile with the Lord , and why ? Becaufe he can fpeake to him 3 as to a Father,hee can continue in prayer , andwatch thereunto with allpetfe-verance y hee can fpeake to him as one that hee is well acquainted with-he can not only fpeake remiffely , but hee can crie Abba Father 3 that fhewes fervencie in his prayer^ there is no man in the world that is able to doe it befides.Wee fee adefcription of other men,£p.3 3.i4.when they are troubled, they are not able to pray in-deed,they may have formes of praier,that they may ufe in times of peace, but let any great trouble come upon them* let them be put to it 3 and you {ball finde they are not able to doe it 5 but they runne a way from G O D as faft as they can at that time, they are not able to come and fay; Thou art my Father y I befeechthee heare mee 3 ,I befeech thee pitty me and forgive mee: No, but they tremble at Gods prcfence,

\ How to know j J whether wc« i

have the wit, I ,nefleofthe

fpirit.

A fpirit of prayer a greater thing than men thinks

Efay33.i 4 .

None bold with God,but his children.

as

Wicked men run from God trouble.

in

Ioht»7 t $.9.i« (

Note.

Op The

as the Thicfe doth at the prefence of the Iudge-thefinnersin Sion are afraid in that day when God comes, at the day of vifitation, the finners in Sion arc afraid, &c. for who fhaU deale with de-vouringfirc I that is,they tremble at fuch a day, when the day of death comes,when God begins to (hew himfelfe to them 3 in the fiercenefle of his wrath, when he begins to come neere them in the day of vifitation, then they fly from him as one would fly from devouring fire ,they fly not to hifir, as one would fly to a mercifull Father , that is ready to heare them, and helpe them,but they fly from him as faft as they can as one would fly from everlafting burning/The like place you have ^lob 27.8,9,10. For what hopehath the Hypocrite when hee hath heaped up riches ^when GodjhaUcome and pull away his foulel will God heare hisprayer when he cries ^&c\? Will bee call upon God at all times 2 A wicked Man may make fome fhew of prayer to God in time of health,and in timeofpeace^butat that time, faith hee, when hee hath fpent his time in gathering riches 3 in heaping them upland GOD comes upon him (liddenly, and fhall pull away his fouIe,hee teares and rends it from him, (for fo the word fignifies in the Originalljthat is,he is not willing to refigne it into Gods hands, as the righteous Man doth 3 but hee isbufie about his wealth, and God furprizeth him,and rends his Soulefrom him: What will hee doe in this cafe ? Will bee pray ? faith lob: No, hee gives two reafons 3 Hee hAth no delight in theLerd 9 hec

never

i L Jl.«» ^ » ■ ■

New Covenant.

405

never loved the Lord , there is no fuch love be, tweene the Lord and him 3 as there is betweene the Father and the Childe, betweene the Huf-band and the wife 3 he never had the fpirit of a fon 3 he cannot pray, for hee delights not in'God.

Buthe doth pray fometimes ?

Yea 3 for fome fit 3 it may be 3 infomecxtremi-tie 3 he may cry as a Thiefe at the Barre may cry to the Iudge 3 (as he doth fometimes exceeding hard) not becaufe he loves the Iudge 3 but it is a cry that comes from extremity, and it is but in extremity 3 and by that the falfenefle and hypocrite of them is knowne: So an hypocrite may cry in the time ofextremity 3 but it is acry 3 it is not a prayer 3 and it is but in the time of extre-mity 3 it is not at all times that hee doth it 3 he is not able to doe it 5 For the Lord is a ftranger to him 3 heJk>okes upon the Lord^s upon a terrible Iudge^ And therefore if thou wouldeft know whether thou haft the fpirit of the fbnne 3 firft thou {halt know it by that which went before 3 fecondly 3 thou {halt know it by that which goes together with it, theteftimonyof the Bloud, the teftimony of the Water 3 and of thine owne Spirit.

Thirdly 5 thou may ft know it by this 3 by the Confequcnt 3 it makes thee able to pray, and in the time of extremity it makes thee able to goe to Godja& to a Father, when another flyes away fromhim 3 as fromeverlafting burnings. So much fhall ferve for this time. FINIS.

Objeft. t/4n[w. Wicked aien come not to God out of love to h.m, bur are forced by their ownc extremity.

THE

THIRTEENTH

S ERMON .

Genes i s 17. 2. And I mil make my Covenant beweene mee and thee.

TT . . - - I How to know

He point which wee were in whether wc handling, was this, How a arc in the Co-man may know whether hee be in the Covenant, or no > I told you, there are 3 • wayes to know it. Let a man con-'fider how Abraham came into the Covenant; Abraham beleeved God, and it was imputed to him for righteoufmjfi. If thou beleeve,then thou art within the Covenantjbut it muft be \aith that wroketh by love 5 if it bee a faith which workes not, it is but a dead faith,

Gg and

Of The

I and if it dot vvorke, yet if it workenot by love ' thczWregardethitnot : it is true^ it is faith that Iayes hold upon the Covenant ^out it works by love-, faith is the point of the Compafle, that faftcnsaipon the Covenant y but love is the other parr, that goes about, that doth all the bufineiTe,it is that which keeps the Comman-dements, it is that which quickens us to every

If we have taken the proiiii-fed feed.

Rom.S.1 s .

good worke.

The fecond way to know whether wee are in the Covenant^ or no, isj to confider whether we have taken the promifed feed- for in him fhall all the Nations in the world bee bleflfed. How fhall we know that ? If wee have the fpirit of the Sonne 3 that is knowne by the Spirit it felfc the spirit beares witnejfe $ the witnefle of the Spirit,as I told you,it is knowne by that which goes before it, by that which accompanies ir 3 and by that which followes after. This is the point that we were in handling, and we were broken off in the middeft of it ^ wee will recall it a little, and deliver it fomewhat more di-ftin&Iy unto you, than wee could doe than for hafte.

Firft,I fay.whofoever hath the Spirit of the Sonne^he muft have, before it, the fpirit of ion-dige; Rom. 8. 15. Ton have not received the fpirit of bondage againe to feare 3 but you have received the fpirit of adoption. As if hce fhould I fay,there are none^but firft they receive the fpi-j rit of bondage: for there is no man can come 1 to cbrijl, except the Law bee his Schoolema. I ftcr

New Covenant.

4.07

fter,and the Law is not effe&uall without the i'pirit ot bondage,neither the Law in the threat nings, nor in the judgemenis,which are the executioners of thole threatnings: you may heare the Law opened to you a hundred and a hundred times ; that is, the particular finnes of which a man is guilty,defcribed • yea, the par* ticular judgements ♦, yea, the Lord may follow you with affli&ions andcrofles,yet except there be a fpirit of bondage to worke together with thefe, it will never mollifie an obdurate heart.

And therefore, my beloved, yon muft make this accouut, if you have never beene affrighted with the terrours of God, if you have never beene put into any feare by the fpirit of bondage, be aflured that you have not yet the $/-rit of Adoption. If men would have looked to the brazen Serpent , without being ftung of the fiery Serpents, God would have fpared the fpirit of bondagej but who doth it? or who is able to doe it ? Wee bee all in a dead fleep,and except we be wakened with the terrours of the Almighty s there is no man would feeke after lefits Chriff ; wee may preach the Gofpell long enough^ and men, for the moil part turne the deafe eare to us,till the Lord open their eares by afflictions, and especially, by the fpirit of bondage-^ it cannot be 5 buu here muft be

feme precedent worke, wee wili not come I home to the Lord without it. VVec doe all as

the Woman that had the bloody ifTiie, as long 1 Gf 2 as

He that neve? had the fpirit otbondage, hath not the fpirit of Adop tieo.

O

H E

Simile*

None come t« Chnft, till all other aneanes faile.

Smile*

as fhe had mony in her purfc,or that there were Phyficians to goe to, that fhee had ability to have them, {Tie would not come to GuiisT-but when fhe had fpent all,when fhe law there was no more hope, thenflie comes to chrifi^ and was healed of her bloody iflbe: fo doe wee 3 fo long as we can liveinfinne, wee confidernot the greatnefle nor thedarkenefTe of the difeafe, but if wee can but fubfift with it, wee goe on we come not to chriji ; but when wee are fpoiled of all by the fpirit of bondage, when wee are put into feare of death, that is it that brings us home to Iefus Chrift> and therefore wee muft make account of it as a generall rule, there niuft be fuch a fpirit of bondage to bring us home: wee doe in this cafe as I&ab did with Abfolon^ when hee lived in the Court in eafe and pleafure, hee would not come at Jlb-folon, hee might fend againe and againe, but hee would not come at him, till his Corne was fet on fire, and that brought him : So, unlefle there bee fome fuch crofle as may make an impreffion upon us, fuch a crofle as hath the fpirit of bondage joyned with it, tocaufek to wound our fpirits, (as it isfaid^ they were pricked in their hearts when they heard Peter) I (ay, wee would not come home unto the LORD, wee muft have fuch an avenger of bloody to purfue us, before wee feeke to the chit of refuge^ And therefore confi-der, whether thou haft tafted of this fpirit ; and withall, you may obferve this by the

way,

'-.*■

Neyv Covenant.

4.00

way, that when God doth write bitter things againft a man, it is not a juftcaufe of deje&ion; for this is a figne that God is beginning a good worke in thee. Seeke not to put it off, and to thinkc it is a miferable thing to be under luch a bondage as this: no, but make this Life of it, let it bring thee home to I ejus Chrijl. And heere,by the way, that men may not be deceived in this andfay, Alas, I have not had this fpiritof bandage and ieare, and therefore I feare I am not right.

Beloved, you muft know for what end the Lord iends it: hee fends it for thefe two ends, andbythatyoufhall know whether you have it or no y for if thou haft the^nd once, if the effe<5t bee wrought no doubt but thou haft had the caufe that produceth that effed.

One end is to bring us home to chrijl-, if thou finde thou haft tooke lefm chrijl, it is eertaine there hath beene a worke of the fpirit of bondage upon thy heart, if thou finde thou art willing to take him upon any conditions, that thou art willing to deny thy felfe, thou art willing to fervehim^ to love him, and to obey him.

And a fecond end is, GOD fends his Spirit of bondage, that thou mighteft know the bitterneffe of finne, and learne to ab-ftaine from it : that thou mayeft learne to tremble at his Word, for the time to come, / looh to him that is of a contrite fpirit) and that trembleth at my word : that even / G g 3 £2

Note.

Objeft.

How to know we have had the fpirit of bondage.

By our taking •fChiift.

By our appre-heniionetche bitternefle of

finne.

The fpirit oi bondagei • noitoiathfir iorfinns paft buttoprevcnt fins to come.

That which accompanies die fpirit.

Of Th e

as parents doe with their children., they would never affli<5t and corred their children for that which is paft, but their end is for the time to come 3 thac they may not commit the fame faulr againe s otherwiie, I fay, the parent wi uld not :ay any afflift ion upon the chiHe^ fo the Lord hach this very end in fending the fpirit of bon-dage 3 thou muft not thinke it is for thy finnes paft, that there may bee a kinde of fatisfaftion made for them, that is not the end, but the end is, that thou mighteft know the bitternefle of finneforthe time to come, that thou being fcorched once with it. thou mighteft not ealily meddle with it againe, and therefore if thou findeft this to bee thy cafe, thou haft fo farre tailed the terrours of the Almighty , that thou dareft not adventure upon finne,thou (landed in awe of the Lord, that thou dareft not be fo bold with finne as thou haft beene, thou dareft not meddle with theoccafionofit, that thou dareft not come neere it . I fay, if thou finde fuch a tendernefle of conference in thy felfe, if thou finde that that finne is made terrible tothee,tha t thou diddeft defpifc before, (for it is the property of a carnal man to defpife his waies)Ifay,if this be wrought in thee 3 defer not, make not dainty of applying the prcmifes, became thou haft mot received the fpirit of bondage : for thou haft, theeffeft, therefore thou needeft not doubt 3 but that thou haft the thing. This is it that goes before.

That which goes together with it, I ihewed

you

New Covenant.

411

you, chen is the witneffe of the bloody and of the water and of onr owne fpirit j there bee three that beare witneffe inearth, 1 loh.q.tbe fpirit, and the water, and the blood : by fpirit there, is meant our owne fpirit enlightcned,oy blood is meant juftification, by water is meant fan&ification 5 fo that thefe goe together with the witneife ot the Spirit,

The firft is the witneffe of the blood s that is, when a man is humbled, when a man is broken with 1 he fpirit of bondage, then hee beginnes to make out for a pardon: when hee fees he is arretted, as it were, when he is fhut up, as that phrafe is uf d. Gal. 3.and fees what a debt is required of him 3 apd he is not able to pay the lcaft farthing, now hee beginnes to looke out for a furety, now hee beginnes to hunger and thirft exceedingly after cbrijlfiovr hee is not content onely to watch with him, to ferve him, and to obey him, but hee is willing to part with his life, and all that he hath, upon that condition. Now when a man is in this cafe, when the Lord beginnes to (hew him the blood of his Sonne, he begins to open a little crevis of light, and to fhew him the new Teftament in hisblood,that is,theNew Teftament confirmed in his blood-fhedfor many for theremiffonofjinnes. I fay, hee begins then tolcrke upon the promifes 3 to con-iider fuch promifes as thefe. Come to mee^ allyee that are weary^&c.and, If any manfxnne, wee have an Advocate, and let whofoeverwill, come and take of the water of life freely : and, Goe,

Gg 4 and

1 Ioh.4.

t.Thewrtucs of blood.

Of The

Wclookeon the promifes,

I. Ascruc.

Gal.3,

1.

As good.

and preach to every creature vnder heaven^ and tell them, if they will beleeve, and take my Sonne, they fhall be faved. I fay, thefe are all promitcs made in the blond of Iefiu chriii % Now he begins to confider thefe promifes, and he begins firft to thinke,What ? are thefe pro-1 mifes true ? Yes, furely they are moft true, they areconfirmed with an oath, they arc eon-firmed with the bloud, with the death of the Teftator: a mans Covenant, after it is once made, and the Teftator is dead, Gal. 3. no man addes to it, or takes from it. Now when a man considers this. Are thefe the promifes of the Lord ? hath hee confirmed them with an Oath ? are they confirmed with the bloud of the Teftator ? Certainly, they are moft true, I Cannot doubt of them : but when he begins to confider 3 Asthey are true, how fitare theyfor me ? what is the goodneflc of them ? They are alfo exceeding good, there is nothing in the World fo excellent, fo precious, fo fweet, and fo comfortable, as thefe promifes bee: I fay, when he hath done thefe two., when the under-ftandingfaith they are true,and bclceves them, arid when the will faith they are good,and embraced them, at that very inftant, fdvation is come to thy h$ufe y and to thy heart ; I fay, Chriji It fa is come to thee, at that very iuftar.c he hath made a Covenant with thee,, through perhaps thou fee him not atthattime,(as Mary could not fee him,but tookc him for the Gardiner ) but, I fay, at that time thou art tranf

lared

Nevy Covenant.

4.1)

lared irom the Covenant of Workes to the Covenant o£ Grace.

But you will fay, How comes this blood to be a witneilc?

It is a witneiTe in this manner : when a

To whom the promifes arc made*

mans fpirit fhall confider the promifes, and ^wiheHood ponder them well, and fhall fay thus with witne^ 1 ' himfclfe. Well, I have applyedthefe promises, but upon what warrant, upon what ground have I done it 5 every body will bee ready to apply the promifes of mercy and for-givenefle, but what warrant have I to apply them ? to know upon what good ground I lay hold of thefe promifes ? Then a man considers with himfelfe the promifes, they are fure, they are clecrely and diftin&ly fct downe in the Word • lice confiders, to whom thefe promifes are offered ,,tothofe that are unrighteous ; The LORD juflifieth the vnrighteom^ even to Publicans and Harlots , to jinners^ fuch they were that came to C h r i s t, to fuch the promifes were offered. Well,I know, I am an unrighteous man, and therefore the want of forrowand contrition, and the want of holinefle, and the want of tendernefle of heart in the beginning, fhall not exclude mee: for they are promifes that are made to the unrighteous, to the uncleane and polluted,to the hard-harted,fuch they are at the firft, to whom the promifes are made.But what doth the Lord require of thofe? That they thirft: All that, tbirtficome ; Now I finde an extreme thirft

I would

Thirftingafrer ( Cbrift rcqui' red.

Of The

iXXhe witnes ot the water.

1 would dye that I might have cbrijt and his righteouinefle. Is this all? No, it is required further, that when thou art come in, thou take this refolution, now I will fcrve him, now I will love him, now I will obey him, I will bee content to take Jefm Cbriji^for better^forworfe^ I will bee content to deny my felfe, to take up myCrofTc, to follow him in all his wayes. When a mans fpirit hath pondered this well, when hee hath looked on the blood of I e s v s Christ, and the promifes, and fees himfelfe qualified upon this ,he faith, iurely 5 thefe promifes belpng to mee, this is the witneffe of the blood.

Then followes the witneffe of the water. for the blood hath a double vertue in it,ithath not onely the vertue to deliver us from the guilt of finne, to caufe the Lord to paffe over us^ when hee fees the fprinckling of the blood upon our hearts, and upon our perfons, but there is more, it hath a cleanfing vertue in it,itclenfeth the confeience from dead workes • and fo hath faith, it hath not onely vertue in it to receive, andtodigeftand to take the promifes, but it hath an ability to worke • as the hand, you know, hath tw® offices, it hath an office tore-ceive, and to take, and likewife it hath ability to worke: Beloved, thele are never disjoyned, the blood never waiTieth from fin, but likewife it clenfeth the confeience from dead workes •, faith never receives the promiie, but ir workes likewife: indeed for the receiving part j wee receive

New Coven ant.

4*5

ceive all alike precious faith -, but for the working pare, there is much difference: you know a weake hand is able to receive as well as a ftron-ger, but a ftronger can doe more worke : therefore as faith growes more, foit workes more. Some men have a more working faith thano-thers, though, as it is a receiving faith, he hath it alike: therefore thou mayeft confider this with thy felfe. It I have the teftimony of the bloody I have alfo the teftimony of the water, that isfan&ification juyned with juftification . Christ came not by blood onely,but by water alio : ifthefpirkofa man lookeon this now, and can fay,I fee I am renewedin the fpirit of my mindey I fee I am wafhed from my filthinefle,I Tee my confeience is in fome meafurecleanfed from dead workes, then he may conclude with himfelfe, furely Tarn in the ftate ofgrace, I am in the Covenant. And this is the witnefTe of our owne fpirit, and the witnefleof the water, and of the blood. But when this is done, it may be the L^f continues 3 yet, at fome fits,! to write bitter things againft thee, he feemes to I cad thee off, hee feemes to wound thee fome-times with the wounds of an enemy > This the Lord many times doth, that he may put us to it- hee turnes the deafe eare,. that hee may try what wee will doe: when the fpirit of a man hath now thefe testimonies, and yet hath not reft, though it have them on good 1 ground, ( for I mean? not the naked fpirit of a man, but his fpirit enlightened and fan&ified < i^ b y

Faitb,as *i receives, isalike in al 1.

WhytkeLord fpeakesnot peace alwaies tothofethac are in Cove* nanc witfe him*

^\6

Wc muft truft Gods proraifc though wcc

want^eace.

Thefealeef Gods fjnric.

Eph.i.i^,

Ioh.14.11.

Of Th e

by the Holy Ghoji ) yet when hce hath good ground, and faith thus with himfelfe, Yet for ail this, I will truft him, I have his fure Word for it, I have his promiie, I know that Heaven and earth fhallpajfe, rather than anypromifeof his (hall paffe. Now when the Lordfecih a man beleeving thus, and milling him upon his bare Word, then the zWgoes a ftep further with him, andfealesthe fame things to him with the fpirit ofpromije, ( as I fhewed before out of Epbef 1. 13. In whom after you, be-leeved,you were fealed with the fpirit of promtfe) when you put to your feale that God is true, God then comes and puts to his feale, hce gives you thefpiritofpromife, and allures you that it is fo. that is, he doth by his owne Spirit fay to a mans foule, / am thy falvation. My beloved, this is a certains expreffion of the Holy Ghojl to the foule of a man,that we know not how to ,exprefletoyou: therefore it is called the hidden Aiannah:\t is called a white stone, with a new name written in it, that no man knowes but bee that hath it, a certaine manifeftation oichrijl to the J foule, a certaine divine light, a certaine fecret token of his love, whereby chrift manifefts himfelfeto the foule of man, that which the Scriptures call fuppingwith him j / will come andfupwitbhim • Rev. 3.8c lob. 14.21. / and my Father will come to him, and I will manifeji my owne felfevnto him-, this is the witneffe of the Spirit, that when the witnefTe of our owne fpirit is fomewhat obfeure, wee may than fay, ' Lord]

New Covenant.

¥7

Lord, thou now fpeahjl pUinely, now there ' isnoqueftion. My beloved, this is the wit-nefleof the Spirit- thatthou becnotmiftaken in it, ftill remember this, that it is given to thefe that overcome ; if thou bee overcome of every thing, of every ftnall temptation, if thou bee overcome with a blaft of praife, with a little pelfe and wealth, doft thou thinke now thou haft got the white-fane, that chrift gives as the witnefle of his Spirit $ No, it is to thofethat overcome, andfo it is to thofe that open; if thou be a ftubbornefervant, that Christ may come a gaine and againe,and knocke at the doore,and tell thee of fuch a finne, that thou lieft in, and of luch a duty that thou negle&eft, and yet thou carrieft thy felfe like a ftubborne fervant, that will not hcarehim, or if thou doe, thou wilt not goe about the worke that hee hath appointed thee. doft thou thinke hee will come in and fup with thee, when thou wilt not open to him No, it is not C h r i s t that lups with thee, but it is a delufion of Satan. But how fhall we know this ? Thefe are the things that accompany the Spirit: but now for the Confequents of it,they are thefe fixe,

Firft there followes a fpirit of prayer, that goes together with it, prayer in theperfe&ion of it is not a lip-labour, no, it is not a puting up of petitions onely, bee they never fo excellent, it is not a crying to the L o r d : for other men may doe fo, but it is when a man can come to God with confidence, becaufe hee knowes him

to

Who tr.ey be chat have the witnefle of the Spirit.

Six t ©nfe*

quents of the

Spirit.

i.A fpiritof *

prayer*

i.Love to God&Chrift.

Love com-;

X

From know* kdge.

Of Th e

to bee his Father, becaufe hee hath beene acquainted with him, becaufe hec hath received the Spirit of the Sonne, that tels him in plaine termes he is his Father: when a man can' come with holy affe&ions to the Lord, this is the fpi-rit of prayer • a wicked man, as we (hewed out of/^27. when GW comes to him, and rends and teares his foule from him ^ that is, he parts with his foule unwillingly, when God puis on the one fide, and hee on the other, when God puis away his foule, faith he, will the LORD heare him, when hee cries to the Almighty ? No : for hee doth not pray, it is in-deede a cry, a man in extremity may cry hard, as a theefe at the Barre, he cryes hard, not be-caufe he loves theIudge,or hath any confidence in him if it were not for the extremity, hee would not doe it at alljfaith he 3 he prayeth not ; he doth not delight in the Almighty, hee goes not to him as to a father, and it appeares hence that were there not fiich an extremity, hee would not pray: for hee will not pray at all times,

Secondly,it breedes love • wherefoever the witneffcof'thc Spirir is,alwaies there follower it love towards God, and I ejus chrijl : forir cannot bee otherwise, all love comes from knowledge y now when a man hath feene Iefiu Chrijl indeed, that is, when the Lord hath fhewed his owne felfe unto him, f \ hen he hath drawne neere to a man in the witneflfe of his Spirit, when he hath manifefted himfelfe, it

can-

New Covenant.

¥9

cannoc bee put a man muft Jove him. What is the reafon that wee fhall love him perfe&ly in heaven, but becaufe we {hall know him fully ? any man that knows him in part here,loves him in part j and therefore if you have ever knowne theZW, ifhee have thus fhewed himfelfc, it cannot be but thou (halt love him.

Befides, love comes from kindnes and good-nefle of one that hath fhewed love to us, love begets love, as fire begets fire. Now when this was thy cafe, when thou waft a man expecting nothing but death and hel,and the wrath oEGod, and the Lard hath come, and fpoken kindely unto thee, as it were, the Lord hath come and fpoken to thee, when thou waft to die,and hath faid, thoujbalt Iwe^when he hath overcome thee with kindnes, as it were, it cannot be now but that thy heart fhoiild be affe&i-oned towards him,as David faith,PfaL i8.Lord I hve thee dearely ^ for, wbenl was in dijirejfe, thou didjl heart me \ fo 3 when a man hath tele the rerrours of the Almighty, when hee hath lyen under the fpirit of bondage, for a time, when he expected nothing but death, and condemnation, and the Lord hath fhewed mercy and loving kindnefTe unto him, love will follow.

Thirdly, thou fhalt finde this follow upon it 3 likewife 5 if thou have the fpirit of Adoption, it will fet thee on worke^to clenfe thy felfe as, a Cor. 7.1. fee a notable place for this pur-pofej faith hee 5 if you haue fuch promtfes^ that

is,

From kindnes

PJalrt.

3.CJenfinga Hianshcarr,

a Cor.7«j.

A tryall of hailing the fpirit

rlob.ji

.Heb.xe«n.

\

Falfe comfort [breeds finfull ieciirity#

Of Th e

is, the promife of grace, and of forgiveneiTe and of the pardon of finne, if you have apply ed hem indeed by the Spirit of Adoption, then you will cleanfe your felues from all pollution of flefh and fpirit. So, by this thou maift know whether thou haft the Spirit of adoption, whether thou haft applyed the Covenantor Grace, and the promifes of it, indeede, and in good earneft,orno: this-will certainly follow, thou wilt cleanfe thy ;felfe : butifthtfu finde now, that thou walloweft inthylufts, in thy filthy-neffe, that thou art not yet wafhed from thy finnes, and from thy fwinifh nature, be afliitect thou haft not yet applyed the promifes, thou haft not yet the Spirit of Adoption, be alTured if thou haft any hope 5 it is not a true and lively hope, it is but a falfe and dead hope: for, if it were a true and lively hope, i loh.$. it would fet thee aworke to purge thy felfe, and therfore Heb. i a. 22. you fee the difference there be-tweene the aflurance of faith,and of preemption, Draw mere in full ajfurance offaith: What then } havin/jour hearts fprinkled from an evill eonfeience^ and your bodies wafhed in pure water. If it bee afftirance of faith, it hath alwayes this following with it, the heart is fprinkled from an evill confeience; but if it be a prefumptuous, a falfe aiTurance, upon falfe grounds, there fol-lowes no fuch clean fing, no fuch watchful-nefle. This is a fuch rule, that will not deceive you, thofe that have but falle flafties of comfort, they grow fecure after them, thefe

breed

New Covenant.

4,i

breedc carelefnefle 3 they are more bold to commie finne, they walke loofely , and are apt and ready to lay ,1 doubt not but it fhall bee well enough with mee j But thofe that have aflu-rance indeede, it makes them much more dili-gent 3 andfollicitous,andcarefull to pleafe the Lord in all things y For it is as a feaft to him , when chriH leades them into his Cellar, as it werc,and makes a mans heart glad with Flag-gons of wine, that is , with the confolations of the Spirit j I fay, it quickens him , and makes him zealous,and readie to every good worke • When hee harh once taftedof this Wine, his cafe is like Elibues 3 hee cannot hold in, but hee muft breake forth into good workes , into holi-nefTe of life. A man walkes in theftrengthof fuch a testimony of the Spirit for many dayes, for many yeares , fo farre it is from making a ManremifTeinthewayes of God.

Fourthly,that which accompanies it js peace and joy , Rom. 15.13. the Apoftle pray es that they may befiUed with peace and joy , through be-leevingi as if he fhould fay,if thou beleeve once indeede , joy will follow 5 And therefore you know it is called the joy of 'the holyGhofl^ that is, when once a Man receives, the witneflfe of the Spirit,therefollowcs a wondrous quiet, and peaceablenefle 3 and calmenefle in the heart. Beloved, it is with every fonne of Adam^as it was with Adam-, When hee had loft the I-mage of G O D , there followed trouble and horrourof his confidence, till thatlmage was H h recovered.

4. Peace aa4 joy.

Of The

Pfalm.3.

Note,

recovered , Ins heart was never fully at peace -butaflboneas that was recovered, the heart recovers the former joy that Adam had , that former quiet 3 and peace , and comfort, that Adam had in that innocencie , hee hath it in a meafure : So 3 when the LORD returnes againe to a mans fpirit, (if it be his returning, and no delufion ) I fay 3 there arifeth a certaine peace in the SouIe 5 and joy that fc no worldly man ever tafted of,that they never underftood^ nor knew the meaning of- a certaine peace and joy that goes beyond all worldly joy whatfoever , that which David called the /hi-, ningof Gods countenance^ Pfilm^. and,beloved, one good looke from Cod is worth more than all the wealth in the world, yea 3 than the verie corporallprcfenceof Iesvs Christ-and therefore Christ tells his Difciples, that they fliould be great gayners by lofing of him; for, faith hce^you fhallget this by it, I will fend the Comforter,the Holy Gbojl , and heefhall fill you with peace , and joy, this fhall bee much better for you, than if I fhotild bee with you ftill- It is better thatC hr is t fhould dwell in our hearts 5 than in our houfes- It is better the L o r d fliould bee with us in his Spiritual! comforts , than with his corporall prcfence • And this comfort, I fay, every man receives 3 aflbone as hee receives the Spirit, hee receives Peace that paJJ'eth all undcrjtandvig. But now , when a Man hath received this joy 3 and this peace 3 when hee is lift up into the

third

New Covenant.

4*?

j/Humility;

The befi men worft in their owne^ves.

Ezek.3^ 5 r.

third Heaven,as it were. What followes upon this ? Will hee bee lift up 3 and puffed up with all this ^ Oh no, itisimpoflible; and therefore in the fife place, this accompanies it,there followes an exceeding great humility, a man is never fo humble as after hee hathreceived the fpirit of promife » It is very exceeding cer-taine that no men in the world are fo vile in their owne eyes , as thofc to whom the Holy Ghost hath borne this witnefle: there is a place forit, that puts this out of all doubt, Ez,ek.$6. 31. when the Lord faith, hee wilt pome out his Spirit upon themjindgive them [a new heart , and a new fpirit 5 then , faith hee, then at thatftime, when you have received the fpirit of adoption, and I have made my Covenant with you 5 , then youfhatfeonjider your owne deedes that were not good , andyoufhati'acknowledgeyourfelves worthy to bee dejtroyedforyour iniquities and tranfgreffi-ons y The new Tranflation,j0# jhall loath your felves y that is, a man (hall bee exceeding vile in his ownc eyes. Preemption alwayes puffes up a man,it brings him into a better conceit with himfelfe^ But this puts him quite out of conceit with bimfelfe^ theneerer the Z<Wdrawes to any man 3 the more rottcnnefiTe heefindes in his bones s As,wee fee, when the Lord came neere unto Iohjthen he abhorred him-felfe in daft andajhes: Becaufe the Lord comes alwayes with a bright light,as the Sunne doth, I makeVgood that thewes 2 man the corruptions that beein! men; vile in hinijthat he never fawlDefore, that he wonders Hh2 at^

Nete,

What it is that

theit ownc eyes.

Of Th

£

£.Not to receive the fpirit of bondage a-gaine. Roni.8.x6.

at h imlelte,that he hath lived io long with hitu-felfc,and yet knowes himfelfe no better: this is the cafe of every man, when the LORD comes home to him , ithumbleth him exceedingly ; and therefore confider, whether thou bee thus vile in thine owne eyes , whether the fpirit of humility have gone together with it.

And laft of all 5 to end this point, this will follow upon it, though it bee a negative, thofe that have the fpirit of Adoption, they never receive the fpirit of bondage againe, A<^. 8. \6. Ton have not received the fpirit of bondage againe to fear e: as if hee fhould lay , this is the condition of all the Saints, you have tafted of it, that is the common condition, and that youmuft looke for j and faith hee y t his teftimonie you have, (for it is the Apoftlcs fcope to give them a teftimony oftheir good eftate,that they were within the Covenant 3 that they were under grace,faith hee) by this you {hall know it 3 you have not received the fpirit of bondage againe^ as ii he fhould fay, fhould you ever receive the fpirit of bondage againe, you were not under grace rforit is impoflible. So likewifc you fee an excellent place for this, Gal. 3.25. wherefore the Law is a SchooU-mafker tobringm to ChriH^ that wee might bee made righteom by Faith: But after Faith comes ^ we arenolonger under aSchoole-HowtheLaw*' mafier. There is no man comes to chrijl , but the fpirit of bondage is firft a Schoolemafter to bring him, that is, the Law rnuft fet him hard taskes,that he is not able to performe,and the n

hee

Galat.3.15.

is a Schools matter.

New Covenant.

+*5

hee fues to chrijl> as a weake Scholler doth to a Schoolemafter ,and defires him to performe it for him 3 this brings him to c^njj s buc,faith hee, when you are once come to chrifi, when Faith comes, we are no more under a Schoolemafter, a Man never comes under the Law againe.

But 3 you will objeft , Was it not lobs cafe > did not the Lord write bitter things againft him, and he was a juft Man 5 and one that feared God? WasitnotX>4W/caie? Were not his bones broken 3 as he complaines, after the committing of the fin of Adultery ? Doc not many findeby experience 3 that God hath wounded them fome-times with the wounds of an enemy, and hath feemed to caft themoflF.,even after they have received the fpirit of Adoption?

BeIoved,to this I anfwer 3 it is very true 3 there are fomeawakings that a man may have 3 a Man may be put into a great feare after hee hath received the fpirit of Adoption, he may tremble exceedingly at the wrath of G O D . J fay 3 all this hee may doe 3 yet hee never receives the fpirit of bondage againe, that is, hee never comes to this,to bee to Ged as a fervant is to a hard Mafter 3 but alwayes this perfwafion is in him 3 that(7^is his Father, and ftill hee hath the affection of a fonne, and ftill he hath that o-pinion^that GWis his Father, that affe&ion never weares out of him, hee never comes againe tolookeontf^j astheTheefe lookes on the Iudge, hee never comes to bee iuch a ftranger to the Lord Jo as to flye from him: for the fpirit I Hh 3 of

Quefl.

Though the Saints may have fearcs& terrours after conversion , yet they receive not the fpirit of bon» dage againe*

The fpirit of bondage^what

Of Th e

Heb.S.

of bondage is nothing but this 9 when it makes a Man to ieare the Lord, and to tremble at him exceedingly, as a Man doth at the wrath of a Iudge that hee thinkes will condemnehim-though hce may in extremitie fay, Lord, why haft thou forfaken me ? Yet there goes a fecret fpirit of Adoption, that never leaves him altogether, though there bee fome mixture with this,to awaken, him, and to quicken him, and to caufe him to come home to chriH : for that is the end (till, even as a Man is brought home by the fpirit of bondage at the firfl:. So, when a Man fteps out from Christ, and begins to grow wanton, when hee will runne out from the Lord Ii s v s, and will not keepeclofe, the Lord fends the fame Spirit againe to bring him m^ the Spirit doth its worke againe^but as hee was never wholly our 3 fo hee never hath the full worke of the fpirit of bondage. So you fee,this is the fecond meanes to know whether we be in the Covenant.

Now followes the third meanes of knowing whether we be in the Covenanted thacjs this 5 yon (ee^thisis a partofthe Covenant,Heb.S.Tou fljall know me from the great eft to the lea ft, and I ! willteachyou,youjhaUnomore teach one another' his neighboured it fhall bee fuch a knowledge, thatwithall«, you fhall have my Law written in

The third way of ^knowing

whetherwe.be | y 0ur hearts : and in another place, / wiUdrinfn

intheCovc- r r/ . l.^_- -o^r . j .u- *u„_ * .r j-

Kan\ y isbyc\xi\ c i[ e purhcans. Beloved, this then is the third way,and the laft, by which we may knew, that wee are within the Covenant , Is there fuch a

know-

knowlepge, which hath 1 properties*

New Covenant.

V7

knowledge of G O D wrought i» you ? Hath C h u i s t fo taught you > Marke it well/rom that knowledge thefe two things follow s one is, that your heart is circumcifed, that the lufts of your former ignorance, that raigned in you before, bee diflblved: Secondly, it is fuch a knowledge, as breedes in you a forwardnefle and willingncfle to ferve the Lord in all things? Is the Law of God thus written in your hearts ? Have you had experience of this.* Then cer-tainelyyou are within the Covenant. There is a double knowledge,there is a knowledge that men have,that know much^but are not affe&ed according to the things they know, nor doe they pra&ife according to the things they know s this is a knowledge that the Minifter may teach them, but it is not the knowledge that lefiu ChriH teacheth.

But there is a fecond knowledge,that which cbriji teacheth as hee is a Prophet, when hee teacheth a Man fo to know finne 3 and everie thing el(e, that withall, the Iuft, the dominion of finne is difTolved by that knowledge 5 that this knowledge circumcifeth the heart, it cuts off thofc lufts that did cleave to us before. If thou finde this efFecl of thy knowledge 3 now I ejus chrijl hath taught thee this knowledge. You know j The old Man is corrupt , Efhefq* 2 2. through lufts, that come fromerrour, and the new Man is renewed through holinejfe, that comes from truth. There are certaine lufts in the old Man, that proceede from errour: Now thofe H h 4 lufts

Knowledge double*,

1. Property of true knew. lcdgc,Ic circumcifeth the heart.

EpheC4.11.

The roote*f lufti* errour.

All lufts referred to 3.heads. 1. Liift of the Eyes*

Ecdcfiaft. ?.

Of The

lufts wee fee what they are,i John 2. all Iufts are referred to thofe three heads, the lujis of the Eye y the lufts of the Flefh, and the f ride of Life. Now if thou wouldeft know whether Christ hath caught thee or no, whether thou haft this evidence of being in the Covenant with him , confi-der whether the truth bee fo farre taught thee 3 that thefe lufts are diflblved by it : For lefus chrift came into the world to dijfohe lufts • as the lufts arifc from errour , fo they are diflblved by j truth: Beloved , the roote from which everie i luft growes,is fome errour ^fome miftake - now takeaway the foundation of it > and the luft dyes. So that , when chrifi teacheth the right knowIedge,whenhee rcveales his truth to us, as a Prophet, hee takes away the roote, the. bottome and foundation of a luft, and when the foundation is taken away, the worke of the Devil! is diflblved in us, itfalles to the ground.

As for example, to give you an inftance of itin thofe three lufts ,to which all the lufts in. the world ar£ referred : The luft of the Eyes y that is 3 when a Man lookes upon wealth , and riches , and whatfoevcr a Man lookes upon,. it is but the fight of the Eye 5 Ecclcfiaft.^. What is the reafon that men love riches ? That they feeke them, and heape them up above meaftue ? It is becaufe a Man is deceived ; hee rhinkes there is Rich a worth in riches, andj that they will ftand him in fuch a ftead, hee hath an high opinion of them, and thence

comes

Nevy Covenant.

4-ip

comes a Man to defire them fo much, from hence arifeth this luftiof the Eyes: Npw,when C h k i $ t teacheth a Man that there is no fuch thing in riches3 that hee is but deceived, when hee teacheth him to looke on them as Paul did, heethinkes they are but drojfe and dung+ but emptie withering Flowers , lames i, As the Flowers y fo doth the rich Mam fade in all his wayes: Riches are no better-, hee teacheth a Man that they are nothing; Why wilt thou fet thy heart upon that which is nothing } Proverb. 2 3. kll the men in the world are not able to teach this, till chrifilefus hath taught it to aman, but when hee hath taught it him, I fay, the luft is difToIvedjthere is an end of it,hee doth no more feeke wealth in that manner as he did 3 he fets no imore that price upon it as hee did, hee thinkes Jiow hee may doe good with it, how hee may make good ufe of it 3 how hee may rcdeeme time now from worldly things to better things: for now hee needes them not, as Paul. What doe you tell mee of money ? I heede it not, but to further your reckoning r I rejoyce that I may further your reckoning againft the Day of Judgement. "

And fo for pride of Life , that is \ honour, and dignitie, and cfteeme, and place of preferment, and applaufe of men, all things of that nature- What is the reafon that this luft rules and captivates aMan^It is becaufe hee thinkes that there is an excellencie in thefe things, but when CHRIST hath taught him, when hee

hath

lam.

Provexb;»> None can teach to know the vanity of •archly things? butChrift.

*.PrWc«!life^

?♦ The lufts of the flcOi.

i.'Property, ; A readinefle to obey God.

Of Th e

hath written the New Covenant within him, when hae hath written his Law in his heart, when hee hath taught him with his owne teaching , hee beginnes to fee a vanitic in all thefe things,as the Apoftle faith s the praffe of men is emptie glorie,the applaufe of men,that pleafedhim before, heenowlookes upon it, asaBubbieblowne with the breath of men, an emptie thing •, hee efteemes it a thing that quickeJy lives and dies,and vani(heth,he ieekes no more after it : And fo for the lufts of the flefh) whereas a Man before thought it the onely life for a Man tofatisfie the fletTi,and the dc-fires of it s now hee begins to looke on it after another manner,hee begins to fee the filthinefle and the bitterneffe of thofe finnes, hee begins to fee, that Jiefhly lujls figbp againfi the Soule , as enemies, hee Iookes upon them as things more bitter than death • more fharpe than a two-edged Sword. Now when GOD hath enlightned a Man thus, and hath written his Law in his heart, and hath taught him fo, that hee Judgeth thus of his finnes, and lufts, now his finnes and lufts are diflblved in him , his heart is Circumciftd, now they are cut off} now the building of Sathan is pulled downe, and yct 0 Beloved y this is but one part of this Co-venant.

There is not onely this, but Iikewife there followes this, further, when Chrijl hath written his Law in the heart, that a Man hath not onely his heart weaned from all the finfull

lufts

N E VV Co V E N A M T.

4*i

luits chat before hee delighted in 3 but there fol. lowes a wondrous forwardnefle and propenfe-nefletotheLawof God, to keepe it 5 there is a wondrous defire to grow in Grace , to doe the duties of new obedience, that by his good will hee would live in no other Element, but in doing the duties, and ufing the meanes, by which hee may receive ftrength to doe them. When that Law is out of the heart, when wee looke upon the letter of the Law, there is no fuch matter 5 but when it is put into the heart 5 when it is,written within 3 there is an inward difpofition and proncnefle put into the heart. If you looke upon the Law without , Thoufhah love the Lord thy God, andfhalt feare him^ &c. It is a hard Law,who can keepe it? But when thou haft put it into thy heart, that is the grace of love, ( for that is to put the Law into the heart, when there is fuch a habit planted in the heart, a habit of feare, and of. everie good Grace) then there is a great pronenefle and aptnefle in a Man,and willing-nefle to keepe the Law ; and therefore in that place , i Tim.i. 9* The Law is not given to the righteom, they are a Law to themfelves. If thou findeft this to bee thy cafe, that thou needeft not the Law to fet thee on with terrours, and the threatnings of it, but thou art now a Lawtothyfelfe s that is, thou findeft in thy felfe fuch an inward aptnefle and propenfe-nefle to keepe the Law of Godj.h&i$ thou were put to thy choyfe , if there were no neceffitie

layd l

What it is to put the law into the hearc

x Tiw.x.*.

Note*

Simile*

Note,

Duties performed out of* feare.

4;* / OfTme

• r . 1 k i ii 1 ■ 1 ' ' ' ' " '

layd upon thee , if there were no threaming 3 no Hell, yet thou delighteft in GOD 3 and defireft exceedingly to have communion with him • There is nothing feemes to bee (o beau. tifull as Grace, as the Image of GOD re. newed in thy Sonle 5 I fay , this will bee thy difpofition, and this is for a Man to bee a Law to himfelfe: For you know this common Nature is betweene the Image of the old Adam> and the Image of the new, betweene the flefh and the Spirit, betweene thofe lufts that re-maine in thee, when thou art under the Covenant of workds, and betweene this Covenant of Grace,and fervency in well doings I (ay,com-mon nature is betweene thefe two, as a Bowie betweene two Byafles: Now the L or A , when he comes to write hisLawin the heart,hc doth not onely knock off theoldByas of finfull lufts, that carryed it out, but he fets a new Byas upon the foule,that bowes and bends thee to the wayes of God, that ftill there is a ftrong inclination that carries thee oh that way 5 befides the Gommandement 3 that thou doeft not everie thing as of neceflitie: a man before this time,it may bee,prayed,it may bee he was conftant in praycr,he would not let a Morning nor an Eve. ning goe without it 3 it may bee hec would doe every other duty,but hee did it as a taske, as a Man that dares not omit it, there is a natural] conference in him,that will be upon him if he doe- Hee feares God will become his enemie, heefhalltafleof fearefull Iudgements,if hee 1 ■■..', ,,. neglefl

N

evv Covenant.

negle& it,all this while he doth it ouc of f ear e . but one that hath the Law written in his heart that is a law to himfelfe, that hath a new Byas put upon his heart; I fay, it ftill bends and inclines him to it, hee cannot doe otherwise hee longs after it exceedingly, he is exceeding for ward to it, the inward inclination of his miride Hands to it. This is the third way, whereby you may know whether you be in the Covenant orno,if youfinde that chrifthath thus taught yon, and hath written his Law in your hearts if you bee thus enlightned with knowledge 5 that both the lulls of the former ignorance are diflblved; and likewife there comes in the roomeof them, a wondrous pronenefTe and propenfenefTeto well-doing, when there is a certaineconnaturalneflebetweene good duties and thy heart, when thou canft fay indeede' as Paul, 1 delight in the Law of God in the inward man: and it I might have my defire if Ced wouldgjive me my wift as hee did to Salomon, that which I would wifh before all things in the world,is, that I may have a greater meafure of the fpmtjthat my finfull lulls may be more and more mortified,that J may excell more in grace and hohnefie, that his Image may be renewed in me, and that it may fhine more bright in all the parts of it: I fay,whenthou findeft this be allured thou art in the Covenant So much for that point.

I will add- a fecond,whtch is this, from this difference; whereas this is one of the diffe-_i rences

4-H

A propenfneflc to holy duties in a Chriftianr

Of Th

E

Take tbc pre-fenc opportu niue.

rences betweenc the old Covenant and the new, the Old Teftament was made with the Icwes onely, it was fliut np within the compaffe of that Nation , the New Covenant is enlarged to the Gentiles, there is now an open Doore for them to come in, there are now better promi-fes , more knowledge, a larger infufion of the Spirit, both for intention , and for the extent of it,it is to many more • and beloved, were it not for this Covenant , all you that now heare this Covenant of grace preached unto y ou,and have heard it often ,you had never heard it, but this benefit you have by the New Teftament , that now this good newes is come to your eares: Beloved, this e^brings home to the Gentiles,and they had their feverall times, and this is the feafon that God hath brought it home to yon, even when you heare thefe pro-mifesof Grace made. And what ufe fhould you make of it ? Surely this.

Take heede of refufing the acceptable time, take heede of not comming in when the Dcore of Grace is open; take heede of doing as the foolifh 5 Virgins did, they would come, and came, but they tarryed till the Doore was (hut upon them : Beloved, there is acertaine acceptable time, when GOD offers Grace, and after that hee offers it no more , as wee told you,the time of this life is the time that we can propound, wee know no other 5 but there are certaine fecrer times, that God referves to himfelfe, that none knowes but himfelfe* and

when

_ »!—»—- i - ,

New Covenant.

435

when that time is paftover, hee offers it no more. You know, thofe in the WildernefTe 3 they lived many yeares after, and therefore it was not the time of this life to diem, after GOD had fworne in his wrath: therefore 3 1 fay 9 take heede of deferring , It is an exceeding dangerous things Delay in all things is dangerous ,but procraftination in taking the offer of Grace , is the mod dangerous thing in the world: wee know not what wee doe 3 when wee doe it. I befeech you confider itferi-oufly,itis that that deceives all the world,they thinke to doe it to morrow,tomorrow 3 though they bee not come in 3 yet they will doe it, and doe it fpeedily: Take heede you be not deceived in this, I will doe it now , and now, Modo & modi 3 dfc. The Chariot jwheelcs ? when theyrunne, the fecondrunnes neerethe firft all the day long,but never overtakes it • As in a Clocke 3 the fecond minute followes the firft, but it never overtakes it • So it is with us, this doing of it now , and now , and to morrow, and to morrow, thefe little difiances deceive ns 3 and delude us; we thinke to doe it in a fhort time 3 and by reafon of the neerenefTe and vici-nitie of the time,we thinke we fhall doe it eafi-ly 5 that we can take hold of that time- but it is not fo,we are deceived and deluded with it 3 as Grafie-hoppers and Butterflies deceive Chil-drcn^when they thinke to lay their hand upon them, they hoppe a little further, and a little further, that in the conclufion, they take them

not

Simile.

Simile *\

O F Th E

The Lord will notwayte fo long now for men as heretofore.

Motives to lay hold on pre-fent opportu

nicies of grace

not at all- fo it is with us,wee coozen our felves in that manner,we lofe our lifc,we lo(c our op-portunitie of taking grace,becaufe we thinke it to bee fo necre , wee thinke wee can take it the next weeke,or the next moncth,and out of this wee are confident it is in our power 3 wee may take ir. No, my beloved^for the raoft part wee aredeceived,when wee thinke it is fo neere , it may fly away,fo that thou fhalt never have part in it. You fee how God dealt with men in the firft Covenant , I meane in the time of the Old Teftament, yon fee, when they would not take the offer, how God [ware in his wrath that they foould not enter into his reft:& I am fully perfwa-ded,that in this New Teftament s in thefe daies of Grace, the Lord is much more quickc and peremptory in reje&ing men,and calling theal off,the time is fliorter,he will not wayt fo long as hee was wont to doe in thofe times,hee will fooner fweare in his wrath now 3 that you ftiall not enter into his reft: I fpeake this upon this ground, faith hee, if the Lord would doe this for the Law of Mofes ,how much more, if wee negleB fo great falvation as was preached by the Sonne himfelfe t As the mercie is much greater, now in the New Covenant , then it was then,fo the wrath and danger is greater in refufing: therefore when we eonfider what a hazard it is, me thinkes the frailtie and brittlcnefle of this life 3 the unfearchablenefle,and uncertaintie of Gods feafons and times, that hee hath put into his ownc power, the libertie of the Spirit,that

breatheth

New Covenant.

\VJ

breatheth where and when it lifteth, the exceeding danger that wee precipitate our felves into when wee lofe the oportunity once,me thinkes thefe fhonld move us to come in , and to take heed of refufingthe offer at any time-thole ex-prcflions that you iliall finde ib often in the Scripture, that Godjlands andknockes jthat hee waytes^andjiretchethforth his hands ,that hee will gather us,<tf the Hengathereth her chikens-, fignifie thefe two things unto us: Firft, how exceeding readie God is to receive us,if we come in while the acceptable time lafteth.

Againe^ithall, how dangerous it is to refufe itrfor who knows how long the L$rd will wait/ whoknowes when hee will ceafe way ting,, and fhut up the doore of grace to uspand then,when the day of peace is gone, it is no more to be re-covered,when the acceptable time is paft it can not bee recalled. I befcech you therefore con-fider and apply it, takeheede of refufing,when you heare yet this Covenant of grace is offered, the doore is now open 5 you may come in 3 if you will j take heede of flaying till the acceptable time is paft 3 Ieft the Lordfweare in his wrath> (at a time when you thinkenot>W thoitfhalt never enter into his reft. So much for this.

That which I intended moft was this , the reafon why this Covenant is made, why God makes a Covenant with Man-which was chiefly, that we might have ftrong confolatior^that wee might know his good will towards us^that hee might not onely doe us good, but that hee

I i might

The acceptable time once paft, unreccu verable.

Of Th

E

covenant

The renewed inthc Sacrament.

I might make it manifeft to us. Of this alfo wee fhould have made iome ufe 3 which is the laying hold of the Covenant y the promifes of free jufti-fication,the promifes of San£tification 3 and the promifes of fuch bleffings as belong to this pre-1 fent life,thofe are the three parrs of the Covenant : We {hould have Chewed how we fhould | lay hold of them,that when the Lordhaih pro-mifed once 3 when Faith hath a promife to clofc withjwhen it hath fuch a ground to fet footing upon 3 then to apply them 5 and if the Lord defer j I to performe them, then to put him to it,for the) ' fulfilling of them , And fo wee fhould doe for the promife of Iuftification,the promife of for-giveneffe of finnes,tha£ you have caufe to make ufe of at this time when you receive the Sacrament : For what doe you ? You come to renew the Covenant with God, that wee have now fpoken of: For it is the feale of the Covenant^ there is a Covenant that God makes with you, and a Covenant that you make with him:when you confider this , you fhould ftrengthen your Faith, goe to him 5 and fay. Lord, thou haft pro-mifed to forgive mec my finnes 3 and to remember them no more; Lord^it is a part of thy Covenant : Lord , it is thy Covenant that thou hall: put thy feale to , (for the feale is put to it for that very purpofe, that when you fee the Bread j and Wine,you might thinkeofthefefeales, as ! fignes of the Covenant) you have Gods owne j Word, as you have his Word that the Rainc | (hall no more drowne the Emh>GOD hath fet

his

N

eyv Covenant.

'4*9

his Bow in the Cloud,that when hee lookes,he may remember the Covenant: So, likewiie 3 yon (hall fprinckle the Doore-pofts with the bloud of the Lambe,and when the deftroying Angell ihallcome and fee the bloud, hee may pafle you over: After the fame manner 3 for the fame end God hath appointed the Sacrament , now when you receive thofe elements of Bread and Winejrake^eatejbis if my body , and drinke 5 this is my bloud\whlch was fhedforyou^andfor many : you may goe to God upon the fame ground, & fay to hitn,l0r J 5 thou haft made a Covenant with me, to forgive mee, to receive mee to thy mercie - z,*rd,thefeare the fealesof thy Cove-nant,that if thou forget them, thou haft faid that if we doe but fhew thee thofe fignes,(for it is the feale that GWhfrnlelfe hath put to it)thou wilt remember thy Covenant , & make it good: therefore it is an exceeding great confirming to you,when you looke upon them,when you can fay to the Lord^LordfiQere is thy feale that thy felfe hath put, I befeech thee looke upon it,and remember thy Covenant that thou haft made.

And as wee fhould doe thus for the promises of Iuftification, fo for the promifes of San&i-fieation , fuppole there bee a ftrong luft hang upon thee, an hereditary difeafe, a luft that is natnrall to thee,that thou thinkeft thou (halt never bee able to overcome, yet God hath pro-mifed to breake the dominion of everie finne, that hee will crucifie tbeFlefh, with the affeftions of *>,that he will fan&ifie thee throughout.Be-

I i 2 loved,

Gcd can healc the ftrongeft luft.

Of The

loved 3 youmuft beleeve thofc promifes of San&ification; afwell as of Iuftification: For certainely,where the Scripture hath a mouth to fpeake, Faith hath an eare to heare, and a hand to receive: Therefore when you grapple with a ftrong luft,goe to theLord^nd iky to him,I am not able to keepe this Commandement,1 feele this temptation is too ftrong for me,I find fnch ftrong naturall inclinations, that I am not able to out-wreftle,L0rd,it is a part of thy Covenant , thou haft faid thou wilt circumcife my heart, thou haft faid,thou wilt put thy Law into my in-ward farts , thou haft laid thou wilt diffblve thefe lufts, I befeech thee to doe it^ L ord j thou art able to doe it,as Chrift was able to heale hereditary difeafes, fo the Spirit is able to heale the hereditary difeafes of the Soule,thofe that are moft naturall to us, thofe that are bred and borne with us: and therefore truft him.

And fo likewife for any other bleffing,goe to him whatfoever bleffing thou needeft,it is part of Gods Covenant y hee faith to Abraham , / will blejfe thee^and I willbe thy Gody that is,Iet a Man looke round about, and fee what bleffings hee needes,what evill he would be delivered from, and let htm goe to the Lord^nd iay^Lord^t is a part of thy Covenant >to give me fuch a bleffing, to guide mee,to deliver mee from fuch a crofle and calamine. urge the Lord , and tell him it is his C&venant.Vor example,if a Man be in forne great trouble , that hee hath fome foredifeafc, fome fore affii&icm, as imprifonment, or evill [

report

Beflowing of outward bleffings a part of Gods Covenant.

Nev^ Covenant. J 4.41

report,feare of death 3 or whatfoevcr^goe to the Lord^nd fay 3 L w/,thou haft faid that the rod of tbeivickedfyaUnot rejiujion the lot oftherighteotts, thou wilt afflid but in meafure, thou wilt not breake my bones: as a Father, though hee eha-ften his chi!de 5 hee will not breake the bones of his childe, the rod of the wicked to fome men, is the breaking of the bones, they know not what to doe,thou haft faid thou wilt ehaften us according to our ftrength, and thou wilt cha-ftife us for our good : when it is too rauch,thou wilt ftay thy hand. As for eyill report, a Man may goe to the Lord , and fay/, Lord > thou haft faid thou wiltblefife the name of the righteous, thou wilt honour them that honour thee. And fo for every other particular cafe, be it what ft will bee, lay hold on the promife, and comfort thy felfe with it: It is a great matter , Beloved , when you confider this, that God is entred into Covenant with you,when you have the promi-fes once: therefore if thou finde a promife from God, build upon this ground, bee affured that thou art one within the Covenant: Secondly, thou finde a promife in Scripture,never let thy hold goe,but bee affured of this, that the Lord will furely doe it,thongh he deferre long,yet hee will doe it,it cannot be but he will performeit,&c. So much {hall ferve for this time.

FINIS.

New Covenant.

4-4}

&m

Wkmwi

THE

FOVRTEENTH

S ERMON.

Genesis 17. 2#

And l mil make my Covenant hetmene wee and thee.

r\ O V remember how Farre wee are proceeded in this point: for mypurpofe is not to re-peate any thing of that which hath beene delivered : Onely this wee muft call to remembrance j that the maine difference which is be-tweenetheOldTeflament and the New 3 it (lands in this, that the Old Teftament was hid with fhaddowes, and Types • in the New Te-

I (lament , there is a more cleere revelation of all things ^ The things that were bid, (kith I i 4 Paul)

Of Th

E

Hebr.8,]

Hcbr.8.<T.

Ffei To labour for knowledge.

Paul) frem the beginning of the world 3 are mre revealed unto us , (that is) the great difference betweene them, it lyes in this, that there is a greater abundance of knowledge difcoveredto the fonnes of men , now , in the time of the Gofpell,then there was inthe time of the Old Teftament 3 and from hence it is, that now God makes a Covenant with us , and wee doe not breake it • but, faith Iiqq ^Hebr.S. I made a Cove-

Vimtwith your Fathers , when I tooke them by the hand^and led them out of the Land of Egypt • but they broke rny Covenant: And what was the rea-fon?Becaufe their knowledge was exceeding (lender, and therefore their grace andftrength

; was exceeding little, and therefore they were not able to keepe the Covenant ,there is no other reafon and ground, why the Covenant is better now,as it is faid to be a better Covenant^ Heb.S. 6. Jlablifhed upon better promtfes ; I fay, there is no other ground for it^but this^the difference of knowledge betweene the two Covenants fox, for fubftance they are the fame 5 onely in the ad-

j miniftration of them, the glorious myfteries of the Gofpell are more openly and more cleerely revealed to us in the New Teftament , than in the Old.

Whence wee will onely make this ufe, that, if wee would have the benefit of the New Co-venant 3 weemutl labour to get the knowledge of it^othcrwifeit is no advantage to you at all, that you are borne in the time of the New co-venantyin the time of the Gofpell,except koow-__ ledge^

New Covenant,

445

ledge abound, except you take the benefit of, it,except you labour to nnderftand the un-[earcheable riches a/Christ , that are unfoulded tousintheGovenanc of Grace. What is the reafon why the Apoftle , Galat. 4. cals the Old Teftament,thofe teachings that the people had then , impotent and beggarly Rudiments d The reafon is , becaufe their knowledge was exceeding little, therefore it brought little profit to them,they were beggarly ,they had little riches in them, and they were impotent, they could communicate little power, and ftrength, and efficacie to the inward Man: On the other fide now, the New Covenant is ftrong, and rich, ; andlively,and effectuall •, and the reafon is,be-caufe there is more knowledge in it, wee are I taught to know G o'd better, and to know the whole myfterie of the Gofpell better.

Therefore I fay, if you would bee ftrength-

ned in grace,if you would be enabled to keepe

the Covenant more than they were, labour to

growinknowledge,let it not bee unufefullunto

you,whatfoever is delivered, but make benefit

1 of it. You fee what riches of knowledge are

i delivered to us in Pauls Epiftles, let none of

i this bee loft ,it is thy benefit, that this is now

I difcoveredtothee, that was hid from all the

! world aforetimes. It is that benefit that the A*

\ poiilcPauKo exceedingly magnifies, that £020

I this my fiery is revealedjhzt wee have this grace,

J to make knowneto Principalities and Powers the

j manifoldmfedomeofGed^theunsearchable riches

of

Galat.4.9. Note.

Growing in knowledge in, c eafeth grac«

Wantofgraee and firength is from want ot knowledge.

i Pet. 3:17.

There may be knowledge"! without grace, but not grace withoutknow-ledgc.

Simile*

Note*

Of Th e

of Chrijt: make this ufe of it, grow in knowledge 3 and thou {halt grow in Grace , by that meanes , the ftrength thou getteft in Grace 3 it is from the abundance of knowledge; this is an exceeding ufefull point. The complaints ordinarie amongft Men , are 3 they would faine doe otherwife, they would ab-ftaine from fuch finnes, and they would,ob-ferve fuch duties , they intend it, and defire it, and pnrpofe it , but they are not able to per-forme it. What is the reafon of that ? Becaufe they want grace and ftrength,that is the immediate caufe : But what is the caufe they want Grace ? Becaufe they take no paines to grow in knowledge. In 2 Pet.$ . 17-fee how they are put together y Takeheedeyou bee not plucked a-way with the err out of the wicked , but grow in Grace. How fhall wee doe that? Grow in the knowledge of our Lord and Saviour Iefus Chrift. Idenienotbut a Man may have much know-ledge,and want Grace ^ but, on the other fide, looke how much Grace a Man hath , fo much knowledge hee muft have of neceflity.Though there may bee much wood that is not kindled^ yet looke how much fire there is 3 fo much fuell there muft needes bee.Knowledge is the Oyle, as it were,wherein the flame of the Spirit lives, and you cannot have more Grace than you have knowledge, though you may have abundance of emptieand unprofitable knowledge, without Grace. Therefore 5 if you would have the fruite of this Covenant , labour to grow in : knowledge.

Note*

m * ■ ■ ■ ■ ■ iii ii

New Covenant,

knowledge./^ 1.17.that place is excellent for this purpofe: The Law continued till Iohn Bapift y The Law came by Mofes , but Grace and Trutfocame by lefus chrift. Marke it, Grace and Truth. What is the reafon there was more Grace difperfed by lefus ohrijtfhan by Mofes I The reafon is, becaufe there was more Truth revealed to the fonnes of men by C H RIS T, than there was by M*fes:Truth was hid in Mofes time under veyles, and (haddowes, but was manifefl: in the time of lefus Chrift. Now,be-caufe truth was more revealed by him,hence it was, that there was a greater communication of Grace, a larger cffuii on of the Spirit, But that place comes as necre to this purpofe, that you (hall finde , 2 Cor. 3.There is an exprelli-onof the difference beiweene the two Cove, nants : Nevertheleffe when their hearts {hall bee turned to the Lord, the veyle fha 11 bee taken from before their eyes. Hce faid before, To this day, when Mofes is read, there is a veyle layd over their hearts, but when their hearts jhall bee turned to the Lord, the veyle (hall bee taken away: And what then ? They Jhall behold, as in a Glaffe, the glory of God, with open face,and bee transformed and changed into the fame I mage from glory to glory , as by the Spirit of the Lord. The meaning is this y faith he,in the time of the 01dTeftament,there was a vey!e,that covered their hearts,and their morcd* eyes, that they were notable to fee the Truth clecrely , but new, faith hee^that veyle is taken away,and we fee the truth with openface,even

as

iCor.5.1^.

The vevle re

+ +8

Of Th e

I#bn 17.17,

as you fee an Image in a GlaflTe. But what is the benefit of this knowledge ? Now the veyle is taken away, we know much more,faith hee,by feeing with open face,we are transformed into che fame Image; that is, by the knowing of it, by looking upon it, by viewing thofe truths that are delivered in the Gofpeli, by feeing the wayes of G OD,andthe Image of GOD,there described, and fet forth unto us; by this knowledge we are transformed and changed into the fame Image, from glory to glorie 5 that is, from one glorious degree of that Image to another ; not that the very knowledge fhall doe it, but it pleafeth the L O R/D to accompany that knowledge by the Spirit-this is done,faith hee, as by the Spirit of the L O R D. So,the way to grow in Grace, and in ftrength, to receive that immediate benefit of the Covenaot, is to grow in knowledge, Iehn 17. it is apart of chriUs prayer,verf. ij.SanBifie them with thy truth jhy word is truth. The meaning is this* as if he fhould havefaid. Oh Lord, I know that the way to fan£fcifie them, the way to increafe grace and holinefle in their hearts, is to reveale more truth to them ; now^Lord, I befeech thee reveale thy Word to them. For thy Word is that truth, teach them to know thy Word, acquaint them with it more and more ^ For by that meancs they (hall get grace and fan<3ifica-tion. So then,if you would receive the benefi t of the Covenant, you muft labour to grow in knowledge, labour to underftand it more and

more:

New Covenant.

449 1

more: For , this is averie furerule, there is not a new notion that a Man gets, there is not a beame of new truth y there not a further enlagement of knowledge and illumination , but it brings tome riches of Grace with it, it comes not emptie , but k comes loaded with fomething , it hath fome power and ftrength 5 and it gives a new vigour to the inward man: And therefore if thou wouldeft a. bound in Grace ftudy the Scriptures, much attend to them j much meditate in them day and night,labourftillto get fome new fparke of knowledge 5 fome new light out of them , and thou fhalt finde this, that grace will follow, as it is the Apoftles exhortation to Timothy faith hee, Give attendance to readings and to learning^ fhalt thoufave thyfelfe, and fhalt be able alfo tofave others. The meaning is, the way to get that Grace that will fave a man, is to give much attendance to reading and to learning: For, beloved , whatfoever it is that begets a Man, the increafe of that likewife edifies and builds him upfurther. Fixft>wee are begotten by thewordof truth : It is the revelation ofc the truth of God to a Man at the firft,that reneweshim in thejpirit of his minde^k changeth his judgement,it makes him tjiinke of things in acleane other fafhion then hee was wont to doe: Thus hee is begotten to God, and made a new Man, a new creature : Now the increafe of the fame truth is it that builds us up further: For whatfoever begets, the 4 increafe of that alfo edifies, and

hence

Note.

J"he word begets \ & builds up Chriftians.

Why wifdome

is fo magnified by Salomon,

I Iohn 4, Ioh© 8,

Epftef. J, 14,

Note*

% Peter 1.10,

Of Th e

hence it is that Salomon fo exceedingly magnifies wifedome and knowledge: above all'getting^ faith hee,get that. There are many things that are precious in the World ^Pearle 3 Go'd, and Silver 3 but this is beyond them all. Why doe you thinke the wifeman would magnifie wife-dome fo much ? Becaufe this wifedome brings grace with it,and therefore when chrijl isfaid to bee the light oftheworld^he is faid likewife to I be the life : the light hee was, 1 Iohn 4. and loh. 8. Hee is the true light , that lightens everie man. And what is that light > Why, it is that light that brings life together with ir. Therefore, Epkef. i*i^.Arifethm that Jleepeft , &c. and chrijijhaffgive thee light. >3ow,you know,Iife is contrary to death,but the Apoftle exprefleth it thus .-Christ (hall give the light, becaufe when a man hath much light, hee fhall withali have much life and grace:; and'therefore this I will commend to you, as one of the principall meanesof all other togrowftrong in Grace, and in the inward man,to grow much in knowledge. Beloved 3 it is another thing than wee are aware of: if wee were fully perfwaded that it were a thing fo excellent,that it would bring fo much grace with it, certainely wee would ftudy it more than wee doe: 2 Peter 2.2o.faith hee, Teuhave efiapedthefilthinejfe of the World, through the knowledge of chriff: That is that, that delivers you from the bondage of finne, that which enables you to efiape the filthinejje that is in the world, when other men are yet tangled

New Covenant,

4.S1

tangled with it, it is becaufe you know that that other men are ignorant of,it is through the knowledge of cbriftjf you have efcaped 9 and, 2 Peter i,a .Grace be multiplyed through the know-ledge of God^and ofhisfonne Iefm Chrijl. Grace be multiplyed through that knowledge's if he jfhouldfay 5 multiply you that knowledge, and this is the meanes whereby Grace fliall be multiplyed to you.

That you may fee the ground ofall this,there is no grace that any man hath, but it pafTeth in through the Vnderftanding: For example, What is the reafon that any man loves GOD more than another,but becaufe (Wisprefented to his underftanding in another manner than hee is to another? Hee knowes God better than others , and fo for other Graces: Why is one man patient, when another is not, but becaufe his underftanding is enlightned to judge other-wife of the evill hee fufrers,than another doth?' Hee reckons them not fo great and intolerable evils, hee fees another hand of providence, hee fees another end in it. And fo. What is the reafon one is ;temperate, and fober , and meeke, when another is not,but becaufe hee hath another Judgement of pleafuresand delights? Hee Iookes upon them, as on things that are enemies to his Soule, hee fees vanitie and empty-nefle in them , that another doth not: I fay,all' the Grace that a Man hath , it pafTeth through the Vnderftanding: And therefore, if a Man would be ftrong in Grace,let him labour to get

much

2 Peter i 3 a.

All our grace comes'in through the underftan-diBg,as 3 Lovc.

Patience 5

Temperance j

Whence the

difference in theftatureof Chriftians is.

Iohn 1 6.

Of Tm e

I much light , to get much truth i much knowledge in his minde : For certainely all the difference betweene Chriftians , the difference of ftature betweene men in Chrirtianitie. the dif? ference of degrees, ( as one Man hath a higher degree of Faith , aud another a lower degree) it followes from hence, that one is more enlightned, hee hath more knowledge, hee hath more truth revealed to him, which truth carries Grace with it. What is the reafon that Paul exceeded other men in Grace ? Becaufe there was more truth revealed to him than to other men: but ftill remember that I deny not, but that there may bee much knowledge without Grace $ but it is a fure rule , there cannot bee much Grace without knowledge : The reafon why any Man is ftrong in Grace, and able to doe that which another is not able to doe, that hee is able to goe through thofe troubles, and thofe croflfes that another fhrinkes at. hee is able to overcome thofe lufts that another is not able to grapple with,it is ftill the ftrength of his knowledge, that hee hath more unaer-ftanding of things,that hee is better and more enlightned. In Iohn 16. when the Apoftles were come into the World, and Christ telsthem what entertainement they fhould have, they begin to bee exceeding fearefull, alas,what ftiali wee doe in the world, when we havefuchthings to doe? Wee have men to wreftle with, that fhall thinkc they (hall doe I

God*

New Covenant.

God fervice when they put us inprifon, iaith he, feare not, I will fend my Spirit along with you, and he ihall helpeyou to worke, heefball convince the world ofjinne t ofrighteoufnejfe^and of judgement. As if he (hould have faid,it is true when you come into the world, you (hall finde mens opinions exceedingfalfe, you fhall finde Satan building upjtrong holds in their deceipts, anderrours, and their evill imaginations that they have of things^and, faith he, if you fliould goe alone without my Spirit, truely you might befiege the City s you might ufe your fpintuall Armour, but you (hould doe no good 5 but I will (end my Spirit, that ftiall convince y (the word in the Originall figntfies the refuting of an opinion that men had before drunke in, and were poffefled of) the end of the Spirit is to fan&ifie men,now what is that way that the Spirit ufeth to fan&ifie men? It is to weare out thofc old opinions, tocoafute them, to let men know they were exceedingly deceived. Alas, they did not know that they werefo exceedingly finfull as they bee, but when the Spirit comeSjhe (hewes them what natures they have and what lives they have lived, they know they are other creatures than they imagined them felves to bee : for the Holy Gkoft refutes that o-ninion, and convinceth them offinne, and of judge-mem: That is, the Spirit (hall ihcw men the beauty and the glory of fandification, offpi-rituall priviledges, and fhall make men in love with it: ( fo judgement is to bee taken ) as you

W

The courTe that the Spine cake»to fan&ifie us.

Kk

have)

hath it taken inthat place, where it is faid of Cbrift y hee fyall not breake the brufed Reede, nor j quench the fmoking Flax, till hee bring forth judgetnentto vitlory : for it (hall not ceaie till hee have brought forth Iudgement to vi&ory: where 3 by lodgement 3 is meant holincffe,and the beginning of grace or fan&ification, thefirft part that doth begin to fmoke, hee cals Judgement : faith he, the L o r d will not put ic out, but fhall blow that fparke,hee fhall put new fuel! to that fparke till it overcome, till bee hath brought forth this beginning of judgement, or integrity, orfandlification, tovi&ory: that is to get the victory over finfulllufts : now this is doneby convincing, by dealing with the uq. derftanding, it is the worke of the Holy Ghojl, withthemindes of men. Now, beloved, ihej ufe you may make of it is this • Jf this bee the way by which the Holy GfojZfancUfies, andin-fufeth, and communicates to the hearts of men the graces of his New Covenant, if it bee by the altering of the opinions of mens underftan-ding,the way then that thou muft take to grow excellent, to grow ftrong in grace, is to grow much in knowledge, to ftudy the Scriptures much ^ and therefore let not this exhortation beinvainetoyou, make this ufe of it, ftiJl to meditate in the Law of God day and night ; ftil! to dofomewhat therein, to be trading therein, to be buficd in fpeaking, or in reading, cr in thin-

king on it. Beloved

if you doe but take any piece of

this

New Covenant.

4-5 5

this Word, and ftay upon ic as the Bee doth upon the Flower, and will not offtill you have! simtle *. got fomewhat out of it • if you bee ftill digging in this Mine, (here is enough,it is a large, it is a i deepe Mine) this would make you rich in knowledge, and if you be rich in knowledge, it will make you rich in grace likewife: it is the expreffion that isufed, 1 Cor.i. Therefore bee li allured of this, we have many bufinefles to doe in this world, and every man beftowes hirafelfe on fome thing, he fpends his time, and placcth his intentions fome where : now there is nothing in the world that you can beftow it fo profitably on, as to get new light daily , get new truths: if a man gather knowledge of other things, they are but trifles- and yet that is a thoulaod times beyond the gathering of wealthy but yet that is nothing to the other knowledge, it is beggarly, and impotent, and poore/as the Apoftle jfaith : for the things themfelves (are poore* Is there any thing in the world canhelpeaman to happinefieto anypurpofe? if the things cannot doe it, the knowledge can i not: for the knowledge cannot bee better than the thing. I fay, the beft naturall thing you can doe, is to gather wifedome that will ferve but for this prefent life, but to get that wifedome that will build you up in grace, that will make you ftrong in Chrifi^ that is farre more to bee chofen 5 remember thatwhich Salomon faith, that/* is above VcarltSy and that is not enough toexpreffeitj but, ( (kith he) goe through all

I. k 2 the

Morallknow ledge better than wealth*

O F Th E

The benefit of faving knowledge.

Hcb,S,

Nett*

the precious things in the world, it goes beyond them ; Why ? becaufe it exceedingly in-creafeth grace: And what is the profit of it > It makes God to fet an high efteeme 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. faith the Lord there, when I tooke your Fathers by the hand, and led them out of Egypt, faith hee, they brake my Covenant, and I re garded them not, faith the Lord^ marke it y but I will make another kinde of Covenant with you. Kow, by the rule of contraries, thefe men had little knowledge, and by that meanes they had no ftrength, and therefore they broke the Covenant of the Lord, and therefore the Lord regarded them not, butcaft themaway^as you do refufe thingsron the other fide now,there is much knowledge, that brings men much grace, that makes men keepe the Covenant of Godin greater meafure ; if hee regarded not them that brake the Covenant, cer-tainely now he will regard them that keepe the Covenant, thole that are his peculiar people,the men of his delight, the men whom he loves, upon whom hee raeanes to beftow all his favours, that are Favourites to the Court of Heaven* ihis you fhallbave, ifyouexcell in grace, there are many other benefits, but ftill, I fay, remember this, if thou wouldeft have much grace, reade the Scriptures exceeding much 3 make it thy chiefeft ftudy from day to day,

enquire

New Covenant.

¥7

enquire into them, if thoucanft live under a good Minifter, that is lively, and powerfull, andenlightning, let a higher price upon him, j than thou haft done- if thou haftaneftate fpare nothing for thy foules good : for if wife;, dome bee better than Gold, and Silver, why fhouldnotyou part with them for it ? andfbj by conference bee doing fomething. Wee fee, PfiL i, what they are that are pronounced blef- pf a i tI ; fidy that meditate in the L aw of God day and night, itisupofl this ground, when a man meditates, that is, when he delights in it,( he will not meditate in it elfe ) grace will follow: for there is no manble(Ted,unlefle he hath grace,and the propofition fhould not bee fure, except a man do fettle himfelf to meditate day & night.Now this brings ability to keepe the Law-and therefore, I of. i .8. you fhall find it fo exprefled s faith the Lord to lofuah. Let not the Law depart out of thy mouth, but meditate in it day and night>that thou maifiobferve & doe itjhatfo thou maijb make thy wayes to grower, then thou [halt have goodfuc-cejfe. Marke, if a man be ftill taken up in doing fomething, in the things that belong to the Kingdome of God, that he make that the element that hee lives in, as it were, that hee make it his chiefe and principall ftudy, that he bufie himfelfe about it from time to time, as much as poffiblyhe can get leafure, that he preferreit before all things elfe 5 doe it both day and night j by this hee fhall bee more able to keepe the Law,hee lhallbe more able to [ Kk i obferve

iof.i.8.

Meditation of the Law, a helpc to keep it.

8

When the Co

venautis broken.

Whtt makes the Covenant*

O? The

obterveir, and when it is obferved, it makes way for profperity, then God will bleflethec, and give thee good fuccefle. So much (hall ferve for this.

The next thing to be confidered, which wee propounded, is, W hen the Covenant is difibl-ved.

You muft knowj that the Covenant is then diflblved, when that is difiblved that did make the Covenant. Looke what it is that purs a man into the Covenant ol grace at the firft^when that is taken away, then the covenant is difannulk d betweenc Cod and us, but till then the Covenant remaines fare. Now, what is it that makes the Covenant t Marke it. This is that that makes the Covenant, when Iefus Chrijl offers hirafelfc to vs, and makes knowne his confent, hee is the promifed feed, in whom all the Nations of the Earth fljallbe bltffed^ when we again come and take the promiied ietde, and give ourconfent to make him our Lord^ and wee fubje&our felves to him to be his ^ when we fay to the promised fecde, hee fhallbee my God and my Go-vernour, and I will bee among his people, and be f ubjed to him , I fay, when the heart gives afullconicnttothis, when the heart hath thus tcokethe promifed leed, and received him, andlookesfor all from him, now the Covenant and contra& is made betweene them. Now, beloved, as long as this union continues berweene Christ and us, the Covenant is nor difannulled, fo that, in a word, the Covenant

N

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4-5P

nam is never nullified, untill thou haft chofen to thy felfe another husband, till thou haft taken to thy felfc another Lord. In a marriage, there may be many failings of a Wife towards her Husband,many negle&s, manydifobedien^ ces7 many fits of paffion, many offences ftice may give him, but till (he commit adultery,the bond continues fure,there is no divorce between them 5 the Covenant of C70^ftill remaines be-tweene them, there is no diffolution of the Co* venant: Beloved, fo it is heere, thou commit-left many tranfgreffions, thou offendeft God | oft, thou faileft much in the fervice thou oweft him, but till thou fhalt commit fpirituall adultery, till thou leave him, as it were, and fhalt feled and choofe to thy felfe another Matter, another Lord, another Husband, the Covenant remaines fure betweencyou, there is no diflblution of the Covenant. Beloved, this is a point exceeding full of comfort: thou muft notthinke, that upon every finnc the Covenant is overthrowne betweene God and thee : no, the Covenant remaines fure, the bond is not untyed as yet, though thou faile exceeding much, though thou fall into many a&uall rebellions againft him, yet the Covenant is not diffolved.

But you will fay to me,Ifthts be to break the Covenant, to chuic another Husband, I hope there is none of us that are breakers of the Covenant then, wee have not chofen another God, we are willing enough to ferve the Lord.

fc Kk4 Beloved,

Note,

Simile.

Of Th e

Two rules to know whether we bare broken the Covenant. I Rule. When the heart is adul* teroufly knit to any thing below.

Iam$4,

Que ft.

How to know our love of the creature is finfull.

Beloved, the rule is exceeding tme,if then deceive not thy felfe in applying n: therefore I fay this to thee, take heed thou deceive not thy felfe: it is certaine, the Covenant rcmaincs fure not withftarding all infirmities, as long as thy heart cleaves to thine Husband, as long as thou takeft not another in his ftead:therefore if thou I ' wilt not be deceived(as many do deceive them-felves ) I will give thee but thefe two rules to know it by.

The firftis an immediate examination of thine owne. heart, looke narrowly to this if there be any creature in the World, any plea-fure,any profit, any matter of credit or honour, I or whatsoever the thing be, any delight, or! fport, orinclination, or luft, wherewuh thy j heart commits adultery, certainely thou haft chofen another Husband, whatfoever thou pretended : If there bee any finne that thou art in league with, wherewith thou artentred into Covenant,as I may fo fay, thou haft broken the Covenant with thy firft Husband,, as you fhall fee an exprcflion thereof, lam. 4. Tee adulterers and adultercjjis, if you love the world , you love not God. That is, if there be any thing in the world that you love in that manner, it is enmity to God> the Covenant^ broken. You will fay, How fhall we know this > You (hall know it by this, if it divert, and put out, and quench the love to your Huf-band, You fhall fee a Wife oftentimes, her heart is ftolne from her Husband, fhe comes to

be

N E VY GOV E N A NT.

^6l

be in kis prefence from day to day, to doe all fervice to him, fhe performes, it may be, every duty as carefully, and as diligently asthebeft Wife in the world,and yet for al this her heart | is gone, here is but a (foadow of performance, ] fhe doth them, but not with love and delight, fhe doth them not with cheerefulnefie and wil-lingnefTe^ fhe would be free: if thou finde this thy cafe that thou art fo in love, that thy heart is ftolne away with any thing in the World, with matter of eftate, pleafures, or whatfoever it is, any outward excellency that thy heart is (etupon, any haunt, any delight, any luft that hath dominion in thy foule,that thou haft made a league withit, fo that thou commeft indeed to performe holy duties from day to.day, but they have no taft, no relifh,thou doft them not with livelynefle and quickenes, thou doft them as onethatdoth themoutot neceflity, and by force j but thou delighteft not in thy Husbandy thou comeft before him,but thou delighteft not in his company; thou delighteft not inhispre-fence,bu£ the love of other things,worldly min-dednefle,»quencheth that delight, it is certaine thou haft committed adultery, thou haft chofen another husband.

You muft know this beloved, that a godly man that is once entred into the Covenant, though hee faile exceedingly in many things yet his delight is ftill in the I, O R D, hee de-fires exceedingly to pleafe him, hee had rather be in his company, hee had rather have

com-

Simile*

Note.

AChriflians delight is in God.

O F Th E

Nctc.

AChrifttan would notbe frcef oan Gods fei vice i£ he might.

communion with him, than with any other in the World befides j hce had rather bee doing fervicetohimthan to any other • he had rather be employed in any thing that tends to him, for that if it could be, (I make that (uppofition ) if

^ there were fuch a propofition as there was in the old Law,every feventh yeere,that thofe.that hadfervedan Apprentifhip, that were bond-flaves,they might goe free, yet wee fee fbme fo loved their Matters, that they would not goe free, but would be their (ervants for eve r, and they werebored thorow the eare, and were their fervants: for, faith the Text, they loved their Mafters, and would (lay with them. So it is in this cafe 5 take a man that commits adultry with any thing in the world,let him have fuch a

/ Proclamation that he may goe free from Gods

Mervice, he would, were it not for the lofle of heaven, and for going to hell, (butlfuppofe it were free to him) hee would goe free with all his heart, he would choofe another mafter,and would bee free from that bondage^ ( for fo hee accounts it; ) but he that loves the Lord, will not goe free if hee might: for hee reckons that fervice the greateft freedome and delight, hee had rather live in His Family, than in any fervice in the world-, it is not a fervice,but a friend, fbip; it is a marriage, he lives as a fonne in the Family 3 and therefore hee is willing to continue: for, this is the ground of it, as fooneas man is gotten into the Covenant once, there is fuch a difpofition put into his heart, there is

fuch

N

EV/

Co V

ENANT.

46?

Inch a difpofition grafted in him 5 and rooted in his inward parts, that hee longs after the Lord, lookewhat difpofition and inclination there isintheLoadftone, inlingring after thelron, if yon pull it from itathoufard times, ftill it lookes after it, and it cannot chooie, it is the difpofition of the Iron : fo, fuch a difpofition 1 here is in the fervants of the Lord, to chufe him for their Lord and Husband; and it is not an empty choyce, thatconfiftsonelyin affection, or in the naked refolution ofthe minde,but it is fuch a choice as hath ftrong affe&ions running together with it, a ftrong inclination carrying the ioule to him, fo that though he be hindred many times, and often in his life, unruly lufts come, and make a feparation between the Lord and him, yet heecannot abide to bee long from him, it is the Lord that hee loves, he cannot for his heart choofe another matter, hee cannot chooie another Husband, another Lord, another friend, but it is hee with whom hee will dwell, live,and dye: if this be thy cafe, know, that thy continuall failings make not a breach of the Covenant: for thou knoweft that thy heart harh not chofen another Husband : for though thou be forced fometimes, through the violence of temptauo >,to ferve another,yet I thy heart cleaves to thy right Matter, it cleaves to him, it inclines ro him, it bends that way : this is one way to finde it, looke to thy heart immediately.

If j hou canft not doe it by this, if this bee too

obfeure

Simile,

A difpofiticn in the Saints (to long after the Lord,

a.Pct.2:

4.64 OfThe

jobfcurea rule for thee, (I wilLaddebut this Rule. f° r c h e asking of it plaine.) Looke to the ef-

By the'eflfca. fe&s. Thou pretended,1 have not chofen another Husband, I have chofen the Lord for my God, and him will I ferve, it is well, it is a good profeflion, but take heed you be on a fure ground. Saith our Saviour, IohnS. You pretend that you are the children of Abraham, that you have him for your Father, and not the Deviil: but I fay unto you, he that committeth finne, is the fervant of finne : and fo likewife^ Knew you not, that to whomfoeveryou obey y bisfer-vantsyouare, to whom yoit obey lRom.6. And againe, 2 Pet. 2. Of whomsoever a man is overcome, to that hee is in bondage. Looke to it now, art thou overcome with finne ? doft thou obey finne, when it comes with a command upon thee ? doft thou commit finne ? Certainejy thou haft chofen another Husband, thou doeft deceive thy felfe.

Alas, you will fay, is it every committing of finne that breaketh the Covenant.

No, beloved, that is not the meaning of it, but take heede of this, when a finne is drawne out as a thread in the courfe of thy life, now in trut^i thou obeyeft it, now thou art overcome of ir„ how it hath dominion whenfoever it commands thee • when there is, I fay, a trad: of I finne, when a man is ftill given to fuch a way, to fuch an infirmity, ( I cannot properly call it j an infirmity ) that you may fay it is fuch a mans j trade, he walkes in it, now a man obeyes finne, J

Quefi.

tsfnf

A conftant

courieinfinja

/lgne.ofchoo-

tfngaaother

husband then

God.

New Covenant.

4^5

he is overcome ot it, it hath gotten the viftory over him, as we life to fay of men 5 fuch a one, he is a world'y-nr nded man, go to him when you will, you fhall finde him fodifpofed, you fhall finde him in all his carriage to fhew himfelfe to be fuch a man, this finne it runnes as a thred through his whole life, ftill he mindes earthly things,hee is taken up about them, hee difreli-fheth rhe Word, he doth not minde it,hedoth not delight to reade it, or to heare it, hee doth not love the company of the Saints, and the like ; and fo for any other finne.

If this will not lerve the turne, thoumayeft judge it by one fin, but that is fomewhat more difficult: I will give you three Examples, you fhall fee Aiam, and Balaam, and Saul, you fhall fee every one ot them in one finne breake the Covenant, and if you can finde yours *he fame cafe, you fhall know whether you have broken it by one mifcarriage. Take saulRrA, hee was commanded to goe and kill the Atnalekitesjmd God would have him deftroy them utterly^ Saul goes about his Commandement, hee feemes to keepe. it exceeding well, and where he failed in it, hee feemed to have a fatre excufe 5 faith he, Ididbutfave the King, the whole body of the people was deftroyed;again, he faved but a few of the fatteft of the cattle, & for what purpofe ? not for his owne profit,to make him rich,but to offer Sacrifice to the Lwd y and he hoped there was no fay ling in this. Well, faith Samuel, Thoa baji cajt away the Lord, thou haft chofen another

G&d

Instances of breaking the Covenant by one finne.

South

Of The

When a man isfaidtocaft away God.

God. Samuel charged him with nolefle • tor, faith he, thy fwne is as witchcraft) it is as Idolatry, that is, thou haft caft God quite away, thou haft chofen to thy felfe another Lok D,another Husband to obey. How (hall this bee made good? Thus: When a man receives a Com-mandement from God, ( marke it) when a man knowes itis the Lords wil, that I fhouldwalke thus and thus before him,that Iftiould abftaine from fuch and fuch finnes., I cannot deny but this is his Commandement j well, when a man comes to the keeping of ir 3 & his heart finds out excufes 3 and faith in ilich and fuch a cafe 5 I hope I may befomewhat excufed from aftrid performance of it ; I fay, when the heart at any time deliberates, and yet that word is not iiiffi-cient to expreffe it, but when the heart workes according to it owne proper inclination, and then difobeyes the Lord in any Commandement, certainely then it cafts God away. Beloved, it is not fuch difobedience, as when a man is tr^nfported with a ftrong affr&ion 3 a ftrong temptation,when he is not himfelfe for a time, for then if his finnebe difcovered^hee eafiiy re-turnes, and will bee the fame man he was 5 butl fay, when aman deliberately commits fin,when a manconfiders himfeifc well, and heeisnot tranfportedwith the ftrengthof a temptation, but his heart works at liberty, fo that heeadis himfelfe, in this cafe hee doth as Saul did, hee cafts God away, and God fent him word that he had caft him away*

The

N

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O YEN A NT,

carried

Vi 11 give

The like was the a it exceeding feireiy,/ will me his houfefuii of 'gold , en : I ca i; not

do that which God hadi no laid ro me-yet Balaam defired much to doe it, hee thought hee would make triall, hee would goe as farrt as he could- God faw it, and fQund itout,and yon fee what judgement was given upon him, arid this he prefently difcovered, hee gave advice to Ba-laac, to put aflumbling blocke before the children of Ifracll: that is, by offering with the Maabites, and committing fornication with their women, andfo, faithhee, Ifballbeeabletocurfethem when they have committed finneonce, then I may curie them to purpofe.I fay, there was the naturall,the proper inclination of Balaams heart it was not a thing that hee was drawne to, but when his heart was left to it felfe, to goe which way it would, that way it went : it is not fo of with a man that is in the Covenant : for grace ftillprevailes, and hath power over him, it is that which hathdominion and poiJeffion, it is that which is the Lord of the Houfe,and when-I foever he is left limply to himfelf,that his heart workes which w ay it would 3 certainely then he j pleafeth God 3 hee cannot fin, he doth not fin a-gainft him.I cannot ftay to prefle it furthcr 3 but rather come to make fome me of it • but this re-member;, fo long as a man doth not choofe another Husband, fo long the Covenant is not bro-ken,though the failings be exceeding many. The Vie we are t<p make of it is this, If ihere

bee

407

'Balaam*

Vfi,

To comfort ourfelvesin applying the promiies of the Covenant

\6%

P*©miefs

threefold.

Ofiuftificati-onj

Heb.ie.

Of The

j be this comfort,that though a man doc commit m any finnes,yet, fo long as he hath the Lord for his husband,as long as he is not willing to chufe another mafter,fUil the Covenant is lure. Then comfort yourfelves with thefe words, and make ufe of the Covenant, and apply the promifes of the Covenant/ay this with thy felfe,it is very true, I am finfull, 1 provoke God from day to day,yet for all this, I am not out of the Covenant, and therefore the promifes of the Covenant belong tome, therefore, notwithstanding my finnes,! will^e boldly totbeTbrom of Grace^ and I will lay claime to the promifes, and to all the parts of the Covenant, for they belong to me. This ufe you fhould make of it, when you finde the Covenant is not broken.

Now the promifes of the Covenant are of 3. forts^the promifes of juftification, the promifes offan&ification, and the promifes of bleffings of all forts, that belong to this life, and to the life to come. This threefold ufe then thou fhouldft make of it, firft, put the cafe there lyes upon thy heart the confeience of any finne that thou haft committed, that troubles thee, thou art afraid that this finne fhould make afeparation betweene Godandtbee, thou haft yet no a durance of the forgivenefTe of it,but the confeience of the finne lyes upon thee,as thatexpreflion you have Heb. 1 o. what wilt thou doe in fuch a cafe?Goe to the Lord) and fay to him^LoRE, notwithstanding this, I know I am in Covenant with thee, \ and Lord) this is one part of thy Covenant, that

thou'

Nev/ Covenant.

47*

Faith feizeth on Chrtfteru* cified,

thou wilt remember mrfinnes no more , but when) they are fought y they fhall not bee found. My beloved ,as you have heard before,they are the verie words of the Covenant. I fay 3 tf thou come to the L<?^ thus, and bring d?n/Hn thine armes, (for that is the nature of Faith, faith firft feizeth upon the deadbodie, as the Vultures and as the Eagles doe firft feize upon the bodie. So Faith firft feizeth upon chrik) I fay,if thou canft goe tohim, and lay, Lordl have thy Sonne,hehath offered himfelfe to mee, he is freely offered,and I have taken him, and all thy promifes in him are Yea and Amen ^ndthis hone of thy promifes, that thou wilt ;forgivemee : If onepleade the Covenant hard with God^nd tell him it is a part of his Covenant, and he muft be juft,he cannot be a Covenant-breaker jdoeft thou thinke that God willbreake his Covenant with thee,or any Man ? He cannot denie thee, he $ill put away thy fins: ftrengthen thy felfe with this : for this Covenant is continual,ltheMediator of this Covenant is IesysCmrist, who is fuch*« high Priejt, that is able perfectly to fave thofe that come unto him^whcn a Man hath committed the greateft finne, and fees but the bloud of Buls andGoates^ hee might thinke thus with himfelfe, alas, what can this poore and beggerly Ccremonie doe, to deliver meefrom the confcienceof my finne? Well,faith the Apoftk,wee have another kinde of facrifice,and another kinde of Prieft,£fr£r.7. tree have fuch ankighPrieJl^as is able perfectly to fave thofe that come to him : And why ? Fer 9 faith L1 hee,

tfcbrji

Of Th

E

Hebr.io.t»v

Drawneere

with full afifc-rancc.

Sit*il< >

he, hee it gone y not into the Tabernacle , as the other triefts; buthee is entred into the very Heavens, Be-fides/aith hee,he goes not once ayeare,as they did, but hee lives for ever to make inter cejtion for us,he is not gone with thebloudof Buls and Goatesjbut with his owne blond, he is a high Prieftjooly, harmeleffe, undefiledjeparatedfrom jiuners,higher than the he a-vens^nd therefore doubt not but heis ableperfiFf-ly to fave thofethat come unto him.

Beloved , confider this,k is the vcrie life that the Apoftle makes, Hebr. 10.21. faith he,fceing thefe things are fo, fince wee have fuch an High Priejl as wee have delcribed , fince it is the very Sacrifice of hisbloud it felfe, Let m draw neere infullaffurance of Faith; that is, if the confeience of any iinnelyeuponus,letusnotgoetoG od with a quarter winde,or with a haltc winde ,but with a full afluranc^of Faith, let us make no queftion , but trujiperfectly to the grace that is revealed. You muft thinke fo oilefus Chrift, hee would have you thinke fo , and conceive of him that hee is now in heaven, that hee is ablef erf ff-ly to fave you, that there is nothing you have committed, that can doe you hurt; hee i like a friend in the Court; if a Man were fure that hoc had one that were never from the King, that hathhiseare continually, that is alway in his prefence,thatis fuch a Favouritr^f fuch power with him , that certainely hee can deny him nothing, a Mauwould bee fecure: put the cafe there were fame whifpering fellows thai would bee ready toinfonneagainft him, yet, faith he,

Ituve

N e v / Covenant*

47*

L have one there that will be ready to take care for niee. My belovcd,this is thy very cafe, cbrijl lefus is gone to Heaven, it is a thoufand times better for thee that he fhould be thcrc,than that hee fhould be here in this world ftill,there he is thy Attorney, as it were, he takes care for thee, hee fees all the accufadons that are brought a-gainft thee, and he is ready to anfwer for thee, faith the Text, hee makes mterceflion , if there come any thing that tends to make a breach between God and thee 3 he is the Mediator for thee, he dwels there for that end, if there bee any offence, any breach comes y that hee may make it upbetweeneG^andthee; confidcr this,and when thou haft committed a fin,goe to this high Prieft, that is able to fave thee perfe6Uy,and remember that it is a part of his Covenant,and fo labour to grow up in full affurance of Faith,that no confeience of fin may lye upon thee, to make afeparationbetweeneGWand thee: For,beIo. ved,you ought to truftperfeBly to the grace that is revealed through him.

And a$ I fay of the guilt of finne,fo in the fe* cond place you arc to make u(e of the Covenant, againft the power of finne,as put the cafe there bee fome ftrong luft, fome violent temptation, that thoa art not able to outwreftle, it is too ftrongjbr thee,thou wouldeft faine be rid of it, but thftuart not able,why what (halt thou do in this ca(e?Remember that it is a part of the Lords Covenant, that he will deliver thee from all thine tbtt thonmayfi fervehim in righmufnefje I L1 2 and

It is better for us that Chrift is in Heaven, than if he were ou Earth

».Of fanaifi-cation,

enemies,

O

F

H £

Sar.ftificatien a part of Gods Covenant*

Tbewa^to

overcome

lufts.

and helinejfe all the dans of thy life. It is a part o^ his Covenant toiemember it,hc hath fworne to remember it,he hath laid he will write his Law in thy heart ,& that can never bee,withouthe obliterate all oidwritingjhee hath iaidhee will give the holy Gkojl, hee hath promised to give thee a | mw hearted a mwf^irit^ow confider this,it is a part of his Covenant, goe to thcLord, and befeech him to make good his Covenant, this is the way for thee to overcome it - If thou goe a-bout it any other way, thon {halt never bee able toout-wreftleit. For a Man to thinke this with himfelfe ,1 have received grace ,1 hope I have fomeftrength,thereforeI will be bold to adventure on fuch a temptation • or, at leaft,I hope by my promifes,by my vowes,and prayers^and reading one way or other,to mailer and overcome it-this is not the way, thou muft goe to God^nd make ufe of this Covenant, and befeech him to give thee ftrength: For , markc it , God would not take this upon him, to give us new hearts, and new fpirits to fan£U£eus, to make us new creatures,to crucifie the flefh,to weaken the dominion of finne, hee would not take this upon him, and make a promife, if wee were able to doe it: But hee knowes it is in his owne power, and hee muft doe it for us, and therefore in fuch a cafe wee muft goe to him, and befeech him to doe it : For know this, when a Man is in chrifi once, when hee is in the Covenant 3 hee lives by a principle without himfelfe 5 and not by one within himi<;ifc,as7W faith, I live bylefus chrifi^

Nev/ Covenant.

475

Why the Lord will have our ftrength out of our fejvcs.

chriftftiit is, he is without me, and it is hec ftill that gives me ftrength, therefore g;oe to him.

If you aske the reafon, Why will the L o r d have it fo ? Why may not a Man have afufficient habituall ftrength in himfelfe,by which heemay bee able to out-wrcftle lufts, and to overcome temptations ? The realon is , becaufe no fiefh (hall rejoyce in it felfe. and therefore Christ it madefan8ification y that is, you derive it from him, from day to day , from time to time , that ybu might not rejoyce in your felves, but in him: Therefore let no Man goe about fnch a bu-fineflcin his owne ftrength: for a Man tothinke, beloved , by vcrtue of that habituall Grace hec hath received, to bee able to overcome finne, and to worke rightdoufnefle , it is all one as if a Manftiould fay thus with himfelfe, I fee my houfe is full of light, now I will (hut up my Doores and Windowes,. I hope to have light enough• when hee hath done fo , you know , the light periiheth prefently,bccaufe the Sun is fhut out , that which gives light: I fay, fo it is when a man thinkes,now I am fomebody, I have now, gotten (omc ftrength, now, I hope, I may walke withfomeconfidence more than before. This' is to (hut up the windowes, as it were. No 5 thou mnfthavecontinuall dependance upon Christ, otherwife,if thou goe to overcome any {inne 3 and thinke to doe it with thy owne ftrength, it fhall bee too ftrong for thee: for you wreftle with fpi-rituall things, and without a ftrength from one without thee, they will bee too ftrong for thee: LI 3 goe

Simile.

O

H £

goc to the Lord find fay,Lord, I confcfle I am able to doe nothing of my ielfe,but I bring my heart to thee, as an empty Caske , befeeching tnec to fill it with gracej Lord} want much grace •, lefm chrijt is full ot grace, and hath filled himfelfe for that purpofe, that hee might communicate it to us : I fay , in fuch a cafe now, if thou goe to the L*rrf,andbefeechhim to make good his Covenant, tell him thou refteft upon his ftrength,thou goeftagainftfinae,as /t/fozwent againftthec*-naanites y not becaufe hee was able tp overcome them : for they were Giants and had Cities walled up to Heaven, but hee went in the Lords ftrength; I fay, if thou goe in this manaer, be affured that the Lord will not fayle thee, hee will give^thee abilitie to overcome.

The third cafe is, when any outward trouble lyes upon a Man, let him goe and remember it is a part of Gods Covenant to bleffe him: T« blefTe him with what ? With all kinde of bleffings 3 and to bee a Buckler to him, there is no cvill in the world, but God hath promifed to bee a Buckler tofhieIdhim,and todefend him from it ; ; Put the cafe thou lye under any preflure, any cala-mitie 3 any eroffe,any difeafe, any affli&ionof minde, or of body,or eftate, or of name, why goetocWnow,and tell him it is a part of his Covenant to deliver thee ,and labour to finde out if thou canft,befide the generall Covenant, fome particular. The LORD hath faid , if thou bee in trouble, call upon mee and J will deliver thee • if thoubeeinaftrait,inextremitie,the Lord hath

faid 3

j.Thepromi-fes that con* lerne the things of this life.

New Covenant.

{diidjhee willworkethyworkesfor thee, afidfo you may goe to him in particulars. But when Faith hath once gotten a promife, bee fure that thou keepe thy hold,pleade , hard with the Lord, and tell him it is a part of the Covenant, and it is impoffible that hee ftiould deny thee; doe as the Woman of Canaan , when thou art on a fure ground, take no denyall, though the Lord may dcferre long,yet hee will doe it,her cannot chufe-for it is a part of his Covenant. Beloved , therefore in this cafe, doe, as you fee two Metaphors ufed in Scripture, they are excellent for this purpofe, Efay 66.11. there is a Commandemcnt of the Lord for the Children of iflraal, that they ftiould//^ and beefatisfied with the breads of con-folathn, &c. The words are obfcure, as they are readetoyou,buttheOriginall makes them exceeding cleare^ there are two Metaphors ufed, one is to milke confolation out of the promifes, the meaning is this, that the promifes are full of comfort, as aDugge is full of milke 5 now,if thou bee ready to faint, goe and milke out confolation out of the promifes, that will relieve thce,that will flay thy hearty goe,faith hee,and fucke, draw out confolation from theDugges, from the promifes, (for that is the meaning) which hee cals the breafts of confolation, ( for he repeates the promife prefently after ) thus fay th the LORD ; behold, I wiU extend peace otier her like a Flood, &c. The other Metaphor is to extort, to oppreffe the promifes , that as a rich Man opprefleth a poore Man budgets out of him all I L14 that i

477 I

Efaytf&ix*

■j i

Simile*

Wefosuldop-

preffethepro-miles,

Of Th

E

Inftaaccs of applying tke piemilcs.

that hce is worth,hee leaves him worth nothing, hccplayesthe extortioner with him-after that manner deale thou with the promifes, for they are rich , there is a price in them, bee thou as an extortioner to them 3 take out wbatfoever thou needed, or wring it out of the promifes, as it were. Now when a Man is poore and needy , let him goe to the rich promifes, and bee as an oppreffor to them, that is, confider the promifes totheiumoft, fee the utmoft riches that is con^ tayned in them, and they will make thee rich, A-gaine,draw out the utmoft of that milke that is in them, and it will exceedingly revive and comfort thee: for example/ that I may a little open it to you ) Jacob when Efau met him, and his heart began to faint, (for, faith the Text,bee feared exceedingly) i § his heart began to faile him now, and what did hee ? Hee did goe and fuckeconfo-lationoutof the promifes: for thus hee reafons with the Lord, Lord thou baft faid thou wilt dee meegood 5 now hee ftayes himfelfe up with this, and hee got fo much ftrength with this milke, that hee was able to wreftle with the L O R D all night,and would not let him goe without a blef-fing,this promife fuftaincd him, from whence hce fucked confolation and ftrength, for thou baft faid thou wilt doe megoodjhzrdote I amrefolved, I am fare I am upon good ground, / will not kt thee goe without a hieing. And fo Abraham , when hce was to offer his onely fonne,what fhould hee doe now i Here he was delolate, poore, and nee. dy, certainely his heatt could not but bee rcadie

to-

New Covenant,

to failc,& what fhould fuftaine him in this cafe ? There was a promife, you fee, Hebr. 11. hec was fure GWhad made apromife, and had faid unto him j this is tfaac, and this Ifaac I will multiply 3 andwithhimlwilleftablifti my Covenant, and bis feed? {hall bee as the Stars of Heaven foith Abra-hamfi O D promifed it,and though I fhould kil hira,G^can put a new life into him • hee. went, you know how farre from his houfe where hee dwelt • furcly hee fuftained himfelfe by the pro-mife,hee rcfted upon this promife 3 hee drew con-folation from it, and hee drew it to the full,there was muchmilke in that promifc,and that fuftay-ned and comforted him. I might give you many inftanccs. So David , when hee comforted himfelfe at Ziglag , what was it that hee comforted himfelfe in ? Surely David remembred this, the Lord hath anoynted mee King over lfrael, hee hath faid that I (hall bee King, and fhall fit in the Throne of saul^ it is true, I have loft all that I have, and the Souldiers that fliould bee my ftrength,are now at this inftant readie to ftone mee. yet hee remembred this promife^nd comforted himfelfe in the L o r d, that is, in the promife that the Lord had made to him, whereof this was the maine tfeat hee had to comfort himfelfe with.

Beloved, learnc to doe this when you are in any ftrait, if there bee any thing that you neede,. remember this, if thou can but get a promife, if Faith can but get this footing, the L O R D hath made it a part of his Covenant, and there is

his

\19

Hcbr.ii,

The mifcry of thofe[that are out of the Co* venanc.

Ephef.2.

He hath "no right in Gods promises.

Of The

his hand and fealc to it, the Sacrament that thou receivcft from time to time, is but a fcale of that Covenanted if hee leeme to forget it for a time, hec will remcmb er it, hee cannot forget it- long, bee allured hee will pefforme it ', it is inipoffibie but hee (h ould,let not) your hearts fay lc, iff < thou have apromifc , hee will doe it irt due fcaYoi^al-though not in thy feafon, yet hee will doe it in thebeft manner, though not in that manner as thou iraagineft.

Beloved one thing more wee fhould have added , that is, to exhort men to enter into Covenant ; this I fhould have prefled to you, the mi-fcrable condition of a Man that is without it , andthehappineiTeof the Man that is within it, with this wee fhould have concluded the point. Beloved, confider this, in what a miferable condition men are without the Covenant, it is enough that I faid, Efbef.2. without COD fa the world 3 and without the Covenant ■, they are put to-gcther, they are Aliensand fir angersfrom the Cove-| nant,without the Covenant, without G ODin the world; Is it a fmall thing to be without Godiand without the Covenant ? When thou confidereft this Booke, and the many precious promifes in it, that wee fpake of before, and thou haft not right to one of thefe promifes,if thou be without the Covenant, when thou art in a ftrait,- if thou bee a ftranger to God, if thou be out of the Cove-nantwiih him,what wilt thou doe? Whither will thou goe ? We are fubje& to a thoufand ftraits, you know what a weake creature Man is ,what

neede

New Covenant.

needehee hath of affiftance^What wilt thou doe in the time of extremitic ? Thou canft not goe to God , thou art not in the Covenant with himj but thy cafe is as that of Zedekiahs, tAicau ah tells himjboufhattgoefrom chamber to chamber*^ So thou (halt goe from place to place , GOD will not receive thee, for thou art not in Cove-nant with him. But is that all, that thou (halt want the comfort of Godi No,know 5 if thou bee not in Covenant with God , hee is thine enemie ; if thou come ^neere to him for refuge and com-fort,hee will bee to thee as a devouring fire , and when thou commeft to him, thou {halt bee as foft Waxe to the fcorching flame , as ftubble to the fire ; and not onely fo, but thou (halt cgbjjc toeverlafting burnings, fuch fires as (hall never goe out: Such the Lord (hall bee to thee, if thou bee not in Covenant with him. You will fay, to mee,thisistocome,if it may bee well for the prefenty I (hall bcare ft the better. I will goe one ftcp further therefore. If thou be out olCovtmnt with G O D,all the creatures areatenmitie with thee, there is not a creatyre in Heaven or Earth, but it hath libertie to doe thee hurt: For if thou bee out of League with GOD, thou art out of the prote&ionof the Law,if any creature doe thee mifchiefe, it (hall never bee required at his hands, but there is a libertie given them,Sathan may hurt thee, Men may hurt thee, Bcaftsmay hurt thee, all the infenfible creatures may hurt, thee h for there is no prohibition. Befides, thou haftnoftueld nor buckler to defend thee from

them;

4.81

Goais hi$

cncB °y»

Similft

The creatures are his cne-» mie„a*d have power jtojhuri; , him.

4 n

Of The

I

The creatures at peace with Saints,

thcrcn for thou art not in Covenant with God, hce is not Buckler to thee: ail this is the cafe of every man that is out of the Covenanted this is not a fmaIlthing,tobcoutofthc pales of GW/prote-6Hon,tohave everie creature ready to doe a man a fhrewd turne, and he to have no immunity 3 no. thing to deliver him • it is not fo with the Saints, all the creatures are at peace with them.

To draw this alittleneerer,if there bee any thing in thebodie, or out of the bodie that troubles you 5 if there be imaginations in the minde, that are to the Soule,as the Gout is to the bodie, if thou bee in Covenant with God, all thefe are at peace with thee: For all thefe are at Gods command , it is a part of his Covenant • when thou art in Covenant and league with him, thou art in league with them, and therefore they fhall never doe thee hurt. Bee allured of that,when thou art within the Covenant, there is no creature in Heaven or Earth can doe thee hurt: For thou art at peace with it, it is not an enemic, and that which is not an enemie, it never doth hurt • but if thou bee not in Covenant with God, now thefe have a power to hurt thee, there is no prohibition upon them, there is noreftraint, but they may doc thee hurt, they are enemies to thee, both thofe things, and whatfoever elfe is in Heaven or Earth j Sathan, and every creature hath power to doe thee hurt; When thou walked in the way, when thoufitteft in thy houfc, wherefocver thou art, thouwalkeflinthemidft of a thoufand dangers, becaufe thou art not in

Cove.

New Covenant.

+8?

Objetf.

Anfif. Holy Bleu may be cxereifed, they cannot be hurt by the creature.

Covenant with God, therefore thou art expofed totheenmitie of all the creatures.

But this obje&ion will be made,Yea,but many of thofe that are within the Covenant receive hurt from the creatures,and many of thofe that are out of the Covenantee peaceable and quiet lives.

I will anfwer it in a word- It is very true they

may be exercifed^though all thehoft of Heaven

and Earth bee at peace with them, and there is

not any creature can doe them the leaft hurt-

No , they neyther will nor can goe about it 3 to

lift up their hand againft them, yet they may be

exercifedwith many affii&ions , but there is a

very great difference betweene thefe two b the

fame difeafe, the fame griefe \ the fame appre-

henfion lyes on the hearr, and wounds thefpi-

rfts of the one Man ,but to the other that is in

Covenant^ it is a rod in the hand of a Father^en-

abling him to keepe his Covenant the better^ it

is as a Medicine in the hand of aPhyfitian to

| heale him , to comfort him, to doe him good .

| that very difeafe to another is as a Sword in the

; hand of an cnemie 5 as poyfon in the hand of the

j deftroyer to hurt him. As y for example , the

Devill had power to vexe Saul, and to vexe lob,

? here was the fame inftrument 3 the Devill had

f power over both, but there was a great deale of

difference 3 you know hee had power over Saul as

an enemie, hee had power over lob as a friend 5

and fo likewife ludas had a meflenser of Satan 3

to-fiH his hearty andp^/hadameffenger of Sa-

DifFerence in the fame try all to godly and wicked.;

tan

Of The

Inthei r cri<J.

I n their ftra'mc.

rc<

Simile*

ran too, to follicitehim,and to trouble him 3 and to joyae with his lufts, to make them as prickes in his fides,but there is much difference • to the one hec had a rcftraint, the Lord faid to the De-vill,What haft thou to doe with /^?Thou ihalt goe thus farre 5 and no further,thcu fualt not hurt Idh To Paul there was reftrain;: too, thou fhalt goe thus farre,for what purpole ? As there was a rcftraint, fo there was another end likewife, fo ferrc it (hall gqe,as tillit hath humbled him ; /*£ aid -ml were bumbled by it, a jot further it cannot goe: ForiheDevill, in truth, though he bee houiie co f^iem in affe&ion, yet cannot hurt them ia a&ion..becaufe God ufeth them onely to doe them gped, and to humble them. lob was the better, and Paul was an exceeding gayner by it, But SauUnd ludas were great lolers 5 fo there is a great difference betweene thefe two. The fhepheard fets his dog upon the fheepe to bring them in, another Man fets his maftifteon another creature to worry it, and to deftroy it y the Lord fets the creature upon hisowne fervants but as the fhepheard lends out his dogge, to bring them in; afToone as they are brought in, hee rates the dog^and will not fuffer him to doe them the lead hurt. A Man will not have his fervants nor Children ? nor his friends hurt,but hee will rate the dog whenhee fals upon them • So the Lord doth with evcric creature whatfo-evef,when it comes to hurt them, he rebukes it, as he <3id the ftormes and windes: on the other fide,y/hen a Man is out of Covenant with God>

then

N*VV GOVENANT.

485

then GWunloofeth the coller of the creature, as it werc,and fetshim upon fuch a Mcn,and faith unto him,Goeand worry fuch a Man, wound himc be an enemy to him, hurt him. This objection is fo to bee anfwered 2 that thofc that are within the Covenant >they are often mC ^ed and troubled, th: 1 creatures feeme to hurt thetii , though they bte in League and at peace wit** them,andcandoe "hem no hurt.

Secondly it is objc&ed, that others that 1 c out of the Covcnant,ihcy live at peace.

Beloved, I befcech you c ^nftdcr this, ind it is profitable toconfider,that he ttat belong* no the Covenantfe may live in his Fathers houfe,he may fit at Table with the Children,he may have the fame maintenance, the fame cioathfng, the fame ufage, the fame libertic 3 the fame privt-ledgesof the family as the children have, and yet for all this,this is one that belongs not to the Covenant ^ux. one whom God intends to caft out. Jfmael^ you know , lived in the family, afwell as Ifiac, and was aiwell ufed as Ifaac> till the time that God would have him caft out, and therefore deceive not thy felfe with outward peace,to fay, God and thecreaiure are at peace with me: for I have profperitie in all that I doe.No^it may be, the time of caftingout is not yet come, but in due time,when the right feafon fhall come,then J [mad fhalbe caft out,arid every one with whom the Covenant indeede is not eftablifhed.

Cain remained for a time,but he was caft out, and made a vajabondu^on the Earth. Saul remained

Note*

Objeft.

Wicked men may have peace for a time.

Of The

Dcucjx,

tied for a time in the houfe,but in due fealon God caft him off: So,I fay,C70^may nourifh 5 and ehe-rifh,and defend thee,as if thou wert one of bis owne Children, but hee will caft thee off in the end. Wee have a notable example for ir 5 in his dealing with the children of Ifrael, they were fuch as belonged not to the Covenant, a great part of thera,and yet fee how he ufed thole very men; Deut. 3 2. it is faid , Hee carried them on E^es wings 5 that is the expreffion > that is, the Lord carried them fafely,asthe Eagle carries her yong.on the top of her wings,that no Fowle can reach them^but flie is above all Fowles,and ftifcngcr than all Fowles^ flyes higher,fo they wereftfe as on Eagles wings , nothing could reach themj After that manner I carried you out of Egypt} I kept you fofafe: befides, I did not onely defend you, but fed you with the fineft Wbeat,with the pureft Oyle,with the liquor of the Grape 5 and yet notwithftanding all this, thefe men were fuch as God hated, fuch as were not in league,as belonged not to the Covenant: Deceive not thy felfe, God may doe all this, and yet caft thee out; hee may feed thee with riches in abundance,and yet if thou bee not a fonne,if the Covenant bee not eftablifhed with thee, thou fhalt be caft out- the fonne abides for ever, but he with whom the Covenant is not made, though hee may continue in the family for a while,hee fhall not abide long, but ftiall be caft forth. FINIS.

^^cfecfe^afe^^s^^^i

FOVRE

SERMONS,

WHEREIN,

Ccrtaine Obiections againflTthe point of Gods All-svff i c i ency,

(handled in the five firft fermons of the former TreatifeJ are anfwered.

EeCLESIAJT!S9. 1,2,3,4.

J have fur ely fet my heart to all this Jo declarethisjhat the )ufi,andthe rvife^ and their workes, are in the handofGod,andno man knorveth either love,or ha. t red by all that is before him:for all things come a. like to all } and the fame condition is to thejujl, as to the wicked, and to the good, and to the pure and to the polluted,and to him that facrificeth, and to him that facrificeth not^as is thegood y fo is thefnner,he that fweareth, as he that fear eth an oath,&c.

E have purpofely chofen this text,

that we might anfwer fome obje-l

<Sions, which might be made 2-

gainft the ^ll-fupciency ot God,

which wee fpake of lately to you-

for this might be obje&ed:

If God be Ml-Efficient,what is the reafon of this

Aa dif-

objeff.

Jt is hard to beleeVe

[ ^infw.

Ecc!cf8i<\

difpcnfation of things that we fee in the world. That there be righteous men, to whom it is according to the tvorke of the wicked,, and there be wicked men againe y to whom it is according to the worke oft he righteous ?

Here you have this anfwer made, That for a time all things come alike to all,there is the fame condition to the one, as to the other: The reafon of which you (hall fee,when we come to the handling of the words. But inbrieteto open them to you,you fliall findc,that this was the occafion of them. In the i6.vcrfeoftheformer Chapter, faith the Wifeman, I have appljed my heart unto w/fedome, and to behold the bufiiejp that is done upon the earth jn which I had no reft, either day or night • I was fo intent upon them. Well, what is the conclufion? Saith he, I found this,I was not able to finde out the reafon of Go d s w orkes: / beheld the workes of God , that man cannot fnde out the wcrkes that are wrought under the Sunne , y;a though a wife man thinke to know it , hec cannot finde it: That is, when I fee how Go d difpenfeth things, I am not able to finde out the realon^ and not I onely,but no man is able ro finde it: no, faith he, though he be a wife manjno,-although he fearch never fo diligcntly,he cannor-find out the reafon of God s vvayes,the reafon of his providence, of his difpenfing of profperi y to the wicked, and adverfityro the godly: yet thefc two Conclusions notwithftanding he found, which heexpref-fethinthefirfi verfe.

Fiift, that thejujl^andthc wf^and their workes,

are

Cods Allfufficiency.

487

are in the hand of the Lord: That is, although I fee not the reafon why God doth it, yet this I finde, it is the Lord that difpofeth all things , both to men,and all their workes • All the events that fall out, both good and evill, I findethis,that they are in the hands of God.

The fecond thing to be found is,That all thirds come alike to all: There is the fame condition to the gcod y and to the evill* to him that pier ifceth, and to him that facrifceth not. Thefe be the two things, that the Wifeman profelTeth he found out, and from hencehesatherethtwo Confechries.

o

One is, That there is no man able to know love, or i.Confe£hry hatred^ by all that is before him : That is,by all that he feeth done to himfelfe, or by all that he feeth God doe to other men-he is notable to judge by that, who it is that God loves, or who it is hee hates.

A fecond Confe<ftary from it, is exprefled in % Con{eaar the third verfe: faith hee. This is an evill Ihave E C cknp. feene vnder the Sunne > that there is one condition to all: Thatis,thelonncs of men, when they have feene this carriage of things, this adminiftration, and difpenfation of good and evill thus promif-cuoufly, to men of all forts: Therefore faith hee, The hearts of men are full of evilly and madnefje is in their hearts while they live: That is,thcrefore they fcek not Go D,but the creature-therefore they doc not depend upon him 3 but feeke to fecondary meanesrWhat is the iflue of it < Thereforethey got downetothedead : Thatis, they perifh for even So much briefly for the meaning of the words. Aa2 Now

Jttshardtohdeeye

Dot*. It Is a hard thing to bee perfwadcd-of Gods Allfuffi-cieiicy.

Now before he comes to deliucrthefe twocon-clufions, he makes this Vtczmbk-J have given my bedrtj faith he 5 to all this, or I bend my felfe with all my might to this,even to declare thefetwo th!ngs 5 that all things are in the hands of GW 3 &c. Whence we will gather this,(in that Salomon faith that he bent himfelfe, with all his might, to declare both to himfelfe, and to others, that all things are in the hands of <SW,)that.

It is a very hard thing to be perfoaded of Gods

K^ill-fafficiency. It is a very hard thing to be perfwaded,thatall things are in the hands o(God y it is a hard thing to perfwade our felves,it is a hard thing to perfwade others,that is,I fliall not deliver the point fully to you, except God himfelfe teach y ou,except God himfelfe declare it5 it is fo hard for a man to fee al t hings in the hands of 6W,to know that he is able to doe all,that, except God teach it to a man, he is notable to know it, that is, heeis not able to know it to purpofe, he is not able to know it fo as to have the ufe-of it,he is not able to know it in a pradlicall manner, except God teach it him.

The ground of which is, becaufe it belongs to the holy Ghofl to perfwade, it belongs to God to perfwadc,not onely to peiiwade this truth to the hearts of men, but alfo to perfwade allfaving truthes of what nature foever. And therefore we fee when Chrift fends out his Difciplcs, his Apo-ftles,he bids them,,Goe,preach the Word to the Iewes,and Gentiles:and whereas they might ob-jeft in that cafe,ho w Hull we be able to perfwade

men,.

The holy Ghoft muft perfwade.

Objefi.

GodsM-fujficien cy.

486

men, that bring a ftrange do&rine, and ftrange ncwcs to them, a ftrange thing that was never heard of?

. Chrift anfwers them thus,I will fend my Spirit with you j and hefhallcovince the mrldoffwne, °fright eotifnes , and of judgment: As if;'hee fliould fay, I confeflc you are notable to doe it, that is a worke that only belongs to the holy Ghofi^and he fliall convince men of their miferable eflate out of Chrift, he fliall convince them of that righte-oufneffe that they are to have by Chrift, he (hall alfo convince them of holineffe ^ and fan&ifica-tion,under Chrifts Governcment.Thus,faith he, the holy choft fliall doe $ you are not able to per-forme it* And fo when the Lord makes the pro-mife, that th? people fliould ferve him, and feare him: The queftion is,how they fliould be able to doek; fliall the Prophets be able to perfwade them i fliall the Apoftles in their times be able to perfwade them { No, faith hee,T^ [hall all be taught of God: As if he fliould fay, without his teaching it will be all in vaine 5 but if the Lord teach them once,they fliall be perfwaded effe&u-ally, they fliall not onely know what their duty is, but they fliall bee ready to performe it. The renfon of which is,

Firft,becaufe God onely is the generall,and uni-verfall worker, he onely is univerfally wife, he onely knowes all things,& therefore he only is a-ble to teach al things: men know but in panyind therefore they are able to teach but in part: (now he that is perfwaded of a thing but in parr,though

Aa 3 he

Iohn*s.

Reafin . 1

God only wife and therefore able to perfwade.

■»»**•

49°

Jt is hard to beleeVe

Reafonz.

God oncly knowes thefe-|Ver.ill timings of the heart. Ierm.17 o.

he may acknowledge the thing to be good , yet his heart is not wrought to pra&ife ir*for there is fomething yet behind , fome obje<5Hons 5 thatare not yctanfwered.JItis only God that hath an u-niverfall lighr,that is a general worker s and therc-I fore hee is {aid to be onely wife; for a man is not jfaidtobewife, except he know all things that belong to fuch a bufinefTe,If there be any part or cornet of it hid from him, he is not wife • that is, he is not able to proceed aright , he is fubjeft to erronbut God who hath abundance of light, God, that knowes all things,is only wife 5 and therefore he is onely able to perfwade. Hence it is that men are able to perfwade, that fuch graces are good, that fuch wayes are excellent in themfelves, that it is good to take fuch courfes j but yet to anfwer all the fecret obje&ions of the heart, to perfwade fully, to turne all the wheelcs of the foule, this is that which a man is not able to doe, to enlighten all the corners of the heart, he is not able 10 convince fully.

Secondly, GWis onely able to doe it-becaufe he onely knowes all the windings and turnings of the heart of man: It is faid in let. 17.9. that the hem of man is exceeding deceitfully who can know it? That is,no man in the world can know his owne heart, much Ieffe can any man elfe know it^ there are fo may windings, fo many turnings in it, there is fuch a labyrinth in the heart,fuch a depth in ir,that no n an is able to fearch hisowne heart, to finde out the bottome of it:oh but who is able to doe it 1 Saith he, in the next words, it is God

that

▼?■

Cods Alljufftciency.

491

Simile.

that fearcheth the heart and tryeth the reyries: That is,he only knowes the feverall inclinations of the will, and therefore he only is able to perfwade.

You know if a man make a key to undoe fuch a Iocke,he muft know all the wards of it, or elfc he may make a key that will not undoe it, he may endeavour, and not be able to turne the locke:So the Lord that onely knowes all the wards., all the fecret paflages, all the windings and turnings of the heart of man^he onely is able to fute ir,and to fit it with fuch arguments,as fliall be effe&uall to perfwade, You fee when he would perfwade Mo-fes to goe downe into Egift, there was a fecret objedion that CMofes had in his hearr,if he went thither, that hefliouldlofehislife^^that knew CMofes heart, knew where that objection lay, where it ftucke with him, he was able to bring arguments to perfwade him $ Goe thy way (faid the Lord)for they are dead that fought thy life.

Laft of all, Godis onely able to doe it, becaufe 1 hee is able to amend the heart where it is amide: I Go ^^ r 3 \ A man perhaps may be able to (hew an object, j amendrfic C and to bring it to light: but what if the eye be a- hc4rti miflec'themanis not able to fee and to difcerne for all that: If a mans eye beblind,if there beany weft in it, he is not able to remove it: So a man ii>ay propound arguments, but to make the heart capable of thole arguments ^ hee may propound reafonsand perflations, but to make the heart apprehenfi ve ofthem,it is above th? power of the Creature. And therefore it is God onely that re-neweth us mthejpirit ofoarmindes: he that hath Aa 4 made

Simile.

Jt is hard to beleeve

Ffe.

Why cne man trufterh God, and not another.

made the eye, and fo he that made the will, and the underftanding , he onely can heale the breaches of chem,hc onely can elevate them, and put a fupematurall light into them, and make them fit to apperhendthofe fpirituall rcafons, of any sinde, that he objects & propounds to the hearts of men: So that God onely is able to perfwade, as of all other trurhes, fo of this, that all things are in his hands, that he is ^All-fuff>cient.

We may make this ufe of itrwejfee the reafon, why one man is able to fee and trnfl: to this o^//-fufficiency of 6W, and another is not. The reafon is, becaufe Chrijl hath revealed it to one man and not to another: God hath taught it to one man and not to another.-We fee it in common experience. A wife,learned,wittie,and able man,thatcan dif-courfe more then many others of the vanity of outward things, oftheJ All.fufficienc] and fulnes that is in God y yet when he comes to the pra&ife of it, he is able to doe nothingrOn the other fide wee fliall finde in experience, that many poore Chriftians that are able to fay little, yet when they come to pra&ife,they are able to part with their libertie with their credir, with their goods, and with their lives, that they may cleaue to God and keep a cleare Confcience: what is the reafon of it: becaufe they be taught of GW, they are per-fwaded by him, & therefore they are able to pra-Aiie it; As for the other they are taught by men, they are taught by themfelves,and therefore they are not taught indeede, they arc not fully convinced of it^and therefor though they know fuch

thing s

Gods All-faffkiency.

49?

things, though they be floating in their mindcs, yet they have not the life & thepra&ifeofthem. Wherein you fhall obferve this difference^that a man may know a truth, and yet not be led into thar rruch^as you fee Ioh.\6. 13 Whenhe(haltcome which is thef (f>irit of truth y heejhall lead you into all truth: (marke it) hee fhall lead you into all truth. It is one thing to preach the truth, and another thing to be led into the truth. The holy Ghoft fhall I lead you into all truth,as a man is led by the hand into a place: for we are not onely blind 3 but lame too , wee are not onely unable to fee fpirituail truthes, but when we fee them, we are not able to follow the guidance of the holy Ghojl: Therefore, faith he, the Spirit (hall not onely fhew you fuch & fuch things,but (hall lead you into thofe truths, he fhall lead you into the pra&ife of them.

Many men they know what temperance, what fobriety and patience are, who are notable to pradife them : they are not led into the truth of thefe points rbecaufe that is proper to the holy Ghofi^ it is hee onely that leades us into them,it is he only that enableth us to fee them,as to be fully convinced, Co r as to refolve upon the pradiie of them: and therefore you (hall finde the Apo-ftle S. Paul,Ephef i .when he revealeth there thofe fpirituail bleflings,that we have in Chrifl, when he had declared many of thofe glorious priviled-j ges, in the 18. verfe he prayes,that the eyes oft here under Handings might bee opened, to fee the hope of their callings and the riches of that glorious inheritance prepared for the Saints,andthe exceeding great-

nejje

Iohn 16.13.

Leading into the truth*

Knowledge without pra-£tife 3 whenee

it is.

Ephef.i.18,

JtislardtobeleeVe

nejfe of his power towards them that beleeve. The meaning of it is this • whenPWhad difccvcrcd all this, faich hee, this labour of mine will be but m vaine, except the Lord open the eyes of your under (landing.So it is when we preach to you of the Aft-fijf'C/eucyofGod, when weedifcoverto you thofe glorious privilcdges, that we hauc by Chnft^cxccpt the zWopen mens eyes, except he (end the fpirit of revelation into mens hearts to difceme thofe things , except he preach to the heait >as well as we do to the eare, it is but loft la-bour^faith the Apoftlcif he would open your tyes to fee the hope of your Calling, to fee thofe great hopes that you have by reaibn of your c3lling,to fee the riches of that glorious inheritance prepared for the Saints,it is not only rich,but abundant richeSc Againe, (faith he,) to fee the exceeding great-neffe of his power: A man is able to fee fome-thing, that God is able to doe this , and to doc that • but to fee the exceeding greatnefleof his power, how farre it reacheth, this none is able to doe, unleffe he have the fpirit of revelation, to open his eyes to fee it $ That, even as Elijha faid to Gebczi, There ar e more with m than again si us. But how came Gehezi to know that? Elijha prayes the Lord to open his eyes,and when his eyes were opened, he faw it vifibly. After this manner the £*r//deaies with his children-when fuch truths as thefe are propounded to them,that GWis All-fuf fcient, yet all this is nothing,except God wil open their eyes,except he will be with themes he was with lob,all that his friends faid to him would not

perfwade

Cods allfujfickncy-

! 495

perfwade him 3 till God himfelfe fpake to him out of the whirlevvindc. When GW himfelfe will fay to a man as hee did to Abraham J am all-fufficient, then he perfwades him and not before.

And this,Beloved,is the office of the holy Ghosh it is he that jhewes the Father,andtfa Sonne, to the fons of men,it is he that glorifies the Father,and the Sonne. And in this fenfe he is faid to fill them with joy upon all occafions: for thecaufe why a ioy,thecaufc man rcjoyceth is 3 becaufe he is informed of fome ° rit: good newes, fomething he is perfwaded of, and ^ Au when he heareth of it,there followes fudden joy: So when the Apoftles were in diftrefle>in prifon, when they were in danger,the hob) GhoH brought good newes to them , he revealed to them fuch and fuch things 5 upon this revelation, upon this good newes that was brought to them, it is oft laid they were filled with joyrwhich is therefore called thzjcy of the holy Ghojl^hkhthcholy Ghofi workes in men by periwafion,by revealing to th e the hope of their Calling, and the riches of their glorious inheritance y and the exceeding greatnejje of his power, workinginthofe that beleeve. And therefore this you rauft confider,that though we preach to you, and you heare all thefe truthes of Gods ^A\t-Efficiency, yet you are able to pra&ife nothing, till Christ revcale it to you. If he come to a man, when he is in a ftrair, and fay to him, as he did to /Wupon feverall occafions, Fearemt Fauljwill be with thee:] fay,if he himfelfe would come thus and fpeake to the heart of a man• that is, if hee would revcale it by his Spirit, we fhould be able

to

Jt is hard to beleeVe

I

Outward things how to negleft rhcm.

WhyChriftf-

ans hold out in all conditions,

to pra&ife it, we fhould be able to flay our felves upon him, we fhould be able to truft him in his CdlLfufficicncie , and would venture vpon any thing ; wee fliould be able to doe our dutie, wee fhould be able to fuffer perfecution, as the Apo-ftle fpeakes, becaufe we trufi in the living God.lt is a certaine and true rule, no man is able to guide his life aright, his riches,his credit, his liberty a-righr, except he be able to ncgleft them. and no man is able to neglcft them,except he have fome thing that is better in ftead ofthem, except he fee thefe two things:

An emptineffe in them :

And a fulnefle fomewhere elfe But now who is able to perfwade men of this? Surely he that perfuaded Salomon that all was vanity 5 it is he that muft perfwade us, without him it cannot be done. What was the reafon elfe that Peter, Andrew, Iohn, and the reft of the Apoftles, were able to for fake all things,when others were not $ Doubtleffe, becaufe they were perfwaded they fhould findeitagainein Chrift, when others were not fo perfwaded t Flefh and blood did not teach them, but the holy Ghofi revealed it to them, chat though they had loft al,yet they fhould find all, yea,they fliould finde an hundred fold more. What was the reafon that Demos , and others, when they met with perfection, and temperall preferments in the world, were notable to kecpe on their courfe, but turned afide, when Paul who had the fame temptations did not? The reafon was, becaufe it was not revealed to Bemas^ but it

was

Gods AU-fujfidency.

497

was to Patd^ A window was opened to him in | heaven, as it were, to looke into Gods Allfnfft. ciencyj.0 fee the treafures :herc,to fee Gods power, and eternity and bleflednes: and when he walked in a conrinuall fight af this, ^All-fujfiaency, Paul eared not whither he went, nor what became of him • it was nothing then far him to paflTe from prifon to prifon, from affli&ion to affliftion. So, as long as a man walkes in a continuall fight of Gods All-fufficiency, as long as he fees him thdt is invifibk, fo long he is full of comfort, fo long he is able to doe any thing • but when once his fight is taken from him ^ when once he is left in darke-ne(Te,that Torches and Candles begin to appeare great lights unto* him,, (as you know it is in the darke night,) that is a figne that a man is in darke-nefle, when the feare of men, and the favour of men , feeme great unto him: So it will be when C^dothbutleay.eusalittle, when he doth but cloud us, when he withdrawes from us that light of his K^ilLfufficienc] ; then we are ready to finke, and to faile in our duty , and to turae afide, to balke the wayesofrightcoufneffc. And therefore if you would have the ufe of this i^ll-fufficency^ if you would be perfwaded that all things are in Gods hands, befecchhim tateach you to depend upon him. /

Beloved, it is certaine, that the holicft men that are,have as much love of themfelves as others, they defire their fafety,as well as others,they de^-fire to have liberty,and life,as well as othersibut here is all the difference > they are perfwaded that

God

Holy men love themfelves as well as others.

*»—■¥■

J\\ things are in Gods hands.

Doci.2. j All things are !i n Gods hands.

God\s All-fuflicicnt^ to reftoreall thcfcto them, when they lofethem for his fake, when other men are notfo perfwaded:they have a new judgment of things, they have another judgment of heavenly things, and of earthly, they fee another vanity in the Greatures,and another Al-fuffichnc) in (70*,than other men fee 5 or tha they themfelvcs 1 ever law before; And this isithereafon they are able to doe that which other men are not a-ble to doe. And therefore the way to have the ufe of all this knowledge , is to feeke to G o D,to befeech him to enlighten you, that he would declare this to you, that he would leade you into this truth,and when he hath taught you,y ou fhall be able to know all this, and to know it to pur-p&fe, So much for this point. As wetould you,thete are here thefe two Con-clufions:

Firft, That the )uft, andthe wife, and their rvorkes, are in the hands of God,

And fecondly, That all things come alike to all: we will take the firft as it lies, and deliver to you the fame point/which is this$

That all things, all men,all their wayes,all the Creatures, with the feverall workes of them, are in the hands of God : for it is thus methodically fetdowne • The wife arc in the hands of God, and their woi kes,and fo arc the \vicked,and their workes, and fo are all the Creatures in his hands, with all the effefts that proceede from them: This then is the point: That all things are in Gods hands.

Now

Ml things are in Godi hands.

499

All things in the hinds of

Now how all things are in Gods hands in gene. rall 3 we have declared to you before: bur we will now deliver it a little more diftin&ly, that I may adde fomething to that which I have formerly taught. They are all in the hands of Go D,that is, originally in the hands of the Farher, and In the hands of all the perlons of the Trinity, as they joyne in the Deity,as they are God.-buz yet,if you compare this place with fome other,you (hall fee more diftindly in what manner they are in the hands of God : They are, I fay, originally in the hands of the Father r but yet they are more immediately put into the hands of the Sonne, as he JhcSawr is Mediator. Therefore compare this place with Matth,i x.27. (JWat-th. 11.2 7. K^dll things (lakh he are given mt of my Father, and none k nerves the Sonne,but the Fa-ther: Andfolikewifewith/0^3. i^.TheFathcr | **»$.*£ loves the Sonne , and hath given all things into his hands: And with that, 1 Cor. 15.24. youfliallfee there this expreffion-fai hthe Apofti?^Therejhall he an end, rvhm ChriH [hall give ftp the Kingdeme into the hands of the Father. The meaning of it is this,that though al things be in the hands of God, yet they are all put into the hands oichrisl,z% he is Mediator: And .therefore Pfal. 2. it isfaid^4*ta of me, and I mil give thee the Heathen for thine inhe~ ritance, and the utmofl part of the earth for thy pof fepon.'That is, he will give th; a m into, his hands to doe with them what he pleafeth.: fo that (to adde this to that which we have before delivered it wil be a profitable point for us to conlider,that though GWbe Ls4ll-fufficient,md hath all things

in

x Cor. 15.14-

Jt is hard to beleeVe

£*fft-

God hath put all into Chrifts hands, that wc might be more confident.

| in his hands, yet hee hath put all this into the hands of his Sonne.

You will fay, what comfort is there in that? or to what end is it ufefull for us to know, that they are in the hands of the Sonne, more than that they are in the hands of the Father?

. It is to thispurpofe 5 that you may be more confident in comming to GW, to aske any thing at his hands: for therefore hath the Lord done it, that you might come with the more boldnes. For Chrijl hath taken our nature, our flefh $ he is nearer to us, than God the Father, who dwells in light waccepble: hee is one whome we have knowne, he dwelt among us, hee is of the fame kindred,as it were, we are flefliofhis flefh, and bone of his bone. Nowwhenwefhallheare, that all things are put into his hands, as he is Mediator, as hee is the Angel of the Covenant,wee may go with the moreboldnefle, wee may haue the more confidence, that as we have need and ufe of any thing, it fhall not be denied us:for we know all is in the hands of him, whom we love,whom we feare.

When one heareth that his Prince hath put all that he hath into the hands of a friend, with whom hee is well acquainted, it muft needes glad his heart, and fill him with hope of obtaining any thing that is fitting for him: As it was with Tacob , when lofeph faid to him 5 All this I have in mine hands, &c. It was a great comfort to Jacob ^ that one whom hee knewfo well, that was flefh of his flefh, had all things in his hands. Now this is the comfort we have by

it.

«£?

'*§

Mlthtngs are in Gods hands.

it, That the Father hath put all things into the hands of the Sonne, into the hands of Chrift, as he is Mediatour, and this he hath done for thefc reafons :

Firft, that men might glorifie the Sonne , that men might honour the Sonne, as they honour the Father b for therefore was it that hee would not keepe all in his owne hands, but gave them up into the hands of the Sonne.

Secondly, he hath done it, that he might dif-penfe that Allfufficiency , that is in himfelfe, in a way befeeming himfelfe, with that indulgenee, and that mercy that is futable to himfelfe, and fu-table likewife to our frailty. And therefore Exo-dtx 33.3. the Lord&id , I will not goe upwiththee, for thou art a flijjene eked people^ therefore I will not goeup with thee, lefilconfume thee ^but I will fend Ufore thee the Angel of my pre fence , and he fhall goe up with thee : As if he fbould fay, I have pure eyes, I am not able to fee that which I fhall fee in thee,but I fhall be ready to confume thee 3 but he is more indulgent, hee is more mercifull, hee is more able to beare, becaufe he is made the Me-diator:therefore(faithhe)he fhall goe along with thee, even the ^Jngelofmjprefence: Whereby you may fee, that the Lordhzxh put all power into the hands of the Mediatour, that he might dif-' penfe it the better to the fonnes of men.

Thirdly, he hath done it, that it might befure to us: for if the Lord had made an immediate Covenant with the fonnes of men, there had beene little hope for us: We fbould have broken it, as

B b ^Adam

501

Reajon 1 #

Thatwe might honour the Sonne*

Reafon 2.

To difpenfc his Ail-fufFiciency.

ixcd,£3j.

Reafon % t That our eftate might be fure.

Ml things are in Gods hands.

ChriftthcMcf* fengerofthe Covenant, w!y.

Thatnoflcfli fliould reioyce in it fclfe.

Dcut8.i&

^Ad<xm did, when the Covenant was made with him;btit he hath put it into the hands of a Mcdia-tour^whom he hath made the AngeJ,or the Mef-fenger of his Couenant, that it might befure to us,that is,that the ZW might perform al his pro-mifes to us,and that we might keepc likewife the Condition on our part: for therforc chr/Jl is {aid to be the MeflTenger of the Couenant,to difpenfe to us that which GWhath put into his hands-part-ly,bccaufe he is able to reconcile the Father to us, (and therefore he is the Prieft, that is entred into the holy of holieft, that isjnta the very heavens,to make interceffion for us)partly aifo,becaufe he is able to bring us in, as a Prophet to enlighten us in the knowledge of hira, and as a King , to fub-duc the ftubbornnefie of our hearts, and enable us to obey him: So that the Covenanus immediately made with him, and not with us $ there-foresail things being put into his hands,hebeing the Meffenger of the Covenant, it is made fure to us, that otherwife had not beene.

Laft of all, the Father hath done it, thatnofejh might rejoyce in itfe/feSotehh the ApoflIe,he hath made the Sonne to us wifedeme, righteoufoes,fan-ttificAtionjfr redsmptionjhAt he that rejoyceth wight r^we in the Sonne- And therefore wefeeDr*/. 8.18. How carcfull he was to teach the ifrAelites this, (hewing them, that they were not brought into that good land for their owne righteouines, but for his Covenants fakc,that is,for the Cove-nanthee made both with them and us in ChriH^ which was manifefted to Abraham and Iacab^ but was in the Sonne. The

Mlthings are in Gods hands.

50J

The ufe that we are briefly to make of it is this, that we fhould take heede of cotnrning to God (ox any part of his Lsfll-fifficiency, except it be in the name of his Sonne, When youhearethat<7*^is ^All-fujf;cicnt , you muft not thinke now to goe to God immediately, to fay, L W,beftow on me •fuchand fuch a thing, as I want; for in doing fo, what doe we elfe but draw neere to (W, as the ftubblc, or the waxefhould draw neere to the fire? Who is able to dwell with cverUfling burnings? He is a confuming fire to the fonnesofmen 3 if they come to him immediately. But if you come to him in the name of the Son,into whofe hands he hath put all things, he is ready to accept you, & to grant you whatfoever you aske in his name. Lev. 17.5. it was deathfor a man,though Iris fa-crifice was never fo good, to offer it without a Priefl: 5 and it is no leffe than death to any man to come to God without Chrift, that is 5 the Lord doih not give life to that man, he doth not raife him from nature, which is death enough. When we come toGWwithouttheSon, what doc we elfe in fo doing,but dishonour the Son? We give him not that honour which his Father would have him to have.What doe we elfe but robbe him of that which he hath purchafed at a deare rate? For even for this very caufe did he fuffcr: Therefore, (faith he ) hct hath given him a name above all names, What do we fclfc but rejoyce in our fclves., and forget to give all the glory to Chrijli Therefore whenfoever you come to GW,ftil take heed, that you forget not Chrift , but that you come in his name. Bb2 Se-

Vfe.

Not to come to God without Christ

LcvitJ7.f«

Ml things are in Gods bands

Vft* 2

'.acciu him.

Why God doth not'great things for us.

T^on.

Wny there is a 1 fulneiTein Chriftt

Secondly, as we muft not come without him, fo wee muft come with confidence and much boldneffc, if we come in his name • and that is an cfpcciall ufe to be made of iy o come with bold-nefle to partake of his Alkfufftcjeno$ • for it is in the hands of the Sonne, it is in the hands of a Mediarour.

The reafon why great things are not done for us, notwitwftanding God is All-Cujficient^ is,be-caufe we come not with great faith; If we were a-ble to bejeeve much,it would be to us according to our faith. And what is the reafon that we come not with great faith, but becaufe we come not in the name of Chrift i We are difcouraged in the fight of our owne weaknes,orimpcrfed:ions and fraikies-but if we did looke on Chnft^nd behold him,and come in his name, we would come with a ftrong faith 5 and if we did fo,it would be accor-dingtoour faith. When we cometimoroufly and fearefully to GW 5 when we come doubting whether we (hall receive it or no 5 it is a figne we come in our owne name : When we come boldly and confidently, and make no queftion, but the thing we aske fhall be granted,it is a fign that we come in the name of Chrift: and if we doe fo, doe you thinke hee will deny us i To what end hath the Father given him all things into his hands ? Why is hee made rich with all treafures f Is it that he might kecpeit, and hoard it up i No, but it is to beftow on thofe that his Father hath given him amongft men: when a man hath richest is a vanity under the Sunne faith Salomon 5 to

keepe

All things are in Gods hands.

I 505

fceepe them, and hoard them up,hewereas good not to have them: as not to life them: and doe 1 you thinke that Chrijt will have all things given into his hands for nothing? Is knot to beftowon us? Doe you thinke,that he will purchafea thing at fo deare a rate, and when he hath done, make no ufe of it i It is faid PhiLz .8.9. That, becaufe He tooke upon him the forme of a fervant, and was 0. bedient to the death of the Crojfe^ therefore his Father gahje him a name above aU names; And therefore he did thus and thus unto him. Hath he purchafed this for himfelfe, for his owne fake? Certainely 5 it was not for himfelfe, for he had no need of ix y but he bought it for us: and will he not make ufe of it when he hath done i Therefore doubt not when you come in his name, you (hall receive, and that abundantly too; when wee come in the name of his Sonne,he is able to deny us nothing. Onely remember this,that you come with bold-neffe. Iris faid Ephefi .u. that we have this benefit by Chrift, we come with boldnejfeandconfidence though faith in him.

If a man through the apprehenfion and fight of his owne righteoufnefle, of his owne fan&ifica-tion, that meafure of it that hee hath obtained, think thus with himfelfej have thus walked with God) I have beene thus perfeft , I have thus farre kept the way, I have thus farre denied my felfe, and therefore I (hall be heard: li he goe this way to worke, he {hall finde many objections, much falfneflein his heart, much unevenneffe in his wayes, that will difcourage him 5 therefore fo, a Bb 3 man

Philip. 4.8,9.•

EpHcf3.11.

Why wee cannot be bold if we come to God ia our J owne name.

Ml men divided into Vtoo ^ankes.

?■

Vfe< To teach us thankfulneffe.

man cannot come with boldncflc. Bur, faith he, voifliall come boldly: through whom! through frth'm C$rifi:i\at is, if you come in Chrift,con-fider th % you arc in covenant with him, that you t&fai in his name, that is hee whom you prefent to the Farher, when you aske any thing at his hands. Aid thus you may cam? with boldneflTe, what objections loever there can be made, they will b^ all cafily anfweredin Chrift.

Then lift of all, ifitbeinChrifl;, if it be put into his hands immediatly 5 then whenfoever you receive any thing, let him have the facrifice of praife, let it adde fomc new love, and fomc new ingagement, and thankefulneffe to the Sonne. The Father hath done it for that purpofc,that the Sonne might be honoured, that the Sonne might be nragnified, that wee might learne to love the Sonne, to ferve the Sonne, as we doe the Father^ and therefore whenfoever we obtaine any thing at his hands, let us be thankfull to the Sonne: Labour to fee his grace abounding towards us, and our hearts abounding to him in thankfulneffe, and in all the fruites of obedience.. So much (lull ferve for this point-.

Now wee come to the next Conclufion, All things come alike to alt • The fame condition is to the juftas-to the wicked, and to the good and pure , and to the polluted, and to him that facrijiceth , and to him tbatfacrificeth not j as is the good\ ft is the firmer, hee that fwearttb, as hee that fearetkan oath. Hence I gather thusmuch(before I come to fpeake of the application of thefe events to the fonnes of men,)

That

Ml men divided into Ctoo ^ankes.

5°7

That ^A11 men are divided into thefe two Rankes, either they are good or bad y either they are polluted or cleane, either they are fuch asfacrifice, or fuch asfa-crifice not: There is no middle fort of men in the world, all are either flieepe or goates, all are either within the Covenant, or without the Covenant, all are either elect, or reprobates: GWhath divided all the world into thefe two, either they are the Lords portion, or the Bivels portion. There are fomeReafons of it.

One is, that Go d hath made all men to be vef-fels of honour , or of dijhonom, there is no veffell of an indifferent or middle vfe.

Againe, who are they that divide the world * GodandSathan: Either you belong to God, and are his portion, ( as Deut. 3 2.9. His people are his portion,) or you are the Divels portion.

And io likewife may we reafon from the two principles, either a man is borne of theflejh, or of thejpirityifhc be borne of the Spirit, he is fpiri-tuall, and if he be borne of the flefb, he is flefhly. And therefore in one of thefe two conditions he muft needs be, which I obferve for this purpofe. Firft,you fee hence then,that there are but two places hereafter]for men ,* as there arc but two rankesofmen- there is no middle place, as the Paptfts affirme, there is no Purgatme, or Lirnbm, either for the Fathers before Chrifl y or for Children now: As they are all in one of thefe two rankes, in one of thefe two conditions, fo there are but two places into which all men are divi-ded,fome to the one, and fome to the other.

Bb 4 But

i

Daft.;. \

Allmendivi '■

ded into two t

Rankcs. !

Reafon 1 All,arc veflcls ofhonouror di (honour.

Reafon 2.

God and the Divcl! divide all the world Deut 3 2,9. Reafon 3. All arc borne of thefleflior the fpirit.

Vfe, There is no Purgatory or Li mbus,

« T W

Vfe.

To try in which condition we arc

Ephcf.f.tf.

Themiieryof

(thofe that try not their condition.

But fccond y, the cheifeft ufe that wee are to make of it, is this : If it be fo, if a mans condition muftbe oneofthefetwo,thathc is either within the dore of the Kingdome of God, or without,' that though fome are come neere the Kingdome of (W,fome are farther off among thofe that are withoutjand agame, among thofe that are within thedoore, fome are farther income are not fo farrcjfome have proceeded farther into the Tem-p e, fome a Me wayjyet there are none in a mid-die way but all are eyther within or without 5 let us then learne to confider,what our condition is, et not our perfwafion and opinion of ourfelves hang betweene both, but let us come to this con-|Cluuon,to this difiundiue proportion. Either I lammthenumber of thofe thataregood, orthat

Z £f ther }! m With L in the C °venat/or without: & fo confider in Which of thefe two condi-

S,?? ^k* M r? 2re exceedi "g ^t in this cafe ;4l?hlfh m r lveS:a ? d therefore whentheA-?f u t , 0 , CCafion to f P cake of th 'S he premi-fcth that ftilj Be not deceivedfuch and fuch fall not inherit the Kingdome of God/^d fo in Ephef. s . 6 . Let no man deceive you with vaine words 'for, far fuck things comes the wrath of God uf on the children ofdifobedience: That is,men are exceeding apt to deceive themfelves ,to be pure in their owne I y es wh e they are not yet clenfed from their filthines, to think their eftate good,when it is not:& there-'

a man hath beene at the painestofetupalarge

building,

dll men divided into two %ankei

5°9

building, heefliould thenlofe all his labour for want of a good foundation: that a man fhould do as the foolifh Virgins, get oyle in their Lampes, and make a great blaze for a time, and when they come to the very point to the doore, to the gate, then to bepccluded < Nay 5 what a folly is it for a man to deceive himfelfein this/It may be, a man out of the corruption of his nature, may be willing to deceive an othcr,but for a man to deceive himfelfe, it is exceeding great folly. Andtruely, as it is faid of flattery,none can be flattered by an other, till firft he flatter himfelfe.So no man can be deceived by another, till firft he be willing to deceive himfelfe. Therefor take heede of deceiving your felves.

There is a great backwardnefle in us to come to a tryall, as a crazie body will not indure the try all of the weather 5 as a weake eye will not induree the light, for it is offenfive to it: So when the heart is not found, this tryall, this fear-ching, this examining of the hearty it is tedious, grievous, and burthenfome: but yet it is profitable, it is that which make us found in the faith, wee muft come to it fooner or latter; and it is beft for us to come to it, while we have time to helpe it, if we finde things amifle. To have a great fraight, and to make fhipwracke in the Haven, were a great folly: and therefore we fhould look-to the Barkc, and fee whether it be found or no : To fee in what eft ate wee are.; in* which of thefe conditions vve are.

You will fay to me, how fliallwe know*

I

Thegreateft folly to deceive our fclvcs

Why we arc loath to come to the tryall.

Simile.

Oilmen divided into two %4nkes.

Fouretrial!s,to know in which rankcwearc.

I Trial!. Goodnefle, vrh'ch confifb in fourc things

Z The tree rauft be good.

Simile.

I will name you but thefe foure vvayes of tri-all, that are named here: the Wifeman makes this difference of men, fomc zxtgoed, andfomeare evilly fome are cleane^and fome are polluted ' 5 fome facrifice,oihetsfacrifce not, fome are carelejjeofan oath, others feare an oath. Wouldcft thou know then in which of thefe tworankes of men thou art? Confider then whether thou be zgood man or an eviil man, that is one diftin&ion. Goodnes confifts in thefe foure things.

Vx&^The tree muttbe good\ as you have it in Math. j. 16.17. that is, a man is thenfaid to be a good man,when there is a good fap in him,when there is fomething in him that is good, when there are fome fupernaturall graces wrought in him 5 he that is not empty of thefe, he is a good man: as it is faid of Barnabas, be was a good man ; and how was that proved? he wasfulloffaith^ and the holy Ghofi. See then whether thou haft an empty heart or no. You fay a thing is good for nothing, when it is empty of that excellency, that fhould bee in it: When wine hath not that in it that belongs to Wine, you fay it is naught j and J fo wc fay of all things elfe: 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 fon of Belial: but when he hath a bleffing in him ^ as grapes have wine in :hcm,when he hath fupernaturall grace wrought in his heart, when he hath the new Adam putting into his heart the fapp of grace and life, theu hee is good. Therefore fee whether there be fome-

what

■MwowfM hi iMa—0**ii^

Alt men divided into t too ^tnfas*

what put iato thee, more then is in thee by nature, fee whether thou findeche new i^Sdam effectually to communicate new ftp to thee, new grace and new light, as the old Adam hath communicated corruption^fee whether thou be made agoodtreeorno^for it is the tree that makes the fruit good: and not the fruit, that makes the tree good: So it isthe man, that juftifiech his worke 3 and not the wprke, that juftifieth the man: and therefore thou muft Hrft fee, whether thou be in the Covenant,, whether thou haft this feale, that thoufeeft fomechingput into thee, which thou haft not by nature- Every man by nature is empty : when grace is put into him, then he is faid to be good. As it is good wine,when it is full of fpi-rit, when it hath that in it, that belongs to wine$ So he is a good man that hath that in hira, which belongs to him,in his regenerate eftate,

Secondly > Confides whetherthou bring forth good fruit, that is, not onely whether thou doeft good a&ions.but whether they flow from thee, whether they grow in thine heart as naturally as fruic growes on the tree,that flowes from the fap within. When a man not only doth good works, but when he is zealous of them, /; is his meat and drink to doe them^ when they flow from him , as water from the fountainc,theahe isagood man: for if the tree be good, that is, if the heart be good,^man will be as ready,and willas naturally bring,forth good f ruite,.as the Tree,the Yine,or the Fig-tree bring forth their fruite.

The third thing you (hall feeia the iTim.2.

veflels

53

T \

The fruit muft be good.

2: i Tim* x; **.

Thcremuft be veflels are faid to ye good,to be veflels of honor, ateadineffeto w h en they are prepared to every good worke .• So docgo ° when a man is good, he brings forth good fruir$

and not onely brings it forth, but if there be any occafions to put forth the goodnefle that is in him, he is prepared for it, as a veflell is prepared for fuch a turne, for fuch a fervice. The word in the originall fignifieth, when a man is fafho-ned, as a veflell is fafhoned; and the meaning of the holy Ghoftisfhzx when a man is good, when his heart is fitted to good workes , when he knowes how to goe about them 5 whereas an other bungles at them, and knowes not how to ] doe them, hee is prepared for t^emrand therefore there needs no more, but to put bun and the good worke together, and hee is ready to per-forme it.

The laft is,When there is not only a readines, but pra&ife upon all occafions, when a man doth goody as it is faid, that lefts ChriH went about do^ng good. And therefore he is a good man that is a ufe-full man,fuch a man that every one fares the better for 5 fuch a man is feryiccable to GW,and profitable to men.Beforeregeneration,when a man is aftrangertothis goodnefle, hee onely ferves himfelfe, he is full of felfe-love, all his ends are to looke to himfelfe, that he may be kept fafe 5 he cares not what becomes of any thing elfe, fo it be well with him: but when once goodneffe comes into his heart, it h*th this fruit,he goes about doing good j becaufe gra ce brings that principle in-to the heart that never grew there before, th at is,

the

There muft be pra&ife of good. Ads io. 1 8.

i the love of God and man • whereas before there I was nothing but fclfe-Iovein him: which plant growes naturally in the garden of nature", when grace com?s, ir brings love with it, and that love makers us ufefull and 1 erviceablc both to God and man : So that whatfocver a man hath, what gifts, i what knowledge, whar authority he hath, he is ready to ufe it for the good of others. As the A-poftle faith of Ontfimm in the Epiftle to Philemon : Now is he profitable to thee and mee^ whereas before, he was unprofitable: So k may be faid of all Saints, when once this goodnes is put into them, now they are profitable to GWand man, they do ferve God and man with their fatnefle , and with their fweetneffe 5 before they were unprofitable toothers, but now they are profitable both to themfelves and'others.

This is the fir ft note,by which you may know yourfelves: Art thou a good and ufefull man, doeft thou goe about doing good, doe thofe fare the better for thee,with whom thou haft to doe, doft thou fpend the fatnefle, and the fweetneffe that God hath given thee, to ferve Godmd man with it ? then conclude,thou art in the ranke of thofe that are the Lerds portion, other-wife thou art yet without the Covenant , thou art yet in the gall of bitternejfe. The other three I muft deferre till the afternoone

THE

Love makes us

fmiceableto

Godandn»an,

2 Try All. Purity. i Cor 6. it. What it is to bccleaneor Pure,

~ 1

THE SECOND

SERMON.

ECCLESIASTES9. 1,2,3,4.

I havefurely fet my heartto allthisJo declarethisjhat the )ufl,andthe wife^ and their workes , are in the handofGod,andno man knoweth either love,or ha. trtdby alithat is before him:for all things cornea, like to all,and the fame condition is to thejuji, as to the wicked, and to the good, and to the pure and to the polluted\andto him that facrificeth, and to him thatftcrifceth not^as is the good,fo is thefmner, he that fwearcth, as he that fear eth an oath, &c.

EE will now pro cecde tothefe-cond difference which remaineth • and that is this:

Confider whether thou be cleane and pure in heart, or polluted: There is the fame condition to the pure, and to thepoU luted. •

Now what it is to be cleane, or to be wafhed, you fhall fee i Cor.6 .11 .Andfuch were fowe of you,-That is, you were polluted with thofe fins 3 there named, But now ( faith he ) yon are wafhed. And wherein (lands this wafhing? He tells us it (lands in thefe two things: Now youareytflifcd, now you ( arefmclifed; Tw are jufifed through the name of]

Christ A

Chrifi: and fantfijied through the Spirit of God, So then he is a pure man,or a cleane man, that is, firft wafhed from the guilt of his finnes,thatis, that hath no finne lying upon his Confcience, that hath not a polluted Conference, which is a phrafe ufed Titus i. Whofe mindes and confcience are defiled. Now defilement,or pollution is in the Conscience, ( Divines fay ) as a thing that is knovvne is in the faculty , or underftanding that knovvesitj and therefore the man that hath committed any finnc, which yet continues upon his owne fcore,which his confeience is yet guilty of, and far which he hath not yet gotten an acquittance from Almighty GoJ^be is an impure man, he is yet uncleane, for he is not yet wajhed from his fMines. A man againe that hath gotten any af-furance of forgiveneffe, fo that all his finnes are put upon the reckoning of Iefus chrijl, and there are none that lye upon his owne fcore, a man who hath made all his reckonings eaven with God y and hath fomc affisrance thereof,fuch a man is wafhed from his fikhineffe. Such a phrafe you havelikewifein Ezteh. $6.2$. I will cleanfeyou (otwa(hyou)fromallyour idols: That is,from all your Idolatry, from all the finnes that you have committed,! will waftvyou, that is , with imputation, or fprinkling of the blood oichrijl. The fecond cleanefle is 3 when a man is not onely wafhed with the imputation of the bloud of Chrift, and the aflfurance of pardon, but alfo when he is wafhed from the ftaine of finne,when he is fanftified through the Spirit, when finne is

mortified

To be wafhed from the guilt offina

Titus i,

F2ech.3tf.1j*

From the ftain ofiinne.

Ml men divided into rtoo %ankes.

Atrialloffan-dification*

Simile.

mortified in him, when it is as well healed,as for given. And therefore if thou wouldft know whether thou art a cleane man or polluted 9 confider alfo this, whether thou haft a cleane heart or no, that is, whether thou haft fuch an habituall dif-pofition of purity and.cleanneffe, that thou eanft not endure to look upon any finne, no more than a man,that is of a neat and cleane difpofition, can endure to fee filthinefle $ whether thou haft fuch a difpofition, as that although thou be fprinkled with finnefrom day today, though thou bee fowled and fpotted with it, yet thou fuflfereft it I not to abide in thy heart 5 thy heart workes it 1 out, as we faid to you before.

So that this you are to obferve^tofindeoutthe cleanneffe of a mans difpofition, whether he can looke upon finnc, as an uncleanc thing, as a thing from which his foule hath an averfion, as a thing that he abhorres • that is,although there be fome thing in him,that loves it, that delights in it, that likes it, yet the prevailing part of the foule abhorres it. Both the cleane and polluted may for-fake finne, and may turne away from finne, and therefore in that the difference is not feen^but the difference is in this,thar thou art able to hate and abhoire fin, to looke on it as a thing that is filthy I and uncleane. A Merchant, you know, will caft J out his goods, when hee is in danger of his life, but he hates not his goods: So a man may caft a-way finne, when it puts him in danger of finking into hell, or of the judgements of men. It is one hing to part with finne,and another thing to hate

finne.

A

dlltnen divided into two <I{anfos.

5*7

A man may withdraw himfelfcfrom finne,he< may give it over, he may feeme to be divorced from it, and yet he may have a months mind after it, he may doe with it ftill, as the husband of CMichael did, when ihe was taken from him., yet faith the Text, He came weeping after her a fane ejf, \ belonged after her ftill,and loved her (till 5 So a man may part with his finne after fuch a manner, that ftill he goes weeping after it, he would have it againe, he would faine enioy k, if it were not for fome greater danger,or fome greater trouble diat he expofech himfelfe unto^as you fee in fhdL tiet-xx was not for want of love to his wife,that he purred with her, but it was out of a defire he had to five himfeJf,to efcape the danger of the Kings wrath, imprifonment,and death,that would have followed upon it.Thereforeconfider what hatred you have of iinne, and by that you muft judge whether you have a clcane difpofition or no. You muft not thinkc any man is perfectly cleane, and pure, but he is a cleane man, that fuffers not any impurity to take quiet poffeffion of his heart although he have uncleane thoughts & uncleane affedtions, ( as all finfull thoughts and affe&ions are) though finne may paffe through his heart, as they pallid through the temple, ycthefuffereth it not to fet up Tables in the Temple, to fet up an Idol in his heart, he fuffereth it not to make any breach of Covenant with Godjio be adulterous a-gainft him; though there may be many glances, fome adulterous and uncleane anions, that is not the thing that breakes the Covenant, when Cc the

ItisnotIea?ing but hating of finne thatfhew-cth purity.

A pure rcaa

woo*

All men divided into Wo %ankes.

An impure man who.

Itti purity an effect of it.

the heart is ft ill wedded to 6W,and choofeth God and no other. And therefore, I fay, in that it is not feene, but confider what thy difpofition is, whether, chou hate that finne all the while.

A man that is of an impure fpiric,of an impure h :art, when he is with impure company, when be delights himfclfc in impure thoughts, then he is where he would be, he. is then in his owne element, ani when he is other wife, he is where hee would not be. O-i the other fide, he that hath an habitual! difpofi ion of purenefle and clean-lies, though he may be tranfported to thofe a&es offinne and pollution, yet his heart hates ir^he is not where he wjuld be ill the while, he is not upon \\\% owne cerRcr ? his.hsart ft II fights againft it, and refiftsit s thereforeconfider with thy Lelfe,. what thy heart is in this afe y whether thou have a hears that hates uncleannelfe, or whether thou haft yetafwinifly. difpoiiuon, that thou ly eft in the mud, and delighted to lye in it.

A man may fall into,the rnud,but he delighteth not to be there-no more will a cleane difpofition delight in finne. And you may know ic by this effed:, where the difpofition is uncleane, there fi :ne abides, till it ftaine the heart, till it makes a mmfyoieloftbervorld, that is, it caufeth. him to keejpa ; rrad jnfinne, that a man may fay, this is the path hee walketh in, it caufeth him to weare the livery of fin,that he may be knowne by it fro day today, it caufeth the fpot fo to fink into the fouje?, that, a man may fee he is fuch man. This is to have aa uncleane difpofition, when; unclcan-

nefle

All men divided into ftoo ^ankes.

5*9

i. lohn

11 ope double.

i.Pct.1.3.

nefle fo cleaves to his foulest they agree togc-therjwhereas in a manthat hath a pure difpofiti-on , it is not fo s as i John 33. He that hath this hope furifeth himfclje. T he meaning is this 5 there is double hope; there is the hope of the Hypocrite. that is a dead hope, that doth not fct a man on workcto cleanfe himfelfe horn fikhineffc: There is againea//^)' hope^ fpoken of in 1 Pet. 1,3. that fe^s a man on works to cleanfe himfelfe • that is, when a man hath a true hopc 3 arcaii hope to have that undefiled inheritance; he con fid is this with himfelfe, that an impure heart, and an undefined inheritance will not ftandtog<:tru?r$ and becauie he hopes for kingoodeaineft, (it is not afalfe hope,>t is.not a dead hope) therefore he fers himfelfe on worke indeed to parifie himfelfe: He that hath that hope , punfieth hirrfelfe, he cleanfeth him-felfe. Who ever therefore doth not purifie him-fe]fe,itis an argume; that his hope is dead which he hath of being faved , it is but the hope of an hy pocritc,a hope that will ft and him in no deed; for it brings forth no endevounthat is the fecond thing. I mull: be briefein this, becaufe this is not the point I intend, but that which follows.

The third expreffion here ukd^s^Hethatfacri-ficeth , and he that facrificeth not. This is but a Synecdoche^ wher ~ one particular is put for all other kindes of holy duties: But the meaning is this 5 j Whatmearit you fhalknowamanby this,in which of the two j b >' facntK conditions he is • he whofe heart is upright wit h GoA, he dares not omit any holy ordinance, hec dares not omit any facrihee, hee dares not per-

C c 2 forme

DencJ hope what

4 Try all

Sacrificing.

Jll men di<vidded into two Q(ankes.

lames z.io.

Objeti.

A wicked man may performe duties outwardly.

t Simile.

forme them in a flight and negligent manner. He ngaine whofe heart is falfe, facrificeth not , that is, cicher he omits the duty, orelfe he omits the fubftance and life of the duty. You know in lam. 2.10 he faith there, Bee that abideth in ally that keepes all the Commandements , and yet failesinone, heis guiltie of all: and fo you may fay of the ordinances , he that keepes them , he that obferveth them,but yet failes in one 5 it is argument enough, that he makes no confeience of any. You fhall finde this true, that whofoever he is that facrificeth not, that is, he that prayesnot constantly, he that hcares not> he that reades not the Scriptures, he that fan&ifieth not Go d s Sabbath, he that partaketh not of the Sacraments,&c. he that ufeth not holy conference,and fafting, and prayer in its feafon, fuch a man is in an evill condition : It is given here as a note of an evill man, he facrificeth not.

But you will fay to me, May not a man whofe heart is unfound,keepe a conftant co^rfe in facri-ficing to the ZW,that is,in praying to the Lordi May he not keepe thofe ordinances constantly <

Beloved, I anfwer, Hee may keepe them con-ftantly,that is,he may doe the outfide of the duty, he may performe the dutie in a formall man-ner,and many times men are deceived with this, it is an ufuall cafe, ( nothing more ufuall in the Church oiGod) for a man to content himfelfe with a peifundory, ordinary performance, a cu-ftomary performance of good duties: but herein Sathan deceives men, as wee deceive children,

whea

All men divided into ftoo <^ankes.

521

when we take from them gold and filver, that is truely precious^and give them Counters, things that have no worth in them $ onely they have a good glofle upon them, which quiets them, be-caufe they be children, becaufc they cannot put a difference betweene things of (hew,and things of true worth j for even thus Sathanufually quiets the Confcicnces of men, with thefe bare formes of piety, becaufe they are not able to difcerne, not able to diftinguifli betweene the precious duties, and the right performance of them, and betweene the formal! and empty performance, which hath an outward fplcndour and glittring fhew of performance -'but in truth he cozens and deceives men with iu Therefore, I fay., a man may do thefe duties, he may be conftant in prayer, from day to day, hee may be conftant in hearing , and performing all the ordinances of GW D in facrificing ( as the Wifeman fpcakes here, ) yet for all this, not to be one of thefe good men, according to this note, becaufc hee doth not per-forme them in an holy and fpirituall manner.

You will fay to me,how (hall I know that?

You (hall-know it thus; when the ordinances of GW,are fpiritually performed, when holy duties are performed in an holy manner, you fliall finde thefe effe&s in them.

Firft,They are afire to heat the heart, as in Itr. 2 3. CMj word is ^fire.

Againe, they quicken the heart • when it is dead, heavie and dull 3 and indifpofed to any good duty, they raife and quicken it.

Cc 3 Againe

ggffi.

Anfw.

How to know-when wee ufe Gods Ordinances

I

They areas

fire.

Ier:ij,49.

1 They quicl^n.

u

5**

All men divided into ftoo ^jtnkes,

They ediHc, Iuac 2o»

Mark 4 *f-

4 Thef heale the foulc.

Againe, They build us up; we arc gainers by them, wee grow more rich both in grace and knowledge; Iude 20 verfe , Edtfieyour fdvesin yotir rnojl holy faith, praying in the holy ghojl : As \i he (hould fay,that will cdifie yourand you know whatChrift fayes, Takeheede horvy»uheare: for to himthat hath,rmre frail be given .• that is^he that heares as he ought to heare, every time that hee heares he growes fomething more rich,he gaines fome more faving knowledge j fome greater degree of faring grace.

Againe,The ordinances of GWheale the foulej they heale the diftempers of it, they compofc it and put it into a good frame of grace: as in lob, 15.3 ,4.faith Eliphaz, there to lob,Deft thou dilute with words not comely,&c with talke that is not profitable ! Surely faith he, thou reftraineft prayer from the Almighty: As ifhefhouki fay,/0£,if thou diddeft pray,th6u wouldeft not faj intothcfcdi-ftcmp-red fpeechcs, as thou doeft $ thy heart would not befodifordercdjthou wouldeftnot.be fo paffionate apd froward as thou art 5 therefore furely thotireftraineft prayer. Whence I gather, that duties performed as they (hould be, com-pofe the heart, and heale thofe diftempers.

Againe, They make the heartfruitfull: and therefore they are compared to raine, that falls upon theearth, and comes not in vaine..

Againe, They teach us to diftinguifc betwecne good and evil!, to divide the fefh andfpirit ; ft ill a irtan fees fomewhat more than he did in his owne heart; he fees the good that is in it, and the corruption that is in it. I-aftIy 3

They make the heart fruitfull.

They teach us ro difcerne between;! good 1 And evili.

All men divided into Vtoo <I(ankes. $2$

Laftly ,T hey clcanfc the heart,y ea the heart of a young man, where luftsare ftrong, where the ftaineis dcepe, and will not out without Fullers fofCiDavidPfal.i 19.9.faith,that the word clen-feth the heart, &c. Wherervithjhalla young man clenfe his-heart? By taking heed to thy word,

Now then examine thy felfe, whether thou fo performed thefe Ordinances, and holy duties, that God commands thee, that thou finde thefe cffe<fis of therlf thou doeft, then thou art one that facrificeth, if other wife-, then thou art onethat fa-crifictth not: and therefore confider whether thy heart be warmed by them • If they be to thee as painted fire, fuch as hath no heate,thou doft not facrificc, it is but an outward forme: confider if they quicken thy heart,or if it be as dead, and as backward, and as indifpofed to good duties, and as prone to things that are evill, after thou haft performed them as before : If fo, though thou fecme tofacrifice, yet thou art in the number of thole that facrifice not: doeft th&Jfind that they doe not divide the flcfli and the fjpflit, that they are as a fword without an edge, that they are fait that biteth not,which doth not clcanfc the heart? It is an argument thou doeft not performc them as thou fhouldeft : for there is a ftarpnefle in holy Ordinances , that makes us found in the Faith, becaufe they difcover to us the fecret corruption ofthe heart. Doeft thou finde thy lufts as ftrong as they were < Are they not ckanfed out? It is afigne thou doeft not ufe the fcow-ring as thou fbouldeft : and fo we may fay of all the reft. Doeft thou finde the word to fall upon Cc 4 thy

7

They clcanfc the heart. Pfal 119.9.

Allmen divided into ftoo ^ankes.

I

4 Try all

Fearing of fin.

thy heart, as the rainc falls upon the earth, or as upon'a (tone ,that it finkes uot into, that makes it not more fruitfully Doeft thou finde that thou doeft heare from day to day, & yet art not richer in grace,and in knowledge . That it cannot be faid to thee, that thou haft fo much more, as thou haft heard more i Doeft thou finde that prayer builds thee not up, that thou getteft not fome ftrength, fome ftrong refolution, that thou confirmed not thy Covenant with GW.»thy pur-pofe of abftaining from finne, and the like, that there is not foraevvh3t added to that fpirituall building i Thou art in the number ofthofethat facrifice not, though thou keep a conftant courfe in performing religious duties. So much like wife fhallferve for this.

The laft expreflion is, Hee that frveareth,andhe that fear eth an oath. That which is faid of this fin, may be applied likewife to all others,and fo here is a fourth difference betwixt the good and bad. A man who is within the Covenant, hath this propertie, that he feares finne,and dare not meddle with it, that is, hee will not negle<5i looking to his heart, he will not be negligent in keeping a watch over his heart, and over his wayes, but hath acontinuall eye upon finne^as we hy^Timor figcnsQcttlos^&c. What a man feares, hee will be fure to have a continuall eye unto it.

If a man be about a bufineffe, and there be any thing that he feares, he will neglecft his worke to have an eye upon that,whatsoever it be.If a man feare finne, he will be very diligent in watching

hinu

oilmen divided into two Qfjnkes.

525 I

himfelfe, in taking heed that finne come not upon him by the by, with fome by-blow, that he looked not for • fuch a man hath a continuall eye upon finne, he is exceeding diligent in looking to h is heart and way cs, when another man ncglefts it,and therefore eafily flips into finne; now into an oath, now into Sabbath-breaking • fometimes to the omiffion of prayer, fometimes to the luft of uncleannefie, fometimes to lying and deflem-bling,fometimes to one finne, fometimes to another: and thereafon is, becaufe he is negligent. The foolijh goes $n y and is careleffe P thzt is,he feares not finne,and therefore he neglefts having an eye to finne.

Now that you may finde out more diftin&ly, what this feare is,confider this, he that feares , he doth not onely feare the fin it felfe, but he feares j any thing that he hath fufpition of, he feares any ! thing that is doubtful-if it be fuch a thing, as may } be evill to him,hc feares it: So a man that feares j finne, though it be not cleare to him,though he be not fully convinced that fuch and fuch a thing is a finne, yet if hee be one that feares finne, hee will not meddle with it. Put the cafe hee doubt whether the Sabbath fliould be fo ftrisftly kept, not with (landing, becaufe he isdoubtfull of it, he will not take liberty in it. Put the cafe he doubt whether gaming is to be ufed, if he fears, he dares not meddle with it. As if there (hould be intimation given to a man, that fuch a cup or fuch a difli were poyfoned, hee would not meddle with it, becaufe he feareth vu he feareth death, he feareth

fick-

tfe that fearetti [ fiane will not adventure upon doubtful! things*

Simile*

Hethatfeareth

(Inne,(hunnes

theoccafions.

ExodtZj.xo.

Hethatfeareth fimne,feareth it conftancly

All men divided into f JVo %ankes.

ficknefle, fo a man that feareth finne, if there be but a fufpition of it, though others fwallow it without making any bones of it,yet he dares not; and therefore confider what thou doeft in that cafe,

Befides,when a man feares,he not onely feares the thing,but that which may make way to it:for feare,y ou know, fets the heart to prevent evill to come-the obj?6l of it is, hlalumfuturum, whereas the ob/e<a of griefe, is prefent evilhfo it is alfo with thofe that feare finne. Put the cafe finne be farre off from a man, yet if he feare it, he will not come neere the occafions, that might leade him to it,but keeps himfelfe farre from it,(as in Excel. 2 3. we are commanded, Kcepethy felfe farre from an evill matter, )\\z dares notfuflfer his thoughts to wander,he dare not gaze upon unlawfull ob jeds, hee dares not come into company with them that will infedl him, he dares not come neere the traine, though he be farre ofFthe blow. Thus a man is affe&qd that feares.

And againe,when a man is poffeffed with a dif-pofitionof feare,he doth not onely feare for a fit, but if it be a thing that he naturally feares, it is a conftant feare, he feares it at all times. You fliall find evill men may feare by f\\s,Ahab feared whe Ehah brought aterrible meffage to him,he feared andhumbkd kimfelfe.So P/w^feared,when Mo-fes brought upon him thofe heavie judgements & plagues^but thefe feares of theirs were as mifts which cleared up againe,that continued not: and therefore you have that exprcfTion in Prov. 28.

Blejfed

dll men divided into two 1{ankes.

5*7

Blejfedis the man that feares alwayes.-as if he fliould fay j by this we (hew the fincerity of our feare, that wee doe not feare by fits , but feare al-wayes.

The ground of it is this 5 heethat fcarethnot conftantly,feares only the wrath of GW,he feares only the evill,and therefore when that is taken a-way, he feares no more: but with the godly man it is quite contrary fe feares the Lord & hisgoodnes #0/73.5.and thcrf ore when there is an end of evil and afflictons, when the feare of that is blowne over, when goodneffe comes in the roome of it 3 when God begins to fhew mercy to him , to give him health,and peace,and quietneffe-when he is rid of his ficknefie,of histroubleSjCrofles, & ca-Iamities,his feare doth not ceafe, (as the feare of Ahah did)but he feares GWftill,yeahe feares him now more than ever. The moreGods goodneffe is increafed towards him,the more he fears-becaufe the more his love is increafed, the more his ten-derncfle ofConfcience is increafed ,. the more fweetnes he findes in GW 5 and therefore the more he is afraid to lofe it,the more he is afraid of any breaches betweene GWand him. This you (hall finde in thofe that feare.

Againe,You fliall finde a difference in the object, the thing that rhey feare. When the feare of God y and the feare of men fliall come in competition, there is the tryall; When a man fliall be threatnedby man with death, whenhefhallbc threatned with the lo(Te of his goods, the loffe of libercie,the loife of any thing that is precious unto

Prov,»8,M.

Why mens fear of finncisnot conftant»

Ho£ 3 .5.

Tryal of feare,

when the feare ofGcd and men come together.

Ml men divided into tfto <l{ankes.

Hethatfctrcth finncmoftjfca-reth other things lcaft.

c6 him ^ and on the other fide, God fliall threaten 1 cternall death. The queftion now is, whether of \ thefe he wil feare moft?mortall man jvbofcbreath is in his nojlrills, or the eternall God, whether fliall fway him moft < The feare ofman^whichis afnare on the one fide, or the feare of God,znddi{ obedience to him on the other fide. When thou art put upon fuch a ftrait,fuch a tryall,that thou muft of-fend one of them, confider what thou doeft in this cafe. You know what Chriji faith, Feare not men, the utmoft that they can doe, is but to take away life,'but jO^re God for he can caji thee into hell. Now therefore examine thy felfe,whether thou feare men in fuch a cafe, when a good confeience is to be kept, and thererby fome evill is to be undergone from men, whether thou wilt rather adventure that, or the wrath and vengeance of Almighty God^crc.

And, (which is of the fame nature J whether a man feares the doing of evill of the futfering of evill moft, whether a man feare finne or crofles more, when they come in competition, you fliall findethis, he that is moft fearefull in finne, he is moft bolde in all things clfe: And on the contrary , hee that feares other things moft, hee feares finne leaft. And the reafon of it is this 3 becaufe a godly man lookes upon finne asthemaine evill, hee knowes that toucheth him in themaine, it touchcth him in his free-hold $ and therefore, if he be to undergoe povertic, difgrace, imprifon-ment, if it be death, any of thefe things, he feares them not, (for,faith he, thefe are lefle evills,thefe

touch

touch me not in the raaine,) but if it be finne, he lookes on that as the greateft evill, and therefore he feares it above al things. So now by this thou /halt know what thy feare is, whether thou fearc the doing of evill, or the fuffering of cvill-. Laft of al, confider whether thou feare the word of GW,whe there is nothing but the mecre word, when there is nothing but meere threatnings, as i n Ifai 66.2. I mil looke to them that tremble at my word. If thou feare onely the a&uall affli&ion, the judgemeut, the crofle, when it pincheth thee, and is upon thee, any naturall man is e ble to doe that 5 but the wife man fees it before he beleeves the threatning,he fees it in the cloud,before it be Hied downe in the ftorme, he feares the word of Go d, and trembles at it,becaufe he beleeveth it, when others belceve it not.Therfore confider by this, whether thou be fuch a one as feares finne, whether thou haft all thefe properties of true feare, or whether on the other fide thou art care-lefle of finnc,whether thou be one thatfweares, or one that feares an oath. So much (ball fcrve for this poinr $ All things come alike to all, and the fame I condition is to thejujl as to the wicked, &c.

The next point that we have to obferve out of thefe words is this -> For the time of this life there are the like events to the good men, as to the wicked ; That is, chough Godhe k_A ll-fujjicient, though he make good his <^dll-fufficiency to the Saints, fo that hee is a Sunneana alhield unto them , and no good thing is wanting to them, nor any evill thing can c ome neere thcm$ yet for all this,f or the time

of

True fearc makes a man feaic the word.

Ifa.<fc.i.

Doti.4.

Things fail out a like to good and bad in this life., i

Jn this life, things come alike to all

Eccicc9.11,

Chap<8,2,iO'

of this life, in this world,there are the like events to botb,he deaks with the one,as with the other. This is his common courfe, as the Wjfcman ex-prcfleth it both here and in 01 her places. In the 11 .verfe of this Chapter, I cbferve, faith he and I fee, That the Face is not alwayes to thefvifi 3 nor the BattaiU to the jlrcng . nor Riches to a man cfunder-fl&nding, nor favour to men of knowledge\&c. but h* that is weake gets the batraile,and he that is more unwifegets favour, &c. So he that deferves the beft, miflech it, and hee that deferves the worft obtainesit. So likewife in the s. Chapter you (hall fee this fully, if you compare that arid the latter end of this ninth Chaprer together : There # ,faith he, a man that rules to his owne hurt and to the hurt of others 5 yet, faith he, this man'conti-nues in it, yea, he continues in it in fcace 3 evcn to his grave j and not foorcly, but when heeis gone , and is come fom the holy place , that is the place ot Magiftracy ( which is there called'the holy y\*cc)it is all forgone*. though he had done evill, yet hee continued in peace, and dyed in peace, and after alfo there was no bJcmi/h caft upon him , but it is forgotten; this I havefeene faith Salomon. -. '

Aqaine,y ou fhall firide it as true on the contra ry fide ilhavefeene, faith he, foreman that was wife, that hat* delivered a Citty,whe»a*reatKinr had made forts agamftit : Thau's, though he were a poore man, yet through his vvifedome, he delivered it from a great King • But, faith he' this alfo was forgotten; The poore man was forgotten,and

fo

jnthii Uf\thin?s comewltfoto all.

5?i

Co the g iler was forgottcn,:-nd the evil Ru-

ler wit fofg Kteft. A id 36 ic is faid of die Ruler, fo ic is (aid of the ewrour which comes from the face of the ilcler- / bavefeemt fakhi Salomon^ a vanity und:r the S 7/7 ,;.% r a:; drifilkfremthefdU of the Ruler, that is, from the errour of the Ruler. Whan is that? Folly if fit in great excellency & tin jiebfet in low place, 1 hxvtfantfitvinti o.i her [back, and Princes walking as ft r v t H I j o n tb: ground. Cap. io.(5 3 7. That is, thole that were holy and good, they were rich, how poore focver they feemed to be 5 they vv ;re wife, ho wioever the world accounted of them 5 though the world rccko led them as fervants : And on the other hie , thofe that were evill,they were poore,though they appeared to be never fo -rich-they were bafe,though they feemed to bee never fo noble-they were foo!iih, though thevfeemed to have the repute of vfiftdomo. Now, faith he, I have feene thefe fervants onhorfe-backe, fitting in great excellency , when others, though they were Princes, jhavc bcenefet in low places., and have walked like fervants on foot.Thus youfee,/^ all things com? alike to all ^ fo the Lord difpofeth i:: If you looke to :he condition of things, you (hall fee, | that all baftards efcape not affl iftions, and againe thacramy fanncs have but little afflictions: You ihillf:e againe, that not all evillmenhav^pro-fperity, nor all good men are followed with ad-verfiae ; but Goidifpofcth thefe things promif-cuoufly.

Yoa lliall fee lofiab a good King,flaine with an

arrow.

Chap:io.£,7.

Inflances*

■- ■ _ ...».-_.■■■-

Jn this life, things come alike to all.

2Chro.jj.i3

Od ufeth a li-

1 >l'ltWO

.■*:.

I

Ifiele&ioij.

• I

arrow,when he changed his clothes,and covered himfelfe, and dilfembled his perfon even as well as ^ylhab was, you (hall fee no difference in the cafe as it is defcribed, 2 Chron. 3 5. the fame condition fell to them both, they both defguifed themfelves, the Archers both (hot at randome, GWdire&ed the Arrowes to both of them, both were fickeand wounded in their Chariots, both were carried out of the Battaile, yet the one a very good King, and the other a wicked King.

You fee againe, lofeph was put in prifon for innocency, as well as Pharaohs Butler and Baker were for their offences.

You fee UMofes and Aaron were excluded out of the land of promife, as well as murmuring rebellious Jjrael : the fame condition was to the one as to the other.

If agairifc you looke upon the good fuccefTe of men,you flialifindeit thefame: You lhall finde Nebuchadnezzar prevailing], and reigning forty yeares in profperity, as well as you fee King Da-*>/Vreigned forty yeares, and Gods hand was with him&o bleffehim in all this: All this you fee under the Sunne.Ondy this you are to obferve, that it is but for a time, that the Z*>v/doth this $ he doth it not all wayes, this is not the conftant condition either of the one, or of the other: And therefore you muft know, (that this truth may bee clearc to you ) that God ufeth a libertic in thefe two things :

Firft,hc ufeth a liberty in ele<5Hon,he choofeth one and refufcth another,and that for no other

reafon,

* —■■-■ —■■

Jn this life things come alike to <tll.

511

t Inpunifliment ana rrwartf*i, intwothiiigf.

refon, becaufe it pleafcth him.

Secondly,In his punifhing and rewarding the fonnes of men, eleft and reprobate, he ufeth a liberty in two things.

Firft, In the time of their affli&ions and rewards.

And fecondly, in the manner and qualitie of their rewardsand p'unifhments.

In the fubftance it felfe heufcth no liberty at all j but this is an infallible rule, that will be al-vvay cs true, Thar he rewards every man according to his worke , he rewards the good according to his worke, and he rewards the evill according to bis worke: but yet, I fay, with this difference, in the tim: he ufeth a liberty,it may be, he defcrreth the rewaidingotfuchaman aiongtimejhedeferres likewife the puniflimenc of fuch a one a long time; with others he deales quite contrary, hee fends punishments upon them prefently after the finne is committed, he gives a reward prefently after the good deed is done.

And fo likewife in the manner of the punifli-rnent.-therearepunifhmcms of divers forts,fome ] are more fecret puni(hments,fome are more fcan-dalous, fomeare taken out for examples, that o-thers may feare; others be let alone, and makes them not examples. Thislibertie hcufechinthe difpenfing of his punifhments- and the like hee doth in his rewards.Somc he rewards openly for their well doing, that others might be encouraged. Some men he fuffers ro wait a long time, and there comes no prefent reward: they (hall 1

D d have

Not to be offended at Gods dealing,

Why God for

atimedifpen-feth things pro-milcuoufly.

Reafon U To try men;

have a reward according ta their workes,but yet this liberty God ufeth in the difpenfation of ir. If this be f o 3 then let us not be offended , let us not thinke, that God is not therefore All-fufftcientjoQ-caufe he deales fometimes with the righteous according to the werkes oft he wicked, fometimes with the wicked according to theworkes of the righteous -for you fee he will be All-fufficient^ he will keepe the fubftance of this rule,/* will reward every man according to his worke, he will make good his o^//-1 fufficiency in performing his promifes unto them, | that belong to him; and againe, hee will make good all his threatnings to thofe that are ene-myestohim.

But now for the time of his difpenfation, and adminiftrationofthings, itistrue, be takes a liberty to himfelfe. And to make this the eleerer to you I will doethefetwo things,

Firft, I will (hew you the reafons, why God doth thus for a time, why thus hee difpofeth all things for a feafon.

And fecondly, I will fhew you this , that though he doth thus for a feafon, yetcertainely, he is K^ill-fufftcent to the good, itjhaMgoe well with them, and itpallgot ill with thejinners.

Fir ft I fay, (7^doth thus for a time: And why i one teafon is, That God may try the faith and fin-cerity of men: for if when men have finned, Cod (hould fmite prefently, if whe they doe well,(7o/ fhoukl reward them prefently, they would bee drawnc to well-doing^and from evill-doing, not by fincerity and by f aith^ but by fence. Now the

Lord,

> .. ■ . . ..—— .. . ■ ■ _ -■

Jn this life things come alike to alL

Lord therefore deferres it, he puts it offjhat thoft that are proved, maj bekncr»ne y that what men doe out of finceritie may appeare to be fo, that men may Hue by faith, and not byfenfe, that men might bedrawnctolive by right refpe&s, and not by fenfuall and carnall refpe&s, as they would doe, if either his punishments were prefently, or his reward.

Secondly,The Lord doth it to fpare mankind; for if the Lord (hould punifli prefently, men (hould p^rifli froip the earth. And therefore hee doth in this cafe,as Generals are wont to do with their Souldiers when there is a generall fault committed, they caft lots, and pick out two or three, and put them to death, that the whole Army may be fave&Sothe Lorddoth,hc takes here and there onc,whom(it may be)hefollowes with open and great judgements for open finnes: But for others againe, the generality, he fuffers and lets them alone,becaufe he would ipare mankind. This reafon I finde ufed, Gen*6.i . the Lard faid there, when he was about to deftroy man from the earth, MyfpiritJhaUno hrtgtrftrive with man, for he is butficfr: That is, if I (hould continually deale with men, as I doc now, if I (hould take them, andfweepethem away with thebefomc of deftru6\ion, as I doe thefe, there would re-maine no flefh upon the earth $ and therefore, faith he, Iwillnotftrive with them i but beare with them patiently, though their finnes are great and many.

Againe,the Lord doth it, that he might keepe Dd 2 from

5*5

ReafoHi.

Tofparcmcn.

Simile.

GcnXjN

536 j Jn this life, things come alike toall'

To hide events from men,

Rora.ix33«

A&SI.7.

Reafon $ 4 j from us the events of things: It is his good plea-fure to referve them to him{clfe,and therefore he goes not in a conftant courfe. When men finne, he doth not prefently punifh, neither when a man doth well, doth he prefently reward him, that is, he goes not in one traft, as it were, but fomtimes he doth the one, and fometiflfcsthe other, pro-mifcuoufly 5 and for this end, faith the Wifeman, he hath made this contrary to that, that no man might finde any thing after him: That is, that he might leave no footfteps behind him; as we have that phrafe v£cd y Rom. 11.33. &<w wfearchablc are thy tvayes, and thy judgements fast finding out ! The wordintheoriginall figniheth, that when God goeth,hcleaves no vefligia,not print behind him, fo that a man cannot fay,he will goethis way,he goes it not fo of t,as to make a path of ir-(I fpeake of thefe particular thingsjhe doth not fo diipenfe good and evill, punifliments or rewards, that a man can fay,the XWwill doe this. Andthe reafon of this is, becaufe future things, theeventof things, it is his good pleafure to keepe to him-felfe: as he faith, Jfits 1.7. It is not for you to know the event of things \ which the Father hath hep to himfelfc: and therefore he ufeth this promifcuous difpenfation of punifhment and reward , that he might hide thefe things from the fonnes of men.

Fourthly ,he doth it likewife, that he may bring forth the treafures, both of his wrath, and of his mercy. You will lay, how fliall that be done?

Saith

Reafon 4.

To bring forth his treafurcs

Jn this life things come alike to all.

5*7

Saith God^Wl (hould prefently cut oft a finncr,

and {hould not forbcare him, his wickedncfle

fliould not be full, I will let the ^yimerites alone,

Gen. 15. 15. that the meafekre of their ferine might be

fullflled: That is^God purpofdy forbeares them,

with great patiencc,/frw. 9.22. He leaves them,

and heapes mercyes and kindreffes upon them,

that they continuing in their finnes, and abu-

fing his patience , rccompenfing him evill for

good,he might then draw outthc treafures of his

wrath. If he fliould take them fuddenly and cut

them off, there might be but fome of his wrath

manifested upon the fonnesofmen 5 but when

they runnealongcourfc in finning, when they

makeaheapcoffinne, then GWdrawcsoutthc

treafures of his wrath and power,that is the very

reafon ufed, Rom* \\.%z. andlikewife Rm.z. 4.

The Lord hathcertaine treafures of wrath,as we

fce,Df*f,3 2. 33,34,35. Where fpeaking of the

children of/fraeljic faith, that hefujfered them to

grow(thix is the meaning of that place ) as a man

Offers a vine to grow , I fujj'aed you to bring forth

jgfAfes , I did not trouble you, nor interrupt you,

but whe you fhould have had good wine in your

grapes to refitfb GodandmAn , faith he, jour mne

was as the pojfon tof Dragons, and as the galj of

Afpes. infteede of doing good, and being fer-

viceable to men, when I gave you fo much reft

and peace.The wine you brought forth was hurt-

full to man, as poyfon, and as the gall and bitter-

nefle of Afpes, whkh is the moft hurtfull thing

in the world.

Dd 3 Now

K^infrv.

How God drawes out the treafures of his wrath to {inner*

Gen if. 16. Rom, 9.x J.

Rono.4. Rom. 11. n, Deut.31.33, $4>3f«

How God drawes forth the treasures of mercy to the

godly

lames x

iVath«j % xe>

5 5 S Jn this life,things come alike to ail.

Now,liitli 'he Lord) all this I have done,that I might lay it up , / have fealed it up among my treafures : for vengeance and recommence is mint : That is 3 therefore have I fuffered all this, that I might draw forth al my treafures of wrath,which otherwife would be hidden, and never opened and manifefted to the world.

The like he doth to the godly, he fuffers them 'o goe on, he fuffers them to doe well,and yet for all this y hee gives them no prefenr reward, but leaves them to the malice of men, to the hand of the enemy, and fuffers them to prevaile againft them, he fuffers them to be in poverty ,.in pcrfe-cution,in prifon, to betaken away by death,&c. And why doth hee fuffer fuch variety of Temp^ rations to come to them? Lim.i. becaufe their grace, and their pa:ience,and their faith might be moretryed, that they might have a larger Reckoning. CMath. s.io.BleJfed arethofe that fuffer for nghteoufuffe fake : and by this meanes hee drawes forth the ueafures of his mercy .If the re-ward fhould be prefendy ,it (hould not be f© great a reward,but when he fuffers any man to do weh ■md then lets him wake, by that meanes hcetskes occafion to be the more bountifully as he lakh to them,#?£.io. ib.Whenyou have aone his will, jm have neede of patience : That is, the Lord Ml de-ferres, that you might (hew your patience, that you might have the honour to fuffer, as weil as to doe,and fo he might fbew forth on you, the riches and the Treafans of his mercy.

Laftly another reafon why GWdoth it, is, be-i caufe

Hcb.10 3*.

time of driving-Iara»x.U.

i ■ i ■ 'I, I,. - -■

Jn this life things come 4ifo to all. \ 539

caufe the time of this life is the time of ftriving,\ . . of running, of a<5Hng, it is not the time of being rewarded, as lam. 1.12. Blejfedi* he that indurcth th< time oftryall. GWputs a man for the time of this life to many trials,he puts a good man to fuf-fer many crofles and affli<5tions, to fee whether he will bearc them or no, hegiveshimnot prefent liberty , prefent profperity, nor prefent re-wards,&c. Saith he, When he is try >ed y he flail receive the crorvne ofglory , which hee hathpromifedto them that love £/w,then,and not before 5 fo I fay, the time of this life is the time of driving.

You know men do not give the reward till the wraftling be done j they are not knighted till the bartaile be ended. they give not the garland, till there be an end of the combate: Therefore Rom. 2.5 . the laft day h called the manifeftation,or declaration of bis jnft judgement. So that till then, there is no declaration of the juft judgement of God,one way or other. There is not a declaration of wrath till then, nor a declaration of mercy till then; for a time therefore the Lord fuffers them to goe on, he difpenfeth the event of good and evil, of punifhments and rewards promifcuoufly, that the fonnes of men might be try cd 5 but when the race is done, then he will make good his promife to the one, and his threatnings unto the other.

But now, though the Lord doth this for a time, as you fee hee doth forafcafon,yet remember this againe for your comfort, that it is but for a feafon, it {hall not allwaycs be fo 3 as the V/ifc-. man refolves in the Chapter before my Text: Dd 4 Saith

Rom.i,f. The day of Iudgement the time of reward

Itfhallnoc al-wayesgocweii with the wick-cd,nor ill with the godly,

I

BccaufeGodis

a raft God.

2 Heisioimtf-table.

Saith hce, howfoevcrit fall out, Ikttowitjbdlbe rvell with the r 'ghteotu j a vd itjhallbe&vill with the wicked: It is ccTtaine that every mw fhallbe rewarded ac:ordengto his workes : Godlineffehath the fromife of this life ^ and of the life to come. Anda-gainCjUngodliaeflc hath the curfes of this life,and of that which is to come • and certainely they fliall be both fulfilled. And that it may be made clearetoyou, confider this ground for it, that though the wicked profper a while, and good men fuffer affii&ion for a while,yct it muft needs be that this muft be the iflue of it.

Firft ,becaufe the Iudge of all the world muft needs be righteous, as faith Abraham : Asifheihould fay,The firft ftandard of Iuftice,the firft rule,the firft meafurc, either that muft be right, or elfe there can be no reditude in the world. Now that cannot be • you fee there is a re&itude amongft men, there is a Iuftice amongft men, there is a kindeofeven carriage among the Creatures,and therefore the Iudge of all the world that gives all thefe rules, that fets all thefe meafures, all things in this evennes,& that keeps up that which other-wife would fall in funder/urety he muft needs be righteous 5 and therefore he muft needs doc well to the righteous, and reward evill to the wicked.

Secondly,this is clearc from his immutabilitie r looke what Cod hath done in former times, hee muft needs doe the fame: Goe through all the Scriptures, and you fhall finde that ftill the evill in the end were puni(hed,and the good in the end were rewarded $ he is the fame G*/ftilI, he is ftill

as

Jn this life things come alike to all. J 541 I

*- -' _____———-_______—— — _______ _______

as holy as he was, ft ill his eyes cannot abide intquL tie^ ftill he is powcrfull as he was , there is no change in him , norjhadow of turning. And therefore thinke with thy felfe, he that was fo fevere againft Saul for breaking the Commandcment, he that was fo fevere againft Balaam for loving the wages ofunrighteoufnejje ; he that was fo fevere a-gainft Fzziah for touching the Ark, for medling with holy things, for drawing neere in an unholy manner to him-he that confumed Ntdab and Abi-hu with fire from heaven , becaufe tl ey came with Jtrangefire , (fo doe we when we coim with car-nail affe&ions to performe holy duties) he is the fame, and though he doe it not to thee oq the fo-daine,as he did to them,(for he did it to them for exaplc, that they might be rules for future times ; that he might not onely deliver precepts, but might fecond them with examples)yet being the fame God) he will doe it to thee at length > if thou fall into the fame finne 5 hec that ftrucke Ananias and Saphira with death forfpeaking againft the truth, and againft their Confciences* he will doe the fame to thee,though he doe it not in the fame man_ier 3 ( becaufe it was extraordinary, heedrew them out for examples,) and fo I may fay of rewards, it is certaine he will doe the fame.

Moreover, it muft needesbe fo, becaufe Gods blefTednefle ftands in the execution of his owne Law,in proceeding according to it.

Take all the Creatures under the Smne, and their happineffe ftandes in keeping clofe to that rule,that God hath given them: The fire is well,as

long

Gods bleflect-neffe confift* in executing hi* ownclan'.

Jn thislife ■, things come alike to all

long as it followes that rule, the water, and fo c-very Creature 5 Man to whom the Law was given, his hapines is to keepe the Law, In doing it thoujlult livei The great G^hath made a Law to himfelfe^thatis, he hath exprefTed himfelfejhis bleffedneflTe confifts in keeping it - and therefore be afTured, that whatfoever his Law is, it fhall cerrainely be performed. The Law you know, is this, Either thou fhalt keepe thefe things, or thou flialtdyefbrit* Now a difiunftive proportion is true, we fay , if either part be true; that is, if a '?ty** man doe not keepe the Law, of neceffitie he muft be punifhed, or elfe Gods Law fhould be broken; but if either be fulljilled., the Law is kept: So I fay, it muft needes bee, that! the X^muft doe that, wherein his bleffedftesconfifts.T/^^^j?^-ntr prolong his dayes, and though his punijhment bee long deferred, andfentencehe not fpeedily executed, yet cert3it1ejy.itmuftneedesbeexecuted,forthe Lordmu& needes a£ according cojhat role hee hathfettojiimfelfe. r God wilinot Laft of all, if the Lordfaould notdoe it, he Iofehisgiory. fhould lofe his glory; If wicked men fliould. all wayes prqfper, if good menihould alwayes fare ill, men would fay, there wereno God in fteaven, to rule things, to adminifter things by his providence : therefore^ faith he, I will bring it to paffe, that y#u may know thatlamtfa Lard.So then, feeit thou a wicked man doing wickedly, and yet not punifhed? Hee cannot continue long , tiieZ^ fhould lofe hisglory if hee fhould. Seeftthou asoou m<i\\ that continuesin his jighteoufneflc,

_and —-— ." ■'

Jn this life things come alike to all.

54?

and ycrhe fuffer.s adverfitie and affliction, he is fct in alow place, be walkeson foot. &c. he cannot continue fo long; for the Lord fliould lofc his glory, and the Lord mil not lofe his glone, he is exceeding tender of his glory. And therefore this Conclufiqnmuftbcfetdowne, that though for a time atlthings come alike to good & hadjhough (Wdi'penfc them pvomifcuoufly for afeafbn,yet ccrtaiiiely the iflue {hall be, it (lull be well with the righteous^and ill with the wicked.

Therefore (to proceede a little further,) letYiot holy men be difcouraged,becaufe they fee thiugs goc ill with the Churcher- be not difcouraged at it,forit,(kailbe well with them indue feafon. You fliaUfec^/. 12-9, j. that the ZWiufferse-vill men 19/>/<?£££ the Church, and to make long furrowei on tjic backe of it^but yet, faith he, in the fourth verfe-T^ Lord will cut the cordes of the wick-ed s Hee will cut their traces,.they plow long,, and make deepe furrowes.j.butyet the Z^ at length cuts the cords of the wicked. The horfes that draw the plow, as long as the traces hold, they draw, but when they are cut they caadraw no longer: Sothe ZWwill doe,, hefuffers the Church to be plowed , when they doe not judge tfcmfelvesiW hen they doe not plowthemfelves, when they doe not humble themfelves, then hee fos the enemyes of the Church to plow them, and to humble their foulesj and this he doth for a certaine feafon: but when he hath done, he cuts their traces, he cuts their cordes, and that in due | feafon.

As

Vfe,

e.

Not to bedif-couragcd 3 bc-caufe of the miferiesofthc Churches. Pfal, 1*9.5.

Jn this life, things come alike to all.

Inftmcesof I the wicked ptr niflied in dne feafon.

Ifa.»8.»4.

As for example 5 He fuffered Pharaoh a lone

t u Une i?i I ? , ? rthe Church > you know how Ion! heafflifted it, you know what long furrowes he made upon itjbut yet when the period was come the period that Go/bad fet, the fit time, then God cut his traces, that is, fuffered him to plow no longer, but deftroyed him. *

r£r£° H r M } n x the u? r ' K of// <>'> plowed the Church a while,till it came to the very point

to the exigent, that he mould have fwallowed it up, and then he was taken off from plowing anv longer then the Lord cut his cordes, and fit his Church at hbertic.

And fo he did with the MidUnites., They plow-ed the Church for a time, fas through the whole ftory of the lodges we feejtbey plowed them for a certaine feafon, till they were plowed enough. and when they were humbled, repented,& crved'

r° u t £ 6 ~ * ( * y° u mal1 fee ever 7 where, ) then faith the Text, the Urdbntd them, andcutthe cords of the wicked,he fuffered them to plow no longer. But thefc places will be the clearer if vou compare the with Ifiz 8. 24 .faith the ZWthere Beththe Plow-man plow all the day ? Rather, faith hee, when bee hath plowed enough, (markein fen bee hath broken tie clods, thenhee calls £ ,£' Mfh. And who hathcaufed the plow-man* doe this: Is tt not I the Lord? If the Whath rut this wifdome into the plow-man,that he plowes not all day, but when he hath plowed the ground enough, he ftayes the plowe, and fowes the feed will not the Wdoefo with his Churchfthere!

fore

»

Jn this life things come alike to all. | 545T

fore, be not difcouraged, let not yourlieas

faik,thogh you fee him plo wing of the Church

though he fuffer the enemy rd prevaile againft

i t • for in due time the Lord will cut their cordes.

Youhaveacleareplacefork,Z)^f.3 2.3 5 .where! i

fpeaking of the enemyes of the Churchy faich he, J

Hit footi frail flide m d<*e time : ( that is the ex-'

preflion there) that is 3 perhapsyou may com-; Godstime Ua

plaine, and thinfce it too long ,- but it is not too (

long.if it were any fooner,it would be too foone:

In due time, faith the Lord\ it (hall-be, indue time

hisfoote {hail(lide. Yet a little while, tndhethat (ha/l Heb.10.57.

come y will co'me^ and will not tarrie^ it is but a little,

a little time indeed. You know that is too long,

that tarries beyond the appointed time, beyond

thatmeafure, that fliould be fet to it: when the

Lord doth it in due time, it is not too long. Hee

th.it (hallcome, that i$,hee th&t fhall furely come,

will come, and will not tarrie^ that is, hee will not

tarry a jot beyortd the due time and fexifon, that

fcaf on, that is fitteft for the Church, and for the

enemyes of the Church;

Andaslfayforthe enemyes of the Church, fo I may lifcevtf ife fay for the righteous man, The Utter end of the righteous Jhall be peace . hee may have trouble for a time, but his end frail be peace. Be not therefore difcouraged, howfoever God may dcale with thee by the Way , yetjw know what endhemadt with lob : Thatexpreffion you have in lam.$ .it. You fc now the cafe of Iob^nd } y$u know what end the Lord made with him: fo I may fay of every righteous mam

Yo\>

Inftancesof

the godly rewarded in due fcafon.

J n this life, things come alike to all.

have troubles in the way.

You know lacob had many troubles, troubles when he was with Laban, troubles with the She-chemttes, troubles with his owne fonnes • yet his latter end was peace.

David had many troubles,when he was young, when he was under Sauls government, hee was htnttdisa Ftea^ox Partridge^ after he come to the Kingdome himfelfe, you know he was a man troubled a great while, there was Civill Warres, after them he was troubled with his children, af-godiX'S Krthat with «hc rebellion of his people: and yet though they ' | faith the Text, he dyzdfull of riches, full of honour, and full of day es: The Lord made a good end with him:7 he latter endof the righteous is peace :^x is, a man that truftetfa in the God of peace, heefhall bee fureto have peace in the end, $man thatisfub-je£ to- the Kingdome of peace, that is fubjeft to the governement oichrifi, the Prince of peace y it muft needesbe, that he muft have peace in the end 3 for tie Kingdome ofGodis in righteoufres and peace^znd the government oichrifi is the government of peace, and therefore it {ball be peace in the end of him, whgtfoeveris in the way. Therefore, fct no man bedifcouraged, but let this comfort him.

On the other fide,another man may have peace by the way, he may have profperity for a time, he mzyfoxrijhlikeagreenebay-tree, but his latcer end fhall be miferable. As it is PfaL 37.37 .Marke the end of the righteous man, itjhatl be peace .- but the tranjgrejjours pall be dejlroyedrogetherfhe end of the wicked (hall be cut of ^Vnd therefore you fee w hat

Pfal 37.37;

Jn this life things come alike to all

l 4'-

hefayes of them inthc verfcb?-bre, / fayes he, and he was not to be four.\\\\ 'eric. $c> . / Ls he fboul J fay : I fought him on canh, and there life w\ . was not,I fought him in heaven,and there tit was ' ';;; { ' u not to be found, but in hell he was, there he was by t**ft* to be found, other wile there is no rcmcmDrancc of them. So I fay, evillmen, though they have peace for a time, though they have prof perity for a time, though they fpread thcmfelves.as a greene bay-tree, yet their latter end fhall not bee peace, but mifery. Thctefore, let us not be dif-couraged-Nor on the other fide,let not evill men be fecure, let them not be incouraged to evill do-ing, for though the Lord fpare them for a time, yet certainely they fhall be punifhed. As Luke 13. Luke 13.4. 4. fit is an excellent place for that purpofe) our Saviour faith there, Thtnke not thofe eighttene npon whom the Tower of Silottm fell,mregreaterfin-ners^ than others^ that it did not fall upomOut except yourepef^^ouJhallaJllikewifeperriJh.Thcmca' ningoficis this, when you fee ftrange judgements come upon the workers of iniquity ,t hough you that are (landers by have had peace and pro-fperity all your time -and have never beene acquainted with any of thefe ftrange judgements of GW,have never taftedof them, fay not that your condition is better than theirs $ for, faith our Saviour, you are no lefife finners than they, perhaps you are greater,("though the Tower fell on them and not on you, J therefore, (aith he, Youfial/pe. rijh. But becaufe it is not prefemly done, therefore faith xhzWifemm, The hearts of men are fett

in

■ \*m

1

' " ■ ■ ■ —.. . ' ' J ' ■ !■

jn this life, things come alike to all.

PfaLjo.il.

men.

in them to doe evilly that is becaufe there is noti prefenc execution, therefore either men thinkei there is no GW, or clfc they doe thinke God is like theraf elves:/ heldmj peace^ndthou thought ft I was like thyfelfe y P/dL 50.21. Ether they thinke that there is no God y or elfe that he is not fo juft a God, as wee declare him to be. So, either they thinke finnes not to be finnes, or elfe they thinke them not fo hainous,that they doc not draw fo fearfull judgement after them. Thus men .-becaufe the fame events are tp all alike, have therefore their hearts fct in them to doe evill.

Now for anfwer to that, faith theWtfemdn, though execution be defcred, the fentence is not deferred; Thefemcnccisfajldgainjl An evill worke, though it be not fpeedily executed,. As if hee fhould fay,it is a little comfort to thee when thou haft provoked God to anger, that thou art not prefently punifhed ♦ for the fentence is gone out againftthee, thou art an accurfed man, thou art condemned and fhuc up in Prifon, it is onely the execution that is deferred^and therefore it is that hefaith, becaufe the fentence againft evilldocrs is not fpeedily executed y therefore thinke with thy felfe, whofoever thou art that imboldeneft thy felfe in thy prefent faf ety, it is but a deferring of the execution, thou art not in abetter condition than others, onely the judgement is executed on the one fooner,on the other later.

See it in the finne of loab, you know hecom-mittedthefinneofmurther, when he killed Abr

The execution notthe^n-tcace is deferred of wicked

Injtances 0

ner^ it lay a fleepc many yeares. The fentence

went

fn tins iife things mne alike to all.

54-9

went out from Gods Law, God and his owne Confcicnce was a gainft him , but yet it was not executed,rill he was full of gray haires • tits gray haires wemdowne to the grave, not in peace, but in bloud.

Solikewifeiathe finne of Saul, when hex brake the oath with the Gibeo/ims^xksz finne continued forty yeares unpunifhed , the Lord fuffl-red ir-the fentence went out againft him as foone as it was committed, but yet it lay aflecpe. The Lord did not execute the fentence til forty .yeares aker,as we fee by computation: for it was all the reigne ot David to the latter end, andmoft part of Sauls reigne.

And io the finne of Shimeijhc finne was committed long before, (yet all the time of Davids reigne after hisreftoring, though the fentence went out againft him 3 for he was an accurfed man,the ZWbrought thatcurfe upon him which he had pronounced againft David) yet it Was not executed till a fit fcaf on. So,Ifay,itis with fin the execution is deferred, though the fentence be not deferred. Therefore faith Salomon^ceiuinely the wickedfhall not prolong his day es. '

It is a place worth confidering, Bclef.%^ z . Ecdctt-i* Though a [inner doe evill an hundred times , and God frolonghts dayes,yit Iknorsitjhallgoe will with them that feare the Lord, and doe reverence be fire him • but it (hall not be well with the wicked\ neither fjmll heeprolenghisdayes, heefhall be like afoaddow] became he feares not before God. This conclufion he comes to: Although, faith hee, the Zm/deferre

^ e QXC-

Objetit.

' Wicked men die fuddenly, though tbey live long.

Simile.

God takes not away holy men till they be ripe;

rfi

C 2,

I I I! ■ —^^—» — i» » > I ———————

In this life things come aHke to all.

execution, yet it {hall not be well with the wkk-ed,he fhall not prolong his his dayes.

But it will be objected, That many evill men doe prolong their dayes, they livelong, they live till they be old, and they live in peace.

To this Ianfwer, That though they doc live long, ycr indeede properly they are not faid to prolong their dayes, becaufethat all that while they are unripe, they are not fit for death:So that they are taken before they arc fitted to go hence, fo they are cutoff for fubftance indeede in the middeft of their dayes. As an Apple, though it hang on the tree long, yet if it be taken before it be full ripe, it may be faid not to hang long on the tree, that is, it hangs not fo long as to ripen it, ic is taken away in an untimely manner,it is taken away before the feafon of it.* So it is here, though a wicked man doe prolong his dayes,. yet ftill he is taken away before he be ripe, before the time of gathering.

And it is true on the other fidc,that holy men, though they be taken away betimes, yet they are taken away when they have finilhed their dayes, he doth prolong his dayes, though he die when he is young, becaufe he is ripe before he is taken from the tree: he is now in a fit feafon. And this is the meaning of that, when he faith, Ctrtawely it fial/goe ill with him thatfearss not God^ though hce doe prolong his dayes, though execution fhouldbedefercd. Ifhouldadde more, as this for another j but I will but name it.

Doth one condition fall to all, both good and

bad?

Jn this life things come alike to all.

55*

bade' Then you may gather hence, that all the good things, and all the evill things that befall us in this life, they are neither truly good, nor truly evill,thcy are but fhadowes of both: for if the Lord knd adverfitie upon good men, if hee fend profperitie to evill men 5 If there were true evill in adverfitic 3 <7^ would never doe ir-if there were any true goodneffe in profperity, he would never doe it: but when he difpenfeth thefe things fo promifcuoufly, it is an argument they are not fuch as men account them, they arc but fhadowes of good things,and of evill, Larva &JpeffrA,&c, that is,they are not the fubftance of good things, neither of good nor evill. Let not righteous men therefore fay they are raiferable, when they fall into any kinde of outward miferie, whatsoever the condition be,it is not evill,if it were,it fliould never befall thee. Againe, let not a wicked man fay, he is happy, becaufe of his outward conditioner if it were truly good, thou fhouldeft never enjoy it; When God difpenfeth thofe things fo promifcuoufly, it is an argument that they are neither good nor evill, that is, that there is no fubftance of true good or evill in them.

And fo againe,if they fall out fo promifcuoufly, then you can judge neither of love^ nor of ha-tredbythem; that is, a man is notto thinke,that becaufe the LordzftMSts him, therefore hee with-drawes himfelfe from him ; or becaufe he gives outward profperity to another, that therefore his hand, and his favour is with him; for you fee he difpenfeth thefe things diverfly, he difpenfeth Ee2 them

Adverfity and profperity, not truly good,nor evill.

Not to iudgc of Gods love or hatred by outward things.

$5*

In this life things come alike to all.

Simile.

in]

them to all in fuch a promifcuous manner, that you cannot fay, this is propet to the one, or to the other.

An Hoaft may entertaine a ftranger with better foode thenhee gives hischildren, with the daintcft of that hee "hath , yet hee keepesthe beft \ portion for his children : and Godm^y doe much for thofe that are (hangers to him, but hee gives better profperitie to his children 5 though they fare hard here, though theytafte no good thing a long time, yet the portion hee refcrveth for them 5 which portion and bkfled inheritance, he of his great mercy refcrve for every one of us, and conferre upon us, for the meditation of his deare Sonne, Iesvs Christ-the Righteous.

(V)

So much for this time*

'I '

FINIS.

yy^^ytP M i' ' ■ ■' !■ ! > i i mni i .m i i i . li

THE

THE

THIRD

SERMON

EcC LE S1ASTES9,II)I2,

I returned andfaw under the Sunne, that the race is

not to the fwift , mr the ban ell to the ftrong, nor

yet bread to the wife^ nor riches to wen trfunder*

ftanding, nor yet favor to men of skill, buttime

and chance commethto all.

For man alfo knorveth not his time: as thefijhes that are taken in an evill net, and as the birds thdtare caught in the fnare 5 fo are thefonnes ofmenfnared in an evill time^ when it falkth fuddenly upon them.

fr©§ll|js§ H b laft time wee fpake to you 3 we IK handled the firft andfecond verfejs of this Chapter; whence there may bee this objection m?de agaioft Cods ^All-fujficiency 5 All things come alike to all^ totbe]utt y andtothe mckd^&c. And in-Ee 3 deed

Of the Vanity of earthly things.

object.

Naturall ftrength or weakncsdi^ pofcth not maninchee-L vent of things

deed when men lee this conclufion,^ // is to the wicked According to the work of the juft,and to thejutt according to the workc of the wicked, itmuftneedes ftand asaftrong obje&ion againft the do&rine of Gods ^dtl-fuftciency .How that objection is an-fwered, hath beene fully declared to you t Now there comes another obje&ion like the former.

Becaufe all things come alike to all, faith the Wife-ntan y (but there he names onely the good and the bad, the holy and the unholy) men will be ready to fay,(as every man is)howfocver holineffe and unholineffe makes not this difference in the event of things, yet the naturall ftrength of men, their naturall weaknefle, their naturall ability,or their unability, their wifedome or their folly, that dif-pofeth or indifpofeth men in the event of things. And therefore the Wifeman> when he had finilhed that former conclufion whereof we fpake r (that there is one event to the good and had)hee falls upon the fecond vanity thathee fav; under the Sunne, that all things come alike to all, that is, not oncly to the hoi y. and unholy, but likewife to thofe that have n&rall ftrength, and thofe that are fubjc<ft to naturall weakneiTc, even in this cafe alfo, faith he, all things come alike to alL

For / have feene that the race is not alwayes to the fmfi, but fometimes to him that is not fvvift ±the battaile is not alwayes to theftrong, but fometimes to him that is ^tzV^andbread^andfavour y andrich. es,arenotd\wz)KS towenofunderfianding and skill, but fometimes to men that are wcake, and foo-liili, and want skill, &c.

I

OJ the Vanity of earthly things.

555

I have chofen this Text, that I may adde this to the other, that even in thofe things alio, ^411 things ccme alike to all.

Then there is another caution to bcufed,and to betaken heed of in this doftrinc o( Gods All-fuffi. ^/wKy.Though GWdifpcnfe his comforts to them that fcrve him with a pcrfeft heart, yet there arc certaine times tobe obfervedby the Tons of men, and if you miffe of thofe times that are allotted to every purpofe andac7ion,ii 'thefe be hid from men,if men take not their opportunity , though God be ready to difpenfe his bleffings,to thole that feeke him, yet that occafion makes men miffe of them: therefore it is that hee faith in the twelfth verfe, CM an knorves not his time, that is, there is a time for every purpofe^ and aftion, and it he take that time, he fliall be fucceflfcfull- but if that be hidden from him, and he take it not, eviII times falluponhim^ as the fnare upon the birds,and as the net upon the fijhes. Now for the particular opening of thefe wotds: FhftjWC arc to confider the phrafe here ufed in the beginning, I returned andfaw^ faith he, under the Sun, that the race is not to thefmft^&c. T hat is, as if he fhould fay , when I looked about mc,and turned my felfc every way, and looked upon the whole frame of the creatures,I faw a vanicy even in every cornerjn every placcjfaw a vanity even in the things thatfeemeleaft tobe fubjed to vanity. Whence we will gather this point,thar,

\^ 11 things under the Sunne> even the best^ are fubj echo vanity. Let a man turnc himfelfe which way hee will, Ee 4 he;

Werrraftob-ferve God» timci-

Doth.

All things under the banc are fubiett to taniry.

Natural things

They are reft* leffe,

Z There is no» thing new.

Mort ( all thinks Wifedorne,

Oftht rvtnityofeartblj things.

heflnlliinde vanitie and vexation offpiritin every creature, and in every condition and ftate,in all the purpofes, in all the aftiens and affaires of men : I returned, faith he, and which way foever I looked, which way foever I turned mee, I ftill faw vanity.So it was with Salomon^nd foit muft needesbe with us all, if our judgements be guided as his was by the Spirit o?God.

If you looke upon the courfe of naturall things, you (hall fee a vanity in them: faith the Wiftman, The Rivers come andgoe , and the windes pajfe and come about by their circuits,and one generation goeth, andanother cometh .-That is 5 in all thefe workes of God, in thefe workes of nature, which feeme not to be fubjed to vanitie, yet if you looke upon them., you (hall finde a vanitie in them, they have no reft nor quiet, they are all fubjed: to corruption, One generation goes, andanothercomes\

Againe, there is no new thing in them, that if a man ftudie to finde out fomething to fatiffie his minde, hee (hall foone come to a bottome, and nothing will give him fatiffa&ion -, and therefore there is a vanity : for that which is reftlefle can never give us reft, that which is fubjed to corruption can never give us that happines which is immortall and eternall ; in thefe things there is no newnefle • The eye is mtfatisjied with feeing,nor tbe eare with hearing.

If you goe from that, and looke upon other things chat feeme to be leaft fubjeft to vanitie, as wifedorne and knowledge: It is true, thefe feeme to be leaft iubjeft to vanity, and the Wifeman ac-

know-

0/ the Vanity of earthly things*

knowledgeth it; for , faith he, Wifedome is better t fan fill)) as light is better than darkneffe: yet t here is3vanity inthatrforfirft^thereisaweaiincfie in getting ic: Againc, there is a griefe in having, in uiing and enjoying it : forawifeman fees much amiffe, but that which is crooked hee cannot make ftraight. To fee evillunder the Sunne, and not to be able to amend it, it doth but increafe a mans forrow^and that is the vvifemans miferie.

Againe, faith hee, The fime condition is to the wife, as to thefoolijh) as the one dyes^fo dyes the other ^ as the one is fubjevfi to ficknefle , fo is the other, as the one is fubjeft to croffes, affli&ions, and changes, fo is the other: and therefore there is a vanity in that.

Now for the perfection ofworkes, for the doing of thofe things that are indeede commendable, good, and praife-worthy, is this alfo f ub-jedt to vanity $ Yes 3 faith Salomon, ErieC 4.4. / looked, and beheld the travailes of men in the perfect on oftvorkes , andJfinde this alfo to be the envie of a man againH his neighbour: That is, this vanity it hath in it, that a man fhall not have praife and loveanfwerable to the perfection of hisworke, but he fhall find the contrary,he fhall have much envie for it : it fhall caufe the envie of a man a-gainft his neighbour.

But take places of great aothority, wherein a man hath much opportunity to doe good, as Princes, Magiftrates,and Rulers^T/;^ alfo is a vanity: I have feene men wiling one oner another ,fayes the Wiftrnanjo their hurt^o the hurt of the Ruler,

and

There is a vvea. rincfTe in oet-

Griefeinu-fing it.

It freeth not from mifcry

Commendable

a&ions.

Ecdef.4,4.

Arc envkd.

Great places.

Of the aanity of earthly things

Vfei.

To fee the change finae hath made in the world.

and to the hurt of them that are ruled. So that all things under the Sun,looke which way you will, they arefubjc&to vanitie, as thefc which here he names, for a man to make himfelfe ftrong, for a man to get wifedome, and skill, and to bee diligent in his bufineffe, &c. For let a man ufe the likelieft meanes to bring his enterprifes to pafle, yet, faith Salomon , / havefeene^ that the battaile is not to thefit-ongjmfavour to men of knowledge , nor bread to the wife , nor riches to men oj"undet-/landing. So that which way foever hec turned himfelfe, ftill there is a vanity. We will make fome briefe ufe of ic, and fo come to the next point.

If there befo much vanity under the Sunne, that even the beft things, (thofe that fceme to be raoft free from k) are fubjed to vanity,then,

Firft, let us confider hence, what a change fin hath made in the world: The time was, when the Lord looked upon all things,and he faw,that they mere all exceeding good: but now when the Lord looketh upon them, and the Wifeman looketh upon them with the fome eye, they arc zWfub-]eci to vanity. And whence hath this proceeded, but be-caufe finne hath blowne upon the Creatures,, as it were, it hath blafted them, it hath taken away the vigour, the vertue, the beauty,the excellency of them < Ana if finne hath made this change, then confider, that the more finne there is, the more thefc things are fubjed to vanity.

In every mans particular ufe, you fliali finde this true; as in riches, a roan thatisfinfull fhall

not have comfort from them, but vexation offpl

r:t

Of the Vanity if archly things.

559

rit , hec (hall finde a vanity and eraptinefTc in them. And fo for wifdome,learning, knowledge, and skill j the more finne, the more vanity is in them: Every man (hall finde this in all the creatures under the Sunne.

As on the other fide, the more gracc,the more fubftance you (hall finde in them, and the lefie vanity.-for that which immediatly brings the vanity is the curfe, and finne the immediate caufe of every curfe: I fay the immediate caufc of vanity is the curfeof God. When (7<^ bids fuch a thing wither, when hee bids it not profper with fuch a man , when hee bids it doe him no good, (as he bade the fig-tree witherjthat makes every thing vaine to a man, even the curfe that lyes upon the creature, and finne is the caufe of every curfe.

Againe, that which gives a fubftance, that which gives a filling to the creatuer, that which caufeth it to give downe that milke of comfort which is in it, is the blcffing of God upon it,when God{liall fay to fuch a creature, goe and doe fuch a man good ; it is the blcffing which doth it immediatly, but grace is the caufe of the bleffing. Therefore let us looke on finne, as the caufe of all this vanity, and on grace, as the caufe of the contrary^let us labour to excell in the one, and to refift the other. So much for this firft ufe.

Secondly,if there be fuch a vanity in all things under the Sun, then furely hee that hath brought this vanity upon them muft ncedes bee much more vaine. For what caufeth this vanity that

lyeth

Sin the caufe of every curfe.

Vfe 2.

To fee the va.

nity of man.

Pfal/l.*

Why greatmen arc n:ore vainc than others.

560' \ Of the vanity of earthly things

llyeth upon the whole face of the creature i is it r not man ? It came not upon the creature/ as you know) for its ovvne fake,butby man: why then, finely man, who hath beene the caufc of all this! vanity, rnuft needs be himfelfe much more vaine. Therefore if a man looke upon himfelfe, let him confider this,that he (hall never finde any happi-neflTe within his owne compaffe or circle h If hee will needs build himfelfe upon his owne bottom, he is fub jed to vanitie, and more than any other creature be fides: Therefore let uslcarne togoe out of our felves,and feek it elfewhcre.

Againe,if you feck for any comfort from man, from friends, from great men, remember they are vaine, and more vaine than any other crea-1 ture: as in Pfal. 61. 9. oilmen are vaine, and great men arelyers , if they bee laid in theballance^ they are lighter than vanitie: that is, in all the fons of men there is a vanitie,and the greater they are, the more vanity is in them $ not that they are in themfelvcs more vaine, butbecaufe wee expeel more from great men, therefore to us they are lighter than vanity, they are more vaine than all other men. Therefore let us neither feeke that in our fdves, nor in other'men; for they that caufc the vanity upon the creatures , themfelvesmuft needes be much more fubjeft to vanitie.

Thirdly , if the creature befubjeCi to vanity, then confider what an evill choice wee make, to lofc heaven to lofe grace, to lofethe opportunity of growing ricli in good workes , for any tiling underjthe Sunne, either for riches, or vainglory

It is an ill choice to Icfe

heaven to gain tne creature.

Of the Vanity ofwthly things.

5 6,

gloric and praife of men, for plcafures, or whatsoever men reckon precious, and pkafant to them unper the Sunne. For it they be all vanity, i what a change doe wee make i doe wee not givx-gold away for drofle? as our Saviour expreficth xi^Lukc r 6.26.Put the cafe aman hadall the world, andlofehlsfoulc, that is if he neglcd the things that belong to his falvation, andforthenegleft of them (ball have in rccompence whatfoevcr the world cm afford him, fo that hce wants nothing that the world hach, yet,faith he. What jhall it profit him ? that is, there is a vanity in it, it will be altogether unprofitable to him. For to bee vaine,and to be unprofitable,is all onc.Confider then what a foolifh change men make, when they draw fin on with curtropes, that is, when theyufe their utmoft ftrength to get thefe vaine things to them , with the loffe of better things : what a change doe they make, although they ihould get the whole world, feeing all would beunprofi-table,that is,they fhould find nothing but vanity and emptineffe, and vexation of fpirit in it.

Aaine, if all things be fubjeft to vanity, learne we then, firft not to covet after earthly things, not to fet our heart upon it, nor to defi re it over much when wee wantit.Andfecondly,when we have it,not to be confident,nor to truft too much to it,not to rejoyce in it too inordinarily.For it is but vanitie,there is an emptineffe in i^it will deceive us as a broken reede. Thirdly, if God doe ,take from us any of thofe earthly things,as riches credit, health, or friends, let us be content to

part

Lnke 16.26,

VfeA'-Nottodefirc them orer-much.

2 Not to truftj them over, much

3

Not t« grieve overmuch a: thcloiFeof them*

6 2 \ Of the <vanity ofemhly things

Ffe 5 .

Labour to be weaned from them,and to feare God^and kecpehiscom-mandements.

Men content to fcrvc God in part.

part with them: For even the beft of them are vaniticjfubje&toemptinefie, fuch as will not performe that which they promife, fuch as will deceive us when we come to ufe them.

Lad of all, (becaufe this is not the point I intend to ftand upon) if all things underthe Sunne, be fubjeft to vanitie,(even thofe that feeme to be lead fubjeft unto it)then let us labour to have our hearts weaned from the world,and whatfocver is in the world, to make it our whole bufineffe to feare Goi^andkeefe his Commandements.YouVriovr thatisthemaine ufe that the wife man makes of this whole booke 5 it is all but an explication of the particular vanities which he found under the Sun,and the ufe that he makes of it is this-Therefore, faith he, The whole dutie of man is to feare God y and keefe his commandements. I befecch you marke that expieflion, for therein wee are exceeding apt to deceive our felves : A man is content to doe fomething that tends to Gods worfhip, and to the Salvation of his foule,but to make it his whole worke, to have all the water to runne in that channell, to have his minde altogether intent upon it, he is not willing to doe fo, but he joy nes other things with it, becaufe there is a fecret leaning of the heart, and an unvveaned lingering after fome other vanity. It is certainc, that when the heart is weaned from all things,##-der the $un,a. man will make it then his whole bu-fineffe to feare God^andhefehis Commandements: but becaufe the heart is falfe in this, it hath fome thing elfe that it is fet upon. Some men thinkc

that

0/ the Vanity of earthly things;

5 6 S 1

that wifcdorae and knowIedge,increafe of skill in fuch a particular Science, Trade and profeffion, chat that is not fubjeft to vanity, and fo it may be his heart is fet upon that; and this is enough to kcepc a man from rmking it his whole dutie to fcare God, and keepe his Commandements.

Another man perhaps negk&s this,but to gather in an eftate,to ftrcngthen himfelfc that way, to bottome himfelfe well upon a good eftate,this hec thinkes is notfubjeft to vanitie, as other things, and this therefore his heart is fet upon • though hec fee vanitie in fome other things , yet this his heart is fet upon : and this is enough to keepe him from making it his whole dutie to feare God, and keepe his Commandements. And thus wee might goc through many inftances.Let every man therefore (earch his ownc heart 5 (for when a man takes not this whole dutie , fome thing or other deceives him, a vanitie that hee yee feeth not.) I fay, the beft things be fubje6\ to vanitie ; if which way foever the Wifemav tur-ncch himfelfe, they were fubjeft to vanitie, it is fit wee fliould learnethen to make it our whole dutie to fet all our thoughts and affeftions upon this, how wee may grow in grace, how wee may \ feare God, and keepe his Commandements. I Laftly, a man may by this try himfelfe, whether he hath done it, or no: For as Salomon,when he grew wife,aftcr his repentancc,he faw a vanity in all things nnder the Sun-So a man,whcn his heart is once changed,he will fee a vanitie in all things. If there be anything wherein thou feeft not a

vanitie

Vfe 6.

OftryaU. To fee vamry inallcartbly^ things.

Of the rvanity of earthly things

e, it is an argument thou art not yet a new creature. Paul faith, Now knew we no nun after the flefl): fir whofoever ts in Chrtf^is a new creature ; as if hefhould fay, when any man is a new creature, he looketh upon all things under theSunne with another eye, hee judgethof them with another judgement, and therefore if thou finde it other-wife, if thou looke upon the world, or upon any thing in the world, as upon things that are precious , that is a figne that Satan hath bewitched thee. You know it was one of the witcheries that he attempted upon our Saviour, Hee Jhewed him all the world the Kingdomes andthegloneefit: and fo hee doth to every man more or lcffe, hee fheA\es him fome thing or other, and if a man doe not fee the emptineffe and vanity of them, but fees a glorie in them,he hath yeelded to Satan who hath bewitched him, and prevailed ouer him : and therefore when you looke on every thing under the Sunne,riches,credit, wife-dome, skill, knowledge, if you looke on all as on flowers, if you fee a vanity and an emptines in them, that is a figne you are now changed, that you are now turned to God by unfained repentance , that you fie a vanity in all things under the Sunne. So much for this point.

Jreurnedandf\wunder the Sunne, faith he, that the race is not to thefwift, nor the battellto thefrong, nor jet breadto the wife 3 nor riches 10 men of under -ft andi tig* nor yet favor to men of knowledge 7 but time and chance comrneth to all.

The

The mejlablctnenCrc.

5 6 5

The next point that wee are to obfervc in theft words, is this^that

cMen of the greatcfi Abilities, men of the greates! fifficiencies y are often d/fappointed of their hofes and ends. T bis is a vanity under the Sunne, and not fo onely, but men that are more weake, and infufli-cienr, doe obtaine their ends and hopes. For you 1 mud underftand it reciprocally ,the battell is not alwayes to the ftrong , therefore it is fometimes to the weake •> riches are not alwayes to men of undemanding, therefore they are often to men that have no underftanding.

The opening of this point will be beft done in fliewing the reafons and grounds of it, why it comes to paflethat men of the greateft abilities, have not alwayes fuccefle anfwerable to that fuf-

Ificiency rhat is in them. And fir ft, one caufe of it is,becaufe there is no creature, that is, or ever fhall bee ftrong in his owne ftrength: In hk wnefirengtb Jha/lno wan be Jlrong,i.Sam.2.9* A creature in it ielle hath not fo much abilitie, although it be never fo well furniihed, as to bring any entcrprife to parte. There is more required than the Ample ftrength of the creature, be it never fo ftrong, becaufe in every enterprise there are many wheeles, many things that muft concurreto bring it to paile. No w a creature is not able to fee all the wheeles, that are in every bufinefle, or if he doe Ice them, he is not able to turne every wheele, but this belongs to God. And therefore without his concurring with the creatine, be the creature never Ff fo

Doff. 2

Men o* greater abilities difap pointed of their ends.

Rtafin I No man itrong in his owne ftrength i Sam.x.fc.

$66

Ibemofiablemen

t Sam. 2 l.

The Creature is ignorantj

2 lUsweake. Pfal.j3.i6.

fo ftrong > he fliall not bee able to get the battell, be he never fo fwift, be fliall not be able to winne the race -, bee hee never fo great in skill and undemanding, hee fliall notgetfavour,norriches, This you may fee, i Sam. z. 3. where Hannah gives this counfell in her fong, Speake no more pre-fuwPtitouJly , neither let arrogancy come out of jour mouth ifer the Lord is a God of knowledge, by him enterprises are eftabified : As if- (hee had faid, if a-ny man fay heels able to bring an entcrprife to paflc , hee fpeakes prefumptuoufly, hee takes morctohimfelfe, than hee is able to performer The Lordls onely a God of knowledge,that is the reafon of it; and therefore by him onely,and not by any mansftrength,cnterprifes are eftabliflied. The Lordis a God ofknowledge t Asif fliee had faid* men have not fo much knowledge and wifdome, as to looke through a bufineffe, to fee ailthe cir-cumftances of it y to beheld all the ingredients in it, all thewheeles that muftconcurre to bring it to paffe: The Lord onely is a God of ~knowledge ^ and therefore by him enterfrifes are efabl/fhed. And this was that I faid, that the creatures inefficiency, was partly, becaufe they are not able to fee all: And partly againe it is,becaufe though they doe fee all the wheeles that goe to make up an enterprife, yet they are not able to turne them: As youmay fee Pfal. 33-16. The king isnotfaved by the multitude of an hoaft , neither is a mighty man { deliueredby his great firength : 0/ Horfe is a vaine. thing tofaveamanyhefialmt deliver any by his great \ firength. Though a man doe fee, and though he 1 can

-

often dijappointed

567

lean fay,fuch a whecle is neceffary,yet it is not in jhis ownc power to ufe it.

An hoft is a great meanes to get a battaile 5 yct, faith he, bean hoft never foftrong, that is not enough. But what if hee have valiant men and jfouldiers f Yet that will nor doe it,a mighty man is not delivered by his great ftrength. I,but what if hee have horfes and chariots? &c. Let the ia-ft rument be what it will be,^ horfe is a vaih helpc, that is, except the Zojv/concurrc with that hoft, and turne that great wheele, except hee be with thofe valiant men, except hee concurre with the ftrength of the horfe and of the chariot, all this is not able to doe it. Therefore, I fay, this is one reafon,why thebattaileisnottotheftrong, nor riches to men of underftajidingybccaufe the creature of himfclfc is not able to doe it, in itsowne ilrength, excluding G^/rhelpe, he is not able to bring an enterprife to pafie.

Thislikewife may bee added to that, that, ! Godcantake though the creature ftiould have a ftrength,|^£2j& though a man fliotild have all thing ready , that they have. & hee fiiould bee fbmifhed with preparations of all j forts, fo that nothing fhould be wanting to bring an enterprife to paffe, yet at the very time, at the very inftant>whenthethingistobedone,itis not in his power to make ufe of them, becaufe at that very time, God oft en takes rvifedomefrom tftewife, and courage from them that areothcrwife valiant , hee takes from them their abilities, even at that time hee takes off the chariot wheeles, even when they are driving of them j which phine-Ff z ly

Ibemofi able men

Amos.*«i4jif

Reafin'z

Men mi fie their time*.

lyproveth, that the Creature ofhimfelfeis not able to doe it: As we kc^Amos 2.14,15 ,i(5. faith hee 3 J he flight fiall perijhfrom the fwift , and the ftrong ft) all netftrengthen his forces, neitherfia/tthe mighty five his life , heethat handleth the low fh all not ft and, andhethu ufwiftoffootjball not deliver himfelfe^ neither frail he that rideth the horfe deliver himfelfe^ and he of mighty courage amongthe ftrong menJh&ll fly away naked tn that day : That is, Be they never fo ftrong, be they never fo fwift, never fo full of courage,at the very time when they have occafion to ufc it, the Lord will takeaway that fwiftnefle^hee will take away that courage, he will takeaway that wifedome,and fuggeft it 5 it may be,to the adverfary, and how then fhall they prevaile < So that though a man were never fo well prepared to bring an cnterprifc to paffe, as when a man purpofeth in his heart, and hath laid all things ready, this will I fpeake, yet the anfwtr of the mouth comes from God, whatfoever his preparations and purpofesbe. So in the anions and affaires of men, though he make his preparations never fo ftrong, yet at the very inftant God often takes courage from thofe that are moft valiant, and fuggefteth it to thofe that are moft cowardly ; hee takes away wifedorac, when they have moft occafion to ufe it, and gives it to the adver-faries, that otherwife are more foolifh than they. This is the firft caufe of it.

A fecond caufe is this-becaufe there is acer-taine time and opportunity, that a man muft take to bring an enterprise to paffe $ and though a man

be

often dtfappointed*

569

be never fo ftrong, and never fo wife, yet he may mifTe ofthofe opportunities , and fo he lofcththe battaile, he lofeth the bringing to pafle of his en-terprife. And this vvc fee is thereafon that is ren-drcd, Ecclefs . 5 ,6. The heart of the wife is to know the time >andjudgement ^ becaufe to every furpofe there

\is a time and a judgement • therefore the miferic of mm is great upon him .• That is,to every a&ion 3 and to every purpofe,therc is a certaine opportunity-and be a man never fo well fitted, yet if he mifle of that oppoi tunity, he (hall not bring his enrer-prife to pafle; Therefore faith he, the. mtferie of man is great upon him : for hee neither knowes him-felfe what that opportunity is, neither can a-ny man tell him,as it is in verfe 7. And becaufe it is not within the power of a man, it is not within his compaffe to find out thefefeafons and opportunities for every purpofe and adiion ; hence it is, that though they bee never fo well prepared, though they have never fo much fufficiency,and abilicy to bring fuchan enterprife to pafl'e, yet they mifle of it, becaufe they difcerne not of the time.

Thirdly, this comes to pafle 3 bccaufe GWhath appointed a certaine variety and change of condition to the fonnes of menj and there is no mans wifedome, riches,or ftrength, that is able to defend him from Gods appointment. I fay,God hath appointed a certaine change of condition to all the fonnes of men, he hath appoimed fuch erodes and afflictions, he hath appointed fuch times 3 (as the holy Ghojl fpeakesj to paffeover their heads,

Ff 3 and

Ecclcf,8.j/.

Reafon 3. From the chan. ges appointed by God.

Ihem&ft able men

pfai.31.1j.

and all the wife dome, and ftrcngth, thataman hath, is not able to turnc God from his purpofe, it is noc able to evacuate, & to fruftrate his decrees, but they (hall come to parte. And that is the meaning of this inthetexsCforluke thisreafon out of the Text.) The tranflacion is y But time and chance cometh to all:Iz were, I fuppofe,better translated, (and agrees with the originall 3 )>F^r//>^ and chance commeth ^4//.Now by time in the Text is meant that variety of condition, that Gcdhzth appointed to every maa under the Sunne, as Da-vid ufeth the liotagfik 31 • 15 • *Mj times are in thy hands: My times, that is, the variety of conditions, the changes of my life, the good and e-v ill, the profperity and adverfitie that befalls me, faith he,they are not in the hands of my enemies, nor in my owne hands,but they are in thy hands. I fay, there the wordis fo ufed, and fo we are to under ftand it in this place 5 for time comes to all, faith he-, that is, when GWhath appointed fuch changes to the ftates of men,if riches, if ftrength, if wifdome,diligence,or skiH, were able to turne che counfells of God another way, if it were able to anticipate them, or to divert them, then the battaile mightbetotheftrong,&c. butfaithhe, it is not [o$ What GWhath appointed, they cannot alter, you (hall fee it in many examples. Instances. Saul was well eftabliflied, but when God had appointed a change of his Kingdome, that it (houid go from him to David 7 y ou fee he brought^ it to pa(fe:Though he were as ftrong as a Lyon^zs David teftifieth of him, though he had many

chil-

often difappointed

57'

children to inherit the Crownc, though the people clave faft to him,(you doe not finde that ever theyrofeupin rebellion againft him) yet when God hid appointed fuchatimetopafleovcrbira and his houfc, all that ftrength, all that fitnes and preparation that was in him, and his family , to continue the Kingdome to his pofterity, it could not turnc afide Gods Counfell , but it came to patfe.

Ely had a great family,there were many Priefts of his line ; yet when (Whadfaidhee would cut off from Ely his whole family, and would turnc the Priefthood to another, you fee how he found out meanes to bring it to paffc-how many Priefts were kild in one day by Dotg in the time of Saul? And afterwards, when Abiathar , one of that pofterity, was tooke in by David, yet he was caft out by Salomon, through an accident that fell out in his adherence to Adon'yah:

Abab , the Lord had [aid he would cut him off and his pofterity, though he had feventy fonncs^ you might wonder how it fhould come to pafTe, that none of thefe fonncs ihould inherit the Crownc, and yet all were cut ofE, and not a man left,by the hand of Ithu. When GW,I fay,hath appointed variety of changes,times,and conditions to the fonncs of men, mans ftrcngt h is not able to divert his Counfell 5 and therefore the battaile is not to theftrong^&c.

The lad veaibn is likewife here ufed,and chance commcth to them all: That is, though a man be never f o able, never fo fufficient 3 never fo well pre-Ff 4 paved

Reafen. 4

From fodaine accidents.

The mo(l able men

paved to bring an enterprife to paffe,yet fome accident may turne it fome other way, an accident that hce can neither forefee nor prevent; Therefore faith the holy GhoH , though hee be never fo wife, chance may happen to him, he can neither! forefee all the accidents that come to paffe, or,if j he fliould,he knowes not howto prevent them.

K^ihab^ for ought we fee, went well enough to the battaile, lehojhdfhat ,and he$yet,faith the tQxt y a man drew a bow at adventure,&c.(which accident he could not forefee,) the man aymed no more at <^£hab , nor underftood it no more than the arrow that he fliot, but it was a meere accident directed by God y that he could not forefee.

Haman thought hee had made his preparation ftrong enough to bring his enterprife to parte, to overthrow the lewes 5 there camean accident bc-tweene,the King could not fkepe,he calls for the boofce of the Chronicles^and turnes to that place where CMdrdectu's difcovery of a treaf on was re-corded,and fo 'JMordecaivfzs advanced 5 &c.This was a chance that befell him j although he were never fo wel fitted to bring his enterprife to pafle, yet this he could neither forefee, nor prevent* Many fuch inftances we might give.

So you fee now the reafon of this^hat men of the greateft fufficiency and ability, men that have made their preparations raoft perfed,yer they do not alwayesattaineto their hopes and ends: And contrariwtfe, men that are more weakeand unable, which have not made fuch j reparations,they obtaine their hopes and ends.

The

often dijappointed

57?

The ufc wee make of it, is:

Firft let men learne from hence, not to boafl of any outward ftrength, of any wifedome, in that their foundation is made ftrong under them, that they are well bottomed, that they are thus compared about with friends, and cftare, &c. For you fee, though a man intends to get by all things, yet the event and fuccefie comes not to pafle accordingly, but oft they faile and difap-point him. Therefore let not men boaft of them, be a man never fo ftrong, never fo wife, yet hec may as foone faile as he that is weake, and moft foolifh.

See an example of it in Jfa^z C^w. 14.6,7,8. You may fee there how he built the Cittics , he had made him ftrong Bulwarkes: There was not a King of luiah that wee reade of, that had ftrengthened himfelfe more than he. he had five hundred and fourefcore thoufand valiant men, all well armed and appointed to bare the fhield and fpeare : (the text fets it downe very particularly, that wee might fee Afas fafty,his ftrength, and his fecurity, if you lookc upon the creature,) yet,feith the Text, the Ethiopians cameagainft him with ten hundred thoufand men. Whence I gather this; That there is no man fo fafeand fo ftrong, but he is ftill fubjeft to danger 5 and that partly by reafon of the vanity of che creature. For all the ftrength that a man hath, it is but the ftrength ot the creature; and the creature is made offuch brirtle ingredients, that of it felfe it is ready to moulder away and taile. There is not

in

Vfe.

Not to boaft of outward

things.

iChron.14,

The moft able men

N 0 fafety fromoutwara

things*

in the creature it fclfe any (lability, they are but houfes of clay , the beft of the creatures $ that is, they are made of mouldring mcttal, they are ready to vanifh of themfelves, and if they were not, yet there is fomething ftronger. Let a man be never fo ftrong, ( who is the beft of all the creatures, J yet man is but as the grade, and as the flower ofthegrafTe.Thegrafle of it felfeofttimes fades, though no fithe come neere it, but if it doe not fadeofitfelfe, yet it iscutdowne : fo there is none fo ftrong, but there may be ftronger. ex(/4 was ftrong, but he met with onethat was ftronger than he, the Lubims andEtbiofians $ and yet as ftrong as they were, they met with one that was ftronger than they, becaufe God did helpe him,and affift him;fo then let no man boaft ofhimfelfe*

If wifedome would keepe a man fafe, Salomon had never fallen as he did. If poffeflions would keepe a man fafe, Iereboam zndAkab had never been ruined, as they were. If the favour of Princes could keepe a man fafe, Haman had not had that miferablc end that he had. If courage,forti-tude and valour could keepe a man fafe, loth and Abner had continued fafe: but you know how they both fell. So that you fee nothing under the Sunne is able to keepe a man fafe. T herefore let iiot a man boaft in any thing that he hath 5 be he never fo well appointed,let him have all the creatures agree together, to make a hedge about him> yetuffli&ionSj crofles and troubles will findc fome gap or other into that hedge, to brcake in

upon

often difappointed

575

upon him. All things that he hath arc fubje& to mutability j Riches take thcmfclves wings,and flyaway : that is, though a man thinkc they are fure, hce cannot fee how he could eafilybedif-poflcfledofthemjyet, faith hee, they are as a flockc of birds, that fit in a mans ground, he cannot promifehimfelfe any certainty of them , be-caufe they have wings, and will fly away^fuch are riches. And fo credit-be a man never fo innocent, let him give no occafion at all, Jet him keepc himfelfe never fo blamleffe, and unfpotedrftbt world , yet his credit is not in his owne keeping, Honor eft inpoteftate bonorantis, ^.Honour is not in a mans owne power- You know though lofepb was very innocent, yet he was blamed, and fo David and Cbrijl. And as it is faid of honbur,fo it may bee of all the reft, wealth, and friends, and whatfoeveraman hath3 let no man boaft himfelfe becaufe he is a ftrong man, becaufe he is of underftanding,bccaufe he itf rich,bccaufc he is of ability in his bufines, becaufe he is a man of skill, for by thefe things he (hall not obtainc his hopes and ends.

Nay,my Beloved,lct mc be bolde to addc this. If a man begin to thinkehim felfefafc for thefe, and to grow Confident upon them, and fay thus with himfelfe and his owne heart,well, now I am thus and thus rooted, I am now compafled about with thefc and thefe helpes, I fee not now how I flaould be remo ved-let him know this,that Codwil fo much the rather blow upon him,that he will fo much the rather difiettle him, and take him off,

that

Simile.

Ihtmofi able men

Godcic 1 .ighrs to cro(Te men in carnall confidence.

I

To maintaine bis owne right

I Sam.17.47.

2 To fhew his

power.

char he will fo rpuch the rather turnearvay hisface, andhejhallbe troubled.

1 fay,GW will doe it fo much the rather,partly, becaufe that fucccfle of things is his, and when a man will begin to challenge it to himfelfe, God will begin then to looke to his owne right, and challenge his ownepriviledge. You (hall findein 1 Sam. 17.47. Drfi^gives this reafon, why hee (hould prevaile againft Goltah, it is not I, but the battel!, faith hee,# the Lords: As if he fhould fay, it the battaile were mine, or thine, it may be,C7<?-luh , thou mighteft prevaile againft mee 5 it may be thou mighteft overcome mee^ but the battaile is the Lords. So we may fay in this caferThe event and fuccefle of things, the good and evill that comes to a man, upon that preparation and endeavour that he makes, it is the Lords, and not a-ny mans, nor any creatures. Therefore when a-man challengeth it to himfelfe, and boafls of it, and thinkes I will doe this, the Lordwill not do it, the battaile is his: and as it is faid of the bar-caile, fo ail things elfe are his; and therefore he will not difpofe them according to mans preparation , but difpofeth of them according to his owncpurpofe.

Againe, God will doe it the rather,that he might fhew forth his own power 5 &difcoverthe Creatures weaknefle, efpeciall when a Creature fhall pride it felfein any of thefe outward things , as Jj'akldid in hisfwiftnefle, it wasthecaufeofhis overthrow • and indeed God ufua 1 ly takes men in fuch things,whcn chey begin to boaft,I (hall now

have

often difappointed

577 1

have the battaile, bedanfclam ftrong. ThcTe things, I fay, are commonly their ruine.Thc po-licie of Acbitophd , the hzwe of Abfehm-, and fo many a mans wealth, many a mans wit,that thing wherein their ftrcngth lyes, wherein they boaft themfclves, G^caufeth to be the meanes of their mine; hee takes them in thefe things, that hee might difcover his owne power, and the vanity and weaknefle of the Creature.

Againe, The zWdoth it fomuch the rather, when men grow in confidence of their owne ftrength, that he might manifeft his owne providence j and therefore he puts in many accidents, which turne things another way. It is true,when men goe well prepared to the battaile, and doe overcome, there is a providence of GWin that, as well as when they get the battaile by fome chance or accident-, but by reafon of the infirmi-tie of man, by reafon of the injudicioufneffe that he is fub jc& unto, they doe not fo much acknowledge this providence in an ordinary courfe, as they doe in accidentall things, that are done by occafion, by fodaine intercurrent canfes, that we tre not able to forefee. Therefore, I fay,GWde-lights to doe it fo much the rather,when men are prepared and fay with themfclves, Whatihould hinder i what ftiould keepe mee from bringing fuch an enterprife to paffe t God therefore puts in fome accident, and turncs it another way,that his providence might bee feene and acknowledged. Therefore let none boaft themfelves, that this and this will I doe, becaufe I am ftrong •

for

Tfcctl

i;no$

menboaltof areofrthe caufeofthcir ruinc.

To flicw his providence.

Tbemofiable men

rfcz.

Not to bedif couraged in want of prepa*

ration.

Becaufeweak-nefle cannot fruftratc Gods purpofe.

for God will turne all a contrary way, So much forthefirft ufe.

Secondly ,as men are not to boaft thcmfelves, when they are ftrong* fo likewife if the battaile be not alwayes to the ftrong , but at fome times alfo to the weake, let no man be difcouraged be-caufe he is weake, becaufe he is unprepared, be-caufe hee is not fo well furnifhed to bring fuch an enterprife to pafle.For as there are certaine times^ that God will have to paffe over men for their e-Villf ('thatbeamanneverfoftrong, ashehath appointed his change and condition > fo it fhall come to patfejfo alfo there is a certaine time that God hath appointed for other mens good and advancement.: when a man is weakeand low, his weakneffe and folly, and inability, fhall no more fruftrate, turne afide 5 and prevent his advancement, when God will bring it upon him, than the ftrength or wifedome of the other fhall turne a-way Gods decree, and prevent the counfell of God

2

Gods hand is thenmoftfeen.

3 God hath more glory in that cafe.

againft him,

Befides, when man is weake, GWputs in an accidentjthat he may have the praife of of his pro-vidence,that men may fay he hath done it-where-as if things went in ordinary courfe, they might afcribe it to the fecund caufes.

Againe, the Lord rather delights to doe it) even when menarerweake, becaufe therein his glory is mod feai , hee delights to manifest his power in oxr rveaknejje. And therefore Paul, when hee few this, he faith,he will rejoyce in his infirmities ; That is^hethouglxt his infirmities would be

often difappointed

a very great advantage to him, partly, becaufe they would keepc him humble,that is one rcafon. And partly, becaufe he thought that God would the rather put forth his power , becaufe hce was wcake, that he fhould the rather have Gods power t3 uphold him. Therefore, I fay, letnotmen be difcouraged for theirweakneffe, be the adverfa-ries never Co ftrong, and their rcfolutions never fofixed, yet they (hall not prcvaile, ifGWhr.ve purpofed otherwife.

You fee how peremptory Iezebels fpecch was 'God doe foe andfo^&c. if I make not Eliah as as one of Prophets of Bad by to morrow this time .-yet you fee he was fife notwithstanding this.

Thuswasitalfo when the lews had vowed with themfclves the death of Paulfie was in great danger,thcre was forty to one,and their ref oluti-on wasfo ftrong, as it could not be altered; yet; Godkept him fafc, hee prevailed, and they were disappointed.

So Eli]ha> when the King thought to have taken off his head,..though hee had the power of a

579

■God deflates

m.Tnj purpofe

King 3 and his purpofe was firme, that it fhould come to paffe,to a full hcight,there was no doubt made of ir,yet GWkept him fafe.

Therefore let us bcincouragedontheorher fide that areweake, God is able to hide us, he is able toftrengthen us, to give us advantage and fuccefTe, when we are unable to helpe our felves: for as it is truc^hat the hattaile is not al way es to the prong , nor favour to the wife^c. So it is true on

the

>

Themtft die men

the other fide, that many times when men are

notftrong, when men are not wife, whenthcy

mannage not their bufinefle with that prudence,

warineflTe, and circumfpedion that they

fhould doe , yet oftentimes they

have fucceffe, when the

other want it,

(V)

»r, ... .,.i t ■ ;*wi f i i , w mm ■

FINIS.

IW I'l lIJi I I . 1 Mfi I ! Pi | i ) in I I . 1 1 I |1| p ji 11 «J i .| i J ' ) ■ > 1 1 1 JJ | ! 1 'i f ! ■ 11 j .

.

;

THE

oftendijappomted

581 '

:• ■■ rfc/*\^ 'j^ ■ » fc/%\fco . : v±/ggvfc .;r otre\a6 ": dtryoir a c fc/*\x> . i-u; TTJC

FO VRTH

SERMON

ECC LE SIAST E 59,11)12.

/ returned and jaw under the Sunne , that the race is not to thefrvift, ?;or the batteilte theftrong,&c.

Ou know where we left,we proceed to that which remaines.

In the thiid place, limen of the greateB Efficiency and ability may often be disappointed^ that the battatle is not alwayes to theflrong, nor the race to the ftvift: This fhould teach us then not to be lifted up, but to be thankefull in oui beft fuccefle ; and on the contrary , not to be overmuch cteje&ed, but to beare it patiently 5 when things fpeed ill. If any man have good fuccefle in any buiinefle and en-terpnfe, hee is d lb* to at^tibirce it to his owne ftreng h,to his owne wifedonuybce that,as you fee 3 to often faile-:.

G z The

Not to be over ioyfuliorfcr-rowfull for good or ill fuccefle.

The mofl able men

The Lord muft, be acknowledged in good fucceflc. Why wee are more forward in prayer,than inpraifc

T he creature hath not power enough in it fdfc to bring an enterprife to paffe, it can neither fee all the wheeles that tend to make up an enterprife 5 or though it fee them, it is not able to turne them all. And therefore, if it be done, it is the Lord that doth it, and the praife is onely to be given to him.

This is a neceffary point. It is ufeuall with us to be very earned: with GW, when a bufindfe is to bee done; but wee forget to praife him afterwards. And whence proceedes this, but from a fecret attribution of what is dona to our own wit, to our owne ftrength, to our owne pollicy, to o-ther occafions i Whereas if it were acknowledged, wee (hould be ready to give him the praife of all that we doe.

David was a wife man, yet you fhall finde, iSam.iz. heedidnot therefore carry himfelfc wifely in all his affaires 3 becaufehe hadahabi-tuall gift of wifedome,but, faith the text, Becaufe the Lord was mthhim.^Xit Lordyizs with him,to guide him in every a&ion, todire&him what to doe upon every particular occafion; and thence it was, that he carried himfelfe wifely in all his affaires.

Cyrus was a valiant man,and a potent, yet the Scripture attributes it not to his ftrength,ihat he prevailed as he did, but faith, that hee was Cods Shepheard^ he was his inftrument, it was C^that ufed him, ic was GWthat wrought this worke for him.

Nebtichladmzztr was a mighty potent Prince,

and

1 Sam* 18.

often dijappointed*

5*1

and prevailed which way focver he turned him- j fclfc, yet God tells him,it Was he xYfrtgdvchim do-minion md victory wherefocver hee went.

And as it is true on this hand, foh is likewife on the other, when a man hath ill fucceffe in any bufines, let him not fay,it wasbecaufe he did not mannageit wifely, becaufe he had fuch an enemy to oppofehim, or becaufe fuch an accident fell out to erode him: no, that is not thccauicrThe reafon is here rendrcd 5 Tor time dnd chxncc hup. pens to every man: That is, if there be any fuch accident, if there be any crofle event falls out to hinder him in his cnterprife at that time, it is in Gp^difpofing, it is (Wthat hath done it. And therefore you fc, in the evill events that have upon any occ^fion befallen the Churh, if you ob-fervethe phrafe of Scripture, it is not attributed to them, but to God. When the fpirit of P#/,and TigUpcl/ezer , were ftirredup againft the people or ' Ifraetfoiih the Text,i Chron.$ .The LordJiirred them up againft the people . it was not they that did it, buc it Was the iW^that ftirred them up.

So likewife he poured forth his wrath by the hands ofsh/jhak : And as David cap reflet h it in his owne cz:c>Godhath bidden Shimeicurfe DaVid. So it is in many other places* Therefore let not menfitdownedifcounged, vexing themfelves, and eating up their hearts with griefe. Let not men lay, If fuch an accident had not beenc,I had prevailed; for it is this time And thance^ that (tiroes the event of hufincfics, which is from the Lord^ and not from man, therefore labour to be thank-Gg 2 full

The Lord mufti be acknowledged in cvill (accede

The moft able men

Vfe. 4

Not to make flefli our arrae«

Selfconfidcnce makes things fucceed ill*

IeMM

full to him in the bed fuccefle, and not to facri -fice to your owne wits, or to give him thankes in a fo rmall manner , but heartily to acknowledge him: And likewife to be patient in all the crofles and troubles that bcf 1 us. So much for this third ufe.

^ Fourthly, and laftly, ifmenofthcgreatefta-bilities be fo of :en difappointed, that thebattaik is not te iheftrong 7 nor the race to thefwift,&c .Then learne wee hence,not to mtkeflejh ourarmc.not to truft in any ftrength of our owne 5 in any wifdome of our owne, or other men - for if this would doe it, if the ftrength of any man,il : che policy of any man were able to bring any enterprifr to pafle, it would alwayes doe it : If ir were the fwiftnefle of him that runs, that could get the race,if it were the ftrength of him that fighteth that could ob-tainethebattaile 5 I fay it would alwayes doe it j And therefore feeing it falls not out fo, but the events are turned a contrary way, thatisafi^ne it is not in them,but in fomethingelfe.Therefore I fay, take wee heed of making flelfa ourarme, of laying thus with our felves, becaufe wee have thefe preparations, becaufe we have thefe meanes therefore our worke fliall fucccedeifor that'is not fo. For we fee often in experience, when a man comes to a bufineffe with much confidence, out of a refle&ion upon his owne ability to doek for the moft part it fucceedes ill : As on the other fide, when a mancomes with feare and diffidence in himfelfe, for the moft part he profpereth beft And you have a rule for it, Ier. i 7 . 5 . curfedis hee

that

. /

often difappointed

585

that makes flefl) his arme.-Curfedis he 5 thac is to fay, God hath ingaged himfelfc,whcn a man wil make flcfli bis armc, to blow upon his cntcrprifes, and to caufe them to wither.

Againc, Blejjed is bee that truffs in the Lprd: \ that is,GWis tycd by his promifc to give fucceflc in fuch a cafe. Therefore that ufe we Ihould make of it, not totruft to our owne ftrength 5 to our. owne wifedome, nor to other mens. For, what is it, when wee have other men that arc ftrong, and wife, and potent to reft upon? Are they ; able to bring it to pafle i You fhall finde that exprcflion, Pfal. 31. a place that I touched in the morning upon another occafion; Davidzclls us there, that great men [ate and ffake against bim^ and confultcd together to take away his life^but, faith hc^mj times are in thy hands: As if he mould fay, my times, & the difpofing of all my affaires, good&evill fucceflc to me,they are not in their hands 5 bcthcy never fo potent,theyarcnotinthe;Prai.^r. hands of Saul^ they are not in the hands otDoeg, 1 Men have not they arc not in the hands of all mine enemies, 'oftimesVaf but Lord, my times are in thy hands. So then, if wee affaires, but could learnc this leflbn aright, wefhouldnotbe | God difcouraged,whcn the raoft potent men are fet a-gainft us, nor be much incouraged when they arc for us.That in //S.5 i.i2.isexccllent for this pur- 1ty.51.fc pofc; Who art thou faith hee, that fear est mortally man^ whofe breath is in his nojlrills , and whoJhall he made as thegraffe,T hat is, if fuch a man be never fo potent, yct,iaith hee,confider his breath is in his noftril-ls. and hee (hall be made as the grade; <jg 3 th?t

Ihemoft able men

ForgctfJulneflfe of the Lord makes us (care men*

Theaffc£lors of .ran unccr ceitainc, •

Similt

that ts,in truth he is of no power. But rhe reaion now why men doefeare,why men arc diicoura-gedinfuchcafes^you (halt finde in the verfefol-| lowing: Who art thou, faith he, that doeft this, ; andjorgettefi the Lord thy Maker, rvho made heaven ^ and earth, who ftretcheth forth the heavens, and laid | the foundations oft he earth? 'You never finde a man I that feares a great man, a potent man,but the true ground of it is, becaule he far gets the Lord his Maker : if he did remember the mighty God, hcthat ftrecheth fourth the heavens, and that Iayes the foundations of the earth, man would appearea mortall man. You may take it for a certaine ge-nerallrule, a mans heart is never poffefied with feare upon fuch an occafion, but when he forgets G*d, the great God ; he would never elfe feare a great man. On the other fide, he would never be confident in fuch occafion, but when he remembers not the Lord. Therefore learne we neither to feare them, when they are againflus,nortotruft them when they are for us.

Wetffually pittythecafeofMerchants,for,fay we, their goods hang on ropes,they depeend upon uncercaine windes ^ but certaincly hee that trufls.inman,is in a worfe conditiou • for he refts upontheaffc&ions ofa nun, that are more uncercaine than the wind. What fo brittle,and fo in-ccr.ftant *• We fee that for the moft part they are carried to doe us good or.cvill with hy.-relpe#s, with fomething touching themfelves, they arc turned to and fro, as the Weather-coks & Mills are j that when the windeccafah, and when the

waters

often dtfappointed.

587

Waters failc, (land ftill-thcyarcdrivcntodoefor us fo long as fuch refpcfts lead them,and no Ion-' gcr. And therefore to truft in men 3 it is nor the fa-' teft, it is not the wifeft way. See this in fomc few examples. David, hew inconftant did he find the I people,and apt to rcbell againft him < 2nd fo Mo-fes.-yci Vivid himfelfe, though he was an holy man, yet how inconftant was hee, inconftant to OWepbiCcfieth 3 one that was innocent 3 one that had never done him any wrong, one that had never given him occafion < How inconftant was he to/<?<*£ 3 when he had prevailed in the battaile a. gainft Abfo!om?Ho\v quickly was he out of grace and placc,when he had faved Davids life 3 and recovered the Kingdome, and ^Amafah^ that was but a reconciled enemy, put into his roomed Thefe and many fuch like examples you fhal find. Abner, how inconftant was hee to Ijhbojheth? even for a word fpoken againft him, & a word that he gave him occafion enough to fpeake, a word that he need not have beene lb much offended at, hee falls off from him fork : and this is to truft in! man • I fay,eithcr in a mans cvvnc wifedome or! ftrength, or in any other mans.This place flicwes what; a great folly it is. The laitaUeisrotto the ffro/fg:Thzt is,lct a man be never fo well compaf-fed about with ftrength 3 and wifdome ofmcn 5 tct him put himfelfe and his friends into the number,' yet he is not fafe • but let him truft in GW, and he is fafe in midft of dangers. Samtfon and jjhbo-/fo^,whethcy were in the midft ot their friends, when they were a flcep,they were circumvented. Gg 4 David

Instances.

Oftheincon-

ftancyofrr.ens

affc&ions.

A tnanisnot fafe among friends with-cut God 5 ar.d nuftingin god he is fafe ia dangers*

There is a Jettimefor e^ery AElion.

God wcrke* ourworkes ns when we trnft hia^

David on the other fide, when he was a fleepe in the midfl: of his enemies,when there was an hoaft pitched againfl: him, yet, frith he, llaidmedowne and flept : Why < Becaufe the Lord fnfained me. So that both for our faky when wee are in dan-ger,and likewife to have our workes wrought for us, to truft in (70<s/, and not to truft either in our owne wifedome, or in the wifedome, or ftrength of man, that we (hall finde conftantly to be the beft way*

When X>4^/Vabftained from going up to bat-tell againfl: Nabal, when he tooke the counfell of his wife, and when he abftained from putting violent hands upon Saul, you fee how Cod wrought it for him y he gave him Nazals wife, hegave him Sauls wives , and his houfts , and his Kingdome into his hands • this he got by trufting him. But when men will take their owne wayes, when they will goe about enterprifes with their owne wifedome^ In hU owne wifedome and jlrength Jhall no man bee pong: GWhath faid it, and he will make it good upon all occafions. the conclufion therefore is, if the battel! be not to the ftrong, nor the race to the fwifr, &c If men ofthegreatefl ability are often difafpointed of their hopes andends\ then wee fliould not make fkih our Arme, but truft in God, both for fafty in danger, and to bring our enterprifes to paffe. And fo much for this point. We now proceede.

Nether dolb man knor* his time* ..

This is added ,p<*r ly as a fecond vanity which Sdor^'ifaw under the Sunne^ and partly as a res-Ton

1 here is a fet time for e<vtry di Elton

fon of the former: For, faith he, though men be {hong, and wife, yet there is a ccrtaine fcafon to doe things, that they may miftake , which cau-fcth them tofaile: For man knorves not his time: and from hence he drawes his Ccnfequence, be-caufe men know not their tm\es,Therefere they are fnaredtnan evilltime, becaufcthey know not the good time, when good anions fliould bcclone, therefore cvill times come upoivshcm fuddenly, that is, they take them unawares r and this he illu-ftratcsby two fimilitudc's 5 They comevpon them^ faith hee , as an will net comes uponffhes^anda^s the fnareupon thefotvles. So that in thefe three pro-pofitions,you fliall have the full meaning of thefe words: and thefe therefore wee will handle distinctly.

Firft,that there is a time allotted to every pur-pofe, and to every bufines.

Secondly, that it is very hard to finde out that time-,

And thirdly, becaufe men cannot finde this time, but miftake it, therefore evill times come, upon them fuddenly • that is, erodes, afflictions I and deftrucftion comes upon them fuddenly, even 1 as the fiiare upon the fowle, and as the net upon the fjhes. And that this is the meaning of this place, and that thefe three points are included in it, you may fee belt by comparing it with another ol the like fenfe, Eclefl.^s&rf. Where the word of tl/e Kingti , there is power , and who fl?a/I fay to him , what doe ft then? 1 hat is, it is a dangerous thing to admonifli Princes ; who fliall fay to a pnno,

5 8 P

vvh

Ecdef.8.4>! 4*

■~ j *y » \ v

« ■ » .-«B-"

There is a Jet time to every Aclion.

guett. i^dnfw.

what doeft thou, laith the wifeman t There is a time wherein we may admonifh Princes fafely, although they be exceeding powcriulI,although they have it in their owne power to take away the (hirit,&c. as hee faith aftrwards, yet there is a time.

Bat how (lull a man know that time? Saith he, Hethat keepesthe Commandement^ frail know no evell th'wg, And the heart ofthewifejhall know the time and the judgement: That is, he (hall know when to give a feafonablc admonition to a Prince, or to a great man: For, faith he, to every purpofe there is a time anda judgement .-That is, there is a time and a difcretion, (that is the meaning of the word in the originall) when any a&ionisto be done,there is a ccrtaine exad time: If you goe before it, or if you come after it, there is much d mgei in it } if you hit upon the juft time, you are like to be fucceffcfuJl in it: far to every purpofe there is a time and a judgement, Becaufe the mifery of man is great upon him ■: That is, it is the Lords pleafure to appoint fuch a certaine time to every purpofe, and to every aSion, that hee mightdif-cover to men that vanity to which they are fub-jed, and likewife that he might inflift his judgements upon themrThe mifery of man is great upon him, becaufe every purpofe hath a time. But how (hall this be proved? He proves it by this ; for, faith hee, Hee knowes notwhatjhallbe : for who can tell him what fball be ! As if hee fhould fay, If a man did know this time, hee were fafe enough, hee were free e-

nough.

nough from mifcry-buc fince hee neither kiiuwes it himfclfe,nor is there any that can rel him ^.therefore the mifery of man is great upon him. Thus you fee that in both thefe places thefc three points are included, and thefe I will runne over, and fo makeufeofthem..

Firft, There isacertaine time that God bath al- \p ro p 0 r , lotted to every purpofe, and to every bufincff'cj If There is arimc you take that time, you may fuceeede in ir, if you ' al,o «cd toe-

* ' * J very Action

mi/Teir, it is exceeding dangerous. As you (hall i

ke^Ecclef. 3. To all things there is an appointed jtcdcfj;

time, to every purpofe under heaven: There is a

time to he borne 3 and a time to die, a time to plant ?

and a t'nne toplucke up 5 at/me to fay , and a time to

heale, eye. k^ time to xveepe, and a time to laugh. All

thefe particulars mentioned by Salomon, may be

be divided into thefc three rankes^for all natural!

a&ions, as well as thofe that are voluntary, and i To a11 na < uraI1

donebyconfukacion,thercisatimethat Godhzxh a

fer.

Againc, for all lighter anions, as well as for a<fiions of moment, there is a time,

Againc, for all private aftions, as well as for thofe that are publike, there is a time • that is, not Forprivatc a time which man in prudence will chufc out,but aai °? a time which oWhath appointed, a time which God hath fct downe : If a man hit upon that time which God hath allotted, he (hall fuceeede in ir, othcrvvife heefailcs. So you fee, Acts ]j.i6. Hce hath made of orvnt blood all manhnde to dwell upon the face of the earth , and hath affgfled the tsmes that were ordained before , and the hounds

0

2

• For lefle anions.

i

A&tn.it.

-1

There h afet time for every ARton.

The changes of mcn,Citties and Commonwealths, appointed by God.* Iob.14.1,6,

Simile.

A£bij.3?.

of their habitations: That is to fay 3 the times of every man, the times for every mans fbte and condition, the times for the feverall changesto ] which every man , every Common-wealth, and I every Citty is fubje«5i, thefe times Godh&th a (fig- j ned, he hath ordained them before, and they arej as bounds that cannot be pafled. The like you fee' lob 14. 5,6. ^yire not htidayes determined, and the\ number of his moneths with thee , thou haft appoin-\ ted his bonds that he cannot pa (ft ; (Marke itj As if hefliould fay; there is not a man comes into the world , but God hath appointed him cer-taine bounds, he cannot paffe the number of his moneths : That even as a man deales with an hireling, for that fimilitude hee ufeth prefently after in the nextverfe^J hee agrees with him for fuch a time • So long you fliall worke and no longer: So,faith hee,GWhath appointed every man fo many moneths, fo many yeares he muft doe himfervice^forae ten yeares,fome twenty yeares, fome forty yeares:As you fee it is faid oiDavid^ K^Ails 13. 35. When he hadferved his time by the CounfelHf God. As if hee fhould fay, There is an appointed time that David had to do him fcrvicc in, hee did him ferviceasa King. And fo in the fame G hapter it is faid , John BaptiH, when he had finifljed his courfe^ &c. That is, T here was a cer-taine race that he was to run, he could not come fhort of it, nor he could not go beyond it.So that both to the a&ions of men, to every purpofe, to j every a&ion & biifiqcfle that is done in the life of a man, there is a certaine time appointed, there is

acer-

There is afet time for e<x>ery ABion.

5£3

a ccrtaine time that God hath allotted, and as a; manobfervesthis time, foit is better or woric with him.

But before I come to the fecond, let me (hew you the reafons in a word,why God hath appointed thefe tuiies, GWhath fetthefc times: Th . is, GWhatli apppinled fich times fax btjfincflc s, for every purpofe 5 partly, becaufc. they cannot be done in another time rand therefore it is fa id to be an alottedtime^Iiyoutakcanothextime,you may labour, aqd &Baur in vaine: As you fee Ecricf.^ . 9. after he had faid,7^re is atimefor every purpofe^ headdes this,Ls4»d what profit htithheethat workes ofthe thing wherein he travai/esf Asifhee fhould fay, if a man ..miflc of thefc times, what profit is there oFhis worke, though he travaile never fo diligently in it,if he mifle- his time,if he pitch not right upon his time, God worses not with him, there is no concourfe with him ^fo heelabours in vaine.

Secondly, there is an allotted time, becaufe God in his providence, in all his workes,he doth, what he doth in meafure,in number, he wcighes every thing and makes it beautifull: now every thing is beautiful! in its feafon • out of its feafon it is notbeautifull. And that is another reafon that hclilcewifehererenders,verfe 11. He bath made e-very thing bcanufull in his */>»£: therefore there is a time allotted to every aftion, and to every pur-pofc:becaufe if it niifte of this iime,it is not beau-tifull,therc is a deformity,there is an obliquity in it, the beautie, the precioufnefle, and the come-linefle of it is loft. Thirdly

Rfafen. 1 f

Things cannotk bedoneinan-\ other time.

Eccef}.?,

Reafon tl

Tilings are beauti'fullin their time

Rtdfim. 3

It is Gods pie" rogarivc to appoint the time.

Atfsi.7

Propcf. 1. It is hard to fi ride out the time.

j Th« Lord kre-i peth rimes fe-I crcttohknfclfv

To teach us watchfullnes.

Thirdly, God hath appointed a ccrtaine time, he hath allotted a time to cvety a<5tion,out of his owne royall prerogative, hee will not have men to know the times 5 but the times muftbeofhis allo:ting,he hath appointed a time to every thing wherein his great foveraignty over the creatures^ and over all things appeares:and therefore you (hall feCjO^fifr 1.7. ft is not for you , faith hee,r<? know the times andfeafons , neither ro know them, nor appoint them: tor, faith hee, thoit the Lord keepes in his owne power: and therefore it is hee th&t hath allotted a time to every thing. It is hee alfo that concealeth and hideth them fiom the fonnes of men. And this is the firft point; Thut to every a&iort there is a time appointed.

Secondly, to finde out this time :$ exceeding hard, becaufe it is not in thr power of any man to know it, except G^guide him to fee it, there are not principles in man, there is not in him fuffi-ciency of wifedome , to ficde out the fitneffe of time , except £Wguide him to pitch upon that time.

Now if the lord were pleafcd to revealeto men thefe feverall times, allotted to a&ions, it were aneafie thing to finde i: out: but hechath kept them to himfelfe, and that for thefe two Caufes*

One is. That men might watch 5 for if men khevV the times, they would be loofe, and ne^lcdt till the time came .-Therefore, faith hee, Seeing tbou kneweft not the time when hee will con c^ whether at night, or at what time of the nig- \

whcthei

The miffing oj time bringet hmiferie.

595

whether at the dawning, or at the Cocke-crow-ing, whether at the firft watch, or at the fecond 5 therefore watch: As if hefhould fay,If men knew the time certaincly , they would fleepe cill that time, and then they would be awake 5 but God will have men watch.

SccondIy,(7^hath appointed thefe times,and rcferved them tohimfclfe,thatmen might learne tofearehim, that they might learne to keepca continuall dependancc upon him^for if the times were in our-owne hands, we might mannage our bufinefTe with our owne ftrength-but when they are in Go As hands, Wee know not what to morrow will bring forth: Therefore I Ames faith , Say nor, I will doe fnch a thing 1 will got to fuch aplace^and /lay thereayeare, and buy andfetl^ot, faith he,it is not in your hands, your life is not in your owne hands to effed this bufineflerif you doe live, it is not in your hands $ and therefore yon ought to fay , if the Lord will. And therefore to keep men in this dependencie upon him, Cod hath rcferved thefe times unto himielfe.

The third,and lad proportion is,That becaufe men miffe of thefe times, therefore their mtferie is great up» them : partly,becaufe they do not effeft the thing they go about,when they mifle of their time , for the Lord workes not with thcm,whcn they hit upon a wrong time: partly alfo becaufe they failing in their duty, not taking the good time that God hath appointed, he in his moil ruft judgement fends upon them evill times, iharfud-dcnly come upon them y even <ts afnare upon the birds.

As

Rcaf«nz % That men may learne to fearc the Lord,and depend upon him.

lamest g

3 Propofit. Becauierr.cn milTe the time, they fall into milcry.

The miffing of time hringeth miferie.

Instances.

Of miffing the right time. Gebez,i.

Haggai l.

As you fee when birds arc feeding quietly , and fearing nothing 5 thenanevill ftiare comesand takes them: So it is with men , when they have miffed their times, when they thinke they are (a-feft, when they fpeiake peace.to themfelves,when they thinke that danger is fartheft off, then eviB times come fudderdy upon them. This you fhall fee beft in examples.

Gehezi, when he tooke a gift ofNaaman ; The Prophet his Matter reproves him in thefe words-Gehezi^ faith he. Is this a time to receive gifts ? As if he fliould fay, To take a gift in it felfe is not a-mifTe,but this is not a time for it:for Naamanvtas but a ftranger, Againe,he was butabeginerin beleeving ifr the true God, and therefore to take a gift of him, that was not a time. It was the manner (you know) to bring gifts to the olde Prophets, not for reward of their Prophefies,but for the maintenance oftheireftaterfo ^/brought toSaniueligtfi: and therefore in fbme cafes it might have beene feafonable. But, faith hce, is this a time to take a gift offuchaman,uponfuch an occafion, at fuchafeafon ? And what miftry came upon Geheziiox miffing- his rime 1 Saith his Matter, The leprofie of^Tiaaman the i^dffyrian fhall cleave to thee {hat mifery came upon him,

So you (hall fee Haggai i .The people did a law-full adion, but theymifled of the thncyThus faith the Lord ofHoHs, This people fay, the time is not yet, when the Lords houfe jhouldhc (milt: Then came the word of the Lord by the i: biihi$efy of the Prophet Haggai,y4jf.v*£, It is a time for yourfelves to dwell in

feeld

Iacob.

fetled houfes , and this honfe lie watte f Therefore now 1 faith the Lotdof 'hosts 3 you havefowne much,but you \ have brought in tittli $ you eate , butyott have not e-noughyou drink , b ut) ou arc notfi/!ed$ou cloath yoi: , bur you are not warmed ^ andhee that earneth wages ^ he f tits it into a hroken hgge. It was a lawfull thing for them to luuld houfes to dwell in, and enjoy 5 but, fai h he , Is this a time to dwell in your fee leu houfes? Asifheihouldfay, You have mifHd oi the rime. An J w h at then? You fee therefore thei> mifeiy wasgv.-aron them: You havefownemuch, bu \qu b*<vt brought in tittle^ &c.

Uohl a asl wfull for him to have fought the kkfE _: s bin becaufe he miffed of the time, you fee his o f;;ry was great upon him 5 How many fore y c\. vs of travell had he under his uncle La-ban? A id thib was becaufe he miffed of his time. On the other fide 5 Z>4*W,tha; did hit upon his ti:ne, Go/'promifed him a Kingdome,and he flayed hts rime,you fee he had it with good fuccefl'e, he had it in fuch a manner, as was fie for him$fbr he ftayed his time.

Rchoboam is another example,when he conful-1 Rchoboam ted with the oide men-They toldc him, that if he V/ould firvc the people at that t meJ hey fhould be hi % "ervAnts forever: but he followed ci;e counfeli o the young men, and you fee what fell out ppor this, the miffing or his time-, for that was the counfell that the olde men gave him, if thou will krvc thtm at this time^&c. As if tney h^d (ai , Rehoboamjhou thinkeft it will be difadvar) ige k thee, ifthoulettheraincsloofe upon them, and ¥ H h nor

* « l^M^—■" ~ I ■ ■ ■ .

ft

IfraditcL

not reftraine and curbe them in the beginning, but thou miffeft of thy time: Thercisatinigrfor meekneflfe, and a time for roughnefle, there is a time for clcmencie , there is a time againe lor fc-veritie h but this is not a time for Rehoboam to ufe feveritiein the beginning of his lleigne: Therefore you fee his mifery was great upon him , he loft ten Tribes by this meanes.

Solikewife, the people of Tfrael, when they foughta King for themfelres, it was lawful! for the m to feek a King,for God had appointed from all eternity David to be their King -and if Saul had not beene their King^Bavid had becne King at the fame feafonthat he wasrbut their error was in the time, they would have a King 5 when Samu^ */ reigned over them, when God was pleafed to judge them by the hand of the Prophets more immediately than by the hand of the King: for hee faith, that hirnfelfe ruled over them : and therefore God tells them, beca&fe they would needes have a King now,becaufc i hey would anticipate him (they would have a King before God had appointed them a King) therefore this curfe fhould goe with their King, hee, faith hee, fhaH doe thus and thus to you, Hejballtake yourfonnes^ and put them unto his Chariots > hee frail take four daughters,andmake them apothecaries£epall take jour Vineyards, and your Olive trees. Thus your King (hall doe to you, becaufe you have miffed your time , your miferie pall be great upon you.

The like you fball fee in the Children of ifrael,

Num*

The rnijfing of time bringeik miferie.

599

?{uw e 14 % thc people might lawfully fight againft j the punaanites , you know, they were brought forth for that purpofe^yetbecaufc they mifled of their time, they would doe it at that time when they were not appoyntedjiv/^j tells thcm,ifthey woilld needes goe up,they fhould fall before their enemies, & accordingly it fel out fo ; for they miffed of their time. I need not runne through more examples, Iofiaband Vavid y if you lay thefc two examples together, you fhall finde,2>4f/'^wem not out to warre when he fhould, and the other went when he fhould not, and fo miffed of their times; and you fee what miferie it brought upon them: upon David it brought the greateft miferie of all other, which was the giving of him up to fuch finnes as that of murrher and adultery, that brought all the evill that he fuffered afterwards. And Iofiah y it coft hira his life: for hee went out unfeafonably, miftaking the time which G$d had allotted for fuch an enterprife. Soyoufeenow there is a time allotted to every purpofe, to every bufineffe. And it is heard to know it y for Goa keepes it to himfelfe, he revcafes it when it plea-fech him, he pitcheth one man by his providence by the fecret guidance of his Spirit,upon a right time, when another miffeth it 5I meane not that it is alwayes done in mccry, but in the ordinarie difpofition of time, to them that know him not: for when a man pitcheth upon the time, it is hee that guides him. Thivdly^Becaup menmiffi tf their time , the mifery is great upon them , it comes upon them: that is, fome evill times come upon Hh 2 them

Num.i 4«

Iofiab.

Dayii.

^ote.

The miffing of time bringeth miferie.

Vfe.

Notonelyto lookctoout. a&ionsjbus the time of them*

Actions not done in their time have a deformity in them.

Watch our times in »he things Sod # commandethj as, Admonition*

Thankfulflfs.

them fuddenly, it comes upon them like a fnare.

Now briefly, the uie wee (houldmakeofrtis this, That wee bee carefull not onely to doe the adions that belong to our Callings, either our generall Callings we are Chriftians,orourpar. ticuhr Calling, rh our ordinary bufines, it is not enough to due rnrm, but to look narrowly to the time. It is a Rule among Divines, that an a&ion is not good,except it have all the Circumftances good. An a&ion may be evill upon miffing any one, therefore the time is an ingredient into the gocdnefle of the adion, were the aftion never fo good, ifthenme be nulled, it makes the aftion l vill, when we doe k out of its feafon, when we doe it not in his time. As it is faidbf words,when they are infeafor^they are beautifull:So it is true of every a&ion, when it is done in its owne feafon, it is beautifullj if k be nor,there is fome deformity in it,fome obliquity,and by confequenr, fome finfulneffe, if it be a mortall adion, or fomewhat that brings evill after it, if it be an a&ion of another nature. Now the adhon wherein wee are to looke fo narrowly to our times 9 are of three forts.

Some are the aftions that God hath commanded us ro doe: Wherein , it is noc enough lor us co do the workes,but we muft obferve the times. Toadmonifh is a good adhon,and it is Commanded us, bit to do it manunfe^fonabletime,either unfeafonably to him that admonifheth, or to him th3t is admonifhed, it fpoiles the a&ion.To be thankefull for mercies, and to pay our vowes,

it

it is a good a&ion^but yerifche timebemifled, and we give not thankes in due feafon,if ycu pay not your vowcs, but defcire them, hethatde-ferres hi* vow , though the aftion be good in ir felfe,yct if the time be miffed, he provokes God to anger, and finnes againft him. It is alawfull thing tor us to doe the workes of our Calling, and to doe them diligently 5 yet if wee doe them unfeafonably, and incroach upon the time allotted to prayer, wherein we ought to renew our repentance , and to fet our hearts ftraight and right before GW,now it is not done in feafon,it difplea-&ih God, it is an aftion done out of its time. To mourne and rejoyce, are botft good anions, but if they be done out of their feafon, they are hoth exceed ingevill and finfullrwee fee how carefully T{ehemiah tells them,they fhould not have mourned 3 for (faith hejthis is a time of rejoycing, for this time to rejoyc,(it is your flrength) yir the joy ofths Lord isyourjlrength , therefore now weepe not, mourne not, but rejoyce. Againe, at another time to le joyee,is as great a fin,as then to mourn, aswefeCj/p. 22.12,13. When the Lordcalls to mourning, if now you give your felves xohllin? ofJhecpe^andjlaying ofoxen,drcy our finnefhall not be purged from you till you die. I need nqc give you inftances in this cafe. Thefe are one fort of anions. All the duties of our Calling muft bee doneinfealbn.

The fecond fort of a#ions,that wee are to ob-ferve this time in , they are fuch as belong toothers, that tend to the good of others,the good Hh 3 of

VoyfCt*

Workes of our

calling.

Mourning and reioycing.

Ifa.iWJ

Warcfi opportunities ina&i- > onsthatcon-cctncothcis.

60 z \ 1 he miffing of time brirtgeth miferie.

By fpcaking for them.

By belecving ofthcm*

of the C hurchjthc good of the Common-wealth chegood of particular men:There is a time when fit may be ) a mans voyce, or fuffrage would have turned the fcale of abufincfle, that concerned much the Camnion-wealth, or the focietic where he livesrbut when that opportunity is paft, it can be recalled no more. There is a time when a mans fpeaking~may doe much good, and his fi-lence is finfull, and doth much hurt, by the lofle it brings. Such times and fcafons are to be obfer-ved, fuch opportunities there be. There is an opportunity of preventing a mifchiefe to a Common-wealth, ortoaKingdome, when wencg-ledi that opportunity, it caufeth the m'tfery of man to be great upon him, as we heard before. So for particular Cafes : There is a time and a feafon, and an oppor tunity of comforting the bowels of the Saints, of releeving and entertaining ftran-gers, of doing good to parents, oi educating and bringing to God Children and fcrvants, fuch as are committed to our charge: This is but a fhort J time and opportunity, which when it is part, can be recalled no more. The miffing of rhefe times and opponunities,is that which caufeth the miferie of man to begreat upon him. You know, at the day of judgement, becaufe men did not fuch and fuch actions, b:caufe the loft their opportu-nitie,they did not vifit the prifoners,they did not cloathe the naked,nor feede the hungry,therfore this eternall mifery falls upon them • Much more temporall miferies,upon a man, a Kingdome, or a King.

The

The miffing of time brlngetb m'tferie.

The lad fort of anions wherein vvc are to ob-ferve a time, they are fuch as belong to our ownc fafety: There is a time that if a man fpcake 3 hee makes himfelfe a prey to the wrath of men. And therefore the prudent , at fuch a time, Jhall keepefi-lence y faith Amos. And there is a time wherein if a man doe not fpeake, hee makes himfelfe a prey to the wrath of God. And not to hit upon a right feafon in fuch an a&ion of fpcaking and fhewing himfelfe, or not doing it, it brings mifcrie either from CW, or man.

Time is 4 time for a man to give and to fpend^and

a time againc^for him to /pare and'gather i if he mifle

of this time, if hee will not give when he ought,

Jif he fpare when he ought to give, i: brings a mi-

fery upon him, he fliall be a lofer by it.

In all particular a&ions,often times God opens a doore to us of advantage to our felves, to our children, to thofe that depend upon us > if it bee taken. You have the opportunity, if you ftay till it beftutup againe, there is a miferie that fol-lowesit, ids a thing that-coneerhes your ovvne fafety, but thefe are but lefler matters. There are times of greater Confequence than thefe,

There is a time when God offers §race to a-man. Nov/ to rcf ufc it, to miffe of that time, ttcauftth the mifery to be great, yea to be eternal! upon him: Luke 19. 12. Oh lerufalem, if thou hadfi known: the things belonging to thy peace in this thy day , but now they aye hid from thine ey<s: As if hee fhouid fay, Tiiis is the time,, Ierufalcm, when if thou wilt take the offer thou maift, if thou didft know thy 1 Hh 4 time,

60

Watch in ccli-onsconccrning our ownc fafc-tic.

Speaking for God;

Sparing and giving.

Entertaining offers of grace,

Luke 19,4a-

Making our E-lc&ion lure.

Swsmi&ff

for miffing histime.

Ihe Miffing of time kingetb miferie.

time, if GodvtovXd revealc It to thee, thou flioul-deft befafeendugh, thou mighteft efcape this mifery-but(Whathhidit, that thou feeftnot this time, therefore thou and thy children fllall pcriftu

The time of mans heahh,and of his peace, of his life, quiet, and reft,i$ the time of making fure his Ele&ibn, a time dlgroftitfg iH grace anaI knowledge ,and oigrotowgrkhingoodMrkesXlt whofe eyes God opens to fee this time,he makes ufeofit, he layes out thofe talants hee hath to fuch a pur-pofe- but when dWhides it from a man, it is his undoing,c^ n evilltim , the timeof death comes fuddehly upon him 7 as afnarejwon tfofotvle.

The time ofyouth,the time of education is the feede-time of bur lifeafter s he whom God hath in-lightned to fee this time, and to confider it, he is not negligent in it, hee layes up the ground and foundation of his future life in it,Such like times there be.

You fball fee an example of them fn Saul, and in the people of ifrael y Saul had a time to make fiM the kingdome to himfelfe,and the kingdome of heaven to himfdfjbutbecaufe he loft his time,, (T^would give hiiti ntftirore, he had opportunity no longer, but it wfe ctitofTfrom him. You know hee loft the Kingdome, by not flaying the time that Samuel appointed him, he flayed to the very point of the time, but he flayed it not out. The feaventh day itinuel came according to his promife^but he thought he would not have come becaufe he flayed fo late,btitthis was the loffe of

the

The mijftngo}time bringeth miferie. J 605 I

the Kingdomc to him. God intimates thus much to him there, that if he had difcerned his time, he might have faved his Kingdomc, but bccaufe he did not fee it, that mifery came upon him, hec loft the Kingdome from himfclfe, and from his pofterity forever.

Thc/<r»wlikewife,there was a time when God would have received thcm,and averted that fear-full judgement that came upon the whole Nation, when they were carried away captive 5 but when they had patted that time, we fceGWis re-folvedto deftroy them ; there is no more hope then. Ierem. 11. 14. Thou ft ah not pray for this people , I will not heart their cry in the day of their trouble: Thou (halt not pray for them,thou lhalt not lift up a cry, a prayer for them. It is twice repeated, becaufe the Lord was refolved, the time wxs paft,and they faw it not y Therefore their mifery was great.

But you will fay to me,(to conclude with that) How (hall a man doe to know that time,to know the time, and the fcaf on, that God hath allotted to every a&ion, fincc it is of fo much raomem-, and the miffing of it brings fo much mifery upon men?

I will runne through fomc dire&ions very briefly. Confider what the caufeis, that men mi(Te of their time, and you fhall find by that the meanes,how tofinde k out. Thecaufe why men mifle it, is:

Firft, Inability to difcerne, man himfclfe knowesitnot, and nomanelfe can tell it him.

So

lcr.11.14,'

SgfBk

Anfv. How to know the time that God hath allot ted to anions, Thccaufcsof * miffing the time.

Vnabili know

606 \ T/;f mifing of time bringetb mifery.

Dirc£Honsto iinde it.

I

Notlcaneto our owne wif-dome.

Prov.j.f.

Walking in Godswaycs

So then it is in Gods owne power to rcveale it. Therefore to finde out this time , let a man doe . thefe two things, to have ability to difcerne the■ times*

Firftjkt him not leane to his owne wifedome but truft in GW, that is, let him goe andaske counfell of <3$d: Even as David did, 5 hallIgoe up to Hebron , or pall I not f So in all fuch doubtful 1 Cafes goe to <7^,{hall I doe fuch a thing,or fhall I not^Shalll doe it in fuch a feafon,or fhall I ftay another? We fee what Salomon tiith,Prov.2.$. TruBin the Lord with all thy heart, and leane not to thine owne wifedome y in all thy wayes acknowledge him 3 and he fhall direii thy way ; The meaning is this, let a man in his heart reft upon <W,and truft in him, and fay thus to hinu Lord, Iconfefie,I know not the times, I know not whether this be a fit feafon, or another,Z<W,I leane on thee,I be-feech thee difcover the times to mee. When the heart indeede refts on him, there is a promife, Truft in theLerdwithallfhy hearty ('that is) truft in him ingood earneH ! , and heepall direii thy way: That is, there (hall be a fecret guidance from his Spirit, that fhall pitch thee upon a right time. There (hall a fecret thought come in thy heart, (which fhall be as if a man floodbehinde thee,) that fliall whifper to thee, and fay, This is the way^ this isthc time, turne this way, and not that: So GWdircvis us,i£we truft in him, aud reft on him } If weegoe tohim,andprayhim,andbefeech him to guidejus.

Secondly, it is not enough onely to pray to

him,

him, but there is another thing added to ic, to walkeinhu wayes, not to fteppe out of his wayes, but to keep the Commandements,when \vc have any bufineffe to doe^goe to the ftraight path,ftcp not out to any inordinate courfe, but keepe the Commandements , and the Commandernents will keepe thee: This you (hall finde, Ecclef$,$. He that keepes the Commandernent Jhall know no evill things and the heart of the wife [hall know the time^ and the judgement \fir to every purpofe there is a time and a judgement. You fee though it be very hard to find,and a manknowes it not of himfelfc, nor can any tell him, yet this promifeismade, He that keeps the Commandernent ^and the heart of the wife, that is,the godly man, He (hall know the time* andtheJHdgment.lt is a fure rule,lf we be obedient to Chrift as a King,we (hall frnde him to be to us as a Prophetrlf you will refigne up yourfelves to keep his Commandements,that Propheticall office of his, (which is to guide us in the way,)hec will perforate to us.So I take that place to be un-deftood, AHs 2.1 willpower out my fpirit upon all flefy^ and'your young men jhallfee vipons , and your oleic men (ball dreame dreamas^&c.li begunnc to be fullfilledinthat extraordinary gift ofProphefic that was powred upon the A poftles,but y et,faith he, I will powre it upon all fle(h:that is,it (hall be fuchaSpirir,as (hall teach you to feethofemy-ftericsthat were hid from the beginning of the world,and fuch a Spirit as fhallguide you and di-re& you, it fhall teach you what you ought to doCjWhat way you ought to choofe.This, I fay,

the

Chrift teacheth thofcasPro-pher, that arc fubicft to him as a King.

Aft.*.

* * • ■ ■

608 \ The mifing of time bringeth mfery.

PfaUM).

2 Caufe.

Paflion* and

diftcmpcn.

the Lord will doe, if wee walke in his wayes. If wee will be ftepping out of his wayes, wee fhall get many knockes, and many falls too, many troubles, many affii&ions fhall fticke by us, while wee live. You know the Children of Ifratt went not a foote,but as they were guided by the Cloud.

Jacob, in his journey, would neither goe to La. ban without warrant, nor come from him without it. David in all that he did, he asked counfell of the 2W;Shall I ftay in fuch a Citty, or fhall I not ftay? Shall I goe up to warre to fuch a place or fhall I not goe i As I faidbefore)S/^#/^^ t§ Hebron or jhaU I not goe at this time f This walking in the wayes of God , is that which the promife is made unto. You fhall find, PfaLz $ . i a. Whatman is hee that fear e$ the Lord * Him will hee teach the way that hee Jhall choofe: As the promife is made totrufting in him 5 for then he willdircft him in his wayes: So,What man is heethatfeares the Lord, andkeepes his Commandements ? Him will he teach the wayes thathefrould choofe. And this is the firfl diredlion.The firft caufe why men miffe is, Inability to difcerne the time and the feafon: therefore let them take this courfe, and GWwill revealeit to them.

A fecond caufe why men miffe of thefe times that God hath allotted to every adion & purpofe is, fome paflion and diftemper to which they are fub jeft/or paflion caufeth indifcrefion, in the or. dinary courfe of things: you fee, paflion makes a man miffe of his time, it makes a man docthinps \ un-

The miffingof timebringeth miferie. { 609

unieafonably-whereas were the heartquicr,the judgement would be cleare too,to fee what were fir, and what unfit.

As it is in the common Converfe with men . fo it is in thefe great anions , tochoofe the time that GWhath allotted to every adion,and pur-pofe. If there beany carnall, worldly ,finfu:l diftemper in the heart, you arc apt to inifTe of i!k» time 5 for every pillion and diftemper is like drunkenneflTcjttcaftsaman afleepe. Now,hethat obferves the times , muft watch and warch diligently, and a man that is diftempered, is not fir to watch, and to obierve. Andtherfore Chrift faith Luke 21. 34. Take hecde that your hearts be noto-verchargedwithJurfetiug artddi wkennejfe , and the cares ofthit world , leB that day come uyen you at uxawares; As if he fhould fay, the reafon why you mifle of the times, why that great day comes upon you unawares, why you doe not that dutie that you ought within the compafle of the time that God hath appointed: it comes from hence, fome exceffe in the ufe of lawfull Comforts: So you have two Caufes given there:

Either, when men inebriate themfelves too much with the prefent Comforts of this world, when they exceed in them, when they take more than they ought,though the things in themlelves be lawfull.

* Or fecondly,they take fo much care for worldly things, that it breedes a diftemper in themjthat is, it diftra&s their mindcs,for by that a nun may know when his cares are inordinate, when they

breede

Pn (Hon like drunkennetfe.

Luke xi, 3 4.

How to know

when cares arc/ inordinate.

3 Caufe.

Doing impertinent things

i Cor.7,

Worldly masters impertinent in companion «f heaven.

breed diftraftions in the minde : as wjee fee in Martha, chr'tli found not fault, becaufe fliee was carefull to provide-but becaufe her care went fo farre that it troubled her, that fhe could not attend upon fpirituall duties, there was the fault, Marthas thoughts were troubled about many things : when fuch diftempers grow on us, it caufethus to miffe the time. If wee would then keepe our times, if weecwould know the times allotted us, t«akeheede ofexceffe, take heed wecaffe&not too much outward comforts, that our hearts bee not too much fet upon any outward bleflings, be it what it will be.

Take hecde againe, that wee take not too much care forany thing, that mee minde not too imentively worldly bufineffes , they 'will caufe us to mine our times,. This is thefecond Caufe.

Thirdly,to do impertinen tthings,is that which caufeth men to mifie the time, that is allotted to eyery purpofe,and to every bufines.Whenaman is occupied about things that he ought not, hee miiTes doing of thofe bufinefles that he ought to doe. Therefore, iCor. 7. the Apoftlc gives this I Rule-faith he, whatfoever you have to do,if you \bc to £#7,doe it at if you bought wfjifyou beto mirry^ doe it as ifyoudidit not: And generally ufe this world, as if you uftdtt not: That is,all the anions belonging to this .world, be not too much occupied about fuch impertinent things as they be: Impertinent things to the maine bufinclTe,for which you came into the world: Forjwouldh^ve

you

you, faith lie, with out care . for he that is unmarri-ed cares for the things of the Lord, and I would have you cleave to the Lord withoutfcparation t The meaning is this: The icafon why men miflc their times that GWhath appointed them, is , becaufe men are too intent upon impertinent things, which interrupts their care to ferve the Lord. And therefore wee are to parte by them, and not to put our full intention to every worldly bufinefle , but referve the maine intention of our thoughts for the things of the Spirit y far not to take over-much care for them is that which will make us carefull to doe things in th eir time. '■ ■ J *—"

Thene^t impediment is Iclte-ConfidenCjwhen a man trufts himfi?ffe,and will &e his own Coun-cellour: And therefore the way to hit of a right time is, to take Counfell with others/;? the multitude of Conn fellers there is peace.

Laftly, the caufe of the miffing of the time, is, negligence, when men are idle, flacke, and indili-gent in doing thofe things that belong to them, that is the caufe of miffing their^ime. And therefore you have that counfell in th^words next before my text ( fince thcjtirxje is fhclrt, there is but a day for you to'workcm, and the night comes, when no man can woYk:)that is,fa the grave>ther\ is neither worke ner invcntion 3 &cw^ind thereforedot with all thy might that which thou has! to doe. Thd doing what wee have to doe with all our might, and with all our diligence,is that which quickens,

us,

4 Caufe.

Selfc-confi-dence*

5 C**&*

Negligence,

!■*

H1W. I

us, and kecpes our hearts in a holy preparation

to take the times, and not to over-flippc and

overpaffe them. Thefe things I fliould

have inlarged > but I hod rather

fhorrenthem thus, than

holde yon longer

fee*

FINIS.

vv

A.

Ahifa. Here flnne abidtiitk the heart,

in

itisuniound. Abraham. The try all of Abrahams iaith* 3*7

The ground *i Abraham faith* 3 59 Child of Abraham what. 38*

The Gentiles receive the promifein

AbrahamM"' ^ d%

the meaneft dtion of our life mutt notbenegieftcd* i*3

No man to bee judge by a particular afkm. %1Q

Sudden atddenti difappoint men of their

end*. „ *"

jiduerfity.

Ad-erfi) is not trucly evil). isfffeftions. The Lord guideth the ajj'edi'wnu ^{fettions pitched on thecrcaturcywhar udifcovers. ( **3

The affection of man inconfhnr. 586 Inftancd of the iaconflancy Qfajfetli-

t/iffli&iottSiJtlffli&ed. Gods children <#c7^,whcn the wicked flouri(h,wby. M 0 8i

jiffli&em nurture Godi children. ¥3

J5i

*o

Page,

^tf^thecxeoirionofthclaw. 294

^&w n©teflcauall without thefpi-

ntofbondage. f a <

Stcfiatutatt. w

AU-fngUmc, of God,whercinit conflri. caufc of our unevennetfe I

G l ? ngf / ^^ » ***** « £

Difference between- ^» &«.,•. J 8

God and the creature **"">.£

Tryaho f o U ttr uflingGodwir/ ^

A%neofdo„bti ngofG od s J.^/ God S ^&#;«^ tof • fi 57

g:i s ^ff'4toraS/ n - j*

Itnabard thing to bee ,;,rr j '/* HcGodd^pencetnii,^^

YITetI^BLe.

*53

xi

Allow. A pdly man dfow* WmTctfe in jio finne.

The ground of ^Jtyjr. Anm**

All the Creatures arc Gods ^rwitf. 54

Jfurance. Draw necrc with'tull <#*'*»"> why.47*

v4rrr/taffr. The*tfr*-/« of God arc for the good of

Ibisc-'iUren. 7 *

Wc thinkc ef Gods attributes compara tivciy. .. J"

A p.ritS heart fcethGod in his attributes. . | 14 By what roeanes wee have lntcretun

Gods */&*&*"*. 33 x

An un(bund man djw«fc not at God, buthmfelfe. %6 °

See Hpriibiiend,degreeM 6H *&

AH things come alike to good and bad in this life. 5**

'BUtfedneffe. 1/dfoforfiolGod, wheiein it confifts.

541

Cods*fc0?»« tarry not long with evill

■KB. £ »*4

To take comfort'of Gcds bLftngs, better than to heapc up. M5 ..lltocjfogiinChiift. $54 SccmjmmmJ.

By oi Chrift bath a double power

35©

The Ccvcnant cenbrmed m the Mood ©t

©fCbnft. 16*

The tcftrmoy of the bloci oi Chrift $96

Boafi,boaJh»g*

Boaf'mg excluded by faith. 366"

Not to bo*lt of outward things, 5 7 J

Men often froft vfthat which is their

ruinc. 575

Bold.

None can bee bo'd with God in roifery,)

buth s children. 40 1 j

None arc bold with God in affiidioua,'

but Saints. 403

No bohbiejfe with G G D ia our ©woe name* 5°S

*Bond*ge. The fpitit of bondage goes before receiving of the fpirit. 304 The Law doth not worke without the fpirit o£ bondage, ibid. The fpirit of bondage makes afflictions effcftuall. 3** The fpirit of bsndage teacbeth to know Chrifblove. ibid.. The fpirit eibonddge in a different reca-fureonmen,auctwhy. 396* He tha t never had the fpirit ef bondage, bath not the fpirit ot adoption 407. ! The fpirit elbondag, bow to know wee have had it. A°9 The fpirit of bondage fent to prevent finnes to come. 4 ! ° The fpirit of bondage returncsnot after conversion. 4*< The ipirit of bondage, what. 416 Breadth .fee Kates.

•BMiti.

The World WWmpChriftiam. /440

Csrvx.

THE TABLE.

C.

Cares. Cora, Howtoknovy when they are inordinate. 609 CffmalL The providence of G O D in cofuaU things. 6i God crteds things by ccfuaU, things, why. 161 Sec pr$v:deace.

Ceremonies,

The Ceremonies of the Jewes doached the

Covenant of Grace. }?*

Change.

Sianc hath made a great t£<z*£t in the

world f 58

God hath appointed ctafgej to men.

ffc-w^j of Citties, men, Commonwealths. 55a (TiHfe y Choice.

Chujmg in Gods wayes a note of un-foundncfTc. 3©j

An dl c!)«f to lofc bearer* for the create 5*0 Chritf.

Offices of cbrijl communicated to eve* ry Chnltun. 3 c j

All premiics accomplished in Cfcrij?.

Pronnics made totrfor//?, what. 3 J;7

How to know whether wee bee inCbiifi or not. 39?

Wen come not unto (brift, till other meanes faile. 4- 8

Wee muft not come to God without Chil 503

Wt*en wee doubt of forgivenclfc, wee io. get Cbnfl. 114

; Church.

Thcmifcrics of the Cbmtb icUmbkd.

9*

Wee fnou.'d not be difinaid at the trou-- bles or (he Church. ^8, 143

Circumcifc* Ctrcumcifion inward what. s,fo

Saving knowledge cimmeifeth the

heart. 4x7!

Command. Gods Commandsnoi jmpoiltblc, n£ lntegrny of the Co*nmandtment i what

130 Gods Commands fhould bee kept exactly

tor three reafons. 241

Nothing mooves a perfect man, but

Gods Command iif

God* Command joyncd with our ownc

rcfpe&softc n. «ji

How to know when Gods Command mo.

reth to actions. 291

How to know when his Command aso-

teth us principally. 294

Enmity betweene a carnall heart and

GeiiCommsntL 334-3 5&

Comfort. Whence fttt^rr ariu th. < 4

WhatmakctMen hfe withoutfWw/Jrf.jB How to guide our comfort. 61

God conycici comfort by the creatures

GOD a&forts extraordinarily when

meanes fade 7s

GOD communicates comfort to the

Saint*. 74

Di tie rent coir font in the creatures. 7 5 Ihccw/affofChriftiansipunging. 83 God gives notalway comfint according

to the meanes. 93

Comfoit from outward things unccr-

taine. 15a

Comfort not fowed in the ; nature by

God. ft 6

CounfrllfagOD* Covenant. Gods Ceicnfri to make uj faithful!. «pi 1 i a An

THE TABLE.

611

277

An exhortation to enter into Covenant . we might be confident. e 00

with God. . 1 ©7 Wee muft come to God with confidence

The parts or the Covenant, 3 7$ through Chrift. 702

IheCovenant ©utualU 217 I God delights to crofie menin carnall

God enters into Covenant with all that • confident* for three reafons. 576

. are faithlull. 517! Confidence in our (elves makes things fuc-

Cvvinantiviotu\d. ibid.\ ceedeill. 584

The condition of both Covenants, ibid, j Confidence in our felvejs makes us mifTc A threefold difference bctweene the twoC 01 enants. 318

We have intei eft in all Gods attributes by the Covenant. 332

Covenant of Grace hard to unfold. 351 The Covenant made with Abraham. 3 54 The Covenant confirmed by 4. things.

r *' 7

Repentance and Faith a part of Gods

Covenant^ and ours too. 389

How to know whether we be in the Co-

venant. 390-405

An evidence of being in the Covenant.

393 When a man may be faid to enter into

the Covenant. 3 $8

Covenant, when it is broken. 458, 460 What it is that makes the Covenant. 458 Inftancesof breakingfhc Coiemnt. 4^5 The miferie of thole that arc not in the

Covenant. 480

See Goodnejle/pirhjiftjcvc.

Content % Ghrittlans mould be content with meane

place. 131

Belccving of GOD5 All fnfficiency

breeds content. 16$

To bee content with Gods provifion for

us. 170

§eeG0J>.

Continue. Why good men continue not in the evill

they doe, nor eviUmen in the good

they doe* 21 2

Confidence* All things are put in Chriftshands^that

the right time,

Converfiow

Hqy/ converfionii wrought,

Condition.

Nothing but faith can bee the condition

of the Covenant* 363

We (hould try in what condition of men

wcare. $08

See faith.

Corruption, fee T{elaf[e.

Courfc.

The conftant courfe of a man comes from

inward principles* 211

A conftant cenrje in finne, a figne of

breaking the Covenant. 464

frookedjec Heart. Creature. The excellency of the creature borrowed. 27 The comfort in the creature. 28 The power of the creature from God. 31 The creature cannot helpe to eternall happinefie. 34 The creatures Godsfervanrs. 33 The creature helpes but in particular things. 34 The creatures Gods lnftruments. 3 $ There is notfufficiency in the creature, proved by many things. 44. 13 % Thec^/tfreatGodsdifpofing. 43 The creature^ though prefenr, helpes notofitfelfe. %6 Wee know not the emptincfle of the creatine. 61 The creature can doe butlittle comparatively. 66

THE TABLE.

The creature what it is without Cod. 71

The creature cannot amend that which

isamiflc. 14 f

Two things acknowledged in thecrea-

ture. 15J

The creature hath power to hurt wicked

men. 481

Thccmture cannot hurt the Saints^tfo'

I he cr"atu)c ignorant. $66

I The creature weake» ibid.

See wr/5.

Crucified. Faitfc lci2cth o«Chnftcr^c/jfc/

Acftr/2 upon the creature. Sinnc the caufc of every curfr,

471

45

D. BtttmiAtion*

'Divide, Divificm, Dtvijian brceds^difiblution. ]*«

The intention cbiided doth things re-miflely. 179

Allmcndiiided'mtotvtorincks. 507 God and ihc Deril rf/ti<fe the worlAfM, Devtces, fee G OD. Difference, difference inCbnitians whence iti$, 451

Duties <fi^fc#f& cannor be done without

belecving Gods All luffiucncy, 171

Diligent.

What makes a Chriitian<fc%»f. 295

Difmaycd, fee Church.

ftifappotnt.

Men of gr eatefl ability often dififfeinted.

Devill.

A Chriftian his journey iravaileth from Tbe firft fin of lhc D(vH J whar , damnation. i%6 ^ Q divide.

Dw/^, fee r»yi*»«*. zW/* fee, *zW,

Death.

The Law is the nainiitration of death. how. 310

See bypecrifie.

Deceive. Todeceivi a mans ielfc, the greateft folly. f°*

A ChrifUan aymes~at the higheit </<rw ofholinefle* »j«

Delight. The deflate of aChnflian is in God- 4*1

Dejire. 7)efhe of the Soule double. 117

Drj5r«cvill 3 to bee purged, notfatisficd.

118

Dfj£vjerill when they beefatisficd, a

figne of Hods wraah. ibid.

That which we defire not alwaics good

foru5 4 n$

Doubting. Inftances of doubting in difficult cafes* 7 Dounkenneffe, fee Vaffion* "Dutie. Some men performc no dniiei to God .6 Dtttiei performed rcmiffely, Hid.

Chriitian5 reaJy 10 good ditties. 43 3 Duties way bee performed outwardly by wicked men* $ 10

Dutiet difficult, what required to performc them. i 71

E.

Eafie.

The wayes of GOl> eajie to a renewed heart. 1x8

hi

Slefthn

THE TABLE.

5P

6x

Eleliion* God ufcth a Ibcrty of tMm>

Element. Holincfle ihc cto»* of a Chriftian. i? 8

Empty, When a thing is faid to be empty Sec creuute.

Enemy* SpirituaU and tcm^orall enemas fubducd DyCbnftai'Kmg. 380

Hell the wrf of evil! mens courfe. 188.

How farre itis needfull to thinke of the

eni in every ftep of our life, 196

End of the godly and wicked. 54«-547

Enmtty. Bnmity betweenc a cat nail heart and Gods Command 334* 344

I hw fa& covenant breeds wwty. 3 18

Ene*Jt* Godshandsmuftbc!eeneinew«/J. 95 Liking 10eooftsin doing duties, an

evillfignc. ^

B^Hfs hid from men; 53*

£z/e»/$notdifpofed according to mens

ftrength or weakeneffe. J?4

Bv.nts not alway according tonaturall

flicngth <-»r weakeneffe. 5 5 b

Execution.

Th&exfiCHthn ofc wicked men deferred.

54° Excelled, Excellency. Excellency different in God and the crea* ture. 73

I Salomon «i«W in two things. 14*

Exalt. Inftances of men exelting therofelves.

18 j Of men exalting God. 'bid.

Evill. God* Ml-fufncitncy to keepe us from evill 4*

Adverfity not truely euU. j f x

E quail. GodsC6mand otfcekinghimff(wi/. 4 7

Eye. Thcluftsofthceye. 418

F.

Vaith. Faith the nature of it. x %

Faitb its pcrrect workc. 3 ©i

F#fHn the promifes purge the heart.

3*o

Faith the condition of rhe Covenant.

Faitb drawes other graces, how. 3 £1 Fd«b on akes the promiie to us 3 64.

Faith beft 3nfwers the C ovcraant. ibid. Faitb receives the Covenant as a gifc.365 F4rtfe,howtoknowic istruc. 391

True Fai/& is operative. ibid.

Fait by as it receiyeth,is alike in all, 415 See irucfteJoolneffe t li(e/iibte9m.

Yaithfuii. Faithfttttm accepted in mean thing$43 * Nothing ours in ufing God* bleflings, but ouxfaitbfufoejfre. 133

God enters into Covenant with the faitbfull. 3x7

SecCwettfflf.

Faff. The Saints gaine by their falls. if o

family. The World Gods Family. 80

Favour.

Nothing can make us happy without

Gods favour, 8*

We were better want, than have thn^s

without Ltod&favo.'U i$o

Feare %

Feam vaine draw us from God. 14

Feare double no*

Dutie performed ontof/eir*. 43*

He that/Mrxrfr, will not meddle with

th:n

gs

dungs doubtfuJL

He th iftamb, will ffcun occafom s * rro **rd; fee Imyuniy.

He that fear </J> fane, fc arc th conflant. _, Vnlmffe.

Whj/^c/finncin maily l a ft cl h not., " h > lhcrc W*WeinCbrift. ,^

Hcethat/^r^finmeit, fearcthoiher ^ #

things lcaft. Jt g ~ .

Feme of man whence it is. < 2 a The Sainr. ,„• -j 74 '?*'.

EvcntshU ft., men, ,hat thcr mayj Thc Sa,at *f^b > thcirflip.; ,, c

Cod d^nrcth hi, ^e/,, different I3l

FctterjfccLttfts. Fit.

Fhfh. 5/r/&,rheIutWit.

Floxnfl, Sec u4fflia e <l Foiiy.

1S° 43®

Godwdlnotlofcfcfe.fc, • J*«

9 ci>.

57«

148 ^•"'•ymenturne from him

Fotythevani-y

F«xfc,«ffioffuMh.,d robelccre. 10, I ^'^^•'"loo.Mchfiii! Cod/o^/tawi.houtcompanion. 1,0 Goi weAr, uu *J

*»"# °»fi»nci a matcer of power W CenteW wi,h ««■ »•

Howtog«.ff U ra„ceof/ir^ fTO . "* G ^> bis ****« %>!>« a]J wa n ''

A^of/^^brccd.notca"!; *"'""'* beel «">l«d toeia ourwa £

leineiTc. '-.-, «

F.^^olYxnne apart of the Cov/. 1 him"" '* Can l»«* fit*

G^fc n6 hcforh 1 W tlftcfurfc »7

2*8

L

Fw/cc Service.

thiTtTBLE'

^e^Wby.Haccrc heart. iSi Goa> w^cn* is caft away by aman. *6

good, Goodnejfe. <5*<Lthe Author of it only God: x$ God* all-fufficiency to fill us with^.

Thccrcamrc can doc neither hart nor j

Gods command for mans g##^5 jnftan - , ccsin. ; n t0 [\

Gtubujji of God to make a Covenant ) with mam t X*°i

Wee ieoke upon the promtfesofGcd

asgwrf. 4I2

Goodotjk of aman wherein it confifts

4 f IO

TrecgW.

Fruit good*

Readineffctoj<w£

Pra&icetogooi

Profperity not trucly gfcrf.

SccUa\defirc.

Gmlt*

To bee waifaed from the {pit of finne, what. SiS

H,

I9«

bid.

in

Gw« cannot bee left as an inheritance

Grace is that a Chriftian travelled unto

Grace powerfully comunicatedby Chrifr

z 4 Grace, wicked men may doe much with-outit. ' JU . 3°J

Gr^men (hould be valued by it 337 Grace incrcafed by knowledge. Grace whence the want of it is. $ztmterr»?tMn*

griefc* 0r;^>whenceitarifcth.

qrefitneffeM^QD.

Guiding, A perfea heart lookes to God guid'mg

44? 44*

Halting* Hating double. HflJ/w&the caMfc of it

H*nd.

All things in Gads tofc. 49*

All things in the hawk of the Mediator,

how. 499

Hand of God, when it isfecne m«u\ f 7*

Happineffe. Happinefe defired l>y every man. 9

Htppmtfie, the creature cannot hclpe to it. 34

See/ivw.

Hating,Hatred.

Harwg of finne a fignc of purky. J17

H**^ or love notknowne by outward

things. S5*

He ape, fee Blejpng,

Hell, ice End. Helpe 9 (ee Creature* Heart. Hcartjaow to keepcit^e.rfeft. 13

HMrf of a Chriftian proportionable to the command. 2 *7

Heart unfound,what. a-*3

Heart untie and double. i^J

gfrfj pefteft,a fignc of it. ^f

Hf.^honeftvrhat "7

Hurt whole,\\hat. 1*9

Heart crooked, how difcovcred. 234 Heart, a Chriftians daily care to re. forme it 2 *3

Heart renewed, how. 333

Heart, God onely knowes the fcverall turoingsofic. A9°

He A rt>God only can amend it. 471

Hw*imperrca,feefo/fi.

Hypacnte

>♦-*■

THE TABLE,

Hypocrite, Hrpocrtfie. Hypocnfiz commonly difcovcrcd before dentli. 214

An Hyfcritt may do mnch without faith

Holwejfe. H^UwJfr ihc clement of aChriirian, l<;8 Whit hinders men from Hohneflr, 341 HoUnc[fe { ol t o w es fa i t h. 3 4 f

Hope. H«(vj vaine draw men from God, yj 4 /■/•p* double, 519

H^f dead, what, Ibid

Honour. Honour Chrifr,why, Joi

Honour oftwo forts, I40

Chriftians exalt God in their honours^ %

Humble, Humihy. God leave* impcrfc&ion to bumble us.

in Humility the nurfe of graces, Ibid

God fii'ft humblech & then comfci tcth

Humility } 2 confequent of the Spirit. 4* 3

Hurt. The Creatures have power to hurt evill men, 481

The creatures cannot hurt the Saints. 4 8 3

I

Idol a try.

Idolatry in even' llnnc committed. X f

Idohtrj to overknee the creature, X56

Itrnorancefee Creature,

Impertinent*

Doing things impertinent, makes us

nvfle our time. 610

Impcrfettionjmperfett.

Imperfections^.' by they be left in us x 19

Imperfections left to Humble US, 111

A natural! man imperfect. 27 3

See abide lutts,

Impofible. GODS commands not inapoCble, i\6

Immu table. God is immutable.

Imp urc, Impurity. Forward ncfTe a fruit of impurity; 3 1 o Impure man, who. 718

Impurity an efTe&ofit. Ibid

Inft ability Liability double, if

Inftrument. The Creatures GODS instruments, 3 ? Men GODS inftruments. 48

Integrity. Integrity. 1x8

Integrity of the heart, axo

Integrity of the command, Ibid

Integrity of the mcanes. 230

Interruption. Interruption in the graces of the Saints*

3 ox True grace interrupted,how. 306

I^Vjthcgroundofitinpcrfircufion, 77 Icv,the caufe ofir, 495

7<»j,theauthourofit, Ibid

Sec Peace.

Iourney. 1-uroey, aChriftians life like it in five

things. 184

Theend of being here, istogoe aiour=

ncy, 19l

Iudge. God isaiuftludge, 540

Jec Action,

Judgement. ludgement of a perfect man changed.

27 6"

Iuflifie y I unification.

The wicked iuftified by menjhow* 2lo

Promifc* of iuftifkation a pait of the

Covenant, 4 68

Kk K

THE TABLE.

K

King* Chrifh as Ki«£. what hee dotlw 375

Know, Knowledge.

Knowledge of God and our fclvcs, one

meancsofit, 111

Knowledge gained by the eye and by the

eare, 144

Knov/things aright a propertic of per-

fednefTe. a 7 6

Knowledge of the truth its perfect workc

207 KnowIedge,the giving of it, a part of the Covenant, *7 %

Knowledge, afigneofbemg in the Cor venant, « 4* 6

Knowledge double. 4*7

Knowledge faving, two properties of it.

Ibid Knowledge, an exhortation to it. 4 44 Knowkdgcrcquifite wheretherc is grace

466

Knowledg mortal better than wealth4f ?

Knowledge faving^he benefit of it. 4<6

Knowledge withoutpra£fcife,thc ground

of it. A91

L.

Laughter. Laughter the vanity of it, t+9

Law. Lawjhowitijthecaufeoffinne, 544 law put into the heart what, 43 1

L.3W without and within thcminde,37p The promife not made to the obedience of the Law for three reafons 384

Terroursat giving oftheIaw,what tl»ey fignificd Ibid.

lAWi the end of giving it, 3 8 f

Lawfttllfez Occajlan* Leading SccTrutb. Letter. The firft covenant, the miniftfation of

the Letter.

318

Liberty,

Thepower-af God in mans liberty, $1

GOD ufcth a liberty m tr/o things, 53 a

See EleElion.

Life.

The Covenant of grace the miniitratfon

of life. 320

Li fe holy comes from faith, 340

Light.

An vnfound heart wants light, %&i

Lo9ke y kz God.

Love.

L»ve to God incrcafed by beleeving for-

givenefTe. 116

Uyt fpirituall eatesout carnall delights.

Ibid.

The Covenant of grace the miniftration

oilorr $20

Duties performed with Uvr afignc of

faith.

?9*

Wicked men come not to God out of

love, 40 f

Lore to God and Chrift a confequcnt of

the Spirit 418

I*^e,whenceitarifeth. Ibid.

Lore of the creature finfull, how W know

iu a6o

The Saints&>£ themlelvcs as well aso*

there. 497

Ure makes fervkeablc to Godandman

5»3 See Bondage,

Low.

Things many times fucceede befl when

weare»W. 86

GodcanfatisfieinaW condition. 132

Lup.

2>/?;,fatiffyingofthcm the ground of it. * 1

Luffs at Gods command. 123

I«^j,why they are fuffered to reaiaine in Gods children. **4

Lujlswhy men d^irc of OTcrcommine , them, lz &\

L«h preraiJcovcran imperfect heart,, x* l-ufts compared to fetters, lQQ

^thecaufcofunquietnefle. zi,

%sr bcc ovcrcomc br ™ n ~ s

^/ubdwcdbyChriir,asKing,

/.^(Iirrootcofthem,

preferred to three heads,

** God ean h «lc the ftrongeft. 4 , g ^cccyc.

r#JE TAELE,

176 4.8

Ibid'

Afinde* Doublcrmfnded man, who. Miferj&c Tim.

N

ii

i 4 «

M.

Afadneffe. M'farje, an effect ofir,

MutetiM ufed to bring things topaft.io

Mtdnes good ufed, jbid'

God can doe great things by we.lce

t*c*net, * g

j AWi blafted by COD when wee truft J them,

M«»es ufed by G 0 D that wee thinke not

l<5s

^^/, Ioofeingmitehatthem, afignc

wccbelecve not GO D S All-fufnciency

AW,our pace in G0Z>S wayes miift anfwerthem, 8

Scecomforr,inregrity,

Meditation. MtdiutUn of die Law,a helpe to kcepe if,

MZLCHlzeDECK. * ?5

*W*fvMhis blcffing of ^r<W . , , ^rff fee Covenant. Meffenger. Clint the j^ cVr 0 f t h e Covenant,

^wafciofc god with all his

?{*!«>•<>, TftturalL

G0Da!<ersnoLawofN.u«r*. i 46?

The workes of G 0 D in ».</*rr,what thev

mould teach us. p6

N«t*rf of things changed by G0D. x 18 Ihe creatures Jeadc aniwerablc to their

tf«»rw. lbid

MCMMff man knowcth not ipirituall

things. Sec Imperfect.

I^eere^ fee Wayes. K£gl'tt,?{e<{ligencc.

tftffe? or the leafl actions a noteofunr foundnefTe, l4 -

^/^ncfMufethus to miiTc the rioht time, % u

Nothing new but grace. 14?

O

Oath. The New Covenant confirmeJ by an

Obedience. OW/^^thc pa-ts of it. 23

oytdieme to G O D, nothing loft by it.a ? Cbcdtt* c imperfect,comfort in it, 10a Obtdttmt^ God can make us yeeld it per* fcdly, ifhfrwilfc IO j

Ohdirme, we girc nothing to COD by it, 1

106 0*c4emc 3 2n effect of faring knowledge,

4>0

Occafton. La* full things to bee forborne, when they berheoccp.fionsoff'., ic 104 Occasions ourwa d,fort,bIc t ,.

K k * Office.

THE TABLE.

ling*

Offence, Offence muft not be taken at Godsdea-

m

Office.

The excellency of Chrifts prieftly office,

*74 The excellency of kis propheticall office.

Office ofChrift as King 378

Seeperfwadc.

Opportunity. Opportunity prefentmuftbe taken» 434 Opportunity prcfenr,motivcs to lay hold

onit. 4 1 6

Oppreffefee Promife* Ordinances. Ordinances, a perfect heart feeth God in

them, $if

Ordinances, how to know when we ufe

them aright by feaven things, $21 O fitward. Outward good things are the Lord?, 1 16 Outward things, feaven inconveniences

in them, 151

Outward enemies, victory overtherrya

part of the covenant, 379

Outward bleffings a part of the Covenant, 440,476 Outward things hovr to neg'ecT: them.496 Outward things, not to iudgc men by

them, 551

Outw" rd thi ngs,not to ioy or grieve over

much for them, 56*1

Outward things wee fhouU beweantd

from, 56a

Paffion. Paffion caufeth men to mifle the right time. 6e8

Paffion like drunkennefle. 6 op

Patience. Patience its perfect workc,what, 300

rpath, Pathes that men walk in,(jnne,an J righ-teoufneffe. 104

Path in a Chriftians iourney threefold,

190 Chrift the path how, Ibid.

The Spirit the path how, / Ibid.

Path how to findeit,two wsyes. x 92

Peace. Peace, Chrift gives it as King. 578

Peacefpiritaall a part of the Covenant,

Peace outward a part of the Covenant.

381 Pcace,Godfpcakesnotalway,to his people, and why, 41$ Peace a confequentofthc Spirit, 4x1 The creature at peace with Gods children

484 Peace wicked men may have for a time.

Peace the end of the god I v, 54 6*

Perfett t PerfeElneffe. Perfe&nes more or leffc from whence it is

rerfeftnes God perfwadesuntoit,and by what argument, Ibid

^erfeft men have inter eft in Gods All fuf* ficienn. 2'4

Pcrfr £tnetfe a figne of it, 226

Perfect man his rule, 232

Z J erfea'u{Te,howtotryit, 2$?

Pcrfeanes, fixe- properties of it. 2 $6

Perfevere. Why Chriftians pcrleverc in all conditions, 49 6 Perfwade. The office of the holy Ghoft to perfwade.

488 God oneiy able to perfwade. 489

^ee AlfurTiriency,

PlainefcsWajes.

TUfc

THE TABLE

Place. The creatures continue where GOP hath place J them. 154

Sec content,

Pleafure* Chriftianscxalr GOD in their pleafures

a8<

Power. Tower ofGGD queftioned in doubting of forgivneflfc, I *»

Vt>xrer of GOD to forgive finncs, 11 2

Prajfe. Prsy/e, fecking it from men, the caufe of

it.

*9 I 4 s

III

40^417

Frdjftj grace brings it,

Thatlife. Praftifeofgocd, See knowledge,

'Prayer. Spiritofprayer.

We arc more ready to prayer,than to give thankes, and whv. 582

Preffe. PrfJ/c hard to the marke, a property of pcrfcoknelTe, 258,162

Preparation. Preparations out ward net to bedifcoura-gcd for want of them, 578

Principle Sec Courfe. Pride. Pride of life, 420

Promtfe. Promifes of tie new Teftamcnt better than oft! cold, 319

Promilc to /^/\*forw,d : fricultiesin it,3f $ Promifes all aceonylifhed in Chrift,j4o Prom fes made furetousby faith, 364 The covenant on Gods part is a promife,

The covenant confirmed bypromife.367 Promife trade to Chrift, what, 387

Promifes made to us arc pafive. Ibid

Vromife of GOD two things in it, 397 Pron.ife how wee Iookc on it, 41»

Promijes who they arc made to, 413

Premtfes wee fliould apply them to com -fort us, 467

Vromijes of the covenant threefold, 4^8 Fromifej fliould be expe&ed by us, 47^ P™m/#/ 3 in (ranees of applying thcm,47 8 See £krift.

Profit. Holy men exalt GOD in their profit„i 4 c

Pr'teflhood. Prhpbood of Chri it, the excellency of it,

Prophet. Whom Chrift teacheth as a proprieties What Chrift teacheth us to know asProl phct, i 74

Pormtfcuoujly. GOD difpenfeth things here promifcuouf-ly for foure rea fons, $34

Profperity, fee Cjcod. Providence. Providence of GOD proved by his Allfuf-fieiency, 158

Providence of God proved by four things

*59

Providence of GOD feen in cafuall things

16!

Providence of GOD obferved by upright men, 3x4

Pttrgeth.

Faith purgeththe heart, 346

'Purpofe.

Purpose of God fir me, 77 8

Purpofe of man defeated by GGD\ 579

'Purgatory.

Purgatory refuted, 507

PurtfiejPuritie,

Puritv what. Pure

Pui c hearr carts out finne, 210

A perfect heart purifies it felfe, 147

Kk 3 Tg

THE TABLE.

To purific a mans felfc, a consequent of ',

ths bpirit. 4 * 9

* o be pure what, 5*4

Pure man who, 5*7

CL

guietnefre* Quictneflc of fpint an effect of fincerity«

l°9 Lufts hinder quietueffe, 3 f x

R.

Rankest Divide.

ReaCon*

Gods t cemrnands arc grounded on reafon,

32.64

Regenerate.

Regenerate roen,thecaufe of their une-

venneflc* 7

Refroches.

Reproches,why we are (o fenfib'e of them

Rejoyce. Reioyce in our felves we muft not, jo i

Repentance.

Repentance, a part of the covenant on

both parts, 387

Repentance, the aft of it ours, the power

Gods. 380

Remifneffe.

RcmifnetTe in Gods caufeanote of un-

foun-inefi'c^ See 'Divide.

Redemption. The works of redcration perfect in parts

*>* Renew. How to get the heart renewed« 3^3 See Sfie.

Re/ap r e. Anunfbund heart cannot butrelapfc.248 A holy man may rcla^fe into finne* x jo

A holy man gets ground by his relapfcs

Ibid

DifTeranccs between the relapfesof Chri-

ftians and others. Ibid,4.

Rclapfcsdi(cover hiddencorruptions. z ji

RejettJecGod.

Reward.

Reward, a Chriftian may lofc part of it;

*6< Rewards God ufcth a liberty in them,^33 The day of iudgement the time of rewards JJQ

RefteS*.

To refpeft Gods commands what- » go

How other rcfpeCrs befides Gods com

maud fliould more to actions. 203

Readinejfefoe 'Duty.

Righteous.

Faith makes righteoHS* 13

Rich.

Rich in mercy what. 212

Riches of two forts. x 40

Gods favour ma keth rich, 3 j 7

Runne,feowayes»

Rulefcc Perfect

s.

Sabboth. Saboth for mans good. 10 J

Sacrament. Sacrament fealeth both parts of the Co venant. 180

Sacrament, what God offers in it. Ibid Sacrament, the Covenant renewed in it.

43* Sacrifice. Sacrificingwhatmeantbyit.EcclcCpi,!

V9 Saftie.

Safetv,none out of Gods wayes. ao*

Safcty,a part of our wages ac7

Safety none in outward things. 574

I Safety onely in God. 5*7

THE TABLE

Salvation. Solvation is that a Chriftian traraileth ^

unto, 184

SdivMnortyOn what ground we lcokc for

it, 3f°

Sanflification.

Sdn$ifit*ti9nyi\i\t courfc the Spirit takes

toworkcit, 453

Stnclification* partofCWjCoyenant 47?

Sdmdtfiedtion^ triall of it, 5 1 5

SccAil-fufTiciency

Sat is fie, fee D efire •

Scandall.

UmkBtmA not betaken at GODS dea-=

ling with the Church, 3 38

Seale.

The Covenant confirmed hy fc&les. $68

Sm/m of the covenant fignes of our frith

The fpirit of 6 0 D a /r^/r, 416

See Covenant, ito.

A perfect hcarc/«*& God, and how, 314

Srrife ofthcfcrpent.who,

Selfe-hve. Selfe-love inordinate healed ,how,

Seeks, Seeking, Seeking to God,what it imports, Seeing a mans fclfe, the caufe of it A difpofition in the Saints to feelf God,

463

Serve ^Service.

Servtce, God needesitnot from us, 10$

Service of Satan hurtfull, 106

Servifg 0 f Satan, a Chriftian traraileth

from it, 158

Servue of God, a Chriftian would not be

free from, 461

Serve God many doe in part, f$i

Sec M:ght,Lovc.

Servant fee Creature,

Shrinke , fee Vnfound.

Sight.

3f*

178

*35

r

1

10

A found heart approoves it felfc in Gods

fzjtt, 134

A found heart will endure the triall of

Gcd Jtgl't.

Sincerity. fheeerity requirid iu all d.ui :i, Sincerity, the ground of it, Sincerity, the n.imrcof it, Sincerity , all that wee doc is nothing without it, 2.1 8

Sm:n ty nnd uprightnefTe, wh.it, 219 Sheet ify °i wed by five cxp*e(fions,Ibtd Sincerity, fixe effects ofit, x<* 1

Sincerity, a try all of ir, 19 ;

Sin. Sii.the nature of it, ^V*

Sm,thc caufc of it, I ?> 16

S/« killed bv grace, H?

S/*, that which a Chriftian traraileth from, 186

Si«,the pathes of it many, I bid :

Sin refilled by a found h?art, 1^4

One fm may breake the Covenant, 4$ S SeeCurfe,Fcare,Emptinc{Te.

Single, fee Heart.

Slownejfe.

Slowneje in Gods wayes,the caufcof ft,

198 Soundnejfe SoKfliw/fjwhat, ii i

Soule. Smle not fatiffied with finite things, 3 < Soule not filled but with God,6c why, 46 Settle, when God fills it, other things appearc little, 77

The Joule is bed many times in a bw condition, 339

Spare. Ged difpofeth things promifcuoufly to /foremen, 53 j

Spirit, Spiritual/. Cod muft have the ftrength of our fpiriti,

Spirit of man ftablifhed ky Ged, 97

The

THE TABLE.

The covenant of grace the miniftration

ofthcflArif. 3*°

The tywr given more abundantly iince

Chrift, , V*

SpirituaU things better than tempcralJ,

SP trit 3 adouble infufion of it, 347

SPtrit 3 the giving ©fit a part of the Covenant, ; . 3 8 * Spirit, try alls whether wee hare it or no,

How to know wee have the Spirits wits

neffe, ' c .. W

The teftimony of our owne Spirit, 199

Our Spirit enlightncd cannot deceive in

its teftimony, Ibid

Spirited Godthe teftimony of it, 400

cWrir witnetfc after blood and water,

* 40 a

What it is that accompanieth the Spirit

410

jj%j{#f' teftimony who haveitj Spirit fixeconfequents of it, Tryall of having the spit. ^ StabliJbtfeeSpmt.

State. State prefent beft for us, See Content*

Staine. Stt/wf of finne waflied what,

Straight, fee Wayes. Stef. Every aftion in our life a ftep A&ions fitting to our callings, Jfyi, ^

Every flep t n our way fhould be pondrcd,

Sttrtinzout of Gods wayes brings mife-

ne,

Striving.

This life is the time otfrhing, % 19

flrength. Wcftandin Gods flrcngtb* i*4

417 Ibid

14

515

181

Our^frf»^cutofourfelves why. 47 j No roan ftrong in his owne (lrength>%6i God takes away ftrengtb when men /hold ufeit, 567

See Spirit.

Sunne> fee Vanitie.

Sufferings.

Sufferings , why they bee eafie to the

Saints, 59

What makes Chriftians fufer hardfhip,

166

Sure* How things come to be/«>? to us. J© I

Succejfe. Suceedt good or cvili fhould not move us much, *8l

Succejfe in good and evill, wcemuft acknowledge God in it, 5 81, j 83 Suddaine. Wicked men dycfttddtiuelj, though they live long, 550

Teftament.

TefUmeut olde a n d new fixe differences

bctwecnethem, 316

Thankefulneffe.

All things arc in Chrift s hands to teach us

TbdnkefxlneQe, W

Thirfling

Thh(iini double, **7

ThhrUing after Chrift required♦ 4« J

Tithe. Tithe a figne 0 f.homage, 35^

Time. Wicked men may follow GOD for a time*

Tint accepted, once paft, unrecoverable,

4?7 OodsifWisthedue time. ?4*

We muft obferve GODj times. S f j

Tmes

THE T ABLE.

7Wjnotatman<difpo(Tng S 8 ?

Times al'ottrdtoeachaftion. 59 x

Things beautifull in their time. 191 Gods pretoi>ariretoappointthe rim* 594 It is heard to find out the right time I bid Ttme miHcd bringeth raifcry ?Vf

In(iaiKesofmilfmgthe/»>w£. 19 6

Time mud be looked to in our attions,e-leaven, mentioned, °"oo

Afiferie of Sd"/for milling his time, 604 Cauics of miffing the rmr. 6c$

Directions to finde the t>mf 4 *° 6

Try,Try all.

Difference in the fame nysll bctwecne baints and others. 4 8 }

The miferie of thofc that try not their condition. *°k

7 tyail , why wee are loath to come to it.

V

Value ,fee Grace*

Vamty

P^a/O of earthly things, 70.149

Why we fee not ranity in earthly things

twocaufes 1 ccT

Ktnity of the creature taught by Chiift

alone, 419

^11 things under the Sunne fubicc't to

V&mxy of great men, j6o

Seeing our fclves^f/f a fane of Delecting

Gods^Il fufficiency, _ 168

Gwii men Wf in their owne eyes, why.

Trouble Wicked men in trouble rose from God,

4ig

Vnevennefe. 5°9 >ri>wj?{ inouiwayes, the ground of TYy/ftofa mans condition foure. eioj itj 4fi3

1 hin°s dilpenftrd promifcuoufly by God | Vnfound.

to try mm. _ ff 554 (i fWo«W^onenoteofit, »?

d\\ Gods dealings will notkccpcan>»-

/o*^<iir:;>nfromf)nne, 249

4°4 ! ^n »i/cHtf</manfayles in his ay me, 259

Sec Church, j Vn[°*ndmQn thinkewellof God by fit? 5

Treafures^ 171

By whacmeanes GoU bringeth forth his VnfowSnefje difcotered byremifnc(Tc in

tre'fures. W\ Godsworke, 19 s

Treafurti of mercy beftowedon the god- Vn/ound men flirinkein fometryalls, goa

l v i, ow 3 5 8 Chufing ia Gods wayesa note of vn-

Trxtf. 'fotodn'fji, 305

Nothing muft bee ioyned with Gcd in See heart interruption

•Uttruft. 8 * . ; Vfright.

Inftance^of.trifting God. I hid , ^r/gWmaulnsayme, ij *

Wc fliould rruft God alone and why, 90 V V

Whyoneman/rwflj God 3 aud notano-

ther, l J? a

See workes,

Truth. Dfading iftlii il*. t iMfc, 493

Turned goD

fVages y (ce. Safetie* Wajes,

How to know wee have chofen GODS w-tyci, >94

I ji length in GODJ wayt% 1 97

THjE TABLE.

TVayes of Gcd ftrafght. ipo1

Instances of fteppingoutofGODSttxy^ I

lOt

VMyts ofGOPtheplaincft, 202

A breadth in QODS wayes. 20 ?

ZT^brodcr to us then to the Iewes I bid Our care muft be to bee found in Gods \»djes* iof

Danger of being out of Gods wayes 206 Wee muft runnein Gods w*yts m 208 See cafe, ftcp,walke.

JValke. A Chriftianlife like a wal{e. x 81

walking what meantby it* 1 Si

Wdlkjng in Gods wayes. $06

tvajhed fee Guilt Want. Whythe Saints Want many good things theydefire, 1*7

See good.

Watch. The times hid from «sto make us wdtch,

"Wee fliould wdtth ourselves in actions

concerning others. Wee (hould w,ttch our limes in aclions

concerning our felves. 600

Water. The witneflfe of the wdfer* 398

WeaJ&tft wedpefc difcovered in looking to out-

ward things. jjA

Will. God guideth mens wills, j © •

To be filled with the will of God♦ 280

Wilting, fezyerfett. Wifi\ Wifedome. Wtfdomt mortall thc.vanity of it. 147 tf^men die as well as foolifh ijj iVtfedomedirefts, a mans way. Ibid

Wifedome better then folly. Ibid.

A perfit heart efteemes the Goipell wife-dome, ijt,

wift&me fpirituall humbleth a man. 275 mfedomt fpiritual foure marksof iflbid. Wife dome in S*loinm twofold. 3 40

Wifedome magnified by Salomon why.4*o God onely **?</>. 489

Ndt to lea nc to our owne wfedme 60 6

Works Godwvfa oui workesjwhen. f 88

WorldJtt DivelL Word kef tare.

Writting Writt'mg the Larv in the heart explained

three wayes. 322

Writting the Law in the heart thetnanner

ofit. , g24

muting the Law in the heart thcorder of ft 32 j

FINIS.

m

k