THE NEW COVENANT, OR THE SAINT'S PORTION. A Treatise Unfolding the all-sufficiency of GOD, and Man's uprightness, and the Covenant of grace. delivered In fourteen Sermons upon Gen. 17. 1. 2. Whereunto are adjoined Four Sermons upon Eccles. 9 1. 2. 11. 12. By the late faithful and worthy Minister of jesus Christ, JOHN PRESTON. Dr. in Divinity, Chaplain in ordinary to his Majesty, Master of Emmanuel College in Cambridge, and sometimes Preacher of Lincoln's Inn. PSAL. 111. 5. He hath given a portion to them that fear him: he will ever be mindful of his Covenant. LONDON Printed by I. D. for Nicolas Bourne, and are to be sold at the South entrance of the Royal Exchange. 1629. ILLUSTRISSIMIS, ET HONORATISSIMIS VIRIS, THEOPHILO COMITI LINCOLNIENSI, ET GULIELMO VICECOMITI SAY, ET SELE, DOMINISSVIS SUBMISISSIMÈ COLENDIS, HAS JOHANNIS PRESTONI SS. THEOL. DOCT. ET COLLEGII IMMANVELIS MAGISTRI PRIMITIAS DEVOTISSIMI, TAM AUTHORIS, DUM VIVERET, QVAM IPSORUM, QVI SUPERSUNT, OBSEQVII TESTIMONIUM L.M.D.D.D. RICHARDUS SIBS. JOHANNES DAVENPORT. ¶ To the Reader. IT had been much to have been desired (if it had so pleased the Father of Spirits) that this worthy man had survived the publishing of these, and other his Lectures: for then, no doubt, they would have come forth more refined, and digested; For, though there was very little or no mistake in taking them from his mouth, yet preaching, and writing have their several graces. Things livened by the expression of the speaker, sometimes take well, which after, upon a mature review, seem either superfluous, or flat. And we oft see men, very able to render their conceits in writing, yet not the happiest speakers. Yet we, considering not so much what might have been, as what now may be for the service of the Church, thought good rather to communicate them thus, then that they should die with the Author. He was a man of an exact judgement, and quick apprehension, an acute Reasoner, active in good, choice in his notions, one who made it his chief aim to promote the cause of Christ, and the good of the Church, which moved him to single out arguments answerable, on which he spent his best thoughts. He was honoured of God to be an instrument of much good, whereunto he had advantage by those eminent places he was called unto. As he had a short race to run, so he made speed, and did much in a little time. Though he was of an higher elevation, and strain of spirit then ordinary, yet out of love to do good, he could frame his conceits so, as might suit with ordinary understandings. A little before his death (as we were informed by the Right Honourable the Lord Viscount Say, and Seal, in whose piety, wisdom, and fidelittie, he put great repose) he was desirous that we should peruse what of his was fit for public vs●. We are not Ignorant, that it is a thing subject to censure, to seem bold, and witty in another man's work, and therefore as little is altered, as may be. And we desire the Reader, rather to take in good part, that which is intended for public good, than to catch at imperfections, considering they were but taken, as they fell from him speaking. And we entreat those, that have any thing of his in their hands, that they would not be hasty, for private respects, to publish them, till we, whom the Author put in trust, have perused them. We purpose (by God's help) that what shall be judged fit, shall come forth. We send forth these Sermons of God's all-sufficiency, and Man's Uprightness, and the Covenant of Grace first, as being first prepared by him that had the Copies, and because, the right understanding of these points hath a chief influence into a Christian life. The LORD give a blessing answerable, and continue still to send forth such faithful Labourers into his Harvest. RICHARD SIRS. JOHN DAVENPORT. OF GOD'S ALL-SUFFICIENCY. GENESIS 17. 1. When Abraham was ninety years old and nine, the Lord appeared unto Abraham, and said unto him, I am GOD All-sufficient, walk before me, and be thou upright, or perfect. BEcause, in the performance of all the Duties of Sanctification, Sincerity is all in all, therefore I have chosen this Text, that you may not be deceived. It is true; many things are very excellent, if they be right: There is no question but the Diamond is very precious, if it be a true Diamond, but if it be false, it is nothing worth; If you take a precious Balm, you make no question of the thing, and of the excellency of it in general, all the question is, whether it be right or no, And so in the graces of God's spirit, especially, seeing they concern our salvation; It much concerns us, to know whether they be right or counterfeit; and therefore you see the condition, that God requires here of Abraham, is, that he be upright, and perfect, without hypocrisy; (so the word signifieth) walk before me without hypocrisy. Now we have rather chosen this Text than another, because sets forth the ground of all sincerity, and perfect walking with God, which is, even this apprehension well settled in the heart, that God is All-sufficient: for this is the Lords precept, Walk before me, and be thou perfect, or upright, or sincere, let it not be in hypocrisy: and this is the motive that he useth to persuade him to it, I am All-sufficient, as if he should say, if there were any defect in me, if thou didst need or couldst desire any thing that were not to be had in me, and thou mightest have it elsewhere, perhaps thy heart might be imperfect in walking towards me, thou mightest then step out from me to take in advantages elsewhere; but seeing I am All-sufficient, since I have enough in me to fulfil all thy desires, since I am every way an adequate object, that if thou lookest about, and considerest all that thy soul can wish for, thou mayest have it in me, why then shouldest thou not consecrate thyself to me alone? Why then shouldest thou be uneven in thy ways, serving me sometimes, by fits, and sometimes the creature? for there is nothing in the creature, but thou mayest find it in me, I am All-sufficient. I am All-sufficient, therefore walk before me, and be perfect. Yet these words contain somewhat more, which you may see by that which follows, I will make my Covenant between me and thee, and I will multiply thee exceedingly. The ground of all our sincerity is the Covenant, that is between God and us. Now these words do the most briefly, that I find, of any in the Scriptures, express the Covenant between God and us on both sides, for they are but the sum of the Covenant, which in other places of Scripture is explicated, and set forth more at large; so that the opening of the Covenant on both sides, is the ground of all the sincerity, of all that obedience that we yield to God: And therefore, I say, you shall not only have occasion from this Text, to examine the graces of God's spirit in you, and the actions that flow from them, whether they be sincere or perfect, but likewise we will show you the ground of this sincerity whence it ariseth; and how it is wrought in every man's heart. And thus these words contain the Covenant, saith the Lord to Abraham, I will be thy God. On the other side; thou shalt be mine. Now he shows what a kind of God he▪ will be to him, I will be All-sufficient to thee; which consists in two things, Gen. 15. 1. If you compare this with Gen. 15. 1. I will be thy Buckler to preserve thee from all evil: And again, I will be thy exceeding great reward: that is, I will not only be a shield, but I will be a Sun to thee; I will both preserve thee from all evil, and I will fill thee with all good things, I will compress thee about with mercy and loving kindness: so that thou shal● find, that I will be an exceeding great reward. So God expresseth himself to Abraham. And this is the Covenant on God's part. Now that which is required on Abraham's part, is, that he be the Lords, as the Lord is his, for so you see in the words following. The question only is, in what manner Abraham shall be the Lords; how that shall be declared? Saith he, It is not an empty relation, but thou must show that thou art mine by walking before me. And yet it must not be any kind of walking before the Lord, but it must be a perfect walking before him; Walk before me, and be perfect, and therefore it is added, I will make my Covenant, that is, this is the Covenant, of which Circumcision was but a Sign, for it was instituted presently, as we see in the words following. There are three especial points that we will gather out of the words. The first is from the connexion, and we will begin with that, because it is a preparation to the other two: In that the Lord useth this as an argument to Abraham, I am All-sufficient, therefore walk before me, and be thou perfect; We may observe this; that The cause of all departure from God, Doct. 1. of all unevennesse in our ways towards God, Doubting of God's All-sufficience, the cause of departure from God. is from hence, that we do not think God to be All-sufficient. As on the other side, the cause of all our sincerity and perfectness, ariseth hence, that we do apprehend him to be All-sufficient. This you see evidently ariseth from the words; for thence is the force of the Argument, I am All-sufficient, therefore walk before me, and be perfect. My Beloved, it is evident, that the cause of every man's keeping off from God, the cause of his unevennesse after he is come in to him, is from hence, that men think not God, to be All-sufficient; for if a man had enough in the Lord, he would never go out from him; but because he wants something, he desires something that is not in him, or he fears something, that he thinks he cannot keep off from him: hence it comes to pass that he steps out from God, he goeth out of the ways of his Commandments. And therefore I say, the cause of every man's departure from God, the cause of his keeping off from God, or of his unevennesse in the ways of God, is from hence, that he thinks not God to be All-sufficient; and this you shall see in three sorts of men. First, there is a generation of men, that live as without God in the world, and that look not towards God at all, that make conscience of nothing; and what is the reason of that? but because they think, they have sufficient of their own, and therefore they walk in their own ways, and stand upon their own bottom, and they love thernselues, and serve themselves altogether; and apply not themselves to the Lord at all: and therefore whensoever any man is brought unto God, the work is, to take him off from his own bottom, to show him his own insufficiency in himself, and the emptiness of himself, and of every creature, and the All-sufficiency that is in God, and upon this ground, he comes in to him. As you know, Luke 15. the Prodigal Son, when he saw that he could not subsist longer, but he must perish, if he stayed where he was; and saw again, if he went home to his Father's house, there was meat enough: this was that that moved him to go home: this course the Lord takes with all whom he brings home to him; Act. 16. as we see in the jailor: and in those Act. 2. Act 2. They were pricked in their hearts; and in Paul, when the light shined about him, and he was stricken from his horse, Act. 9 Act. 9 It was all but to show them their vanity, to take them off from their own bottoms, to show them their own insufficiency, and then he discovered that All-sufficiency that was in himself; for no man will change but for the better, he will not deny himself, and leave what he hath, till something that is better be propounded unto him: So, I say, the cause why men come not in is, because they have an opinion of sufficiency in themselves, and in the creature, and they apprehend not an All-sufficiency in God: that is, an All-sufficiency to be in him alone. A second fort of men are such as do come in, and perform many things, and bring forth some fruit, and become professors of the fear of God, and yet they do it not throughly, But by halves; the cause of this is likewise from hence, that they do not apprehend God to be All-sufficient; for it they did, they would be perfect with him; Math. 13. as we see the Second and Third Ground (for that Parable doth but show you the kinds of Professors) they were all such as professed the fear of the Lord, that are there spoken of, for we see, they brought forth fruit, They received the Word with joy.. What was the reason the second Ground was not perfect with the Lord? Because they thought him not to be a Buckler strong enough to bear off all evils, to bear off all persecution. What was the reason the Third Ground did it not? Because they thought there was something in riches, in pleasures, in diverse lusts, that they could not have in the Lord, so they departed from him: Only the Fourth Ground kept close, because they did apprehend all to be in the Lord that they desired, they did apprehend him to be strong enough to deliver them from all the things they feared. The third sort of men are such as are regenerate, which yet are subject to many slips and falls, to many turnings aside: And the cause of all this is, that they apprehend not God to be All-sufficient. As, for example, what was the reason that Abraham when he went down into Egypt (being driven thither by reason of Famine) saved himself with a lie, saying that Sarah was his Sister, and not his wife, but because he thought God was not able to keep him and defend him? If he had thought him to have been All-sufficient, he would not have done it. What was the reason that Moses, when God sent him on a message into Egypt, was so backward to perform it; but because he thought that the Lord was not All-sufficient● For he hath two reasons why he would not go; One was, he wanted speech, he wanted ability and gifts; He was of a stammering tongue; And the other was, those were alive, that (he thought) sought his life: If he had thought that God was able to have been with his tongue, to have stregthned him, and to have improved his gifts, and to have enabled him to that service: if he had thought, likewise, that he had been able to have defended him from those That sought his life, he would never have disobeyed the Commandment of God, and been backward to perform it as he was. And so likewise Rebeccah; What was the reason she used that wile and shift, that inordinate means to bring a good thing to pass, to obtain the blessing, when jacob and she joined in lying to Isaac, but because they thought God was not Sufficient to perform that Promise? for the blessing belonged to jacob, and no doubt but he should have had it in due time. And so it is in all the faults of the Saints; which are hence, because they apprehend not God to be all-sufficient; even as it was in the first sin of Adam, and the Angels; What was the reason that Adam fell from God at the first? It was because he desired something that he thought he could not find in the Lord, he desired to know good and evil, which he thought he should not have in the Lord, he thought the Lord had kept it from him, and therefore he stepped out from the Lord, to eat that Apple, using that as a means to obtain his desire. And this, indeed, was the cause of his falling away. So likewise the cause of the falling of the Angels. 1 Tim. 3. 6. 1 Tim. 3. 6. the Apostle saith there, that a Minister was not to be a young Scholar, lest he be puffed up, and fall into the condemnation of the Devil, that is, lest he be puffed up, and fall into the same sin, for which the Devil was condemned, that is, to be puffed up, that is, to have the desires enlarged beyond the bounds which God had set them, to desire more than they should have, to be exalted above measure, that measure, that God had appointed them, that is, they desired more, they looked after more, they thought there was not an All-sufficiency in God for them: This was the sin of the Angels that fell. And as it was the cause of their first fall, so it is the cause of all the sins that have been committed since. And the reasons of it in brief are these: First it ariseth from the desire of happiness that is implanted in every man's nature. From man's desire of happiness. Happiness, you know, is a compound which consists of all good things, so that none must be wanting; there is no good thing but it must be an ingredient into it. Now the nature of man is made by God to desire happiness, every man naturally desires happiness, and may desire it, if there be any scantness in this, if there be any evil that lies upon him, that is not removed, or if there be any good that he desires and wants, that he doth not enjoy; (I say) his heart cannot rest, for he desires happiness; therefore if he find not an All-sufficiency in God, so that nothing be wanting, that his heart can desire or look after, it is impossible he should cleave close unto him, but he will be ready to step out from him. Secondly, this will appear from the nature of sin: From the nature of sin. the definition that the Schoolmen give of sin, (which we may receive) is this, that it is the conversion of a man from God to the Creature, from the immutable God to the mutable creature: In every sin there is such a turning of the soul from God to the Creature. Now, it is certain, if a man did find an All-sufficiency in God, he would never turn from him, nor seek to the Creature; even as the Bee, if it did find honey enough in one flower, would not hasten to another, but because it doth not, it goes from flower to flower: And so is the nature of man (as Solomon expresseth it, saying, that) He hastened to out ward things; that is, when he fell upon one, he found not enough in it, he made haste to another and to another; so the nature of man, if it did find sweetness, and comfort, and contentment enough in God, it would not turn from him to the creature; but because, in his sense, the object is too narrow, there is some what he would have more, he looks over the Pale, as it were, he seeth something that he desireth, and that causeth him to step out, whereas if he had enough at home, if he had enough in the Lord, he would not go out from him, to turn inordinately to the Creature upon any occasion. Thirdly, this will appear likewise from the nature of sincerity, From the nature of sinceritic. and perfect walking with God, for to walk perfectly with God, is nothing but this, when a man chooseth God, so that he cleaves to him alone, whereas doubleness of mind stands in this, when a man is distracted between God and some other object; I say, between God and riches, between God and credit, between God and pleasure, and is sometime applying himself to one, and sometime to another, and so he goes a double way. So that when a man hath two principal objects, & two principal ends, upon which his eye is set, when he hath two inward principles within, that are the cause of his motion, this way and that way, such a man is a double minded man; he is a single hearted man that chooseth God alone, and though he walk imperfectly with him, yet he chooseth him. Now if a man apprehend God's All-sufficiency, he will choose him alone, if he do not, it is impossible he should choose him alone, but he will join somewhat else with him; for if he think there is but a partial sufficiency in God, and that there is some sufficiency in any creature beside, it must needs be that he must have an eve upon both; and then his ways will be uneven, than his way is unstable; and, therefore, I say, the cause of that instability, to which men are subject, is, because they do not apprehend God to be All-sufficient, for you must know this by the way, that there is a double instability (that word is used in I am. 1. 8. jam. 1. 8. A double minded man is unstable in all his ways) One is an instability between two objects, which makes up all the sufficiency that he desires, so that there is part of that sufficiency in one, and part of it in another. The second is an instability in following one object that he hath chosen. Indeed, the second instability all the Saints are subject unto, all regenerate men are unstable thus in all their ways, they cannot stick fast to God, and walk perfectly with him. But herein is their sincerity, they choose him, they pitch upon him. Now the ground of it is, they apprehend him to be All-sufficient; though this apprehension be not always kept strong, it is not always lively, and active in their minds, their persuasion is not always full and present, and therefore they are ready to step out. So the latter instability befalls the Saints, the former befalls hypocrites, and both the one and the other instability still proceed from hence, that we apprehend not God to be All-sufficient. Holy men have that apprehension in the main, but not in a constant tenor at all times; Hypocrites have it not so much as in the main. Fourthly. This truth will likewise appear from the nature of faith: From the nature offaith. that which makes a man righteous, that which sanctifies a man throughout is faith: That which is the cause of all unrighteousness in us is unbelief, for it causeth a man to depart from the Lord: Heb. 3. 12. as Heb. 3. 12. Take heed lest there be in any of you an evil heart of unbelief to depart from the living God. In this sense faith is said to be accounted for righteousness. Abraham believed God. Gen. 15. Gen. 15. God indeed made the same proposition that he doth here, for substance, he tells him what he would do for him, and, saith the Text, Abraham believed God, and it was accounted to him for righteousness. Now, It was accounted to him for righteousness, chiefly, in this sense, as it is interpreted Rom. 4. Rom. 4. that his very taking of the promise, and his accepting of the Covenant, in that he did receive that which God gave, that put him within the Covenant, and therefore the Lord reckoned him a righteous man, even for that very acceptation, and believing. But that is not all: but likewise he accounted faith to him for righteousness, because faith doth sanctify, and make a man righteous: and therefore Beloved (by the way) wonder not at this, that we put so much upon faith; for let a man believe, that God is All-sufficient, which is the Covenant, for justifying faith is but a believing of that part of the Covenant, and enabling a man to keep the other part, which is required; and, I say, it makes a man righteous: for when a man believes that God is All-sufficient, it will cause a man to give up himself to the Lord. Again, when he believes the Lord to be all in all things to him, it enableth him to be all in all things to the Lord again, that is, to be holy to the Lord in all manner of conversation. It knits his heart unto the Lord. It sanctifieth a man throughout, it makes him peculiar to the Lord, i● makes him wholly to him. This is the nature of faith. (Now mark it) faith could not thus sanctify, if it did not believe God's All-sufficiency. Again, unbelief could not cause out falling or departing from God, if it were not hence, that we fail in believing some promise of his, or some threatenings, we think there is not an all-sufficiency in God: you know his promises contain all good things, if we cleave unto him, and his threatenings all evil things, if we depart from him. If this were fully believed, our hearts would keep near to him: as far as it is not believed, so far we step out. Now I say hence faith purifieth the heart: It sanctifieth, is the cause of all righteousness that is wrought by us: and unbelief is the cause of all unrighteousness that is wrought by us. Hence we gather then, that the persuasion of God's All-sufficiency keeps a man's heart perfect with God: and as far as you come short of this persuasion, so far you are ready to depart from him. And all the ground of it is, because that which draws us from the Lord, is either vain fears, or vain hopes. Those are the two ears as it were, by which Satan takes every man, whereby the draws him away, out of the ways of the Lords Commandments. Now if a man did believe that God were All-sufficient, he would be subject to none of these false fears, if he did apprehend him to be a Buckler, that could keep him from all ill. Again, on the other side, if the did believe God to be an exceeding great reward, that is, so great a reward that there can be nothing wanting in him, that there is a length, and breadth, and depth, and height, in that reward; that his heart hath latitude enough to walk in, he can dosire nothing out of it: this would free a man from all vain hopes, so that the apprehension of it would keep his heart perfect Contratiwise, as far as you fail in either, so far you are subject to those two, either false fears, or vain and sinful hopes: and that is the cause of our uneven and unaequall walking with God, that we are not upright and perfect. Hence you may see both the nature of sin, Use 1. and the cause of all sin; for it is profitable for us Beloved, (nothing more profitable then) to find out the cause of sin. It is a Rule that Physicians have, that a disease, when it is throughly known, (that is, when the cause of it is fully known) it is half cured; so it is in the disease of the soul, to know the very root and rise, from whence it proceeds, or cometh, to know the principle from whonco it ariseth, it is a great help to us to prevent it, to heal it. But, I say, this will both show the nature of sin, and the cause of sin in us. First, it shows the nature of sin, how evil a thing it is, yea worse, than, for the most part, we apprehend it to be; for, if there be no sin committed, but it comes from hence, that you apprehend not God to be All-sufficient, then there is Idoldtrie (in a manner) committed in every sin, that is, you take from God and add another God to him, if you think him not to be All-sufficient; whatsoever you seek to, and youne with him, you make it God as well as he; If it be credit, if it be honour, if it be pleasures, if it be riches, yea whatsoever it is, I say, there is a bitter root of Idolatry in the commission of every sin, that makes it out of measure sinful. This we may consider by the way, but this I purpose not to stand on; the thing that I would chiefly press, is to find out the cause of sin, the cause of that hollowness, and that imperfectness, and insincerity that is in the hearts of men towards God, which, I say, ariseth from hence, that they apprehend not God to be All-sufficient; for this (for the most part) is the case of men, if they did not apprehend some sufficiency in him, they would not seek him at all; again, if they did apprehend him to be All-sufficient, they would serve him perfectly: but this middle apprehension in men, that they think there is a sufficiency in the Lord, but not an all-sufficiency; this is the cause why the hearts of men are hollow towards the Lord. Even as when a man looks towards a great man, that is a man ofsome power, able to do him hurt, and that hath some ability to do him good: this makes him to fear, it makes him careful to please him, and to abstain from what may offend him: yet, because he thinks 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. Because we apprehend him not to be All-sufficient, therefore it is that our hearts are not perfect with him. Instances. We shall best show you this in instances; for example; What is the reason, that a man is discouraged in seeking to God, Seeking to God in difficult cases. in praying to God, in depending upon God in any great case of difficulty, where there is more than ordinary difficulty, there is more to be suffered, there is more to be done, what is the reason of it? because we apprehend him not to be All-sufficient. You know the turning of men away from God, commonly it ariseth from this, they meet with some rub, some crosses, some bar, Some Lion in the way, which they are not able to grapple with, it is too strong for them: and then they turn out of the way; the reason, I say, of all sin and departure from the Lord, is, because we do not apprehend him to be All-sufficient: for if we did, why should not a man in an easy case, turn from him as well as in the most difficult? As, for example; David followed the Lord long, yet when Saul grew exceeding strong, and he very weak, than he stepped aside, and said in his heart, I shall perish one day, and so he goes out of God's ways, and flieth to Achis, to the Philistines: This was from hence, that he did not apprehend the Lord to be All-sufficient and Almighty, for the word signifieth both. And so likewise Moses, Num. 11. Numb. 11. what was the reason that he started aside, that he did not believe as at other times? When God said to him, that he would give them flesh for a month together; what saith Moses again? Shall six hundred thousand men be fed with flesh, shall all the Beefs and Sheep be slain, or shall all the fish in the Sea be gathered together? He could not believe the Lord: here was a difficulty, that Moses was not able to reach, that there should be so many fed with flesh, and that in the wilderness, and that for a month together: he thought it impossible to be done, that all the fish in the Sea should be gathered together, and all little enough to serve such a turn. Now mark the Lords answer there, is the Lords hand shortened? You may know by the medicine, what the disease was. Moses (saith he) thou thinkest I am not able to do it, thou thinkest my hand is shortened that I cannot do it. And the like was when he came to draw water out of the rock: you shall see, Moses there stuck: for the case was a case of difficulty. If it had been out of the earth, where there had been probability, it had not been so much: but Moses makes two arguments against it, (you know how great the sin was for the which he lost going into the Land of Canaan, I say, he makes these two arguments against it.) First, saith he, the people are rebels, and will the Lord give them water, that have carried themselves in such a manner? that was one thing that caused his infidelity at that time. Another was; What? shall I give you water out of the rock? As if he should say. That is a difficult thing. So that put these two together, out of the rock, and unto rebels, there his faith failed, for it was difficult: and whence came this? because he thought the Lord was not All-sufficient. And so, likewise, Martha, and Marie, when they came to Christ for Lazarus, when he was dead, they were out of hope: the reason was, because there was a difficulty now more than before; so that, I say, the common cause of our turning aside from the Lord, is, because we meet with some difficulties which our faith is not able to grapple with, and it ariseth from hence, that we forget this, that the Lord saith to Abraham, I am God Allmightie, or All-sufficient. I am able to do whatsoever I will. Besides this: what is the cause that men seek after vainglory, Seeking praise with men. that they are subject to envy? (the spirit that is in us is subject to envy) for everyman envieth another, because he desireth vainglory too much to himself: this ariseth from hence, that he reckoneth not God to be All-sufficient. That is. If we did reckon it enough to have praise with God, if we thought that his knowledge of our uprightness were sufficient, though no man in the world knew it beside, we would be content with that honour that we have, which he hath allotted to us within our own compass, but, because we think him not to be All-sufficient, we would have something, likewise, from the creature, we would have honour, love, and respect from men; which sin ariseth hence, that we apprehend not him to be All-sufficient; so doth that, likewise, which is contrary to it, (for sins of the same nature & they arise both from the same ground) when men are so sensible of shame, and reproach, and disgrace, and disparagement, doth it not arise hence, that we reckon man's day too much, and God's day too little? We apprehend not God enough in his greatness; as the Apostle saith, I reckon not to be judged by man's day. As if he should say. It is but a day, it is but a time that man hath to judge: there is another day, the Lords day, that great day. If a man did apprehend that which is in God, if he did see his All-sufficiency, he would not regard to be judged by man's day, as long as he were not judged by the Lord: he would not care what his fellow-prisoners thought of him, as long as the judge, and the Law cleared him. And so likewise, what is the reason of the uneven ways of men, Indirect courses taken to bring enterprises to passc. which they take to bring their enterprises to pass? is it not hence, that they apprehend not God to be All-sufficient? David, when he was in a straight, when the Kingdom, you know, was promised him, and many opportunities he had to have gotten it, if he would have used evil means, when sometimes the Lord put Saul into his hands, yet would not touch him, but committed it to the Lord, for he thought him to be almighty, able to bring it to pass, as also he did bring it to pass. And so likewise, Daniel; there might have been means used for him to have escaped; you know how he was in danger, when he refused to eat of the King's meat, he was in danger again, when they obtained of the King, that is any man did make any request to any God or man, but the King for 30. days, he should be put to death: yet he trusted in God, he thought him to be All-sufficient, able to keep him, and therefore he stepped not out of his way. And so Paul, when he saw that Festus thought to have had money give him, yet doubtless, in those circumstances, he thought it not lawful to do it, & therefore he trusted in God; though no doubt, he might have made friends, to have gathered the money: It is likely Festus thought there was a probailitie for it, because he hoped for it, but Paul would not do it, because he thought the Lord was able to deliver him. But on the other side, jeroboam when he had a business to do, you know what course he took, he joins them together, he adds to Religion, he corrupts it, that he might keep his Kingdom. And so Saul. (But I need not give you Instances) I say, the cause of all indirect ways we take to bring our enterprises to pass, it comes from hence, that we trust not in God, we think him not to be All-sufficient, not able to do it, except we help him with wiles, and tricks, and devises of our own: What is the reason of that lying and dissembling, that is used likewise, for the same purpose? Is it not from hence, that men apprehend not God to be All-sufficient? Peter, when he denied Christ, was it not from fear? And from whence was that fear, but because he reckoned not God, to be a Buckler strong enough, and sure enough? And so Sarah, when she denied, that she laughed, saith the Text, for she was afraid, and therefore she said, no, I did not laugh, when she did, and was charged for doing of it. I might give you many other Instances, but I shall not need. Go through all varieties of sins, and you shall see they arise hence, that we reckon not God to be All-sufficient. The satisfying of sinful lusts, Satisfying of sinful lusts. doth it not arise from hence? He that is given to any pleasure, to any delight, of what kind soever, if he did believe those two things, that the Lord is able to fulfil him with joy, and comfort sufficient, that the Lord is able to mortify those lusts, and to heal them in him, he would keep close to him, & would not go out from him: for he need not, the Lord is All-sufficient. That is. He is able to satisfy him, he is able to fill him with joy and peace, through believing, which should be enough to satisfy his heart with contentment; he is able, likewise, to mortify that lust, so that, as he is forbidden the satisfying of it, so, likewise, he should have no such prevailing desire to it. And therefore (Beloved) the way to keep our hearts perfect with God (for that is the thing for which I press all this, for which I bring all these instances) it is to come to this, to set down this conclusion with ourselves, that he is All-sufficient: No man is ever fit to serve him without this: except a man be content to have God alone for his portion; if he will join any thing with him, if he will join God, and credit together, God, and riches together, God, and pleasures together, he will never keep close to him: for one time, or other there will fall out a separation between God, and these things, and whosoever doth not resolve thus with himself, I will be content with God alone, though he strip me of all things in the world, I say, he will never keep close to the Lord, but his ways will be uneven towards him. The young man, in the Gospel, would never have gone away sad, 〈◊〉 if he had thought God had been All-sufficient: but he thought, when his riches were taken away, that some what was taken from him, that belonged to his happpines, that he could not have been to well without it. Again, Abraham, on the other side, would never have been willing to have offered Isaac, if he had not thought that God was All-sufficient: as we see Heb. 11. 19 Heb. 11. 19 It is said there, that, though I sack were the son of the promise, yet he willingly offered him; why? sor he thought God was able to raise him from the dead again, from whence he also after a sort received him: As he received him from Sarahs' dead womb, so he thought, he might be raised again from the dead ashes. What was the reason that Paul served the Lord with a perfect heart? You see in 1 Tim. 4. 10. 1 Tim. 4. 10. that he trusted in God, and therefore (saith he) we labour, and suffer rebuke; those are the two parts of new obedience, (to do, and to suffer) and therefore, saith he, we do it, because we trust in the living God: that is. We trust in him for all things: I believe him to be Almighty, and All-sufficient, every way, both to defend me from all evil, and also to provide all good things for me, and therefore I serve him, and labour in his service, and suffer rebuke. What was the reason, on the other side, that Demas turned from the Lord? was it not, because he thought there was not enough in him? and therefore, saith the Text, he embraced this present world: and therefore, (Beloved) the way to keep our hearts perfect with God, is to consider well the great power of God, and the great goodness of God, for in these two his all-sufficiency to wards us consists; consider his might●● power, and say thus, with thyself, he is able to do all things for me; consider, withal, the greatness of his goodness, and mercy, and say, he is my father, he is willing to do all things for me Indeed, that conclusion we should set down with ourselves, (if any thing be not done, if we want any thing, if any cross lie upon us at any time,) to be ready to say, this is not because the Lord cannot do it; for he is Almighty. Again, it is not because the Lord will not do it; for he is as infinite in love to me, as he is in power: What is the reason of it then? because it is not best for me. So should every man say, if there be any want, if there be any cross, it is best for me. It is better for thee, it may be, to be in a low estate, than to be in a high: it is better for thee to be pinched with poverty, than to live in abundance: it is better for thee to lie under temptation, (though it be a great vexation to thee for the present) then to be freed from it: it is better for thee, it may be, to have mean gifts, than to have high gifts: it is better for thee, to be in a low place, than to be in eminent place: it is better for thee, to be crossed in thy name, in thy estate, it is better for thee to be sick in body, it is better for thee to be troubled (sometime) in mind, than to be freed from it: Beloved, this we must come to, and yet we must think the Lord to be All-sufficient. For if it be so, thou oughtest to say thus with thyself, it is best for me to be so. You will say, how shall we do to be persuaded of it? Digress. Beloved, there are many instances, where in we are in such a condition, which we think worst for ourselves, which many times is the best, nay, always it is best for every man that is in covenant with God. For this rule must be kept, he is All-sufficient to his children, and they find him so, he hath performed it, and made it good to their experience, and therefore, whensoever they find any want, it is best for them to be so: It is not either defect in the power of God; or in the love of God: for example; Abraham thought it a hard thing, a great cross, that he was put to expel Ishmaell his son, whom he loved; Was it not better for Abraham? had he not another son that was fitter for him, borne of his own Wife? And so Moses thought it a hard thing, to be barred from coming into the land of Canaan; but what lost he by it? was he not led into a better Canaan, into Paradise, into a more glorious condition? So likewise, when he went down into Egypt, if he had had a tongue of eloquence given him, to his will, that would have satisfied him: but was it not better for Moses to have a stammering tongue, and yet to have the work done as well, Aaron and he being joined together? For by that means Moses was kept humble, and his love likewise was increased. For that mutual indigence knits men together, when they have need one of another. In like manner, David had an exceeding great desire to build the Temple, when it was not the Lords will, that he should do it; was he a loser by it? David was at that time not fit to have done it, he was not able to have done it, as circumstances were: but was he a loser by it? had not he a house built him, as well as if he had built the house of God? had not he as great a reward, as if he had performed it? So likewise in the loss of his child, it was exceeding grievous to him, yet, was it not better that that child should be taken away, and that another there should be given him, that was legitimate? Did not the Lord recompense it abundantly to him, when Solomon was given to him in his stead? And so Paul, he was exceeding desirous to be freed from that temptation, which, no doubt, was very grievous to him, that did gall, and vex his mind continually, even as a pricking of the flesh doth: yet it was much better for Paul, it was not because God was not All-sufficient, either in power, or in love to him: but he was an exceeding great gainer by that means, he was emptied of himself: for that is the scope of God, in the ways of his providence towards his children, even to magnify himself towards them, which cannot be without emptying them of themselves, by discovering to them their own insufficiency: and that is done partly, by affliction, and partly by sin, but chiefly by sin, because that works more immediately upon man, it makes him to see how little excellency, and how little worth, there is in him; it makes him again to see the glory, and the power, and the pureness of God, to magnify him, and to humble himself; this Paul got by it, and it was better for him, he was in a better condition by it. Therefore I say, this conclusion must be set down, that the Lord is All-sufficient, and when we fall short of any thing that we desire, lay it not upon God, that the Lord is short of his performance, of any promise, that he compasseth us not about with mercy, on every side, as much as we need, that he delivers us not from every evil: for he will make that good always, that no good thing shall be wanting to them that lead a godly life: He is a Sun and a shield to them. And whensoever it is otherwise, it is because it is not best for them: but this is a digression; the thing we have to do (for all this is but a preparation) is to persuade you now that the Lord is All-sufficient: as we told you, we handle this point first, because it is a preparative to the rest: It shows you of what moment it will be so to be persuaded, and of what evil consequence it is, not to be so persuaded. Now I will add a word of the second point; that God is All-sufficient. Doct. 2. God is All-sufficient. To prove that he is so, I will propound to you but these two reasons; First consider that all that is in the creature, Reas. 1. all the comforts, all the excellency, all the beauty that is to be found in them, it is but borrowed, and derived: God is the primitive, he is the original, he is the first, the universal cause, the general cause of all: hence we gather this, that there is an all-sufficiency in him, and in him only, he is All-sufficient exclusively: so that no creature hath any sufficiency at all in itself: for (Beloved) you must know, that the creature adds nothing at all to his sufficiency, but all sufficiency is comprehended in him; for if they be all derived and borrowed things, than they are in the creature, but as far as it pleaseth him to communicate the same to them: now that it is so, see jer. 2. 13. jer. 2. 13. My people (saith the Lord) have committed two evils, they have for saken me the fountain of living waters, and (secondly) have digged to themselves pits that hold no water: Where we may briefly observe: First, that God is the spring, from whom all comforts come originally, the pits, you know, have the water, but borrowed and derived from the fountain; secondly, there is something 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 muddy, and not pure and clear, like the water in the fountain: That is, the comfort that comes merely from the creature (if you receive any comfort in the creature, and God's hand be not in it) it is always mixed with some sorrow, with some evil, but if it come from the Lord, it is a pure comfort: he gives riches, and no sorrow 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 he is said to be a fountain of living water, that is, running water. The comfort that is in the creature, it is able to do little, it is quickly spent, and when it is spent, there is no more in it: but the comfort that is in God, it is like water that cometh out of the spring, which is still renewed from day to day, and therefore it is called living water, there is no end of it, but still it flows more and more. Last of all, they are broken pits that cannot hold the comfort that they have, thought there be comfort, yet it is like liquor in a brittle glass, that is not able to hold this comfort. In the creature, it is but borrowed comfort, and therefore we see 1 Tim. 6. 17. 1 Tim. 6. 17. (where an instance is given of riches) Charge those that are rich in this world, that they be not high minded, that they trust not in uncertain riches, but in the living God, that giveth all things abundantly to enjoy. Mark, you shall see there the difference, that they trust not in uncertain riches, but in the living God, (that is) riches are but dead things, God is the living God: they are able to do but some things for you; God gives you all things, and gives abundantly. And again, if riches do something, yet the enjoying they are not able to give; but the Lord gives us all things abundantly to enjoy. Now, when we consider, that whatsoever is in the creature, it is but a borrowed and derived comfort, than the sufficiency is wholly in the Lord, he is the God of all comfort; as the Sun is the cause of all light, whatsoever the air hath, it is derived from the Sun, so whatsoever is in the creature, it is derived from God: and therefore this is one ground, why we should persuade ourselves, that he is All-sufficient. The second, Reas. 2. is this, he is All-sufficient, because he only can be the author of good and evil: God only the author of good & evil. that, you know, which can do neither good nor evil, there is no sufficiency in it at all; Now that is the property of the Lord, as we see jer. 10. 5. jer. 10. 5. a place worthy our consideration; The Idols stand up as a palm-tree, but they speak not; they are borne, because they cannot go; fear them not, because they can do neither good nor evil: this is the argument, whereby the Lord proveth them to be Idols, because they can do neither evil not good: as if he should say, if they could do either evil or good, they were Gods, and not Idols. The same we may apply to any creature, considered in itself, without the influence and concourse of God: If it were able to do either good or evil, you might worship it as God, for God only can do good and evil of himself. My Beloved, if we could bring our hearts to this persuasion, that it is the Lord only, that can do good and evil, we would then cleave to him, it could not be, that we should depart from him upon any occasion, for that which is able to do neither good nor evil, we contemn: if your opinions were such of the creature, that it were, without God, neither able to do good nor evil, you would never turn from God to any creature, upon any occasion: for certainly, he is able to do both good and evil, he only can make every manslife, comfortable, or uncomfortable; it is his prerogative royal, it belongs to him alone. In Mat. 5. Math. 5. it is said, a man is not able to make one hair white, or black; so small a thing he is not able to do: and in Luke 11. Luk. 11. it is said more plainly, if we be not able to do the least thing, we be not able to do the greatest. That place, you know, Amos 3. Amos. 3. shall there be evil in the City, and the Lord hath not done it? The Scripture is plentiful in this; I should loosetime to urge places; I say, there is no creature in heaven or earth, that is able to be the author of the least good, or the least hurt. But you will say to me, Ob. we find it otherwise in experience; we find that they are able to do us good, and to do us hurt. You have an answer for that, joh. 19 11. Answ. joh. 19 11. when Pilate saith to our Saviour, have I not power to crucify thee, or to lose thee? He answereth, no: thou hast none at all of thyself: Indeed, thou hast a power, but it is given thee from above, thou hast not a jot more than is distributed to thee: if you compare that with Act. 4. 28. Act. 4. 28. you shall see it was so; Pilate and Herod joined together, to do whatsoever God had appointed before: they did not the least evil, but God had appointed it: And so it is with all the creatures, the principal creatures, that we have to do with, and that we see before us, even men, they do us not (without his commission) the least good, not the least hurt. When shemeis cursed David, you know, what expression he used; The Lord hath bid shemeis curse, as if he should say, shemeis, nor any man else in the world, could not move his tongue, if God did not say to such a man, go curse him, go and reproach him. It is said of Pull and Tiglapellazer, Tiglath-Pileser. Kings of Assyvia, that the Lord stirred them up, and they carried his people away captive: if God had not stirred up their spirits, they had not done the least thing. You know, oft it is said, the King of Ashur the stasse in my hand; and so Cyrus is said to be his servant, he stirred him up, he was his Shepherd, to do whatsoever he desired to his sheep. Isa. 44. Isa. 44. Now if a man be able to do nothing, but as far as God sets him on work, then much less can other their things, as riches, and the like, they can do no more than men can do: for what serve they for, but to set men a work; so, honour, and credit, and estimation, which men so much esteem, they can do no more than men can do; for they set men on work to do good, as reproach sets them on work to do hurt. Now if there be no man, nor no creature in heaven or earth, that can do good or hurt, (Beloved) why should we be servants to men? why should we be subject to carnal delights? to carnal fears? to carnal hopes, and the like? surely, it is hence, we over-value the creature, we think it is able to do something, we think that there is some suffciency in that, and not All-sufficiency in God: certainly, all the Commandments of God, are grounded upon clear reason, if we were able to find it out: But now when the Lord requires at our hands, that we worship him altogether; Thou shalt have no other Gods but me, thou shalt serve me only, thou shalt bestow thyself wholly upon me, thou shalt be perfect with me, as you see here: surely, it is upon this ground, thou shalt have all from me, and therefore thou shalt do all to me. If any creature were able to do good or hurt, without the Lord, if they had any part or portion with him in being authors of our good, certainly, they should have a portion of our service: for there is reason and equity in it, that that which doth us good, in such manner, we should seek unto it, we should serve it: and likewise, if it could do us hurt; but now in that the Lord challengeth all to himself, (I say) it is upon this ground, I am All-sufficient: there is no creature is able to add to me more or less: and therefore (Beloved) consider the ground of it, and let the equity of it establish your hearts to be perfect with God, that he only is able to make your lives comfortable, or uncomfortable. Put the case, a man hath a great addition to his estate: put the case, he hath much credit, and esteem among men: put the case, he have the favour of Princes, that are most able and powerful among men: if the creature be able alone, to do neither good nor hurt, they shall not make the least addition to his happiness; and if it be so, why should we esteem it so much? if on the contrary side, it turn against us, it shall not do us the least hurt. Should not this free us, from fearful perplexities, from vain hopes, and vain fears? should it not keep our hearts perfect with God, if we were thus persuaded? for, what are all the creatures? are they not like servants in the great house of the world, and we as children? and the servants are all at the Master's command, to do whatsoever he hath appointed: if we want any thing, he can appoint them to provide for us; there is not any creature in heaven or earth, that stirreth without a command, without a warrant from the master of the house: if he do command them, they go: they are ready and nimble to do us any service: this is the nature of all the creatures we have to do with. Think with yourselves then, it is no great matter for them; if the Master of the house be our friend, they are all at his command; you know those mean creatures, the Caterpillars: are they not all the Lords host, that go and come as he bids them, as joel 2.? joel. 2. So the meanest creatures, the fire, and the air, and whatsoever they are, they are all at the Lords command: and therefore think not, that the creature is able to do any thing for us. There are but two things, one is our everlasting happiness, The creature cannot help to eternal happiness. and there the creature by fruition of itself, is able to do nothing; there it is wholly excluded, for it is inferior to us. Besides, there is a curse upon the creature, there is an emptiness in it: beside, it is under the Sun, and therefore it cannot help to the happiness, that is above the Sun. These arguments you shall find in Ecclesiastes. Besides, it is temporal, whereas we must have an eternal happiness; for, our souls are eternal, and therefore, for eternal happiness: for the chief good of man, the creature is nothing at all, it helpeth but in particulars. Take credit, it doth but help against ignominy and obscurity: learning doth but help against ignorance: health is but a remedy against sickness, and distemper of body: riches are but an help against poverty: and so go over all the creatures in the world. But the Lord is universally good, he gives us all things, and therefore godliness is profitable for all things: he gives us all things to enjoy: that is, he fills the soul of man every way, not, Beloved, that simply an infinite object is necessary, as it is usually understood, (I see no ground for that) I see it not necessary, that a finite faculty, should have an infinite object, if that which is proportionable be enough; but this I affirm withal, that unless God were infinite, he could not satisfy the soul of man, for this is the nature of the soul, if it find a bottom in any particular, it passeth over that, and hasteth after more, and, therefore, in all particular creatures (you see) when we have had once trial of them, when we have had the enjoying and possessing of them, we leave them and seek after that which we want. Now the Lord gives us satisfaction, because the contentment, the happiness, that we have from him, is without a bottom, it is without limits, that, when we have had never so much, still there is more to be found in him; and hence it is, in regard of the universality, he hath all things in him, he is All-sufficient, and, in regard of the latitude, when we enjoy never so much, still there is more behind in him, and therefore he only hath to do in that business, in making us eternally happy, in giving us that summum bonum. For the help that the creature gives for the things that belong to this life: there, I confess, the creature hath somewhat to do, but it doth it all as an instrument, and if it doth all as an instrument, than the creature doth nothing, in a manner; we thank not the hand, but the mind within that moves the hand to do a good turn, much less dough thank a dead, inanimate instrument. Let us look upon every creature, and every man as God's instrument; when any man doth you a kindness, when any man doth you a favour, or doth you good, say as the Scripture phrase is; The Lord hath given me favour in his sight; he stirred up his spirit. And so, when he doth us hurt, say such a man is but a mere vial, an instrument, whereby the Lord hath poured out some part of his displeasure upon me. This will cause your eye to be upon the Lord altogether; you will over look men, not regarding preferment, or advancement by them; nor the contrary; for in all these things, they are but instruments. And so much for this time. FINIS. THE SECOND SERMON. GENESIS 17. 1. I am God All-sufficient. THe second doctrine that we have delivered out of these words, and are now to insist upon, was, that God is almighty, or All-sufficient. I put them both together; for, the word, in the original, signifieth as much, Elshaddai, El signifieth the strong, the mighty God, and Shaddai, properly signifieth, All-sufficient; when one hath all in his own compass, that he needeth not go out to fetch in, or borrow any commodity, any comfort, or any advancement, or any excellency from any other; and, therefore, that is the 〈◊〉 translation, and most agreeable to the word, in the original, All-sufficient, (though some translations have it, the Allmightie) and, this is a point that will well suit with the present occasion of the Sacrament; for, as I told you, these words contain the Covenant on both sides, saith the Lord, this is the Covenant that I will make on my part, I will be thy God; and I will tell you what a God I will be unto you, I will be a God all-sufficient. That is; you shall have all things in me that your hearts can desire: The Covenant, again, that I require on your part, is, that you be perfect with me, that you be upright, that you be without hypocrisy; for so the word signifieth in the original, that the heart be single, so that though a man be subject to infirmities, yet, if he have a single heart, an upright heart, the Lord accepts it; and therefore, when you are to take the seal of the Covenant, how can you be better exercised, and prepared for the work, than by considering the Covenant itself? that is the point then, that God is Allmightie, or All-sufficient, wherein two things are to be considered; Two things considerable. First, that the Lord is so in himself. Secondly, that he is so to every one of his children. First, That God is All-sufficient in himself. I will show that he is so in himself; for, except he have an All-sufficiency in himself, he cannot communicate it to another. Thought this be a point that we all believe, Difference between the All-sufficiency in God, and that which is in the creature yet the opening of it will not be unprofitable to you, and, therefore, you must know, that he is All-sufficient, not only as the creature may be All-sufficient: for there is this difference between him and the creature. The Angels and blessed men, and other creatures, they, in their kind, Difference. may have an All-suffiencie, but it is such an All-sufficiency as belongs to them, in such a sphere, and such an order, and measure: as the creature, that hath all things belonging to the life that it leads, it hath an all-sufficiency suitable to itself: a beast, that hath all things belonging to the life of a beast, hath an all-sufficiency fit for it, and so hath every creature else, when God will make it happy; but the all-sufficiency that is in God, is different from it in this, that he hath a simple all-sufficiency. That is. Take all things that you can possibly take, take them all without comparison, take them without all limits, and so he is All-sufficient, that is one difference. The second difference is this; that the creature, though it have an all-sufficiency within its own compass, yet that which it hath it cannot communicate to another. The Angels that are blessed themselves, they cannot make others so. A man that hath excellent gifts and graces himself, he cannot convey them to another, but that is the property of God, that is peculiar to him alone, that he can make another All-sufficient, he can cause another to partake of that all-sufficiency that is in himself; this is the difference between God and the creature. Now, to make it evident to you that he is All-sufficient, you shall know it by this. First, Reas. 1. in that he is most simple, without all mixture, as we say, that is, perfect: for perfection and all-sufficiency are all one. Perfection is that, whereby a thing is made up, so that there be nothing wanting to it; first, therefore, he is perfect, in that he is without all mixture; we say, that is perfect gold, that hath no mixture of dross in it; that is perfect wine, that hath no mixture of any thing beside; and in that the Lord is simple and most pure of essence, it must needs be that he is All-sufficient, that he is most perfect, as it is 1 john 1. He is light, and there is no darkness in him. That is. There is no mixture of any thing in him. Secondly. Reas. 2. As he is without mixture, so he is without composition; wheresoever there is composition (as there is in every creature,) there is some imperfection: for, wherethere is composition, there are parts, and wheresoever there are parts, there must needs be imperfection: for the part wants something of the whole; but in the Lord there are no parts, he is without composition, and therefore he must needs be most perfect, and most absolute, and All-sufficient in himself. Thirdly. Reas. 3. As he is without composition, so he is without number: for all number, and all multiplying, ariseth from imperfection: for if one would serve the turn, what needed more? And, therefore, he, being one, simply one, must needs be All-sufficient, for there is no multiplying in him, and, therefore, there is no sign of imperfection. Fourthly. Reas. 4. As he is without number, so he is without any passive power. If he had any passive power in him, (as every creature hath,) he were capable of receiving something that he hath not, but the Lord is not so much as capable of it; for, if there be no receptive power, no passive power in him, it is impossible that any more should be put, or infused into him, or imprinted, or stamped in him, then is in him already. And, therefore, he is all in act. There is nothing in possibility in God. Fiftly. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (I find no word to express it so well,) that is, whatsoever he is, he is it of himself, whatsoever the creature is, it is borrowed, all the excellency that it hath is borrowed, and derived, and is a participated excellency and therefore there is imperfection: for always when one hath any thing from another, there is an indigence, in the thing, of itself, there is a want: if a man have enough at home, he will not go out to borrow▪ Now, the Lord whatsoever he hath, he hath it of himself, and, therefore, in jer. 2. jer. 2. he calls himself, a spring of living water, where 〈◊〉 all the creatures in the world are as pits, and Cisterns. That is. Such as have it borrowed, he hath it of himself, and therefore, he is All-sufficient, which no creature is. Lastly. Reas. 6. He is without all causes, and is himself the cause of all things, Rom. 11. 3 6. Rome, 11. 36. And what hast thou that thou hast not received? This may besaid of every creature: and if God have given to every creature all that is in it, that there is no excellency, no happiness, no gift, no comfort, no blessing that any creature hath, but it is from the Lord, than he himself must needs have it in a greater measure. As the fire, that makes any thing hot, must needs be hover itself, and the Sun that enlightens other things, must needs be more full of light itself; so is the Lord, when all that is in the creature, is taken from him, he himself must needs have an all-sufficiency, he must be full of all things; and this shall be enough to show you that the Lord is in himself All-sufficient. Now that he is so to us. First, we will show you wherein this all-sufficiency consists to us, That God is All-sufficient to us. than we will make that good, that he is to every one of his children All-sufficient. His all-sufficiency consists in there two things, Which consists in two things. as you shall see Gen. 15. Gen. 15. Fear not Abraham, I will be thy Buckler, and thy exceeding great reward. First, in that he is a Buckler, to keep us from all evil, To keep us from evil. that is one part of his All-sufficience, which he communicates to us, that he will suffer no evil to come near us, he is a Buckler that compasseth us round about: that speech is delivered upon this occasion, when Abraham had gone out to war against those Kings that came out against Sod●m, the Lord delivered him, and after this deliverance he tells him, Abraham, saith he, as I have dealt with thee at this time, so fear not, when thou ●allest into the like distreffe; for, I am the Buckler, I will defend thee from all evil, as I have done from this. Now, he is such a Buckler, that no creature can pierce though, he is such a Buckler as covers us all over, he is a wall of Brass, as it is expressed in jer. 1. 18. jer. 1. 18. not so only; but he is said to be a wall of fire about his children. That is. He is not only a wall that keeps them safe, but a wall of fire to consume all them that come against them: for a fire, you know, doth not only defend those that are within the compass of it, but it burns those that come near it Such a one is God to his children; And that is one thing wherein this all-sufficiency consists, that God communicates to them. The second is, Filling them with all good. in filling them with all comfort, which is expressed in Psal. 84. Psal. 84. The Lord will be a Sun, and a Shield; he will be a Shield to keep off evil, and a Sun to fill them with all comfort. I am (saith he) the exceeding great reward. That is. As if he should say, Abraham, whatsoever is in me, all that I have, all my attributes are thine, forty use, my power, my wisdom, my counsel, my goodness, my riches, whatsoever is mine in the whole world, I will give it for thy portion, I and all that I have are thine. And might he not well say, he was an exceeding great reward? Who can understand the height, and breadth, and length, and depth of this reward, I am thy exceeding great reward? That is. Thou shalt have all kind of comforts in me, and thou shalt have them in the highest and greatest measure. And in these doth God's all-sufficiency consist, that God communicates and derives to us from himself. Now to show that he is so, you must understand not only that the Lord is wholly All-sufficient to his children on the one side. That is. He brings all comforts with him, but this must also be understood, that in the creature, on the other side, there is no sufficiency at all. It was the point I began to touch upon the last day; I will now open it unto you more fully. That in the creature there is no sufficiency at all, and in the Lord there is all-sufficiency. We will not disjoin them, but handle both together; (for it would be in vain for me to prove the Lord is All-sufficient,) but the great deceit, which prevails with the hearts of men, is this, that they think there is something to be had in the creature of itself. And, therefore we will spend those Arguments by which we will prove this chiefly, and convince you of it, that there is nothing in the creature, no stability, no sufficiency, it can do you, of itself, neither good, nor hurt, as we told you the last day. All the good and hurt that the creature can be supposed to do, it stands in one of these two things, Either, in making us happy, or miserable; Or else, secondly, in affording us subsidiary helps, such as we have need of, upon occasion. In neither of them the creature of itself, The creature can do nothing, of itself, to make us happy. Because is able to do any thing. You must remember (that which we then delivered) that the creature is not able to do any thing in the matter of our happiness; First. Because it is inferior to us, It is inferior to us. and that which is inferior cannot add to that which is above it. Secondly. Because the creature is accursed; there is a curse lies upon the creature, It is accursed. there is an emptiness, and a vanity in it, and that which is empty in itself, can give no fullness to us. Thirdly. The creature is under the Sun, and therefore you have that phrase so often repeated in Ecclesiastes, It is under the Sun. All things under the Sun, are vanity and vexation of spirit. Now the happiness that we seek for, is above the Sun, which the creature is not able to reach. Fourthly. The creature is corporal, the mind is spiritual, It is corporal. it is a spirit, and therefore it can receive no happiness from it; therefore in Heb. 12. Heb. 12. 23. we are said to go to the spirits of perfect men, as if that were a sutabl converse for a spirit. Fiftly. It is temporary, It is temporary. whereas the soul is immortal, it is not able to run the course with it to its journeys end, but it leaves it in the middle way, and therefore it is not able to make it happy. Besides. As I told you then, the creature is finite, It is finite. and therefore is not able to fill the soul; God is infinite, and therefore is able to do it. That no creature can do it, we see in continual experience. Take any comfort that you find in the creature, and, when you have enjoyed it, still you want somewhat, and you would have more: But when you come unto the Lord, & enjoy him, when your hearts are filled, still there is somewhat beyond in him, there is no stop, there is no restraint. And, therefore, he only can make the soul happy. Now the ground of it, why he is only able to do it, is, because the soul is made for him, the soul is fitted for him, and therefore there is nothing else answerable, there is that constitution of the mind, that it will not be filled with any thing beside. The Lord might have put the mind into such a frame, he might have so constituted the soul of man, that the creature might have filled it, and satisfied it, and have been an adequate object to it, but he hath not done so: for he made it for himself, and therefore, it is not filled but with himself. So much for that, that the creature in the matter of happiness is able to do nothing. But you will say to me, Quest. This is a thing of which we make no doubt; But what do you say for ordinary uses, and for the vicissitudes of this life, is not the creature, in these, able to do good and hurt? Beloved, Ans. as I said to you the last day, the creature is not able, considered without the influence of the first mover, In doing us good, or hurt. to do you the least good, or hurt; as the words are jer. 10. 5. jer. 10. 5. speaking of Idols, they can do neither good, nor hurt, and therefore fear them not. As if he should say. If they could do you, either good, or hurt, you might fear them, and it is certain, if any creature were able, in manner aforesaid, to do you any good, or hurt, you might fear the creature: for, God altars no Law of nature, that which is in itself to be feared, we may fear, that which is to be observed and regarded, we may regard it. Now, if any creature were able to do good, or hurt, certainly it were to be feared in regard of the hurt it could do, and to be regarded and observed in regard of the good it could do. Then, again, the Law of the Lord should be unequal, if the Lord should require all worship, that the intention of the mind be wholly taken up about him, and that we should have no eye to the creature, if the creature had any selfe-part with him in doing us good or hurt; for, if the creature could do us hurt, we should not only look to God, that he should be a Buckler, but we should have an eye upon the creature. If a man should say, I will be a defence to you, I will keep you safe; but I cannot do it wholly, such a one stands by, that may reach you a blow, from which I cannot defend you; In nature and reason, a man will have an eye to that man, and so we would to the creature, if it were able to hurt us: And so, likewise, for good, the Lord restrains not that, nor saith, you shall have a partial happiness, you shall have no more than is in me, though there might be something beside in the creature; but he suffers our souls to be at full liberty, to seek their happiness to the utmost, and, therefore, if the creature did add the least drop of happiness, or if the least beam of happiness did spring from the creature, certainly, you might have an eye upon it, you might so far worship it, and regard it; but it is wholly from the Lord: therefore, saith he, let your hearts be only fixed upon me, let your eye be only towards me, let your affections be taken up about nothing but me, you shall spend all the strength of your souls in obeying me, and keeping my Commandments: for, there is none in the world that is able to do you good, or hurt, but myself. Now, to make this good to you, I will propound but these two things. First. That all the creatures are absolutely at his disposing. Secondly. That when he hath disposed of them, when he hath distributed them to us to afford us comfort, yet they cannot actually comfort us, without a special hand of his. Those two, being fully opened, will make this point good to you, that the creature thus is able to do you neither good nor hurt. First, I say, the creature is fully at his disposing, that is, Because the creature is fully at God's disposing. all the creatures in this world (let a man cast his eye upon the whole universe) they are all but as so many servants, which are in the Lord's house, prepared to wait upon his children, to convey such comforts to them, as he hath appointed them, so that there is not one creature in heaven or earth, stirs itself to do you the least good, but when the Lord commands it, and saith, Go, comfort such a man, go, refresh him, do him good; it stirs not without a warrant, and without a special command from him. The bread and meat, which you eat, nourish you not, except he say, go, and nourish such a man; the fire warms you not; and so of all the creatures else. Again, Instance. when he doth command them, they do it, and they do it fully. So all the goodness that we participate of, In Man. both by good and evil men, all is from the Lord; either it is from his mercy, Others. or from his providence; therefore we should learn to sanctify the Lord, both in our hearts, and in our speeches, not by saying I have gotten me favour and friendship of such a man, but, the Scriptures expression is, the Lord hath given me favour in such a man's eyes. So, again, not by saying I have procured the hatred of such a man against me, but say, the Lord stirred up such a man's spirit against me, and so not by saying, I have gotten such and such things, but, as jacob, the Lord of his goodness hath given me all this, not Laban, not my own labour; if, in any enterprise you have success, say not, I have done it, but say, as Abraham's servant said, the Lord hath prospered my journey. That is. The Lord doth all in all, it is he that commands all, it is he that disposeth all; I say, that we should sanctify the Lord in our speeches; this is the language of the Scriptures; But, chiefly we should sanctify him in our hearts. That is. Thus we should conceive of him, and thus we should think of every creature. Beloved, it will not be unprofitable, if we draw this a little nearer into particulars. That all the creatures are so at his disposing, that they stir not a jot, but at his command, you shall see in Eccles. 3. Eccles. 3. 14. the general there set down; I know that what soever God shall do, it shall be for ever, to it can no man add, nor from it can no man diminish, for Cod hath done it, that men should fear before him. (Make) I know that what soever God shall do, it shall be for ever. That is. The creature cannot alter any course that God hath set, neither at this time, nor at any other time, but it shall run in a constant course, like a strong stream that cannot be resisted, it shall be for ever, to it shall no man add, and from it can no man diminish. That is. The creature cannot only do no substantial action, but, when the Lord hath done any thing, the creature cannot add the least thing to it, and as it cannot add, so it cannot diminish, nor take away the least thing from any blessing that he bestoweth, nor any evil that he will do, the creature adds not a jot to that evil, to that cross, to that affliction, nor the creature mitigates not the cross in the least degree, though you think it doth: But that we shall answer afterward. But why is this? This (saith he) the Lord hath done, that men should fear before him. As if he should say; they would not fear me, but they would fear the creature, and look to the creature, if it were able to add any thing, or to detract any thing, either to or from any blessing, or comfort, that we have, or to or from any evil, or any cross that lies upon us. Now, that it is so, that the creature is thus guided and disposed by him, that it is able to do nothing without him, we will not instance in the unreasonable creatures, which you all believe well enough to be at his command, but we will instance in those that seem to be at the greatest liberty: that is, the wills and understandings of men; certainly, if there be any liberty in the creature it is there, the will of man is so free a thing, the devises of a man's heart, his turning of himself this way or that way, who can set any Rules to it? But in this the Lord guides all: take it in other men's hearts. Pro. 29. Prov. 29. 26. Every man seeks the face of the Ruler, but his judgement is from the Lord. That is. Men are deceived in this, if they think the Ruler, as of himself, can do any thing, though he seem to have much power, and ability, to do some good, and hurt to men, if any else can; therefore, saith he, men seek his face, but, saith he, you are deceived: he is not able to do any thing, but what the Lord dictates to him, or permits him, what he prescribes to him to do, what he saith he shall do, just so far 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 evil that he doth, that mind of his, from whence it proceedeth, is guided and fashioned by the Lord, upon every particular occasion, whensoever he hath to do with us, or we with him: but that is for men that are without us, for other men. But, now, for a man's self: there is the same reason, Ourselves. indeed, of the one as there is of the other, but man thinks he hath liberty, he thinks he can go to such a place, or not go; he can do such a thing, or not do it; Beloved, it is very true, and therefore the Allmightie power of God is seen herein, which we are not able to comprehend, that when there is such a liberty in the soul, in the will of man, in the devices and thoughts of a man's heart, yet that they should be all so guided by him, that there is not the least stirring of them this way or that way, without his ordering and concurrence; even, as you see, Birds flying, they seem to fly at liberty, yet that all should be guided and ordered by an overruling hand; Such are the wills of men; and that you shall see in these particulars; when a man thinks with himself, he consults with himself about a thing that lies before him, that is his own power to do, or not to do, in this, saith the Text, Prov. 19 21. Prou. 19 21. Many devices are in a man's heart, but the counsels of the Lord shall stand. That is. Though there be such variety of devices, that he is able to cast things this way, or that way, and to reason to and fro, and to think with himself, I can do this, and I can do the contrary, yet, saith he, look what the Lord, by his counsel, will have that man to resolve upon, look what issue he hath put to his deliberations, that counsel shall stand, and all those devices shall be guided and ruled by it, and not go one step out of it. Come now to the counsels of a man's heart, when a man hath thought this with himself, I will speak or utter this, or act that, as he hath resolved to do, you would think this man hath power to do it; but in Prov. 16. Prov. 16. 1. a place that you know, There are preparations in a man's heart, but the answer of the mouth is from the Lord. That is. Even when it is so near, that, you think, there is nothing that can come between that a man hath resolved with himself, and saith this will I do, or this will I speak, saith the Lord, notwithstanding, this preparation, though you have made all these ready, that now it is upon the very point, on the act of execution, yet now, saith he, the answer shall be given, as I think meet: and, that which is said of answering, may be applied to all kinds of actions, when a man hath thought with himself, and hath made his heart ready, that all the wheels of his soul are guided, and turned, and compassed to effect such a business, yet the Lord comes between the cup and the lip, between the preparation and the execution, and he doth but that which the Lord would have done. My Beloved, thus it is in others, and this use you may make of it, by the way; take a man that is full of good thoughts towards you, the Lord can turn it in an instant; take a man that is full of evil devices towards you, if the Lords counsel be otherwise, that shall stand; Put the case that the Lord suffer him to go so far as to resolve to say, I will do some hurt, or I will do some good to such a man, yet this preparation of the heart shall not stand, unless it be the same that the Lord hath appointed; that shall be spoken, and that shall be acted; and therefore, you shall see what conclusion is gathered upon it, Prov. 20. 24. Pro. 20. 24. saith the wiseman there; The steps of a man are ruled by the Lord, how can then a man understand his own way. That is. A man, in the morning, when he riseth, and thinks with himself, this and this will I do, saith he, deceive not thyself, thy steps are ruled by the Lord, thou takest not a step into any action, thou takest not a step into any good or evil to thyself, thou takest not a step into prosperity or adversity, but it is ruled, and overruled by the Lord, so that a man cannot understand his own way. That is. He cannot say this, and this will I do, but like that in Dan. 5. 23. Dan. 5. 23. Him hast thou not feared, in whose hands is thy life, and all thy ways. That is. Every thing that thou dost, every step that thou takest, every thing that befalls thee. So, my Beloved, this shall be enough to show you, that man in his actions is at the disposing of the Lord. As for other creatures, if you will have a proof for it, to make it evident to you, that no creature stirs without him, consider that in Esa. 40. speaking there of the armies of the Lord; they are called the armies of the Lord, because every creature is like a Soldier that stands under his General, ready to go, ready to do, and to execnte whatsoever he commands. In the 26. Isa. 40. 26. Verse, Lift up thine eyes on high, and behold who hath created these things; he brings out their Armies by number, and calls them all by their names, by the greatness of his power, and his mighty strength nothing ●ayles. This is the thing I would have observed out of this place, that they are all God's armies. Now an army consists of many particulars; take all the creatures under the cope of heaven, they are not single, you know, but there are multitudes of them, thore are many Dealls, many Fowls, many Fishes; saith the Lord hore, I call them every one by their name. That is. He knows every one of them, notwithstanding that infinite number of them, he knows them every one: even as a Master knows every servant in his house, and can call them by their names; So, saith he, every particular creature he knows by name. It is a comfortable consideration, when you consider that there is not one of these, but the Lord knows them by name, and they are 〈◊〉 Instruments to do either good or hurt, as it pleaseth him; the sleep that you take, the meat that you eat, the comforts that you have, whatsoever is done by any creature, all comforts come from him: But this is enough for that. But, that wherein there seems to be the greatest liberty, the greatest variety, the greatest changablenes, the minds of men, we see also is disposed by him. That is the first thing we are to show, to make this good, that the creature can neither do good nor evil; because though it do both (for that there is such a thing experience shows, that the creature doth good and hurt, and every creature sometimes comforts, and sometimes hurts and grieves, but that is at Gods disposing) and since it is an Instrument, and is in the hands of the Lord, as an Axe, or a Sword, or a Staff, and is not used, except it be at his disposing; it appears, that it is perfectly and absolutely subject to the dominion of God. But, now, for the second, which is more than this, when the Lord, I say, hath sent such a creature to thee, and thou hast it before thee (that is the second thing) that it is not able to comfort, nor hurt thee, without him. Put the case, the creature be pregnant, full of comfort, yet it is not able to give down that milk of comfort that is in it, except the Lord educe and bring it forth, except the Lord apply it in particular to thee. And the same I may say of any hurtful creature; be it never so pregnant with evil, be it never so full of it, yet, it is not able to exercise it, it is not able to act that hurt it hath, except the Lord bring it forth, except the Lord set it a work, and use it for such a purpose: as an Axe if it be never so sharp, yet, if the Carpenter do not use it to cut such a Tree, to lop such a branch, it is not able to do it. Now the ground of it, why the creature is not able to do this, is from hence, that all the comfort that ariseth from the creature, proceeds from that suitableness and that agreeableness which is between the mind and it. That is; when the blessing and the mind are fitted one to another, as the sword to the sheath, or as the mere to the palate, than the creature comforts; but, if there be an unsutablenesse, a disagreement, a disproportion, between the creature and the mind, now thou receivest no comfort from it: for what is it to thee? for comfort lies not simply in any thing; but that is comfortable that agreeth with the appetite, and the desire of a man. Whatsoever it is, let the desire be what it will, if that which thou hast, suit with that desire, it is comfortable; when a man's heart is sad, such actions as are suitable to the disposition, are pleasant; weeping is pleasant, and complaints are plealant; music grieves, because that is not suitable to the present disposition. And so in every thing else. It is no matter what thy condition is, but what suitableness and agreeableness is between thy mind and thy condition; if thou be in never so good condition, yet, except God make that and thy mind to agree, thou shalt receive no comfort from it; if a man be in mean condition, if he be in prison, if he be in the lowest estate, if he be in bondage, if he be in exile, wheresoever he is, if the Lord make but that condition and his mind to agree, it will suit well enough. And therefore, hence comes the discomfort that is in the creatures, when a man hath them, and enjoys them, it may be, those things which thou hast, are such as suit not with thee, somewhat there is that thou affectest, something that thou desirest, that thou hast not, and that thou canst not get. As, for instance, Haman had an estate full of comfort, and of all kind of blessings, yet there was not a suitableness between his mind and that estate, one thing came between, Mordecai sat in the Gate, and, therefore, this availed him nothing. Hester. 5. 13. Hest. 5. That is; Though there were all this together, yet since there was not a conjunction of the faculty and of the object, this availed him nothing. Why? because it was not suitable to his desire, there was something that he would have, that his affections and appetite were set on, that if he had he should be well. And therefore, saith he, all this avails me nothing; that is his expression. So Amnon, he was the King's son, and had all things that a King's son might have, yet all this was nothing, there was something else, that his heart was set on, that he had not. Many the like instances I might give, but I need not. Therefore, I say, when the Lord puts an unsuitablenesse between thy mind and the comforts that thou hast, and suffers thee to have an in ordina●e appotite; as women that have good meat to ●ate, yet sometime do long after ashes & coals, and such things; so when God gives a man an estate, when he compasseth him about with mercies and blessings on all sides, yet if he suffer such an inordinate appetite to take hold of him, to desire some odd thing, some bything that possesseth his soul, he may have the blessing, and have it present with him, and yet receive no comfort from it at all. Now, my Beloved, all this tends to this purpose, that you may know, that it is the Lord that gives all good and evil, both in that the creature is at his disposing that doth it, and, not so only, but, the efficacy of the creature (to exercise such an act of good or evil to us, that we should receive actual comfort of discomfort from it) it is from him, and all, I say, chiefly ariseth from that dominion that the Lord hath over the spirits of men, it doth not lie so much in the creature, as in framing the apprehension of the mind, and therein is seen the truth of this point chiefly that we have now delivered, that the Lord only is the Author of good and hurt, and not the creature; because he guides the apprehension; for, The apprehension of the mind, maketh happiness miserable. if it be true, as it is most true, Animus cuiusque etc. it is the mind and apprehension of every man that maketh his life pleasant, or it is the mind of man that maketh him happy, and not the thing, than the Lord that guides the mind, and that fashions the heart, he hath the only hand in making the life pleasant. When thou hast gotten all thou wouldst have, yet what is that, except thy heart be fashioned to it? This you shall see in Psal. 33. Ps. 33. 13. 14. The Lord looked down from his dwelling, and from his habitation, upon the men that dwell upon the earth, and fashions their hearts every one of them. (Make) he fashions their hearts. That is; A man hath such a frame of heart, such an apprehension of things, as it pleaseth God to give him; So that, take any estate or condition that a man is in (as you know there is a great variety of conditions, to be rich, and to be poor, to be in prison, and to be at liberty, to be in health, and to be sick, to be in honour, and to be in disgrace) these are, as it were, the several moulds, into which the Lord casts men. Now, if he will frame the spirit to that mould, like soft clay to the seal (for that is an expression in job) I say, if he fashion the spirit to it, & make it pliable to the condition, to that mould, a man will bear and endure it well enough, he shall find comfort in it, it is nothing to him. And therefore, the Saints, the Apostles, and Prophets, when God was with them to fashion their hearts to pass through the variety of troubles, might say of themselves, Non patimur etc. They seemed to suffer, but in truth did not suffer. What was it to Paul, when he endured that state and condition that he did, when his heart was so fashioned to it as it was? Now, I say, in that the Lord hath this dominion over the spirits of men, hence it is that he makes a man's life comfortable. Put the case, thy hand hath gotten much, that thou hast gathered much wealth together, yet, you know, Eccles. 2. 24. Eccles. 2. 24. There is no profit to a man, but that he eat and drink, and delight his soul with profit after his labour, I say this also, that it was of the hand of God. That is. All this is nothing, except a man delight in it, Quest. except a man enjoy the comfort of it. Well, but is not that an easy thing, when the mind and the state are put together? No; Ans. (saith the Wiseman) this is of the hand of the Lord. That is. Except the Lord do it by a special hand upon the creature, it is not able to do it, except he fit the mind to the state, except he suit them together, it cannot do it: so I may say of all things else. A honeycomb may be very bitter to a man, his stomach may be so disposed, as in a Fever, you know, that which is sweet is bitter; again, that which is bitter may be sweet to a man; so those that are the greatest comforts may be bitter, and those things that may be bitter to other men, may be sweet to him. It is said of evil men, they fear where no fear is. That is. When there is no cause of fear, yet the Lord can so fashion their hearts; and so frame their apprehension, that they shall fear where there is no cause of fear, when they are but laru● et spectra, shadows of evils. Again, another fears not when there is cause of fear. That is; Though things be pu● upon him that are terrible, yet the Lord can take away that fear. And as we say of that affection, so I may say of any other, of joy, and gladness, he fashions the heart. Deut. 28. 75. Deut. 28. 65. where the Lord threateneth many Cursles, and this is one amongst the rest, You shall go into a strange Nation, and there you shall live. A man might object thus; Though I live in a strange Nation, yet I hope I may have some rest and some comfort there. No, saith the Lord, you must know this, that I have dominion over the apprehension of your hearts and affections, when you come thither, I will give you trembling hearts, and sorrow of mind. That is. Though there be comforts there, yet you shall not take comfort from them; and the reason is added, for thine eyes shall sail. That is; When thou comest thither, I will put a restless unquiet disposition into thee, that thou shalt not content thyself with the comfort thou findest, but shalt have a longing desire to return to thine own home, and that thou shalt not be able to do; so thou shalt have a restless mind whilst thou art there▪ Thus I will follow thee with judgements I am sorry, I have stayed so long in the doctrinal part, the life of this point is in the use and application of it; I will add a little, that I may not wholly dismiss you without it. And first, Use. this use you may make of it. How to guide our comfort. If the Lord be All-sufficient; hence we should learn how to guide our comfort, how to guide our joy, how to guide our affections. That is. Labour to see that fullness that is in God, and that emptiness that is in the creature; if the Lord be thus All-sufficient, my Beloved, then let your hearts be satisfied with him alone, let them be filled with him, let them be so bottomed upon him, and so strengthened by him, that you need not to go out from him to fetch in any comfort from any creature whatsoever; if the Lord fill the heart, it should strengthen you against all carnal joy. What need you go out to others, if you have enough in him; it will strengthen you against that expense of spirit, and of your thoughts, which you bestow upon vain things; for, my Beloved, we have but a short time to live in this world, the strength of our mind is the most precious thing we have, the thoughts and affections that we have, the business, the activeness of our minds, we should be careful to improve them, we should be careful that none of this water run besides the Mill. That is. That it be not bestowed upon things that are unworthy of it. If the Lord be All-sufficient, why should you not bestow it altogether upon him? Why should you spend it upon the creature? Why should your mind be occupied about it? Why should you be so intent upon them? Why should you be so subject to carnal griefs, and fears, and carnal desires? Surely, all these should be taken up about the Lord: for he looks for it at our hands, I am All-sufficient: therefore let all these be bestowed upon me. And again, as we should learn to see this fullness in God, to have our hearts bottomed and fixed upon him, so we should labour to see the emptiness of the creature. Quest. But, you will say, who doth not know that the creature is empty? It is no new thing, Answ. my Beloved, it is certain we do not fully know it, if we did, what mean those complaints, and those griefs, that we take up upon every evil accident that falls out? for nothing is said to be empty, but when you look for a fullness in it; you say a Well is empty of water, because you look for water there; you do not say a Rock is empty, for you do not expret it there: So we may say of the creature, if we thought, and did believe, that there were an emptiness in it, we would never expect so much from it as we do. But, when we complain and say, I thought to have found such and such things, and I find them not, it is a sign that we look for a fullness there; and, therefore, let us labour to correct that conceit, it will help us against those griefs & complaints, to which we are so much subject; let us look for no more in the creature than is in it. All grief and stirring of affection, ariseth from this expectation, this overweening, this high prising of the creature: if you find inconstancy in men; why do you look for constancy in them? they are creatures; if you look for stability in your estate, and wonder why a change should come (I was heretofore rich, and now I am poor, I was honourable, and now I am in disgrace) why didst thou expect stability in that which is subject to vanity? Things would not trouble us, if we did not expect too much from them, if we knew there were an emptiness in them; he that looks not for much from the creature, can never be much deceived: he that looks for much from God, shall be sure to have his desire answored and satisfied; he shall never fall short of his expectation. And therefore, Beloved, labour to alter your conceits that way, that whensoever any thing fall out, you may not be troubled ●●it, you may not fear for that a coident, for it ariseth hence, because you looked for more in it, than was in it. It is 〈◊〉 saying that we have in moral Philosophy, that after a man is put into expectation of any thing, than every affection is stirred more vehemently, whereas had he not had that expectation, he would have been more quiet. Therefore, if we were persuaded, and convinced of the vanity of the creature, and the emptiness in it, we would never expect much from it; and, if we did expect nothing, our hearts would be quieted within us, for all varieties of accidents that fall out; for, I say, it ariseth hence, that we think there is some fullness, some stability in them, we are not fully persuaded of the vanity of the creature, we think it can do good or hurt. You will say; Is not the creature able to do good or hurt? Beloved, I will name but one place, besides that I named before, 1 Cor. 7. 30. 1 Cor. 7. 30. Let those that weep be as those that weep not, and those that rejoice as those that rejoice not, and those that buy as th●se that possessed not, and they that use this w●rld as they that use it not, for the fashion of this world goeth away. When the Lord gives such a precept as this, certainly there is a ground for it (as that we have often told you, that) in all the Command●ments of God, if they were open to us, if we did see the ground of them, we would see that there were so much reason for them, that if God did not command them, you would see it best for you to practise them, you would see reason for it. Now, when the Lora bids them that grieve, to do it as though they grieved not, and them that rejoice, to do it as though they rejoiced not, I gather this from it, that the creature can do very little good or hurt; for, if the creature could do much hurt, certainly, than we might grieve to some purpose; but, saith he, let the evil be what it will, yet grieve as though you grieved not. That is; Let it be as good as nothing, that, as a man is said to hear as though he heard not, and to see as if he saw not, when he doth not intend the tale that is told, but yet he hears it▪ so, saith he, if you have some grief, let it be so small, so little, as if you grieved not; And so likewise for joy; Put the case, you had all the preferments, all the comforts and blessings in this world heaped upon you, yet rejoice in these so rmisly, as if you rejoiced not. Now, it is certain, if they could do us any special good, we might rejoice in a greater measure than so: but, when the Lord saith, rejoice as if you rejoiced not, it is certain, they can do us very little good. That is; So little as if they did us no good at all. But, Ob. you will say, it seems it is a little good that they can do us, whereas it was said before, the creature can do neither good nor hurt. We will answer that briefly; Answ. The meaning is this, that the Lord gives us leave to grieve a little, and to rejoice a little, so that it be in a remiss manner, so that it be kept within bounds, but the creature can do us no good, nor no hurt at all of itself, but as it is disposed by the Lord, and therefore though it do something, yet that is done by God, and not merely by the creature. So the rule holds good, though the creature do something, yet seeing it is not of itself, but as it is an Instrument, you may truly say, it is not the creature that hath done any thing, but the Lord hath done me good and hurt by the creature. But, Quest. why then is it said, it is a little? for this takes all away. I answer, Ans. the meaning is this, it can do a little. That is; All the evil any creature can do, it is but a little in regard of the eternal that God inflicts on the soul, it is as good as nothing in comparison of those eternal good things. As if he should say; The things that belong to God immediately, the things that belong to the Kingdom of God, and to a man's salvation, the things that are spiritual and eternal, these are good indeed, and evils indeed, if any of these befall you, you must grieve exceedingly: for you have great cause: for that can do you great hurt, and so grace can do you much good, for it tends to eternity, it tends to set things even, or odd between almighty God and you; and, therefore, in these things, let your reioyching be very great, and your grief very great. But for any thing that belongs to this present life, it is exceeding small, it is as good as nothing. So much for this time. FINIS. THE THIRD SERMON. GENESIS 17. 1. I am God All-sufficient. THe next Use we are to make of this, Use 2. that God is All-sufficient, Be content with God alone. is, to learn to be content with him alone for our portion. That is a Use both to those that are strangers to the life of God, and likewise to those that are within the Covenant; To those that are strangers, For those without the Covenant. to bring them in, for the Lord propounds that but upon reasonable conditions. It is true, he requires of you absolute and perfect obedience, that you serve him altogether, But then withal he propounds to you an absolute and full reward, I am All-sufficient, you shall need nothing out of me. As he requires you to jeave all for his sake, so he promiseth that he will be to you in stead of all things; and therefore let men consider that in Heb. 11. 6. Heb. 11. 6. Whosoever comes to God, must believe that God is, and that he is a rewarder of them that serve him. That is; a man will never change, except it be for the better, except a man think his condition will be better with the Lord, than it was out of him, he will never come in, but, when he is once persuaded of that, he cannot keep out; you know, that argument is used by the Prodigal son, Luke 25. saith he, if I stay here, I shall perish, if I go to my father's house his servants have bread enough; that double argument brought him home. So when a man considers, out of God there is no sufficiency at all, there is not any thing in the creature, as we showed to you before at large: then if you come home to the Lord, there is all-sufficiency in him. That is; All your desires shall be satisfied, there is nothing that you need, nothing that you want, but it shall be supplied. This, I say, is that that brings a man in to consider of God's all-sufficiency; but this we do not mean to enlarge now, but rather proceed 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 deliver, to be content to have God alone to be our portion; for that is the cause of all our unevennesse, and of our imperfect walking with God, we would have somewhat beside. And therefore the Lord taketh this course with his Disciples, he tells them the worst first; he tells them they must part with all, that they must deny themselves throughly & perfectly, and they must be content with him alone; because the Lord knew, otherwise, they would never have constantly followed him, and though they might have gone far with him, yet, when they had met with a rub, when that, which they would not part with, and the service of God should come in competition, surely, they would turn aside, and leave him. Now, my Beloved, you must consider this, and work your hearts unto it, that, if you have him alone, it is enough; for if men were persuaded, that he is enough, they would be content with him alone. When the Sun shines to you, though there be never a Star, is it not day? Do you not call it so? Again, when all the Stars shine, and the Sun is set, is not that night? Is it not so when you have the Lord alone? Suppose you have nothing but him for your portion, shall not the Lord be sufficient to make you happy? Is he not a Sun and a Shield, saith the Psalmist? Is he not a Sun. That is; All-sufficient, to fill you with comfort of all kinds? What then though you have nothing but him alone? Again, put case you had all those creatures, all those Stars to shine to you (for they have an excellency in them, they have a light, and a comfort, though it be a borrowed and a derived light, as we heard, such as they receive from the Sun) suppose you have them, it is but night notwithstanding, you are but in a state of misery. And therefore, Beloved, why should you not be content to have the Lord alone for your portion? Take all the creatures, and you find, by experience, that when they are enjoyed, you see an end of their perfection, you quickly find a bottom in them; the heart hasteth after somewhat else, you quickly suck out the ●oney that is in every one of those flowers, and, when you have done so, you go to another flower, and to another, and no where doth the soul find rest. God did purposely set forth Solomon, and gave him all things that his heart could desire, so that no man had the like before him, nor any man since. And for what end do you think did the Lord it? Surely, for this purpose, that he might be a perpetual example (as things were written for our learning, so all these things that were done in those former times, which are the Rule of these latter, they were done for our learning) he had all variety of blessings, more than any man else can hope to attain to, yet you know what verdict he gives of them; Eccles. 1. All is vanity and vexation of spirit. That is. He found in them an emptiness of that good he looked for, they were empty Clouds, Wells without water. Again, they were a vexation of spirit. That is. There was the presence of much evil in them tha● he looked not for, many stings, many troubles. And therefore why should you not be content with God alone? Take all outward things; before you enjoy them, they seem to be great; when you have enjoyed them, and tried them, you quickly find a bottom in them; for there is but a false lustre that Satan and your own lusts put upon them; they have gilded outsides, but when they come to wearing, the guilt wears off, and you find after a while, what they are. But come to spiritual things; the more you wear them, the more you find the beauty and excellency that is in them; for there is a dust and a rust that is cast upon them, which likewise, the wearing taketh off. And therefore why should you not be content to take God alone? What is it that man so seeks after? is it not happiness, and comfort? Alas; suppose that you had all these in the highest degree that you can look for, when all is done, you shall find that but labour lost, you shall find no stability in them. You know what Dausd saith in Psal. 30. Psal. 30. 7. when he thought his mountain was made strong and underpropped well on each side; What caused now an alteration? He doth not say, there was a change in the thing, he doth not say, his mountain was pulled down, or that there was an alteration in his estate, that this or that accident fell out, that the people rebelled against him now which did not before, or, that he had lost such and such friends that he had before. But, saith he, thou turnedst away thy face, and then I was troubled. The meaning is this, that, if there was a change in his estate, the change in God was the cause, so than it was the Lord that comforted him, though he saw it not, it was not the mountain that held him up, it was not all those blessings that he enjoyed in it that refreshed his heart, but it was the light that shined through them; and therefore he found, when this light was with drawn, though he enjoyed them still, his comfort was gone. So, I say, if it were from the things, they might continue your comforts to you, but when there is a change in heaven, than comes the change upon earth. And on the other side; if God continue constant, if he remain safe, you need fear nothing, the creature follows him, it is he that shines through them. What if a man had the aure and no light in it? So, what if we had never so much, and no beams flowing form him though them, who only is the God of all comfort, and the Father of all consolation? But, my Beloved, to be brief; Put the case a man were stripped of all things, and suppose he were exiled out of his own Country, suppose he were reduced to extreme poverty, or shut up close Prisoner, suppose all employments were taken from him, and he were laid aside like a broken vessel; now for a man to say, yet God is enough, and that he is content with him alone for his portion. This is the trial, and this we ought to do: and there is great reason why we should do it; you shall see it was practised by the Saints. When Abraham was an exile from his Country, and had not a foot of land, was not the Lord All-sufficient to him? did he not provide for him abundantly? When Eliah fled, and had no meat, he had neither money, nor any body to provide any thing for him, did not the Lord provide for him? he set the creature a-work to do that, to feed him in an extraordinary way, when the ordinary failed. When Paul was shut up in Prison, yet the Lord filled him with joy and comfort; you know, Syl●s and he, their feet were fast in the Sto●kes, yet they sang with joy of heart, there was such a flush of joy, their hearts were so filled with it, that they could not contain. If a man be brought to poverty, it cannot be beyond that of jobs; was it not enough for job to have God for his portion? did he not soon turn it? did he not soon take away that, and turn the River another way, as it were, and fill him with abundance? Oh; Ob. but you will say, if I were a spirit, and consisted only of an immaterial soul, & no more, I should be content, (it may be) to have the Lord for my portion, but, besides that, I have a body, I have a temporal life, and therefore I need temporal comforts, and therefore though I would have the Lord, I would have these things added; for, how should I be without them? To this I answer. Ans. First; that, though thou be deprived of all these temporal blessings and comforts, yet thou shalt find them all in the Lord, I say, though ●hey were all lost, and all scattered, though thou wert stripped of them all, yet thou shalt find them all in the Lord, if thou have him alone. You will say, 2. Ob. Answ. how can that be? This you must know, that all that God hath wrought in the creature, all the excellency, all the beauty, and delight, and comfort, he hath put into the creature, into meat, drink, music, flowers, yea, into all creatures of all sorts; who is the cause of all this? Is not the Lord the cause? It is certain then, that whatsoever is in the effect, is in the cause, and in the cause in a more excellent manner. There are some causes that produce but their like, as when fire begets fire, or, when a man begets a man, here there is an equality between the cause and the effect: but there are other causes that are unlike their effects; as the Sun produceth many effects, that have a dissimilitude to it, it hardens, and softens, and heats, and dries, and all these are in the Sun, but they are in a more excellent manner, than you shall see them in the effect: that is but a poor similitude, to express that I would, but yet it is the best we have. Look now upon whatsoever thou hast found in the creature, whatsoever beauty thou hast ●eene, whatsoever delight thou hast ta●ted of, whatsoever excellency thou hast discovered, and be persuaded of this, that all this is in the Lord in a more excellent manner, than it is in the creature. Well, Quest. you will say, I grant this; but what follows on that? what is this to my comfort? Beloved; Answ. It is this to thy comfort; If thou lose all, Mark. 10. 29. make use of that in Mark. 10. If thou lose father, and mother, or brethren, or sisters, or lands, and houses, and all that you have, you shall find all these in him: for, if all these comforts be in him, if thou hast him alone, thou shalt find all these comforts communicated to thee. That is; Thou shalt find the comfort of them in a greater measure, in a more excellent manner, than thou shouldst in the things themselves: why else should he say, You shall have an hundreth fold with persecution? And mark the instance; for you shall find the promise repeated again, and he names them every one; I say to you, there is no man that forsakes father, or mother, wife, and children, brother, or sister, or lands, and houses, for my sake, and the Gospels, but he shall receive an hundreth fold in this world, and in the world to come eternal life. That is, you shall find comfort in God alone; if thou be shut up alone, and yet conversest with God, and hast communion with him, and seest no creature in the world besides him, thou shalt have abundance of sweet comfort: take all those varieties of comforts that these give; as, lands give one kind of comfort, and Parents another, and wives another; thou shalt find all these varieties of comforts in him, he will fill thy soul with all these, for they are in him alone. Mark that reason that the Lord used to Moses, when he complained of his tongue, that he was not able to speak; Send, saith he, by whom thou shouldest send; (saith the Lord) who made the tongue? who made the dumb, and the deaf, and the hearing, Exod. 4. 11. and the seeing? Is it not I the Lord? As if he should say; Moses, sure I am the maker of all these, though I have not the things in me (the Lord hath no tongue, he hath no eye) yet, saith he, thou shalt find them all in me. That is; His comfort is this, I will be with thee; when Moses might have made this objection; Though thou be with me, yet I shall want a tongue to speak, what will that help? Saith he, I, who made that, I have a power in me, and if I be with thee, it shall be sufficient. I will find out a way for thee, that shall be as good as if thou hadst the most eloquent tongue in the world. The same may I say of all other comforts in the world; who made them? who made those fathers and mothers? who made those brothers and sisters, that thou art deprived of in exile, or upon any such occasion, in poverty and disgrace? Is it not he that made them? What if the Lord will be with thee? What if he will go with thee into banishment, or into prison, as he did with joseph? What if he will be with thee in disgrace? What if he will be with thee in poverty? Is there not enough in him, who is full of all comfort? He can fill thee with all variety by that immediate communicating of himself. Beloved, what do you think heaven is? When you are in heaven, do you think your estate shall be worse? You see what varieties of comforts we now have here. When we come to heaven, shall we have less varieties? No; we shall have more; how shall we have it? for we shall have none but God alone; we shall have fellowship only with him. If there were not that variety in him that is in the creature, certainly, we should be loser's, the soul should not be filled, nor satisfied: And therefore, saith the Text; Rev. 21. 23. There shall need no Sun nor Moon; all the creatures that now give us comfort shall be taken away, why? for the Lord shall be Sun and Moon, he shall be every thing, he shall be all in all things. That is; Thou shalt find them all collected in him; and do you think, that the Lord shall be thus in heaven, and will he not be so to his servants upon earth? It is certain, wheresoever he pleaseth to communicate himself to any man, to reveal himself, and to take any man into fellowship with himself, if he please to come to the soul of a man, to dwell with him, to sup with him, as he hath promised so to do & doth, than when all other comforts fail, at that time God delighteth to come, than thou shalt find variety of comfort enough. And therefore, why shouldst thou not be contented to have God alone for thy portion? Thou shalt find enough in him as in an adequate object. This is the first thing I have to show you, that in your very communion with him, you shall find enough, when the Lord hath done it, when thou art filled with the joy of the holy Ghost, what will all be to thee? what do you think all the world was to them, if it should have been presented to the Apostles, if one should have presented them with a Kingdom, with all that ever the sons of men could devise? Do you think they would have regarded them much? Surely, they would not, as they did no● regard the contrary. Imprisonment was nothing, & death was nothing to them; you see with what facility they passed through them. By the Rule of Contraries, outward happiness had been nothing: for he that grieves much for any outward loss, he would much rejoice in the contrary con●●●●ments: when the Apostles were thus filled with the joy of the holy Ghost, in regard of the one, certainly they would not have regarded the other, if it had been represented unto them; what was now the joy in the holy Ghost? it was but the Lord communicating himself: they had but the Lord alone, they were but led into a nearer fellowship with him: there was but a little crevice opened, as it were, to see that excellency and fullness, and that all-sufficiency in God, and it filled them so, that they cared for nothing besides. But this, I say, we would work our hearts to, if we did look upon God as an adequate object. But, Ob. you will say, though this be something to have my soul filled with comfort thus; yet there are many necessities, many uses, that I have of other things. Therefore, Answ. I will go yet further. Do thou consider the Lord, what he is; go through all his attributes, consider his almighty power, consider his great wisdom, his counsel, and his understanding, consider his great goodness, and his truth, and kindness, consider his patience, and his long suffering, etc. all these are thine. My Beloved, God is not known in the world, we consider not aright what he saith, when he saith, I will be thy portion, I will be thy God; for so he saith, I myself am my beloved's, Cant. 1. 6. and my well-beloved is mine. Now to have the Lord himself, is more than if he should give thee all the Kingdoms of the earth; consider this, the power of God is thine, to work all thy works for thee, to make passage for thee, when thou art in a strait, to bring thy enterprises to pass, to deliver thee out when thou art in any affliction, out of which the creature is not able to deliver thee. Think what it is to have an interest in Gods almighty power, and think this is one part of thy portion: the Lord himself is thine, and all his power is thine. Consider, likewise, his wisdom, if thou need counsel in any difficult case, if thou wouldst be instructed in things that be obscure, if thou wouldst be led into the mysteries that are revealed in the word, to see the wonderful things contained in the Law; the wisdom of God is thine, thou hast interest in it, it is thy portion, thou shalt have the use of it as far as he sees it meet for thee. And so the justice of God is thine, to deliver thee when thou art oppressed, to defend thee in thine innocency, and to vindicate thee from the injuries of men. And so we may go through the rest. Now consider, what a portion it is to have the Lord alone: if thou hadst nothing but him, Simile. thou hadst enough. When a woman marries with a Tradesman, or with an Artist, that is excellent but in some one Art, or with one that is excellent in learning and knowledge, she is content, it may be, and thinks it to be a great portion, as good as if she had many thousands with him, for, saith she, this is as good, it will bring it in. Think then, if thou hast the Lord alone for thy portion, if thou hast nothing else, thou hast sufficient. Think of all these attributes, & say within thine own heart, all these are mine. And therefore, why should I not be content to have him alone? But yet this is not enough, I will go yet further with thee, if thy heart be not satisfied with this, yet consider all things in the world are thine: for whatsoever is the Lords, is thine. When a virgin marries with a man that is rich, she looks upon all his possessions, and sees so many thousand sheep, so many fair houses, and so much land, he hath so much gold and silver; and, she saith thus with herself; now he is my husband, all this is mine: I shall have my interest in them, I shall have that that is fit for me. So, look now upon the Lord, consider when thou hast chosen him to be thy portion: though thou shouldst be content to have him alone, yet all this comes together with him, it cannot be separated from him, so that even then when thou art deprived of all, yet all is thine: he hath it ready for thee, to bestow on thee, as there is occasion. You will say, Ob. these are notions, these are hard things to believe, to see these really is another thing. My Beloved, Ans. will you believe your senses, I find that the Scriptures take away arguments from those things, that are exposed to the view of men, look on nature and see what the Lord doth there, do but compare a housekeeper on earth with the Lord, and see what the difference is between them; Consider how many there are in this house of the Lord, of which he is Master, how many there are at uprising and downlying from day to day; Consider how he provides for them all in Psal. 104. Psal. 104. and in job. 38. job 38. you see the holy Ghost reasoning with the sons of men, even after this manner; Why, saith he, do you doubt him? why are you not content to consecrate yourselves to him, to be to him alone? Do but see how he deals with all creatures, in the morning they know not what to do, but they look up unto him; he instanceth in the Ravens, and other creatures, he openeth his hand and giveth them food, Psal. 104. 28. 29. he shuts his hand and they perish. That is; He feeds them all. Consider the Treasures in job 38. job 38. 22. Dost thou (saith the Lord) know the treasures of snow and hail that I have hid? When there is a snow all the Land over, think what a great treasure the Lord hath, from whence it comes: in the mighty hails that be, saith he to job, dost thou know the treasures of hail? When you see a mighty rain, saith he, who can open the bottles of heaven, Vers. 37. and who can shut them? That is; Consider well, look on these outward things, and think who it is, that doth this, Verse 38. when the earth is hot, and the clods knit together, who can open the earth? These sensible things would lead us to see the Lord in his greatness; so saith he, who is the father of the Rain, Vers. 28. who hath begotten the drops of the dew? Again, as in a great house, there must be water to furnish the rooms; so saith he, Psal. 104. 10. from his chambers he sendeth springs throughout the world. My Beloved, if the water were all in one place, if it were all in one river, in one chamber, what would become of mankind? What would become of the Beasts? But, saith David, he sendeth forth his springs to every mountain, and every valley, that the Birds, and Beasts, and mankind might have water to refresh them: for otherwise (saith he) they would perish. Thus the Lord hath done. So again, saith he, who is it that enlightens the earth? Whence comes the light? and wh● draws the Curtains of the night? Again, who is it that maintains all the creatures? the Lion when he runs out of his den in the morning, Psal. 104. 21. he knows not where to have his prey: and not he only, but all the creatures beside. Consider how he provides for all: the Ostrich (job 39). God hath taken understanding, job 39 17. 20. saith he, from her, and she leaves her young ones behind her, and provides not for them; how comes it then that they grow up, that the species is not extinguished, but continues? Saith the Lord, I take care for them. And so the Hind that is in the Wilderness, as she calves she bruiseth her young, and casts them forth, and there she leaves them, who should provide for them? Is it not I saith the Lord? And so along. But I will not enlarge myself further in this; because I hast to that which remains. Only this Use is to be made of it, that when you look upon the universe: look upon all the parts of it; see the work of God in every kind; and see how he provides for the Ravens, Math. 6. 26. that have neither barns nor store-house; see how he clothes the earth, that spins not, that hath no garments made for it; see all that he doth in the work of nature, and by this you may learn to know God: by this you may know, what he is, how you may well be content to have him alone for your portion. But this will be objected; Ob. I but we find it otherwise, those that are his children, are they not poor? are they not forsaken many times? Beloved, Answ. I answer in a word; It is true, while the children are under age, they enjoy nothing in comparison of that inheritance, that is provided for them. The servant many times lives in a far better condition, and escapes that correction, and that discipline and nurture, which the child is subject to; and he hath money in his purse many times, when the Son hath none: he hath many liberties, which the child is deprived of. The reason is, because it is the time of his nurture; And so saith the Lord to Israel, I could have brought you into the land of Canaan at the first: it was no difficult thing to me, but I led you forty years: to what purpose? Deut. 8. Deut. 8. 2. 5. that I might teach thee (saith he) that I might nurture thee, that thou mightst learn to know me, and to know thyself: that I might humble you, that you might learn by that to see the vanity and emptiness of the creature. So the Lord deals with his children; But yet, my Beloved, why should you not be content to have him alone for your portion? he hath it for you, it is not for want of good will towards you, it is not for want of power, but because it is best for you: And therefore, likewise, that is answered, that the children of God want, and those that are his enemies have abundance, but they are but land-flouds of comforts, that make a great show, and have some reality in them to comfort, for the present; but it is but a Pond, it is but a land-floud; the spring of comfort belongs only to the Saints, it may be, they are but little, but yet they are springing, they are renewed to them from day to day, they are such springs as make glad the heart of all the household of God: And therefore, what if his enemies have abundance? it is but as summer flowers; though they be set in gaudy places, yet they are but slippery places, though they flourish for a time, it is but the flourishing of a green tree, that lasts not long. And therefore be not mistaken in that, that God's children want, and others have it, his children have it in a better manner. But I will not stand upon this any longer. If the Lord be All-sufficient, Use 3. then learn hence, To look only to God in our ways. to have your eye only upon him, when you have any enterprise to do; if there be any cross, that you would have prevented, if there be any blessing, that you would obtain, if there be any affliction, out of which you would have deliverance, let your eye be to him alone, rest on him alone: for he is All-sufficienet, he is able to bring it to pass; as he saith here to Abraham, I am All-sufficient, so he will be to all that are within the Covenant, as well as to him. And therefore, I say, whatsoever thy case be, look to him only, and thou needest no other help, and be ready to say thus with thyself, the greatest means, without his help, is not able to bring this enterprise to pass, it is not able to deliver me, it is not able to comfort me, it is not able to work such a work for me; and the weakest with him is able to do it. You see Asa was able to say this in 2 Chron. 14. 2 Chro. 14. 11. Lord, saith he, it is all one with thee to save with many or with few. And the Lord made it good to him; for when he had but a few, and a great multitude came against him, you see he was saved with those few; and, afterwards, when Asa had a great multitude, he was not delivered, that he might learn to know the truth of that which then he heard; And therefore, saith he, we rest upon thee, Oh Lord, it is all one with thee to deliver with many or with ●ew: I say, so it is in all things else. Therefore, Beloved, learn to conceive thus indeed of things: we do not usually do so, if we did, what is the reason, that you provide much for your children, & all your care is to leave them portions? I would ask you but this question; Whether can all that portion make them happy, or make yourselves so, or any one else? It cannot make them happy, without God's favour, without his blessing▪ Put the case, again, they had his favour and blessing without this portion, Is not that enough? Is it not sufficient? We may run through many instances, but it is enough to touch upon this. And therefore thou shouldst be ready to say thus with thyself; If I have never so much, if I were in the greatest float of prosperity, what is this without him? If again, I were in the lowest ebb, is not he enough? And therefore in every business say this with thyself; All my business now is with God in heaven, and not with men, nor the creatures, and therefore, if I want comfort at any time, if I cannot have it from men, nor from the creature, yet I know where to fetch it; if I want wisdom, counsel, and advice, if I want help, I know whether to go; if the Cistern fail, I can go to the fountain, I can go to him alone, that is able to be my helper in all my needs, to be my counfeller in all my doubts, and to comfort me in all my distresses. But, Beloved, the thing I would press is this, to settle your eyes upon God alone. It may be, Ob. you will say, you have an eye to God, but you would have other helps too. No: Answ. All the trial is in this, to trust in him alone: for if you did think him All-sufficient; why should you not do so? If he had but a part of sufficiency, and the creature had another part, you might join help with him; but since he is All-sufficient, you must be content with him alone. Put the case, he give you no pawn, as he did not to Abraham, the Text saith, he had not a foot of land in all his possession, and yet he believed; for he thought God was sufficient: Therefore when thou hast any thing to do, trust in him alone, and thou shalt then find it the best done: for when we trust in him most, than we pray best, and when we pray best, we speed best: and therefore we commonly find, when things are in the lowest condition, than it hath best success with us: because, by that means we are taught to go to him alone. To give you an instance of this, consider David and jacob; I will show you but these two cases; you shall see it in David and jacob. David Instance. David. did not make haste when the Lord promised him the Kingdom, and sent Samuel to anoint him, (though at one time he did, when he fled into the land of the Philistines, yet in the general he did not) if he had made haste, he would have taken away Saul's life, when he was put into his hands, but, saith he, I will stay the Lords leisure, I will not meddle with him, wickedness shall come from the wicked. What was the issue of it? you see how the Lord brought it about without pain, and labour to him, (as you shall see in the wheels of his providence, how he wheeled that about, to bring David to the Kingdom) you see first he takes away Saul by the hands of his enemies, David's hand was not on him, he took him away in due season. When that was done, than there was Abner a mighty Captain, you see, he was taken away, and that without any fault of david's, upon a quarrel between joab and him. When Abner was taken away, there was Isbosheth left behind; you see, there were two set a-work by his providence (for those things come to pass by his providence) to take away his head when he was asleep; so that all the posterity of Saul was gone. He took not only Saul away in the battle, but all the rest, and there were but two left, Mephibosheth, that was lame in his limbs, and not fit to manage the Kingdom, who likewise, afterwards, put himself into David's hands, and Isbosheth, that was lame in his mind, as the other was in his limbs. And therefore, when Abner was gone, there was no strength in him; So the Lord brought it to pass without any action of his: so it is when men learn to trust in God. Likewise, see it in Nabals' case: he was making haste, he was stepping out to an inordinate way to help himself, but when he stayed himself, and did it not, how did the Lord bring it to pass without him? did not he himself take away Nabals' life, and give Nabals' wife and goods, as he did Saul's goods, and his house, and his wives to him? This the Lord did: for he trusted in him, he made not haste, but he stayed on him alone. I say, if we could learn this in all our enterprises, to trust in him, he would work our workers for us. On the other side; wheresoever you see a man that makes haste, and that joins others with the Lord, and is not content with his all-sufficiency; doth it not cost him much, when he will do his own works, and will not leave it to the Lord to work it for him? jacob, jacob. you know, what it cost him, when he made haste to get the blessing by a wrong way, how many years' exile, how much pain, and separation from his friends? And so Saul, it cost him the loss of his Kingdom, for making haste when he offered sacrifice, and did break the Commandments of God, because the people were dispersed; And so of the rest. And therefore, Beloved, what if there be nothing besides (for that is the case I press) suppose you were in such a strait, that there is no more but the Lord to rest on, yet, if you be content to trust in him alone, he will do it, as he did for David; if you will needs indent, and bargain with him, then, I say, it may be, you shall have the thing you would have, but you had better be without it; as we see in Math. 20. when the workmen would not be content with the all-sufficiency of God (as we see in that Parable) but would make a bargain with the Lord, we will not serve thee, say they, except thou wilt give us so much wages, if thou wilt, we will do it; so he bargained with every man for a penny a day; Go then, saith he, and work in my Vineyard, and thou shalt have a Penny; Well, when he comes to pay them, he gives them their Penny: they thought that was not enough, but they murmured against him; Mat. 20. 13. saith the Lord, did you not bargain with me for a Penny? The meaning of it is this, it doth most concern the labourers in God's Vineyard, but it is appliable to all others. They will not work for the Lord, they will not reckon him All-sufficient, but they will have wages, they will bargain with him to have a Penny. That is; One to have a Benefice to maintain him; another will work for him, if he may have fame, and credit, and esteem; Another will work for him, if he may have some great place. Saith the Lord, I will give thee that Penny, thou shalt work in my Vineyard; I but when a man hath it, (mark it) he murmurs, why? for when the end of the day comes▪ he sees that preferment, that riches, that credit, are but empty things, they are but small things when he is to go into another world, there is nothing left for him, he is naked and destitute, it is but a Penny, and therefore he murmurs and complains. That is; He sees now that it was but a poor bargain that he made; But, saith the Lord, thou wouldst needs bargain with me for a Penny, and thou hast it. So, I say, to those that are not content with the Lords all-sufficiency, but will have present wages, they will bargain with the Lord: He will give thee this particular, thou shalt have this, but remember this, that it is said in Math. 6. thou hast thy reward. Mat. 6. If thou wilt have praise of men, and wile do it for that, thou shalt have it, but that is all thou shalt have. If a man will have his portion, as that Son had of his Father, Luk. 15. 12. Luk. 15. 12. it may be, he will give thee thy portion. The Son that stayed at home, had no portion given him, for saith his Father, I and all that I have is thine. But if a man will have his portion, and will not be content with God's all-sufficiency, he shall find that it is not best for him. My Beloved, consider whether it be not better to trust in God alone, to rest in him alone. Ps●l. 146. 3. 4. 5. 6. Consider that, Psal. 146. 3. 4. 5. 6. Trust not in Princes, nor in the sons of men, for their breath is in their nostrils, and their thoughts perish, but happy is he that trusts in the God of jacob. And he gives two reasons for it, For he made heaven, and earth, and the Sea; and secondly, He keeps Covenant and mercy for ever. There are two reasons in that place, why we should trust in God: One is, though the enterprise be never so great and difficult, though the blessing thou wouldst obtain, be never so hard to come by; yet consider, thou hast to do with him, that made heaven and earth. As if he should say; Lay those two things together, dost thou think it an easier thing to make heaven and earth, then to bring that thing to pass? If he made heaven and earth, dost thou not think he is able to do that? You will say, we doubt not of his ability. Beloved, we do: We showed this at large before, we will add that to it, in Rom. 4. 21. ● in Rom. 4. You know Abraham's faith is every●where commended, and what was his faith? Surely, he trusted in God, that he was able to do it, he being assured, and not weak in faith, but strong, He gave glory to God, and believed that he that promised was able to do it. Beloved, though we think it not, there is the stop that we make in believing the promises; that is one reason, he made heaven and earth. The second is, he keeps fidelity for ever. And in another place, as it is interpreted, he keeps covenant and mercy for ever. Mark, saith he, let Princes do their best, alas, what can they do, they are but weak men, their breath is in their nostrils, but God made heaven and earth. Secondly, saith he, their thoughts perish, but God keeps co●enant and mercy for ever, there is no change in him. Oh, Ob. but you will say, there may be a change in us, all my doubt is of that, of keeping covenant on my part▪ thus men are ready to say. My Beloved, Ans. consider (for this I will be very brief in) that thou needest not fear that thy disobedience, if thou be once within the Covenant (if thou be one whose heart is upright with him) shall 〈◊〉 the Lord to depart from thee, he will not be unfaithful to thee, though thou be weak in thy carriage to him; for he keeps Covenant for ever. That is His▪ Covenant is to keep thy heart in his fea●d, that thing we forget; if the Lord keep Covenant with us, he doth not suspend his promise of help upon our obedience, and leave us 〈◊〉 but he promiseth to give us a heart and 〈…〉 he hath promised to circumcise 〈…〉, that we shall not depart from him: and therefore in Esay 40. the Lord expresseth it thus; You shall know me as Sheep know their Shepherd, and I will make a Covenant with you, and thus and thus I will deal with you: And how is that? Why the Covenant is not thus only; As long as you keep within bounds, and keep within the Fould, as long as you go along the paths of righteousness, and walk in them, but this is the Covenant, that I will make, I will drive you according to that you are able to bear; if any be great with young, I will drive them softly, if they be lame, that they are not able to go (saith he) I will take them up in Isa. 40. 11. mine arms, and carry them in my bosom. If you compare this with Ezech. 34. Ezek. 34. 16. you shall find there he puts down all the slips that we are subject unto; (speaking of the time of the Gospel, when Christ should be the Shepherd,) he shows the Covenant that he will make with those that are his; saith he, if any thing be lost, if a Sheep lose itself, this is my covenant, I will find it: if it be driven away by any violence of temptation, I will bring it baeke again: if there be a breach made into their hearts, by any occasion through fin and lust, I will heal them and bind them up. This the Lord will do, this is the Covenant that he makes. Now consider these Reasons, I made heaven and earth, and, I keep Covenant and mercy for ever. But, Ob. you will say, though I must trust in the Lord, because he made heaven and earth, and because he keeps covenant and mercy for ever, yet the Lord doth it by means, he doth it by friends, by some mediate instruments. My Beloved, Answ. here is the great deceit of mankind, that we think, that the Lord dispenseth his comforts according to those means that we have. A man thinks, if he have a great estate, his comforts shall be more, if he have many friends, he thinks, he shall be safer; saith the Lord (you know that place, Psal. 62.) if riches increase, Psal. 62. 10. set not your hearts upon them: for, saith he, they are able to do little good. Power, and kindness belongs to me. Ob. But then this objection comes in, the Lord dispenseth comforts by such means? Answ. No, saith the holy Ghost there, he rewards not men according to their riches, but he rewards every man according to his works. And therefore think this with thyself, thou that hast abundance of outward comforts, if the Lord did reward thee according to them, thou hadst cause to rejoice in them, but he will reward thee according to thy works; and therefore, trust in him, learn to reckon him to be All-sufficient, learn to be to him alone. But, Ob. may not a man that trusts not in God, but looks a little too much to the creature, prosper? A man again that withdraws his heart from them, and trusts in the Lord, may not he wither? Beloved, Answ. I will add but that in brief; seest thou a man that doth not reckon the Lord to be All-sufficient, that doth not rest on him alone, but makes flesh his arm, jer. 17. 5. and trusts in any creature, that hath such thoughts as these, I have the favour of high persons, and therefore I am safe, or I have many friends to backe me, and to support me, and defend me, and therefore I am safe, I have a great estate to help me against dangers, to provide for me against the time of difficulty, and therefore it shall go well enough with me. I say, be it thine own case, or seest thou any man doing so, be assured that such a man shall certainly wither: cursed shall that man be that doth this, that makes flesh his arm. Again, on the other side, seest thou a man that is willing to deprive himself of all these things, when it is to keep a good conscience, when he put to it; It is an evidence that he resteth on God, that he trusts in him alone; be assured, howsoever that man may be under a cloud, and, though it may be winter with him for a little while, yet he shall spring again, his light shall break forth, and he shall prosper, saith the Text, jer. 17. (That is the place I have reference to) and his leaf shall be green. The other man, saith the Text there, though God do come to him, and all about him, yet he shall not see good, he shall have no part in it, but he shall surely wither sooner or later. On the other side; Though evil do come upon this man that trusts in God, yet he shall not see evil. Now, my Beloved, consider (that we may draw to a conclusion) whether you do this or no, Ob. which you are here exhorted unto. But it may be, a man will be ready to say, I hope I do perform this. Ans. It is well, if you do. But I will say but one word to you, if you do thus look upon God as All-sufficient, if you reckon him your portion; do you walk as one that sees him in his greatness, and in his almighty power? Remember that in Pro. 30. Prov. 30. 2. 3. 4. when Agur looks upon God and himself together, saith he, I am worse than a Beast, I have not the under standing of a man in me. And why? saith he, I have not the knowledge of the holy one, he that ascends and he that descends, he that holds the winds in his fist, he that gathers the waters in his lap as into a garment, he that stretcheth forth the ends of the earth, and that settles it, who knows him, saith he, who can tell his name, or his son's name? The meaning of it is this; saith he, when I consider what God is, and begin to think how I have walked with him, and how short I am of knowing him as I should; saith he, I am as a Beast, I am confounded and amazed. Now, consider that, and make it your own case; who walks with God, my Beloved, and seeth him that ascends and descends; (which hath reference to that vision that appeared to jacob; The Lord was on the top of the ladder, and the Angels descended and ascended. That is; All the Creatures both in heaven and earth are like messengers that go to and fro at his Commandment) who walks with God as knowing this providence of his, that sets the Angels a-work, all the hosts, all the particulars of them in their kind, to do this business and that business? Who walks with God, as seeing him sending a messenger to do every thing that we see done in the world, sending a messenger to take away such a man's life, to give another life and health, sending a messenger to remove such a difficulty from one man, And again stopping up another man's passage. This you call accident, when you see a concurrence of two things together, the cause whereof you know not, but he knows both, who walks with the Lord, as seeing him do this or that, through the ends of the earth. Again, he holds the winds in his fist; who sees him as such a God, that is able to hold the winds in his fist? Who looks upon him as such a God? The breath of a man, that is less than the wind, he holds it in his fist, as a man holds a thing in his hand, and that he keeps there at his pleasure. Who looks upon God, as thus great in power? And so again, breathing the holy Ghost, who looks upon God, as one that dispenseth it, as it pleaseth him to give it and withdraw it at his will? Who looks upon him, as one sending forth motions, and iniecting them into the mind, stirring it this way, or that way, as the winds, and the storms, and the Creatures? He hath them all in his hand, and holds them all in his fist: for by these works of nature, we may learn to know the greatness of God, and to reflect upon ourselves, and see how far we are short of him. And so again, who looks upon him as lapping up the waters as in a garment? That is; When the Sea is outrageous, yet he takes it as you would take a little water in your lap sometimes, and he contains it, and gathers it up, and sometimes he lets it lose again. And so likewise, he is able, when the people are unruly, even great Nations that sometimes are ready to overspread his Church, and to run over it with proud waters, yet he is able to keep them back, he is able to restrain them, and to shut them up with bars and doors, as he doth the waters. He that laps the waters in a garment, is he not able to restrain men that are violent against us in wrath? Who can stand before wrath, and envy, that is like a violent water, that overflows all, and that carries all before it? Yet he that laps the waters as a garment, he is able to restrain them wheresoever he finds them. And so again, who walks with him, as knowing him that establisheth the ends of the earth. That is; (as the original shows more clearly) as one that hath founded the great and weighty earth upon nothing? Saith he, that God (when a man's spirit hath instability, and inconstancy in it naturally,) he that establisheth the earth upon nothing, making a mighty building where there was no foundation, he can establish thy spirit too. Suppose there be nothing to support the Church, to suppo●● a man when he is falling, or, that he hath no friend to prop him, nothing to underlay him, yet he (that hath set the earth upon nothing, but upon the thin air, that, you know, is not able to support it, but he only saith to the earth stand there) is he not able to support a man in any case? See now the Lord in this greatness of his. But who walks as seeing him thus in his greatness, and in his all-sufficiency? For all these do but express the all-sufficiency of God. Beloved, if we did it, why are our hearts discouraged? Why do we hang down our heads upon every occasion, when troubles come? If we see the Lord in his all-sufficiency, he is able to stay our hearts, if we trust in him alone. What though he suffer his Church to be over-runne with enemies for a time? What though he suffer men to prevail against it, (as you see how the Adversaries prevail against the Church of God by their strength) yet, if you did see him in his all-sufficiency, your hearts would not fail you a jot. You may either apply it to the Churches, or to your own particular cases. (And to give you yet an instance of these sensible things.) When the disease prevailed far on Hezekiah; saith the Lord, thou seest Hezekiah what I can do, I will make the shadow to go backwards. Think with thyself; Though the disease be gone thus far, yet I, that make the shadow to go backwards, am I not able to make thy disease to return? And so we may say of any trouble, or affliction, of any temptation, or cross that lies on yo●, that you think it so far gone, that there is no recalling of it again, yet he that made the shadow to go backward, is he not able to reduce it? And so again, when you see the Church in such a case as it is now in, we are ready to cast away all hope, and to say, What shall we do? Beloved, consider that which was said to Gideon (as we are ready to say, when we say the Lord is All-sufficient, he hath enough, if he be with us, we desire no more) we make the objection with Gideon thus; If the Lord be wish us, why is it thus? Why is Israel oppressed? Saith the Lord to Gideon, thou shalt see what I am able to do, when the Fleece is dry, all the earth shall be wet, and when the earth shall be dry, the Fleece shall be wet. That is; As if he had said; Though the Church now be overflown, yet I can dry it up, and lay misery upon them. As again, that little Church, that little Fleece, when that was in peace, they were afflicted, as they were in peace when that was afflicted. Gen. 15. 10. 11 The like, you see, in Gen. 15. where there is another resemblance of the Church, when the Sacrifices were cut in pieces, and he had divided the Rams; saith the Text, the Fowls come and would have devoured them. There are two similitudes of the troubles of the Church, and Gods rescuing them. When the Crows came, Abraham drove them away. That was one. And the other was, when there was a very fearful darkness, there came a Burning Furnace, and a Lamp. The meaning is this; The Church then was in Egypt, (for that he hath reference to) it was a dead Sheep, exposed to Ravens, and you would think there was nothing there to help it, but it must needs be devoured. Why yet saith the Lord, though it be thus near, I will drive away the Ravens, and I will save my Church. You know, what the strength of Pharaoh, and of Egypt was. Again, saith he, the Church was in fearful darkness, in the valley of the shadow of death. That is; They thought they should never be recovered, you know, what ways Pharaoh took, and at how low an ebb the Church was, when he would have all the males destroyed. Who would have said, that this Church should have recovered? Yet, saith he, as, after this fearful darkness, the Furnace came and gave light, so, saith he, I will scatter this darkness. Beloved, consider, if you believe God's all-sufficiency, and consider, if thou dost thus know him in his greatness, what though the motions be exceeding great and strong that come against the Church, yet in Esay 40. (it is to that purpose brought in) What are they to the Lord? they are but as the dust of the Balance, or as the drop of a Bucket. The Bucket itself is no great thing, but the drops that fall from the Bucket, when it ariseth out of the Well, they are exceeding small; Saith he, the Nations are no more to me, than the drop of a Bucket, or the dust of the Balance, which doth not sway them either way; So, look what I do, the Nations are notable to sway me, be they never so strong, they are not able to turn me, but according as I pitch things they shall stand. Now my Beloved, consider whether you be able to comfort yourselves thus out of God's all-sufficiency. We do, for the most part, as Hagar did, when the Bottle was spent, she falls a crying, she was undone, she and her child should dye, and there was no more hope, till the Lord opened her eyes to see a Fountain near her; the Fountain was near her, but she saw it not; when she saw it, she was well enough. Is it not so with us all? because the Bottle is dried up, because such a means is taken away, we think presently there is no more hope, when the Fountain is near, the Lord himself is the fountain, and he is near, if he did open your eyes to see. Consider whether you walk thus with God, as seeing him in his greatness. Beloved, if we did see him in his greatness, why should Torches and Candles have so great a light before us? That is; Why should we regard men so much? Put the case, many Nations were against thee, thou wouldst look upon all those in comparison of God, as a drop of the Bucket, or as a little dust on the Balance. Art thou able to do so, to see and know him thus in his greatness? if thou be not, certainly, thou art exceeding short of seeing God in his all-sufficiency. So much for this time. FINIS. THE FOURTH SERMON. GENESIS 17. 1. I am God All-sufficient. ANother Use, and deduction that we will draw from this point, Use 4. that God is All-sufficient, is, to comfort us in regard of our imperfect obedience. To comfort us in our imperfect obedience. We ought not to think, because we are not exact in keeping all the Commandments of God because we have much unevenness in our ways, because we are not able to keep the Rule so strictly, as we ought, that therefore God rejects us: for he is All-sufficient in himself, he needs not our righteousness, and therefore he can well bear with the imperfections of our righteousness. You shall see this use made of it, Act. 17. 24. 25. Act. 17. 24. 25 God that made all things, the world, and all that is therein, seeing he is Lord of heaven and earth, he dwells not in Temples made with hands, neither is he worshipped with men's hands, as if he needed any thing. (Mark) he gives to all life, and breath, and all things. Thus the Apostle makes his argument; if God, saith he, made the world, and all things therein, if he giveth to all life, and breath, and all things; then, when you do worship him, it is not because he hath any need of your worship, or any need of your righteousness, or of all that you can do, he hath enough, he doth it not as if he needed any thing: for he is All-sufficient. Psal. 50. 12. And so like wise in Psal. 50. saith the Lord there, If I be hungry, I will not tell thee. That is; To show how little need he hath of Sacrifices, how little regard he had them, when they were brought in, and how little he was moved when they failed in it. For, saith he, all are mine, the sheep upon a thousand mountains are mine: If I be hungry, I will not tell thee. That is; I may satisfy myself, (I do but apply it by way of allusion) if I would have Sacrifice in abundance, might I not have it? If I were hungry after them, who could keep them from me? We may say the same of the obedience of his children: If he were hungry. That is; If he were desirous of perfect and absolute obedience, could he not have it? Hath he not spirit enough? Hath he not grace enough to put into their hearts, that he might reap the full fruits of righteousness? And therefore, I say, in regard of God's all-sufficiency, he needs it not; and if he need it not, he will be content with a more imperfect measure of it, since he is no loser by it. This is to persuade our hearts more fully of that truth, which we assent unto with some difficulty: for we are something discouraged with the imperfections of our obedience; whose faith is not weakened by it? who comes not more unchearfully before God, because of it? Now, if that fear were taken away, we would draw near more boldly. We see what job saith in this case, job 35. 6. 7. job 35. 6. 7. If thou sinnest, what dost thou against him, yea, when thy sins are many, what dost thou to him? If thou be righteous, what givest thou to him? or what receives he at thy hands? Mark, you know, sin and righteousness, are the two paths that we walk in, those are all that trouble us; the sins that we commit, and the defects of our righteousness. Saith he, if thou sin, what is that to him? It doth him no hurt. Again, if thou fail in thy righteousness, or in thy performances, it is all one that way: for it reacheth not to him: because he is blessed for ever, he hath all sufficiency in himself: and therefore he pleaseth so to administer the world, and so to guide the hearts of his children, and to dispense to them but such a measure of grace, to leave sinful lusts in them in such a measure unmortified; because himself is neither a gainer, nor a loser: therefore let not your faith be weakened at this his administration of things, let not carnal fears possess your hearts, to keep you off from coming with boldness to him, since he is All-sufficient, since he needs not your righteousness, he can be without it. Moreover; Man's benefit, should encourage him to God's service. This we may draw further from it; if God be thus All-sufficient, that what we do comes not near him, than all the Commandments that God gives to the sons of men, are for their good, and not for his profit. Mark that, that should breed in us a great willingness to keep his Commandments, and a great cheerfulness to perform them, when we understand that it is for our own good. When a servant knows that all is for his own good, that he doth, he will go about all the business his Master employeth him in with more cheerfulness, because he loves himself; this is a principle God hath put into nature. Now, That God's Commands are for man's good, declared by Instances. if God be All-sufficient, than he commands nothing for his own benefit in any thing; no, not in that, in which he seems most to do it. The Sabbath, that he hath taken for himself, and hath called it his day, Some may ask, is not that for his own sake? In the Sabbath. No: God saith, the Sabbath is made for man. As if he should say; If it had been made for mine own sake, I would have taken more than one day from you; But I have given it for your sake, I made it for man: for man could not be without it, he could not be religious without it, his heart could not keep near to God without it, it would soon be estranged from him, it would be overgrown with weeds, if it were not looked to ever and anon, he would soon be defective in his knowledge, he would soon forget the purposes that he takes to himself: therefore the Sabbath is made for man. That is; O●e day wherein the Lord commands him to set aside all other business, and to intend his service. And that which is said of the Sabbath, may be said of all other Commandments: for he is All-sufficient. He bids a man deny himself, In selfe-denials. and take up his cross. Is it for him? No, my Beloved, it is for ourselves, and therefore when a man denies himself in his profit, in his credit, when he denies himself in the satisfying of his lusts, all this is for his own profit: as you have it clearly set down in Esay 48. 17. Isa. 48. 17. I am the Lord that teacheth thee to profit; therefore harken to my Commandments. As if he should say, It is for thy profit that I command thee, and not for my own: therefore let that cause thee the more willingly to do it. And so that is often repeated in Deut. the Commandments that I have given thee for thy wealth, for thy good. Beloved, all the Commandments of Satan are for our hurt, we do him service, as bondslaves serve their Masters, not for their own profit, but for their Masters. But all the service we do to God, is for our wealth; for he is All-sufficient. Last of all. We give nothing to God in our obedience. If God be All-sufficient, then, when you perform any thing, do not think that you give any thing to the Lord, and so look for recompense; (there is that secret Popery in every man's heart, that he thinks when he hath done any special service to be rewarded for it) Indeed, if thou wouldst do God a good turn, thou mights look for somewhat again at his hands, but it is done to him that is sufficient; and how can you do him a good turn? how can you give to him? Mark. It is the ground which the Apostle layeth Rom. 11. 34. Rom. 11. 34. Who hath given to him, and it shall be recompensed to him? He that is capable of no gift, there can be nothing done to him, to premerit any thing; For he is All-sufficient, there can be no addition made to him, and, saith he, dost thou look for any recompense? What dost thou else but give to him of his own? Shall a man merit in giving to the Lord the fruits of his own Vineyard, the Apples of his own Orchard? When as all the graces we have, are but as streams springing from that fountain that he hath put into us; therefore, when thou hast done thy best, say within thyself unto thine own heart; I am but an unprofitable servant, I can look for nothing for all this: for he is All-sufficient, and needs it not; I have done him no good turn, I have given him nothing, he is uncapable of my gift, and therefore I look for no recompense, as by merit, from him. Again; Use 5. If God be All-sufficient; let us be exhorted to make a Covenant with him; God's All-sufficiencie should persuade us to enter into covenant with him. for (as I told you before) these words do but contain the Covenant between God and us. Now, this is the Covenant, that God will make with you; if you will enter into Covenant with him, that he will be All-sufficient to you. Now, that which is expressed here generally, I find in other places, divided into these three particulars, where in the all-sufficiency of God consists, as if they were the three parts of this Covenant. First, He is All-sufficient, to justify, and to forgive us our sins. Secondly. He is All-sufficient, to sanctify us, and to heal our infirmities. Thirdly. He is All-sufficient, to provide us whatsoever we need; so that no good thing shall be wanting to us. These are the three parts of the Covenant, which we find set down in diverse places; jer. 31. 34. in jer. 31. 34. Heb. 8. 9 10. 16. Heb. 8. 9 10. But most clearly are they set down in Ezek. 36. Ezech. 36. Saith the Lord there; I will pour clean water upon you, you shall be clean, yea, from all your filthiness, and from all your Idols will I cleanse you. There is one part of the Covenant, that he will cleanse us from all our sins. That is; From the guilt, and the punishment of them. Secondly. A new heart will I give you, also a new spirit will I put into you, and I will take away your stony hearts out of your bodies, and I will give you a heart of flesh. There is the second part of the Covenant, consisting of Sanctification. The third is; You shall dwell in the Land that I gave to your Fathers, and I will call for Corn, and I will increase it, and I will lay no more famine upon you, and I will multiply the fruit of the tree, and the increase of the field, that you bear no more the reproach of famine among the Heathen. Here are the particulars set down; some are named for the rest; I will call for Corn and Wine, That is, For whatsoever you want. That is the third part of the Covenant. These are the three parts of the Covenant, which I shall spend this time in opening, and showing you, that God is sufficient in all, and to answer those objections that men's hearts have against his all-sufficiency: for the heart is ready to object against these three, to have sins forgiven, to be sanctified, and to have abundance of all good things, belonging to this present life: in all these he is All-sufficient, to fulfil all the desires of men's hearts. Now, to begin with the first. First, I say, He is All-sufficient, to take away all our sins. God's all-sufficiency in forgiving our sins. My Beloved, it may be, when you hear this point, you will say, it is an easy thing to believe it, there is no difficulty in this, the Lord is All-sufficient to forgive sins. Surely, whatsoever we say, or pretend, we find in experience it is exceeding hard. Who is able so fully to believe the forgiveness of his sins, as he ought? Who is able to do it when he is put to it? At the day of death, at the time of extremity, at that time when the conscience stirs up all his strength, and, opposeth itself against him, when all his sins are presented unto him in their colours, who is able then to believe it? therefore we had need to find out the all-sufficiency of God in this: for the greatness and exceeding largeness of his power is showed in it, in nothing more than in forgiving of sins. Hosea 11. 9 Hosea 11. 9 See there how the Lord expresseth it; Saith he, I will not execute the fierceness of my wrath, I will not return to destroy Ephraim; for I am God and not man. Mark, my Beloved, when we have committed sin against God, we commonly think thus with ourselves, if my sins were but as other men's, if my sins wanted these and these circumstances, I would believe the forgiveness of them; but something, or other, a man hath still to object. Now, saith the Lord, it is very true: If I were as man is, it could not be, but I should execute the fierceness of my wrath upon Ephraim, who hath provoked me so exceedingly (for Ephraim was a part of Israel, and is put for all Israel; and the Prophet wrote this in the time of jeroboam, the son of joash, when Israel abounded in sins, and in Idolatry) but, saith the Lord, though their sins be exceeding great, yet I am able to forgive them: for I am God, and not man. As if he should say; Look upon weak man, and compare God and man together, and see how far God exceeds man: see how much he is stronger than man, being infinite and almighty; so, saith he, his mercy exceeds the mercy of man. As if he should say; If I were not God, it were impossible I should forgive the sins of Ephraim, which they have multiplied against me from time to time. So, Isa. 55. 7. likewise, in Esay. 55. 7. the Lord calls them in there, and useth this as an argument: for, saith he, I will forgive, and multiply my pardons; so the word signifieth in the original; when a man makes this objection. But it is more than any man can believe, that my sins that I have thus and thus repeated, that the Lord can so easily put them away, and multiply his pardons, as I have multiplied my sins? Saith he, my thoughts are not a● your thoughts, my ways are not as your ways, but as high as the heaven is above the earth, so are my thoughts above your thoughts, and my ways above your ways. That is; As a man looks to heaven, and considers the great distance between the earth, and it, so far, saith he, do my thoughts exceed your thoughts. That is; When you think with yourselves, I cannot forgive; because you measure me, and draw a scantling of me by yourselves, when you have gone to the utmost of your thoughts, my thoughts exceed yours as much as heaven exceeds the earth. And therefore, saith he, my ways are not as your ways. That is; When you would not forgive, yet I am able to forgive in so great a disproportion. We do with this as we do with all the Attributes of God, we are able to think him powerful as a man, but to think him powerful as God, there we come short. We are able to think him merciful as a man, but to think him merciful as God, there our thoughts are at an end; we can think and see no reason why he should pardon us. Now, saith the Lord, my thoughts go beyond your thoughts as much as the distance is between heaven & earth. If you say to me, who doubts of this, that the Lord is able to forgive? My Beloved, if we did not doubt of it; what is the reason, when great sins are committed, that you fall to questioning of God's mercy, when you can more easily believe a smaller sin to be forgiven? Therefore, certainly, men doubt of his power, whether he be able to forgive: for, if the difference of sin, do cause in you unbelief, it could not be that you should pitch upon the power of God, and his readiness to forgive. In doubting of forgiveness, we question God's power. Therefore it is certain, that it is his power that is called in question, and, therefore, the thing we have to do, is, to make this good to you, that the Lord is able to forgive. But you will say to me: It is true; If it were a matter of power, I make no question. Beloved, you shall find it a matter of power: take a man; Is it not a matter of strength in him to forgive, to pass by an infirmity? If it be strength in a man to be meek, to forgive, and to pass by injuries, to be kind to those that be unkind to him; Is it not also power in God to do so? Besides, is it not a power to be rich? Riches give a man a potency, and the Lord is said to be rich in mercy. That is; As a man that is rich, though he give much, yet he is not exhausted; So, when you have made thus much use of God's mercy, yet still there is more behind, still there is more and more mercy for you, there is a spring of mercy, there is no end of it. Besides, as there is a power in his wrath; Who knows the power of his wrath? so likewise, there is a power in his mercy▪ as we see Rom. 9 22. 23. Rom. 9 22. 23 (it is a place worth the considering for this purpose) What if God, to show his wrath, and to make his power known, will suffer with long patience, the vessels of wrath prepared for destruction? (And the next verse is thus to be read, otherwise, you cannot make the sense perfect) and what if he would also, to show the greatness of his power, declare the riches of his glory upon the vessels of mercy, that he hath prepared to glory? (Mark) as God shows the greatness of his power in executing wrath upon evil men; so he shows the exceeding greatness of his power, and declares his glorious riches. That is; The riches of his mercy upon the Saints. Now, as it is hard to find out the depth of the one, so it is to find out the depth of the other, to consider the height, the length, and breadth, and depth of his mercy. When a man considers his sins, and looks upon them in the height of them, in the breadth, and depth of them, when he sees a heap of sin piled up together, reaching up to the heavens, and down again to the bottom of hell; now to believe, that the mercy of God is higher than these sins, and that the depth of his mercy is deeper than they, This is to comprehend the length, and breadth, & depth of mercy in him. Ephes. 3. Ephes. 3. 10. This is exceeding hard and a great thing for us to do: but yet this the Lord is able to do, his mercy is able to swallow them up; and therefore, you shall find this expression in james 2. jam. 2. 13. mercy rejoiceth against judgement. As if he should say; There is a certain contention between the sins that we commit, and the mercy of God; though our sins oppose his mercy, yet his mercy is greater, and, at length, it overcomes them, and rejoiceth against them, as a man rejoiceth against an adversary that he hath subdued. Therefore herein we must labour to see God's all-sufficiency, that although our sins be exceeding great, yet the largeness of his mercy is able to swallow them up. But, Ob. you will say to me, we could believe this, if we were qualified, but all the difficulty is to believe it, when we want those qualifications: God requires softness of heart, godly sorrow, truth of repentance, etc. Beloved, Ans▪ to this, I answer briefly, that whatsoever thou seest, that discourageth thee, that thou seest in thine own heart, when thou reflectest upon it, it is either sin, or emptiness. That is; A want of that righteousness that should be in thee. If it be sin, the greatness of his mercy is able to swallow it up. Neither sin nor emptiness, should discourage us from believing forgiveness. And if it be emptiness, know this, that he is rich in mercy, and All-sufficient, able to bestow this riches, even upon nothing: you know he did bestow 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 ●he Angels, what was it he bestowed his riches upon? And is he not able to bestow it on thee, though there be an emptiness in thine heart? Therefore, think with thyself, what is the exceeding 〈◊〉 of his love? It was a great love that moved him to give Christ to us; but after we are in Christ, than you must consider this, ●hat his love hath increased to a full object, his love is fully bestowed on him, and is derived from Christ to us. 〈…〉 sins, yea, all the degrees of my sins, to overcome them, and subdue them, yet, if the fullness of his love, that he loves Christ with, be derived on me, what need I make question? But you will say again, Ob. What needs this persuasion of God's all-sufficiency in forgiving? This is but to open a door of liberty, to make men more loose? Beloved, Answ. it is not so, it is the most profitable thing yo● can do for your own souls, to believe his all-sufficiency in forgiving sins, as well as his all-sufficiency in any thing beside: therefore we see in Rom. 6. Rom. 6. 15. 16 concerning the abounding of grace (for so the objection stands) where sin hath abounded, there grace hath abounded much more. If men's sins be multiplied, grace and mercy shall be multiplied much more, and still outgo, and swallow them up. Shall we therefore sin that grace may abound, or because grace hath abounded? No, saith the Apostle, for the abundance of grace kills sin (for so the consequence stands) how shall we that are dead to sin, li●e any longer therein? Grace kills sin, and not increaseth it. So that his answer stands thus; Saith he, the abundance of grace doth not cause men to sin more: for it kills sin. And therefore, the more we believe this all-sufficiency in God to forgive sin, the more sin is killed in us; it is not enlarged by it, life is not given to sin by it, but we are made more dead to sin by it. You will say, Ob. how can that be? Because the believing of God's all-sufficiency in forgiving our sins, 〈◊〉. increaseth our love, and our joy. Belief of God's All-sufficie●cie to 〈◊〉, increaseth love. It increaseth our love; for, when there is no scruple in our hearts of God's love towards us, it makes our love more perfect towards him. It increaseth our joy also; because, when we have a full assurance of the forgiveness of our sins, that fills the heart with joy and peace in the holy Ghost. Now spiritual love eats out of the heart all carnal delights, all sinful lusts, and all inordinate love unto the creature, And so likewise, spiritual joy takes away the vigour of all carnal joy, and sinful delight: So, the more you see this all-sufficiency of God towards you in love, the more you are able to believe it, and the more it kills sin in you, the more it sanctifies you, and the more it draws you to God. Therefore this is to be considered, to help us against this objection, that there is a double fear; A double fear. the one is that which keeps us from coming to God: The other is a fear that keeps us from going out from God. We are very apt to exceed in the first fear, And to come short in the second. 1. Keeps from coming in to God. Now, the fear that keeps us from coming in to God, is a fear that he is a fear that he is not ready to forgive, that he is not All-sufficient, that he hath not power enough of mercy to forgive our sins, and to heal our infirmities; this makes a man tumorous and fearful; as a man is fearful to come near a judge, to come near one that is terrible: Now the more this fear is taken away, the nearer we come, the nearer we draw in assurance of faith to him. On the other side; 2. Fr●● going out from him. there is a fear that keeps us off from going out from G●d, and that is, the more we believe this all-sufficiency, the more we believe that happiness is in him; the more we believe the riches of his mercy, and the abundance of his goodness, the more we fear to step out from him, to have our hearts estranged from him, to have our hearts sit loose. Now, the more we can believe this all-sufficiency, the more it takes away the first fear, and increaseth the second, it takes away the fear that keeps us from coming in to God, and it increaseth the fear that keeps us from going out from God. So much shall serve for this first, the all-sufficiency of God, in forgiving sin. The second part of the Covenant, is his All-sufficiency in healing our sins, God's all-sufficiency in sanctifying us. or in sanctisying us; as you have it in Psal. 103. Psal. 103. 3. That forgives all our sins, and heals all our infirmities. This belongeth also to his all-sufficiency. This, my Beloved, is a necessary point to believe; It serves likewise, to bring us in to the Lord: for a man is ready to make this objection, when he looks upon God's ways, the ways of righteousness, and then upon the strength of his lusts, he is ready to say with himself: how shall I be able to lead a holy life, as I ought to do? This is the answer to it; God is All-sufficient. He that is able to bid the light shine out of darkness, saith the Apostle, he is able to kindle a light in thy dark heart, where there is not a jot of goodness; though thy heart be never so averse, he is able to change that heart of thine, and therefore say not, I shall never be able to do it: for he is able to take away all that reluctancy. For hence comes the difficulty: Ob. how shall the strength of my lusts, this crooked and perverse heart of mine, and the strait ways of God stand together? It is very true. Answ. Is thy heart continue in that temper, it is impossible; God changeth the nature of things. but the Lord, that is All-sufficient, is able to take away that reluctancy: for he doth in the work of grace, as he doth in the work of nature: he doth not as we do, when we would have an Arrow go to the mark, when we throw a stone upward, we are not able 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 suitable to that end. An Archer makes an impression upon an Arrow, but it is a violent impression; God carries every thing to that end, to which he hath apppointed it; but with this difference, he makes not a violent impression, but a natural impression, & therefore he doth it not by an only immediate hand of his own, as we do, but he causeth the Creature to go on of itself, to this or to that purpose, to this or that end. And so he doth in the work of grace; he doth not carry a man on to the ways of righteousness, leaving him in the state of nature, taking him as he is, but he takes away that heart of his, and imprints the habits of grace in it, and he changeth a man's heart, so that he is carried willingly to the ways of God, as the creature is carried by a natural instinct to its own place, or to the thing it desires. So that thou mayst think thus with thyself: It is true; if I have my old heart, my old lusts still, there must needs be such a reluctancy, as I shall not be able to overcome; but, if the Lord change this heart of mine, and take away these lusts, if the Lord put another impression v●on on me, that is natural to me, which is like that instinct he putteth into the creature, than it is easy for me to do it. And this the Lord out of his all-sufficiency is able to do. But you will be ready to object, Ob. if the Lord be thus All-sufficient, Why there are many imperfections in us, though God be All-sufficient to sanctify us. if he be able thus to kindle light in the dark heart, to change a man's crooked and perverse spirit, to implant and engraft such natural habits, and instincts into it, to carry it on with such facility and connaturalness to the ways of his Commandments, why am I thus? why am I no more able to overcome my sins? why do I fall back so often to the same sin? why do I come short of the performance of such purposes and desires? why do I find so many things in my life contrary to the Rules of Sanctification, and so contrary to this All-sufficient power of God? To this I answer. Answ. First; It may be it is from hence, that thou observest not those Rules by which God communicates this All-sufficiency, We observe not Gods Rules. and this power of his. What though the Lord be willing to communicate it, yet there are some Rules to be observed, which himself hath given. That is; Thou must diligently attend upon his ordinances, thou must observe and keep them, thou must be careful to abstain from the occasions he bids thee abstain from: if thou sail in either of these, he hath made thee no promise to help thee with his all-sufficiency. Samson, as long as the Lord was with him, you know, had great strength, you know, the Lord tells him so long as he nourished his hair, so long he would be with him, which was but a symbol of God's presence, but it was such a thing, as he would have him to keep exactly, and, if he did not keep that, he would withdraw his presence, and would not be with him. So likewise, the Nazarites were commanded to abstain from drinking wine, if they drank wine, the Lord would withdraw himself. And so it is in this case: the Lord hath appointed us to keep his ordinances, and so long he will be with us, as he was with Samson, to be All-sufficient to us, to give us strength to enable us to do the duties he commands us, and to abstain from the evils he would not have us to do. But we must keep his ordinances, and go by his Rules, and if we fail in either of them, that we neglect the means, or adventure upon the occasions, now the Lord is discharged of his promise, as we may so say, the Lord now withdraws his power from us, as he did from Samson. If you will needs marry with such a people, saith the Lord, they shall turn away your hearts: for now I will not keep you. If you will needs touch that tree, if you will needs go into such a company, if you will needs gaze upon such objects: or, if again, you will neglect prayer, and hearing, and sanctifying the Sabbath, if you will neglect to observe the Rules that he hath appointed, in all these cases, the Lord withdraws his all-sufficiency. And therefore lay the fault where it is; That is; Upon yourselves. Do not say with thyself, it is because the Lord is not All-sufficient, but rather think, that he hath power to go through the work he hath appointed me to do, but it is because I have not kept those Rules, I have neglected the means, I have ventured upon such occasions. Secondly. Answ. Consider with thyself, that the Lord doth this to humble thee. It may be, he is as willing to be bestow a greater measure of grace, To humble us. but he dispenseth a lesser measure; it is that the heart may be kept humble: for humility is the nurse of graces, take away that and grace withers in the heart. And therefore when he is willing to bestow a mercy, or a grace on us, he doth as he did with jacob, he leaves a lameness together with it, he will not so bestow it on us, that he will make us perfect, but he leaves some defects, some wants, that by that, humility may be preserved, and that may cause us to cleave to him, and depend upon him, that he may keep us from an all-sufficiency in ourselves, and teach us to wait on him: for without that he doth not communicate, and dispense unto us that sufficiency that is in himself. Moreover; Answ. Consider with thyself, that the Lord many times suffereth us to see changes in our lives & conversations, That we may know God and ourselves better. that by them we may learn to know him better, and ourselves also; if we were able to do it by ourselves, the Lord would spare us, but who is able to do it? It is said in the Psalms, that therefore the wicked fear not God, because they have no changes, and truly, even the godly men, if they had no changes, they would fear him less, so that every change in a man's state, and the falling into sin, and the rising again, leads a man to some new knowledge of God, and of himself also, to a new experimental knowledge, and that knowledge leads him to a new degree of fear: so that still by their sins they get advantage, that they shall find in their spiritual estate: for, even as we see the Sun when it breaks out of a thick Cloud of darkness, it shines the brighter, so grace when it breaks out of a thick cloud of sins, or of temptations, it shines the brighter, we are still gainers by those changes. I say, we learn to know God, and ourselves also the better, and for these causes he leaves us to those changes, that we may be gainers by them, and so we are. Therefore, say not with thyself, because I find some defects, and some unevenness in my sanctification, therefore the Lord is not sufficient: for it is for thy advantage, it is not for want of sufficiency in the Lord, nor of willingness in him to communicate it to thee, but it is for thy advantage, that thou shouldst find these changes, and this unevennesse in thy ways. Therefore, my Beloved, build upon this that he is All-sufficient. It may be, when thou goest about a work thyself, thou findest it a difficult thing to overcome such a lust, but that which is impossible with men, is easy with God. Those that rowed all night, and did no good, a word from his mouth brought them to shore presently. The spirit that is in us lusteth after envy, james 4. 5. 6. james 4. but the Scriptures offer more grace. That is; Grace is able to heal these natural hereditary diseases, there is an all-sufficiency in him, he is able to do it; He that can still the Sea, and command the winds, that at his word they are quiet, can he not still strong lusts? He is able to restrain them: therefore labour to see his all-sufficiency in this, as well as in all things else. Think with thyself, he hath a sovereignty over all thy affections, over all thy lusts: for what is it that troubles us, and interrupts us in our way, but some temptations of the flesh, or the world? Is not the Lord the Master of them? As Paul saith, 2 Cor. 12. though Satan were the chief Buffetter, Lust's are at God's command. and the lusts of the flesh the messengers, yet the Lord sent that messenger, (mark it) therefore he goes not to Satan, he wrangles not with the messenger, but he immediately sought the LORD, he beseeches him to recall it. So think with thyself, when thou art set on with a strong lust, with a temptation that seems too hard for thee, say with thyself, this is a messenger from God, and I must go to God, and beseech him to take it off, and rebuke it: for he is able to do it, he is All-sufficient, they are all at his command, as the mastiff is at the Master's command, he is able to rate him, but a stranger is not able to do it, and when he hath done that which his master would have him, he calls him in; Simile. so the Shepherd sets his dog upon his Sheep to bring them in, but when they are brought in, he rates his dog: And so doth the Lord with lusts, and sin, and temptations, he sets them on his own Sheep, his own Children, but for this end, to bring them in▪ it is not in their own power to rate these temptations, and lusts, nor in the power of a stranger, but only in the Lords, who is Master of them, whose messengers they are, he is able to rebuke and recall them, they are at his command, as it is said of the diseases of the body, they are like the Centurion's servants, if he bid one go he goeth, if he bid another come, he cometh: so it is true of the diseases of the soul; if he say to such a messenger as Paul had, to such a lust, to such a temptation, go, and seize upon such a man, go, and vex him for a time, it shall go; if again, he call it back, and restrain it, shall it not be restrained? Labour thus to see God's all-sufficiency. My Beloved, We stand in God's strength, as we may see if you look upon other men, or yourselves, you shall see experience enough of this. Look upon David, or Paul, upon Solomon, Lot, In others. and Noah, and all the Saints, so long as God was with them, how strong were they? Their strength was like the strength of Samson: but when the Lord withdrew himself, we see what base lusts they fell into; what lusts was David given up unto? Also Solomon, and Peter, and Lot. All this the Lord hath done, even for this purpose, that they might learn to know that all-sufficiency is in him, and not in them. Therefore, when thou lookest on any Saint of God that excels in grace, and goes beyond thee, think thus with thyself; it is not because this man is stronger than I, but because the Lord hath done more for him, he hath bestowed more grace upon him: he that hath done this to him, is he not able to do it to thee? He that is so strong, if the Lord withdraw his hand, thou feast what he is. And therefore comfort thyself with this, that he is able to strengthen thee. Think again with thyself, how thou hast found him at other times. In ourselves. My Beloved, there is great strength in this, even when thou art at the worst, to keep life in the root of grace; in the Winter time it is a mighty power of God, if we look on the works of nature, to keep life in the Plants, when they seem to be dead, that the hardness, and coldness of Winter take not away the life of them: So it is no less all-sufficiency, and almighty power of God, to keep the life of grace in our greatest falls, and temptations, to keep life in David, and Solomon, that it should spring again when the spring time was come. Again, who is it that restrained thy lusts before? who is it that hath given thee any ability to think those good thoughts, to do those good things? thou hadst not power in thyself, all was from the Lord. Therefore, if he have an all-sufficiency in him, as he is All-sufficient to forgive sins; so likewise, he is All-sufficient to sanctify thee. Be not discouraged then: Let not a man think with himself, oh, I shall never overcome it, I shall never be able to be so exact in the ways of righteousness, as I ought to be; Remember God is All-sufficient. Our endeavour must be to make our hearts perfect, to resolve to serve him with a perfect heart. But for the power, and performance of it, this belongs to God. Therefore, Beloved, hence comes all the difficulty, that our hearts are not so perfect: for when a man is ready to object, I, but I find no experience of this almighty power? See that the cause be not in thyself; he hath made promise unto those, whose hearts are perfect with him; it may be, thy heart is imperfect, it may be, there hath been hypocrisy in thy heart, thou hast never been willing to part with all, to serve him with a perfect heart, and with a willing mind all thy days. But, when once thy heart is brought to sincerity, doubt not that he will perform that thou lookest for on his part▪ for it belongs to his part to give thee power, and strength to do that which thou desirest to do. So much likewise, for the secoud part of the Covenant. The third part of the Covenant, is to provide all good things for us, God's all-sufficiency in providing outward good things belonging to this present life: herein the Lo●d is All-sufficient to all those that are in Covenant with him. I need not say much to make this good unto you. All ●hings are his, whatsoever a man needs; Riches are his, they are his Creatures in Pro. 23. they come, and go at his command; Honour is his. I will honour those that honour me, he takes it to himself to bestow it as he pleaseth; Health and life is his; the issues of life and death belong to him; Friendship is his: for he puts our acquaintance far from us, and draws them near to us. Go through all the variety of things that your hearts can desire, and they are all his, he is governor, and the disposer of them as he pleaseth▪ and therefore, certainly, he is All-sufficient, he is able to provide all things for thee that thy heart can desire, so that no good thing shall be wanting to thee. I will not stand to enlarge this, but rather answer the objections: for here we are ready to object; If the Lord be All-sufficient, Ob. why is it thus then with me? why do I want so many things which I have need of, and desire to have? If God be All-sufficient; why are there so many defects in my estate, in my health, this way and that way? To this, Answ. I answer. Thou must consider with thyself, if those desires of thine be not unnatural desires, whether they be not sinful desires; the Lord hath promised to be All-sufficient to the natural desires, to the right desires of the soul, but not to those that are unnatural, A double desire in the soul. and inordinate. There is a double desire in the heart of man, as there is a double thirst: there is a natural thirst, you know, which is easily satisfied with a little; Natural. there is an unnatural thirst, as the thirst of a dropsy man, who desires exceeding much, Unnatural. and the more you give him, still the more he desires, and is never satisfied. So, it is with the soul; there is a natural healthful desire, which desires so much credit, and so much wealth, as is needful; there is, besides this, an unnatural desire of the soul, when a man doth long after abundance▪ now, Beloved, do not look that the Lord should satisfy this, nay, the best way, in this case, is not to satisfy, but to take from our desires▪ as we say of the Boulemeia, that disease wherein a man eats much, that is called Caninus appetitus, and likewise, in the dropsy, the one excessively eats, and the other excessively drinks; and the Rule of Physicians is, Opus habent purgatione non impletione, such a man hath need of purging and emptying, and not of filling; so I may say of all these, such men have need of purging and emptying, which is to be desired in this case: that wherein God shows his all-sufficiency now, is not in supplying thy defects, in adding that which thou desirest, but in purging the heart, and taking away those desires; that is the way to heal thee: Therefore consider seriously what that is that thou desirest, if it be an inordinate desire, if it be a work of fancy, know, that thou canst not look for this all-sufficiency of God to satisfy this, but to heal it. You shall see Ecclesiast. 5. 10. Eccles. 5. 10. He that loveth silver shall not be satisfied with silver, and he that loveth riches, shall be without the fruit thereof. You see what the Lord hath set down concerning this case: now a man may seek for a competency, but when he comes once to riches, that he seeks for them, the Lord saith, such a man shall not be satisfied, or, if he be, it shall be in wrath: for it is in wrath given to such a man. It is the destruction of a dropsy man, to have much drink given him, or to give a man much meat that is sick of the disease, we spoke of before. And therefore, saith he, he shall not be satisfied, or, if he be, it shall be in judgement: Such are these desires, and therefore examine thyself, whether thy desires be not such as proceed from fancy, such as proceed not from the health, but the weakness of the soul. Therefore it is said in 1 Tim. 6. 1 Tim. 6 6. that godliness is great gain with contentment. How doth godliness give contentment? Beloved, after that manner that Physic gives satisfaction. A dropsy man after he is brought into health, Simile. you know, he is contented with less drink, for now he is in health, God brings the soul to a good temper, he takes away the distemper, the lustful humours, that were there before, and brings him into a right temper, it gives him now the content that before he wanted. Again. Ob. Another objection is; If God be All-sufficient for these outward things, why am I thus crossed? why do I suffer these afflictions? why are they not removed from me? To this I answer briefly. Answ. Thou mayst be deceived in them, That is not always good for us, that we desire. that which thou makest account is so great an evil to thee, it may be for thy great good, as we see jer. 42. jer. 42. that whole Chapter, the Captain there, and the rest of the people, they reckoned it an exceeding great misery, a very great affliction to continue in jerusalem, they had a great desire to go down into Egypt, but the Lord tells them, they were very much deceived: for this misery shall be for your good, saith he, but, if you will needs go down into Egypt, when you think to have abundance of all things there, you shall meet with the Sword, and with Famine, and with the Pestilence, and with utter destruction. So, I say, in this case, we are often times deceived, we think that to be good for us which is not. Certainly, the Lord is All-sufficient, he will withhold no good thing, but it is not always good to have such an affliction removed, perhaps, it were better for thee to bear it, it were better for thee to lie under it, then that it should be removed: we do, in this case, many times with the Lord, as the children of the Prophets dealt with Elisha; they would needs go to seek the body of Eliah, Elisha forbade them, but still they were importunate, saith he, if you will needs go, go, but they lost their labour, they had better to have taken his counsel at the first: And so in this case, many times when the Lord would have us to do such a thing, and to be content with the want of such a comfort, to be content to suffer such a defect in our estate, in our bodies, in our business, we are still importunate with him, sometimes he hearkens to us, he suffers the thing to be done, but we were as good to want it. I would ask thee in this case, wouldst thou have it without thy Father's good will? If thou have it, it will do thee no good: The best way in this is to consider with thyself, that he is All-sufficient; though this affliction seem to be exceeding bitter, yet it is a cup of thy Fathers providing, it is that which the Lord, that loves thee, hath ordained, it is that which the Lord, that wants nothing, who is able enough to take it from thee, and to supply it, it is that which he hath seen meet to dispense to thee: therefore it is not for want of sufficiency in him, but it is better for thee to suffer the want of this comfort, or to lie under this cross or affliction. But lastly, Ob. some will say, if the Lord be All-sufficient, and I must be subject to his will, why is it not his will to put me into a higher condition? why hath he given me but such a measure of gifts, but such a mean place, but such a quantity of health, of wealth, of understanding? a man's heart will go further, if there be such riches in God, such an All-sufficiency in him, why is it not better with me? why am I not in a higher condition? To this, Ans. I answer. First; That he that entereth into Covenant with God, he should be content with the lowest place in all the family, A Christian should be content with a mean● place in God's house. and be glad that he is within the door, as we see the Prodigal did, and so the Apostle Paul, I am the least of all the Saints, and he was contented to be the least. A man that hath been truly humbled and brought home to God, that hath tasted and seen how gracious the Lord is, that hath had experience of his own sin, and of God's goodness, he will be content with the least measure, if he be put into the lowest place, if he be made the least of all Saints, he will not exalt himself above that measure, and that place that the Lord hath allotted him. But besides this; Those that are mean in some things, may excel in others. Consider, secondly, further with thyself, that, if thou have a lower place, or condition in this, or that thing, yet, it may be, thou hast a higher condition in somewhat else, and know this, that God gives no man all things, but hath mingled his comforts, he hath dispensed them diversely, 1 Sam▪ 1. 2. as we see in 1 Sam. 1. in that case between Hannah, and Peninnah, Hannah had the love of her husband, but the Lord had made her barren: On the other side; Peninnah had children, but she wanted the love of her husband: it is purposely noted there, that you may see how the Lord dispenseth his comforts: And so it was with Leah and Rachel, the one, you know, had children, and wanted her husband's love, the other had a greater abundance of love, but she was barren. As it was with these, so generally the Lord dispenseth good and evil together. There is no man that hath all things. You see Moses, he wanted eloquence, that Aaron had, as Moses again had the wisdom, that Aaron wanted: so Paul, and Barnabas, they had different excellencies, the one had that the other wanted, and so it is generally. Therefore think with thyself, there is no man that hath all, and why should I desire it? there must be a mingling of some defects. Again. Thirdly; Consider with thyself, that the varieties of the sufficiencies that God gives to men, God can satisfy the desires in a low condition. that he placeth some in a higher degree and some in a lower, to some he gives greater gifts, to some lesser, some he makes rich, and some poor, some honourable, and some base; this variety in all the works of God takes not away from the perfection of each one: every man in his place may have a perfection, he may have it within his sphere, so that there shall be no want at all: for the Lord, out of his almighty power, is able to do it, that the desire may be satisfied as much, they may be filled in a lower condition as well as in a greater, thou shalt feel no more want, but have as great a degree of happiness as the other, you know, there are sundry expressions in that case. A little Bottle is as well filled as a greater. What can a man desire more but to be satisfied? And therein God is All-sufficient, there is in him an all-sufficiency to fill every Creature in his own sphere, and compass, when he hath made vessels of glory, they are not all of one sort, but of diverse sorts, some of one, some of another sort, but they are all vessels of glory, they have all experience of his riches, and of his mercies, so that none have cause to complain. Last of all; Consider in that meanness of place, gifts, A Christians faithfulness is accepted in a mean condition. or condition, that thou art in; consider, thou mayst be as faithful in a little, as another may be in much: Consider, that he that hath much, yet there is nothing his, but the sincerity wherewith a man hath used that which he hath, wherewith he performs all that he doth: he that hath the gifts that Eliah and Paul had, that excellency of gifts, it is not his, but the Churches, all that is his is but his faithfulness in dispensing those gifts, they are not his own, but they are bestowed upon him; and he that hath the lesser measure of gifts, he that hath the lower part given him to act, while he is on the stage of this world, is accepted according to his faithfulness, every man shall be rewarded according to his faithfulness, every man shall be rewarded according to his faithfulness and sincerity: therefore content thyself with a lower condition, say not that God is not All-sufficient, because thou hast not a higher degree 〈◊〉 thou seest here is an all-sufficiency in God, to preserve thee in all comfort, and to defend thee from all evil. It may stand with a great difference of condition, though thou be not so high as another, though thou have not so much grace, though thou have not so high a Calling as another, yet even to thee also God is All-sufficient. So we have run through all these three parts of the Covenant; He is All-sufficient in forgiving; He is All-sufficient in sanctifying us; And he is All-sufficient, in providing for us whatsoever we want. So much for this time. FINIS. THE FIFTH SERMON. GENESIS 17. 1. I am God All-sufficient. YOu know, where we left; We proceed to that which remains, that we may finish the point at this time. There remain but these two Deductions from this, Two Deductions. that God is All-sufficient. First; This should lead us to a further knowledge of the insufficiency of the Creature. The insufficiency of the Creature proved. (That we will first do, and after it we will add but a trial to all that we have said, to see whether we be indeed persuaded of that all-sufficiency, that is in God, and of that vanity, and emptiness that is in the Creature; And this will be our business at this time.) If God be All-sufficient, and that exclusively, as I showed before, then there is an emptiness, a vanity, and an indigence in the Creature, there is nothing in it: and to make this good to you, consider; First; That the Creature is made by some thing else without it. It is made by another. It is certain, no creature is able to make itself: for that which makes another, must be before another; if a creature could make itself, it must be before itself, and therefore all things are made by God; by this All-sufficient God. Now then, if that which makes the creature be something without itself, than the end of the creature, must be some thing also without itself: for it is the maker that is the efficient cause of all things, and in all things that propounds an end to itself, and the end of every ●hing, you know, is the perfection of the thing; so that here we gather, that all the perfection of the creature is without itself, for if the end be the perfection, and the end to which every creature is carried, is without itself, it must needs be, that, it hath no perfection, nor excellency within itself: hence it is, that every creature is bound to do something for another, the inanimate, and unreasonable creature for man, and man for God: because all are made for a further end. The Almighty God himself, the All-sufficient God, that hath no efficient cause, and, by consequent, no end without himself, he may do all for himself, and for his own sake, and his own glory; if he will dispense with the creature, and do good or ill to the creature, and make himself the end of all that he doth. I say, he may well do it: for he hath no higher end; But if any creature shall say, I will seek no further end, but to have an happiness and perfection within mine own compass, it is all one, as if the herb should say, I will not be beholding to the Sun, but I will live of myself, or I will not be beholding to the rain, etc. this creature must needs perish, because his end and perfection is without himself altogether; It is as if the hand should say, I will seek a perfection in my own sphere, as I am such a part, as I am such a member, without looking to the soul, that gives life, or without looking to the rest of the body it subsists in, this is the way to destroy it: So it is with every creature; if it seek a perfection within itself, it is the undoing of itself. On the other side; when it denies itself, when it emptieth itself, when it looks for nothing within its own compass, but goes out of itself, and out of every creature beside, to that Ocean of happiness, from whence it must receive all the perfection it hath, I say, therein consists the beatitude, and blessedness of the Creature. Secondly. As that is one argument, to show the emptiness of the creature, It is in continual motion. that the happiness of it is without itself altogether, and therefore it must needs be empty, so this is another Reason, which you shall find in Eccles. 2. Eccles. 2. Every creature, naming diverse of them, the Sun and the waters, and the wind, the several generations of the creatures, whereof one goeth, and another succeedeth; thus the Wiseman concludes, saith he, all things are full of labour, man cannot utter it. And he proves it by this, The Sun riseth, and sets, and is never at quiet, the Clouds go about by their circuits, and never remain still in their places, the water is still ranning to and fro, some Rivers are running to the Sea, some running out of it, so that all things are full of labour. Now what is the end of all motion, and of all labour? Beloved, when any man, or any thing moves itself from one place to another, it is out of a desire, out of an appetite to be there rather than in the place where it is, there is no appetite or desire but of something that is wanting: for, if it had the thing, it would have no desire to it, and therefore it is carried to something without itself: So that the motion of the creature is a sign of the imperfection of it. Besides, whatsoever moves, it moveth to get that which it hath not, yet it is in possibility to have it, and it hath it not: for, if it had it, the creature would rest there, it would remain in that term, it would stand still upon the Centre; but, because it wants something it hath not, therefore it moves itself, and therefore it labours. Now when you see this is the condition of every Creature under the Sun, we see all things are full of labour, and sorrow, and man that is the Lord of them (you know what is said to him, that in labour he should eat his bread, and all his life should be full of labour) it is an argument of the imperfection, and of the vanity & indigence of the creature, and that what it hath it must have elsewhere. Last of all; you shall know it by this, that whatsoever the creature hath, It hath all by participation. it hath it but by participation, it hath nothing of itself; as in things that are made hot, some things are more hot, & some things less hot, it is an argument they have not hotnes in themselves, but there is something else that is perfectly hot: for that which hath but a part, it presupposeth that there is something else that is the whole, of which that is but the part: If you look upon all the goodness, excellency, and beauty in the Creatures, you see some creatures have it more, and some less, which is an argument that there is something else without the creature that hath a Sea of perfection, that is full of goodness, full of excellency, as the Sun is 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 imperfect in itself, it hath something communicated to it from day to day: for if there be a continual need, there is a daily supply that it must have, and it that fail, or be not so good as it needs, the Creature languisheth. This is so in every kind: if it be in matter of life, if meat, or drink, or Physic, or air be wanting, the creature days for it: for it hath not in itself, it is communicated from another. And so likewise, if it be contentment, if it be refreshing, if it be joy, without which no creature is able to live; if that be wanting, if God withhold his hand, that there is not an influence into it, the Creature languisheth according to the proportion of that defect; if it be in matters that belong to eternal life; if the Lord withhold his hand, if he shut up his hand, they perish eternally. And so we may say of all things else. So that this is the condition of every creature, it is exceeding empty; Man himself is empty, and so all other creatures beside are, there is no happiness to be found in them, there is no satisfaction, there is no contentment to the soul of a man. If I should go through the particulars, you should find it so. If you ask, where this happiness is to be found? whether in riches, or in matter of estate? Surely, it is not there: Riches of two sorts. for riches are but of two sorts, either they are natural riches, such as meat, drink, and clothes; or else they are artificial riches, things that consist in exchange, that are invented by art, to be the measure of them for commutation; it cannot consist in the natural; for what serve they to but to maintain the body? and what doth the body serve for but for the soul? and if this were all, what should become of the principal part of man, that which is indeed the man himself? Besides, it cannot consist in credit, in estimation, in honour, surely, it cannot consist in that: for that is in the power of another, and is not in a man's own power, and the happiness and blessedness of any thing, the contentment which consists in the power of another, and that in the power of the Creature, it cannot make a man happy, it can give little contentment to him. Besides; Honour of two sorts. As we said of riches, so we may say of honour, and glory, it is either empty glory, as the Scripture often calls it; That is; glory that is gathered from vain things, as apparel, or houses, or learning, or knowledge: for there is nothing that brings true praise, but grace only, as nothing draws shame after it properly but sin, it is not in this, for this is a deceivable thing, it is a shadow that hath no substance to answer it, or else, it is true honour and credit, and if it be that, that is but the shadow that follows the substance. And therefore our blessedness, our contentedness, and satisfaction, rests rather in the thing from whence this credit is gathered, then in the credit itself: for that is but a shadow that sometimes follows it, and sometimes it doth not, sometimes it is a larger shadow, and sometimes a shorter, though the body be the same. I might go through many others, The Wiseman proveth the insufficiency and emptiness of the Creature. but I will rather confirm all this to you, that I have said of the emptiness of the Creature, by that testimony that is without all exception, That is; By the testimony of God himself, even the testimony of the Scriptures, By three Arguments. in Eccles. 1. 2. where the scope of the Wiseman is to set out this point, that we are now upon; That is; The emptiness of the Creature. First; 1. Argu. Saith he, vanity of vanities, all is vanity. That is; There is in the Creature an excess of vanity, as you know, that is the height of the Hebrew Superlative, vanity of vanities. Besides, it signifieth a heap of vanities, a nest of vanities, a wondrous exceeding great vanity, such as he knew not how to express what that vanity is that is in the Creature. Beloved, it is a vain thing, we say, that cannot profit, and therefore we see in the 2. verse, What remains to a man of all his travels, or what avails it, or what profits it, according to that in the Gospel, which is the best expression of it? Saith our Saviour, Put the case thou hadst all the good things in the world, that all the glory of the world, that all the riches in the world were in thy possession, yet, saith he, when thou shalt lose thy soul, what is all this? It cannot help thee to save thy soul, what will it profit thee? That is; It is an unprofitable thing to make us happy. Besides, in this the vanity of the Creature is seen, that it is of a mouldering, vanishing nature. Isa. 40. Rom. 8. those two places express it: Isa. 40. 8. Isa. 40. 6. All flesh is grass, and all the glory of it as the flower of the grass. That is; As it is expressed in the next Verse, as the grass is of a fading nature, so is the Creature itself, and as the Flower of the grass, sets out all the excellency, all the gifts, and beauty of the Creature that is found in it, The spirit of God blows upon it, and the grass withers, and the flower fades away: so in Rom. 8. the Creature is subject to vanity. That is; It is of no abiding condition, it withers, and wastes, and hath nothing in it, to maintain it. Besides, it is called vain: because it is not able to bring any enterprise to pass. You would think the Creature were able to do much, but you see what the Lord saith; A man thinks he is able to build a house, or he thinks he is able to watch a City. No; saith the Lord, if I withdraw myself, thou shalt be able to do nothing, nor any Creature whatsoever. What is said of that, may be said of any thing else. A man thinks a Horse is a Creature that will stand him in much stead in the day of battle, but a horse is but a vain thing. And so it is of all other Creatures, they are not able to bring any enterprise to pass, herein is the vanity of them. But now this is but the simple expression of vanity; Let us consider (for what can we do better since we are upon this argument) what arguments the holy Ghost useth to persuade us of this truth, that there is nothing but emptiness in the Creature. My Beloved, I beseech you, hearken to it: for all of us think there is too much in the Creature, we should not seek it as we do, our thoughts and affections should not be so much stirred about it as they are, if we did not think there were something in it. I say, consider the arguments which the holy Ghost useth, I will but name the places in brief to you, you may read them in these two Chapters at your leisure, it will much help to bring them to your memory. First, saith the holy Ghost, there is nothing but vanity: for, saith the Wiseman, when I look upon the whole universe, upon the whole frame of things, this I find; first, a great instability in them, one generation cometh, and another goeth, the Sun riseth, and the Sun setteth, there is nothing constant under the Sun. Now the happiness of a man, that which will give content to a man, it must be some stable thing: for a man cannot rest but upon some Centre, upon some place, where his soul may find some quiet, and therefore an unstable thing, that is in continual passage, is not able to give it rest. Secondly; 2. Argu. Saith he, there is no new thing under the Sun: (Mark it) for, saith he, if you go through the whole course of things, you shall find nothing new, one generation comes, and another generation succeeds like it. And so forward, that as in the waves of the Sea, one follows another, till they be all broken upon the shore; so it is in the succession of generations, and there is nothing in one generation but what was in another, because, saith he, the Sun riseth and sets, the winds go to and fro, they go about by their Circuits. And so the waters in the springs, and in the Rivers, they go and come, and there is no new thing under the Sun. What shall we gather from that? Why this, that there is no satisfaction to the soul of a man. And therefore, saith he, the eye is not satisfied with seeing, nor the ear with hearing. Those are the only disciplinall senses we have; you know, all the knowledge you have, is gathered by the eye and the ear. Now if there be no new thing under the Sun, but all things are the same; hence it is that the mind of man when it looks about it, can find nothing to give it satisfaction, for there must be some newness, some variety, something, that we have not here, that the soul seeks after. But, saith he, you shall find nothing but the same, nothing but Identity. But, Ob. if it be objected, there is some thing now that was not before, and there were some things before that are not now; The Wiseman answers thus, Ans. those things that were done then, they are forgotten, they are not had in remembrance; And so likewise the things that are now will be forgotten. And therefore there is no new thing. Indeed, in grace there is some thing new, there is a new Creature, there are all things new within and without, there is a new judgement, a new Conscience, new affections, every thing is new, all things are become new there. Let him that hath grace, look about him, and there is some thing new, he comes into a new Company, he is brought into a new world, his eye sees things, his ear hears things that never entered into any man's heart. That is; into any natural man's heart, which only hath to do with natural things, let him look into the word of God, there is a newness: for the more you read it, the more you desire still to read it, the more you hear it, still you find some new thing discovered: Look on the depth of those mysteries, look on the consolations of the spirit, still there is some thing new in all the ways of God, that belong to the new Creature, still thou shalt have a fresh renewed vigour in every thing, that satisfieth the soul of a man, and there the eye is satisfied with seeing, and the ear with hearing. In all the works of Nature, there is some thing new. The third and last reason that he useth to show the emptiness of all things under the Sun, 3. Argu. is, because that which is crooked cannot be made strait, and that which is defective, can none supply; That is; There are many things in the Creature, that are cross to us, that fall thwart upon us, there are many ills that we find in ourselves, and in all the things we have to do with. But, saith he, if you look upon the Creature, there is nothing that is able to make strait 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 strait. A perverse and crooked mind, who can make strait? Crooked Children, who can make them strait? Crooked affections, inordinate fears, and inordinate griefs, who can rectify them? And so, likewise, who can supply that which is wanting? When he looks upon all this, and sees it in the nature of the Creature, he concludes upon all this, that all is vanity. When he hath done all this, he goes further, and confirms all this by experience of his own; By his experience. and now there were two things wherein Solomon did excel, which all men would desire upon earth. That is; Greatness of Wisdom; And, secondly, Greatness of estate; And, saith he, first before I come to the particulars, let me say this to you concerning my experience, and see whether the arguments that are taken from thence, be not strong arguments to express the vanity of all things under the Sun; Saith he, I was a King in jerusalem, a mighty man, and therefore able to have experience of those things that other men had not, I had opportunities that other men had not. Secondly; As I was a King, so I was such a King as exceeded in all kind of wealth, and abundance of all things, as never any before, or any that came after; so he saith of himself, and therefore he had more liberty, and more experience, than any of the sons of men beside. Moreover, he had better means to find out good and evil under the Sun, because of the largeness of his Wisdom. Last of all, saith he, I gave myself to this, I see myself to search and find out, His experience. what is good and evil to the 'zounds of men. Now, if you would know what Solomon found, saith he, there are but two things wherein this experience consists; That is; to know what is in wisdom and folly; Secondly, to know what is in great estate. First, for matter of wisdom, he concludes thus, Of the vanity of wisdom. he that increaseth in wisdom, increaseth grief. That is; Let a man go either way, saith the Wiseman, (speaking of moral and civil wisdom, not of sanctified wisdom, for that is another thing.) Now the question is this, among the Creatures wherein vanity is seen, saith he, he that increaseth knowledge, increaseth sorrow: for when a man is a wise man, he finds many defects, he sees all the miseries afar off that are coming upon him, he looks to all the corners of his unhappiness, which are hid from another that is foolish. And therefore, saith he, the more that a man seeth, the more misery he seeth, and the more misery he seeth, the more his grief is increased and multiplied. Besides, he that increaseth wisdom, increaseth grief: for he sees many defects, he seeth many things out of order, many things in his own soul, many things in his own family, many things in the Commonwealth, many things in the Church, many things in the course of nature, but all a man's wisdom will not remedy it; now when a man sees ill, and is unable to help, in such a case, saith he, he that increaseth wisdom, increaseth grief. Besides, if the things themselves that are known, cannot give any filling, any contentment to the soul of a man: certainly, the knowledge of them cannot do it; for the knowledge cannot go beyond the thing, there is more in the thing then in the knowledge of it. But there is a vanity, and a curse lies upon all the Creatures, and therefore, he that increaseth wisdom, takes much pains, & hath little for his labour, it costs him much pains, much weariness in reading, and searching, and when he hath done all this, as there is a vanity in the Creature, which is known; so there is in the knowledge itself. But, Ob. you will say, on the other side, there is some thing then in folly▪ if a man be ignorant, if a man know not that which a wiseman seeth. No; Answ. there is a madness in that, there is no happiness or contentment there: for such a man multiplies grief, Of the vanity of folly. but it is of another kind; for evils come upon him, and he cannot see how to prevent them, they lie upon him, and undo him before he is ware, he is full of grey harres, and knows it not, as it is said of Ephraim. These are the fruits of folly, he is precipitate, and runs into mischief, he falls into quicksands, and hath not eyes to discern it, So he that increaseth folly, on the other side, likewise, he increaseth grief. This, saith Solomon, I have found out, therefore it is not in folly, nor in wisdom, I gave myself to know wisdom, and madness, and foolishness, I know also, that this is vanity and vexation of spirit. That is; both wisdom and folly. Folly, because it is madness, and Wisdom, because it increaseth grief. Now for the other, for the matter of his estate, I will be very brief in it, Of the vanity of outward things. you shall find there, that he proves a vanity in that, by an induction, going through all the particulars almost that the sons of men enjoy under the Sun. And first he begins with Laughter & jollity, Laughter. that which commonly every man seeks after, saith he, I thought, I would endeavour myself to see if there were any contentment to be found in that, but it is not there, saith he, I said of Laughter thou art mad, and of joy, what is this that thou dost? These three things he saith concerning jollity, concerning that carnal mirth, wherewith men refresh themselves. First; Saith he, I find it a madness: because it sets a man a-work upon trifles, when he hath greater things in hand, madness, you know, is humorous, exulting and rejoicing in vain things, and intending of idle things, and letting go things tending to our profit, as a mad man cares for nothing belonging to his health, or his wealth, but bestows himself in picking of flowers, or in doing some idle things, saith he, there is a madness in this to consider, that in the midst of sin, and of danger, and in the midst of so many great businesses and employments, in the midst of that labour that God hath given to the sons of men, for them to be full of mirth and jollity, this is madness. That is one of his censures of it. The second is, it is Folly; Folly is a stupidity, when stupidity possesseth the soul of a man, that it is not able to judge of things that are presented to him, that is folly, so, saith he, I found this is jollity and carnal mirth, it breeds stupor, and takes away all taste and relish from me, that as a man that tastes sweet things, is not able to find the relish of his Beer or Meat; so, saith he, when I had tasted of jollity, and carnal mirth, it caused me to difrelish all things: for that is the disposition of folly, when it takes away the sense that we should have of other things, when it stupifieth a man; stupidity and folly we express one by another. Last of all; What doth it? That is, it passeth away like as music, there is nothing left, it goes and leaves nothing behind it, yea, it leaves sadness, if any thing, and sin behind it, the thing passeth away in a moment, but the sin remains, and continues, This is his censure of that part, namely, carnal mirth and jollity. Then he comes to the rest, which I will but name; Wine. Then, saith he, I gave myself to wine, to see if it were in that. After this, I gave myself to great works, Great works to make stately buildings, to show my magnificence. After this, to get great store of Servants, Store of Servants. great possession of Sheep, and Beefs, & to get a great retinue, to live in much pomp. After this, I sought all pleasant things; I made myself Paradises; Paradises, i. e. pleasant Orchards. That is; Orchards, and Vineyards, and Gardens. Likewise, I sought Singing men, and singing women. All these things, saith he, Singing men, etc. In those he found. I sought for. And this is the verdict he gives upon all this, this I found. First, that in doing this, I took hold of folly, though my wisdom, Folly. in some measure, restrained me, yet I took hold of folly; That is the nature of these things, when a man is conversant with them, they deprive him of wisdom, they lead him on to folly; That is; They draw a man on to sensible and outward things, to corporal things, they abstract and withdraw his mind from God, and from wisdom, and from spiritual things; this I found, saith he, that the more I had to do with them, the more my wisdom forsook me, the more I took hold of folly, the more it grew upon me, the worse I was by meddling with them, and by being conversant with them. Secondly; Saith he, I found an emptiness in all; Emptiness. I found them empty Cisterns, I looked for contentment in them, but I found none. Thirdly; not so only, but I found a vexation of spirit, Vexation. for that which is said of Riches, that they are Thorns, (they are such Thorns as do not only choke the good seed, but they prick and gall us) so it may be said of these, they have Thorns in them, there is vexation of spirit in them. But he adds further, fourthly, saith he, I found they gave me no rest neither day nor night; Restless care. That is; All the while I was conversant in them, I was full of care, and trouble, and thoughts; whereas those that are vacant from such things are at rest, they have rest in the night, and in the day, but I have none; As if he should say, he that will be occupied in all things of this nature, he shall find a restlessness in his soul. Fiftly; saith he, I found that I had my labour for my travail; Sore travail. this fore travail I had, and that was all that I had. As if he should say; I found no comfort to answer it, I found no fruit from them, I found certain labour, but uncertain refreshments from them: This I found, that they cost me much trouble, and pains, but when I came to enjoy the fruit of them, to receive comfort from them, than they failed me, than they deceived me. Moreover, saith he, I sound no happiness in them, no rest: for I was weary of myself, and of my life, and of all my labours, that I had wrought under the Sun: for how could he find that there, which was not there? for if God had ever sown any happiness in the Creature, he might have reaped it from the creature, but in all these things it was never sown: the Creature may give as much as is in it, but to give more is impossible. And therefore, saith he, I fought diligently to see, if there were such a thing there, but I found it not. Again; Saith he, moreover, when I had gotten all this, No comfort. yet I found this, that I was not able to take comfort in it: for I saw that was the gift of God; That is; Further than he gave me power to receive any comfort from all the things that my hand had gotten, further I could not: for, saith he, who hasted after outward things more than I? the meaning is this, I endeavoured, to the uttermost of my power, to find out contentment in the Creature, who could do it more, with more diligence, who could hast after outward things more, and with more attention seek for all the contentments that are to be found in the Creature than I? And yet, saith he, I found it was not in me, but God dispenseth that according to his own pleasure. The last thing of all, the last argument he hath against it, We must leave them. is, he must leave all, I must leave it. But than comes an objection, 1. Ob. I, but I shall leave it to my Son? True, Answ. saith he, there is also a vanity in this, for, saith he, first I took pains in equity, and in wisdom, and honesty, but I shall leave it to him that hath not taken pains for all this. As if he should say, I shall leave them the estate that I have gotten by wisdom, but I cannot leave them my wisdom to guide the estate when they have it. This, saith he, I found in my son for the present, this I saw in Rehoboam. But whereas it may be said, 2. Ob. who knows what he may be? Saith he, Answ. this is a mi●ery, that I know not what he will prove; or, put case I could know what he would prove, who knows what his son may prove? So that all this estate that I have gotten, it shall not stay with them, it may be: for this is the nature of God's blessings (mark it) that they abide not but upon that Centre where God hath set them; if they come to a man that is wicked in his sight, they are upon a Centre, they are in a place where they will not rest, they will not a●ide; fire, if be out of its place, water, if it be out of its place, it is still wrestling, (though for a time it may be kept there) till it return to its own place; So it is with all those outward blessings; It is true, evil men may have them, and perhaps their heirs may have them, but, if they be not right in God's sight, these things will roll from them, they will not be at rest, as it were, they will not be established there, but they will go to their proper Centre. This he expresseth in the last Verse, This is a vanity (saith he) that a man must gather, and heap up, to give unto him that is good before God, this also is vanity. So that, if he had known what a one his son would have proved, yet he knew not what his other son would have proved, and that all his estate should abide with him. Now, in all this, yet, saith he, two things I have observed. And, Beloved, what shall I say more? What due is to be given and acknowledged to be in the Creature, declared in two things. What can I say more than Solomon said in this point, to teach us the vanity, and the emptiness of the Creature; yet we must not take from the creature more than we should, we must give its due to it, yet, saith he, two things have I found: One is, that wisdom is better than folly; As if he should say; Look upon the whole universe, and see the variety of the Creatures under the Sun, with the Creatures and the works of the Creatures, this I find, that wisdom is best of all; though wisdom be a vanity, though it be vain, because it cannot help us to true happiness, it falls short there, yet, saith he, it is the best thing under the Sun, as the light is better than darkness, and the sight better than blindness: for, saith he, wisdom teacheth a man to direct his way, it guides a man, when another man knows not how to go to his journeys end: wisdom teacheth a man how to avoid mischief, when a man that is in the dark, stumbleth upon it, and cannot see it; That is the reason he gives; And yet, saith he, there is a vanity in it, saith he, if you look upon the wisest man, and the most foolish, the same event befalls them, the same sickness, the same troubles, and vexation, the same death, as dies the one, so dies the other; That is; for the outward appearance of their condition there is no difference; Again, there is a forgetfulness of both, both are swept away, both pass, and are blown over, and they are even alike, the wiseman as well as the fool; But, saith he, there is this difference, Wisdom is the best of all vain things under the Sun. The second thing, that he hath found, is, that to enjoy them, to take the comfort, the profit, the benefit, and refreshment, that may be had from all the blessings of God, that he hath given under the Sun, it is a better way, and there is less vanity in it, then to heap up still, and not to enjoy it. This I found, saith he, that this is the best way for a man, to take the present benefit, this is the wisest way, so that this be remembered, that you enjoy them with weaned affections, that you do not so enjoy them as to commit Idolatry with them: for, if you do so, indeed then there is a vanity in them; for then the Lord looks upon you with a jealous eye, as that he will destroy both the things, and the man, as a jealous man will destroy the adulterer and adulteress. There is a vanity in them then, but to enjoy them with weaned affections, this, saith he, I found to be the wisest thing under the Sun, rather than to heap up, and increase possessions, and not to enjoy them. This is that which Solomon saith. If a man say now; But I find contentment and satisfaction, though Solomon found none, I find I have a sweetness in enjoying pleasure, and mirth, and a high estate: Why, consider, if thou do, I will say but this to thee, it is an argument, that thou committest Idolatry with them, and therefore God hath made thee like to the very things themselves. You shall find the Psalmist speaking of Idols, say; They have eyes and see not, they have hands and handle not; and he adds this, they that trust in them are like to them. That is; This is the curse of God upon those that worship Idols, the Lord gives them up to as much stupidity, as is in the Idols, that, they have eyes and see not, that they have ears and hear not. So, I say, when a man will so enjoy these things, that he can find contentment in them, that he can terminate his comfort in them; let him know this, that is an argument, that he is made like to them, that the curse of God is come upon him, or else, it may be, because thou hast not summed up thy accounts, thou hast not looked back upon them, as Solomon did, thou hast not yet run through the course of them; if thou hast full experience of them, and the end of them, as he had, thou wouldst find them vanity, and vexation of spirit. So much for the first, the emptiness and vanity of the Creature. I say this, 2. Deduction There is a fullness in God, as there is an emptiness in the Creature. if God be All-sufficient, it should lead us unto a further knowledge of the Creature, and so likewise it should lead us to a further knowledge of Almighty God. That is; To see a contrary fullness in him, I must run briefly through this, Labour to see him in his greatness, labour to see him in all his Attributes, to see him in his unchangeableness, to see him in his eternity, in his power, in his providence. You shall see in Psal. 102. 21. Psal. 102. 24. what use the Psalmist there makes of the Attributes of God; I said O my God, take me not away in the midst of my days, thy years endure from generation to generation, thou hast before times laid the foundations of the earth, and the heavens are the work of thy hands, they shall perish, but thou shalt endure, even they all shall wax old as a Garment. The meaning is this, when a man hath proceeded to this, that he sees the vanity of the Creatures, he looks upon them all, as that they will all wear and wax old as a Garment. A garment that is new at the first, with long wearing, you know, will be spent, and will break into holes, and at length be fit for nothing, but to be cast away. So, saith he, shall the whole body of the Creatures be. Now, when we consider this, that it is a man's own case, and every Creatures, let a man help himself with this, that God is eternal, and remains for ever, and therefore, if a man can get to be ingraffed into him, to dwell with him, that will help him out of that weakness, and mutability, and changeableness that is in the Creature; and therefore in Psal. 90. saith he, Psal. 90. Lord thou art our habitation from generation to generation. As if he should say; When a man dwells with God, he is a safe house, a Castle, that when generations come, and go, & times over our heads, there is a change of all things, yet he is a Rock, he is a Castle, he is a Habitation, there is no change in him; So that, when you find these defects in the Creature, go home to him, and labour to see his immutability, and eternity. And so, likewise, when thou seest thy inability to do any thing, when thou seest that weakness in the Creature, that it is not able to bring any enterprise to pass, God's all-sufficiency, proved by his providence. then look upon his providence, and his almighty power, in that he doth all things that belong to him, he guides them. My Beloved, the serious setting of ourselves to consider the providence of God, and his almighty power, will discover to us his all-sufficiency more than any thing beside. In brief, consider this (to persuade you a little of the necessity of it, that you may be fully convinced of it, that every particular, and every common thing, must needs be guided by him, God's providence, proved and directed by him; I would ask but this question) First, are not all made by him? By the Creation. you will grant that, that every Creature, even the smallest, are from him, there is no entity but from him: Certainly, then there is an end of it: for he made nothing but for some end; and, if there be an end of it, he must guide it, and lead it to the end, otherwise, he should leave the building imperfect, otherwise he should but begin a work, and leave it in the middle, otherwise the Creature should be lost, and perish, and that through a default of his. But there cannot be said to be any default, any want of goodness in him, in the great builder of things, and therefore, it must needs be ●hat he guides every Creature under the Sun, even the smallest of the Creatures, he guides, and directs them to their ends. Providence is nothing else, but to guide, govern, & direct every Creature to their several ends, and businesses, to which he hath appointed them. Besides, how is it that you see things sitted one to another as they are? Is it not the providence of God? When vousee the wheels of a Watch fitted one to another, when you see the sheath fitted to the sword, you say this is some Art, this is not by accident; Even so it is in nature, you see a fitting of one thing to another, in the body, in the Creatures, in every thing in all the senses, in the Sun with the air, in the eye with the light and the colours, with the transparent medium. The fitting of one thing to another, shows that there is an Art that doth it, The constant course of things. the providence of God. Besides, the constancy of things; we see, they go their course. Those things that come by accident, that come by chance, and not by providence, they fall out uncertainly, now one way, and then another, but, we see, all the works of nature, go in a certain constant course. And, lastly; Look but upon a house, or a family; The necessity of one governor and disposer of things if there be not a providence, it will quickly be dissolved; there is not any family, but it will be so; and therefore, there is a need of government also in the great family of the world: and if there be a government, it must needs be by him: for by man it cannot be governed: for the preservation of every thing is in the unity of it, and therefore, you see, any thing that is divided, that is the dissolution of it, as when the soul is divided from the body, and when the body is divided from itself; So, likewise, in a family, or in a Commonwealth, when it is divided, look how far it goes from unity, so near it comes to perishing, and the more peace, and unity, the more safety. Now, if there were not one guider of all these, if there should be many guiders, there would be different streams, there would be diverse well-heads, and if there were diverse principles of things, that swerve this way, and that way, there would be a division in the nature of things, there would not be a unity, and by consequence, it would be the destruction of them. And therefore, of necessity, first there must be a government, or else how could the family stand; and if there be a government, it must not be by man; and if it be not by man, it must be by one that is God. Now the objections in brief; Ob. we see many things are casual, and you may strengthen the objection out of Eccles. 9 11. Eccles. 9 11. I see (saith he) that the race is not to the swift, nor the battle to the strong, nor yet riches to a man of understanding, but time, and chance befalls every thing. To this, Answ. I answer, in a word, that it is true, there are chances that fall out in all these things, that we call properly casual, or accidental, when some thing comes between a cause, and the effect, and hinders it. As when a man is going a journey, and an Axe-head fall off, and either wounds him, or kills him, it comes between the effect, and the cause, between his doing, and that which he intended; if the fire be burning, and water cast upon it, and hinders it, that is casual, because it takes off the cause from its intention; So it is in this, wherein the Wiseman instanceth, when a man is strong, and some accident comes between, and hinders him from obtaining the battle, when a man hath wisdom, and some accident comes between, and hinders him from obtaining favour; This is that which we properly call chance. Now it is true, there is such a chance in the nature of the thing, but yet, consider this, though this chance be contrary to the particular causes, yet it hath a cause, and it riseth from the universal cause; so that it is called chance; because it thwarts, and comes between the intention of the particular cause, but it doth not differ from the intention of the universal: for those accidental things have a cause, as well as the things that we intent, have a cause: somewhat there is that is the author of all causes, that is the first of all causes, and therefore it is impossible, that any thing should be totally by accident. And therefore, I say, whensoever you find this, it is so far from being casual, if you look into it exactly, that then the providence of God is most seen in it of all others, so far is it from coming by chance; because those things that are done by particular causes, according to their intention, we usually ascribe it to them, but when there is an intercurrent action comes, that we call chance, that belongs to the universal cause, and is to be ascribed to him, and hence it is, that the Lord usually in the dispensing and administering of contingent things, he turns things rather by accidental causes, by casual things, then by those causes that have influence into their effects; because his own hand is most seen in it, he gets the greatest glory by it, when he turns greatest matters by a small accident, as we turn a great Ship by a little Rudder, therein his power and his glory is seen. And therefore, I say, when you see such a vanity in the Creatures, labour to see the more fullness in God; if there be such an emptiness, such a mutability, such an instability in the Creature, look upon his immutability, and his eternity, and labour to be partakers of it. When you see such an inability in the Creature, to bring its enterprises to pass, labour to see his almighty providence, and to be persuaded of it, to think with thyself, there is not the least thing without this, there is not the least Creature that makes a motion, this way, or that way, but as it is guided and directed by him. I would willingly add but this one word concerning the trial, when we have said so much of the all-sufficiency of God, and of the emptiness of the Creature, Examination, or Trials of our belief of God's all-sufficiency. All the question is now how far we practise this: Let every man examine his own heart, and ask himself these questions. First, if a man believe that all-sufficiency that is in God, why doth he terminate his affections in the Creature? If there be nothing in the Creature, but emptiness, why do you love the Creature? why do you fear the Creature? why do you rejoice in the Creature immediately as you do? Beloved, if there be nothing in that, but all be in him, we should see through the Creature, we should look beyond it. It is that which is said of Shisack, 2 Chron. 12. he was but the vial, through which Gods wrath was poured upon Israel; so it was true of Cyrus, he was but the vial, through which Gods goodness was poured upon Israel. If you did look upon every man, upon every friend, and every enemy, upon every Creature, he is an instrument of good, or hurt to you, but as an empty vial in itself, through which God pours either his goodness, and mercy, or else his wrath, it would cause you not to stick upon the Creature, not to wrangle with men, not to hate men, or to be angry with them: for that is but the vial: It would cause you again not to be proud of the friendship of men, not to be secure in them, not to trust in them, not to think yourselves safe in them: for they are but vials, through which God pours his mercy, and goodness towards you. Consider whether you be able to do this. Look on David, when Naball sent him a rough answer, an untoward answer, he was exceedingly moved at it: When Shemei did the same, yea, and to his face, in a far greater measure, he was not moved, what was the reason of it, but, because when he looked to Naball, he forgot God, he saw not God setting Naball a-work to give such an answer, he looked not to Naball as a vial, but as if he had been the principal in the action in hand, and therefore he was ready to fly upon him with impatience (as you know how angry he was with him) but when Shemei did curse him, he had reason, he thought, to be quiet, and not in the other case: because he looked on Shemei as a vial: God (saith he) hath bid him do it, and therefore he goes to God, and not to Shemei. Beloved, if you do believe this All-sufficiency in God, and this emptiness in the Creature, why are you not able to do this, not to love the creature, not to terminate I say, your affections in them, but to use this world as though you used it not. That is; All the things in the world, all the men in the world? for indeed you would use them, as if you did not use them, if you did see an emptiness in them, and a fullness and an all-sufficiency in God. Secondly; If we do believe there is an all-sufficiency in God, why do we go out from him to take in present commodities, to avoid present dangers? Why do we not serve him with the loss of all these? For if he be All-sufficient, it is no matter what thou losest, thou hast enough, if thou hast him. You may see it in Paul (to resemble it to you, to show you what I would have said) saith he, we serve the living God, we take much pains in our Ministry, we suffer much, but have nothing but imprisonment, nothing but fastings, and whip, and stonings; and why do we it? for we trust in the living God, and we think him to be All-sufficient: when he saith, we trust in him, that is employed. I say, now look to thyself, art thou able to serve him, without looking to present commodity? Art thou able to do as they did, when they were sent empty, and yet were willing to do the work, and were content to have no wages given them, because they trusted in God, & thought he was sufficient? you see, our Saviour put them upon it; it is true, they lacked nothing, but yet that was the trial. Moses, when he might have had present commodity, he left all, he left the Court of Pharaoh, he left Egypt, and went empty away, he did not turn aside to these present Commodities, why? because he thought the Lord was All-sufficient. And so Abraham, he left his Father's house, and came into a Land, where he had not a foot; because he thought God was All-sufficient; God speaks to him, upon that occasion, fear not Abraham, thou art in a strange Country, where thou hast no body to provide for thee, yet I will be All-sufficient. Those that wandered up and down in sheepes-skinnes, and in Goats-skinnes; no question, they might have had outward comforts aswell as others, if they would have taken that course that others did, but they were willing to leave all present commodities: because they trusted in God, that he was All-sufficient. They suffered (saith the Apostle Heb. 11.) the spoiling of their goods, they lost all, and wandered up, and down, and had nothing but dens to lie in, in stead of houses, and sheepskins, in stead of clothes. This they did, because they thought him to be All-sufficient. I say, Consider whether thou be able to do this, to let go present wages, present comforts, and commodities, & not to turn aside to them: for, if God be All-sufficient, what need is there of them? If there be enough in him, why should you step out to them? Moreover, if God be All-sufficient, why do we stick so much upon particular means, to say, if such means be not used, I shall be undone, if he be All-sufficient, it is no matter what the means be, he is able to bring it to pass. It is usual with men to say, if such a thing sail me, I am undone, and if such an evil be not removed. What are these but particulars? this sticking upon particulars is a sign we think him not All-sufficient. Isa. 60. 10. See what an expression there is for matter of means, He that walks in darkness, and sees no light, let him trust in the Lord God; he that walks in darkness, and hath no light, yet, if God be All-sufficient, put the case, there be no means at all, put the case there be utter emptiness, that there be not a spark of light, but that thou walkest in darkness and seest nothing to help thee, if he be All-sufficient, trust in him, let him that hath no light, but walks in darkness, trust in the Lord: for he is then able to help him. Again, if we think him to be All-sufficient, when we lose any particular means, it is but the scattering of a beam, it is but the breaking of a Bucket, when the Sun and the fountain is the same. Why should we be troubled at it? If we did think him to be All-sufficient, when one means is broken, cannot he find out another, if he be All-sufficient? When he said to Paul, that all the souls with him should be safe, you see, there were diverse means, all were not able to swim to the shore, and the Ship was not able to bring them to shore, but yet, by broken boards, and by one means, and another, all got to the shore; So the Lord brings things to pass in a strange manner, sometimes one way, sometimes another, he breaks in pieces many times the Ship, that, we think, should bring us to shore, but casts us on such boards as we did not expect; so he doth in the means both good and evil, somewhat comes in, and brings us help that we never thought of. An enemy comes in and doth us hurt, that we never dreamt of, and those, that we had our eye fixed upon, it may be, do neither of them. And so likewise, if God be All-sufficient, if he be thus exceeding great, consider, if thou see thine own vileness, thy ignorance, thy emptiness, in comparison of him. When Agur looked upon God, and saw his greatness, Pro. 30. he cries out, that he had not the understanding of a man in him. When job saw him in his greatness, he abhorred himself in dust, and ashes, he had spoken once, and twice, but he would speak no more. And so Abraham, when God appeared to him, said, I am but dust, and ashes; whether art thou able to say thus when thou lookest upon God in his greatness? First, art thou able to say, I have not the understanding of a man in me; That is; Canst thou see the emptiness, and vanity of thy own knowledge? Canst thou learn not to murmur against God, in any of his ways? Canst thou learn to captivate, and bring under thy thoughts to the ways of God's providence? Canst thou do, as job did, saying, I have heretofore taken exceptions, and murmured, and was discontented, and wondered at the ways of God, and the works of his hands, I have done this once, or twice, but now I will do so no more? job knew God as well as we know him, but when God spoke out of the whirlwind, and made known his greatness to him, this was the fruit of it to job, though he had spoken once, or twice, that is, before that time, yet now he would do it no more. Canst thou be content to see the Lord going all the ways that he doth, setting up evil men, and putting down good men, causing the Churches to wither, and the enemies to prosper? Canst thou see all this, and yet sanctify him in thine heart. Art thou able to say, that he is holy in all his ways, and in this to see the greatness of God, and thy own folly and weakness? Canst thou say, that thou art but dust, and ashes, and to say it in good earnest? Canst thou look on thyself as on a vile Creature, as Peter did, saying, Go from me: for I am a sinful man? Then I will believe, that thou hast seen God in his greatness, I will believe that thou hast seen him in his All-sufficiency, that he hath represented himself by his spirit into thy soul, in some measure, when thou seest these effects in thy soul, when thou seest thy ignorance, and thy vileness, when thou seest what an empty Creature thou art, sure this is another thing, by which thou mayst judge, whether thou hast experience, whether thou hast practised this doctrine, that we have delivered of the all-sufficiency of God, and of the emptiness of the Creature. Moreover, if God be All-sufficient, why are we then so ready to knock at other men's doors? Why are we then so ready to go to the Creature, to seek help, and comfort, and counsel from it, and to knock so little at his door by prayer, and seeking to him? for, if he be All-sufficient, thou shouldst be abundant in prayer, thou wouldst take little time to look to others, thy chief business would be to look to him, not only in praying to him, but in serving him, and pleasing him: We knock at his door as well by the duties of obedience, as by prayer, and seeking to him; if thou thinkest him to be All-sufficient, why dost thou not do this? Again, if thou think him to be All-sufficient, why art thou not content to be at his immediate finding? Put the case, he deprive thee of all things else, and do with thee, as Parents do with their Children, who give them not a penny in their purse, but tell them they will provide for them, why art thou not content that God should do so? What, if he strip thee of all thy wealth, of thy liberty, of thy friends, so that thou canst look for nothing but immediately at his hands, to feed thee as he feeds the Ravens, and the Lions; if he be All-sufficient, why dost thou not trust in him, in such a case, and rest upon him? Again, lastly, if thou thinkest God to be All-sufficient, why dost thou not when thou hast any service, or duty to do, either belonging to God, or man, why dost thou not resolve upon the doing of it, without looking to the consequence whatsoever it be? For, my Beloved, if he be All-sufficient, than all our care should be nothing but to do our duty, and to leave the success to him. A servant that thinks his Master is able, and willing to give him wages, and provide for him sufficiently at the end of the day, or the year, or the end of his service, he will be careful to do his work, without looking to his wages, without making provision for himself, and so, if thou believe God to be All-sufficient, thou wilt seek no more but to find out what thy duty is, what rule thou oughtest to walk by, what service thou owest to man in such a case, how to keep a good conscience in such a business, in such a strait, in such a difficulty, thou wilt set thy wits a-work to find out this, but when thy wit is overrunning thy duty, and thou lookest to the consequence (if I do this and this, this will befall me) that is a sign thou thinkest not God to be All-sufficient, thou thinkest thy Master cannot provide for thee, but thou thinkest I shall be poor, when I have done his service, and therefore I will provide for myself, I shall want comforts, I shall have enemies come in upon me; if thy Master be a Sun, a Shield, and a Buckler, and an exceeding great reward, and thou believest him to be so, thou wouldst find out only thy duty, and it is no matter what the consequence is; So you see the three men did, we have resolved that we will not worship thine Image, and whereas you tell us of casting us into a burning fiery Furnace, that we care not for, God is able to deliver us, they did see God's all-sufficiency, and therefore they did the duty. Certainly, Belovid, in any difficult case, no man will do his duty, except he be persuaded that God is All-sufficient; Those three men would never have refused to worship the Idol, except they could have said, and thought in their hearts, God is able to deliver us out of thy hands, O King. This they said, and resolved to do. And so Daniel resolved to do his duty, and not to go a step out of the path, besides the Rule; Well; he shall be cast into the Lion's den; yet he keeps his resolution firm; it was enough for him to do his duty, for the consequence of it, he left it to God: for he knew he was All-sufficient. You see, God watched over them, and delivered them all. And so likewise, in refusing to eat of the King's meat, Daniel would not pollute himself, it was not lawful for him being a jew, it might have cost him life, for aught he knew, if he had looked on the his consequence, but he resolved to do it: Saith the Text, he resolved in his heart to do it, & committed it to God. And we see in all these three cases, God showed himself sufficient: So he doth, when we look to our duty sincerely, and faithfully, when we do it, and look not to the consequence, he is then All-sufficient, and will show himself to be so. And the like we see in the case of Mordecai, he thought it was a sin to bow to Hamman, who was an Amalekite, he would not do it; Well, but they shall all be destroyed, he, and all the jews; He tells Hester confidently, the Church should be delivered, but he knew not how, but, saith he, if it be not by thy hands, thou shalt far the worse for it, but certainly, saith he, deliverance shall come to the Church, one way, or other, God is All-sufficient; Hereupon she resolveth, saying in effect, whatsoever be the consequence, I will do it, it is my duty. And, you know, God showed himself All-sufficient in delivering her, and him, and all the people of the jews: So, I say, if thou wouldst find out whether thy heart believe all this, that is delivered, whether thou do practise it, or no; Consider, if thou canst do it now or no: Consider, what thy duty is upon every occasion, & never look to the consequence, either to the loss of preferments, of riches, or favour: for God is All-sufficient, he can bring it in. Be it again, on the other side, such crosses, and losses are like to follow upon it, yet he is All-sufficient, so that thou dost it more or less according to thy opinion of his all-sufficiency. So much for this time. FINIS. THE six SERMON. GENESIS 17. 1. Walk before me, and be thou perfect. WE have already finished the first part of these words, God is All-sufficient. Which words contain the Covenant on God's part, I will be All-sufficient, which here is expressed in the general, but in other places more particularly, as I showed you then when we handled the words: The other part of the words containeth the Covenant, or condition required on our part; Walk before me, and be thou perfect. God will be All-sufficient unto us, that is his promise, and he requires of us, that we should be perfect with him, he will be All-sufficient to them that depend upon him, he will be wholly theirs that will be wholly his. So the main point that we have to handle, is that which God requires on our parts, without which we have no interest in his Covenant, namely, that we be sincere and perfect, but before I come to handle this point, which is the main, I will touch an observation or two by the way. And first from the Connexion, I am God All-sufficient; therefore walk before me, and be thou perfect (I will but touch it, because I handled the negative part of it at large.) This we may observe, that Every man is more or less perfect, Doct. as he is more or less persuaded of God's all-sufficiency. Men are more or less perfect, as they are persuaded of God's all-sufficiency. You see, that is made the ground of our perfect walking with God, that we believe him to be All-sufficient, and therefore, I say, as our persuasion of that is more or less, so every man more or less is perfect with God; That is; Look how a man's faith in God's promises, and in his providence, is more or less, look how he hath found, by his experience, God to be more sufficient to him, or less, so is every man's walking with God more or less perfect. The reason of which is, Reas. 1. partly, because it is God's argument: when God useth any argument, It is God's argument. look how far that takes place in the heart, look how far the understanding is convinced of it, so far it prevails also with the will and affections, and so far it prevails with the practice, and conversation of a man's life: When God shall make this the ground of our perfectness, so far, I say, as a man is convinced of it, so far as he is persuaded of it, so far it will produce this effect, to make him perfect, and sincere in his walking with God. Again, Reas. 2. partly, the reason of it, is, because it heals that which is the cause of all our unperfectness, This persuasion heals self-love. and unevennesse, which is self-love. The reason why men walk not constantly, and perfectly with God, is because they love themselves inordinately, they think to provide better for themselves: when a man is fully persuaded of God's all-sufficiency, it answers all those false reasonings, all those deceitful arguments that self-love is ready to bring to us, upon every occasion; there is no man departs from God, but he thinks, at that time, it is better for him so to do: when it shall be answered him, God is All-sufficient, it is better for thee to keep in the straight way, if thou seek thyself, by disobeying of him, it shall be worse for thee, let all the false reasonings of self-love be answered, and the heart must needs be perfect. The Use of it, Use. in brief, is that we should labour to be persuaded of this truth, To labour for this persuasion. and apply it to make use of it, upon every occasion: when any command is presented unto us, when any thing is to be done, run to this principle, to be persuaded of God's all-sufficiency, that shall help thee to do every duty, that shall preserve thee from every sin: for example, God hath commanded us to deny ourselves in our profit, in our credit, and our pleasures; and many times it comes that we are to perform this duty in particular cases, consider seriously then of the strength of this principle, that God is All-sufficient; it will make thee able to do the duty throughly. What though thou be a loser in thy credit? if God be All-sufficient, he is able to make it up. What though thou be a loser in thy profit, as Amaziah was? is not he able to give thee fourscore talents, saith the Prophet to him? What though thou be a loser in thy pleasures, that thou lose, or want the pleasures of sin for a season; is not he able to make it up with peace of conscience, and joy in the holy Ghost? And so again; We are commanded to take up our daily cross, and not to take base & sinful courses to avoid crosses, and troubles, and afflictions, when we meet with them in right and strait ways, and surely, the way to perform this duty is to be persuaded of God's all-sufficiency, let a man think that God is able to defend and carry him out, that he is able to keep him in the time of those sufferings, that it is he that keeps the keys of the prison door, that opens, and shuts, when he pleaseth, it is he that makes whole, and makes sick; the issues of life and death, belong to him: Every man's judgement, though he seek the face of the Ruler, yet it is from hi●: let men consider, that it is not the creature that inflicts any cross, or affliction, or punishment upon us, but it is he that doth it by the creature, and that will enable a man to bear any cross, to pass through all variety of conditions, and not to divert from a strait way, but to go through the storm when he meets with it. And so we may say of every other duty, to exercise the duties of our particular callings, not for our own good, but for the good of others: Beloved, this is a special thing, men lose their lives, they lose that blessed opportunity they have to grow rich in good works, that when every day they might add much to their treasure, to their reckoning against the day of judgement, whilst they serve themselves, and seek themselves altogether, it is but time lost. Now, I say, what is the reason that men in the exercise of their callings have such an eye to their own profit, and not to the profit of others, whom they deal with, that they have such an eye to their own credit, and advantage, and not to others good? it is because they think they must be careful to provide for their own estate, to look to themselves▪ they have no body else to do it: let a man be persuaded that God takes care for him, that riches are as the shadow that follows the substance of a man's perfect ailking with God, that it is he that gives them, it is he that dispenseth them, it is he that gives the reward, the wages belongs to him, the care of the work only belongs to us; if a man would deny himself, and be a loser many times in his calling, be content to do many things for the profit of others, to use those talents that God that given him, not for his own, but for his Master's advantage▪ I say, if he would do this, he should find God All-sufficient, and the persuasion of his all-sufficiency is that that strengthens a man, and makes him constant in the performance of it. I might give you the like instances, but I will not run any further. But this you may take for a sure rule, there is never any duty that shall cost a man any peril, that shall cost him any labour, any loss that a man will be willing to do, without the persuasion of God's all-sufficiency, he never doth it without this persuasion, he never fails in it but as far as he fails in the belief of this. For example. Abraham when he was put on the hardest task, to leave his Country, and his Fathres house, he was persuaded that God would be with him, & would bless him: for God had made him a promise to do it, it was easy then to perform it, but afterwards, when he began to shrink, and to doubt of this, that God might fail him, that he would not be God All-sufficient to him, as when he went down into Egypt, he denied Sarah to be his wife, what was the cause of this sin? but because he was afraid, the God could not defend him. And so David, how many hard tasks went he through, with all cheerfulness, and constancy? but when he began to fail of this persuasion, that God was able to deliver him from Saul, and to bring him into the Kingdom, than he begins to step out from that duty, and way of obedience, that he should have walked in, to fly to Achis, etc. Therefore the way, I say, to make our hearts perfect with God, is to increase this persuasion of God's all-sufficiency. Now this we should do especially at these times, when we are to receive the Sacrament: for what is the Sacrament, but the seal of the Covenant, on both parts? It is the seal of the Covenant, on God's part, he promiseth to be All-sufficient, and the Sacrament seals this to you; when it is said to you, take, and eat, this is my body, the meaning is this, jesus Christ gives himself, and God the Father gives him, and saith, take him; That is; Take Christ, with all his: it is certain, he is a husband, that is All-sufficient, he is a field that is full of treasure, and so you must think with yourselves, when you come to receive the Sacrament, that jesus Christ himself, is given to you; That is; jesus Christ, with all his riches, and treasure, with all his benefits, and privileges. Now, when you have taken Christ, as it is a free gift, then consider all those particular benefits, labour to dig that field, and to see all the variety of treasures in it, you shall find that there is nothing that you can desire, but you shall find it in him, you shall find an All-sufficiency in him, both for this life, and for the life to come. Again; As this is the Covenant, on God's part, that is sealed to us in the Sacrament, so you must remember, that you put to your seal likewise, to confirm the condition of the Covenant, on your part: for so you have promised, there is a stipulation, an engagement, remember that you keep Covenant, and Condition with him, (for it is reciprocal): for all Covenants must be mutual, they must be between two parties, and remember, that thou put thy seal to it, that thou renew with God the Covenant, that thou hast made to walk before him perfectly. Now, the end of the Sacrament, is to remember this, do this, saith Christ, in remembrance of me; as if he should say; you will be ever and anon ready to forget this Covenant. Another point I desire to observe, before I come to handle the main, is from these words, walk before me, etc. it is a metaphor I find very frequently used in Scriptures, and therefore we will not pass it over, walk before me, and be thou perfect. Whence we will therefore observe, that There is a great similitude between a Christians life, Doct. and walking from place to place. A Christian life like a walk. I find not any metaphor in the Scriptures used more frequently, and therefore it should teach us some thing: for a metaphor, you know, is but a similitude that is contracted to one word, it is a short similitude, folded up in a word, and somewhat is to be taught us, some resemblance there is that we will labour to express, and make some short use of it. When the Lord saith to Abraham, I am All-sufficient; therefore walk perfectly before me, it is as if he had said, Abraham, I mean to be a good Master to thee, I mean to give thee sufficient wages, thou shalt want nothing thou needest; now be thou careful to do thy work, be not idle, sit not still, but be working (for that is intimated by walking) to walk is still to be acting in some thing, still to be working, to be in employment, and not sit still, so that this is intimated to us, when he saith, walk before me, that the whole course of this life is like a journey from one place to another. And again, every particular action, is like so may steps taken to that journeys end, and (mark it, I say) look what the rounds are in a Ladder, that go from the bottom to the top, look what the paces in a journey are, so many paces go to make up the journey, so doth every particular act go to make up that Christian course that every man is to fulfil: so then, as every step a man takes, tends to some scope, or other, either East, or West, or North, or South, in general and in particular, to some particular place, near some City, some Town, or some Room, so every action in a man's life, it either tends in general to East, or West, that is; to good or evil, it tends to the service of God, or to the service of Satan, and, likewise, in particular, it tends either to this good duty, or to avoid this particular sin, to this or that particular service of God, of Satan, or of ourselves, every action we do. So that not only the greater actions (mark it) but even the lesser, every one of them, it is like a pace in a journey, which that I may make plain to you, you must know, that all the actions we do, either be actions that belong to our general, or to our particular calling, or such as fit us to them. Now take the lowest and the meanest action, your eating and drinking, your sleep and recreation, they all are steps that tend to this journey, that tend to this scope, they are steps, every one of them is a step nearer to God, and to heaven, if they be rightly used; and from him, if they be not used as they ought. Whether you eat or drink, or whatsoever you do, do it to the glory of God. Wha● ever you do, mark that supreme scope, so that all actions tend to one or other of these; now you make no question, but even those common actions are steps that lead to the journey, even as you see, take a servant that is set to work, or to go a journey, that is to mow, or to drive a Cart, even the whetting of the scythe, is a part of his work, as well as his mowing of the grass, the provendring of his horse, is a dispatching of his journey, a going on in it, as well as when he rides, and so the oiling of the wheel, is a drawing on, as well as every step he takes: so, I say, it is in these common actions, that we make less account of, our sleeping, our eating, our drinking, our recreation, every one of them, is a step in the journey. I speak it for this end, that we may not neglect any action, that we may not despise the least of our actions: for there is not one of them, but it is a pace, or a step: so that this you must make account of; every day you finish a great part of your space: for you do many actions, and look what actions you do, see what they be, examine them at night: for every actions is a step, and either you step towards God in it, or you step from him; either you step towards heaven, or towards hell: therefore look to every action. But this is in general. Now in particular (to bring this similitude a little nearer) you must consider in a walk from one place to another, when you go in a journey, you have these particulars. First; There must be a place, a term to which you walk, some whither, whither a man goes. Again; There must be a place, or term from which a man comes. Again; There is a distance: for in a point, or a little space a man cannot walk. Again; There must be a ground to walk upon. And there must be a path: for in particular journeys, as from Thebes to Athens, there is a strait pathway to walk to it, etc. These particulars we will express to you in this course of a Christian life. First; I say, there must be a place to which a man goes, That which he goes to. terminus ad quem, as we call it, and that is to grace, we travail to grace, we travail to the service, and glory of God, and we travail to salvation, these I find in the Scripture to be the ends, and the aims, and the scope, and mark, at which every man is to look in his journey, in the course of his life: Labour to grow in grace, which enableth us to serve God, without which we can do nothing: Labour also, when you have it to come to the fruits, and operations, and effects of it; that is, to spend your time in doing some thing that may tend to God's glory, and service. And last of all, look at the reward, look at salvation, which is the end of that journey, there is no question of the two former, that the end is grace, and righteousness; there is more question of the latter, whether a man may make salvation, and the recompense of reward, an end, a mark, and scope, to which he travails: but all these are our ends you shall see Act. 26. 18. Paul Act. 26. 18. is sent to preach to the people; and this is the scope of his preaching, he was sent to open their eyes, that they might turn from darkness to light, from the power of Satan to God, that they might receive the forgiveness of sins, and an inheritance among them that are sanctified by faith in Christ. Mark it, that they may turn from darkness to light, there you see the scope is light; because, without light, a man cannot see his way, Grace helps a man in his journey, as light doth: the next thing is, from the power of Satan unto God; That is; from living in bondage to Satan, to serve God, to do that which stands to his glory, and advancement, and then lastly, that they may receive forgiveness, and inheritance amongst them that are sanctified by faith in me; there is the reward: for a man's aim is likewise that he might receive the inheritance, that he might be saved, and have heaven in the end. So likewise you find it expressed Philip. 3. 14. Paul, Phil. 3. 14. saith he, pressed hard toward the mark, for what purpose? for the price of the high calling of God in Christ, there you see that the aim that Paul had in following hard to the mark, you see there was a mark that he aimed at, and that he had expressed before to be found in the righteousness that is in Christ, and, saith he, that I might obtain the price of the high calling, the price (that is) the wages; as a man that runs a race, there is a price propounded to him, and when he hath finished the race, he obtains it, saith he, this is one of my ends to obtain the price: Heb. 11. so it is said of Moses, Heb. 11. he had respect to the recompense of reward. So, my Beloved, in the journey you must make this account, you travail towards grace, that is the scope that you aim at, again, your end is to serve God, to seek his glory, that all your actions may tend to it, and lastly, that you might be saved, that you might have the inheritance with the Saints. Now the term from which we travail is from sin, That he goes from. from the service of Satan, a●d ourselves, and likewise it is from damnation; so that you shall find this difference in it, that all men, though they have but one journeys end, yet there are different places, from which every of them travaileth, according to the different sins, to which they are inclined, some men had need to travail from covetousness, some men again, from prodigality, these seem to go contrary ways, yet both aim at the same journeys end, as two men that intent to come to London, one comes out of Kent, another comes out of the North, these men seem to go contrary, one goes North, and the other South, yet both agree in their journeys end; so it is in this travail, some men are subject to be timorous, and discouraged, and cowardly in their actions, some men again to be rash, and bold, these men have contrary courses, yet they both travail to the same mediocrity, to the same grace, to the same way of righteousness: so, I say, the terms from which we come are exceeding different, though the journeys end be the same to every man. Look what the several inclinations of men are, even therein to part from himself, to deny himself, to resist his personal, and particular lusts, that is the term, from which he is to go: and so likewise it is to be considered, that we travail from damnation, that every step that a man takes in the way of righteousness, it is so many steps from death to life, he is so much nearer his journeys end: for salvation is now nearer than when you believed, saith the Apostle; that is, look as you travail faster in the way of righteousness, so your reward is nearer, your comfort is nearer, and so you are farther from judgement, farther from destruction. Now, on the other side, it is to be considered, that as this is the aim of the godly man, to look to grace, and at the service of God, and at salvation, that is the way, tha● they travail; So there is another way that other men travail, that look at sin, at destruction. I do but set one by another, that you may learn to know the difference: there is a scope that every man hath, whatsoever a man doth, though he consider it not, yet he takes every step by virtue of that utmost end that he hath. There is a generation of men that aim at destruction, that aim at sin, at those ways that lead down to the Chambers of death. And, Ob. if you object, and say, I but no man propounds pounds such an end to himself, there is no man intends the destruction of himself. I answer; Ans. It is true, it is not the end of the man, but it is the end of the course, as we say, it is not finis operantis, but it is finis operis; as a thief, that steals, his end is not that he should come to the gallows, but his end is to get profit to himself, but yet it is the scope of the work, though not of the workman; so I say in this case, a man that hath not this aim to serve God, to walk toward him, though he observe it not, his aim is destruction, that is the end of his work, that way he walks in leads down to the Chambers of death. So you see, First, there is an end, a term to which every man goes; And, secondly, there is a term from which every man comes. Thirdly; in every journey there is a distance; That is; The distance in it. that dissimilitude between grace, and us, and between God, and us. Look what distance, and difference there is between grace, and sin, between righteousness, and wickedness, that is the space that every man is to go, that is the distance that he is to pass through; so that even as in a journey you cast some part of the way behind you, and another part you are to pass unto; so you are to think in this journey: Look how much victory thou gettest over any sin, so much of thy way thou hast passed. Again; Look in what measure any sin remains unmortified, any lust is not fully overcome, so much of thy way thou art yet to go: so likewise, it is in the defect of graces, that is the distance that thou hast to fulfil. So in every man's particular calling, that course that God hath fixed to every man, that he hath prescribed to every particular man, to some longer, to some shorter, this is the distance of a man's journey. john Baptist had a shorter course, he fulfilled his course, he preached not above three or four years. Paul fulfilled his course likewise, a longer race, but it was that which God had appointed him; so the dissimilitude between grace and sin; and again, the course that God hath appointed every man he must fulfil, and serve God in his time, this is the distance and the space of this journey. Again; the next to this is the ground: for a man must have some thing to hold him up, The ground. when he walks, the ground upon which he walks, is the time of this life in this world, the latitude of this life, that God hath afforded to every man, that is the field, as it were, that he walks in: we see in the world great variety of men, and variety of courses, that is the ground, the space allotted to him, he may walk whither he will, he may walk which way he pleaseth. But lastly (as there must be a term to which, another from which, The path. as there must be a distance, and a ground, so chiefly he, that walks must have a certain path, a certain way to walk in. In a wilderness, there is ground enough, but there is no path, but when you go to a certain place, there must be always a certain way, a certain high way, a path that leads to it: now the path that we have to walk in, you have it diversely expressed in the Scriptures: Christ is said to be the way, we are said to walk in the spirit, if you be led by the spirit, walk in the spirit, and the way of God's Commandments; I will ran the way of thy Commandments, saith David, when thou shalt enlarge my heart: and of Zachary, and Elizabeth, it is said, they walked in the way of God's Commandments without reproof. These are said to be the ways, or the paths that we walk in, they all come to one: Christ is said to be the way: because as a man cannot come to a place, except he go in the way that leads to it, so no man can come to God the Father without Christ; that is; without his intercession, without his guidance, and direction, except he lead you to the Father, that you come as sprinkled with his blood, as clothed with his righteousness, except you come as being made accepted by his intercession, you cannot be accepted, and beside, except you go the way that he directs you: for he is the daystar, springing from on high, that guides our feet in the way of peace, without him you cannot come to heaven, you cannot come to the throne of grace: so he is said to be the way: Again, the spirit is said to be the way, walk in the spirit; That is; walk according to the guidance of the spirit, follow the direction of the spirit; and so the way of God's Commandments, they are said to be the way; because they are the rules we ought to walk by: So that the way is, when, in the name of Christ, when, out of respect to him, we walk by the direction of the spirit, in the ways of God's Commandments, when we observe the rule. This is the way, this is the path. Now, Quest. if you ask how one should find this way? You must know, Answ. that though this be the way in general, yet, in particular, that which must teach it thee, is to consider, first, there is a certain tract that God hath made for us to walk in, a certain path that he hath chalked out, that which he hath described in his Word, that which all the Saints have trodden before us, both those that lived in former times, whose examples are related to us, and those that live among us: First, there is a tract that God himself hath made, the way of his judgements are sine vestigijs etc. but the way of his Commandments are as a beaten tract, as a beaten road; A way that himself hath made plain, by many directions, by many way-markes that he hath set, that men might know them, and likewise by the course of all the Saints, which is like a beaten way that is trodden by many thousands, from generation to generation, that is one thing that you are to look ●o●see, if you be in that way, in the old way, in the way that the Law leads to; in the way that all the Saints have go●e in. Next to this the question will be, Quest. well but how shall I find it? I may be ready to miss this tract. I answer; Answ. there is a certain sagacity that God gives to a man, by which he finds out this way: for though the way be plain in it self, yet, my Beloved, it is not so 〈◊〉 every man, it is hard to find out this 〈◊〉 way. These steps of God's Commandments, I say, it is hard to find them out, except there be a particular gift given him even as you see, there is a gift given to the dog to find out the hare, to follow her steps, there is a certain sagacity given to that Creature, that another wants, by which it follows the steps of the hare, which way soever she goes: (I may use it for a similitude, a far-off expression) So, I say, there is a sagacity given to the Saints, a certain new quality, that others want, by which they are able to find out the steps of God's way; so that they are able to tract him: When they are at a loss, they will not run on vopon a false sent; but cast about, (as sometimes they lose God, sometimes they know not which way they must follow him.) This gift we must labour to have. Therefore David prays so oft that God would teach him the●e ways, that he would make his way plain before him, that he would direct him, etc. As acknowledging that he was not able of himself to find it out, except God had guided him, and directed him to it. One thing more is to be added, that there is this similitude in it, Similitude that as, when a man goes a journey, it is a constant continued pace, it is not a little stepping to, & fro, A constant course. and walking for recreation, a walking as a man doth in a Gallery, but it is a constant course, he walks on; So likewise, the course of a Christian life, it is a constant continued term 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 constant tract of his life. Now we will briefly make some use of it, and the uses shall be but these two, according to this similitude, and the agreement of this walking with a Christian life. If a Christian life be of this nature, Use 1. that it is like a walk in a journey, that every act is a step, then, my Beloved, it should stir us up to consider seriously, what business we have in hand, for what purpose we came into the world, namely, to go a journey, not to sit still, not to be idle, we are to travail a part of this journey every day, and therefore the first thing we are to do, is to choose a right way: you must know therefore, that there are many thousands (it is the common condition of men in the Church) that think they are in a right way, and so go on in it without examination, whereas you must know this, that every man by nature is set in a wrong way as soon as he comes into the world, wherein he travails, as in a way that leads to destruction; so that, till a man begin to see his error, till he begin to come seririously to consider, this is not the way I should follow, and to choose a contrary, No man travails towards heaven, no man is in Cu●su, as we say, no man is in this journey till then. David saith, he chose the way of God's commandments; that is; there must be a choice: for this must be a special consideration, no man hath this without choice, and not only so, that is not only meant, to take it into consideration, that is natural, but then a man is said to choose, when he pitcheth upon it, when his resolution is fixed, when he determines upon this way. Therefore, when you hear that there is such a walk, make that use of it, choose the way of God's Commandments. To choose; that is, willingly to take that way, to go it resolutely, to swear within himself, as David saith, I have sworn that I will serve thee, and walk in thy way. I say, this we should bring our heart to, and you shall know it by this, whether you do so or no: A man, that chooseth a way, that resolves to go 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 to go in to it again: So that, I say, thou mayst know, whether thou choosest the way of God's commandments, what dost thou when any suggestion comes from the holy Ghost, that tells thee, this duty ought to be done, this sin ought to be abstained from, art thou obedient to it? When thou art admonished by thy friend, that tells thee, this is not the way, this is an error, this is an obliquity, art thou ready to turn out of it? art thou glad of such an advertisement? When thou hearest rules given thee out of the Word, from day to day, from Sabbath to Sabbath, art thou willing to practise them, when thy error is discovered to thee? It is a sign thou choosest the way. Let a man resolve on the way to a Coast, to a City, when it is discovered to him that ●e is out of the way, certainly, if it be the way that he hath chosen, he will easily be ready, and willing to return to it. Indeed, that is a sign a man hath often the way. David chose to serve the Lord, and therefore, wh●● 〈◊〉 him told him of his adultery, and murder, he quickly returned again; So it is with all the Saints, it is not so with other men, when they are told of going out, they go on still, because, in truth, they have not chosen the way of God's commandments. Secondly; Use 2. It is not enough to choose it in general, but likewise, you must look to every step you take, take heed to every step in this way. My Beloved, as you heard before, there is not an action, but it is a step, it is a pace in the way that leads, either on the one side, or on the other, either towards hell, or towards heaven, and therefore it is not enough to look that you walk in the way in general, but likewise, you must ponder your steps. You see that expression Pro. 4. saith the Wiseman, Ponder thy ways, and order thy steps aright; ponder thy ways; that is, a man is to consider every step he takes, is this right? Doth this tend towards such a journey or not? This pondering of our ways, is exceeding necessary, it is that which David constantly practised Psal. 119. 36. I considered my ways, that I might turn● my feet to thy testimonies. I considered my ways; that is; Except a man look narrowly to it, except he consider his steps, from time to time, except he reflect upon them, and look which way they tend, he will not be able to keep the ways of God's Commandments. And if you object now; Ob. why, but is it necessary that a man must think upon every action what his end is, when a man is busy in his study, when he is busy in his trade, when he is busied in his particular cal●ing, is it necessary that every particular action should be looked upon, that he should have this actual thought, whither doth this step tend? I answer; Ans. Beloved, it is not necessary, that it should be done upon every action, but that it should be so far done, as is necessary, to keep us in the right way, even as, you see, it is in a journey, when a man resolves to go from one town to another, he chinks not every step he takes, I am going to such a town: for, by virtue of his first intention he takes these steps: so that the mark and the aim that he hath, is the cause of every step, though he think not of it, every step he takes: So in the actions that we do, I say, if the aim be right, though we think not upon every action we do, yet it is done by virtue of it, and so God accepts of it. As, we see, an Arrow, when it flies to the mark, or a Bowl, when it runs, there is not a new putting on, but by virtue of the first strength, by which it was thrown out, or by which it was shot, it passeth, and goes on towards the mark, so it is in a man's life: by virtue of the first aim that a man hath, though he think not of it, upon every particular occasion, his heart goes on, he travails towards the mark: therefore, I say, it is no necessary in every action. Notwithstanding, it is necessary that it be very frequently done: because we are so ready to go out of the way. There is a strait way, that God hath chalked out to us, and we are ready, ever and anon, to turn out, we have still some bias, or other, upon us, that draws us out from that way. Either some false fears, or some vain hopes, or some fancy, and inordinate appetite, some thing, or other draws us out, that except a man look very narrowly to it, except he be ever and anon reflecting upon his ways, he will not keep the way, therefore it is necessary, that we be still considering, and pondering our ways, and so much the rather, because, as the Apostle saith, Know you not, that many run in a race; As if he should say, all the world travails towards heaven, every man goes something that way: therefore, saith he, take heed; there are but a few notwithstanding, that get the goal, that get the price, few that obtain, few that overcome: therefore, saith he, take heed how you run. So I say, there is much heed to be taken in this race, many go out of Egypt, many that go from sin a certain way, but they never come to Canaan, they walk a certain way in the Wilderness, but they come not home. Therefore, to direct you in it, you must know this, that there is a length in this way, there is a rectitude, and a straightness in this way; and thirdly, there is a certain breadth in this way. There is a length in this way, and therefore you must go hastily in it, you must run the way of God's Commandments, as David saith: for there is a length in it; that is; it will not be dispatched with an easy pace. God requires every man to make haste in it, he must quicken his pace in the way to heaven. My Beloved, the cause why men go on slowly in this way, is from halting; because they halt in this way: In other paces, sometimes we grow slow by weariness, but in the ways of God's Commandments, still our slackness comes from halting, and therefore you have that used often in the Scriptures; men are said to halt between two opinions, that is one kind of halting, between two Religions, he goes slowly forward in either of them, that halts between two, he profits little, he goes slowly on. As there is a halting between two opinions, so there is a halting between two objects, God and the world. A man desires to serve God, and yet he desires to have vain glory, or desires to make up an estate, etc. I say, these diverse affections, these diverse respects to diverse objects, when a man hangs too much upon the world, when he hath an eye too much upon vainglory, when he is taken up too much with pleasures, and diverse lusts, this causeth men to halt in the ways of God's Commandments: halting, you know, is either when one leg is sound, and another lanie, or when we go with one leg in a higher way, and another in a lower way, it comes all to one; that is, when the heart doth not wholly look upon God, but looks much to the world, therefore you see men much drenched in worldly businesses, that are overcome with them, that are drowned in them, they go slowly on in the ways of God's Commandments, that go with one leg in God's ways, and another out of them: And so likewise when one affection, and one desire shall be good, and another shall be lame, this causeth a halting in the ways of God. And therefore, if you would run, you must have both feet whole, and sound, without lament, and both feet must he in the way▪ When a man is thus disposed, he runs the ways of God's Commandments; that is; let him find what is the cause of his halting, and of his slackness, if it be worldly mindedness, the way to quicken him in his pace, is to wean his heart from the world; if this be the cause that makes thee slack, and dull, and heavy, and indisposed to prayer, and to other holy duties, something thou dost, and thou goest in thy way, but slowly, and dully, that is the way to heal it: And so again, if it be some strong lust, be it what it will be, that causeth thee to halt, and to go slowly on, heal that, and thou shalt be able to run the ways of God's Commandments. David calls it a straightening, when he could not run. Therefore, saith he, I shall run the ways of thy Commandments, when thou hast enlarged my heart. That is; Every lust is a straightening; the removing of it giveth a liberty to the heart, every lust is as fetters, and shackles that straiten the spirit, that are a bondage to the spirit, that take away the liberty of the spirit: Therefore the removing of the lust, whatsoever it is, that sets thee free, as it were, and when thou art free, and at liberty, when there is no impediment, thou artable to run the ways of God's commandments. The second is, God's ways strait. there is a straightness in this way, there is no way that leads to any place, but it is strait: for, if it were crooked, it would not lead to that place. So that every walk, every certain walk is strait, so are the ways of God's Commandments, they are strait; now strait is a relative word; that is, it is between two extremes, as we say, it is strait, when a line runs between two points, and goes not out, from either of them, that we call straightness, if there be any exorbitation of the line, now it is not strait but crooked, now the way is said to be strait in regard of these two terms. A man indeed goes from misery to happiness, and the ways of God's Commandments, are the strait ways that lead to that; if you walk crooked in the way, you step out to one of the two extremes; that is; you step out from the way that leads to happiness, you step out to some trouble, to some mischief, to some evil, to some punishment, when you step out from the way of God's Commandments. So that that is to be observed, that this is a strait way; And therefore, seeing this leads strait to happiness, every declination is a stepping out to misery. You have reason to take it; for it is the shortest way, that is one condition: you have two motives to take this way. One is, God's ways nearest. it is the shortest way; the other is, it is the plainest way. We have a rule in the Mathematics; Always the straightest line is the shortest, look how much bending, and crookedness there is, so much the more length there is in it, the straightest way is the shortest: So, if thou wouldst go the shortest way to happiness, keep the way of God's Commandments, (if thou dost not know that, thou goest about, thou art a loser by it) that is the nearest way. For example; that I may a little express it to you, jacob, when he would go about, & not keep the strait way, when he would make haste to get the blessing, it was a going out from God's ways; was it not a going about to his happiness? You know how many years trouble it cost him. So David, when he would go out of the way, in his adultery, and murder, did he not go about towards his happiness? Was he not an exceeding great loser by it? You know how much it cost him, what great afflictions he had, the sword never departed from his house; what great trouble, being cast out of his Kingdom by Absalon? etc. that was a going about to his happiness. So this is a sure rule, let there be any crookedness in a man's ways towards God, it is a going about to happiness. And so Asa, his heart was perfect all his days. But when he was out of the ways of God, when he stepped out of these ways, and made to his feet crooked paths, did he not go about for his own happiness? The Prophet comes, and tells him, Asa, because thou hast done this, from hence thou shalt have war: the case was this, Asa would needs seek to the King of Assyria, and the King of Damascus for help, it was a sinful policy in him, it was a going about, he should have kept the strait way, and have trusted God with it, when he would do this, when he was crooked in his ways, it was a leading about to his happiness, the Prophet comes and tells him, the host of the King of Aram should escape out of his hands, and likewise he should have war all his time, and so he had much trouble at home, and war abroad, and at length he was given up to a sore disease that was his death. Thus he went about, and so doth every man when he finneth: for the other is the strait way. Secondly; It is the plainest. As it is the nearest way, so likewise it is the plainest way. When a man will go out of it, he meets with snares, there are vanities in those ways, as it is said, he catcheth the crafty in his own deceit, or in his own actions, and enterprises, 1 Cor. 3. he catcheth the crafty; that is, if a man will go out of the way of God's Commandments by any carnal policy and wisdom, it is not a plain way, it is a way wherein he shall meet with one trouble or other, he shall meet with some snares there, he shall not go safely in it. So that, my Beloved, you may take that for a sure rule, when a man goes out of God's ways, he is not safe, he is subject to some snare, to some 〈◊〉▪ where in he may be taken: therefore let us keep the strait way, it is the best, and it is the nearest. As it is said of Ahymaaz, he ran the way of the plain, and so though Cushi went out before him, yet Ahsmaaz came to his journey's end much before Cus●●; because he went the way of the plain: So he that goes through the plain way, though he seem to have present disadvantage, and trouble, yet when all is summed up, that will bring him soon to his journey's end, he shall come soon to happiness and quiet that way, he that takes the fairest course, by probability in carnal wisdom, and policy, and steps out of God's ways, though he think that the nearest way, yet he shall find that he goes about. Let a man think with himself, by declining, I may escape such a trouble, such a strait, such a disadvantage, that will befall other men: perhaps thou mayest, but yet, I say, thou goest about, thou art no gainer by this, it shall be paid thee home in arrearages, thou shalt lose it in the long race, thou shalt find, that he that goes the plain way, shall come before thee to thy journey's end, to the happiness that we all aim at; that is certain still, he that keeps the right way, he takes the shortest way to happiness, he that thinks he takes a wiser course than God, and therefore will decline those troubles, by wynded ways, that another brings upoan himself by keeping the plain way, I say, he shall find himself deceived, he goes about towards his happiness. The last is, A breadth in God's ways. as there is a length in this way, and a straightness in it, so there is a breadth in this way, there is a latitude, or breadth, a certain proportional breadth. The way to some man is broader than to others, and to the same man the way in some places is broader, in some narrower. The jews way was narrower, than ours, there is a Christian liberty that hath enlarged this way, and made it somewhat broader to walk in: for, as the Christian liberty is more so likewise is the way broader: We have more liberty than the jews had in many things, we are freed from that yoke of bondage, that strict observation of Mosaical Ceremonies: And so again, I say, one Christian hath a narrower way than another; that is; as a man is subject to more temptations, to more occasions of sin, so must he make his way narrower, he may not walk in so broad a path as another. Again, the same man in some part of his way must choose a narrower way, in some he needs not; As, for example, a man that is subject to run out in such a recreation, another man may walk in a broader path in the use of that recreation, than he may: for to him it is an occasion, he is ready to be snared, and to be transported with it: one man is apt to be carried to drunkenness, if he see but the Wine, if he come but near it, he must not look on the Wine in the Cup; one man is quickly set on fire with incentives of lust with an object, he may not come so near, nor be so bold with them as another man may, one man is apt, if he come to such a company, to receive some hurt, to be entangled with them, he is apt to learn their ways, to go along with them, such a man may not be so bold to come near that company, as another may, that is not subject to that temptation, so that there is a breadth and a narrownes in these ways. Now our care must be, not to go beyond this breadth: for it is a narrow way, there are few that find it, Math. 7. Therefore, I say, we had more need look to it, that we step not aside, that we lose not our way. Beloved, it concerns us much to look to it; because, when we go out of God's paths, we are still exposed to some hazard, and to some danger, we should look to it, not only for obedience to God, but for our own sakes: let a man be found out of the breadth of this way; that is, let him take more liberty than he may (for it is profitable for us to know both our liberty, and our restraint,) and he shall find still some misery, or other shall come upon him; take heed, therefore, lest God meet thee out of the way at any time; as he said to Eliah, What dost thou here? What makest thou here Eliah? indeed it was his fault, when God had been with him so mightily, and had given him rain at his desire, to work such miracles: again, to send fire from heaven to consume the sacrifices, and after to slay so many Prophets of Baal, for a word of jezabel, that was but a weak Woman, to run from her so many miles, as far as his feet could carry him, it proceeded from timorousness, and fear: God meets with him, and saith, What dost thou here Eliah? What makest thou here? As if he should say; thou art out of the way. Though the Lord dealt mercifully with him, yet it was his fault, he was out of the way, as sometimes fear puts us out of our way, and sometimes again other passions, as Hagar went out of her way from he mistress (as we see in the Chapter before the text) Hagar Sarahs' maid, whence comest thou? And whither goest thou? Gen. 16. 18. Gen. 16. 18. Where he puts her in mind of that duty she did owe to Sarah, of that particular calling she was in; As if he should say; Hagar dost thou remember what thou art? dost thou remember what particular calling thou art in? Art thou not Sarahs' maid? Thou shouldst be about Sarahs' business, what dost thou here in the Wilderness, running from thy mistress? If thou be Sarahs' maid, whence comest thou? And whither goest thou? As if he should say; thou art out of thy calling, thou art out of thy way. So you must think with yourselves, when any man goes out of his calling, when he goes out of his duties of either of his callings, if God should meet him, if an Angel should meet him, and should say, What dost thou here? thou that art a Minister, what dost thou doing the thing that belongs not to such a one to do? Thou that art a Tradesman, a Lawyer, a Student, whatsoever the calling, and business be, that God hath set a man in, when he is stepping out to byways, that are not suitable to such a calling, God may say to thee, and thou mayst say to thyself, What dost thou here Hagar, Sarahs' maid? He puts her in mind of her calling, so must we, and so much the rather, because we are never out of our way, but at that time we are from under God's protection, we are from within the pale, we have no promise of safety, it makes us exposed to some hazard, or other, and, therefore, Beloved, be careful of this. As the Israelites, in the Wilderness went not a step, but as far as they saw the Cloud going before them, so, I say, go not a step, but as far as you have a warrant, as far as you see God going before you, and this shall be for your comfort. But you will say, Ob. it may be, God will lead me by these straight rules to prison, to losses, to crosses, to disgrace, to loss of preferment, to loss of friends? Beloved, Answ. know this, that the Cloud, as it was a direction to them, so it was a protection likewise, they never followed the Cloud, but they were safe, the Cloud was a defence to them wheresoever they went: As we see, Esay 45. The Lord will create upon every place of Mount Zion, and upon the assemblies thereof, a Cloud of smoke by day, and a shining flame of fire by night: for upon all the glory there shall be a defence. Before he had said he would lead them by the spirit, this leading of the spirit, he compares to the leading of Israel in the Wilderness; as they were led with the Cloud, so shall you, and if you follow the Cloud, it shall be a defence to you; so, I say, walk with God, and he will be a defence to you: it is no matter what the ways are, he is able to bear you out: for safety is a part of your wages; therefore that belongs to him, your business is nothing, but to find out what your way is, and to walk in it, the care of the work belongs to you, and the other is not your care: therefore (to shut up this exhortation) learn to do this, to pray, that God would show you his ways, that he will incline your hearts, that he will reach you, as he doth the Ants, and the Bees and not only show you the ways you are to walk, but give you a secret instigation, and inclination to them, and if you seek him, and your hearts be upright, and depend upon him, he will show you the path, that you are to walk in: he puts in that condition, that your hearts be sincere, and upright. Again, let us depend upon him, that we may seek to him, and trust in him, and he will show us the way. And, as we are to seek the way, so we must run it, Having found the way, we must run. and not be slow, and slack in it, but run the way of God's Commandments, that is; go apace. Now every man's pace is according to his means, and his ability, according to the might that God hath given him: for that may deceive us; A man may think he goes fast, when he goes but slowly; because it is not according to his ability. As, you know, a tall man when he doth but walk, he goes much faster than a child when he runs, and yet he goes but slowly; because it is not according to his ability. Beloved, our walking is faster & slower, according to the several means, and strength that God hath given to every one of us: some man hath a larger understanding, hath more grace, more experience, better education than another; he must run faster, he must do much more good in his own person, he must be more frequent, and servant in holy duties, he must be more diligent in drawing others to God; another, that hath received less, though he go a slower pace, yet it may be running to him, when the former doth but walk: So, in every particular; A rich man that gives so much, it is but a slow pace to him, when another, that is poor, gives less, and that is a quick pace to him. And so in like cases. Therefore, I say, let us choose out the right way, let us pray to God to direct us, to show it to us, upon every occasion, that we may not miss it. And let us not only walk slowly, but let us walk apace, and run the way of God's Commandments. So much for this first Use. THE SEVENTH SERMON. GENESIS 17. 1. Walk before me, and be thou perfect. WE proceed to the second Use which remains; Use 2. I told you the similitude lies in these two things. No man to be judged by some particular actions. First, in the manner of the journey, there is a Term to which we go, there is another from which, there is a distance, there is a path, etc. The second Similitude was in the constancy, and continuedness. Now our second Consequence, or Corollary, we must draw from the second Similitude; between a Christian life, and a journey from place to place: I say, it agrees with it in this, that they are constant, there is a continued tenor of actions in a Christian man's course: from whence, I ●ay, we draw this: If it be so, if there be this Similitude between them; why, then let no man judge of himself, or of others, by a step, or two; let him not judge of himself, I say, by a few actions, but let a man consider, what his walk is; Walk before me, and be perfect: Let a man consider what the ordinary, and usual course of his life is: if you should do otherwise, my Beloved, you shall find it, it you judge a man by an action, or two, you shall see, the best of the Saints have been subject to diverse fall, you shall see, Noah drunk, and you shall see Lot committing incest, you shall see Moses speaking unadvisedly with his lips, you shall see David committing murder, and adultery, and making Vriah drunk, many such failings you shall see in all the Saints, you shall see Hezekiah boasting of his treasure, you shall see David numbering his people, etc. So that, if you judge of men by a few actions, and not by their constant course, you shall condemn the generation of the just. Again; It is as true on the other side, if you will judge a wicked man by a few steps, and not by his ordinary course, you shall be as ready to justify the wicked; you shall find Cain sacrificing, you shall find Saul among the Prophets, you shall see judas among the Disciples, you shall see Herod entertaining john Baptist, you shall see him hear him gladly, doing many things at his Preaching, and admonition, this you see frequent, and usual: Therefore, I say, were not to be judged by a few actions, and a few paces, but by the constant tenor of our life, by what we do in ordinary, and usual course: for there is no man so good, but he may have some swervings, though he have chosen the way of God's Commandments, yet oft he may miss that way, oft he may be drawn out of that way, oft he may be transported with some strong temptation. Again, on the other side, there is scarce any man so bad, but sometimes he may come into the way. You have men that have no constant place to travail to, yet, for a fit, they may go into the high way, as a thief, or a robber, you know. Therefore, let us learn hence, not to judge our own estate, or other men's, or censure either ourselves, or others by a few actions: for I have this ground for it, that you may see the reason of the rule. A man's constant course proceeds from the inward root, and frame of his disposition, from those principles, that are engrafted in him, I say, his constant course proceeds from it. Those same by-scapings out, whether to good, or evil, they do not proceed from the frame of the heart, but from the evil that is in the good, and from those good things that may be in the evil. You shall see it so in nature: Take a river, let it be dammed, and stopped up, yet let the course of it be natural, let the vent, and stream of it be to go downward, at the length, it will overbeare the dam, and will run over it; or let water, that is sweet, be made brackish by the coming in of Salt water, yet, if naturally it be sweet, at the length, it will work it our; so, I say, it is with every man, look what the constant stream of his disposition is, look what the frame of it is, that which is most natural, and inward to a man, though it may be dammed up, and stopped in such a course, for a time, yet it will break through all impediments. Though there be some brackish, some evil, and sinful dispositions, that may break in upon them, yet they will wear them out; So it is as true, on the other side; let a wicked man step into a good course by some trouble, he is fallen into, or by some good familiarity, or good education, or some good Minister, yet long he will not hold in it, he will break through that impediment: because his natural disposition, the stream of his heart runs another way. Besides; 2. Cause. As there is this ground of it, so there is another cause of it; Because the outward occasions both for good and evil, I say, they are both forcible, and yet transitory. Evil men, have some outward things, some outward helps, which put them on to a good course, they are so effectual; and yet God suffers them not always to have them, but takes them away, they are but transitory, Therefore a man may walk in a good course, whose heart is not yet right, and yet long he shall not do it: because those outward occasions shall be taken from him: As, for example, joash walked in the ways of God, all the while that jehoiada lived, here was the outward occasion, he was drawn with another man's sinews, he was heated with another man's heat; and when that man was taken away, you see, he fell to his own course, and by as again; the outward occasion was strong, but it was but for a time, and so he returned to his old course. The like in the case of Vzziah, he was hemmed in for a time, with Zachariah the Prophet, but, saith the text, after his days, his heart was lifted up to destruction. And so Herod, he kept within compas●e, he was stirred up to do many things at the Preaching of john Baptist, but he did not always continue: for God so disposeth it, in his providence, he will not suffer evil men always to have these outward occasions of good; As it is as true, on the other side, good men may have strong temptations, that may transport them for a fit, but God will not suffer them always to lie upon the godly, he will not suffer a temptation of affliction, he will not suffer the rod of the wicked to lie always upon him, it may for a time, and he may for a fit, put out his hand to wickedness, he may, upon some exigent, upon a sudden, when he is put to it, upon some outward trouble, or cros●e, when his heart is shaken, and distempered, when he is not himself, but God so disposeth of it in his providence, that they shall not always lie upon him, but they shall be removed in due season, as well as the helps to good shall be taken from the wicked. So, you see, that may come to pass for a few steps, for part of the journey, an evil man may go right, and a good man may swerve from the strait way: Therefore, let us neither judge ourselves, nor others by it: for, if we should, we should justify the wicked, and condemn the generation of the just. So much shall serve for this, and for that point. The next, and main point, that we intended, was this, That whosoever hath interest in God's all-sufficiency, Doct. must be a perfect man. That is; He must be sincere, he must have integrity of heart; though he may be subject to many infirmities, yet God requires this of him. If I be All-sufficient, saith he, to any (that is the scope of it) he must be perfect with me; I am All-sufficient, therefore be thou perfect; otherwise thou hast no interest in this all-sufficiency of mine. The point is clear, and it is a point well known to you, I shall not need to confirm it by any other places of Scripture, but rather spend the time in giving you the grounds of it: And secondly, in showing to you what this entireness, and perfection, and sincerity of heart is. First, I will show the grounds why no man shall be saved, he shall never have part in this all-sufficiency of God, except he be perfect, except he have integrity of heart. First; Reas. 1. Because the new Adam should otherwise not be so effectual as the old; the new Adam should not be so powerful to communicate grace and life, as the old Adam is to instill corruption and sin; for the fin, that hath been conveyed to us by the first Adam, hath an integrity in it, it hath gone over the whole soul, there is a whole body of death, that hath possessed us; Now should there not be in those redeeming actions by Christ a contrary integrity, and perfection, a throughout holiness, as I may call it? The plaster than should be narrower than the sore, and the remedy should be inferior to the disease. Beloved, you know, a leprosy is gone all over, except the holiness went all over too from top to toe, I say, there would not be an answerableness in the second Adam, he should not be able to do as much good, as the first was able to do hurt. Secondly; the work of Redemption should be done but by halves, if the Lord should dispense with imperfect holiness. The works of Creation, you know, were perfect, God looked upon all his works, and he saw that they were very good. Beloved, do you think the works of Redemption should come short of the works of Creation? Are not they likewise perfect? when the Lord shall look on that work, shall he not say likewise, it is very good? If you do mark the parts of it, hath not Christ redeemed us from our vain conversation? The holy Ghost, doth not he mortify every sinful lust? The blood of Christ, doth it not wash every sin? The Word, and means of grace, do they not strike at every rebellion? It is certain, they do, and therefore, there is an integrity required in all: otherwise, I say, there should be an imperfection. If you object, Ob. notwithstanding this, though Christ hath redeemed us, yet, you see, there are many imperfections left in men; and therefore, how can you say the works of Redemption are perfect? I answer; Answ. They are not perfect in degrees: for they must have a time of ripening; but that which wants any part of perfection, though it be ripened, when it wants the root, and principle, when the frame, and first disposition is not right, let it grow up never so fast, it will never be perfect: So this is true of the works of Redemption, of the works of God in a man's heart, of destroying the works of Satan, and setting up a new building, which is the work of jesus Christ, and the end, for which he came; I say, this is true of it, it is perfect, it wants only growth: As, you may say, it is a perfect seed, when it is ripe, it will be a perfect flower; or it is a perfect plant, when it grows up, it will be a perfect tree, it is perfect in all respects. Such a perfection is in the works of Redemption, and, if the heart of man be not entire, if the work of grace be not throughout, if there be a defect in the principle, and constitution of it, there should be a defect in the works of Redemption, that cannot be. Thirdly; if there was not a perfectness of heart wrought in all those that should be saved, the commands of the Gospel should be commands of impossibility: for the Gospel requires at our hands, that we should have respect to all the Commandments, that we should keep the whole Law in an Evangelicall manner; that is; in a true endeavour; the Gospel requires that we should love the Lord our God with all our hearts, for the truth of it; It requires, in a word, that we should keep the whole Law, in that sense, so as to square our lives to it; to keep it all in truth, and sincerity, though we cannot reach the highest top, and degree of it; Now if the heart were not perfectly holy; that is; thoughout, there could be no proportion between the Commandment, and the faculty, and ability upon which the Commandment lies: for it is certain, except the heart were perfectly holy, it could not keep the whole Law, there were an impossibility, we should not reach every Commandment. And therefore, there must be integrity and entyrenesse in the heart, that we may be able to keep them, at the least in a Evangelicall sincere manner, though we cannot perfectly keep the whole Law of God. Fourthly, it is required: because otherwise there should not be a correspondency, and agreement between the Covenant on God's part, and on ours: God hath said, he will be All-sufficient, but he requires this again, on our part, that we be altogether his; My beloved is mine, and I am his; and Psal. 18. I will walk perfectly with them that walk perfectly with me; there are the terms of the Covenant, the Lord will have it thus far upon even terms, there shall be an integrity on both sides, and therefore, if a man be holy but by halves, that makes not the match, it makes not the agreement between the Lord and us: for all, and half is not a match, but all, and all is that which makes the match, the agreement, and suitableness between God, and us; and this is another reason why it is required. Now last of all; this perfection, and integrity is required: because otherwise, all that we do is nothing, it is to no purpose: for, except you seek the Lord, and serve the Lord with a perfect heart, you serve him not at all, you cannot serve him as God, you cannot serve him as a Master, you cannot serve him as a Lord, as a sovereign commander, except your hearts be perfect with him. This reason I take out of Math. 6. a place well known, No man can serve two Masters. That is; It is true, a woman may love many as friends, but she can love but one as a husband: A man may look to many subordinate ends, but he can have but one ultimate end: A man may have respects, he may affect many things in a remiss manner, but to affect many things in the highest degree, it is impossible, it can be bestowed but upon one: Therefore, I say, to serve him as God, it cannot be, except the heart be wholly bestowed on him; if you will take in any thing with him, either credit, or profit, or pleasure, now you make God an Idol, and you make that as God; so that whatsoever a man loves, and respects or obeys; I would ask him but this question; Either it commands the same thing with God, when it commands under him, and so, in yielding to that, you obey God himself, or else, it commands somewhat different, and if you yield to that, and not to the Lord, you reject him, and take that for God. Therefore, I say, the heart must be perfect, or else the obedience is nothing at all. So much shall serve to show you the grounds of this, why such a perfection, and sincerity, and integrity of heart, is required in all those that shall be saved. But the chiefest business will be here, What sincerity and uprightness is. to show you what this integrity is: the best way to find it out, is to open to you all those expressions in the Scriptures, by which it is presented to us, and you shall find them to be these five: And in the opening of them, we shall sufficiently show you, what this sincerity, or perfection of heart is. First, you shall find it often expressed by purity, and soundness, Purity. blessed are the pure in heart; and, God is good to Israel, even to them that are of a pure heart. Now what is it to be pure? That is pure which is full of itself, and hath no other Heterogeneal thing mingled with it; So, that heart is pure, which hath no sin in it, which is holy, which hath a renewed quality of grace, which hath an inward regenerate man, that will mingle with no sin, that is full of itself, and admits not the mixture of any sin. My Beloved, I must be warily understood here, I say, it admits not the mixture of any sin. It is true, sin may cleave, and adhere to a man, as dross doth to the silver, but it mingles not with the regenerate part, that mingles not with it; that is, it enters not into the frame, and constitution of a man's heart, it is not weaved into the texture of his heart; it is no ingredient into the very frame, and fabric of it, but though sin be there, yet the heart still casts it out of itself, it resists it, and rejects it, and purifieth, and cleanseth itself from it, this properly is a pure heart: As in other things, you say, a thing is pure, when it is solid, and clear, and unmixed, though it may have some dross, and some mud cleaving to it, you say, it is pure gold, when it is digged out of the mineral, though there be much dross in it, and we say, it is pure air, though, for a time, there be many fogs, and mists, and adventitious vapours within it; So, we say, it is pure water, though there be many inundations of mud cast into it, or that come from the spring, or Channel, from which it runs; So a man may be said to have a pure heart; that is, a perfect heart, though there be an adhesion of much dross, many evil thoughts, that cleave to him, yet, I say, they mingle not with him; that is, Beloved, it is certain, that the holiest men have a fountain of original corruption in them, and from this fountain sins arise continually, as the scum in the pot, but yet, if the liquor be pure, and good, if it be right wine, or right honey, whatsoever the liquor is, though the scum arise, still it purifies itself, and casts it out; this is the property of a pure heart: with the impure, it is quite contrary, the scum ariseth as in the other, but it is sodden in, it is mingled, and confounded with it, there is not such a segregating, such a cleansing disposition in it but there is a mixing of them together: this similitude you shall find Ezek. 24. 12. whence I take it, she wearied herself with lies, etc. And her great scum went not out of her. There is a similitude going before of a boiling pot, into which much flesh was put, to which he compares the Children of Israel of that time, but this is the Conclusion that God makes, her great scum went not out of her; As if he should say, it is very true, the holiest men have their scum rising in their hearts, as well as the wickedest men, but, saith the Prophet, here is the difference, her great scum went not out of her: That is; though it arose, and might have been cast out, it was not so, but was sodden in, and mingled together. And therefore, saith he, her scum shall be consumed with fire. That is; God will deal with her, as we do with pottage, when the scum is sodden into them, we cast them in the fire, and the reason is given in the words following; for I would have purged thee, but thou wouldst not be purged, therefore thou shalt not be purged from thy silthines, till I have caused my wrath to light upon thee: That is; As if he should say, I put my Word to thee, which is as fire, I used such ordinances, & means, I withheld none of them, and with those I would have purged thee; not, Beloved, by the inward purifying work of the spirit: for that could not efficaciously be resisted, but I would have purged thee; that is, my Word is as fire; It is a segregating thing, that differenceth, and puts a separation between the scum, and the liquor, as that indeed was the end of the Prophets, to separate the precious from the vile. Now, saith the Lord, when these means were used, when thou hadst the Prophets that would have separated the precious from the vile, in thy heart, as well as to do it in the companies of men: Seeing this had no fruit, nor effect upon thee, but still thy scum, and filthiness continued in thee, & thou wast not purged: therefore, I will destroy thee, thou shalt never be purged, but my wrath shall light on thee: So, my Beloved, it is not the having impurities in the heart, that makes the heart imperfect, (that is the Conclusion I grow to) but it is the suffering of them to be mingled, even with the inward frame of the heart. Thus you shall find, if you would know the true difference between a pure and perfect, and an impure and unperfect heart, it stands only in this; he that hath a pure heart, there is in him a cleansing, and purifying, a segregating disposition, that casts out whatsoever evil comes, though it be continually rising, yet still he casts it out, though he be still falling into some fin, yet still he is repenting, though many times he be myred, yet still he washeth himself again, he cannot endure it, he doth not, as the swine, delight in it; but he hath another, a contrary disposition, he still cleanseth himself from it: That I take to be the meaning of that, Math. 15. where it is said, That, which comes from within the man, as adultery, fornication, etc. they defile the man. The meaning is this, when sin riseth in a man from day to day, if he cherish sin, and entertain it, and suffer sins to dwell, and abide in his heart quietly, without disturbance, if he suffer them to be sodden in, as it were, now they defile the heart, But if sins arise in the heart, and he continually resist them, he continually cast them forth, he continually cleanseth, & purifieth himself from them, such a man is not defiled with them, not is his mind defiled, not his conscience defiled; but notwithstanding this continual Ebullition of evils (that I may so call it) he is a man of a pure heart, and perfect with God, and that, I say, is one of the expressions of pureness. And so likewise soundness, Soundness. when a man is sound at heart, that is another expression of this perfectness. Now a thing is said to be sound (as an Apple, you know, is said to be sound, when it is not rotten at the core, though there be many specks in it; and a Ship is said to be sound, when there is no leak in it, though it may have some other flaws, and defects; And a Vessel is said to be sound, when there is no cleft in the bottom, though it may otherwise be bruised, and battered, yet, you say, it is a sound vessel) I say, so it is in this case, when the bottom of the heart, and the inward frame of the heart is right and sound. Though a man be subject to many failings, yet this is a perfect man, he hath a sound heart; whereas, on the other side, take a man, my Beloved, (that we may show you what this rottenness at heart is) take a man, I say, who doth admit a constant neglect of any duty, or an ordinary commission of any sin, such a man may properly be said to have a leak in the bottom of his heart, to be rotten hearted, to be unfound at the bottom; But a man, that, though he be subject to infirmities, yet had rather dye then omit a known duty, or to be in a known sin, I say, this man, though he have many infirmities, yet he hath a sound heart: And the reason of it is this, because, such a man although he have some weakness, some sickness, and infirmity hanging upon him, yet he will grow it out, as one that is sound in his bowels will wear out his sickness, and distemper, as it is said, if the inside be clean, the outside will follow: And that is as true, on the other side, let the inside be rotten, though there be a fair and a golden outside, as in an Apple oft times, that doth not continue long, but rottenness will possess the outside also; That we see often in experience, and you shall seldom see it otherwise; (I think there is scarce an example of it) but that an hypocrite, a man of an unsound heart, though he may carry a fair show long, yet, in the end, even the outside shall be taken away, that shall vanish also, and rottenness shall seize upon it: for that is the nature of things, that are unsound, they stay not there, but they putrify, and corrupt more and more; So that, you see throughout the Scriptures, still those that were of imperfect hearts; that is, that had unfound hearts, they were discovered before their death; as Amaziah was, he held out long, and so was joash, and diverse others; It is a rule, I think, that seldom fails: because God hath said, I will curse the name of the wicked, and it shall rot. Now except their hypocrisy should be discovered in time, and that their outside were removed, and made as rotten as the inside, how should his name rot? So much shall serve for this first expression, that it is expressed by pureness and soundness. Secondly; you shall have it expressed by simplicity, and singleness of heart; Simplicity. he, whose heart is perfect before God, he is said Mat. 6. to have a single eye; and jam. 1. he, that is imperfect is said to be a double minded man, contrary to which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a man that hath a simple heart, a heart without guile, a single heart. Now, if we can find out what this singleness of heart is, this singleness of eye, and of heart, you will find out this perfection, that is here spoken of; Walk before me, and be thou perfect. Now a single heart is called so from the singleness of the object, that is a single eye, that looks but upon one object, and that is a single heart, that looks but upon one thing: likewise that is a double eye, and a double heart, that looks upon two objects, and is divided between two, and knows not which to choose; like a man that is in bivio, in a double way, he stands, and looks on both, and knows not which to take; so an imperfect hearted man, an unsound hearted man, he stands, and looks upon God, and upon the world, and he knows not well which to choose, sometimes he is following the one, sometimes the other, this is his condition, he is distracted between both; such a man hath a double eye, and therefore, saith the text, a wicked eye: for so it is called, if the eye be single, all the body is light, but if the eye be wicked: (for so it must be interpreted) if the eye be double, which is a wicked eye; So, my Beloved, an unsound hearted man is not described to you by any thing so plainly, and perspicuously, as by this, that his heart is not pitched upon God alone; but he hath an eye upon God, and an eye upon credit, he hath an eye upon God, and an eye upon his walth, upon his pleasures, or whatsoever it is, when there are two objects: for, in that regard a man is said to have a heart and a heart, not as commonly it is taken to make a show of one thing, and have another within; But it is a heart and a heart, when there are two objects, upon which the heart is set, that the heart is divided between two, & so is cloven asunder, as it were: And so it is a double heart, by way of division, and not by having one thing in show, and another within. Now then, if you will find out what a perfect man is, I say, it is he that hath a fixed resolution to cleave to God alone, that hath his eye upon him, and upon nothing besides. This is a single heart, when a man shall resolve (for instances will best make it clear to you) when a man shall say, as joshuah did, Well, saith he, I see you are ready to take diverse ways, but I am resolved for my part, for me and my house, we will serve the Lord, that I am resolved on. So David, I have chosen the way of his commandments, I have sworn to keep them, and that I will do: When a man is once resolved throughly, when he is grounded, and hath a settled resolution, an unchanged resolution, that pitcheth him upon one, he is no longer in doubt between two, this is a perfect hearted man, So Moses takes that resolution, I will suffer affliction with the people of God, as if he should say, I have chosen it, whatsoever become of me, though I be a banished man, though I live a poor life, though I turn from Pharaohs son-in-law to keep sheep in the Wilderness, yet this is my resolution, here I have fixed my staff, this will I do. Herein the perfection, and integrity of his heart was seen; So the three men, Sidrach, Mesech, and Abednego, This, say they, we are resolved upon, whether we be delivered, or not delivered, whether we die, or live, whatsoever come upon us, we will serve the Lord, we will not worship thine Idol. And so Ilb, (the place you know) though he kill me, yet will I trust in him; That is, though he multiply miseries upon me, even to the very death; yet I am resolved to serve him, my heart is there pitched, his, will I be. This is, Beloved, to have a single eye, and a single heart; When the heart is divided, it is imperfect, such a man is unconstant in all his ways, saith james: Such a one was Saul, and such a one was Amaziah: that indeed is the case of all hypocrites. And to this, I add that which is said Math. 8. the fourth ground is said to have an honest heart, (I put them together, a single heart, that I would explain to you, they come much to one,) an honest heart stands in this, that a man resolves to serve the Lord with patience, and with abstinence, that is the definition, that I will give of it, he that hath an honest heart, he resolves to serve God in all things with patience, and abstinence, one of them is expressed in the text, he brings forth fruit with patience, the other I add, for a more full explication of it. The meaning is this, he hath an upright, and honest heart, that so pitcheth upon God, that he will not be drawn aside for any thing: Now there are but two things that draw us aside; that is, either persecution affliction, and trouble. And for this the honest heart hath patience, he resolves to suffer them, whatsoever they be, and therefore he is able to go on; or, on the other side, pleasures, and diverse lusts, that drew away the third ground, as persecution did the second; here he hath a resolved abstinence, he is content to part with them, and to be without them: therefore he brings forth fruit when another doth not; that is, another may have a fair blade, but either persecution, or else pleasures, and diverse lusts come between, and intercept his maturity, that he never comes to any bearing of fruit, to any purpose; This expression I put together with singleness of heart, a heart without guile, and without mixture, because there is a similitude between them. So much foe that expression likewise. A third Expression there is in the Scripture, which you shall find in these words, Integrity. jer. 3. 10. They did not turn to me with their whole heart, but feignedly. And very oft, Thou shalt serve the Lord thy God with all thy heart. So that the wholnes of the heart, the integrity of the heart, he that hath this is a perfect man, he, that wants it is an unsound hearted man. What it is. Now what is this Integrity, and wholnes of heart, In 3. things. you shall see in these three, the integrity of the subject, the integrity of the object, and the integrity of the means, whereby the subject, and the object are joined together. The Integrity of the subject, that is the heart of a man, The integrity of the subject. that I call the subject; The Integrity of the object I call the Commandments, when he hath respect to all of them; The Integrity of the means I call that, which brings the heart, and the Commandment together; that is, the use of all holy ordinances, and the abstinence from all occasions, that may draw us another way. So now he is a perfect man with God that first hath a whole heart; that is, such a heart whereof every part, and faculty is sanctified; There is no part of it, but it is seasoned with grace, there is no wheel in all the soul, but it is turned the right way, according to that 1 Thes. 5. He is sanctified throughout, in body, soul, and spirit. I say, when a man shall find every thing within him ready to praise the Lord, and to look toward the Lord, all that is within him. There is not any thing within him, of which he can say, the bent of it is another way. I say, such a man hath an integrity of heart: Another man, you shall find it thus always with him, that, though in many things he wish well, and hath a good meaning, and good purposes, yet there is something, or other, hath stolen away something in his heart, something within him is not right, it may be in his fear, he cannot say he fears God, and nothing else: for there are many things that he fears more than God, so he cannot say of his love to God, that that is right, it may be, it is misplaced, though many other things may be right in him, he loves riches, he loves credit, he loves reputation, he loves his ease, and conveniency, his practice, and employment; So that, if God and these should come in competition, he would be ready to violate his conscience towards him, rather than to part with these: And so his grief, that is not principally for sin, there is somewhat, or other, that you shall find him failing in, there is not an integrity in the subject. And secondly, there is as little in the object; he hath not an eye to all the commandments, Integrity in the object. whereas the perfect hearted man, there is no duty but he gives up his heart to it: And again, there is nothing forbidden, no sin, but his heart is averse from it, and he resists it to the uttermost. You shall see this expression, jam. 3. He that can guide his tongue is a perfect man, in many things we sin all, if any man sin not in word, he is a perfect man: jam. 3. 2. Compare this with jam. 1. 26. If any man among you seem to be religious, and refraineth not his tongue, but deceives his own heart, this man's religion is in vaire. I say, you may take but this one instance, that this is the judgement of the holy Ghost: Should a man have an eye to every Commandment, and should he but fail in this one thing, not bridling his tongue, but give up his tongue to evil speeches, to let it walk loose, up and down, whither it will, if he do but neglect this one particular, yet, saith the Text, all the rest of his Religion is but vain; Why? because there is not an Integrity in the object, he hath not an eye to the whole Law, so that, if a man fail in this, he is not a perfect man, if either it be in the subject, or in the object. Or thirdly; if it be in the means, that knits these together; Integrity of the means. that is, take a man that will not use all God's Ordinances conscionably, and in their season; that he doth not pray, and receive the Sacrament, and use the Communion of Saints, and fasting, and every one in their season: I say, if he do not use all the means: And again, if he do not abstain from all the occasions, but if he venture upon evil occasions, and incentives to lust, upon such objects, as are ready to work upon him, I say, if there be a defect in these, he is an unperfect, and unsound hearted man; as you may say of a man's body, if you see those things that are essentially to a man's health, if he fail in any of them, he will not drink, nor he will not eat, nor he doth not sleep, he fails in the means that should make him sound; or else, if he adventure upon the occasions that may corrupt him, he venter's upon poisoning, and infecting diet, infected, and pestilent air, etc. he cannot have a sound body; no more can such a one have a sound soul: So, I say, that the wholeness, and integrity of the heart, it lies in these three put together. First, the heart must be all sanctified: If you say, how shall we know that? Thus: he hath respect to every Commandment, he fails not in any thing, not in looking to his thoughts, not in looking to his speeches, he doth not neglect any affection that riseth in him, at any time. But how shall a man know that, whether he have done this? So they hang, one upon another, that you may know the first by the second, and the second by the third, you may know whether a man have an eye to every Commandment, if he use all the means, and abstain from all occasions of sin: for if thou do not this, pretend what thou wilt, thy heart is false; So much for this third. The fourth Expression, that I find in Scripture, is uprightness, Uprightness. or straightness of heart: the word, in the original answers (Rectitudo) and an upright man, in the original is as much as (vir rectus) a strait man: Mark the way of the upright, and perfect man, his latter end is good, it is peace, Psal. 37. That is, of a strait man: So the straightness of the heart, if we can find what it is, we shall know what it is to have a perfect heart with God. Now the straightness of a man (for so I will rather express it) in the Concrete is seen in this, whether he hath strait & upright ends: An upright man you shall know by his aims, he hath a right end; the aim, and scope, and mark, that his eye is upon, is God's glory, and his own salvation, to do, and suffer the will of God, whatsoever it is; that is, to be faithful, and diligent in his Calling, to be serviceable an profitable to others, these are the things that are in his heart, these are the right ends, and he is said to have a right heart, whose ends are right, that pitcheth upon right, and strait ends, and likewise, he that goes by a strait rule: for a right end never hath a crooked rule leading to it. But, if a man would know whether he hath a right end; thou shalt know it by this, there needs not any oblique way to lead to such an end, but thou wilt go by a strait rule; that is, the way of God's Commandments is the rule that thou wilt walk by: Therefore if thou find this in thy heart, that there are devices, and plottings, and windings, and turning ways, that thou projectest to thyself to bring any end to pass, now thou goest not by a strait rule, but by a leaden Lesbian rule, by a bended rule: whereas a right man, his eye is still upon the rule, he considers not this, and this I will bring to pass; but he considers with himself, what is the rule I ought to walk by; As indeed every man hath some certain rule, and principle in his heart, and all the actions that he doth, proceed from those secret rules, though himself take no notice of them. Now this is planted in the heart of an upright man, that still he goes by a strait rule, though he could desire many things might be brought to pass, yet if the rule will not hold, he will not seek it. This you shall find Gal. 6. Peace on the Israel● of God, as many as walk by this rule. They are the true Israel, that keep the right rule; so I will commend this to describe to you a right, and strait man, when his end is right, and his rule is right: That is; when his heart is not a crooked heart: for it hangs all upon a string, crooked ends, and crooked ways, and a crooked heart. He that hath a right heart; that is, not a perverse, and froward heart; as we see Pro. 17. 18. A froward heart (as the translation is, that is, a crooked heart) it finds no good. A man is then said to have a crooked heart, when if you will lay to him any strait rule; that is, give him any right precepts, tell him this you ought to do, this is the just course▪ this is the way you ought to hold, you shall never bring a crooked heart, and a strait line together, his heart will still be starting aside from it, it will not cleave to it, it will not accommodate itself to that: for his heart is crooked. Therefore, Beloved, when we give strait Counsels to them that have ●rooked hearts, we do but lose our labour. If it were a strait heart, strait Counsel, and it would soon agree: such an expression you see Psal. 125. He that seeks himself in crooked ways, I will lead him forth with the workers of iniquity. That is, when the inward bent of a man's heart is crooked, when it will not entertain strait, or right Counsels, but i● is still jarring, and disagreeing with them, such a man God rejects▪ Therefore (saith he) he will lead him forth with the workers of Iniquity; that is, he will reckon him as a worker of Iniquity, and so will he deal with him. The last Expression, Approving a man's self to God's sight▪ that I find in Scripture, to set forth this perfection of heart, is, to do every thing in God's sight: When thou hast an eye upon the Lord, as well as he hath an eye upon thee. So you shall find, 1 Cor. 2. As of sincerity in the ●ight o● God, where the second is an explication o● the first, and so here, Walk before me, and be perfect: That is, if a man walk before God, and approve himself to him, he is a perfect man, for that shows the difference between perfection and soundness of heart, 〈…〉 the one is truly such as will 〈…〉 trial, such as will endure even the eye of God himself, when that which is 〈…〉 to the urmost trial; that is able to say ●o God; Lord thou knowest mine Innocency, as David did, and Lord, I beseech thee, search m● reynes, and my heart; when one 〈◊〉 say, as Hezekiah, Lord, thou knowest, that I have walked with an upright heart. Now, I say, when a man is so entire, that there is such truth in him, that bring him to what touchstone you will, let him be brought to the light, he knows his works are right, he is not afraid, let God himself look into his heart, that hath pure eyes, that can search every cranny of it, to whom every thing is naked, yet he shall find him true; that is, he doth every thing, if God look to the most inward retired thoughts, he doth all in God's fight, he approves himself to him, such a one hath a perfect hea●t▪ So much shall serve now for the opening of this to you, what it is to be a perfect man; Beloved, I will apply it very briefly. If this be perfection▪ Use 1. now you have seen the ground why God requires it, To examine ourselves. and that no man can be saved without it, let us make this use of it, to try ourselves; let a man examine himself whether he be a perfect man, or no: you will say, how shall we do it? Indeed, my Beloved, I confess it is a hard thing to do: for men are children in understanding; and, as children are apt to be deceived with guilded things, they see the outside to be fair, they see a fair piece of gold, but they are not able to find out the base mettle, that is hid within; So it is our case, for the most part, we are not able to find out this truth, whether our hearts be imperfect, and unsound, and rotten, or no: Therefore we had need of help, I will name one or two. And this is one rule (I take but such as I find in Scripture) that is a rule that our Saviour gives, 1. Trial. by which you may try yourselves; saith he to the young man, when he comes to profess to him, that he had done thus and thus from his youth, saith he, if thou wilt be perfect, go sell all that thou hast: As if he should say; wouldst thou know now if thou be perfect (those are the words) that is, whether thou have a sound heart, or no, go sell all that thou hast: That is, thou shalt know it by this, that is the meaning of the Rule, Go sell, etc. Let a man look round about him; if there be any thing in the world, any evil, any calamity, that he is not willing to suffer; if again, there be any blessing, any comfort, that he is not willing to part with, I dare boldly affirm it, that such a man is an unsound hearted man: for example; put the case that such a thing befall him, as imprisonment, that a man saith thus with himself, I will endure other things, but for that, I have a crazy body, that will not bear it, I have a wife, and children, that must be maintained, I have debts to pay, etc. that is a thing that I cannot bear, and endure: let a man have but such a resolution as this, I will not bear this, such a man will prove an vn●ound hearted man, if he be put to trial. And whensoever the heart is not sound, God will bring one to it, at one time or other: or again, put the case a man say thus, I will endure any thing else, but to be despised, but to be contemned, to be disgraced, to lose my reputation with my neighbours, to be a singular man, ●o be an Owl for every body to wonder at, this is a thing I can never endure, let this man be put upon it at any time, to do any strange thing; that is, a thing that seems strange to worldly men, that shall bring the censure of them upon it, let him be put to pass through evil report, as sometimes he must be, let him be put to walk in the ways of righteousness, it sometimes seems strange to them that you do not thus and thus, such a man will deal unsoundly, he will discover himself to be rotten hearted. So again, a man that saith thus with himself, I will not lose my practice, I will not lose my employments, I will not lose my trade, I will not lose my dealing with my Customers; this is my Plough, this is it, that maintains both me and mine, though I suffer many things, ye this is that I cannot bear, it would break me asunder, etc. I say, let any man say thus in his heart (I do but give you Instances, that you may understand what I would say) such a man will deal unsoundly, and imperfectly, when he is put to it, let it be any thing in the world, I will not stand to give further instances. Let a man examine himself, and think what is near, and dear unto him, except he be inwardly willing to part with it, that he can say, if any of the ways of God fall cross with this; If I be any whit hazarded in the keeping of a good conscience, by keeping this, I will part with it: I say, except thou canst say this, it is certain thou hast a rotten heart; And the like I may say for suffering; If a man say, such a great man's favour I will not lose, my making, or my marring depends upon it, if there be any such case, be it what it will be, thou art an unsound hearted man; and that is the meaning of that; If any man will be my Disciple, he must deny himself, and take up his daily Cross: As if he should say, if a man will not deny himself, in every thing, if he will not take up every Cross (he may take up to himself a profession to be a Disciple, he may make as many pretences, and shows, as he will, to be my Disciple, but a true and a genuine Disciple he cannot be) he cannot be my Disciple, except he deny himself in every thing, and take up every Cross, and therefore let a man examine himself in that, whether he be thus prepared to part with every thing, if thou wilt be perfect, saith the Lord (that is the place I ●ake it from) then sell all that thou hast, that was the trial, he was put to, and it is a trial by which you shall judge of yourselves. So likewise, 2. Trial. you shall find another trial of that, Math. 6. and the last; Be you therefore perfect, as your heavenly Father is perfect. There is another way of finding out this perfectness of heart, whether it be in us or no, you must be perfect, as your heavenly Father is perfect: no less will serve the turn; if you be not so perfect, as he is perfect, you cannot be saved, you are unsound hearted. You will say to me, this is very hard, Ob. who is able to be perfect, as his heavenly Father is perfect? Beloved; Answ. the meaning of this, is not that you should reach his perfection; for, who can ever do it? but the meaning of it is this, there must be as great a length, as great a breadth, and latitude in your perfection as in his, your perfection must answer his. How shall we know that? God's perfection is known by his Commandments▪ Look how largely the perfection of God is set forth in the Scriptures, so large your obedience must be. If it come short in any thing, if it be not as long, and as broad, as it were, it is unsound, and 〈◊〉, and imperfect obedience, that shall be cast away as evil, and counterfeit: for you must be perfect as your heavenly Father is perfect, saith Christ, he gives this as a reason of all that he had delivered before, (you shall see in a word in particular) saith he, you have thought it enough to love your friends, but, saith he, it is not enough, you must love your enemies, you must bless those that curse you, and speak well of those that speak evil of you. And when a man shall object▪ but this is a hard thing? that is the Conclusion, saith he, you must be perfect as your heavenly Father is perfect; he doth thus, he causeth his Sun to shine upon the good, and the bad, he causeth his rain to fall upon them, and your perfection must be as large as his: And so again, perhaps thou art one that will't abstain from swearing greater oaths, but that is not enough, thou must not swear by thy hairs, thou art not able to make one white, or black, much less, my Brethren, must we swear by our truth, and by our faith, which is more worth than hairs. So again, perhaps thou art one that will't not commit Adultery, but if thou cherish sinful lusts, contemplative fornication, and uncleanness in thy heart, thou fallest short, in that thy perfection is not so broad, as the Lords; that is, that his law requires, that saith, thou shalt not lust: And so again; perhaps thou sayest, he hath done me wrong, and I will do him no injustice, but an eye for an eye, thou requirest justice according to retaliation, and proportion: But that is not enough, but thou must forgive perfectly: if he have done thee two or three or four wrongs, thou must bear them, and leave revenge perfectly to God: if you object, this is hard, who can do it? He saith, be perfect, etc. so you see the meaning of it. If you would find out now, whether your hearts be perfect or no, consider whether the latitude of them be such, whether it be thus broad, that is (that I may express it fully to you) whether you walk so exactly, that you have not only an eye to the main points of every Commandments, but you observe the least particle of every Commandment, the least jota, the least prick, and point, that you find in every Commandment. Except you do this, I say, your hearts are not perfect: the scope of the Chapter is to require the exact keeping of every Commandment, to the least, and to the smallest things. And there are these three reasons put together, to confirm it. One is; for, saith he, every jot of the Law, is of so much worth, though you think it a small thing, That it were better that heaven and earth should perish, then that it should. It is of greater price than the whole world. Therefore the Lord will not have the least jot of the Law to perish. Again; saith he, the pharisees would keep the great Commandments, the principal point, and part of every Commandment; but the particles of it, the nicer points of it, they would not keep. And, saith he, except your righteousness go beyond theirs, except you go further than theirs, you shall never be saved. Then the last is, that I named to you before, except you be perfect, etc. there must be such a latitude, for the extension of your perfection, though not for the intention, and degrees of it, as is in your heavenly Father, you cannot be saved else. Therefore, if you say, this is a hard condition; Beloved, you must know this, that jesus Christ hath given to all those that shall be saved grace for grace, that look as he requires perfection of obedience, in a latitude answerable to all the Commandments, to all the particles of them, even a perfection answerable to his own perfection; so he hath given us grace for grace, that is, he hath given us an inward ability of graces which answer every Commandment; he hath given us grace for grace, as the Father gives limb for limb, part for part, there is not a little finger, not a toe, but the Father gives it the Son, and the Son hath given it to us, Moses brought the Law, but grace comes by him; and when he would show what grace it is, it is grace of such a latitude, that it enables you to be holy, as he is holy in all manner of conversation, there is another expression like that to be perfect as etc. Therefore, my Beloved, if you would have the testimony of sincerity, and of perfection to yourselves, take heed you neglect not the smallest things, I know how usually it is found fault with, when men are so curious to look to every m●ate (it is to be more nice than wise) it is too much straightness, and too much preciseness, and exactness: I beseech you, consider the ground, I will be hold to say this; that man that neglects the smallest thing, say it be vain speech upon the Sabbath day, say it be the neglect, or overly performance of prayer from day to day, though he will not omit the main duty; though it be 〈◊〉 vain speech; or vain thoughts, though it be that which the best are continually subject unto, yet, if it be so that he have not a continual eye to them, so that he neglect not the smallest of these things, or if you can name any lesser Commandment, I say, let any man's heart be of this constitution, that he neglects them, that he hath not a special eye to the observance of them, a special care to keep them, he is unsound, and rotten at the heart, he shall never be saved continuing such; for the confirmation of it, I will name but that one place, Pro. 19 16. He that keeps the Commandments, keeps his own soul, but he that despiseth his wa●, shall dye for it: That is, he that keeps the Commandments every way, that looks to all the Commandments, and every particle of them, and sees how far they reach, as they are particles of the Commandment. The Commandment saith, thou shalt not kill, to be angry with thy brother, to admit an inward distemper of malice and envy in thy hear●▪ this small thing, though it be but a transient passion, yet thou must make a special conscience of it. And so, thou shalt not commit adultery; That is the main of the Commandment, yet, if thou have an adulterous eye, an adulterous tongue, or adulterous thoughts in thee, these are the touches of uncleanness, the tinctures of it, I say, except thou makest conscience of these, and keep the command thus far in this extent, and thus exactly, thou dost not keep thine own soul, but he that thus keeps the Commandment▪ keeps his soul, for, saith he, he that despiseth his way, that is the word I mean to urge, he shall dye for it; that is, he that thinks thus with himself; Alas, these are poor, and small things, they are things of little moment, and therefore he despiseth them; Well, saith he, he that despiseth the least thing, he that despiseth any of his ways; that is, the least particle of any Commandment, you see what he saith, he doth not say, he shall be afflicted for it, but he shall dye for it. Therefore I pronounce this out of that place as well as the rest, that he that despiseth any of his ways, any part of God's Commandment, seem the duty to be of never so little moment, unless he repent, and amend, he shall dye for it; for now thou despisest some of thy ways: Beloved, a godly man, though he fail much, yet this is an inseparable property of a perfect heart, still he hath an eye upon every thing, he doth not despise the least of his ways, the least step, the least particle, the least tincture of the Commandment, but he hath respect to all. So much for this time. FINIS. THE EIGHTH SERMON. GENESIS 17. 1. Walk before me, and be thou perferct. We now proceed to the rest of the properties of this perfection, that you may try yourselves by them; And we will hold the same course we did, in opening to you the nature of this perfection: that is; we will open to you those places of Scripture, wherein the Scripture expresseth the proper effects of a perfect heart: And therefore, to that second we will add this as a third that will keep you from misunderstanding it: 3. Property, He purifieth himself. that is; we must be perfect, as our heavenly Father is perfect; that property of perfection you shall find, 1 joh. 3. 3. 1 joh. 3. 3. He that hath this hope in him, purifieth himself, even as he is pure. 2 Cor. 7. 1. So likewise 2 Cor. 7. Since we● have such promises, let us cleanse ourselves from all pollution of flesh and spirit. That is; those that have these promises, and believe them, will be still cleansing of themselves: Contrary to which is that generation spoken of Prou. 30. 12. Pro. 30. 12. There is a generation that are pure in their own Eyes, but yet they cleanse not themselves from their filthiness. So that, my beloved, to have a purified disposition, to have a heart and a spirit ready to cleanse itself, this is to have a perfect heart: So that a Godly man, he may be many times defiled with sin and uncleanness, he may have his heart many times muddy and imp●re, he may have it clouded and overcast with passions and unruly affections, but yet it clears up again, and he comes out of them all with more brightness, and with more clearness and pureness of heart. The substance of it is this▪ we deny not that a godly man may fall into many sins, into many impurities, into many defilements▪ but yet he riseth out of them again by an assiduous and daily repentance, and still he grows up daily to more and more perfection, as David, and Hezekias, and the rest; whereas, on the other side, a man that hath an imperfect and unsound heart, though he be recovered out of a sin again, and again, yet he returns to it, as it is said, 2. Pet. 2. 14. ● Pet. 2. 14. men that have eyes full of adultery, that cannot cease to sin: that which is said of that sin there, they cannot cease to sin, that is, though they make many Covenants with God to leave their sin of uncleanness, yet they have eyes full of adultery, that cannot cease to sin, I say, it is true of any other sin, to which an unsound-hearted man is given up, he cannot cease to sin, as Pro. 19 19 A man of much anger shall suffer punishment, though he be delivered, his anger shall come again: that is, though he be often punished with his anger, for his distempered anger and passion, though he find many evil effects of it, and so be delivered from it by many purposes to return to it no more, yet, saith he, his anger will come again and again; So that it is true which is said in the general, Let the fool be beaten in a mortar, yet he will return agapae to his folly & wickedness, it cannot be beaten out of him: it is the nature of an unsound hearted man, though he be often delivered, he will return again, and again. jeroboam, though he were admonished, yet still he will return: the Israelites, though they were often quieted, and satisfied, yet being a stiffnecked people, they still rebelled and murmured against God; so did Phoroah: so that you may take this for a sure r●le, that, take a man whose heart is not sound, and all the miracles in the world, all the preaching, all the admoni●ions, all the mercies, all the afflictions, all the experience that he can gai●e by all the passages of God's providence towards him, and about him, will no● keep him from returning to his si●ne, but still he falls back to it again and again, it gets strength still; but with a man that ha●h a sound heart, that is perfect, it is not so, he doth not easily return again, but though he do fall for a time, (as I deny not but he is many times overtaken with the same infirmity) yet he still cleanseth himself, But, 4. Object. you will object, take the holiest man, may he not relapse many times into sin, may he not fall into the same sin again and again, yea, even into gross and great transgressions? Beloved, Ans. I cannot deny but he may, (for we must not take away the righteousness from those that are perfect, whilst we seek to exclude those that are hypocrites and unsound-hearted, and therefore I say) I deny not that there may be many relapses into the same sin, though the heart be perfect and sincere; and therefore to show you clearly the difference, we must spend a little time in this point. 4. Differences between the relapses of sound and unsound-hearted men. There are these four differences between the turning again of a man whose heart is unsound, and between the relapses that are incident to a man whose heart is perfect with God. First, 1. Difference. you shall find this difference between them, that a man whose heart is perfect with God, though he do relapse into sin, yet still he gets ground of his sin, even by every relapse; mark it; I say, he gets ground of sin, and grace gathers strength by it; whereas, on the other side, an unsound-hearted man, the oftener he falls, the more sin gathers strength, and even the goodness, he seemed to have had, is lessened more and more, till, at length, it be quite abolished. This is a point much to be observed, and the ground of it is this; because any grace, where it is a proper grace, where it is a right grace, let it be wounded by any relapse, by any transgression, I say, it gathers strength, even by that relapse, it is the nature of true grace so to do; It gathers strength even from the contrary, as fire doth when it is compassed about with coldness, by an Antiperistasis, so it is with grace: It is a common saying that you have, and true, as you commonly understand it, that Virtue grows stronger when a man falls into affliction: but more true, if thus taken, that grace gathers strength, when itself hath received a wound, when the grace itself is weakened, as thou thinkest, it gathers more strength: As for example, let a sound-hearted man, whose grace is true and right, and genuine, and not counterfeit, let him fall into any transgression that gives a wound to his graces, say he fall into an act of intemperance of anger and passion, he gathers more strength by it; even these graces they grow brighter by it: It is not so with other men, the more they fall; the weaker they grow; David, when once he had committed the sin of cutting off the lap of Saul's garment; none was more careful than he was afterward, he would not offer him the least violence: And so Peter, when that grace of Courage and boldness for the Truth, had once received a wound by his denying of Christ, you see what strength he gathered by it, he grew afterwards ●he boldest of all the Apostles, as you see Acts 4. Acts 4. 12. So it is generally with all the Saints; even those wo●ds, by which it is expres●sed in the Scripture, discover as much unto us; Hezekiah, when he was fall'n into the sin of pride and boasting of his Treasure, saith the Text, he humbled himself; you shall fi●de, 2. Chron. 32. 25. 2 Chro. 32. 25. the words there used, are, the Lord tried Hezekiah, the Lord left him, that he might 〈◊〉 him, and know all that was in his heart: The like phrase is used of Peter's falling, Satan desires to winnow thee, but I have prayed for thee, that thy faith do not fail: And, now mark it, when they do fall into any sin, it is to them as a trial to the Gold, and as a winnowing to the Corn; every sin, every temptation, every fall, though Satan intent to burn out the good mettle, yet the issue still is this, they lose nothing by their falls, but their dross, the chaff is still winnowed out; every sin, they fall into, discovers that corruption that before they took no nocice of; as Hezehiah knew not the pride, before, that was in his heart, but that action discovered it to him, so it was thereby cleansed and emptied forth: So likewise Peter's cowardliness and fearfulness was discovered by that act, he knew it more, and therefore he was more watchful against it, he gathered more strength against it: so that this is the nature of the relapses of the Godly, that still they empty their hearts more and more of those sins that they fall into: again; ●he graces, to which they give a wound, still gather more strength; but with others it is not so, still they are weakened by their relapses, the good things, they seemed to have, are still lessened, and suffer diminution, till at length they be quite abolished, that is one difference. The second is; 2. Difference. though a godly man fall back to sin again and again, yet he never falls back to the allowance of any sin: there is a great difference, my beloved, between these two, between returning to the act of a sin, and the allowance of it: Another man doth not only return to the sin, but he returns likewise to the continuance in it, he is ready, in the end, either to excuse the sin, to find out some device and excuse for it, or else he is ready to say, I see it is impossible for me to overcome it, I see there is no remedy, I must give up myself to it: This you shall see in the relapses of Saul; Saul took a resolution more ●hen once, that he would persecute David no more; and no doubt this resolution was exceeding hearty for the time; but, you see, he did not only return to the act, but to a continuance in it, and an allowance of himself in it. So likewise did Pharaoh, he resolved many times that he would let the People go, and made that promise to Mos●s and to ●he Lord, that he would let them go; but, you see, he returned again, not only to the sin, but to such an allowance of it, that he excused himself in it, he thought rather, he had erred in his purpose of letting them go, and so continued still to retain them. This you shall find in all the falls of Hypocrites, in all their relapses, that in the end (howsoever for a time they may resume their purposes again) they wear them out, and they step back to a resolution to continue in that sin; they think thus with themselves, I see it is a sin that prevails against me, I am not able to resist it, it is too strong for me, and therefore I will go no more about it. Thirdly; 3. Difference. as there is a difference in this; so there is a difference in their manner of overcoming, and in their manner of returning, when they arise out of a sin, when they preserve themselves from it after a relapse, by which you may judge likewise; for you may judge the one by the other: A man whose heart is unsound, may take to himself a strong and fixed resolution, by which he may resist the sin, and yet this bank may be borne down by the violence of Temptation: But, in a godly man the resistance is otherwise, and accordingly the relapse is of a different nature: for the resistance is after this manner, it is as when you see one stream resist another, as you see in Rivers that are subject to ebbing and flowing, there runs a contrary stream that ouer-beares it; so it is in those that are sound-hearted, there is a strong inclination, that carries them another way, such as that expressed, Gal. 5. 17. the spirit lusteth against the flesh: so that, if you mark the manner of their overcoming, the manner of their rising out of their relapses, you shall find them to be in this manner; put the case the flesh, for some brunt, for some fit, have gotten the better, notwithstanding, saith he, the spirit lusts against it, and suffers not the flesh to do what it would; that is, there is a contrary stream within him, which resists those desires of the flesh, that binds them again, and leads them captive, as, before, the spirit was led captive: In others it is not so; there may be a certain fixed resolution, which may resist a strong temptation, as a Bank or a Rock resist a strong billow: but there is a great deal of difference between this and those risings out of relapses that are done by a contrary stream, by the lusting of the spirit: for they have no such spirit in them, to lust against the flesh, and so to bind it, as it were, to overcome it, that they return no more to those sins to which before they were given up. Last of all, 4. Difference. there is this difference between them, that he that hath a perfect heart, he that is sound-hearted, while he is himself, he never relapseth into any sin; mark it, while he is himself, which note I take out of Romans 7. Rom. 7. 20. a place which you know: It is no longer I, but sin that dwelleth in me: that is, as if he should say, I, while I am myself, never fall into any sin; but when I am distempered, when I am overcome, and overruled by sin, that dwelleth in me, than I sin and fall back: But, otherwise, I say, a godly man, while he is himself, never relapseth into any sin, he cannot sin, because he is borne of God, he keeps himself that the evil one touch him not; the ground of which is, because, while he is himself, He that is in him is stronger than all the world: 1 joh. 4. 4. 1 joh. 4. 4. He that is in you, is stronger, etc. that is, if he be upon even terms, still he gets the victory. But, my beloved, now let there be an inaequality, let him not be himself, let there be some violent transportation from the flesh, so that he is led Captive b● it, now he is overcome: for he is not himself in s●ch a case; i● is, as Paul saith of himself, the good I would do, that do I not; and the evil that I would not do, that do I: tha●, as you see in a combat between two, suppose that one that were the stronger, were it upon equal terms, would carry the victory; notwithstanding, when his adversary gets the hill, and hath the wind on him, he overcomes him, and leads him captive: So it is in this case; ●he Spiri●, the regenerate part, though it might and would always get the better, were it upon equal terms with the ●●●sh; yet, when the flesh shall get the hill, as it were, get upon the hill of temptation, and shall have wind to drive ●he smoke upon the eyes and face of the Combatant, that is, to blind him; in such a case, upon such a disadvantage, he is overcome, and falls into sin: And therefore you see how the Apostle expresseth it, Rom. 7. 22. Rom. 7. 22. I delight (saith he) in the Law of God, according to the inward man: as if he should say, That is my constant course; might I do what I would, That would I always be doing; That is my inclination, there is my delight; b●t ye● (saith he) I see a law of my members, rebelling against the law of my mind, leading me captive to the law of sin; that is, there is a strong power within me, that sometimes distempers me, and puts me out of myself: that he calls a law; because it is commanding and powerful like a law; and the law of my members, (whereas the other is called the law of my mind) because, though it be through the whole soul, yet principally the force and vigour of it is seen in the members, that is, in the inferior parts of the soul: saith the Apostle, when I am thus distempered and put besides myself, when there is such a law rebelling against the law of my mind, in such a case, I am overcome, and led captive; but, when I am myself, I sin not, it is the sin that dwells in me. So much shall serve, to have showed you the differences between those relapses which godly men are subject to, and those turnings and fall back into a continuance in sin, to which other men are subject: For, my beloved, it must not seem strange to us; for both are alike subject to infirmities, both are subject to return, as you see, a sheep may fall into the mire as soon as a swine, for the commission of sin, and so likewise for the omission of duties: an Appletree may have a fit of barrenness & unfruitfulness, as well as a Crabtree, or any other; but the difference is great in the manner of them, as we showed: But still the main difference is to be remembered, that he that hath a perfect heart, is still cleansing and purifying himself; the other do not that, but so fall back to sin, that they wallow in it, as a Swine doth in the mire. So much shall serve for this. A fourth property of a perfect heart you shall find expressed Phil. 3. 4 Property, He presseth to the mark that is before him. if you take the words together, from the 12 Verse to the 15: (for, I say, the course we will hold, shall be, to open to you those places where the Scripture sets down, Phil. 3. 12. 15. the Characters and properties of A perfect heart) not as though I had already attained it, or were already perfect, but I follow after, if I may comprehend that, for which I am also comprehended by jesus Christ, etc. I press hard to the ma●ke, for the price of the high Calling of God, in Christ jesus; Let therefore as many as be perfect, be thus minded; the meaning of it is this, saith the Apostle, this is my course: I am not yet attained to perfection, but, saith he, this I do, I aim at the utmost, even at the price of the high Calling of God in jesus Christ: I aim at the utmost, even at the top of perfection, and again, saith he, I follow hard to it: And, saith he, not only I, but as many as are perfect, let them be thus minded, where, by the perfect, he means, you see, not one that hath already a perfect holiness, but one that is sound hearted: for, he had said before, not as if I were already perfect; and yet here he saith, Let us, as many as be perfect, be thus minded: so you shall find here these two property of a perfect man, Which connsists of one whose heart is perfect with God. First, 1. In aiming at the highest degree of holiness. he aims at the highest degree of holiness, he looks at the very mark itself, he looks at the top, at the standard, at the utmost exact line of holiness, and he labours to square himself to it, though he cannot reach it, yet it is his endeavour, he propounds not to himself a shorter journeys end then he should do, but his aim is even at the very top of perfection, at a perfect conformity to the Image of Christ; for that is it the Apostle here speaks of, that we may be conformable to the Death and resurrection of jesus Christ, this was his aim: An unsound heart aims not at perfect holiness. whereas, on the other side, another doth not so, but he sets a certain compass, a certain limit to himself, there he fixeth his staff, he doth not intend to go any further, he doth not intend to grow up to full holiness, as it is expressed, 2 Cor. 7. 1. 2 Cor. 7. 1. he doth not intend to be holy, as the Lord is holy, in all manner of conversation, this is not his intent, this is not the thing he aims at. So herein they differ; he that hath a perfect heart, he follows hard after the mark, he aims at the very top of perfection; and the ground of this difference is, partly, because a man that is unsound-hearted, will not be at so much cost and pains for heaven, He will not be at the cost. as to aim at the top of perfection; he thinks th●s with himself, that to be so straight laced, that he must be exact in every thing; to observe all his speeches, that he may not speak freely; and to give an account of all his time, and of all his actions, that he may not walk in many things according to his own fantasies, according to his own delight and pleasure, he thinks, if he must be tied to this, that he may not, at any time, give the bridle to his humour, and to his inordinate appetite, but still he must be so restrained and fe●tered, and pinioned, as it were, to walk by an exact r●le, that all his actions, and all his steps may be pondered; he thinks with himself, it is more than ever he shall be able to do; he doth not indeed prize Christ and Heaven at such a rate, ●hat he will be thus exact and perfect; and therefore he aims not at it, he never goes about it: And partly again; 2. He aims not at God. because God indeed is not his aim, but his own safety, his own happiness and security, his own escaping of Hell and judgement: therefore he doth not seek simply to please GOD, and keep his Commandments, but he seeks so much perfection as will ser●e his own turn; and therefore he doth with it, even as a lazy scholar doth, that intends not simply to excel in learning, but would have as much learning as should pass through examination, and get a Degree; or as a man that labours not simply to get an excellency in the Art of Arithmetic, but would have so much only as would keep a Merchant's book; or as a Lawyer that would have so much Law only as will serve his turn, as will serve his practice: I say, when a man aims at this, you do not say knowledge is his aim; for were it so, he would desire to know whatsoever is knowable, he would set no limits to himself, were knowledge his aim simply: but we may truly say of such a man, it is not learning, but it is his trade, his degree, or some such particular thing, that is his aim: So it is with a man whose heart is unsound, and not perfect with God: God himself is not his aim, and therefore he doth not desire to keep his Commandments perfectly and exactly; for did he so, he would set no limits to himself; he would do as Paul doth here, he would aim at the utmost degree of perfection; but such men's aim is their own profit, their own advantage, their security and deliverance from Hell and from judgements: that is, they do not care for holiness simply considered, but so far as it may serve such a turn, as it may deliver them from such a judgement, as it is a bridge to lead theem over to such a benefit to themselves. And the last ground of this difference between them, 3. He wants light. that they aim not at the utmost degree, is, because an unsound-hearted man ha●h not so much light in him, as to discover to him, to show to him the utmost degree of perfection. A man that hath but a moral light, a natural, common light, is able to see gross Evils, and common duties that are contrary to ●hem; but exactness of perfection that is required, he sees not; or, if he do discern it practised by others, yet in his judgement he disallows it, he thinks it a thing more than needs: Whereas a man that is sound-hearted, one that is perfect, he approves it, he sees an excellency in it, he admires it in others, and would fain imitate it himself: and hence is the difference, that they aim not at perfection; it is not their scope, they desire not the utmost, the highest degree of holiness; whereas a man that hath a sound heart, still he labours to add to that which is wanting, in his faith, in his love, in his obedience: and this is one difference, that he ●hat is perfect, saith he, is thus minded. The second is; 2. A perfect hea●t follows hard to the mark. he follows hard, he doth not only make the mark his utmost aim, but he follows after it hard; that is, it is the property of a man that is perfect, that he doth not loiter in the way, but he follows hard after the mark; though he be subject to many decays, to many sweruing and declinings, yet, still he makes them up again, still he repairs those breaches in his heart; and, though many times he step out of the way, still he recovers himself again; so that his constant and ordinary work is, every day to make his heart perfect; where he finds any crookedness, to set it straight again; where he finds any defect, that he labours to supply; this is ●is ordinary and constant course: So, beloved, you shall find this difference between a man that is imperfect, and another that is sound hearted, that he still amends his heart, he still makes it up, he still brings it to a good temper, that is his work from day to day, that he sets it right and straight before God in all things: and you shall see, Ma●. 18. 1, 2, 3. Mat. 18. 1. such an expression; there the Disciples ask Christ this question; Master, (say they) who shall be the greatest in the Kingdom of God? Our Saviour takes a little child, and sets him up amongst them, and saith, except you be converted as one of these little children, you shall not enter into the Kingdom of God. The meaning is this; I see there is pride arising in your hearts, you are looking after great things for yourselves, that ariseth of a self-conceit you have; I tell you, (saith he) Except you convert from this evil, except you turn yourselves from it, except you become as this child, and empty yourselves of this pride, and become humble, as this child, become little in your own eyes, as this child is, you shall not enter into the Kingdom of Heaven. So that the meaning of it is this; that a man who is sound-hearted, he is still following hard, he is still making his heart perfect from day to day, he is still turning to God again and again, as it is said, Lam. 3. 40. Lam. 3. 40. Let us search and try our ways, and turn again to the Lord: that is, it is his constant work: My beloved▪ this is the nature of a man's heart, still there is something or other rising amiss in it, as you see weeds in a field. Simile. As it is in a Corn field, except you weed it, and till it, a●d plow it, and manure it, and never give it over, it will be overgrown with weeds, and wax fallow again, and not be fit to bear Corn with any constancy; so it is with our hearts; except we still plow them, and weed them, and watch over them, they will be ready to grow fallow, they will be ready to be overgrown: therefore, I say, it is the property of a man that is perfect, he is still returning, and making up the breaches, and defects; as we see, 2 joh. 8. 2, joh. 8. Let us look to ourselves, that we lose not the things that we have wrought, but that we may receive a full reward: Mark, let us look to ourselves, that we lose not the things we have wrought; as if he should say, even those that are perfect, that are sound-hearted, there is this property in them, (though he deliver it by way of Exhortation, yet is a property that never is separate from them) they still look to themselves, that they lose not the things they have wrought: and see, my beloved, there is great reason for it: for a man may lose all that he hath wrought, he may lose his reward altogether, as you see, Reu. 3. 11. Reu. 3. 11. Take heed, hold that thou hast, lest another take thy Crown. You know; joash went far, and so did jehu, and so did those Israelites in the Wilderness; and yet they lost their reward, for not looking to themselves: but this is for those that may fall quite away: But for the Elect, that can never fall quite away, this diligence is required, and is proper to them; they still look to themselves, lest they lose that which they have wrought, lest they should not receive a full reward: for, though they cannot lose their reward altogether, yet they may lose a part of their reward; as, you see, David did, because he did not look narrowly to himself, he did not follow hard to the mark, (for in some things they may fail, though it be their property to look to themselves; that I express to you by the way: I say, part of their reward they may lose, for) the Sword departed not from his house: if, like those builders 2 Cor. 3. 2 Cor. 3. 12. you build hay and stubble, than you shall be saved, if your hearts be upright, yet as by fire: that is, you shall be scorched by the fire, it shall have some impression upon you, something or other upon your name, or some other judgement; somewhat you shall have; but this is their property, They look to themselves, that they lose not the things they have wrought, but that they may receive a full reward: For still they are apt to fall back from the degree they have attained: And, again, the sinful lusts they thought they had mortified are ready to return: now he that is perfect, is thus minded, he not only aims at the utmost, but from day to day, he makes up the defects that he finds in his heart, and again, labours to bring down and to mortify those lusts that are renewed, and begin to gather a new strength, and to bud forth again; this is their property: so, I say, if thou wouldst know it, mark what thy aim is, whether thou aim at the utmost degree of holiness, or whether thou set limits to they self; and likewise, whether thy constant course be, to make thy heart perfect with GOD, from day to day, and to walk exactly with him; whether thou be careful to husband thy time, that thou mayest have leisure to do it: for, my beloved, a man cannot do a thing exactly, except he have time to do it in: And therefore. Ephes. 5. Eph. 5. 15. 16. Walk exactly, not as foolish, b●t as wise, redeeming the time: As if he should say, if you would walk exactly, redeem the time, it is your wisdom; for else you lose all your labour: walk exactly, and not as fools; for else you had as good do nothing at all; be so far wise, that you do not lose the things you work; and to do this, redeem the time, that you may have leisure to do it: I say, consider, whether yo● be willing so to husband time, to gain so much leisure from your other calling and affairs, that you can spend time to search your hearts, in trying your ways, in setting all things strait within you, that you may walk perfectly with GOD from day to day. So much for this property likewise; So many as are perfect, le● them be like minded. The next property of this perfectness of heart, 5 Property, With a whole hea●t. you shall find in those two places compared together, jer. 3. 10. jer. 3. 10. They have not returned to me with their whole heart, but feignedly; if you compare that with Hosea 7. 14. Host 7. 14. the Lord there complains, though they did return and sanctify a Fast, and did seek him very devoutly, saith he, you returned not to the most high, but against me have you rebelled. The meaning of both places is this; they have not sought me● with their whole heart, but feignedly; the word feignedly shows, that by whole heart, he means there, a true heart: So that, as you would judge now of an unsound-hearted friend; you say, he is not perfect, he is not sound, he is not true, when his actions carry a show and appearance of love, and his heart doth not answer it; there is a dissonancy between the appearance he makes, and his heart: his heart is known by this, he loves not the person of his friend; he may observe him, for some other respects, but his person he doth not inwardly respect: So, if a man would know whether his heart be perfect with God, let him consider whether he do not as falsehearted men are wont to do, that observe other men out of respects, because they see those parties have power to do them good or hurt, therefore they are diligent to observe them; as the Apostle saith, They have the persons of men in admiration because of advantage: that is, they have them in admiration, they are very obsequious to them, ready to do them offices of friendship; but it is for their own advantage, not because they love their friends, they are nor affected to their persons. Contrary to this is singleness of heart; when we love not in word only, in deed and in truth, when we love with a pure love, such a man, we say, comes to be perfect with his friend: and so it is in this case, when a man looks on God, as one that hath power to do him good and evil, as one that hath power to advance him, or to cast him down, and out of these respects he serves him, and obeys him, and will do many things for his sake; but yet he doth not serve him with a single heart; that is, he doth not inwardly love the person of God, he doth not look on him as he is separate from all punishments and rewards, as he is sequestered from all such respects, so as to be hearty to him. This was the fault of the jews; saith he▪ they returned again; but to whom was it? to their corn, to their oil, and not to the most high: they returned, and were very de●out to keep the Fast, ready to hear, but against me they rebelled. The meaning of it is this, the jews returned to the Lord, they were careful to please him, but it was because they desired freedom from the Famine, and War, and other Calamities▪ and therefore they served the Lord, but they did not lay hold on God himself, upon the graces and comforts of the Spirit, upon eternal life, these were not the things they did inwardly respect; and therefore, God himself they loved not, to him they did not return, (as you shall see, because I will use that exppession of laying hold upon God, and upon eternal life, 1 Tim. 6. 1 Tim. 6. 12. ) when the Apostle Paul had spoken there of diverse men that were contentious, he puts these two properties together; they are exceeding contentious, and covetous, they reckon gain godliness; but thou, saith he, do not so; but fight the good fight of faith: do not contend with such a kind of contention, and in such a manner as they do: and again, saith he, when they lay hold on wealth and preferment, and such advantages, do thou lay hold upon eternal life. I say, this was the case of the jews, they laid hold of such benefits as a carnal man is capable of, such as indeed they conceived to come from the Lords hand only, and therefore they returned unto him; but they did not lay hold upon God himself, upon eternal life, upon the spiritual privileges and promises of grace, and therefore they returned to him but feignedly; that is, they did not seek the face of God, that which is required, 2 Chron. 7. 14. 2 Chron. 7. 14. If my People humble themselves, and seek my face: that is, seek my presence; this they did not: Now with those that have sound hearts it is not so, but they seek the Lord himself; they are thus minded, that if they may have the Lord himself, though they be stripped of all things else, they do not much heed it; though they pass through evil report, though they lose their estates, though they be put in what condition they can be, yet they are content to have the Lord above for their portion, for they look on him as an exceeding great reward: as long as they may have his love, as long as they may have him, though alone, they care for nothing else: thus they are affected when God puts them to it, as you see, Naomi put Ruth and her other daughter to it, saith she, Wilt thou go with me? I have nothing for thee, God's hand is gone out against me, I have no more sons in my womb; or, if I had, thou wouldst never stay until they were of age: when they were put to it thus, one daughter forsook her, namely Orphah, and returned back to her people; but Ruth gave her this answer; Be it so; ●yet whither thou goest, I will go, I will dwell where thou dwellest, I will never forsake thee: So it is with the Saints, they choose the Lord, though alone, they cleave to him alone, they reckon it reward enough, if the● may have him, as you see Abraham did, as GOD said to him, I myself will be thy exceeding great reward; he would not so much as take any thing from the King of Sodom, Why? because, saith he, it shall never be said that he hath made Abraham rich: GOD alone shall make me rich, he is reward enough, he is alsufficient, I will not take any of these things in with him: So all the Saints are thus minded, they are contented with GOD alone, because they look on him as an alsufficient reward, they have a good opinion of him, and therefore they forsake him not; whereas others have been in admiration of him, but for advantage; when they have gotten what they would have, and are delivered from what they fear, they start aside as a broken Bow, Hosea 7. 16. Hosea 7. the place before named, as you see Rehoboam, 2 Chro. 12. 1. 2 Chron. 12. 1. Saith the Text, the Lord helped him till he was strong, and when he was strong, he and all Israel departed from following the Lord. 2 Chron. 26. 7. 15. And so Vzziah, 2 Chro. 26. It is said, the Lord helped him until he was mighty, and what then? when he had gotten what he would have, his heart was listed up to his destruction: that is, he served GOD, as it were, a slippery trick; then he departed from him, when he had gotten what he desired, which was a sign he did not return to the Lord, or that he did serve him with his whole heart, but feignedly; he did not seek the Lord himself, he did not seek his face and presence. And the ground of all this is, because they have no constant fixed good opinion of GOD, but they think well of God for fits, and for times, as we see the Israelites did; they would ●ollow GOD for such a time in the Wilderness, after he had refreshed them, and delivered them; but as soon as new trouble came, when they wanted bread, and water, and flesh, presently they murmured again, and grew discontented. And so joram, King of Israel, when he was pressed with famine, saith he, I will wait no longer upon the Lord, but he would needs take away Elisha's head, the man of GOD, that exhorted him to wai●e on GOD. Thus it is with men, they have no constant good opinion of GOD; but it is not so with the Saints; they have known the LORD himself, he hath showed his own self to them, that good opinion they have of him, is fixed and established; it is the Lord himself that hath taught it ●●em; and that which they have been confirmed in by long experience, and therefore they will never forsake him, no● part from him; it is he himself whom they have chosen. And this is the next difference between an unsound-hearted man, and he that hath a perfect heart, that he seeks the Lord himself, his heart is perfect with him, when another returns not to the most high, but returns to serve him for other ends, and for other respects▪ but against the Lord himself, when he hath served his turn, he is ready to rebel. The next property you shall find, 6 Property, He accounteth the Gospel's wisdom. 1 Cor. 2. 6. 1 Cor. 2. 6. Howbeit we speak wisdom to those that are perfect, not the wisdom of this world, or of the Princes of this world, but the wisdom of God in a mystery, even the hidden wisdom that GOD hath ordained before the World to our glory: here is another property the Holy Ghost sets down of a perfect-hearted man; the Apostle, when he had said, I come not among you with the excellency of wisdom, or the words of man, but my aim is, my desire is, as to know Christ crucified alone, so to teach nothing else to you, and to preach to you in the plain evidence of the Spirit, and of power; whereas it might be objected, I but Paul, every man thinks not so, many men think you would do better, if you would preach as other men do, and be curious and acquaint of Oratory: saith he, these things, as I deliver them, whatsoever they may seem to other men, yet to those that are perfect they seem wisdom; though others may despise it, and reckon it foolishness, yet to the perfect it is wisdom. So that, I gather hence, A perfect man in this is distinguished from another that is not sound-hearted, that he hath eyes to see the wisdom of the Holy Ghost, he knows wisdom. Now a perfect man is there so called, in opposition to him that is merely animalis, that hath only a reasonable soul, and no more; for that is the word, the same word that is used in another place of this Chapter, the natural man, it is translated, but the word in the Original signifies a man that hath only natural abilities and endowments, and natural perfections, such a man is reckoned an imperfect man, a man that is not sound: But, saith the Apostle, to a man that is perfect, that is, to a man that hath, besides the strength of natural gifts, the sanctifying Spirit that enlighteneth him, that the Spirit of God possesseth and informs his soul, it joins with his soul, it is dwelling in him; such a one is a perfect man, saith he, and you shall know him by this, he discerns the wisdom of GOD, he judgeth aright of it: so that, my beloved, the meaning of it is this, there is a certain wisdom of God, there are certain things, that no natural man in the world reaches or relishes: take the hypocrite, that goes the furthest in the profession of holiness, even as far as the second or third ground, even as far as those Heb. 6. Heb. SIXPENCES 5. that were much enlightened, and had tasted of the power of the world to come, yet this wisdom that he speaks of here (we speak the wisdom of GOD) consists of such things as they never knew; certain things that the most knowing man that lives in the Church of God, that is not regenerate, can never know them, as he saith, Verse 9 such as eye never saw, & ●. signifying thus m●ch, the eye and the ear have the senses by which knowledge is gathered; yet man's eye a●d his ear never saw, etc. and his heart, that is more active then either of ●hem, never understood them. You will say, what are these things? They are expressed by di●ers names in this Chapter; they are called the wisdom of God, they are called the wisdom of GOD hid in a mystery, the deep things of God, the things of the Spirit of God, the things that are given us of God for our glory: Beloved, these are things that no unsound-hearted man did ever sound; and therefore I will be bold to say to you, if ever you knew th●se things, if ever you reckoned these things wisdom, certainly your hearts are perfect, you are not mere natural men, but you have received the Spirit of ●od, that is, the sanctifying and enlighning Spirit of God. But you will say, Q●●st. How can it be, that a natural man should never know these things? B●loued, A●s. I say, it may be very well: for they are things that no Minister in the world can teach you; we may propound them to you, and you may hear them seven years and seven; you may read the very same things in the Scriptures, and in other Books, a thousand times over, and yet, for all this, not understand them: It is the wisdom of God in a mystery, and they are the deep things of God: As a man may look on a Trade, and never see the mystery of it, he may look on artificial things, pictures, or any thing else, and yet not see the Art by which they are made; as a man may look on a Letter, and yet not understand the sense, something there is that he sees, and something that he sees not, not it enters not into his heart; (and therefore it is said, seeing they see not; which argueth that there is something that they see.) Thus there are some things, there is a wisdom of GOD, that an unsound-hearted man can never know, it can never enter into his heart: which wisdom therefore if thou hast, certainly thou art a perfect man. You will say, 2. Quest. How shall a man know whether he know this wisdom or no, whether he thus judge of the ways of God? I answer; Ans. You shall know whether the wisdom you have be such as belongs to perfect men, Four Marks whereby to know this wisdom. or no, by these four things, which I will deliver distinctly unto you. First, 1. It humbleth him. you shall find this, that, when this knowledge is discovered ●o a man, it exceedingly humbles him, all other knowledge doth not so, it rather puffs him up: But this brings a man exceedingly out of conceit with himself, it makes him to stand amazed at himself; that is the property of this wisdom, which shows itself to the perfect: and the reason is, because it is a sanctified discovering wisdom; a wisdom, which that Spirit that gives it, enables him to make this use of, that he useth it as a Lanthorue to his feet, as a light to discover the crookedness of his ways, to find out the defects, to which he is subject, both in his heart and in his conversation; therefore this wisdom discovers him, and opens him to himself; whereas all the knowledge of any natural man, or that any hypocrite hath in the World beside, opens him not to himself properly, but rather lifts him up, he useth it to reprove others, he useth it for other purposes, he holds it as a light to other men's feet, he makes not this use of it, to search the inside of his own heart, he searcheth not every defect and cranny of his soul with it, and he finds not out himself what he is. Therefore, you see, as soon as they have been enlightened with this wisdom, (Paul and others) how they were confounded in themselves, how unworthily they thought of themselves: that is the property of this wisdom, first to humble. Another property is, 2. He knows things as he ought▪ He that hath that wisdom revealed to him, that is proper only to the perfect, those things that he knows, he knows them as he ought to know them; whereas another man, though he know exceeding much, yet he knows nothing as he ought to know, as we see, 1 Cor. 8. 2. 1 Cor. 8. 2. He that thinks he knows any thing, knows nothing yet as he ought to know it, saith the Apostle; he knows not sin as he ought to know it, he knows not the promises of grace, he knows not eternal life, he knows not these as he ought to know them: for, did he; he would be wrought upon by them; if he did know GOD as he ought, he would fear GOD with all his heart, and with all his soul, and with all his strength; so, if he did know sin as he ought, he would make it his chiefest sorrow, he would abhor it, he would not come near it, he would cleanse himself from it, he would fly from it, as from a Serpent, upon all occasions: So, did he know remission of sins; he would not esteem so lightly of it as he doth, but he would seek it earnestly, even as a condemned man doth his Pardon: So that is the difference; they know not these things as they ought to know them; for, beloved, this is to be observed, when any man is converted to God by the revelation of this wisdom, he doth not always know n●w things, he hath not new things revealed unto him, more than he knew before, but the same things he knows now as he ought to know; whereas before, though he knew them, he knew them not as he ought to know them; he never knew sin what it was, he ne●er knew what grace was, all those promises and threatenings, all that wisdom of God, revealed in the Book 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 work a change: that is the second difference. Thirdly; 3. He discerns things that differ. Wisdom to the perfect, is such a wisdom, as enables him to distinguish of things that differ, he is able to discern between good and evil, as you shall see an expression of it, Heb. ●. but strong meat belongs to those that are perfect; (for so it ought to be translated, and so it is in the Original) the old Translation, by reason of custom, and the new, by reason of use, but neither is so full as the Original, by reason of habit, in respect that they ha●e their senses exercised to dis●erne both good and evil: that is, he that hath this true wisdom, he hath such a distinguishing faculty, that, as the taste discerns of meat, or as a man that is accustomed to taste Wine, can easily discern between good and bad, so, (not by mere custom, as other men have it, but) by a certain wisdom that is infused into you, you are able to discern between good and evil, even as the senses do; (for that is the scope of the place;) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the senses discern between colour and colour, between taste and taste, so there is an ability in those that are perfest, to discern between good and evil: so that, take such a man to whom this wisdom is revealed, you shall find such an aptness in him to discern between good and evil, that is, he knows the voice of the shepherd, he knows and discerns between that which is good, and between that which is counterfeit; he knows moral goods and evils, what is to be chosen, and what to be refused; this he knows, such a distinguishing faculty he hath, this is proper to those that are perfect; the like you shall have expressed, Rom. 12. 2. Rom. 12. be renewed in the Spirit of your mind, that you may discern the good will of God: that is, that you may distinguish between the good will that is truly perfect, and that which is not his will: This property will follow a mind that is renewed, he will be able to discern what another cannot. Last; 4. His judgement is changed that I may conclude; He, to whom this wisdom is revealed, he that is perfect, there is a wondrous change in his judgement; that which before seemed foolishness to him, now he reckons it to be the true wisdom; and that which before was the greatest wisdom, now it appears to be follishnesse; as a Child, when he is grown to years, and is perfect, the things that before he magnified, now he disregards them; and the things that before he made no account of, now they are prized and esteemed; such a difference there is, such a change in the judgement, when once this wisdom is revealed. So it is in other things: take a young beginner in any thing, a young Scholar, he iudgeth otherwise of the exercise of what he learns, than when he is grown to maturity; as we see, a man that is unacquainted with Music, that hath no skill in it, the common tunes like him best; but when he grows a skilful Musician, he cares not for them; those that have more perfect Music in them, those he regards, when he hath a more skilful ear: so, it is the meaning of the Apostle, we speak wisdom to those that are perfect, as if he should say, they are able to discern things, their judgement is another kind of judgement than yours is, or then their own was before; that which they could find no relish in, no taste, when they are perfect once, they find a more excellent use in it then others: So that this change of judgement, judging otherwise both of the persons and of the things, argues they are perfect. And this is the last sign, that I will now name to you, of this property here spoken of, We speak wisdom to those that are perfect: that is, it is the property of those that are perfect, to reckon that wisdom to be wisdom indeed. So much shall serve for this time. FINIS. THE NINTH SERMON. GENESIS 17. 1. Walk before me, and be thou perfer●t. BEfore; we delivered to you certain properties or adjuncts, which are not disjoined from this sincerity and integrity of heart: That which we have now to do, is to show you the effects of it, Effects of sincerity. what operation it hath in the heart. First, 1. It exalteth God. you shall find this, to be one proper effect of it, that it teacheth a man to exalt God in all his ways, to lift up GOD in all his ways, above himself, above his own ends, above any thing that tends to his own happiness: for indeed herein is sincerity of heart seen, when a man prefers God before himself in all things: for hollowness and unsoundness of heart is in this, when one prefers himself before God: it is a sure rule, and it is practised by all the Saints, Psal. 148. 13. which you have Psal. 148. 13, Thy Name, O Lord, (saith the Prophet there) is only to be exalted. The meaning is this, when a man hath any business to do, when he hath any design or project in his thoughts, he is not to think how he shall advance himself, or any end of his own, but, (saith he) O LORD, thy Name only, thy Name only is to be exalted. Such an expression you shall find, Prou. 4. 8. speaking of wisdom, Prou, 4. 8. and describing the sincerity of their hearts that sought it; it is expressed by this phrase, exalt her, and she shall exalt thee: that is, look not to thyself, to the way that thine own heart shall suggest to thee, but what way wisdom and godliness shall propound, exalt and prefer those ways before thine own, and let wisdom alone for exalting of thee, take thou no care for that, exalt her: And it is a phrase frequently used in the Scriptures, that God is to be exalted, 1. In matter of honour. to be lift up; the meaning of it is this, as when a man takes another and sets him upon his shoulders, that he only might be preheminent, that he only might appear and be exposed to view, and himself stand in the crowd, and not be seen; so when a man exalts God in all his ways, that he may have advancement, and honour, and pre-eminence, though himself appear to be no body; this is to exalt God, and this is the proper effect of sincerity and integrity of heart: another man, whose heart is not sound, howsoever he may exalt God in many things, he may exalt him in many Commandments, he may seem to seek him, and to seek him diligently, yet he doth all in such a manner that he may exalt himself, and his own ends above the Lord: you shall best see it in particulars; the pharisees did many good works, but (saith the Text) they did them to be seen of men: that is, they had an eye to themselves, that themselves might be exalted in what they did, that they might be heard, that they might be seen: and so jehu; though he were employed in an honourable service, and he did it diligently, which was to avenge the quarrel of God against the House of Achab, and so did it, that he went through with his work, yet he had an eye upon himself all the while: Come and see (saith he) my Zeal for the Lord of Hosts, etc. as if he should say, indeed, I do all this for God; but he secretly intimates in the speech, before he was aware, that it was the appearance and pre-eminence of himself, that he might have the praise of the zeal and diligence that he showed in the work, he exalted himself. Look upon the Saints now, and you shall see a quite contrary disposition. john Baptist takes this resolution to himself, saith he, let me even decrease, that is my condition, I am content to do so, and let jesus Christ increase; so he be exalted and honoured, I am content to decrease, I am content to wither in my honour and reputation which I have had, so the Lord may receive advantage by it: So likewise Paul's is an excellent example, 2 Cor. 4. 5. 2 Cor. 4. 5. saith he, I do not preach myself, but the Lord jesus, and myself your servant for his sake. I do not preach myself; the meaning is this; saith he, in my preaching, my aim is not that I might set forth myself, that men might look on me, on my wi●, on my learning, on my eloquence; no, saith he, I desire that I might be concealed, as it were, that I might be obscured and hidden in the World, and that jesus christ might only appear, that he might be seen, that those that hear me, may have their thoughts and affections carried to him alone; I am but a spokesman, but the friend of the Bridegroom, I would have your affections bestowed on him, therefore I set out him altogether; for his sake I am your servant, and I carry myself as a servant, that still my Master may have honour. This Paul did, and thus he exalted the Lord. And so Moses, when the Spirit of God was poured upon many of the people, that they grew up to some ripeness of gifts, and so seemed to be more equal with him, Moses seemed to be obscured by this means, in the opinion of josuah, who comes and tells him, Dost thou not see what these men do? Moses answered again, he was very well contented, so God might have honour, that himself should be somewhat obscured and lessened; Dost thou envy for my sake? And this is the disposition of all the Saints, that look what joab did in the case of Rabbah the City, when he besieged it, and was ready to take it, he sent to David, saying, come thou and besiege it, lest the victory be attributed to me; the same the Saints are exceeding careful of, that God might still have the pre-eminence, that still, whatsoever victory they have, whatsoever work they do, it might be attributed to God, and not to themselves, this is their constant disposition to exalt him: Therefore you see how jealous the Apostles were of it, Act. 3. 12. when the people were ready to exalt them for that Miracle they had wrought, say they, in much indignation, Why look you on us, Act. 3. 12. as if we by our godliness had done the work, to make this man whole? No, say they, the Lord hath done it, that he might exalt his Son. They were careful to prefer, and to exalt him: and herein indeed our sincerity consists. This is an instance for matter of honour, that, in any matter of credit, it is the disposition of those whose hearts are upright, who walk before God perfectly, to exalt the Lord, and to set him above themselves. So likewise it is in all matters of advantage, 2. In matter of profit. and profit: the heart of an upright man saith thus; so God and the Church may be gainers, it is no matter though I be a loser; so God may have honour, and his people be saved, and the work go on, and the Gospel may have free passage, it is no matter what becomes of me. You see, this disposition was in Moses and in Paul: saith Moses, Let my name be blotted out of the Book of life, let me lose all my reward and recompense, so the Church of GOD may be safe: and so Paul, though I be separate from christ, yet, so the Church of the jews may be safe, so christ may be honoured in their worshipping of him, and cleaving fast to him, it is no matter; there is that scope in it. So likewise Acts 20. 24. there is an excellent expression, Act. 20. 24. saith the Apostle, I pass not, my life is not dear to me, so the ministration be fulfilled, that I have received, to testify the grace of GOD: that is, though I be a loser every way; though my life be in danger and in hazard, though many other afflictions may befall me, of diverse kinds, I pass not for them, so the Ministration may be fulfilled, so the Lord may be exalted, so the grace of GOD may be testified, I pass not, I heed it not, I regard it not: When another man, beloved, whose heart is not sound and upright with God, saith thus within himself, It is no matter though such a Church, though such a People, though such a Kingdom, or such a Nation perish, so I may be safe, so I may enjoy my comforts, my ease, my profit, my liberty, this in the heart of every natural man: But a man whose heart is perfect with God, still exalts him, both in matters of credit, and likewise in matter of profit and advantage. Last of all; 3. In matter of pleasure. in any matter of pleasure: He finds his heart disposed after the same manner; he saith thus with himself; I care not though my own desire of pleasure and ease be crossed, so men may be pleased in that which is good for edification; as we see that disposition in Paul, 1 Cor. 10. 33. 1 Cor. 10. 33. Saith he, I please all men in all things. Saith he, I have liberty to eat flesh, and I desire to use that liberty, it is as acceptable to me as to any other, notwithstanding, I will even deprive myself of that liberty, to please men; not in this only, but in all things else; and why? for, saith he, I seek not myself, and my own profit, but the profit of many, that they might be saved; and that is the reason of it: And why did he seek the profit of many? We see in the 31. Verse he gives this rule, Whether you eat or drink, etc. do all to the glory of God: for this cause, saith he, I do not please myself, but others; I please other men in all things, because I would glorify GOD: that is, in pleasing them, God is advanced, he is preferred and exalted: therefore, saith he, I please not myself, but I please others in all things. So, I say, that is one effect, and the first that I name to you; That it is the property of sincerity and integrity of heart, to set a man a-work to exalt God, to prefer GOD before himself, in all occasions. A second effect arising from sincerity of heart, 2. effect, Nothing moves a man, but God's command. from this perfectness of heart, is this; he whose heart is perfect with GOD, you shall find in him this disposition, that he is not moved to his main actions ordinarily, but by virtue of some command from GOD; if he have not some such motive, he stands still, and stirs not. The ground of this is, because while a man seeks himself, while a man is unsound-hearted, while he is full of himself, (as every man is till he be regenrate, till his heart be changed) come and tell such a man, inform him, and say to him, Sir, this will make for your profit, or this is for your credit, this will be for your advantage, it presently moves him, and sets him a-work: for his end is to seek himself,: but let his heart be changed, and be perfect with GOD, to seek him, now motives drawn from these respects, do not so much work upon him; but let a commandment come from GOD, let this be presented to him, this is the will of God, this is for GOD'S glory, this he will have performed by thee; these are the motives that work upon him in the general fashion and course of his life: other respects, that were most prevalent with him before, they move him not now; but, when they are suggested, as in former time, he stands still, as it were, as a Ship that is becalmed, that hath no wind to move it: but when a Commandment comes from God, that Command fills the Sails, it fills the faculties of the soul, that moves it to and fro, that indeed is the ground, that sets this man a-work, in all the Actions, and in all the courses of his life. you shall see that metaphor used Col. 4. 12. col. 4. 12. (it is Epaphras prayer for the people, that Paul here expresseth) Epaphras a se●ant of christ, one of you, saluteth you, and always strives for you in prayer, that you may stand perfect, and filled with all the will of the Lord. Mark, this is the thing he prays for, that they might stand perfect: Why? how should it be known they were perfect? Saith he, this is the effect it will produce, you shall be filled in all the will of the Lord: that is, as the word signifieth in the Original, when a man is filled with the Commandment, even as the sail of a Ship is filled with wind, so when a man finds this disposition in himself, that the principal motive, that which sets him a-work upon all occasions, is some Commandment from God, and not selfe-respects selfe-respects, it is an argument that he is perfect, that he is filled with the will of the Lord: otherwise, he would stand still as a Ship, when the Sails have no wind to drive them: this is an argument of perfectness and integrity of heart. Psal▪ 119. 6. The like expression you shall find Psal. 119. 6. then I shall not be confounded, saith David, when I have respect (mark the phrase; for it is the phrase that he chooseth to ●xpresse his sincerity by) when I have respect to thy Commandments. That is, saith he, the time was, and it is so with other men, that when a Commandment of GOD comes, they little heed it, they little regard it: if other motives come, which propound honour, credit, and advancement, and profit to themselves, those things they respect; but, saith he, herein is my sincerity seen, and upon that ground I desire I may not be confounded, that I have now respect to thy Commandments: even as you see, a man that hath some princip all friend, that he regards above all the world beside, it may be, when many others come and speak to him, and make suit to him to have something done, he regards them not; but, if such a friend speaks, he hath respect to him: or, as a servant, if another man bid him go, and bid him do, he stands still; but, if his Masters command come once, he goes about it presently: for he hath respect unto him: this is David's meaning: for, saith he, LORD, I have respect to thy Commandments; other things move me not so much; but, if any Commandment come from thee, I have respect unto it, and I presently go and execute it: and in this regard he is said to be a man after Gods own heart, Act. 13. 22. as we see in Act. 13. 22. I have found, saith the Lord, a man after mine own heart: that is, a man of a sincere, of an upright heart, a man in whose heart is integrity and sincerity, a man without guile, and he proves it by this, saith he, He will do whatsoever I will: that is, if my will be known to him, that will he do, that is the motive that leads him, that is the thing that stirs him upon all occasions: for that is the effect by which he is described to be a man after Gods own heart, he will do whatsoever I will. Now, beloved, you may examine yourselves by this, whether you have those effects that arise from sincerity and integrity of heart; consider what moves you to every action. Certainly there is no man that goes about any business, but there is some motive that sets him a-work: Is it by virtue of the Commandment that thou goest about all thy occasions? Is it that that moves thee? Hast thou that respect to God's Commandments, that when other commandments come, thou regardest them little, but thou hast still an eye to that? as David saith, as that is another expression of his sincerity, Psal▪ 123. 2. saith he, Mine eyes wait on thee, as the eyes of the handmaid wait on her Mistress; that is, I am still looking to thee, to thy Word, to thy Commandment, any beck or nod from thee moves me, as the Maid waits upon her Mistress, to see what her will is. I say, this is the disposition of all the Saints; and therefore take heed of being deceived in this; beloved, it falls out ofttimes, that you shall find them both implicated and involved together, (and therein commonly we are deceived;) a Commandment comes from God, and respects of our own concur; (mark it well, that I may take away this deceit) as, for example; perhaps there is a service which the Lord himself commands; a man may be very diligent in this work; but it may be, there is not only a Commandment of GOD to move him, but there is much applause, there is a certain lustre and splendour that follows diligence, in a good action, in some great business. He●re now is a double motive; here is a Commandment from God, and withal, there is credit and esteem from men. As I say of doing, so likewise of suffering; it may be a man is to suffer, and it is GOD'S will to have him suffer, and he suffers for the keeping of a good conscience; but withal there is somewhat more mingled with it, there is esteem from men: and so for other actions; diligence in a man's calling, it is true, is the Commandment of GOD, and the work is the LORDS, he doth it for him, he ought to be diligent; but withal, there is profit and reputation follows it, there is advantage comes to himself; here, you see, there are more respects than one; here is the Commandment of GOD, and other respects likewise: and so for hearing the Word; it is true, it is GOD'S Commandment to hear, and a man comes, it may be, out of some respect to that Commandment; but withal, there may be other respects mingled; a man may come to feed his understanding with new notions, with novelty, he may come to see wit and learning, or to know the humour and the spirit of the Preacher, other respects may be mingled. Now, Quest. you will say, how then shall a man know whether it be the Commandment that moves him, if that be the proper effect of sincerity? Beloved, Ans. it is easy to know it by this; take a man whose heart is not sound, whose heart is impure, who is hollow toward the LORD, and take out the other respects, and leave the naked Commandment alone, and he will stand still, he moves not; let other respects be taken away, let the work want that outward glory, and he stands still, he goes not about it so diligently: let the suffering be sequestered from the praise of men, which accompanies it, let there be nothing but a bare Command, yea suppose sometimes they incur discredit with men, as sometimes they do, in suffering, there is only a naked Commandment to encourage them to it, I say, if the heart be unsound, it stands still, and moves not: but when the heart is upright, take away the Commandment, and leave the other respects, and it stands still on the other side; by which you may know, that it is not respect to men's commandments that moves a man, because when that is taken out, when there is not the will of God signified in it, when he thinks with himself, this is not for GOD'S glory, I have no warrant from GOD to do it, though there be other respects to my own credit and profit, the heart stands still, as a Mill doth, when it hath no water nor no wind to drive it. This is an argument of sincerity, when still the Commandment moves it. But this objection may be made, Quest. May not a man be moved with other respects, may he not be moved with regard to credit and advancement that may follow upon the performance of good duties? I answer, Ans. he may in the second place, he may not primarily be moved with it, it is the Commandment that must set him on work; but when he is upon the way, these respects may carry him on with more facility and alacrity: as a servant, that is commanded to go a journey, if there be concurrence of other things, if he have a good way, and good weather, and good company, and money in his purse, it is his advantage, he doth it the more willingly and cheerfully; but if there be none of these, it is enough that it is his Master's business, that is enough to set him a-work. You know Paul had many hard tasks, when he went to Macedonia, and upon other occasions, you know what his entertainment was, and yet it was his Master's work, it was his Commandment: for it is a sure rule, that as we ought to use all God's Ordinances, so also may we use all God's Arguments. It is an Argument that himself useth, that we may have respect to the recompense, The reward of the fear of God, and humility, is riches, and honour, and life, etc. If you ask, Quest. But how shall a man know when he doth it thus in the first place, when he is moved with the Commandment? I answer; Ans. you shall know it by this: A servant that seeks his master's profit altogether, with the neglect of his own, it is an argument that he serves him not out of self-respects, but that which he is primarily moved with, is regard to his Master. Indeed, here is the difference: A servant that trusts not his Master, so mannageth his business, as a Factor that still hath an eye upon himself: ●or he trusts not his Master: Another, that trusts him, that thinks thus with himself, my Master is wise to observe, and he is willing and able to recompense me▪ that servant looks not to himself and his own ends, but he doth his Master's business faithfully, and he cares not so it may be for his Master's advantage: for he loves his Master, and he thinks his own good and prosperity consists more in his Masters then in his own; this is that that moves him, and therefore without respect to himself, he serves him he doth his business faithfully, he looks what may be for his advantage, and not for his own. So much for this second effect. A third effect that ariseth from this sincerity or integrity of heart, 3. Effect, He serveth GOD with all h●s might. is to serve the Lord, to do his will with all a man's might, to do it exceeding diligently, not only to have respect to his Commandment, but to do it with all a man's might and strength: when a man doth it remissely, it is a sign he doth it feignedly; when he doth it diligently, it is a sign he doth it with a perfect heart. A servant, when he slubbers over his work, and doth but eyeservice, it is an argument that he doth it not with his whole heart, but feignedly: for when he doth it hear●tily, he doth it painfully, he doth it throughly, and exactly, and with all his strength. The ground of it is this, because, when a man doth any thing truly, and in good earnest, when he doth it for itself, he doth it always exceeding diligently, they are never disjoined. When a man doth a thing for a respect, he doth it so far as that respect requires, so much diligence he useth, and no more: you may see it in other things; if a man have money but for his use, he will seek so much as will serve such a turn, and no more; but if he doth it for money itself, if he love riches, he will do it with all his might, he sets himself to it with all his strength. You have an excellent place for the expression of this, 1 Pet. 1. 22. in 1 Pet. 1. 22. saith the Apostle, Seeing your hearts are purified to love one another, without feigning, see that you love one another with a pure heart, fervently. The meaning is this, Let a man's love be sincere, without feigning; let it be with a pure heart, without respects, without dissimulation, and this property it will have, you will love one another fervently. Beloved, these cannot be disjoined, when one serves the Lord with a perfect heart, when his eye is upon him, when he doth trust to him, without any other by-respects, he will do it exceeding diligently. Therefore that expression you find so oft in the Scriptures, Thou shalt love the Lord thy God, with all thy soul, with all thy heart, and with all thy strength, it is not an expression of the degrees of love; that is not the sole scope of that place, but it is an expression of the sincerity of a man's love; as if he should say, herein is the sincerity of a man's love, this is an argument that a man loves God truly, and not for respects, when he loves him with all his heart, and with all his might: it is so in all things; when you do any thing for itself, you will do it with all your might. Besides, The intention is divided, when things are done re●iss●ly. there is this further ground of it; you shall find this, that all remissness, when a man doth a thing remissely, and overly, and perfunctorily, itargues always a divided intention, it is an argument that the whole mind is not set on it, but that the intention is distracted, and bestowed on other things: whence that common saying is, He that will be excellent in every thing, is so in nothing: because his intentions are divided. So, beloved, you know, this is the property of sincerity, to have a single eye, to have the heart set upon one object, to look to GOD alone; If a man do so, the heart is sincere, and he that looks upon GOD alone, he must needs do it with all diligence: whensoever a man minds one thing, he will do it with all his might, because all the faculties, the intention, the thoughts, and affections of the soul, they are then concenterate, and united, and drawn together into one point, they are still running in one channel: and therefore a man that hath a sincere heart, that chooseth GOD alone, that saith thus with himself, I have but one Master to serve, I have but one to fear, I have GOD alone to look to, my business is with him in heaven, I think him to be alsufficient, and an exceeding great reward: I say, this will always accompany such a heart, such a resolution, that he serves him with all diligence; if there be any work of his to be done, he will do it with all his might: for that is the disposition of a man's mind, when once he is able to say as Da●id saith, Psal. 27. 4. Psal. 27. 4. One thing have I desired of the Lord, and that will I seek, to see the beauty of the Lord, to live in his Temple, etc. Why one thing I have desired, and that will I seek with all diligence? when a man desires but one thing, his mind will be exceeding intent upon it; and therefore if you would find out now what is a proper effect of sincerity, you shall find this always to be in those, whose hearts are upright with God, that they give themselves up to his service; I say, they give themselves up to do it with all diligence: therefore for a man that saith this, I hope my heart is upright with God, and yet you see him exceeding busy with other things, the work of God he doth overly, he slubbers it over, he, doth it negligently, as a servant that doth eyeservice; but for businesses of his own, he is exceeding intent upon them, he is overwhelmed with them, in following pleasures, and diverse lusts, his mind is exceeding much taken up in things of that kind; I say, he doth but dissemble, when he saith he hath prepared his whole heart to seek the Lord, that he walks before him perfectly, it cannot be: a man whose heart is upright, hath this disposition in him, that his speeches, his thoughts and his actions, are still busied about things that belong to the Kingdom of God, holiness is the element he lives in, he would still be doing something 〈◊〉 ●ends that way, by his good will he would be doing nothing else: I say, thus he serves the LORD with all his might, and that is an argument he hath a sincere and upright heart. You have a common saying, when a man doth a thing exceeding diligently, he doth it for his life: now a man whose heart is upright, his opinion is changed of his own happiness, of his life and safety; whereas, before, he conceived it t● consist in other things▪ now he knows it wholly consists in the favour of God, in pleasing him, and in enjoying of him; and therefore when he reckons that his life consists therein, he doth exceeding diligently whatsoever work tends to him, and to his glory. This is the third effect that arriseth from sincerity, and perfection of heart. A fourth effect is this; 4. Effect, Every grace hath its perfect work. a heart that is entire, and upright, and perfect with GOD, you shall find thus disposed, he suffers every grace to have his perfect work: that is a sign the heart is sound, and entire, and perfect, when the graces of God are not restrained, when they are not dammed, and barred up, but are suffered to have their perfect work; as it is said of patience, you shall see that expression, jam. 1. 2, 3, 4. jam. 1. Let patience have her perfect work. Rejoice (saith the Apostle there) when you fall into t●oubles of diu●r● sorts, rejoice, knowing that the 〈◊〉 of your faith brings forth patience, and let patience have her perfect work, that you may be perfect and entire, wanting nothing. Where you see, that this is put down, as an effect that ariseth from perfectness, and integrity of heart, when we suffer the graces of God, as patience in particular, to have their perfect work. Now, patience is said to have its perfect work, when it endures all kind of trials: for that is the scope of the Apostle. Rejoice (saith the Apostle) when you fall into trials of diverse sorts: that is, trials that concern you in soul, in body, in name, and in state, trials of every sort, and every kind: if patience be perfect, (and it will be perfect, if it be in a heart that is perfect, and entire, it will have a perfect work) it will make us stay no where: So that, beloved, patience hath then its perfect work, when it will suffer any thing, be it death, be it disgrace, be it imprisonment, or poverty, be it loss of friends, be it what it will be, afflictions of any kind; name all sorts of trouble that you can devose, if patience have a perfect work, it will bear all of them. When the heart is sound, beloved, than this grace, or any other, hath a perfect work: therefore you see, men whose hearts are not sound, nature will stand some where; a man perhaps will bear many things for Religion, but if it come to death, there he shrinks; a man will endure much, but if it come to disgrace, to discredit, to loss of reputation, there his patience hath not a perfect work; and therefore he gives over. As patience must have a perfect work, which is seen in suffering, so likewise it is seen in doing. So you see that expression, Heb. 17. 1. Heb. 17. 1. Seeing we have such a cloud of witnesses, saith the Apostle, let us run the race with patience that is set before us. The meaning of it is this: saith he, if patience have a perfect work, it will carry you through the whole race to the journey's end; but if otherwise, a man will run so far, or so far; but when he meets with such a rub, with such a bar, by the way, there he will make a stand, when he comes to thick way, or to thorny way, or to rough way, there he will not run; and why? because patience hath not a perfect work. Therefore, saith he, run with patience the race that is set before you. So, beloved, a man's heart is then entire, when every grace (I instance now in this) hath his perfect work. If you object; Object. But you see sometimes patience, even in the best of the Saints, hath not a perfect work, but is sometimes interrupted? I answer, Ans. it is true, you see it was so in job; though he were a man of an upright heart, (God bears that witness to him, he was a just man, one that feared God) and likewise this grace was perfect in him, (as that witness is given him, jam. 5. 11. jam. 5. 11. You know the patience of job,) yet, notwithstanding this, it seemed to be interrupted, it seemed not to have its perfect work. Beloved, to this I answer; that it did not rise from the hollowness of his heart, or the imperfection of the grace, but it ariseth many times from some other impediment, some other accident, from some distemper that may arise in the soul, that sometime or other may hinder even a perfect grace, from having a perfect work; as you see in the works of nature, there may be a perfect Spring, and yet sometimes it may be hindered from running, by some outward impediment, it may some way or other be dammed up: so, it may be a perfect Drug, fit and apt enough to work, and yet some impediment there may be that may hinder it, and choke it, and dead the virtue of it for a time, but it is but for a fit; ordinarily, and in ordinary course, every grace will have its perfect work; and as I say of patience, so likewise, you see, in all other graces, (to give you another instance, the same the Apostle gives there of faith) faith, when it ariseth, when it dwells in a heart that is entire, that is perfect, it hath a perfect work: when it is otherwise, it works but imperfectly, and but by halves. I will give you an experiment of it; you shall see two notable examples of it, one in Amaziah, 2 Chron. 25. 2 Chron. 25. 7, 8, 9 you shall find there what work faith had in him; you see, in the 8, 9, 10. Verses, Amaziah was to go to war against the Edomites, he hired 100000. of Israel, that was half his Army, to go and assist him in the battle: there comes a Prophet from the LORD▪ and tells him, Amaziah, know this, the Lord is not with Israel, and therefore separate these men, and send them home; if thou do not, thou shalt fall before the enemy: for in the Lord there is power to help, Men may do much, and yet want saving grace. or to cast down; Amaziah believed the Prophet: so that, you see, faith had a great work in him; but saith he, I am not able to hire any more. That is no matter, (said the Prophet) go with those thou hast; and he was content to do so, he went on to the Battle; and in the next verse, he was encouraged to go on: it was a great work of faith, to send back half his Army, and to go on so much encouraged notwithstanding; yet after, in the same Chapter you shall find, though faith went thus far in him, and carried him through so difficult a case, yet it had not its perfect work: for immediately after he had overcome the Edomites, he set up their Gods, and a Prophet comes and tells him, Amaziah, art thou so foolish, to set up the Gods of the Edomites, that were not able to deliver their own people? Saith the Text, Vers. 16. he would not hearken to the Prophet, but bade him cease, and the Prophet ceased. So you see, faith had a work in him, and a great work; but herein he had an unsound heart, as it is said, Verse 2. he walked before the LORD, in the way of his Fathers, but not with a perfect heart. And you shall find this very Story, that I have now named, brought in as an evidence that his heart was not sound, that his faith had not a perfect work: so far his faith went, thus far he did by virtue of that faith that he had, but a perfect work his faith had not. Another example is in Rehoboam, 2 Chro, 11. 2, 3, 4. 2 Chron. 11. When the Kingdom was divided, and given to jeroboam, and the ten Tribes had made that defection from Rehoboam, he gathered together ninescore thousand fight men to go up against Israel: but, saith the Text, the Word of the Lord came to Shemaiah, a man of God, saying, Speak to Rehoboam, the son of salomon, King of judah, and to all Israel, and judah, and Benjamin, saying, Thus saith the Lord, You shall not go up to fight against your brethren, return every man to his house: for this thing is done by me. They obeyed therefore the Word of the Lord, and returned from going against jeroboam. You see here a very great work of faith, that caused him to give over, to sit down, to be content to lose so great a part of his Kingdom, and to look no more after it; that, when he had an Army ready of valiant men, yet he was conteut to sit down; though he were a man that was not sound-hearted, yet faith had thus far a work in him; and not only for this time, but for three years after, he cleaved to the Lord, and served him in all things: and yet, for all this, it had not its perfect work, it carried him not through: for afterwards he departed from the Lord. Beloved, this is a sign of an unsound heart, when faith shall go so far, when it shall enable a man to do many things, and yet for all this, it hath not its perfect work. We see the contrary in Abraham, Rom. 4. 19 Rom. 4. 19 when he was put to it, when God had made him a promise, that he should be the Father of many Nations, saith the Text, he was not weak in the faith. The meaning is, he was not unsound, but was perfect in the faith. What did he do? How did that appear? Saith he, he went through, when the Lord came with such a promise, he considered not his own body, that was dead: for he was a hundred years old; nor he considered not the deadness of Sarahs' womb: but (saith he) he belee●ned that he was able that had promised. This is given as an evidence of the truth of his faith; he made not a stand in such a difficult case: for he was not unsound, but he was perfect in the faith. So likewise, when he came to offer his son; here in the perfection of his faith was seen. And beloved, by this you may know whether your hearts be right; if you suffer every grace to have its perfect work, when your faith doth not pick and choose, and take here a promise, and leave there another; here to believe a threatening, another not to believe; here to take hold on a Commandment, to believe that this is the will of GOD, in another case not to believe: for so doing is a sign of an unsound heart. If you object, Object. But faith many times hath not a perfect work in the Saints, as Moses, at the waters of strife, saith the Text, he failed through unbelief: and again, David, when he fled from Saul, to Achis, we see his faith there had not its perfect work: so likewise, Peter, when the waves began to arise, to swell, and he began to sink, his faith had not a perfect work. To this I answer, Ans. that faith may have a perfect work, that is, there may be an aptness in it, that ordinarily it goes through the work, ●hough, by some accident, it may be hindered: for (mark the faith of those) we see David, though he failed at this time, yet at other times he did not; no more did Moses, nor Peter, which is an argument that it rose not from unsoundness, from hollowness of the grace, or of their hearts: True grace may be interrupted. but from some interueniall impediment, some passion; as it was a passion in Moses, he was distempered; and so it was a fear, a mist that was cast before the eyes of Peter at that time. Now you know a man may be said to have a perfect eye, and yet, for all that, in a mist he may not be able to see as at other times; and a man may be said to have a perfect hand, and yet a fit of a Palsy may make it shake, and make it unfit for any thing: so a man may have a perfect taste, able to distinguish one thing from another, yet when he is in an Ague, in such a fit he takes things amiss; things that are wholesome, seem bitter to him: so in the graces of the Spirit, there may be sometimes much imperfection admitted, when a man is in the mist, when he is in the fit, when some distemper, some passion or affection, hath overcast and overclouded the soul, as it were, and possessed he palate; these may be defects, and yet the grace may be perfect. But you shall know it by this; ordinarily it is not so, it is but by accident; and therefore it comes to pass but now and then. And as we say of the grace of faith, so (to give you another instance) truth, or the knowledge of truth: this great grace, if the heart be sound, will have a perfect work; it will go through, it will not make a stand here and there, as it doth in those that are unsound, as you see, Rom. 1. 18. Rom. 1. 18. it is given there as a sign of an unrighteous man, when they withhold the truth in unrighteousness; that is, when the truth is not suffered to have a perfect work; when there is truth, and they suffer it perhaps to inform their understandings, but they suffer it to go no further; when they suffer it not to walk abroad into all the corners of the soul, into all the inward rooms of it; or, if they do that, yet they suffer it not to come into the outward Courts of their conversation, it is a sign that this grace hath not a perfect work, but is restrained: and such an expression you shall find, 2 Pet. 3. 5. 2 Pet. 3. 5. This they willingly know not, (mark) that the heavens were of old, etc. He speaks there of certain Atheists, that were mockers, and despisers, that were ready to say, Where is the promise of his coming? do not all things continue alike, since the time of the Fathers? The Apostle answers them thus; saith he, they have truth in them, there is light enough, GOD hath borne witness to himself in their own consciences; there are many things that they might object against these temptations of Atheism: but, saith he, they willingly will not know them; that is, they will not take them into consideration; as if he should say, their will, because they will not be troubled, because they will live loosely, it suffers them not to understand, and to inquire into these things, that they might know them; these things they willingly know not. So, beloved, it is an argument that the knowledge of God, and the knowledge of the truth hath not a perfect work, when there is something that a man willingly will not know, when a man shall wink with his eyes, as it is said, Mat. 13. 15. Mat. 13. 15. They wink with their eyes, that they might not understand with their hearts, and be converted, that I should heal them. They wink with their eyes; that is, when the light shines to them, they will not see it; when the conscience suggests something, when there is somewhat intimated, and whispered to the hearts of men, their will runs a loose course; therefore they will not suffer their understandings to be informed, they will not see all the light: whereas a man whose heart is perfect, if the light begin to appear, if he see it thorough a crevice, he opens the windows of his soul, and lets it in, even into every corner of it; and the ground is, because his heart is sound, he desires to make his heart perfect, he is not willing to spare it in any thing, he desires not there should be any exempt place in his heart, or in his life, or any of his courses; for he sees, joh. 3. 21. joh. 3. 21. He that death evil, comes not to the light: but he that loves the truth, he whose heart is sound, that is not an hypocrite, he comes to the light, he comes to be enlightened in what he doth, he comes to the light, that his deeds might be made manifest; that is, that it might be evident that his works are according to Gods will; he desires not that the light should be kept off. This is another instance. Patience will have her perfect work, and the knowledge of the truth will have its perfect work: so I may say of all other graces. Temperance will have its perfect work, if the heart be sincere and sound; that is, it will restrain every inordinate appetite, it will cause a man to for bear every inordinate delight, every inordinate pleasure; it will make him withdraw himself from excess in every thing, in diet, in sports, in ease, etc. So likewise chastity, holiness, and pureness, it cleanseth the heart from all kind of uncleanness, if it have its perfect work; it suffers none of that leaven to remain in soul, or body either; neither in the eye, not in the thought. This is another effect of an upright heart, of one that is perfect with GOD, that every grace hath its perfect work: and by this thou mayst know, whether thy heart be sound, or no. I will add but one more exceeding briefly, 5. Property, or effect, The Sp●●it is quieted, and so conclude. This is a fi●th effect, that ariseth from integrity, and sincerity of heart; It breeds in us 〈…〉, and a quietness of spirit, as you may see, jam. 3. jam. 3. 17. ult. But the wisdom that is from above, is first pure, and then peaceable, gentle, easy to be entreated, full of mercy full of good fruits. That wisdom is first pure, and then peaceable: As if he should say, The purity of wisdom, the perfectness, the entireness, the sincerity which holy wisdom brings forth, it is seen in this effect, it will make the heart peaceable; it is first pure, and then peaceable. His meaning is, that peaceableness is an effect of the pureness and entyrenesse of the heart: so that, when any man's heart is perfect with GOD, you shall find this effect rising from it, that his heart is quiet, and humble, and gentle, and peaceable towards men; full of love, and of mercy, and of good fruits, and of good actions, and works: but when the heart is impure, and unfound, and hollow, it is awkward, and froward, and contentious, and implacable towards men; they are not full of mercy, but full of wrath; they are not full of good fruits, and good works and actions, but they are like the ●aging Sea, that casts up mire and dirt upon those with whom they have to do. So that this is the effect of a pure heart, it breeds a quietness, a peaceableness of spirit; whereas the other bring forth tumult, and a turbulent disposition: they are easy to be entreated, to be handled, saith the Text; whereas the other, whose heart is unsound, they are, as David saith of the wicked, they are as thorns, that they cannot ●asily be handled, a man cannot easily deal with them, they are not easily entreated. So, my beloved, this frowardness, this waspishness of spirit, this implacableness, is a sign of an unsound heart, of an impure heart, of a heart that is not perfect with the Lord: as you see, the Devils are the most impure Spirits of any other, the most full of malice, and of envy, and revenge, of all other. jesus Christ, on the other side, as he had the most pure heart, so he was the most gentle of all others: he returned not rebuke for rebuke, but he was as a sheep before the shearers, etc. Use a Wolf or a Tiger never so kindly, they will be still implacable and greedy; use Sheep never so roughly, they will still be meek and gentle: so it is with the Saints, because their hearts are pure: I say, the ground of it is this, because an unsound heart breeds in it continually strong lusts, and eager desires; and eager desires are unyielding, and unruly, and that is the cause of contention, and implacableness with men: whereas when the heart is cleansed, when it is pure, and perfect, it is emptied of these strong and domineering lusts, it grows to a quietness of spirit; to be quiet within, and when it is quiet within, i● will be peaceable towards others without. When it is quiet thus, the spirit is ready to see GOD, and to yield to GOD in his providence, in all unkindnesses, and in all the evil dealings of men; they are neither ready to murmur against GOD, nor to fret against men: for quietness follows a pure heart, as unquietness and awkwardnesse and frowardness follows impurity and imperfection of heart. So much shall serve for this. FINIS. THE TENTH SERMON. GENESIS 17. 1, 2. Walk before me, and be thou perfect. And I will make my Covenant betwenne me and thee. I Will not repeat what hath been delivered, but come to that which remains, and so proceed to the second Verse. Last effect of sincerity, To see God. The last effect therefore of this sincerity, or integrity of heart, is that which we find expressed, Mat. 5. 8. Mat. 5. 8. Blessed are the pure in heart, for they shall see God. That is, this ariseth always as an inseparable effect of pureness of heart, that it is able to see God; to see him here, and it shall see him face to face hereafter. When the heart is yet unsound and impure, it is not able to see him; but when a man's spirit is cleansed from that dross, from that corruption, a man is grown pure, and entire, and faithful, he is able then to see God, that before he could not do; that is, he is able to see God in his attributes, 1. In his attributes. as Moses saw him that was invisible; that is, he saw in him more than he could see in Pharaoh, he saw him in his power to recompense him; he saw him in his wrath, and fearfulness, if he had disobeyed him; he saw him in his goodness and mercy, and therefore he chose him rather than Pharaoh, or his favour. Again, 2. In his works of providence. they are able to see him in his works, as jacob did; it is said of him, he was a plain man, and he was able to see the LORD, he was able to see him in the works of his providence, he was able to see him when he got the goods of Laban; saith he, God hath taken the goods from your Father, and hath given them to me; it is his speech to his wives: he did see him, when he met with Esau, (saith the Text) he saw the face of God, when he saw the face of Esau; he saw him in his cattle, and in his children that he had gotten: these are the cattle, and these are the wives, and the children, and the bands, that God of his goodness hath given me: he was able to see God in all these; he saw him in all his works of providence and goodness: so likewise in all his chastisements. David saw God in the cursing of Shimei; It is the LORD that hath bid him do it: And so job, he saw God, it is he that hath given, and he that hath taken away, he overlooked those that were the im●mediate instruments. Thirdly, 3. In his guidance and direction. they see him in his guidance and direction, they are able to see the fiery cloudy Pillar, which way they are led by him; they are able to see which way he would have them go, upon all occasions, when others walk in darkness, and they see not the way that God would lead them. Lastly, 4. In his Ordinances. they see him in his ordinances, they see God in the preaching of the Word, they receive it not as the word of man, but, as it is indeed, the word of God: they see him in the Sacraments, for they are able to discern the Lords body, that is, they able to see Christ crucified, to esteem him, and to set that price upon him as they ought, and so they come prepared; this they are able to do, because they are pure: but when the heart is yet unsound and impure, they are not able to see God clearly; a sight and a knowledge they have, but it is another kind of knowledge. So much shall serve for that point. And I will make my Covenant, etc. These words contain a further and a greater favour expressed to Abraham, than the former words do: it was a great merc● to him, to express thus much to him, I am all-sufficient, I am able to help thee, I am thy exceeding great reward, I am able to be a Sun▪ and a Shield unto thee, to fill thee with all comfort, and to deliver thee from all evil: but yet this which is here added, is a mercy of a much higher nature, (saith the Lord) I will make my Covenant between me and thee; that is, I will not only tell thee what I am able to do, I will not only express to thee in general, that I will deal well with thee, that I have a willingness and ability to recompense thee, if thou walk before me, and serve me, and be perfect; but I am willing to enter into Covenant with thee, that is, I will bind myself, I will engage myself, I will enter into bond, as it were, I will not be at liberty any more, but I am willing even to make a Covenant, a compact and agreement with thee. Gen. 17. 7. I will make my▪ Covenant between me and thee: that is the general. You shall find it expressed more at large, Vers. 7. Moreover I will establish my Covenant between me and thee, and thy seed after thee, in their generations, for an everlasting Covenant, to be a GOD to thee, and to thy seed after thee: that is, as if he should say, First, I am not only willing, to make it with thee, but with thy seed. Secondly, I will not make a temporary Covenant, but an everlasting Covenant, there shall be a mutual engagement between us, and it shall continue for ever, both to thyself and to thy posterity: in particular, it is added I will multiply thee exceedingly, that is but a branch of the Covenant, I will make thee a Father of many Nations, thou shalt have a Son, and his children shall grow in number as the stars of heaven, and as the dust of the earth; that is but a particular: whence, this is the point that we have to observe, that God enters into Covenant with all those that are faithful. Doct. For it was not with Abra●am, as he was Abraham, but as he was a faithful man; and therefore all the faithful are reckoned to be the seed of Abraham. For the opening of this to you, which is one of the main points in Divinity, I will show you these five things: First, what this Covenant is. Secondly, with whom it is made. Thirdly, how we shall know whether we be in the Covenant or no. Fourthly, what the breach of this Covenant is. Lastly, the reasons why God is willing to make a Covenant with men. 1. What this Covenant is. Twofold Covenant, 1. of works, 2. of grace. You must know that there is a double Covenant, there is a Covenant of works, and a Covenant of grace: The Covenant of works runs in these terms, Do this, and thou shalt live, and I will be thy GOD. This is the Covenant that was made with Adam, and the Covenant that is expressed by Moses in the Moral Law, Do this, and line. The second is the Covenant of Grace, and tha●●unnes in these terms▪ Thou shalt believe, thou shalt take my Son for thy Lord, and thy Savioar, and ●hou shalt likewise receive the gift of righteousness, which was wrought by him, for an absolution of thy sinews, for a reconci. liation with me, and thereupon thou shalt grow up into love, and obedience towards me, than I will be thy God, and thou shalt be my people. This is the Covenant of grace, Thou shalt believe, and take my Son, and accept of the gift of righteousness, A threesold difference between them. and I will be thy God. The difference between them you shall find, 2 Cor. 3. where you shall see 3. differences, to reduce them to those heads, I will not trouble you with particular places, lest I stay too long upon them. The first Covenant was a Ministration of the Letter; 1. Difference. that is, in the first Covenant, there was no more heard nor seen, but the naked Commandment, it was written in Tables of stone, and presented to them, there went; with it no aptness, no disposition to keep it; they heard what the Law was, they saw what God required, but there was no more and those that were decla●ers of it, were but the Ministeri of the letter, and not of the Spirit. Secondly, 2. Difference. this Covenant, it brings only a servile fear, and an enmity; for when a man looks upon the Author of this Covenant, & he hears no more but the Law, and what it requires; he looks upon God as a hard Master, as an enemy; again, he looks upon his Law as a hard and cruel Law, as a heavy yoke, as an unsupportable bondage, and therefore he hates i●, and wishes there were no such law; he runs from it, as a Bondslave runs from his master, as far as it is in his power. This is that which is said Gal. 4. Gal. 4. 24. Hagar gendereth to bondage: that is, the Covenant of works it begets bondmen and slaves, and not sons, and freemen: and likewise that, Heb. 12. 18. Heb. 12. 18. saith the Apostle, You are not come to Mount Sinai, to the burning of fire, to clouds, to darkness, and tempest, to the sound of a Trumpet, so that Moses himself did quake and tremble. That is, when a man looks upon this Covenant of works, it causeth in him a fear, and an enmity: that is the 2. difference. The third is, 3. Difference. That it is a ministration of death, as it is called, 2 Cor. 3. a ministration of death, that is, it propounds a curse to all those that do not keep it, and it shows no means to avoid it; and therefore a man is affected to it, and to God the Author of it, as one is to an enemy that seeks his destruction; and therefore the ministration of it is said to be the ministration of death. The reason of all this is, not because there is any ill in the Law, it is a ministration of the letter, it begets fear & emity, it is a ministration of death; I say this ariseth not from hence, that the Law of God is a cruel deadly Law: for the Law is good, but it ariseth from the weakness and the infirmity of the flesh: As for example, if you would take a Potter's vessel, and dash it against a firm wall; the reason why the wall is the destruction of the vessel, is not any infirmity or weakness in the wall, for it is the excellency and virtue of the wall to be hard, it should be so; but it is the weakness, and fragility, and brit●lenesse of the Vessel, and thence comes it to be broken asunder: and so in this case, the reason why this Law, or Covenant of works (is a ministration of death, and of enmity, is not because there is any imperfection in the Law, it ariseth rather from the perfection of it, but) is from the weakness of the flesh, that is not able to keep the Law; it is the excellency of the Law, that it is so perfect, that a man is not able to keep it; and so it ariseth from the weakness and infirmity of the flesh, that is not able to observe this Law. Now, on the other side, as this is the Covenant of works, so you shall find that the Covenant of grace, First, is a ministration of the Spirit, and not of the letter. Secondly, a ministration of love, not of enmity; of freedom, not of bondage; it is a ministration of righteousness, as it is there called the ministration of righteousness; for if the ministration of condemnation were glorious, much more shall the ministration of righteousness exceed in glory. Thirdly, a ministration of life and justification, and not a ministration of death and condemnation. The ground of this, and how it is thus, we shall show show you, by expressing to you, he order how these depend, and follow one upon the other: when a man hath looked upon the Covenant of works, and sees death in it, sees a strict Law that he is not able to keep; then come● the Covenant of grace, and shows to him a righteousness to satisfy this Law, that himself never wrought, shows him a way of obtaining pardon and remission for the sins that he hath committed against this Law, by the death and satisfaction of another; when he sees this, he sees withal the goodness and mercy of GOD, giving this to him, for his salvation, out of his free grace and mercy; when he sees this, the opinion of a sinner is changed: mark; I say, his opinion, his disposition and affection is altered, he looks not upon God now as upon a hard and cruel Master, but he looks upon him now as a God exceeding full of mercy and compassion; whence this follows, that his heart melts towards the Lord, it relents, it comes to be a soft heart, that is easy and tractable, it is not haled now to the Commandment, but out of an ingenuity and willingness, he comes and serves the LORD with alacrity and cheerfulness: this disposition is wrought upon him, because now he sees another way, his apprehension is altered, even as a servant, when it is revealed to him that he is a son, and that those hard tasks that are laid on him, are the best way to lead him to happiness, they are but rules of direction, for his own wealth, and for his own advantage, he doth them now with all willingness, the case is altered, he looks not now upon the Law of GOD as an enemy, or as a hard bondage, but he looks upon all the Law of God, as a wholesome and profitable rule of direction, that he is willing to keep for his own comfort: now when the heart is thus softened, than the Spirit of God is sent into his heart, and writes th● Law of GOD in his inward parts, as you shall see, if you compare these two places together, Heb. 8. 8, 9, 10. Heb. 8. 8, 9, 10. Behold, saith the Lord, I will make a new Covenant, and this is the Testament that I will make with the House of Israel: After those days, saith the Lord, I will put my Laws into their minds, and in their hearts will I write them, and I will be their God, and they shall be my people: If you compare it with that 2 Cor. 3. 2, 3. You are our Epistle written in our hearts, which is understood and read of all men, in that you are manifest to be the Epistle of Christ, manifested by us, and written, not with ink, but with the Spirit of the living God, not in Tables of stone, but in the fleshy Tables of the heart. The meaning of it is this, when the heart is once softened, The Metaphor of writing the Law in man's heart, explained 3. ways. God sends his Spirit to write his Laws in the heart: which Metaphor will be expressed to you in these three things: First, the meaning of it is this, look what there is in the outward Law, as it is written and laid before you, there shall be a disposition put into their heart, that shall answer it in all things, there shall be a writing within, answerable to the writing without, that, even as you see in a seal, when you have put the seal upon the wax, and take it away again, you find in the wax the same impression that was upon the seal; you shall see in it, stamp answering to stamp, character to character, print to print; so it is in the hearts of the faithful, after they are once thus softened, the Spirit of God writes the Law in their hearts, so that there is a Law within, answerable to the Law without, that is, an inward aptness, answering every particular of the Law, an inward disposition, whereby a man is inclined to keep the Law in all points; which Law within, is called the law of the mind: therefore, if you add to this, that Rom. 7. I see a law in my members, rebelling against the law of my mind, so there is a Law in the mind within, answerable to the Law of GOD without; it answers it, as Lead answers the mould, after it is cast into it; it answers it, as Tally answers to Tally, as Indenture answers to Indenture, so it agrees with it in all things; that is, there is an aptness put into the mind, that it is able, and willing, and disposed in some measure to keep every Commandment, that answereth to all the particular Commandments of the Law of GOD; this is to have the Law of GOD written in the mind: and this is that which is first meant by it, there is a Law within, answerable to the Law without in all things. The 2. thing meant by it is, that it is not only put into the mind, as acquisite habits are, but it is so engrafted as any natural disposition is, it is so rooted in the heart, it is so riveted in, as when letters are ingraued in Marble, you know, they continue there, they are not easily worn out, and that is meant by it, I will plant my Law in thy heart, it shall never out again, there I will write it, there it shall continue: so that is the second thing that is meant by it, it shall be natural to you; for that is meant by this, when it is said, it shall be printed, it shall be graven and written in the heart; and likewise it shall be perpetual, it shall never wear out again, as things that are written in the dust, but it shall be written so as it shall never again be obliterated. The third thing to be expressed, is the manner of the writing of it; the Apostle here compares himself and all other Ministers to the pen, but it is Christ that writes the Epistle, the Epistle is his, for these works he doth in it, it is he that takes the pen, it is he that handles it, and useth it, it is he that puts ink into the pen, it is he that applies it; so that though the Minister be the immediate writer of these Laws in the heart, yet the ink is the Holy Ghost, and it comes originally from Christ; and beside, they are not left to themselves, but the LORD must concur with them immediately; we are but coeworkers with him, he holds our hands, as it were, when we write the Epistle in any man's heart, it is he that guides the pen, it is he that puts ink into it, it comes originally from him, and therefore the Epistle is his. Besides, this is further to be considered in this Metaphor, that God will write his Laws in our hearts, that we may see these Laws, we may read them, and understand them: for when a thing is written, God may see it, and man may see it; a man himself may see it, and others also may read it: God sees it himself, for he hath written it: man sees it, for he is able to see the Law in his mind, he is able to see that habitual disposition that is infused into him: and others are able to see it; for, saith he, you are our Epistle, evident to all men; that is, they see the fruits and effects of it, as you may see letters graven in stone, so they see this Law written in your hearts. So, beloved, you see now what this Covenant of Grace is, and how it differs from the Covenant of Works; it is the ministration, not of the letter, but of the Spirit, because it doth not only present the outward letter of the Commandment, but there is a Law written within, and that is done by virtue of the Spirit. So that the order is this; first, it reveals righteousness; secondly, it softens the heart, it is the ministration of the Spirit; and thirdly, it is a ministration of love, it is a ministration of freedom, and not of bondage and enmity: for when the Law is thus written, a man is not haled to it, he comes not to it as a bondslave, to do his work, but he comes willingly, he finds he hath some ability to do it, he finds a delight in it, as Paul saith, I delight in the Law of God according to the inward man. So you ●ee the difference between the Covenant of Grace, and the Covenant of Works. Now this Covenant of Grace is twofold, Covenant of Grace twofold it is either the Old Testament or the New: they both agree in substance, they differ only in the manner of the administration; that, which is called the New Testament, Heb. 7. 8▪ 9 which is opposed to the Old Testament, for substance, is the same Covenant, they are both the Covenant of Grace, only they differ in the manner; and you shall find these 6. Six differences between them. differences between them. First, the New Testament, or the New Covenant, is larger than the Old, it extends to the Gentiles, whereas the first was confined only ●o the jews, it was only kept within the walls of that people, and extended no further. Secondly, the Old was expressed in types, and shadows, and figures; as for example, they had the blood of Bulls and Goats, they had the washings of the body in clean water, they had offering of Incense, etc. by which things other things are meant, as, namely, the d●a●h of Christ, and that satisfaction he gave to his Father by his death, and likewise the inward sanctification of the Spirit, signified by the washing of water, and also the works and the prayers of the Saints, that are sweet as Incense: now (saith the Text, Gal. 4.) Gal. 4. these were clements, and rudiments that God used to them as children; that is, as children have their A, B, C, ●heir first elements, so GOD did show to the ●ew●s ●hese spiritual mysteries, not in themselves, but in these types and shadows they were able to see them from day to day: for therein was their weakness, they were not so able as to conceive spiritual things without a mediate view; they saw the blood shed, and again, they saw the washings, and the rites, these were in their eye; whereas now in the time of the Gospel, these things are taught to us, these we comprehend in our minds, we serve the Lord in spirit and in truth, but there is not that visible sight, that was a help to their weakness; so that these differ, as the Image, and the substance itself, even as you see things in prospective shows, and in painting, that are different from the things themselves, when you come to see Countries, and Cities, and Mountains, and Woods, it is another thing. And this is the second difference between the Testaments, the one was expressed but in types and shadows, the other hath the substance itself. Thirdly they differ in this; the Old Testament in itself is but weak and unprofitable, (as you shall see likewise in the same place, Heb. 8. 18.) Heb. 8. 18. for the Commandment that went before was dissanulled because of the weakness and unprofitableness thereof: for the Law made nothing perfect, but the bringing in of a better hope makes perfect, by which we draw near to GOD; that is, this was able of itself to do nothing, further than as it did lead to that which was effectual, therefore it waxed old, and vanished away; so he puts them together; it was weak and unprofitable, and therefore it continued no●, it had an end, as you know, the second proved effectual to take a way sin, and to sanctify us, and therefore it is an everlasting Covenant, the Testament that continues for ever. Fourthly, they differ in the confirmation; this second Testament, the New Testament, was confirmed by an Oath, and confirmed by the blood of the Testator, by the blood of Christ, whereas the other was confirmed by the blood of Goats, Ex. 2●. as we see, Exod. 24. it is called the blood of the Covenant▪ wherewith the Book of the Covenant was sprinkled, that is, the shedding of the blood of beasts confirmed the Covenant; but this is confirmed by the death of Christ himself, and accordingly, it hath new seals put to it, Baptism and the Lords Supper, when the Old Testament had other seals, Circumcision, and the Passeover. Fiftly, they differ in this; in the New Testament there is a more clear perspicuous knowledge of things, there are better promises, a larger effusion of the Spirit, there is more clearness, as we see, Heb. 8. 10. Heb. 8. 10. After those days, saith the Lord, I will put my Laws into their minds, etc. And they shall not teach every man his neighbour, and every man his brother, saying, know the Lord: for all shall know me, from the least to the greatest of them. That is, they shall know much more, and that which they do know, they shall know in another manner: they shall know it more distinctly, more particularly. Moreover, as the knowldege is greater, so the promises are better promises, Heb. 8. 6. Heb. 8. 6. But now our high Priest hath obtained a more excellent office, in as much as he is the Mediator of a better Testament, established upon better promises. The meaning of it is this, the promises which were made in the Old Testament, (though the promise of salvation was not excluded, yet) the main of them, the most appearing and insisted on, were, they should have the Land of Canaan, & they should have an outward prosperity, you see the old Testament much insists upon that; the New Testament meddles little with them, but with promises of salvation, remission of sins, sanctification by the Spirit: therefore, saith the Apostle here, it is established upon better promises. And again, there is a larger effusion of the Spirit, the Spirit is now poured on us in a greater measure, than it was distilled by drops, now the Lord hath dispensed it in a greater abundance to the sons of men, in the time of the Gospel, there is greater measure of grace, and it follows upon the other, Grace & truth come by jesus Christ; that is, because there was more truth, and more knowledge, there went likewise more grace with it; as there is a greater revelation, so likewise there goes more grace: that is a sure rule, that all knowledge, when it is increased, when it is saving knowledge taught by GOD, it carries grace proportionably with it. This is the fifth difference. The last difference was in the Mediator; Moses was the Mediator of the Old Testament, that is, it was he that declared it, it was he again that was the executioner of it; but we have a high Priest, that hath obtained a more excellent office, in as much as he is the Mediator of a better Testament; that is, now Christ is the Mediator of the Covenant, it is he that declares the Covenant; and, secondly, it is he, that by the intervention of a certain Compact, of certain Articles of agreement, hath reconciled the disagreeing parties, he hath gone between them, as it were, and hath undertaken for both sides; he hath undertaken on God's part, these and these things shall be done, all his promises are Yea, and Amen, in him: and again he hath undertaken on our part, to give satisfaction by his death, and likewise to make us obedient to his Father: This he doth, this is to be a Mediator of the Covenant. I will not stand longer on this; I come briefly to make some use of it, and leave the other 4 things (that is, With whom this Covenant is made; How a man shall know whether he be within the Covenant; When this Covenant is broken; and The reason why God will make this Covenant with men) to another occasion. Now this use we will make of it: Use 1. First, we may consider hence the great goodness of GOD, that he is willing to enter into Covenant with mortal men. My beloved, it is a thing that is not sufficiently considered of us, how great a mercy it is, that the glorious GOD of Heaven and Earth should be willing to enter into Covenant, that he should be willing to indent with us, as it were, that he should be willing to make himself a debtor to us. If we consider it, it is an exceeding great mercy, when we thinks thus with ourselves, he is in heaue●, and we are on earth; he the glorious GOD, w●e dust and ashes; he the Creator, and we but creatures; and yet he is willing to enter into Covenant, which implies kind of equality▪ between us; as when jonathan and David made a Covenant, though there was a difference, the one was a King's son, yet, notwithstanding▪ when the Covenant of friendship was made, there did arise a kind of equality between them; so it is between the LORD and us, when he is once willing to enter into Covenant with us. Beloved, this should teach us to magnify the mercy of God, and to be ready to say, as David did, What am I, or what is my Father's House, that I should be raised hitherto, that I should enter into Covenant with the great GOD, that he should come to a Campact and agreement with me, that he should tie himself, and bind himself to become 〈…〉 You know, 〈…〉 small thing to enter into Covenant with GOD, to be in Covenant with the King of Kings: we commonly reckon it a great advantage to have alliance▪ to be in confederation with strong Princes. You see what a Covenant there was between jehoshaphat and Acha●, see how jehoshaphat expresseth himself, Truly, saith he▪ there is a League between us, (What then?) therefore my horses are thy horses, and my people are thy people; and so it is betwe●ne God and us▪ when there is a Covenant between us, than his strength is our strength, and his Armies are our Armies, we have interest, in all; there is an offensive and a defensine League; and when we seek to him, and put him in mind of it, he can not deny us. The people of Rome had other parts and Nations, that were allies with them, and if they were to fight, at any time, the Romans were bound in honour to defend them, and to assist them, and they did it, with as much diligence, as they defended their own City of Rome. If we do implore GOD● aid, do you think that God will break his Covenant? Will he not 〈◊〉 up himself, to scatter his and our 〈◊〉 Certainly he will. This great benefit you have; therefore you have cause to magnify your ●elues in this Condition; and to bless the Lord, to magnify him for his great goodness, that he would e●ter into Covenant with you; this was the greatest favour that ever he showed to Abraham, and it is the very scope of this place; Abraham, I am willing to enter into Covenant, to tie myself, to enter into bond; and therefore, since the LORD is not ashamed to make us his people, let us not be ashamed to call him our God, to profess it, and make it good upon all occasions. This is the first use. Secondly, Use 2. from this difference of the Covenants, you have these two things to obseque: First, in that the Covenant of Grace only, is the ministration of the Spirit, when the other is but the ministration of the letter, it should teach us thus much, to labour to grow to assurance of the forgiveness of our sins. If a man would de●ire to change his course, to have his heart renewed, to be made a new creature, to be translated from death to life; beloved, the way is not to consider presently the Commandment, for a man to think with himself, this I ought to do, and I will set about it, I have made a Covenant, I have resolved with myself to do it, but the way is, to labour to get assurance of forgiveness, to labour to apprehend the Covenant of Grace: for by that means thy heart shall be softened, there shall be an infusion of the Spirit, that shall write the Law of God in thy inward parts: all those places of Scripture make this good, wherein it is said, faith purifieth the heart, and by the promises we are made partakers of the godly nature, as 2. Pet. 1. 4. 2 Pet. 1. 4. and likewise, Heb. 9 14. Heb. 9 14. How much more shall the blood of Christ, which, through the eternal Spirit, offered himself without fault to God, purge your conscience from dead works, to serve the living GOD. The meaning is this, if a man would have his conscience purged from dead works, let him labour for faith, whereby he may be justified, let him labour to be sprinkled with the blood of Christ, to have assurance of the forgiveness and pardon of his sins, through that blood, than he shall have that Spirit put into his heart, that eternal Spirit, that shall purge and cleanse his conscience from dead works. So likewise, Gal. 3. Gal. 3. Did you receive the Spirit by the works of the Law? Did you not rather receive it by the hearing of ●aith preached? And so, Gal. 5. Gal. 5. Faith that works by love; that is, it is faith that brings forth love, and love sets us on work. All these show thus much unto us, that the best way to heal any strong lust, the best way to change our hearts, to get victory over any sin, that it may not have dominion over us, to have our conscience cleansed from dead works, to he made partakers of the divine nature, is to grow up in the▪ assurance of the love of God to us in Christ, to get assurance of pardon and forgiveness: for, beloved, know this, if the heart do no more but look to the Commandment, if you hear only that there are such duties to be done, and consider them, and you compare your own heart and the Commandment together, there grows a quarrel between the heart and the Commandment, an exulceration between them, and an enmity, they look one upon another as enemies; but when the heart is softened, and reconciled to God, it closeth with the Commandment, as the soft clay doth with the mould, and is ready to receive any impression; but, till then, it rebels against the Commandment, and stands out as a hard stone, that receives no impression; and therefore the way is not ●o go about to reform our lives as moral men, to think with thyself, there are these duties, I must take a course to keep them, and enter into vows in particular courses with myself to do them: no, my beloved, the way is to get assurance of forgiveness, to labour to be partaker of the Covenant of Grace: your hearts will then be softened, when you have received the Spirit, that hath wrought in your hearts a disposition answerable to the Law without, when the Law is put into your minds. And this is the first difference. The 2. 2. Difference. is, in regard of the difference of the two Testaments, the second Testament being established upon better promises. Quest. What is the reason that the New Testament is said to be established upon better promises? Beloved, Ans. you shall find this to be the condition of the New Testament, you shall find in it very little expression of the promises of this life; look in all the Epi●tles of paul, and the other Epistles, look to all the Doctrine of the Gospel, and you shall see the things that are iterated still they are these; You shall be saved, you shall have your sins forgiven, you shall be justified, you shall be sanctified, you shall receive the adoption of sons, you shall receive the high price of your calling, etc. These are the things that Paul every where magnifies, as the condition that exceeds, and goes beyond the conditions in our forefather's times: Now this great Mystery is revealed, now these great riches are opened, that before were hid. Whence you may gather this much, that grace and spiritual things, spiritual privileges, things belonging to the Kingdom of God, and of ●esus Christ, exceed much all outward and temporal happiness: Quest. Why are they otherwise called better promises? Ans. There are many other places, I know, to show the vanity of outward things, and to prefer spiritual things before them; but let this be added to the rest; this Covenant is established on better promises; labour then to work your hearts fully to that persuasion, namely, to think with yourselves, it is better to be rich in grace, better to have the privileges of jesus Christ, then to be rich in this world, Reu. 2. Re●. 2. I know thy poverty, but thou art rich. You must think with yourselves, this is the great riches; and therefore the Apostle exhorts rich men, that they-change these other riches they enjoy, to spiritual riches. Now a man will never be exhorted to change, except it be for the better. Charge those that are rich in the world, that they be rich in good works: let them so use their riches, so dispense them, so manage them, that they may turn to other riches. When a man is rich in knowledge, as it is said of the Corinthians, that they were rich in all knowledge, and in every grace, These are the better promises, this is the better and more glorious condition. So that, if there should be a Census of men, as one may so say, if there should be an estimation of men, as there was wont to be amongst the Romans, they were put into several conditions, and one was worth thus much, and another so much. Indeed, If God should make such a Census; as every man is richer in grace, as he excels in these better privileges, as he hath had these better promises fulfilled more or less to him, so he should be reckoned a more excellent man, and so should every man esteem both of himself and others: and there is very great reason for it; because when a man is rich in grace, rich in spiritual blessings, when he hath the spiritual promises, he hath Go●● Image renewed in him, he hath God to be his friend, who is the Governor of the world, and he is rich (as I said) whom God favours; he hath grace that heals his soul, which is that that makes his happiness: It is that, which is the inward fashioning of every man's apprehension▪ that makes him happy, that brings comfort to him. Now they are these better promises, they are the graces, the consolations of the Spirit, the work of the Holy Ghost, the virtue of regeneration; I say, it is that that fashions the heart, and the inward apprehension; it is tha● that heals the soul, and adorns it; it is that tha● puts it into another, a fitter condition, and it far goes beyond all other temporal felicity; that reacheth not to the inward man, it makes 〈…〉 is the Governor of the world to be his friend; other friends he may have, tha● may make him potent upon the earth, but God, in whose hand is his life, and all his ways, it mak●s not● him his friend. Beloved, learn thus to judge of the condition of the Church. You think the Church is in a miserable▪ estate, when you see it a little under hatches, when you see in down, when you see it harrowed, and ploughed by the enemies; the condition of the Church in the New Testament is to be so; they have a poor outside, yet 〈…〉; they have a sorrowful outside, though always rejoicing▪ as 〈◊〉 himself, and all the Apostles wer● herein exemplary for after Ages of the Church, yet we must not think, because the Church is down a littl● because i● wants that outward prosperity that before it enjoyed, that therefore it is the worse, It is a true observation of one, when there were but wooden Chalices, than there w●r● golden Priests; and in after time▪ when there w●re golden Chalices▪ they had wooden Priests: so it is, when the Church is in a lower condition, commonly it prospers best; and indeed, properly the prosperity of the Church consists in these better promises, the▪ outward peace is not so proper and so peculiar to it. A●d, as of the Church, so I may say of every particular man: Think not, beloved, with your selves, when your outward condition is base and low, that it is more miserable; your happiness stands in better promises: when a man hath Gai●s prosperity, that is, when his soul prospers, that is his best condition; and commonly his soul prospers best, when his outward estate fares the worst: the winter of his outward condition is usually the spring time of his soul; we should learn to judge thus. You know, it is an observable thing, that the promises of outward prosperity were made to the Church of God, whiles it was yet in its infancy, while it was weak; so that this you may observe from it, that it is a sign of childishness, and weakness, and infirmity, that a man is not grown perfect, that he is not grown to maturity, to think outward prosperity to be the better condition. The jews had these promises, but in regard of their infancy, and when the Church grew up to a greater height, when it grew to manbood (as it were) we have little mention of any such promises as these; the promises are quite of another nature; and therefore when you are able to outgrow those opinions, when you are able to look on things with another eye, when you think this outward prosperity to be but a trifle, in comparison of the better promises, it is a sign you are grown up to more strength. You see, Solomon, when he came to himself, when his wisdom returned to him, (as I may so say) you see how he looked on all outward things, how he goes through all the particulars, they are vanity and vexation of spirit. Solomon, when he was old, when he had the wisdom of experience joined together with that infused wisdom that he had from the Holy Ghost, made this the sum of all, that outward prosperity is mere vanity, an extreme vanity, a vanity that he could not enough express, and only he magnifies these better promises; this he magnifies as the better condition, to fear God and keep his Commandments, etc. FINIS. THE ELEVENTH SERMON. GENESIS 17. 2. And I will make my Covenant betwenne me and thee. THe third Use (which we did but touch upon the last day, 3. Use. and mean at this time somewhat to enlarge) is, To mortify sin, by applying the promise of free pardon. that if the Covenant of the Law, and likewise the Old Testament, as it consists in types and shadows, be but a ministration of the letter, a ministration of bondage, and a ministration of enmity: But this new Covenant, this Covenant of Grace, is the ministration of the Spirit, the ministration of love, the ministration of freedom, the ministration of righteousness, and the ministration of life: then, beloves, we may gather this from it, that if a man will obtain the Spirit, and thereby mortify the deeds of the body, if he would be delivered from the bondage of sin and of death; then let him make use of, and apply to himself the Covenant of Grace, the free promises of the pardon and remission of sins, let him apply them, that is the way to get the Spirit, that is the way to mortify the deeds of the flesh, that is the way to get his heart changed, that is the way to be made a new creature. For the better understanding of which, this is to he observed, that which keeps every man off, that which keeps men in a condition of strangeness from the life of God, is, because they see such difficulties in the commandments of GOD, as they are not able to keep, when they look upon the Commandment, and on the stubbornness of their own hearts, and the indisposition that is in them to yield obedience, they think there is no hope, and therefore they never go about it: for they see the Commandment, and they find in their own heart no disposition to keep it, but an aptness to rise in rebellion against it; I say, this keeps men off from the life of God: But, on the other side, when a man looks upon the promises, he begins to see the Covenant that his sins shall be put a way, he begins to see the goodness, and the mercy, and the tender compassion of God towards him; he begins to see a possibility of fulfilling the Law, in such a manner as GOD now requires; then his heart melteth, he becomes not only appliable to the Commandment, but is ready to delight in it; this a man gets by applying his heart to the Covenant of grace, or by applying the Covenant of Grace to himself; that very applying of the promises of forgiveness, I say, it begets a disposition in the heart, which the Scriptures call a new life; that even as you see the Sun, when it applies its beams to a fitly disposed matter, and stays upon it, when it pitcheth its beams upon it with any continuance, it begins to beget life and motion in it, and makes it a living creature: so doth the Covenant of Grace, when it is applied to the heart of a man, it begins to beget life in him, and to make him a new creature, it makes him another man: there is that power in the Covenant of Grace, in the promises of the pardon and forgiveness of sins, that it begets another life in a man, it makes him a new creature, it makes him a living creature to GOD, which before he was not; the ground of which you shall see, 2 Cor. 3. 6. 2 Cor. 3. 6. He hath made us able Ministers of the New Testament, not of the letter, but of the Spirit: for the letter kills, but the Spirit gives life. Mark it, the meaning of it is this, when the Covenant of works is delivered to you, that is, when you hear the Law, the Commands, the duty you cannot perform, 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 do? what do these Commandments and precepts do, when they are applied to the heart of man? Saith he, they kill. Now that which kills, fights before it kills, and that which fights must needs be an enemy: so than the Commandment is an Enemy, that is, every man esteems it as an enemy to himself, and therefore hath an enemy-like affection to it again; that is, he hates it, he would be rid of it, he wisheth there were no such Law or Commandment, he desires it should be dealt with as he would have an enemy dealt with, he would have it utterly taken away; when they grow in enmity one with another, as indeed they do, the naked Commandment and the heart are at enmity: for the Commandment would have one thing, and the heart would have another; there are contrary wills, and there is a striving between them, the one striving this way, the other that way, the one resisting the other, and in the end, the Law and the Commandment gets the victory; because the sting of the Law is sin: now the Law is the cause of sin, as a strait Rule is the cause of crookedness; for without the Law there should be no sin: now it causeth sin; for if there were no Law, you know there could be no fear, no transgression; because there could be nothing against which the transgression should come, this sin is the death of a man, so now the letter kills: But come now to the Covenant of Grace, saith the Text, it is the ministration of the Spirit, and the Spirit gives life; that is, when a man looks on the Covenant of Grace, he looks not on it now as an enemy, as he did before upon the Commandment, but he sees in it much love, and much friendship to wards him; he sees God intends not any hurt, any evil to him, as he apprehended before; he sees God exceeding kind, and merciful, and willing to put away all his sins, and willing to accept the sincerity of his obedience, though there be not a perfection of obedience; now he begins to change his opinion, both of God and of all his Laws, and precepts; when he sees God's kindness towards him, and his compassion and readiness to forgive him, than his heart begins to relent towards the Lord again, he begins to magnify God's goodness, and to condemn himself, he believes those promises, and thence he grows up in love toward GOD; I say, he grows up in faith, and love, and in this act of faith is the Spirit infused into his heart; this Spirit being thus infused, writes the Law in his inward pa●ts, that is it that breeds in him a holy disposition, that enables him in some measure to keep the Law, it prints in him all those graces that give him strength to observe the Commandments that God hath given him: so, my beloved, if a man will go about this great work, to change his heart, and to change his life, let him not go about it as a moral man; that is, let him not only consider what Commandments there are, what the rectitude is that the LORD requires, and how to bring his heart to it; but let him go about it as a Christian, that is, let him believe the promises of pardon in the blood of Christ, and the very believing of those promises, will be able to cleanse and purge the heart from dead works: (in that place▪ we then named, and we could do no more but name it) you shall find it, Heb. 9 14. Heb. 9 14. How much more shall the blood of Christ, which by the eternal Spirit offered himself without fault to God, purge your consciences from dead works, to serve the living God. The meaning of it is this, when a man hath once applied the blood of Christ for his justification, this effect will follow upon it, there will accompany it a certain vigour, a certain virtue, a certain power and strength, which will also purge his conscience from dead works; that is, there shall go a power of the Holy Ghost together with this blood, that shall not only forbid him, and show him that he ought not to do such and such evil things, but it shall cleanse his conscience from those roots of dead works, those corrupt lusts, and sinful affections, that are in him, that dispose him to that evil; he shall find this power growing upon him, if he do but apply the blood, that is, if he apply the promise of pardon and forgiveness through the blood of jesus Christ. The like you shall see, Gal. 3. 5. Gal. 3. ●. He that ministereth to you the Spirit, and works miracles amongst you, doth he do it through the works of the Law, or through the hearing of faith preached? That is, saith the Apostle, if I should only deliver to you the Commandments, and the Precepts, and the Rules, by which you ought to walk, I might preach long enough to you, but you should never have ability to keep any of these; saith he, you may observe those that preach the Law to you, did you receive the Spirit then? no, but when I preached to you the promises of pardon and forgiveness, than you received the Spirit, it was conveyed into your hearts. Now, A double infusion of the Spirit. I take it, there is a double meaning of this infusion of the Spirit here: in the time of the Apostles, there was a miraculous infusion and giving of the Holy Ghost, that when they preached to them, as Peter to Cornelius, and Paul to others, and laid their hands on them, the Holy Ghost fell on them; that is, they were filled presently with an immediate infusion of knowledge; they had, some the gift of tongues, some extraordinary manifestation of the Spirit; saith the Apostle, when this was done, was it done by the preaching of the Law? was it not done by the preaching of Christ, and by offering to you the pardon and forgiveness of sins through him? Therefore you see how he expresseth it; He therefore that ministereth the Spirit to you, and works miracles among you, how doth he work these miracles? he doth them not by the works of the Law, but by the hearing of faith preached; that is, by our preaching of it, and your hearing it: So, my beloved, look how the Spirit was then conveyed to men, after the same manner it must now be conveyed to us: so that believing the promises is the way to get the heart healed; when a man hath any strong lust to conflict wi●hall, he must not think, that setting himself with strong vows and resolution's to resist it, is the way to begin with: no, the way is to get assurance of pardon, to get assurance of God's love to himself, in Christ, to labour to get communion between Christ and himself, to labour to delight in God, as he will when there once are ●ermes of reconciliation between them, and when this is done, his heart will grow to an application of the Commandment, it will close with the Commandment: Whereas before it resisted it, and rebelled against it, it will cleave to it, and love it, and delight in it, and will receive an impression from it: this I take likewise to be the meaning of that 2. Pet. 1. 4. 2 Pet. 1. 4. Hereby (saith he) we have most gracious promises, and are thereby made partakers of the Divine nature: that by them we shall be partakers of the godly nature; that is, by believing the promises of pardon, we are thereby made partakers of the godly nature; there is a renewing, there is a change of the nature, a man is made another nature, even while he is looking upon the promise of pardon and remission, the promises of the New Covenant, that offer jesus Christ, and the gift of righteousness through him, even by believing those promises it is wrought. That it is so, you may compare this with that Rom. 6. where this objection is made, If there be a promise of pardon, and of grace, through Christ, then belike we may live as we list? No, saith the Apostle, do you but believe those promises of grace, and the care is easy for the rest, in 1, 2, 3. Rom. 6. 1, 2, 3. Verses, What shall we say then? shall we continue in sin that grace may abound? God forbid: Shall we that are dead to sin live yet therein? Know you not, that as ma●y as are baptised into jesus Christ, are baptised into his death? The meaning is this, if once you receive jesus Christ, and the pardon and remission of sins through him, you cannot be so baptised into him, but you must be baptised into his death; that is, of necessity, sin must be crucified in you, you must be dead to sin, as he was dead; you cannot be baptised into him for justification, but you must be baptised likewise for mortification of the flesh, and for resurrection to newness of life; Know you not, that all that are baptised into jesus Christ, that is, that are baptised into him for reconciliation with God, of necessity they must also be baptised into his death? Therefore, saith he, you are dead to sin, by being thus baptised with Christ, it is impossible you should live in in it. So, I say, beloved, he that hath the strongest faith, he that believes in the greatest degree the promises of pardon and remission, I dare boldly say, he hath the holiest heart, and the holiest life: for that is the root of it, it ariseth from that root, sanctification ariseth from justification, the blood of Christ hath in it a power, not only to wash us from the guil● of sin, but to cleanse, and to purge us likewise from the power, and stain of sin: And therefore, I say, the best way to get a great degree of sanctification, and of mortification of sinful lusts▪ the best way to get a greater measure of the graces of the Spirit, to grow up to greater holiness of conversation, is to labour to grow in faith, in the belief of those promises of the Gospel: for there is no other reason in the world, why in the New Testament there is an infusion of the Spirit that gives life, but because now there are more evident promises of pardon, and forgiveness, and reconciliation with GOD, which by the Covenant of works could not be. And so much shall serve for this. The fourth, Use. 4. and main Use, that we are to make of this, from this description of the Covenant, is to learn to know the ground upon which we expect salvation, and the fulfilling of all the promises; the ground of all is this Covenant. My beloved, it is the greatest point that ever we had yet opportunity to deliver to you, yea, it is the main point that the Ministers of the Gospel can deliver at any time, neither can they deliver a point of greater moment, nor can you hear any, than the description of this Covenant of Grace: this is that you must lay up for the foundation of all your comforts, it hath been the corner stone upon which the Saints have been built, from the beginning of the world, unto this day: there is no ground you have to believe you shall be saved, there is no ground to believe that any promise of God shall be made good to you, to believe that you shall have the price of the high Calling of God in jesus Christ, and those glorious Riches of the inheritance prepared for us in him; I say, there is no other ground at all, but upon this Covenant; all that we teach you from day to day, are but conclusions drawn from this Covenant, they are all built upon this: therefore, if ever you had cause to attend any thing, you have reason to attend to this; I say, this Covenant between GOD and us. And therefore we will labour to open to you now more clearly, and distinctly, this Covenant; though a difficult thing it is, to deliver to you clearly what it is, and those that belong to it; yet you must 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, GOD hath made a Covenant with you, and you are in Covenant with him: therefore, that I may show it to you, we will proceed from the very first preaching of the Covenant to Adam. When the Serpent had overcome the Woman, and supplanted her and the Man, and had thrown them from their happiness, God himself first preached the Gospel to them, and that in these terms, after he had charged them with their sin, and had humbled them, (for that method he useth) he showeth Eve what she had done, and saith to Adam, Hast thou eaten of the tree, of which I said thou shalt not eat? he shows them their sin, and after that the curse; then he begins to tell them he will not leave them without hope; it is true, saith he, the Serpent is your enemy, and hath overcome you; but, saith he, you shall not be slaves to him, and captived to him for ever; but you shall resist him, and be an enemy to him, I will put enmity between the Serpent and the Woman, and you shall fight together, there shall be a war between you, and this shall be the issue of the war, the Serpent shall afflict you, and hurt you something, but thou shalt overcome him, and bruise his head, thou shalt be the death of him, thou shalt have the victory over him. The Woman might ask, But how can this be? Alas, I am weak, I find myself too weak already in the Battle, he is too strong for me? Saith he, I will give thee a certain seed, one that shall be borne of thee, and he shall be an enemy to the Serpent and his seed; that is, to all evil men, that are called his seed, because they are like him: there shall be enmity between them two, and he shall fight the Battrell for thee; and in that Battle between him and the Serpent, this shall be the issue, the Serpent shall bruise his heel, that is, he shall prevail so far as to cause men to crucify him, which is but as the bruising of the heel; but, saith he, he shall break his head, he shall utterly destroy him, and overcome him for thee: so thou shalt prevail again, and be set in the place, and enjoy all the promises. The Church continued in the virtue of this promise, this preaching of the Gospel, until Abraham's time, and then GOD begins to manifest his Covenant again; he calls forth Abraham and tells him he means to make a Covenant with him, he tells him that he will bless him, and that all the Nations of the world should be blessed in him: one while it is said thus; another while, all the Nations of the Earth shall be blessed in thy seed. Beloved, there are many difficulties in this, how the promise should be made to the seed? how again it should be made to Abraham himself? (for it is said to be made to both) how all Nations are blessed in Abraham, and yet it is said, they shall be blessed in thy seed? Again, the condition of the Covenant, which he requires of Abraham, is the same thing that God makes a part likewise of his own Covenant. Besides, GOD'S Covenant seems not to be the giving of the M●siah, but the giving of the promised Land, giving him a son, and making him a great Nation; many difficulties there are in this: Therefore, that you may understand them distinctly, I will deliver it thus to you; not in the method wherein it is set down, but so as I shall make it much clearer and perspicuous to you, and best to be understoost by you: therefore you shall observe in GOD'S preaching the Gospel to Abraham; First, the Covenant. Secondly, the conditions of it. Thirdly, the confirmation of it. Fourthly, the parts of the Covenant. Fiftly, the objections the jews might be ready to make against it. And showing those five, we shall open it fully unto you. First, The Covenant 1. The Covenant. that GOD made with Abraham, was after this manner: Abraham, saith the LORD, I will give thee a seed, and in that seed, both thou thyself, and all the Nations of the Earth shall be blessed; and the question is, how this shall be done? Saith the Lord, he shall bless thee, he shall have power in his hands to bless thee; for I will make him a Prophet, a Priest, and a King. All the blessings that the people ever had, they were conveyed to them by these three, by their Priests, by their Prophets, and by their Kings: saith he, this promise I have made to that seed, that be shall be a Prophet, a Priest, and a King; yea, saith he, that seed of mine that I shall send, that shall be borne of thee, he shall be my Son, and my Heir, and in him likewise thou shalt be made an heir, and a son; an heir of all the World, as he is a Son, as he is endowed with all spiritual privileges belonging to him; yea, thou shalt not only have this, but, saith he, thou shalt even have the Spirit of the Son, and be made like to him, thou shalt be made a Prophet, as he is a Prophet, he shall ●each thee so, by infusing of the same Spirit that dwells in himself, he shall ●each thee such knowledge, that thou shal● be a Prophet, as he: Yea, he shall make thee a Priest, as himself; thine own person shall be accepted aswell as what thou dost: yea, he shall make thee a King, as he is a King; that is, thou shalt have the spirit of a King, to rule over all thy sinful lusts and dispositions, thou shalt have the peace of a King, the joy, the comfort, the riches of a King, and the victory of a King, I will deliver thee from all thine enemies: and for a Type of this, (for the Covenant was made after Melchizedeck came to him, as we may see, Chap. 14.) thou shalt see a resemblance of it, in that Melchizedeck hath done to thee, he came to thee, and blessed thee, and he was a King, a a Priest, and a Prophet; he was the King of peace, and the Priest of the most high God; and what was the blessing that Melchizedeck brought to Abraham? Saith he, The LORD bless thee; he blessed him, that is, he bade him go on, and prosper, he wished that all blessings might come upon him, that he might overcome his enemies, etc. that he might have blessings of all sorts, they are not set down particularly; and in a word, he made him heir of all things: for, saith he, I am the Priest of the most high God, possessor of Heaven and Earth, and here I have brought thee Bread and Wine, that is, an earnest, a little for the whole, to show this to thee, that GOD hath made thee heir of all things: And thereupon, when the King of Sodom● presently offered him the riches that he had taken, when he came back from the Victory, No, saith Abraham, I will not take them; for it is the LORD that blesseth me, it is he that shall make me rich, it is he that is my exceeding great reward, it is he that hath entered into Covenant with me; and therefore, saith he, it shall never be said that the King of Sodom hath made Abraham rich▪ I have received all from him, and I will restore all to him: therefore, you see, he paid Tithes to Melchizedeck, he gave him the tenth of all that he had: So is it now, saith God, that Mesiah, that promised ●eed, is a Priest after the order of Melchizedeck; he is a King, he shall come and bless thee, after that manner he shall make thee heir of all things, only thou shalt do him homage, saith he, as thou didst to Melchizedeck; What was that homage? That thou shalt give him the tenth of all thou hast, that is, by that thou shalt show thine homage, thou shalt show that thou art bound to yield him obedience, thou shalt show upon what tenure thou holdest all that thou hast; thou givest him that as a rent, acknowledging him to be the Lord, of whom thou hast received all things, and to whom thou owest all things: therefore Abraham would take nothing of any else, he would take nothing of the King of Sodom, nor he would do nothing for the King of Sodom, that is, not to him, nor any man, but as from God, as a means under him. Beloved, this is the great Covenant that the Lord made with Abraham: So you see how the promise is made to the seed: for the promise was made thus to the seed, God had promised that he should be a King, a Priest, and a Prophet, I have sworn, saith he, thou art a Priest for ever, after the order of Melchizedeck: again, I will give unto him the Kingdom of David. Thus the promises come after in the Old Testament: So the promise is made to the seed, and again it is the seed that blesseth him. This is the promise. Now for the Condition that God required of Abraham, 2. The Condition of the Covenant, which is faith. it was this, Thou shalt believe this, thou shalt believe that such a Mesiah shall be sent into the World: Art thou able to believe this, Abraham? He answers, Yes. Well, saith the Lord, I will put thee to the trial, I will see whether thou canst believe this, or no; and, withal, I will give thee a sign or evidence that I am able to perform it: saith he, I will give thee a Son: It is true, thou art as a dead man, thou art almost a hundred years old, and the womb of Sarah is dead: I will promise thee a Son, art thou able to believe it? Again, thou seest the Land of Canaan, thou hast not one foot in it, I will give this land from the length and breadth of it, for thy possession: Art thou able to believe this? saith the Text, Abraham did believe, and God accounted that faith of his for righteousness; that is, he accepted him for it: for that faith he reckoned him a man fit to make a Covenant with all, he accounted him a righteous person; that is, he was willing to enter into Covenant with him, because he believed him. Beloved, this was not directly the believing of the Mesiah, (he did not intend the Mesiah) but it was the believing that he should have a son. You see, the Text is plain, Gen. 15. when God had said to Abraham, that he would be his exceeding great reward, saith Abraham, I go childless, and the Steward of my house will be my heir. Saith the LORD to him, Verse 4. This man shall not be thine heir, but one that shall come out of thine own bowels shall be thine heir. Go look upon the Stars, if thou be able to number them, than thou shalt number the seed that thou▪ shalt have. Saith the Text, Verse 6. Abraham believed, and he accounted that to him for righteousness So likewise he adds, in the Verses following, again he said, I am the Lord that brought thee out of Vr of the Chaldees, to give thee this Land to inherit it. So, my beloved, this was the promise. Now, when Abraham had believed this, saith the Lord to him, This faith of thine, that is, not this particular act by which thou believest that thou shalt have a son, that shall be thine immediate heir, but that habit, that grace of faith, that believing disposition in thee, whereby thou art able to believe this promise, saith he, with the same faith thou also believest the promise of the Messiah, that a certain seed● shall be given thee, in whom all the Nations of the Earth shall be blessed. Saith he, this faith of thi●e I take for the condition of the Covenant on thy part, I will for this reckon thee as righteous, I will account thee as a man fit to be entered into Covenant withal. Again, the Lord tries him afterward, when Isaac was grown, Verse 22. Go, saith he, and kill thy son: Abraham was able to keep it, he went, and meant to have done it in good earnest; so there was the same ground for believing now, that there was before: So, saith he, GOD could have raised him from the dead when I had killed him, aswell as make me, when I was dead, and Sarahs' womb, when that was dead, to bring forth a son: God can aswell raise him from the dead, as he could give him me from a dead womb at first. We see, that God upon this renews the Covenant again, and renews it with an Oath; sure, saith he, I will perform my Covenant, since I see that thou believest, and fearest me, and preferrest me before thine only son: these are but the concomitants of his faith. So, my beloved, it was this act of Abraham, by which he did believe the promise of God, that made him partaker of the Covenant. And if you ask now what is the condition that makes every man partaker of this Covenant of grace? It is nothing but only faith, ability to believe it, that GOD would send such a Messiah, before the Law, and that he hath exhibited, and sent him since: for you must know this, that all the promises, the very giving of Isaac, the giving of the promised Land, all these were but shadows, as it were, of the great promise, of the main Covenant in Christ. So likewise, that act of Abraham's faith, whereby he believed that he should have a son, and believed that GOD would give his children possession of that Land where he had not a foot, was but likewise a branch, and a shadow, and a pledge, as it were, of the main act of faith, whereby he believed the promised seed should be given him, in whom himself, and all the Nations of the Earth should be blessed. So then we have found out this, what the Condition is that God requires of every man to be made partaker of his Covenant; it is nothing but to believe in God; that is, God saith, I will give my Son to you; to us a Son is given, etc. that shall be the promised seed, and I will make him a King, a Priest, and a Prophet, to bless you; he shall give you remission of sins, etc. he shall teach you, and instruct you to mortify your lusts, and shall make you partakers of his Kingdom; he shall make you heirs, and sons; this is a very great promise, can you believe this? If a man will but believe GOD now, I say, it makes him partaker of the Covenant, this puts him within the Covenant: you will say, this is very strange; how can it be, that so small a condition as this, that to bel●eue, should make a man partaker of the Covenant? that upon which all the promises hang initially, is nothing but believing. You see Abraham did no more but believe GOD, when he told him he should have a son, you see how much GOD made of that: So it is with us, if we do but believe this, God will make as much of it, he will make good all the promises of the Covenant to us: But, I say, this hath need of a reason why it is suspended only upon faith, and belief; the reason is this, mark it well, Reason's why faith is the Condition. it is a point of exceeding great moment. First, though there were nothing but faith, yet that believing brings with it, and works sanctification, and holiness of life: for whereas you might object, May a man believe this promise, and yet walk according to the lusts of his own ignorance, and so to be made partaker of the Covenant? Let him, if he can believe truly, and do this, but it is impossible, let him believe, and the other will follow. Behold Abraham himself, (to give you an instance of it) he believed GOD, and it was accounted to him for righteousness; I say, it was enough for him to believe GOD: For that draws after it inherent righteousness of sanctification, and holiness of life: for, saith the Text, Rom. 4. Abraham is said to believe GOD, when he said he should have a son, he gave him glory, that is the ground, which draws with it all other graces, after this manner; he that believes GOD, hath a good opinion of him, he loves him; he that loves him, must needs be full of good works. Besides, he that believes him, when GOD shall say to him, I am thy exceeding great reward, see that thou keep close to me, thou shalt have an eye upon me, and walk with me from day to day. Let a man believe that GOD is alsufficient, that he will be a Sun and a Shield to him, and his exceeding great reward, he will be ready to do it. Abraham did so, when God called him from his Father's house, and from his kindred, he was ready to do so; when GOD would have him to offer up his only son, he was ready to do it: for he believed GOD, he believed his promise, and his ability, and willingness to help him; he believed his Almighty power, and therefore whatsoever GOD bid him do, he would do it; he preferred GOD before his own ease, before his own profit, before his only son whom he loved: Let any man believe as Abraham did, and of necessity it will produce good works; let a man believe truly, and truth of belief will bring forth truth of holiness: and therefore we hear what S. james saith, jam. 2. saith he▪ Abraham was justified by faith; it is true: but, saith he, Abraham's faith had works joined with it: for it was not a dead, a counterfeit faith, but a true faith, and being a true faith, you see, Abraham had works aswell as faith: for when GOD bade him offer his son, he did it: Was not that an exceeding great work? saith the Apostle there: So say I, no wonder that it is by faith, that the LORD requires no more but to believe: for when a man believes, works will follow, it will breed holiness of life; let him believe GOD to be an exceeding great reward, that he is a Sun and a Shield, he will follow GOD wheresoever he leads him; let him believe the promise of GOD, when he describes himself, he must needs have a good opinion of him, and love him, and be exceeding fruitful in good works, and obedience to him; therefore that is one reason for it. A second reason of it is, 2. Reason. because it could not be done by obedience to the Law; it was impossible to have made the sons of men partakers of the Covenant, that way: for if it could have been done by the Law, and by the Commandment, it should have been; but the LORD tried that in Adam, he gave Adam a Commandment, and ability to keep it, (so he made him perfectly innocent,) yet Adam did not keep it. Put the case that GOD should have tried him the second time, and have given him a Commandment again, and not have required the Condition of faith, but of obedience, he would have broken it, as he did before; and therefore it could not be by the Law: Therefore it must needs be by faith, and the promises, otherwise it could never have been sure. Adam broke it; surely, if he broke it, we should have broken it, if it had been any other way but by faith: and therefore we see what the Apostle saith, Galat. 3. 21. Is the Law then against the promise of GOD? Gal. 3. 21. GOD forbid: for if there had been a Law given that could have given life, surely righteousness had been by the Law: If Adam had stood and had kept the Law, and if men could have entered into Covenant, and have kept it, Christ had been spared, the Covenant of Grace had been spared; if righteousness had been by the Law, there had needed no Messiah, there had needed no Covenant of Grace; and therefore, through the infirmity of the flesh, (Adam's flesh, that would not keep the Law, and ours, that is not able to keep it) there was no other way to make mankind partaker of the Covenant of Grace, but only by faith, by believing GOD, and by taking the promise, and the gift of Righteousness, through jesus Christ: for it could never else in likelihood have been sure to the seed. This is the way to make it sure, when there is no more but an acceptation required, and not exact obedience to the Commandment. Thirdly, 3. Reason. it is by faith: because nothing else can answer the Covenant, but faith: you see, the Covenant is not a Commandment, Do this, and live, but the Covenant is a promise, I will give thee, It runs all upon promises, I will give thee a seed, and in that seed thou shalt be blessed. I will give thee this good Land, etc. so that the Covenant of Grace stands on GOD'S part all in promises: Now you know that it is faith that answers the promise: for the promise is to believed; if the Covenant had stood in precepts, and Commandments, and rules of the Law, than it must have been answered by works, and obedience, and therefore it could not be by obedience: for that holds not proportion, there is not agreement between them; but since the Covenant consists of promises, that must needs be by believing, and not by works. Fourthly, 4. Reason. and lastly, it is by faith, because the Lord would have it by free grace, and not of debt: for, saith he, If I should give a Law, and rules to men, and promise them life upon it, when they had performed the work, they would challenge it of debt: no, saith the LORD, it is an inheritance, I do not use to deal with my children, as men do with their servants, that I should give them work to do, and when they have done it, I should give them wages, than they would come and challenge it a my hands by way of debt: no, saith the Lord, this is an inheritance, and you are my sons, and you shall have it given you freely, and given you as it becomes a Father to give it, so you shall take it; therefore, that it might be of free grace, and not of debt, therefore it is by faith, and not by works. And that is added, likewise, if it had been by works, men would have been ready to boast▪ and have said, I have done this, I am able to keep the Law, therefore the promise of eternal life shall be made good to me, I shall receive it as wages, men would boast in themselves: No, saith the LORD, no creature shall boast in itself: for that puts every man further from the LORD, the more a man rejoiceth in himself, the more he stands upon his own bottom, the more he is divorced from GOD, and separated from him: but, saith he, he that rejoiceth, let him rejoice in the LORD: for that fits a man for the LORD, and therefore I will have it by faith, it shall not be by works. So, beloved, you see now what is the Condition. Surely, look how Abraham was made partaker of the Covenant, so every one of us must be; Abraham was made partaker of it by saith, so shall every man be made partaker of it by faith, and no otherwise. Abraham believed God, when he had a promise, and because he believed him, (not that particular act of faith but) that grace of faith, whereby he believed this, and the other promises of the Messiah, was counted to him for righteousness: and so for this cause, because we believe the promises, and the Covenant of Grace, therefore the LORD accepts us, and accounts us righteous; and because this seems strange to the sons of men, therefore we see with how much ado Paul labours to make it good, what strong objections were against it in all times. I have showed the reason. Now when you read Rom. 3. & 4. and Gal. 3. & 4. you may know the better the meaning of those places. Well, so you see the Covenant; secondly, you see the Condition; now you hear that there is such a Covenant as this. The third thing is the confirmation of the Covenant; 3. The confirmation of the Covenant. when a man hears that GOD will vouchsafe so much favour unto mankind, a man is ready to say as Gedion did, alas my family is poor in Manasses, I am the least in all my Father's house, And who am I, that I should be raised up hitherto? that such a promise as this should be made to me, that I should go, and save Israel? etc. I say, after the same manner a man might be ready to object, Alas, what are we the sons of men, that the great GOD of Heaven and Earth should enter into such a Covenant with us, that he should make us such promises as these, that he should make us heirs of the World, that he should bless us in that manner, to make us sons, to make us Kings and Priests? Saith the LORD, I confess it is a Covenant that needs confirmation: therefore the LORD hath confirmed it all these ways; the LORD hath confirmed it, first, by his promise; saith he, you have my sure word for it; if that be not enough, I will confirm it by an Oath, and because he had no greater to swear by, he saith, by myself have I sworn, that I will make it good: this is not enough, but he confirms it by the blood of Christ himself; the Mediator shall come, and confirm this Testament, and when the Testament is confirmed by the death of the Testator, there is no more altering of that; Gal. 3. 15. saith he, Gal. 3. A man's Testament no man changeth, after once it is confirmed: and when the Testator is dead, Heb. 9 then the Testament is confirmed: so it is confirmed by the blood, by the death of the Testator. This is not enough, but he hath added seals unto it, he hath confirmed it likewise by them; saith he, I will add the seal of Circumcision, and of the Passeover. For Circumcision, saith the LORD, Go, and circumcise yourselves, and when I see the Circumcision, I will remember my Covenant, and make it good to you; that, as he said of the Bow, he set the Bow in the Cloud, saith he, I will make my Covenant, that I will never destroy the Earth again with rain, this Bow shall be the witness of the Covenant, and when I look upon it, I will remember my Covenant; after this manner are the signs and seals of the Covenant; saith he, Circumcise yourselves, and when I see that, I will remember my Covenant, and will spare you, and I will make good to you all the promises of it: So likewise the Passeover, saith he, See that ●ou keep it, take the Lamb, and sprinkle the blood, etc. Saith he, when I see it, I will remember my Covenant. Where, beloved, this is to be observed, that these signs or seals of the Covenant, not only confirm the promises on our part, but they signify that faith, that condition which is required on our part: for when the LORD comes, and looks into his Church, and sees a great company in it, sees his House full, and he comes, and asks, What do you in my House? What do a number of those that profess themselves to be within the compass of the Covenant there? Their answer is, LORD, we believe, we are among those that keep the Condition. If you believe, where is your Circumcision? It may be you have that outward Circumcision in the flesh, but where is the Circumcision of the heart? for, if you did believe indeed, it would work a change in the heart, as faith, I told you, that is indeed a lively faith, works a charge, it c●ts off sinful lusts, it makes a man deny himself, and cleave to God, and serve him with a perfect heart. So again, after that manner doth the second sign of the Covenant, which is the Passeover, when the LORD shall ask, Do you believe? Yes, here is the sprinkling of the blood of the Lamb. But where is the true sprinkling upon the heart and conscience? here is the outward Passeover, the outward profession, you come and take the sign and the seal, but where is the inward sprinkling? Therefore you see what was required in the Passeover; saith he, when you eat the Lamb, etc. have you tasted of the sweet of the Lamb, have you ever tasted of the sweetness that is in jesus Christ, so that you can love him, and delight in him? are you clad like those that went out of Egypt, with their staffs in their hands, and their feet shod; that is, are you ready to go out of Egypt; that is, from sin and wickedness; from the state of unregeneracy, wherein you were before? Again, hath your soul tasted of the sour herbs, of that bondage, that now you are weary of all the bondage of sin and Satan, that you desire exceedingly to go from it, that you reckon the contrary condition a condition of freedom, wherein you are willing and desirous to continue? saith the LORD, when I look upon these signs, I will remember my Covenant; only see that your Circumision be not in the letter, as we see, Rom. 2. but see that you be circumcised in your hearts; that there be not only a Passeover, but see that you keep the Passeover with sincerity, see that all leaven be cleansed out of your hearts, that is, that your hearts be empty of the dominion of every sin; see that you have tasted of the sourness of that bondage, that you be willing to be rid of it, see that you be willing to travel out of Egypt, to another, to a further Country; see that this be real, not in profession and show, but in deed; and, saith the LORD, I will remember my Covenant; and these are the confirmations of the Covenant, saith the Lord, you shall not need to doubt it, I have sworn, it is repeated, Heb. 6. besides, it is confirmed with blood, with the death of the Testator, and there is none that altars the Will of the dead, when he is dead, they add nothing to it, nor takes nothing from it: beside, I have confirmed it with seals, and therefore it stands unalterable. These three things we have observed now in this Covenant. FINIS. THE TWELFTH SERMON. GENESIS 17. 2. And I will make my Covenant between me and thee. And I will multiply thee exceedingly. YOU have heard what the Covenant is in the general. The fourth thing is, What the particular branches, and parts, or gifts, and privileges of this Covenant are; and those we will reduce unto three heads. Now the three parts of the Covenant are answerable to the three Offices of Christ: for, we told you, it is Christ▪ himself, to whom the promises are immediately made; he is a Priest, a King, and a Prophet; it is he that makes good all the parts of the Covenant, and he doth ●t according to all his three Offices; remission of sins, he gives as a Priest: The other Priests were but a shadow of this Priesthood of Christ, he is the great High Priest, that is holy, and harmless, and undefiled, that is higher than the heavens; the great High Priest, that is enured (saith the Text) into the very heavens themselves; he that sits at the right hand of God, and is now present with him; he that is not entered in by the blood of Bulls, and of Goats, but by his own blood. This is such a High Priest, as is able indeed to give remission of sins; and therefore, saith the Apostle, Heb. 10. 22. Seeing we have such an high Priest, doubt not, but now come with full assurance of faith, when you see such an High Priest as this: if they were able to believe, that had but a weak man to be their Priest, before the coming of Christ, that offered for his own sins, as well as for the sins of others, that often repeated his Sacrifice, that that had but the blood of Bulls and Goats, that did but enter into the Tabernacle; saith he, when you see jesus Christ himself come, that hath no Si●ne of his own, that offered one perfect Sacrifice, that he needs not to repeat, that entered not into the Tabernacle, but into the Heaven itself, that did this with his own blood, and not with the blood of beasts, saith he, draw near now swith assurance of faith: ●hat is, Why should you make question now? you have great ground of assuring yourselves, that your sins shall be forgiven; now you may trust perfectly to the grace reueiled through him. This is the first. The second is, I will teach you knowledge, and that he doth as a Prophet; you shall no more teach every man his brother, but all shall be taught of me. Beloved, it is another kind of teaching, when the LORD teacheth us knowledge, then that is that we can have from the hands of men; Christ is another kind of Prophet, you come not to hear him speak, to hear him teaching as a man hears other Lectures, where his understanding is informed, but he is such a Prophet, as enlightens every man within, that comes into the world; that is, every man that is enlightened, is enlightened by him, he is such a Prophet, as baptizeth you with the Holy Ghost, he is such a Prophet that makes men's hearts to burn within them when he speaks to them; such a Prophet as saith to Matthew and Levy, Follow me, and they do it; such a Prophet as saith to his Ministers, G●e teach all Nations, and I will be with you, and I will make you able Ministers, not of the letter, but of the Spirit; there is no man in the world can say this, but this great Prophet; and this is the Prophet that the Lord hath raised up, the Prophet that he promised he would raise another like Moses, that great Prophet that should teach men after another fashion, than all the Prophets before were ever able to do. And that is the second part of the Covenant. Beloved, we may know many things, but it is a hard thing to know as we ought to know. It is said of an unregenerate man, 2 Cor. 8. He knows nothing as he ought to know. For example, thou mayst know sin, and know it most exactly, but if this do not work upon thy heart, if the sin lie not exceeding heavy upon thee, if it breed not in thee godly sorrow, for it, if it doth not amaze thee, as it were, with the filthiness and vileness of it, it is, because thou dost not yet know it, as thou oughtest to know it: And how shall a man do then? Go to CHRIST, he is the Prophet, that is, he teacheth a man to see things so, that his heart, his will and affections shall likewise be moved with it: You are to consider the Covenant when you go to the LORD; and therefore that man that saith, I can look upon my sin with dry eyes, I can look upon it, and never be affected with it, this is because he is taught but with the teaching of men; he must remember that this is a part of the Covenant, and God hath bound himself by an Oath to perform it. jesus Christ, as he is a Prophet, God hath sent him to teach thee all things belonging to salvation, and so to teach thee, that thou shalt be in a right manner affected with it. And so likewise put the case thou know God, thou seest him in his attributes, thou hearest him often described, and art able to describe him to others, but for all this, thou findest not thy heart affectioned towards him, thou seest not that excellency and beauty that is in him, so that thy heart is not enamoured with him, thou canst not say thou lovest him with all thy heart, with all thy soul, and with all thy strength, What wilt thou do in this case? Go to Christ the Prophet, and beseech him that he would teach thee to know the LORD, this is his promise; if thou pray to him, and he do not do it, urge him with this, it is a part of his Covenant, that he hath confirmed by Oath, and must do it, and, beloved, be assured of this, if we seek, and be earnest with him, he will teach us to know the Lord, and to know him so, that we shall love him with all our soul, and with all our strength. The like may I say of any thing else; put the case afflictions come upon thee, and thou be not able to be patient under such afflictions, suppose that it be a matter of disgrace and discredit, that so wounds thee, that thy heart cannot be at rest, what is the reason of this? thou callest to mind, it may be, all the rules of patience, that should teach thee to bear afflictions; well, and yet thou art not able to do it: the cause is, because thou dost not yet know these outward temptations, these outward evils, as thou oughtest to know them, if thou didst, they would seem small to thine eyes, sin would be an exceeding great grief, but these would be but trifles and flea-bite, in comparison of the other: go to Christ now, and beseech him to show thee what is the nature of these outward crosses and losses, that thou mayst be taught of him once: he is the great Prophet, that teacheth a man so, he so presents things in their own colours to the understanding, that the will and affections follow and apprehend them aright; go to him, and beseech him that thou mayst know them as thou oughtest, and thou shalt find, that thou shalt be able to bea●e the greatest cross with patience, it shall be nothing then to thee, it will appear to be a small matter, when he hath taught thee to judge aright, thou shalt not be deceived in it. So likewise, for pleasure, when a man finds his heart so wedded to any sinful lust, to any evil haunt, wherein his heart is held inordinately, that it cannot divorce itself from it, go to Christ, he is the great Prophet. Thus we may do, beloved, with the rest. This is the second part of the Covenant. The third part of the Covenant is, that which he will perform to us, as he is King, and it consists in these 3. things. You know the Office of a King is to guide and rule; now, if thou find thy heart unruly, if thou find thyself subject to unruly affections, to sinful inordinate lusts, which thou canst not master, it is a part of his Kingdom, now to set up his own government in thy heart, to put his Law into thy mind, and to write it in thy inward parts, that so thou mayst be indeed subject to the Kingdom of Christ in a willing manner. When a man sees nothing (as we said before) but the outward letter of the Law, he will never be subject, he will never yield obedience, but Christ comes as a King now, and puts an inward disposition into the mind, that shall answer the letter without, and so he makes a man subject to his government. Beloved, that Phrase is to be marked, Heb. 2. 10. Saith the Lord, I will put my Law into their mind●; there are Laws out of men's minds, Laws without, that every man may see; but it is another thing to have the Law put into a man's mind: for example, this is the Law without, Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy strength. To answer which, you shall see, Deut. 30. 6. I will circumcise thy heart, and then thou shalt be able to love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength. That is, I will put this affection, or this grace of love within thy heart, it shall not be without only, but I will put it within, that there shall be a grace within, a habit of love within, answerable to the Commandment without; this is to put the Law into the mind: and so likewise, jer. 32. 40. you know, this is the Commandment of the LORD, You shall fear the LORD, and keep his Ordinances, and his Statutes, and his Commandments to do them. Well, saith the Lord there, I will make a Covenant with you: and what will I do? I will put my fear into your hearts. I will not only give you this precept, that thou shalt look on without, Thou shalt fear me, and keep my Commandments, but I will put the affections of fear into thy heart, there it shall be, and then thou shalt easily fear me, and keep my Commandments; thou shalt fear to disobey me, thou shalt fear and tremble at my Word, and take heed how thou do any thing contrary to my mind: and beloved, when this is done, he makes indeed Kings, as he makes us Priests and Prophets: for when a man is thus taught, he is a Prophet, other men need not to teach him, for he is a spiritual man then, and is able to judge of all things; I say, when this government is set up, and the Law is put into his mind, when it is put into his inward parts; I say, when this is done, than he makes us Kings: for when men have so much strength within themselves, that they can guide and rule themselves▪ and walk in the way of righteousness, now they are made Kings, and such Kings the Lord makes all those that come to him. This is the first part of this Kingdom. The second part is, to give us abundance of all things, to give us peace: for the Office of a King, you know, is to keep his people in peace, as it is said of Saul, he clothed them with scarlet▪ that is, he made his people to abound with wealth, and peace, and quietness: this the Lord doth likewise, and this is a part of his spiritual Kingdom. Now his Kingdom is spiritual; therefore the main work of it is to give us inward peace and joy; you may have troubles in the world, but my Kingdom is not of this world, and therefore we are not so much to expect an outward worldly peace, though we have likewise a promise of that, but in me you shall have inward peace, saith he, the Kingdom of God is in righteousness, that is the first part, when God works righteousness, as I have named before, the second is peace, and joy, so that that is a part of the Covenant, GOD, promised inward peace and joy; beloved, when you want it, know it is a part of the Covenant, you may go to GOD, and beseech him to fill your hearts with this peace that passeth ununderstanding, and with this joy which is unspeakable, and glorious; go, and beseech him to enrich your hearts with those spiritual riches that belong to salvation, this is a part of his Kingdom, and that which he hath promised to us: now this is not all, but likewise an outward peace he promiseth, he hath promised we shall be heirs of all things, all things are yours, he hath promised outward riches, we are heirs of all the world; so that it is likewise a part of his Covenant, when a man wants any outward comfort, any outward help, any blessings, or deliverance, he may go to Christ, that is the King of all Kings, as he is Lord of all things, as he himself is heir of all things, and beseech him to grant it unto him: for it is a part of his Covenant. And the third and last is, that we shall overcome our enemies, that is the third branch of this Kingdom; And that which was promised to Abraham, thou shalt possess the gates of thine Enemes▪ when he renewed his Covenant, upon the offering of his son, and you shall find it, Luke 1. 74. repeated again, this is the great promise that God hath made, that being delivered from the hands of all our enemies, we might serve him in righteousness and holiness all the days of our life. Now as his Kingdom is spiritual, so the chief part of this Kingdom stands in overcoming our spiritual enemies; and therefore you may challenge this Covenant at his hands, when you are to wrestle with Satan, or any temptation and lust, LORD, hast thou not said that thou wilt deliver me out of the hands of all mine enemies? Is it not a part of thy Covenant? But, beloved, that is not all neither, there is a promise, and that is a part of the Covenant likewise, that we shall overcome our outward enemies, thou shalt possess the gate of thine enemies, so far as it is good for us, as far as God sees it meet, he dispenseth these in a different manner, but yet it is a part of the Covenant, and therefore a man may go and challenge this at God's hands; LORD, if it be good, if it be fit, and meet for me to have it, thou hast promised it, I shall have victory over them also. So now you see what the Covenant is: But now there is one main general, that likewise is a branch of this Covenant, that is general to all the three, that is the giving of the Spirit, it is a branch of the Covenant, as we see, joel 2. which is repeated, Act. 2. I will pour out my Spirit upon all flesh in those days, and your young men shall see visions, etc. Beloved, know that this was a part of the Covenant that was made with Abraham, It was expressed to Abraham in general, I will bless thee, afterwards there were several branches of it; now one thing was expressed, as part of the Covenant, and then another; among the branches, this was one, I will pour out my Spirit upon all flesh, which is that which you have likewise, Esay 44. 3. I will pour out my Spirit as water upon the dry ground, and you shall grow as the grass, and as the Willow by the Rivers of water. Whereof that this is the meaning, Peter makes it good, Acts 2. and so likewise our Saviour Christ, the great promise that he made to them was, I will bapize you with the Holy Ghost, this promise was made before he departed in the flesh, but it was fulfilled after, when he poured forth his Spirit. Beloved, this is that great part of the Covenant, that which comprehends the life of all the other three, that which enabled us to do all the rest, that which makes us Kings, and Priests, and Prophets, this pouring out of the Spirit upon us, even as Christ himself was anointed with the Spirit without measure, that he might be able to teach us, that he might be a Prophet, a King, and a Priest, that which enabled him to perform all those Offices, was the effusion of the spirit upon him without measure: Beloved, that which makes us able to be partakers of those three parts of the Covenant, is likewise the same Spirit, wherewith we are anointed according to our measure. So much shall serve for this, namely what the particular branch●s, and parts, and privileges of the Covenant are. The fifth and last is, 5. Objections against it. the objections that are made against this Covenant. There were two great objections that Paul every where met with, (for our scope is, that when we put all this together, that we have delivered about this Covenant, you may read at leisure Rom. 3. 4. and Gal. 3. 4. and all the promises made to Abraham, and when you have this before you, will be able then to understand i●) I say, there are two great objections that Paul every where met with. The one is from the Law, 1. Object. Is it not said every where, Those that obey the Commandment shall live, and every promise is made still to them that fear the LORD, and keep his Commandments? and therefore it is by the Law. Nay, Ans. saith the Apostle, Gal. 3. it is impossible that it should be by the Law: for the Law was given 430. years after the promise, and Covenant was established with Abraham long before it; it cannot be now, that that which comes after can dissannull that which went before: but besides there is another great reason, and that is this, saith the Apostle, you were never able to keep the Law, you could never be saved, if you would have it by the Law, to what end is the Law given then? By reason of transgression, that you might learn to know how impossible it is for you to come to God, to be partaker of the Covenant any other way, then by faith; saith he, you might remember that Adam, when he was in innocency and perfection, was much stronger than you, yet did not keep the Law; but, because that was easy for people to forget, the Law was given again by Moses, upon Mount Sinai, that the LORD by that means might remind you of the Commandment, and of your sins, and of the curse belonging to you; and therefore, saith he, when the Law was delivered, it was so terrible, that Moses himself did tremble; and therefore, said the People, Lord, do not thou speak to us any more, deliver not the Law to us any more, but let Moses come, and be as a Mediator between us, let him speak; for we are not able to see these fires, these burnings, we are not able to see this and live. The meaning of it is this, the Law, if any man look on it, it is so terrible, when GOD comes to speak to a man in his Law, and in his Commandments, that there is nothing to be expected but death: that same fearfulness at Mount Sinai, was but only an expression of that fear which the Law of God puts upon every man's conscience; and therefore, when the people than desired a Mediator, that might speak, and that GOD might speak no more, another thing was signified by it, that no man is able to come to God by yielding obedience to the Law, but he must needs have a Mediator to go between GOD and him. The other objection is from the Ceremonies of the Law; 2. Object. they were ready to say, We have a Priest, we have Sacrifices, we have diverse washings and Rites, &c, we were wont to be saved by them, why may we not so still? The answer to it is, Ans. That these were but the oldness of the letter; for indeed all these did but clothe the Covenant of Grace; the Covenant of Grace was delivered to the jews, the Ceremonies did indeed but set it out, they were but types and shadows, by which it was expressed to the jews: the jews, by reason of their ignorance, were not able to see the body for the clothes, they were not able to see the signification of the Spirit for the letter, they were not able to see the sword for the sheath, the kernel for the shell; that is, they could not see Christ himself, the inward promises, but stuck in the outward bark, and rind of Ceremonies, in the shell of them, and so they became unprofitable; but indeed those Rites did nothing, but clothe the Covenant of Grace, and set it forth to them. So much shall serve for the dispatching of those five things. Now hence you see how those difficulties may be answered, that I mentioned before. For example, it is said, the promise is made to the seed, yet the promise is made to us, Object. and yet again the Covenant is made with Abraham, How can all these stand together? Ans. The promises that are made to the seed, that is to Christ himself, those are these promises: Thou shalt be a Priest for ever, and I will give thee the Kingdom of David, thou shalt sit in that Throne, thou shalt be a Prince of peace, and the government shall be upon thy shoulder; likewise thou shalt be a Prophet to my people, thou shalt open the prison to the Captive, thou shalt be anointed, etc. and then shalt go and preach to them: These are the promises that are made unto the seed. The promises that are made to us, though they be of the same Covenant, yet they differ in this, the active part is committed to the Messiah, to the seed itself; but the passive part, those are the promises that belong to us, You shall be taught, you shall be made Prophets, likewise, you shall have your sins forgiven, you shall have the effect of his Priesthood made good unto you, you shall be subject to his government, by an inherent righteousness that he shall work in you; for you shall be made Kings; So the promise is made to us. How is the promise made to Abraham? for it is said, In thee all the Nations of the Earth shall be blessed. The meaning of this is, they are derivative promises, the primitive and Original was made to jesus Christ; but why is it said then, that in Abraham all the Nations of the Earth shall be blessed? the meaning of it is this, there was none that was ever partaker of these promises, but the children of Abraham, and therefore they were derived from Abraham to all the men in the world beside, that ever have been since. Now what is it to be a child of Abraham? not to be borne of Abraham according to the flesh, but to be like Abraham; you are the children of the Devil, Why? You are like him. So that all that have faith, are the children of Abraham: but more is meant then that; I say, all that do partake of this promised Messiah, are derived from Abraham, either derived from him, or grafted into him, one of these two; all that were saved before the coming of Christ, were either such as descended from him, or were engrafted into the same Nation. But what do you say of the Gentiles, that are now come in? How do they receive from Abraham? How can it be said, in Abraham shall all the Nations of the world be blessed? Beloved, Rom. 11. 17. you know it is said, Rom. 11. that the natural branches were broken off, and the wild Olive is engrafted in: that is the reason likewise why the Law comes from Zion, the Lord will have the Gentiles to be engrafted into the stock, as it were, he will have the Law to proceed from jerusalem, he will have them put into that Family as the proselytes, and so were all Nations: for they received it from jerusalem: for they had the Oracles of God committed to them, all the Nations in the world received them from them, they drew that sap of knowledge from them, so that they were grafted in: thus all the Nations in the world were blessed in Abraham, and Abraham was blessed in the seed itself. But yet one objection is behind, that is, how comes this to pass, Object. that to be renewed in the spirit of our minds, and to walk in the ways of the LORD, in the way of regeneration, should be a part of the Covenant on our part, you shall repent and believe, and be renewed, and then you shall be forgiven, etc. you shall have the Kingdom, and yet, for all this, you see it is a pa●t of the Covenant on God's part, saith the LORD, I will give you a new heart, and a new spirit, Ezek. 36. 26. I will give you, etc. there is an expression of the Covenant, and yet it is a condition that is required on our part? Beloved, to this I answer briefly, Ans. the condition that is required of us, as part of the Covenant, is the doing of this, the action, the performance of these things, it is to repent, to serve the LORD in newness of life, but the ability by which we are able to perform these, is a part of the Covenant on the LORDS pa●t, to have new hea●t● and new spirits, whereby we are able to repe●t, and to bring forth fruit worthy of amendment of life; I say, the inward ability, the change of the heart, the renewing of us in th● spirit of our minds, the writing of the Law in the inward pa●ts, that is a branch of God's Covenant, but the doing of this, the bringing forth the fruit of these inward abilities, of these inward habits and graces, that are planted in us by the power of Christ, that thing is required in us. As, for example, the very habit of faith, the very grace and power of believing, that God hath promised to give, it belongs to him, but to believe, to take the promises, to accept of jesus Christ, and to receive him, and the gift of righteousness by him, this is required as a condition on our part. And so much shall serve for the opening of this, and for this point. The next question we had to propound to you, Quest. was this, How a man should know whether he be within the Covenant, or no? Ans. You shall know it by this, How did Abraham know whether he was in the Covenant, or how will you know whether Abraham, or any other were? saith the Text, Abraham believed God, and therefore God reckoned him as a man that was righteous, and accepted him to be a partaker of the Covenant: and so, if thou believe, it is certain then, thou art within the Covenant; but how shall a man know that? Gal. 5. 5. Neither Circumcision availeth any thing, nor uncircumcision, but faith which worketh by love. If thou canst find this now, that thou art able to take jesus Christ, to take him as a LORD and Saviour, thou art able to believe all the Covenant of Grace, thou art by that put into the Covenant. But how shall a man know whether this faith be right or no? for, you know, there is a false, dead, and counterfeit faith: if it be right, thou shalt find it to be of a working and lively nature, but many times we may be deceived in that. A woman many times thinks she is with child, but if she find no motion nor stirring, it is an argument she was deceived: So, when a man thinks that he hath faith in his heart, but yet he finds no life, no motion, no stirring, there is no work proceeding from his faith▪ it is an argument he was mistaken, he was deceived in it: for, if it be a right faith, it will work, there will be life and motion in it. As Abraham's faith, you see, it enabled him to do whatsoever GOD appointed him, to offer his son, to excommunicate Ishmael, when GOD bid him cast him out, though he loved Ishmael exceeding dear, yet he did it, and did it readily; so, whatsoever God bade him do; here was a working faith. But yet a little further, a man may be yet deceived in this, a man's faith may work, and an Hypocrite may do many works, if it be but bare working, a man may be deceived, and therefore this is added further, it works by love. Beloved, a man may do exceeding many duties, as you know, he may suffer Martyrdom, he may give all to the poor, he may be a very diligent Preacher of the Gospel: for Paul saith, I may speak with the tongue of men and Angels, I may give my goods to the poor, I may give my body to be burned▪ and yet if these great works be done, without love, they are nothing. But, on the other side, if you find this, that you do but the least work, if it be but to give a cup of cold water, and do it out of love, if you abstain from one sin, if you overcome any one lust whatsoever, that is dear and near to you, because you love jesus Christ, if you set yourselves upon any work, upon any employment and endeavour, and thy heart witnesseth this to thee, it is because I love the LORD, and desire exceedingly to please him, he is one that I would fain have communion with, my delight is in him, therefore I do these works: for it is my meat and drink to do his will; now thou art on a sure ground, now thou mayst know thou art within the Covenant: for thou believest as Abraham did, and therefore thou art within the Covenant, as he was; thou mayst know it, because thy faith works, and then thou mayst know that it works right, because it is done by love. Well, yet there is another way to know this, that is in thy seed (saith the Text) shall all the Nations of the world be blessed, if a man be then engrafted into this seed, into the Messiah once, than he shall be blessed, if once he belong to him. Well, how shall a man know that. If thou have received the Spirit of the Son: for whosoever is in Christ, hath received the Spirit of Christ, if he have not received the Spirit of Christ, he is not in him. Consider whether you have received the Spirit of the Son, the Spirit of the promised seed, that is, thou art made like Christ by the Spirit: for the Spirit will assimilate thee, and renew this Image in thee, he makes thee such another in some degree, as he is; yea, he will not only do this, but he will witness to thee, that he is thy God, and that thou art of those that are partakers of the Covenant, and therefore that is the way to find it out, that is the thing I intent to insist upon, to find out whether you have this Spirit, you shall find it, this is the great mark that the Apostle Paul insists upon, still in all his Epistles, by which a man may know whether he be within the Covenant, or no, still it is this, we have received the Spirit, and the Spirit seals us to the day of redemption, we are established and sealed by the Spirit of promise, and we have received the Spirit, which is an earnest, etc. Now to know whether you have the Spirit, I will commend these two places of Scripture to you to consider: one is, Rom. 8. 15. You have not received the spirit of bondage, to fear again, but the spirit of Adoption, whereby you cry Abba Father; the same spirit bears witness with our spirits, that we are the sons of GOD. The other you shall find, 1 john 5. 8. And there are three that bear record in Earth, the Spirit, the Water, and the Blood, and these three agree in one. If you would find out whether you have the spirit of the Son, or no, you shall know it by these three: In the Antecedents, the Concomitants, and the Consequents. The Antecedent is the Spirit of bondage; beloved, that of necessity must go before, so that if thou never hadst the spirit of bondage, certainly thou hast not yet received the spirit of the Son: for the Apostle speaks of it here, as the common condition to all Christians, they do not receive the spirit of bondage again; you had it once, but now you have the spirit of Adoption: I say, every man must have this spirit of bondage, and the ground of it is this, because no man can come to Christ, except the Law be a Schoolmaster to bring him to Christ; now the Law is not a Schoolmaster, it teacheth no man, except the spirit of bondage work fear, except the spirit of bondage put an edge upon the Law, put a Sword into the hand of the Law, to prick the heart, to wound the heart, Act. 2. as it is said, Acts 2. this is the spirit of bondage, Beloved, you may hear the Law, and the threatenings and curses, applied to you 10000 times over, and yet no fear be bred in you, except the spirit of bondage join with it, that makes it effectual. Now in the Law are included judgements and afflictions, which are but the execution of the Law, sometimes it goes with the Law itself, sometimes with the judgement and afflictions, it is the spirits of bondage that must go with both; as for example, when it thundered & reigned in Wheat-haruest, 1 Sam. 12, 1 Sam. 12. 18. the people feared exceegingly; and Ezra 10. Ezra. 10. 9 when there was an exceeding great rain, the people did exceedingly tremble, and, you know, in that Earthquake, though all were safe, Act. 16. Act. 16. and there was no cause why he should be so unquiet, yet we see how the Gaoler was amazed, his heart was wounded, this was not for these particular judgements, there might be a great rain, there might be a great Earthquake, and thunder in Wheat-haruest, and yet men's hearts little moved, but there went a spirit of bondage, that bred a fear in them, this is that, I say, no man can come to Christ without the Law, either in itself, or in afflictions, which are but the executioners of it, and these are not effectual without the spirit of bondage: and there is a very great reason for it; because, otherwise we should never know the love of Christ, he that hath not known what the meaning of this spirit of bondage is, what these fears are, what these terrors of conscience are in some measure, knows not what Christ hath suffered for him, or what deliverance he hath had by him; beside, he will not be appliable to Christ: But I will not stand more upon this. Hast thou not had the spirit of bondage? I say, surely, if thou hast not t●sted of this, Christ, hath not sown the seed of grace in thy heart: doth any man sow before he hath ploughed? doth any man make a new impression before there be an obliteration of the old? Beloved, before the hea●t be me●ted w●th 〈◊〉 the spirit of bondage, there is no sense of a new spirit, to make a new impression upon it; I confess it is different, it is sometimes more, sometimes less, but all have it, more or less; sometimes the Medicine goes so close with the revealing of sin, and of judgement, that it is not so much discerned; sometimes again, God means to bestow upon some men a great measure of grace, and therefore he gives them a greater measure of the spirit of bondage, because God means to teach them more to prize Christ, he means more to baptise them with the baptism of the Holy Ghost, and therefore he baptizeth them with a greater measure of the spirit of bondage, they shall drink deeper of that spirit, because his intention is, that they shall drink deeper of the spirit of Adoption: and therefore Christ takes it for an argument concerning the Woman, when he saw she loved exceeding much, surely she had a great measure of the spirit of bondage, she was much wounded for her sins, there had been exceeding much forgiven her, in her apprehension; and so was Paul exceedingly wounded, you know. This must go before. The things which go together with it, are these three, the testimony of the blood, of the water, and of our own spirits. First, beloved, there is the testimony of the blood▪ there are three that bear record in the Earth, the spirit, the water, and the blood, though the spirit be set first, as it is usual amongst the Hebrews, and in the Scriptures, to put the last first, if a man would know now, whether he be in Christ, whether he hath received the promised seed, or no, let him consider first, whether he hath believed in the blood, that is, there is a word of promise, that saith thus to us, there is a Sacrifice that is offered, there is the blood of the Lambeshed from the beginning of the world, and this blood shall wash thee from all thy sins, when a man stands to consider this promise, beloved, this promise bathe two things in it, there is the truth of it, and the goodness of it; a man doth, with Abraham, believe the truth of it, he believes God, and saith, it is true, I believe it, but withal, there is a goodness in it, and therefore, as the understanding saith, it is true, so the will saith, it is good, and therefore he takes it, and embraceth it, and is exceeding greedy of it: for when the spirit of bondage makes a man fear, it empties a man of all righteousness, as a man empties a Cask, that there is nothing left in it, when it pulls away all other props and stays from it, it leaves a man in this case, that he sees nothing in the world to save him, but the blood of Christ; when a man sees this, he takes fast hold of that, he will not let it go for any thing; and though it be told him, you shall have many troubles and crosses, you must part with all you have, you shall have somewhat hereafter, but you shall have little for the present; he cares not though it costs him his life, so he may ha●e this blood to wash away his sins, it is enough, this he lays fast hold upon. Beloved, when a man doth this, at that very hour he is entered into Covenant, he is translated from death to life, he hath now received the promised seed, and he shall be blessed, for God hath said it, and sworn it, and it cannot be otherwise; and this is the testimony of the blood, when a man can say, I know I have taken and applied the blood of Christ, I rest upon it, I believe that my sins are forgiven, I grasp it, I receive it, this is the testimony of the blood. Now, when a man hath taken the blood, What? shall he continue in filthiness now, and walk after the lusts, of his former ignorance? No, the Lord comes not by blood only, but by water also, that is, by sanctification, that is, he sends the Spirit of sanctification, that cleanseth and washeth his servants, that washeth away not only the outward filthiness, but the evil nature, the swinish nature, that they desire no more to wallow in the mire, as before: for the Lord will not have a sluttish Church, and therefore, Eph. 5. Eph. 5. he washeth his Church, and cleanseth it; he washeth every man in the Church from top to toe; there is not one place in the soul, not one place in the conversation, but it is rensed in this water; and then, when a man comes to find this, that he hath not only found the blood of Christ applied to him by faith, but hath found that he hath been able to purify himself, and by the work of Christ's Spirit joining with him, when he goes about to purge himself, that helps to cleanse his conscience from dead works. There is the second testimony. Now follows the testimony of our own spirits, that gathers conclusions from both these, and saith thus, Since I have received the blood, and seeing I am able to purify myself, I conclude, I am in a good estate, I am a partaker of the Covenant: if a man could say this truly, it is said, whosoever believes, shall be saved, but I believe, this is the testimony of the blood only; but when a man can say, I do labour to purify myself, I desire nothing in the world so much, I do it in good earnest, this is the testimony of the water to this sign, and testimony of the blood, which shows that it is true, it is a linely hope: for he that hath a lively hope, he purifies himself, 1 joh. 3. But some man may say, 1 joh. 3. 3. This testimony of a man's own spirit may deceive him. I answer, it cannot, because though it be called the testimony of our own spirit, yet it is a spirit enlightened, it is a spirit sanctified with the Spirit of Christ, and then that Rule is true, 1 joh▪ 3. If our own heart condemn not; 1 joh. 3. that is, if the heart of a man enlightened, if the heart of a man with which the Holy Ghost joins, if the heart of a man sanctified do not condemn him, if he have the testimony of this Spirit, he shall be saved, he needs not doubt it, he hath boldness towards GOD, then again he must consider this work, the testimony of the Spirit, the water, and the blood; and these three agree in one; it is not the testimony of the Spirit alone, but it is the testimony of the water joined with it; if it were but the testimony of one, indeed the ground were not good, but they all agree in one; and therefore if thou have one sure to thee, it is enough. These are the things which go before, and accompany it. Now follows the testimony of God's spirit; which we shall see described, besides the places I named to you, Eph. 1. 13. Eph. 1. Wherein after you believed, you were sealed with the spirit of promise. My beloved, when a man hath believed, and took lesus Christ; secondly, when he hath washed and purified himself, that is, he hath gone about this work, and so his own spirit gathers a testimony hence, that he is in a good estate; after he hath thus believed, then, saith he, comes the Holy Ghost, and seals the same things unto you; that is, the LORD leaves a man alone a while, as it were, to champ upon the bridle, as I may say, he lets a man alone to some doubts and fears, that so he may purge himself the more carefully; but after a time, when a man hath put to his seal that God is true, than the LORD seals him again with the spirit of promise, that is, the LORD sends the spirit into his heart, and that spirit gives witness to him, and when he hath put to his seal, that GOD is true, than the LORD puts to his seal, and assures him that he hath received him to mercy. You will say, What is this seal, or witness of the Spirit? My beloved, it is a thing that we cannot express, it is a certain divine impression of light, a certain unexpressible assurance that we are the sons of God, a certain secret manifestation, that God hath received us, and put away our sins; I say, it is such a thing, that no man knows, but they that have it; you shall find it expressed by all these places of Scripture, R●u. 3. 20. Reu. 3. If any man will open to me, I will come in and sup with him; that is, when the Lord enters into a kind of familiarity with a man, when he vouchsafes him so much favour, as to come and sup and dine with him, as it were, Reu. 2. 17. and to dwell with him▪ and so, Re●. 2. 17. To him that overcometh will I give of the hidden Mannah; I will give a white stone with a new name written in it, t●at no man knows but he that hath it; that is, there shall be a secret privy token, as it were, of my love given him, a secret mark of it, that there is no man in the world knows beside: Io●. 14. 21. So, joh. 14. 21. If any man love me, and keep my Commandments, I will show myself to him; that is, he shall have an extraordinary manifestation of myself, he shall have such an expression of love and peace, that shall fill his heart with peace and joy, such a thing that no man knows but himself. Beloved, this is the testimony of the Spirit. I confess, it is a wondrous thing, and if there were not some Christians that did feel it, and know it, you might believe there were no such thing, that it were but a fancy or enthusiasm; but, beloved, it is certain, there are a generation of men, that know what this seal of the Lord is; indeed you must remember this, to distinguish it from all fancies and delusions, this Spirit comes after you have the water and the blood, after you are believers, after you have purged yourselves; and therefore if any man have such flashes of light and joy, that witness that he hath received the promise, and that he is in the Covenant, and for all this he have not the things that go before it, now thou mayst take it for a delusion; I will come and sup with him; but with whom? with him that first openeth to me. If thou open thy heart to the Lord, whensoever he knocks, and comes to thee. And so, To him that overcomes, I will give of the hidden Mannah. If thou be one that art able to overcome temptations, and unruly affections, & sinful lusts, thou mayst conclude, it is a true testimony that thou ar● not deceived; but if thou be one that art overcome with every base lust, with every temptation, thou art deceived, if thou art persuaded thou art in a good estate, this is not the witness of the Spirit; for it is to him that overcomes. So again, to him that loves me, and keeps my Commandments, etc. Now if thou be one that breaks the Commandments of God, that findest not that holy fire in thy breast, that findest not thy heart affectioned to him, and yet thou hast t●ese great flashes of assurance, and thinkest thy state good, beloved, you deceive yourselves, whose case soever it is, the Lord hath not showed himself to thee, b●t it is a delusion, a fancy, and therefore, I say, consider it; and this is the consequent of it, that he that hath it is able to pray. So I will conclude all, he is able to cry Abba Father. If thou have such an assurance of a good estate, and yet art not able to pray, thou art deceived likewise: for that is the property of the Spirit, it makes a man cry to God, and call him Father. You will say, Is this such a matter? every man can pray. Beloved, it is another thing then the world imagines it to be▪ he that hath this spirit, is mighty in prayer, he is able to wrestle with God, as jacob did, by the spirit of Adoption, he had power with God, as it is said there, and he is able to prevail with the Lord, and why? because he can speak to him, as to a Father, he can continue in prayer, and watch their eunt● with all perseverance; he can speak to him, as one that he is well acquainted with; he can not only speak remiss●ly, but he can cry Abba Father, that shows fervency in his prayer; there is no man in the world that is able to do it beside. We see a description of other men, Esay 33. 14. when they are troubled, they are not able to pray indeed, they may have forms of prayer, that they may use in times of peace, but, beloved let any great trouble come upon them, let them be put to it, and then you shall find they are not able to do it, but they run away from God as fast as they can, at that time, they are not able to come and say, Thou art my Father, I beseech thee hear me, I beseech thee pity me, and forgive me: no, but they tremble at God's presence, as the Thief doth at the presence of the judge; the sinners in Zion are afraid in that day when God comes, at the day of visitation, the sinners in Zion are afraid, etc. for who shall dwell with deu●ouring fire? That is, they tremble at such a day, when the day of death comes, when God begins to show himself to them, in the fierceness of his wrath, when he begins to come near them in the day of visitation, than they fly from him, as one would fly from devouring fire, they fly not to him, as one would fly to a merciful Father, that is ready to hear them, and help them, but they fly from him as fast as they can, as one would fly from everlasting burning. The like place you have, job 27. 8, 9, 10. job 27. 8, 9, 10. For what hope hath the Hypocrite when he hath heaped up riches, when God shall come and pull away his soul? Will God hear his prayer when he cries, & c.? Will he call upon God at all times? A wicked man may make some show of prayer to God in time of health, and in time of peace, but at that time, saith he, when he hath spent his time in gathering up riches, in heaping up them, and GOD comes upon him suddenly, and shall pull away his soul, he tears and rends it from him, (for so the word signifies in the Original) that is, he is not willing to resign it into God's hands, as the righteous man doth, but he is busy about his wealth, and God surpriseth him, and rends his soul from him. What will he do in this case? What? will he pray? saith job, No, he gives two reasons. He hath ●o delight in the Lord, he neverloved the Lord, there is no such love between the Lord and him, as there is between the Father and the Child, between the H●sband and the Wife, he never had the spirit of a son, he cannot pray, for he delights not in God. But he doth pray sometimes? Object. Yea, for some fit, Ans. he may be in some extremity, he may cry as a Thief at the Bar may cry to the judge, as he doth sometimes exceeding hard, not because he loves the judge, but it is a cry that comes from extremity, and it is but in extremity, and by that the falseness and hypocrisy of them is known: So an Hypocrite may cry in the time of extremity, but it is a cry, it is not a prayer, and it is but in the time of extremity, it is not at all times that he doth it, he is not able to do it; for the Lord is a stranger to hi●, he looks upon the Lord, as upon a terrible judge; and therefore if you would know whether you have the spirit of the Son; As first thou shalt know it by that which went before; and as, secondly, thou shalt know it by that which goes together with it, the testimony of the blood, the testimony of the water, and of thine own spirit, So thou mayst know it thirdly by this, by the Consequents, it makes thee able to pray, and in the time of extremity it makes thee able to go to God as to a Father, when another flies away from him, as from everlasting burnings. So much shall serve for this time. FINIS. THE THIRTEENTH SERMON. GENESIS 17. 2. And Iwill make my Covenant between me and thee. And I will multiply thee exceedingly. THE point which we were in handling, Ways to know whether we are in the Covenant, or no. was this, How a man may know whether he be in the Covenant or no? I told you, there are 3. ways to know it. Let a man consider how Abraham came into the Covenant; Abraham believed God, and it was imputed to him for righteousness. If thou believe, than thou art within the Covenant; but it must be a faith that works by love; if it be a faith which works not, it is but a dead faith, and if it do work, yet if it work not by love, the Lord regard●th it not▪ it is true, it is faith that lays hold upon the Covenant, but it works by love; faith is the point of the Compass, that fastens upon the Covenant, but love is the other part, that goes about, that doth all the business, it is that which keeps the Commandments, it is that which quickens us to every good work. The second way to know whether we be in the Covenant, or no, is, to consider whether we have taken the promised seed; for in him shall all the nations of the world be blessed. How shall we know that? If we have the Spirit of the Son, that is known by the Spirit itself, the Spirit bears witness; the witness of the Spirit, as I told you, it is known by that which goes before it, by that which accompanies it, and that which follows after. This is the point, that we were in handling, and we were broken off in the midst of it; we will recall it a little, and deliver it somewhat more distinctly to you, than we could do then for haste. First, I say, whosoever hath the Spirit of the Son, he must have, before it, Rom. 8. 15. the spirit of bondage: Rom. 8. 15. You have not received the spirit of bondage again to fear, but you have received the spirit of Adoption. As if he should say, there are none, but first they receive the spirit of bondage: for there is no man can come to Christ, except the Law be his Schoolmaster, and the Law is not effectual without the spirit of bondage, neither the Law, in the threatenings, nor the judgements, which are the executioners of those threatenings: you may hear the Law opened unto you a hundred and a hundred times; that is, the particular sins, of which a man is guilty, described; yea, the particular judgements; yea, the LORD may follow you with afflictions and crosses, yet except there be a spirit of bondage to work together with these, it will never mollify an obdurate heart. And therefore, my beloved, you must make this account, if you have never been affrighted with the terror of God, if you have never been put into any fear by this spirit of bondage, be assuted that you have not yet the spirit of Adoption. If men would have looked to the brazen Serpent, without being stung of the fiery Serpents, God would have spared the spirit of bondage; but, beloved, who doth it? who is able to do it? We be all in a dead sleep, and, except we be wakened with the terrors of the Almighty, there is no man would seek after jesus Christ; we may preach the Gospel long enough, and men, for the most part, turn the deaf ear to us, till the LORD open their ears by afflictions, and especially by the spirit of bondage: it cannot be, but there must be some precedent work, we will not come home to the Lord without it. We do all as the Woman that had the bloody issue, as long as she had money in her purse, or that there were Physicians to go to, that she had ability to have them, she would not come to Christ, but when she had spent all, when she saw there was no more hope, than she comes to Christ, and was healed of her bloody issue: so do we, so long as we can live in sin, we consider not the greatness, nor the dearness of the disease; but if we can but subsist with them, we go on, we come not to Christ, but when we are spoiled of all by the spirit of bondage, when we are put in fear of death, that is it that brings us home to jesus Christ, and therefore we must make an account of it as a general rule, there must be such a spirit of bondage to bring us home: we do in this case as joab did with Absalon, when he lived in the Cour●, in ease and pleasure, he would not come to Absalon, he might send again, and again, but he would not come at him, till his Corn was set on fire, and that brought him: beloved, except there be some such cross as may make an impression upon us, such a cross as hath the spirit of bondage joined with it, to cause it to wound our spirits, (as it is said, they were pricked in their hearts when they heard Peter) I say, we would not come home unto the LORD, we must have such an avenger of blood, to pursue us, before we seek to the City of refuge. And therefore consider, whether thou hast tasted of this spirit; and therefore you may observe this by the way, that when God doth write bitter things against a man, it is not a just cause of dejection: for this is a sign that God is beginning a good work in thee, seek not to put it off, and to think, it is a miserable thing to be under such a bondage as this: no, but make this use of it, let it bring thee home to jesus Christ. And here, by the way, that men may not be deceived in this, and say, Object. Alas, I have not had this spirit of bondage, and fear, and therefore I fear I am not right. My beloved, Ans. you must know for what end the Lord sends it: he sends it for these two ends, and by that you shall know whether you have it or no: for if thou hast the end once, if the effect be wrought, no doubt but thou hast had the cause that produceth that effect. One end is to bring us home to Christ; if thou find thou hast taken jesus Christ, it is certain, there hath been a work of the spirit of bondage upon thy heart, if thou find thou art willing to take him upon any conditions, thou art willing to deny thyself, thou art willing to serve him, to love him, and to obey him. And a second end is, GOD sends this Spirit of bondage, that thou mightest know the bitterness of sin, and learn to abstain from it▪ that thou mayest learn to tremble at his Word, for the time to come, I look to him that is of a contrite spirit, and that trembleth at my Word: that even so as parents do with their children, they would never afflict and correct their children for that which is past, but their end is for the time to come, that they may not commit the same fault again; otherwise the parent would not lay any affliction upon the child; and, beloved, know that the Lord hath this very end in sending the spirit of bondage, thou must not think it is for thy sins past, that there may be a kind of satisfaction made for them, that is not the end, but the end is, that thou mightst know the bitterness of sin for the time to come, that thou being scorched once with it, thou mightst not easily meddle with it again; and therefore if thou findest this to be thy case, thou hast so far tasted of the terrors of the Almighty, that thou darest not adventure upon sin, thou standest in awe of the LORD, that thou darest not be so bold with sin as thou hast been, that thou darest not meddle with the occasions of it, that thou darest not come near it; I say, if thou find such a tenderness of conscience in thyself, if thou find that that sin is made terrible to thee, that thou didst despise before, (for it is the property of a carnal man to despise his ways) I say, if this be wrought in thee, defer not, make not dainty of applying the promises, because thou hast not received the spirit of bondage: for thou hast, thou hast the effect, therefore thou needest not doubt, but that thou hast the thing. This is it that goes before: that which goes together with it, I showed you; then is the witness of the blood, and of the water, and of our own spirit; there be three that bear witness in Earth, 1 Io●. 4. the spirit, and the water, and the blood; by spirit there, is meant our own spirit enlightened; by blood is meant justification; by water is meant sanctification; so that that goes together with the witness of the spirit. The first is the witness of the blood; that is, when a man is humbled, when a man is broken with the spirit of bondage, than he begins to make out for a pardon: when he sees he is arrested, as it were, when he is shut up, as that phrase is used, Gal. 3. Gal. 3. and sees what a debt is required of him, and he is not able to pay the least farthing, now he begins to look out for a surety, now he begins to hunger and thirst exceedingly after Christ, now he is not content only to watch with him, to serve him, and to obey him, but he is willing to part with his life, and all that he hath, upon that condition. Now when a man is in this case, than the Lord begins to show him the blood of his Son, he begins to open a little crevice of light, and to show him the New Testament in his blood that is, the New Testament confirmed in his blood, shed for many, for the remission of sins. I say, he begins then to look upon the promises, to consider such promises as these, Come to me, all ye that are weary, etc. and, If any man sin, we have an Advocate; and, Let whosoever will, come, and take of the waters of life freely; and, Go and preach to every creature under heaven, and t●ll them, if they will believe, and take my So●ne, they shall be saved. I say, these are all promises made in the blood of jesus Christ. now he begins to consider these promises, and he begins first to think, What? are these promises true? Yes, surely they are most true, they are confirmed wit● an oath, they are confirmed with the blood, with the death of the Testator: a man's Covenant, after it is once made, and the Testator is dead, Gal. 3. no man adds to it, or takes from it. Now when a man considers this, Are these the promises of the LORD? hath he confirmed them with an Oath? are they confirmed with the blood of the Testator? Certainly, they are most true, I cannot doubt of them: but then he begins to consider, As they are true, how fit are they for me? what is the goodness of them? They are also exceeding good, there is nothing in the world so excellent, so precious, so sweet, and so comfortable, as these promises be: I say, when he hath done these two, when the understanding says they are true, and believes them, and when the will saith they are good, and embraceth them, at that very instant, salvation is come to thy house, and to thy hea●t; I say, Christ jesus is come to thee, at that very instant, he hath made a Covenant with thee, though perhaps thou see him not at that time, (as Mary could not see him, but ●ooke him for the Gardener) but, I say, at that time thou art translated from the Covenant of Works, to the Covenant of Grace. But you will say, Quest. How comes this blood to be a witness? Beloved, Ans. it is a witness in this manner; when a man's spirit shall consider the promises, and ponder them well, and shall say this with himself, Well, I have applied these promises, b●t upon what warrant? upon what ground have I done it? every body will be ready to apply the promises of mercy and forgiveness, but what warrant have I to apply them? To know that, upon good ground, I lay hold of these promises? then a man considers with himself the promises, they are sure, they are clearly and distinctly set down in the Word; he considers to whom these promises are offered, to those that are vnrig● t●ous; the LORD justifieth the unrighteous, even to Publicans and Harlots, to sinners; such they were that came to CHRIST, to such the promises were offered. Well, I know I am an unrighteous man, and therefore the want of sorrow and contrition, and the want of holiness, and the want of tenderness of heart in the beginning shall not exclude me: for they are promises that are made to the unrighteous, to the unclean and polluted, to the hardhearted, such they are at the first to whom the promises are made; but what doth the Lord require of those? That they thirst: all that thirst, come, I find an ext●●me thirst, I would dye that I might have Christ, and his righteousness: Is this all? No, it is required further, that when thou art come in, thou take this resolution, now I will serve him, now I will love him, now I will obey him, I will be content to take jesus Christ, for better for worse, I will be content to deny myself, to take up my Cross, to follow him, in all his ways. When a man's spirit hath pondered this well, when he hath looked on the blood of JESUS CHRIST, and the promises, and sees himself qualified, upon this, he says, surely these promises belong to me; this is the witness of the blood: then follows the witness of the water; for the blood hath a double virtue in it, it hath not only the virtue to deliver us from the guilt of sin, to cause the LORD to pass over us, when he sees the sprinkling of the blood upon our hearts, and upon our persons, but there is this more, it hath a cleansing virtue in it, cleanseth the conscience from dead works; and so hath faith, it hath not only a virtue in it, to receive, and to digest and to take the promises, but it hath an ability to work; as the hand, you know, hath two offices, it hath an office to receive, and to take, and likewise it hath ability to work: Beloved, these are never disjoined, the blood never washeth from sin, but likewise it cleanseth the conscience from dead works; faith never receives the promise, but it works likewise; indeed for the ●eceiuing part, we receive all alike precious faith; but for the working part, there is much difference: you know, a weak hand is able to receive, as well as a stronger, but a stronger can do more work: therefore, as faith grows more, so it works more. Some man hath a more working faith than others, though, as it is a receiving faith he hath it alike: therefore thou mayst consider this with thyself, if I have the testimony of the blood, I have also the testimony of the water, that is a sanctification joined with justification; Christ came not by blood only, but by water also: if the spirit of a man look on this now, and can say, I see, I am renewed in the spirit of my mind, I see I am washed from my filthiness, I see my conscience is in some measure cleansed from dead works, than he may conclude with himself, surely I am in the state of grace, I am in the Covenant. And this, beloved, is the witness of our own spirits, and the witness of the water, and of the blood. But when this is done, it may be the LORD continueth, yet, at some fits, to write bitter things against thee, he seems to cast thee off, he seems to wound thee sometimes, with the wounds of an enemy. This the LORD many times doth, that he may put usto it; he turns the deaf ear, that he may try what we will do: when the spirit of a man hath now these testimonies, and yet hath not rest, though it have them on good ground, (for I mean not the naked spirit of a man, but his spirit enlightened and sanctified by the Holy Ghost) yet when he hat● good ground, and saith thus with himself, Yet for all this, I will trust in him, I have his sure Word for it, I have his promise, I know that heaven and earth shall pass, rather than any promise of his shall pass: now when the Lord seeth a man believing thus, and trusting him upon his bate word, than the Lord goes a step further with him, & seals the same things to him, with the spirit of promise, that is, (as I showed before out of Eph. 1. 13. In whom after you bel●●ued, you were sealed with the spirit of promise) when you put to your seal that God is true, God then comes and puts to his seal, he gives you the spirit of promise, and assures you that it is so; that is, he doth by his own Spirit say to a man's soul, that he is his salvation. My beloved, this is a certain expression of the Holy Ghost to the soul of a man, that we know not how to express to you: therefore it is called the hidden Manna●: it is called a white stone, with a new name written in it, that no man knows but he that hath it, a certain manifestation of Christ to the soul, a certain divine light, a certain secret token of his love, whereby Christ manifests himself to the soul of a man, that which the Scriptures call supping with him; I will come and sup with him; Rev. 3. & job. 14. 21. I and my Father will come to him, and I will manifest my own self unto him; this is the witness of the Spirit, that when the witness of our own spirit is somewhat obscure, we may then say, Lord, thou now speakest plainly, now there is no question. My beloved, this is the witness of the Spirit; that thou be not mistaken in it, still remember this, that it is given to those that overcome; if thou be overcome of every thing▪ of every small temptation, if thou be overcome with a blast of praise, with a little pelf, and wealth, dost thou think now thou hast got the white stone tha● Christ gives as the witness of his Spirit? No, my beloved, it is to those that overcome, and so it is to those that open: if thou be a stubborn servant, that Christ may come again and again, a●d knock at the door, and tell thee of such a sin, that thou liest in, and of such a duty that thou neglectest, and yet thou carriest thyself like a stubborn servant, that will not hear him, or if thou do, thou wilt not go about thy wo●ke, that he hath appointed thee; dost thou think he will come in, and sup with thee, when thou wilt not open to him? No, my beloved, it is not Christ that sups with thee▪ but it is a delusion of Satan▪ but how shall we know this? These are the things that accompany the Spirit; Six consequents of the Spirit. but now for the Consequents of it, they are 〈…〉 First there follows a spirit of prayer, 1. A spirit of prayer▪ that goes together with it, prayer in the perfection of it is not a lip labour; no, it is not a putting up of petitions, be they never so exceellent; it is not a crying to the Lord: for other men may do so, but it is when a man can come to God with confidence, because he knows him to be his Father, because he hath been acquainted with him, because he hath received the Spirit of the Son, that tells him in plain terms, he is his Father: when a ma● can come with holy affections to the Lord, this is the spirit of prayer; a wicked man, as we showed out of job 27. when God comes to him, and rents, and tears his soul from him; that is, he parts with his soul unwillingly, when God pulls on the one side, and he on the other, when GOD pulls away his soul, saith he, will the LORD hear him, when he cries to the Almighty? No: for he doth not pray, it is indeed a cry, a man in extremity may cry hard, as a thief at the Bar, he cries hard, not because he loves the judge, or hath any confidence in him, if it were not foot that extremity, he would not do it at all, saith he, he prayeth not, he doth not delight in the Almighty, he goes not to him as to a father, and it appears hence, that were there not such an extremity, he would not pray, for he will not pray at all times. Secondly, 2. Love.. it breeds love; wheresoever the witness of the Spirit is, always there follows it love, towards God, and jesus Christ: for it cannot be otherwise, all love comes from knowledge; now when a man hath seen jesus Christ indeed, that is, when the Lord hath showed him his own self to him, when he hath drawn near to a man in the witness of his Spirit, when he hath manifested himself, it cannot be but a man must love him. What is the reason that we shall love him perfectly in heaven, but because we shall know him fully? any man that knows him in part here, loves him in part; and therefore, if you have ever known the LORD, that he hath thus showed himself, it cannot be but thou shalt love him. Besides, love comes from kindness, and goodness of one that hath showed love to us; love begets love, as fire begets fire. Now when this was thy case, when thou wast a man expecting nothing but death, and hell, and the wrath of God, and the Lord hath come, and spoke kindly unto thee, as it were, the LORD hath come and spoken to thee, when thou wast to die, and hath said, thou shalt live, when he hath overcome thee with kindness, as it were, it cannot be now but that thy heart should be affectioned towards him, as David saith Psal 18. Lord I love thee dear; for, when I was in distress thou didst hear me; so when a man hath felt the terrors of the Almighty, when he hath lain under the spirit of bondage, for a time, when he expected nothing but death, and condemnation, and the Lord hath showed mercy and loving kindness unto him, love will follow. Thirdly, 3. Cleansing a man's self. thou shalt find this follow upon it, likewise; if thou have the spirit of Adoption, it will set thee a work, to cleanse thyself, as, 2. Cor. 7. 1. see a notable place for this purpose; saith he, if you have such promises, that is, the promises of grace, and of forgiveness, and of the pardon of sin, if you have applied them indeed by the spirit of Adoption, than you will cleanse yourselves from all pollution of fl●sh and spirit. So, beloved, by this thou mayst know whether thou hast the spirit of adoption, whether thou hast applied the Covenant of Grace, and the promises of it, indeed, and in good earnest; this will certainly follow, thou wilt cleanse thyself: but if thou find now, that thou wallowest in thy lusts, in thy filthiness, that thou art not yet washed from thy sins, and from thy swinish nature, be assured thou hast not yet applied the promises, thou hast not yet the spirit of Adoption, be assured, if thou hast any hope, it is not a true and lively hope, it is but a false and dead hope: for, if it were a true and a lively hope, 1 joh. 3. it would set thee a-work to purge thyself, and therefore Heb. 10. 22. you see the difference there, between the assurance of faith, and of presumption, Draw near in assurance of faith: What then? having your hearts sprinkled from an evil conscience, and your bodies washed in pure water. If it be assurance of faith, it hath always this following with it, the heart is sprinkled from an evil conscience; but if it be a presumptuous, a false assurance, upon false grounds, there follows no such cleansing, no such watchfulness. Beloved, this is a sure rule that will not deceive you you, those that have but false flashes of comfort, they grow secure after them, these breed carelessness, they are more bold to commit sin, they walk loosely, and are apt and ●eady to say, I doubt not but it shall be well enough with me; but those that have assurance indeed, it makes them much more diligent, and solicitous, and careful to please the L●●d in all things; for it is as a feast to them, when Christ leads them into his Cellar, as it were, and makes a man's heart glad with Flagons of Wine, that is, with the consolations of the Spirit; I say, it quickens him, and makes him zealous, and ready to every good work, when he hath once tasted of this Wine, his case is like Elihuds, he cannot hold in, but he must break forth into good works, into holiness of life. A man walks in the strength of such a testimony of the Spirit for many days, for so many years, so far it is from making a man remiss in the ways of God. Fourthly, 4. Peace. that which accompanies it, is peace, and joy, Rom. 15. 13. the Apostle prays that they may be filled with peace and i●y, through belee●i●g; as if he should say, if you believe once indeed, joy will follow; and therefore you know it is called the joy of the Holy Ghost, that is, when once a man receives this witness of the Spirit, there follows a wondrous quiet, and peaceableness, and calmness in the heart. Beloved, it is with every son of Adam, as it was with Adam; when he had lost the Image of GOD, there followed trouble and horror in his conscience, till that Image was recovered, his heart was never fully at peace, but as soon as that was recovered, the heart recovers the former joy that Adam had, that former quiet, and peace, and comfort, that Adam had in that innocency, he hath it in a measure: So, when the LORD returns again to a man's spirit; that it is his returning, and no delusion, I say, there ariseth a certain peace in the soul, and a joy that no worldly man ever tasted of▪ that they never understood, nor knew the meaning of; a certain peace, and joy that goes beyond all worldly joy whatsoever, that which Da●id called the s●ining of God's countenance, Psal. 4. and, beloved, one good look of God, is worth more than all the wealth in the world, yea, than the very corporal presence of I●SVS CHRIST; and therefore CHRIST tells his Disciples▪ that they should be great gainers by losing of him: for, saith he, you shall get this by it, I will send the Comforter, the Holy Ghost, and he shall fill you with peace, and joy, and this shall be much better for you, then if I should be with you still; it is better, beloved, that Christ should dwell in our hearts then in our houses; it is better the LORD should be with us, with his spiritual comforts, then with his corporal presence; and this comfort, I say, every man receives, as soon as he receives the Spirit, he receives peace that passes all understanding. But now in the fifth place, when a 〈◊〉 hath received this joy, and this peace, whe● h● i● lift up into the third heaven, as it were, What follows upon this? Will he be lift up, and puffed up with all this? Oh no, it is impossible: and therefore in the fifth place, this accompanies it, there follows an exceeding great humility, 5. Humility. a man is never so humble, as after he hath received the spirit of promise; beloved, it is very exceeding certain, that no men in the world are so vile in their own eyes, as those to whom the Holy Ghost hath borne this witness: there is a place for it, that puts this out of all doubt, Ezek. 36. 31. when the Lord saith, he will pour out his Spirit on them, and give them a new heart, and a new spirit; then, saith he, then at that time, when you have received the spirit of Adoption, and I have made my Co●e●ant with you, than you shall consider your own deeds that were not good, and you shall acknowledge yourselves worthy to be destroyed for your iniquities and transgressions; the new Translation is, 〈◊〉 shall loathe y●●r sel●es, that is, a man shall be exceeding vile in his own eyes. Beloved, presumption always puffs up a man, it brings him into better conceit with himself; but this puts him quite out of conceit with himself; the nearer the LO●D draws to any man, the more rottenness he finds in his bones, as, we see, when the Lord came near unto Io●, than he abhorred himself in dust and ashes: because the Lord comes always with a bright light, as the Sun doth, that shows to a man the corr●ptions that be in him, that he never saw before, that he wonders at himself, that he hath lived so long with himself, and yet knows himself no better: this is the ca●e of e●ery man, when the LORD comes home to him, it humbl●th him exceedingly; and therefore consider whether thou be thus vile in thine own eyes, whether the spirit of humility have gone together with it. And last of all, 6. Not to receive the spirit ●f bondage again. to end this point, this will follow upon it, though it be a negative, those that have the spirit of Adoption, they never receive the spirit of bondage again, Rom. 8. 16. You have not received the spirit of bondage again to fear: as if he should say, this is the condition of all the Saints, you have tas●●d of it, that is the common condition, and tha● you must look for; and saith he, this testimony you have, (for it is the Apostles scope to give them a testimony of their good estate, that they were within the Co●●nant, that they were under grace, saith he) by this you shall know it, you have not received the spirit of bondage ag●ine, as if he should say, should you ever receive the spirit of bondage again▪ you were not under grace: for it is impossible. So likewise, you see an excellent place for this, Gal. 3. 25. Wherefore the Law is a Schoolmaster to bring us to Christ, that we might be made righteous by faith: But after faith co●es, we are no longer under a Schoolmaster. There is no man comes to Christ, but the spirit of bondage is first a Schoolmaster to bring him, that is, the Law must set him hard tasks, that he is not able to perfor●e, and then he sues to Christ, as a weak Scholar doth to a Schoolmaster, and desires him to perform it for him, this brings him to Christ; but, saith he, when you are once come to Christ, when faith comes, we are no more under a Schoolmaster, a man never comes under the Law again. But you will object, Was it not jobs case? did not the Lord write bitter things against him, and he was a just man, and one that feared God? Was it not David's case? was not his bones broken, as he complains, after the committing of the sin of adultery? Do not many find by experience, that GOD hath wounded them sometimes with the wounds of an enemy, and hath seemed to cast them off, even after they have received the spirit of Adoption? Beloved, to this I answer, it is very true, there are some awakings that a man may have, a man may be put into a great fear after he hath received the spirit of Adoption, he may tremble exceedingly at the wrath of God; I say, all this he may do, yet he never receives the spirit of bondage again, that is, he never comes to this, to be to God, as a servant is to a hard Master, but always this persuasion is in him, that God is his Father, and still he hath the affection of a son, and still he hath that opinion, that God is his Father, that affection never wears out of him, he never comes again to look on God, as the Thief looks on the judge, he never comes to be such a stranger to the Lord, so as to fly from him: for the spirit of bondage is nothing but this, when it makes a man to fear the Lord, and to tremble at him exceedingly, as a man doth at the wrath of a judge, that thinks he will condemn him; though he may in his extremity say, Lord, why hast thou forsaken me? yet there goes a secret spirit of Adoption, that never leaves him altogether, although there be some mixture with this, to awaken him, and to quicken him, and to cause him to come home to Christ: for that is the end. Still as a man is brought home by the spirit of bondage at the first; so, my beloved, when a man steps out from Christ, and begins to grow wanton, when he will r●nne out from the LORD JESUS, and will not keep close, the Lord sends the same Spirit again to bring him in; the Spirit doth its work again; but as he was never wholly out, so he never hath the full work of the spirit of bondage. So, you see, this is the 2. means to know whether we be in the Covenant. Now follows the third means of knowing whether we be in the Covenant, and t●●t is this, you see this is a part of the Covenant, Heb. 8. You shall know me from the greatest to the least, and I will teach you, you shall no more teach one another his neighbour, Third way of knowing wh●ther we be in the Covenant, is by our knowledge, which hath ● properties. and it shall be such a knowledge, that withal, you shall have my Law written in your hearts: and in another place, I will circumcise your hearts. Beloved, than this is the third way, and the last, by which we may know, that we are within the Covenant, Is there such a knowledge of GOD wrought in you? Hath Christ so taught you? Mark it well, that from that knowledge these two things follow; one, that your heart is circumcised, that the lusts of your former ignorance, that reigned in you before, be dissolved: Secondly, it is such a knowledge, as breeds in you a forwardness and willingness to serve the Lord in all things? Is the Law of God thus written in your hearts? Have you had experience of this? Then certainly you are within the Covenant. There is a double knowledge, there is a knowledge that men have, that know much, but are not affected according to the things they know, no● do they practise according to the things they know; this a knowledge that the Minister may teach them, but it is not the knowledge that jesus Christ teacheth. But there is a second knowledge, that which Christ teacheth as he is a Prophet, when he teacheth a man so to know sin, 1. It circumseth the heart. id est, subdueth justs. and every thing else, that withal, the lust, the dominion of sin is dissolved by that knowledge; that this knowledge circumciseth the heart, it cuts off those lusts that did cleave to us before. If thou find this effect of thy knowledge, now jesus Christ hath taught thee this knowledge. You know, The old man is corrupt, Ephes. 4. 22. through lusts, that come from error, and the new man is renewed through holiness, that comes from truth. There are certain lusts in the old man, that proceed from error: now those lusts we see what they are, job. 2. all lusts are referred to those three heads, the lusts of the eye, the lusts of the flesh, and the pride of life. Now if thou wouldst know whether Christ hath taught thee or no, whether thou hast this evidence of being in the Covenant with him, consider whether the truth be so far taught thee, that these lusts are dissolved by it; for jesus Christ came into the world to dissolve lusts; as the lusts arise from error, so they are dissolved by truth: Beloved, the root from which every lust grows, is some error, some mistake; well, take away the foundation of it, and the lust dies. Now, when Christ●eaches ●eaches the ●ight knowledge, when he reveals his truth to us, as a Prophet▪ he takes away the root, the bottom and foundation of a lust, and when the foundation is taken away, the work of the Devil is dissolved in us, it falls to the ground. As for example, to give you an instance of it, in those three lusts to which all the l●sts in the world are referred: the lust of the eyes, 1 Lust of the eyes. that is when a man looks upon wealth, and and riches, and whatsoever a man looks upon▪ it is but the sight of the eye, Ecclesiast. 5. What is the reason that men love riches? that they seek them, and heap them up above measure? It is because a man is deceived, he thinks there is such a worth in riches, and that they will stand him in such a stead, he hath a high opinion of them, and thence comes a man to desire them so much; from hence ariseth this lust of the eye: Now, when Christ teacheth a man that there is no such thing in riches, he is but deceived, he teacheth him to look on them as Paul did. he thinks they are but dross and dung, but empty withering Flowers, jam. 1. As the Flowers, so doth the rich man fade in all his ways; ●iches are no better; he teacheth a man that they are nothing; Why wilt thou set thy heart upon that which is nothing? Pro. 23. All the men in the world are not able to teach this, till Christ jesus hath taught it to a man, but when he hath taught it him, I say, the lust is dissolved, there is an end of it, he doth no more seek wealth in that manner as he did, he sets no more that price upon it as he did, he thinks how he may do good with it, how h●e may make good use of it, how he may ●edeeme time now from worldly things to better things: for now he heeds them not, as Paul, What do you tell me of money? I heed it not, but to further your reckoning; I rejoice that I may ●urther your reckoning against the Day of judgement. And so for pride of life, that is honour, 2 Pride of life. and dignity, and esteem, and place of preferment, and applause of men, all things of that nature; What is the reason that this lust rules and captivates a man? Beloved, it is because he thinks that there is an excellency in these things, but when CHRIST hath taught him, when he hath written the New Covenant within him, when he hath written his Law in his heart, when he hath taught him with his own teaching, he begins to see a vanity in all these things, as the Apostle saith; the praise of men is empty glory, the applause of men, that pleased him before, he looks now upon it, as a bubble blown with the breath of men, an empty thing; he esteems it a thing that quickly lives and dies, and vanisheth he seeks no more after it. And so for the lusts of the flesh; when a man before thought it the only life for a man to satisfy the flesh, and the desires of it, now he begins to look on it after another manner, he begins to see the filthiness and the bitterness of those sins, he begins to see, that fleshly lusts fight against the soul, as enemies, he looks upon them as things more bit●er than death, more sharp than a two-edged Sword. Now when GOD hath enlightened a man thus, and hath written his Law in his heart, and hath taught him that he judgeth so of his sins, and lusts, now his sins and lusts are dissolved in him, his heart is circumcised. now they are cut off, now the building of Satan is pulled down; and yet beloved, this is but one part of this Covenant. There is not only this, but likewise there follows this, further, when Christ hath written his Law in the heart, that man hath not only his heart weaned from all the finfull lusts that before he delighted in, but there follows a wondrous forwardness and propenseness to the Law of God, to keep it; there is a wondrous desire to grow in grace, to do the duties of new obedience, that by his good will he would live in another Element. But in doing the duties, and using the means, by which he may receive strength to do them; beloved, when that Law is out of the heart, when we look upon the letter of the Law, there is no such matter; but when it is put into the heart, when it is written within, there is an inward disposition and proneness put into the heart. If you look upon the Law without, Thou shalt love the Lord thy God, and shalt fear him, etc. it is a hard Law, who can keep it? but when thou hast it put into thy heart, that is the grace of love, (for that is to put the Law into the heart, when there is such a habit planted in the heart, a habit of fear, and of every good grace) then there is a great proneness and aptness in a man, and willingness to keep the Law; and therefore in that place, 1. Tim. 1. 9 The Law is not given to the righteous, they are a Law to themselves. Beloved, if thou findest this to be thy case, that thou needest not the Law to set thee on with terrors, and the threatenings of it, but thou art now a Law to to thyself; that is, thou findest in thyself such an inward aptness and propenseness to keep the Law of God, that, if thou were put to thy choice, if there were no necessity laid upon thee, if there were no threatening, no Hell, yet thou delightest in God, and desirest exceedingly to have communion with him, there is nothing seems to be so beautiful as Grace, as the Image of God renewed in thy soul; I say, this will be thy disposition, and this is for a man to be a Law to himself: for you know this common nature is between the Image of the old Adam, and the Image of the new, between the flesh and the spirit, between those lusts that remain in thee, when thou art under the Covenant of Works, and between this Covenant of Grace, and fervency in well doing; I say, common nature is between these two, Simile. as a Bowl between two byasses: Now the LORD, when he comes to write his Law in the heart, he doth not only knock off the old by as of sinful lusts, that carried him out, but he sets a new by as upon thy soul, that bows and bends thee to the ways of God, that still there is a strong inclination that carries thee on that way, besides the Commandment; that thou dost not every thing as of necessity a man before this time, it may be, prayed, it may be he was constant in prayer, he would not let a morning or an evening go without it, it may be he would do every other duty, but he did it as a task, as a man that dares not omit it, there is a natural conscience in him, that will be upon him if he do; he fears God will become his enemy, he shall taste of fearful judgements if he neglect it, all this while he doth it out of fear: but one that hath the Law written in his heart, that is a Law to himself, that hath a new bias put upon his heart; I say, it still bends and inclines him to it, he cannot do otherwise, he longs after it exceedingly, he is exceeding forward to it, the inward inclination of his mind stands to i●. This is the third way, whereby you may know whether you be in the Co●enant, or no, if you find that Christ hath thus taught you, and hath written his Law in your hearts, if you be thus enlightened with knowledge, that both the lusts of the former ignorance are dissolved, and likewise there comes in the room of them, a wondrous proneness and propenseness to well donig, when there is a certain connaturalness between good duties and thy heart, when thou canst say indeed, as P●ul, I delight in the Law of God, in the inward man, and, if I might have my desire, if GOD would give me my wish, as he did to Solomon, that which I would desire above all things in the world, is, that I may have a greater measure of the Spirit, that my sinful lusts may be more and more mortified, that I may excel more in grace and holiness, that his Image may be more renewed in me, and that it may shine more bright in all the parts of it: I say, when ●hou findest this, be assured thou art in the Co●enant. So much, beloved, for that point. I will add a second, which is this, from this difference; whereas this is one of the differences between the old Co●enant and the new, the Old Testament was made with the jews only, it was shut up within the compass of that Nation; the New Co●enant is enlarged to the Gentiles, there is now an open door for them to come in, there are now better promises, more knowledge, a larger effusion of the Spirit, both for intention, and for the extent of it, it is to many more; and, beloved, were it not for this Co●enant, all you now that hear this Covenant of Grace preached unto you, and have heard it often, you had never heard it, but this benefit you have by the New Testament, that now this good news is come to your ears; Beloved, this God brings home to the Gentiles, and they have their several times, and this is the season that GOD hath brought it home to you, even when you hear these promises of Grace made. And what use should you make of it? surely this. Take heed of refusing the acceptable time, Take the present opportunity. take heed of not coming in when the door of Grace is open; take heed of doing as the foolish Virgins did, they would come, and came, but they stayed still the door was shut upon them: Beloved, there is a certain acceptable time, as we say to you, when God offers grace, and after he offers it no more, as we told you, the time of this life is the time that we can propound, we know no other; but there are certain secret times, that God reserves to himself, that none knows, but himself, and when that time is passed over, he offers it no more. You know, those in the Wilderness, they lived many years after, and therefore it was not the time of this life to them, after God had sworn in his wrath: therefore, I say, take heed of deferring; it is an exceeding dangerous thing; beloved, delay in all things is dangerous, but procrastination in taking the offer of Grace, is the most dangerous thing in the world: beloved, we know not what we do when we do it. I beseech you, consider it seriously, it is that that deceives all the world, they think to do it to morrow, to morrow, though they be not come in, yet they will do it, and do it speedily: take heed you be not deceived in this, I will do it now, and now, Modò, & modò, etc. The Chariot wheels, when they run, the second runs near the first all the day long, but never overtakes it; as in a Clock, the second minute follows the first, but it never overtakes it; so it is with us, this doing of it, now, and now, and to morrow, and to morrow, these little distances deceive us and delude us: we think to do it in a short time, and by reason of the nearness and vicinity of the time, that we shall do it easily, that we can take hold of that time; but it is not so, we are deceived and deluded with it: as Grasshoppers and Butter flies deceive children, when they think to lay their hand upon them, they hop a little further, and a little further, that in the conclusion, they take them not at all; so it is with us, we cousin ourselves in that manner, we lose our life, we lose our opportunity of taking grace, because we think it to be so near, we think we can take it the next week, or the next month, and out of this we are confident it is in our power, we may take it. No, my beloved, for the most part we are deceived, when we think it so near, it may fly away, so that thou shalt never have part in it. you see how God dealt with men in the first Covenant, I mean in the time of the Old Testament, you see, when they would not take the offer, how God swore in his wrath, that they should not enter into his rest; and I am f●lly persuaded, that in this New Testament, in these days of Grace, the Lord is much more quick and peremptory in rejecting men, and casting them off, the time is shorter, he will not wait so long as he was wont to do in those times, he will sooner swear in his wrath now that you shall not enter in to his rest; that I speak upon this ground, saith he, if the Lord would do this for the Law of Moses, how much more, if we neglect so great salvation, as was preached by the Son himself? as the mercy is much greater now in the new Covenant, than it was then, so the wrath and danger is greater in refusing: therefore when we consider what a hazard it is, my beloved, me thinks, the doubt, and the brittleness of this life, the unsearchablenes, and certainty of God's seasons, and times, that he hath put into his own power, the liberty of the Spirit, that breatheth where and when it listeth, the exceeding danger that we precipitate ourselves into, when we lose the opportunity once, me thinks these should move us to come in, and to take heed of refusing the offer at any time; those expressions you shall find so often in the Scripture, that God stands and knocks; that he waits, and stretcheth forth his hands; that he will gather us, as a hen gathereth her chickens; signify these two things to us: First, how exceeding ready God is to receive us, if we come in, while the acceptable time lasteth. Again, withal, how dangerous it is to refuse it: for who knows how long the LORD will wait? who knows when he will cease waiting, and shut up the door of grace to us? and then when the day of peace is gone, it is no more to be recovered, when the acceptable time is past. I beseech you therefore, consider and apply it, take heed of refusing, when you hear yet this Covenant of Grace is offered, your doors are now open, you may come in, if you will; take heed of staying till the acceptable time is past, lest the Lord swear in his wrath (at a time when you think not) that thou shalt never enter into his rest. So much shall serve for this. Beloved, that which I intended most was this, the reason why this Covenant is made, the reason why God makes a Covenant with man; which was chiefly, that we might have strong consolations, that we might know his good will towards us, that he might not only do us good, but that he make it manifest to us. Of this likewise we should have made some use, which is the laying hold of the Covenant, the promises of free justification, the promises of Sanctification, and the promises of such blessings as belong to this present life, those are the three parts of the Covenant: we should have showed how we should lay hold of them, that when the Lord hath promised once, when faith hath a promise to close with, when it hath such a ground to set footing upon, then to apply them, and if the Lord defer to perform them, then to put him to it, for the fulfilling of them; and so we should do for the promise of justification, the promise of forgiveness of sins, that you have cause to make use of this time when you receive the Sacrament: For what do you? You come to renew your Covenant with God, that we have now spoken of: for it is the seal of the Covenant; there is a Covenant that God makes with you, and a Covenant that you make with him: when you consider this, you should strengthen your faith, go to him, and say, Lord, thou hast promised to forgive me my sins, and to remember them no more; Lord, it is a part of thy Covenant; Lord, it is thy Covenant that thou hast put thy seal to; (for the seal is put to it for that very purpose, that when you see the Bread and Wine, you might think of these seals, as signs of the Covenant) you have Gods own Word, beside, as you have his Word, that the rain shall no more drown the Earth, God hath set his Bow in the Cloud, that when he looks, he may remember the Covenant: so likewise, you shall sprinkle the door posts with the blood of the Lamb, that when the destroying Angel shall come and see the blood, he may pass you over: beloved, after the same manner, for the same end, God hath appointed the Sacrament, now when you receive those elements of Bread and Wine, Take, eat, this is my body; and drink, this is my blood, which was shed for you, and for many: you may go to God upon the same ground, and say to him, Lord, thou hast made a Covenant with me, to forgive me, to receive me to thy mercy; Lord, these are the seals of thy Covenant, that if thou forget them, thou hast said, that if we do but show thee those signs, (for it is the seal that God himself hath put to it) thou wilt remember thy Covenant, & make it good: therefore is is an exceeding great confirming to you, when you look upon them, when you may say to the Lord, Lord, here is thy seal, that thyself hath put, I beseech thee, look upon it, and remember thy Covenant that thou hast made. And as we should do thus for the promises of justification, so for the promises of Sanctification: suppose there be a strong lust hang upon thee, an hereditary disease, a lust that is natural to thee, that thou thinkest thou shalt never be able to overcome, yet God hath promised to break the dominion of every sin, that he will crucify the flesh, with the affections of it, that he will sanctify thee throughout. Beloved, you must believe those promises of Sanctification, as well as of justification: for certainly, where the Scripture hath a mouth to speak, faith hath an ear to hear, and a hand to receive: therefore when you grapple with a strong lust, go to the Lord, and say to him, I am not able to keep this Commandment, I feel this temptation is too strong for me, I find such strong natural inclinations, that I am not able to out-wrestle; Lord, it is a part of thy Co●enant, thou hast said thou wilt circumcise my heart, thou hast said, thou wilt put thy Law into my inward parts, thou hast said, thou wilt dissolve these lusts, I beseech thee to do it; Lord, thou art able to do it, as Christ was able to heal hereditary diseases, so the Spirit is able to heal the hereditary diseases of the soul, those that are most natural to us, those that are bred and borne with us, and therefore trust him. And so likewise for any other blessing, go to him whatsoever blessing thou needest, it is a part of God's Co●enant, he saith to Abraham, I will bless thee, and I will be thy God; that is, let a man look round about, and see what blessings he needeth, what evil he would be delivered from, and let him go to the Lord, and say, Lord, it is a part of thy Covenant, to give me such a blessing, to guide me, to deliver me from such a cross and calamity; urge the Lord, and tell him, it is his Covenant. For example, if a man be in some great trouble, that he hath some sore disease, some sore affliction, as imprisonment, or evil ●eport, fear of death, or whatsoever; go to the Lord, and say, Lord, thou hast said that the rod of the wicked shall not rest upon the lot of the righteous, thou wilt afflict but in measure, thou wil● not break my bones, as a Father, though he cha●ten his child, ●ee will not break the bones of his child; the ●od of the wicked to some men, is the breaking of the bones, they know not what to do, thou hast said thou wilt chastise us according to our strength, and thou wilt chastise us for our good; when it is too much, thou wilt s●ay thy hand. As for evil report, a man may go to the LORD, and say, LORD, thou hast said thou wilt bless the name of the righteous, thou wilt honour them that honour thee. And so for every other particular case, be it what it will be, lay hold on the promise, and comfort thyself with it: it is a great mat●er, beloved, when you consider this, that God is entered into Covenant with you, when you have promises once; therefore, if thou find a promise from GOD, beloved, build upon this ground, be assured that thou art one within the Covenant: secondly, if thou find a pr●mise in Scripture, never let thy hold go, but the assured of this, that the Lord will surely do it, though he defer long, yet he will do it, it cannot be but he will perform it, etc. So much shall serve for this time. FINIS. THE FOURTEENTH SERMON. GENESIS 17. 2. And I will make my Covenant between me and thee. And I will multiply thee exceedingly. YOU remember how far we are proceeded in this point▪ for my purpose is not to repeat any thing of that which hath been delivered: only this we must call to remembrance, that the main difference which is between the Old Testament and the New, it stands in this, that the Old Testament was hi● with shadows, and types; in the New T●●stament, there is a more cle●re 〈◊〉 of all things; The things that were ●id, (〈◊〉) Paul) from the beginning of the world, are ●ow revealed unto us; that is, the great difference between them, it lies in this, that there is a greater abundance of knowledge discovered to the sons of men, now, in the time of the Gospel, than there was in the time of the Old Testament, and from hence it is, that now God makes a Covenant with us, and we do not break it; Heb. 8. but, saith he, Heb. 8. I made a Covenant with your Fathers, when I took them by the hand, and led them out of the Land of Egypt; but they broke my Covenant; And what was the reason? Because their knowledge was exceeding slender, and therefore their grace and strength were exceeding little, and therefore they were not able to keep the Covenant, there is no other reason and ground, why the Covenant is better now, as it is said to be a better Covenant, Heb. 8. 6. established upon better promises; I say, there is no other ground for it, but this, the difference of knowledge between the two Ce●enants; for, for substance they are the same, only in the administration of them, the glorious Mysteries of the Gospel are more openly and more clearly revealed to us in the New Testament, then in the Old. Whence we will only make this use, Use. that, if we would have the benefit of the New Covenant, To labour for knowledge. we must labour to get the knowledge of it; otherwise it is no advantage to you at all, that you are borne in the time of the New Covenant, in the time of the Gospel, except knowledge abound, except you take the benefit of it, except you labour to understand the unsearchable riches of Christ, that are unfolded to us in the Covenant of Grace. What is the reason why the Apostle, Gal. 4. 9 Gal. 4. calls the Old Testament, those teachings that the people had then, impotent and beggarly rudiments? The reason is, because 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 strength, and efficacy to the inward man: On the other side now, the New Covenant is strong, and rich, and lively, and effectual; and the reason is, because there is more knowledge in it, we are taught to know GOD better, and to know the whole mystery of the Gospel better. Therefore, Growing in kdowledge increaseth grace I say, if you would be strengthened in grace, if we would be enabled to keep the Covenant more than they were, labour to grow in knowledge, let it not be unuseful unto you, whatsoever is delivered, but make benefit of it. You see what riches of knowledge are delivered to us in Paul's Epistles, let none of this be lost, it is thy benefit, that this is now discovered to thee, that was hid from all the world aforetimes. It is that benefit that the Apostle Paul so exceedingly magnifies, that to us, this mystery is revealed, that we have this grace to make known to principalities and powers, the manifest wisdom of God, the unsearchable rich●s Christ: make this use of it, grow in knowledge, and thou shalt grow in grace, by that 〈◊〉, the strength thou gettest in grace, it is ●●om ●he abundance of knowledge: beloved, this is an exceeding useful point. Those are ●he complaints ordinary amongst men, they would fain do otherwise, they would abstain from such sins, and they would observe such ●●uties, they intent it, and desire it, and purpose it, but they are not able to perform it. What is the reason of that? Because they want grace and strength, that is the immediate cause. But what is the cause they want grace? Because they ●ake not pains to grow in knowledge. Beloved, that place, 2. Pet. 3. 17. 2 Pet. 3. see how they are put together; Take heed you be not plucked away with the error of the wicked, but grow in grace. How shall we do that? Grow in the knowledge of our Lord and Saviour jesus Christ. I deny not but a man may have much knowledge, and want Grace: but, on the other side, look how much grace a man hath, so much knowledge he must have of necessity. Though there may be much wood that is not kindled, yet look how much fire there is, so much fuel there must needs be. Knowledge is the Oil, wherein the flame of ●he Spirit lives, and you cannot have more G●ace than you have knowledge, though you ●ay have abundance of empty and unprofitable knowledge, without grace. Therefore, if 〈◊〉 would have the fruit of this Covenant, la●our to grow in knowledge. joh. 1. 17. that place is excellent for this purpose; The Law continued till john Baptist, the Law came by Moses, but grace and truth came by jesus Christ. Mark it, grace and truth. What was the reason there was more grace dispersed by jesus Christ than by Moses? The reason is, because there was more truth reucaled to the sons of men by CHRIST, then there was by Moses; truth was hid in Moses time under veils, and shadows, but was manifest in the time of jesus Christ. Now because truth was more revealed by him, hence it was, that there was a greater communication of grace, a larger effusion of the Spirit, because there is more truth: but that place comes as near to this purpose, that you shall find, 2 Cor. 3. 16. 2 Cor. 3. you shall see there an expression of the difference between the two Covenants: Nevertheless when their hearts shall be turned to the Lord, the veil shall be taken from before their eyes. He said before, To this day when Moses is read, there is a veil laid over their hearts, but when their hearts shall be turned to the Lord, the veil shall be taken away: And what then? They shall behold as in a glass the glory of God, with open face, and be transformed and changed into the same Image, from glory to glory, as by the Spirit of the Lord. The meaning is this; saith he, in the time of the Old Testament there was a veil, that covered their hearts, and their eyes, that they were not able to see the truth clearly; but now, saith he, that veil is taken away, and we see the truth with open face, even as you see an Image in ● Glass. But what is the benefit of this knowledge? Now the veil is taken away, we know much more, saith he, by seeing with open face, we are transformed into the same Image, that is, by the knowing of it, by looking upon it, by renewing those truths that are delivered in the Gospel, by seeing the ways of GOD, and the Image of GOD there described, and set forth to us; by this knowledge we are transformed and changed into the same Image, from glory to glory; that is, from one glorious degree of that Image to another; not that the very knowledge shall do it, but it pleaseth the LORD to accompany that knowledge by the Spirit; this is done, saith he, as by the Spirit of the LORD. So, my beloved, the way to grow in grace, and in strength, to receive that immediate benefit of the Covenant, is to grow in knowledge, joh. 17. 17. joh. 17. it is a part of Christ's prayer, vers. 17. Sancti●ie them with thy truth, thy Word is truth. The meaning is this▪ as if he should have said, Oh Lord, I know, that the way to sanctify them, the way to increase grace and holiness in their hearts, is to reveal more truth to them; now, Lord, I beseech thee, reveal 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 means they shall get grace and sanctification. So then, if you would receive the strength of the Covenant, you must labour to grow in knowledge, labour to understand it more and more: for, beloved, this is a very sure rule, there is not a new notion that a man gets, there is not a beam of truth, of new truth, there is not a further enlargement of knowledge, and illumination, but it brings some riches of grace with it, it comes not empty, but it comes loaded with something, it hath some power, and strength, and it gives a new vigour to the inward man; and therefore if thou wouldst abound in grace, study the Scriptures, much attend to them, much meditate in them day and night, labour still to get some new spark of knowledge, some new light out of them, and thou shalt find this, that grace will follow, as it is the Apostles exhortation to Timothy, saith he Give attendance to reading, and to learning, so thou shalt save thyself, and shalt be able also to save others. The meaning is, the way to get that grace that will save a man, is to give much attendance to reading and to learning: for, beloved, whatsoever it is that begets a man, the increase of that likewise edifies and builds him up further. First, we are begotten by the word of truth, it is the revelation of the truth of GOD to a man at the first, that renews him in the spirit of his mind, it changeth his judgement, it makes him think all things in a clean other fashion than he was wont to do: thus he is begotten to God, and he is made a new man, a new creature: now the increasing of the same truth, that is it that builds us up further: for whatsoever begets, the increase of that also edifies; and hence it is that Solomon so exceedingly magnifies wisdom and knowledge: above all getting, saith he, get that. There are many things that are precious in the world, Pearl, Gold, and Silver, but this is beyond them all. Why do you think the Wiseman would magnify wisdom so much? Because this wisdom brings grace with it; and therefore when Christ is said to be the light of the world, he is said likewise to be the life: the light he was, 1 joh. 4. and, joh. 8. he is the true light, that lightens every man. And what is that light? Why, it is that light that brings life together with it, Therefore, Eph. 5. 14. Eph. 5. 14. Arise thou that sleepest, etc. and Christ shall give thee light. Now, you know, life is contrary to death, but the Apostle expresseth it thus, CHRIST shall give thee light; because when a man hath much light, he shall withal have much life and grace: and therefore this I will commend to you, as one of the principal means of all other to grow strong in grace, and in the inward man, to grow much in knowledge. Beloved, it is another thing than we are aware of: if we were fully persuaded that it were a thing so excellent, that it would bring so much grace with it, certainly we would study it more than we do: 2 Pet. 2. 20. 2 Pet. 2. 20. saith he, You have escaped the filthiness of the world, through the knowledge of Christ. That is, that that delivers you from the bondage of sin, that which enables you to escape the filthiness that is in the world, when other men are yet tangled with it, it is because you know that, that other men are ignorant of, it is through the knowledge of Christ, if you have escaped; and, 2 Pet. 1. 2. 2 Pet. 1. 2. Grace be multiplied through the knowledge of God, and of his Son jesus Christ. Grace be multiplied through that knowledge, as if he should say, multiply you that knowledge, & this is that means whereby Grace shall be multiplied to you. That you may see the ground of all this, there is no grace that any man hath, but it passeth in through the understanding: For example, What is the reason that any man loves GOD more than another, but because God is presented to his understanding in another manner than he is to another? he knows God better than others; and so for other graces. Why is one man patient, when another is not, but because his understanding is enlightened to judge otherwise of the evil he suffers, than another doth? he reckons them not so great and intolerable evils, he sees another hand of providence, he sees another end in it. And so, What is the reason one is temperate, and sober, and meek, when another is not, but because he hath another judgement of pleasures and delights? he looks upon them, as on things that are enemies to his soul, he sees a vanity and an emptiness in them, that another doth not; I say, all the grace that a man hath, it passeth through the understanding; and therefore if a man would be strong in grace, let him labour to get much light, to get much truth, much knowledge in his mind: for certainly all the difference between Christians, the difference of stature between men in Christianity, the difference of degrees, as one man hath a higher degree of faith, and another a lower degree, it follows from hence, that one is more enlightened, he hath more knowledge, he hath more truth revealed to him, which truth carries grace with it. What is the reason that Paul exceeded other men in grace? Because there was more truth revealed to him then to other men: but still remember that I deny not, but that there may be much knowledge without grace; but this is a sure rule, there cannot be much grace without knowledge. the reason why any man is strong in grace, and able to do that which another is not able to do, that he is able to go through those troubles, and those crosses that another shrinks at, he is able to overcome those lusts that another is not able to grapple with, it is still the strength of his knowledge, that he hath more understanding of things, that he is better and more enlightened: joh. 16. when the Apostles were to come into the world, and CHRIST tells them what entertainment they should have, they begin to be exceeding fearful, alas, what shall we do in the world, when we have such things to do? we have men to wrestle with, that shall think they shall do God service when they put us in prison; ●aith he, fear not, I will send my Spirit along with you, and he shall help you to work, he shall convince the world of ●inne, of righteousness, and of judgement. The meaning is this, it is true, when you come into the world, you shall find men's opinions exceeding false, you shall find Satan building up strong holds, in their deceits and errors, and their evil imaginations that they have of things; and, saith he, if you should go alone without my Spirit, truly you might besiege the City, you might use your spiritual Armour, but you should do no good; but I will send my Spirit that shall convince, (the word in the Original signifies the refuting of an opinion that men had before drunk in, and were possessed of) the end of the Spirit is to sanctify men; now what is that way that the Spirit useth to sanctify men? It is to wear out those old opinions, to confute them, to let men know they were exceedingly deceived. Alas, they did not know that they were so exceedingly sinful as they be, but when the Spirit comes, he shows them what natures they have, and what lives they have lived, they know they are other creatures than they imagined themselves to be: for the Holy Ghost refutes that opinion, and convinceth them of sin, and of judgement▪ that is, the Spirit shall show men the beauty and the glory of sanctification, of spiritual privileges, and shall make them in love with it: so judgement is to be taken, as you have it taken in t●at place, where it is said of Christ, he shall not break the bruised Reed, nor quench the smoking Fl●x, till he bring forth judgement to victory▪ for it shall not cease till he have brought forth judgement to victory: that is▪ by judgement is meant holiness, and beginning of grace or sanctification, he calls the first part, that doth but begin to smoke, judgement: saith he, the Lord shall not put it out, but shall blow that spark, he shall put new fuel to that spark till it overcome, till he have brought forth this beginning of judgement, or integrity, or sanctification, to victory; that is, to get the victory over sinful lusts: now this is done by convincing, by dealing with the understanding, it is the work of the Holy Ghost, with the minds of men. Now, beloved, the use you may make of it is this▪ If this be the way by which the Holy Ghost sanctifies, and infuseth, and communicates to the hearts of men, the graces of his new Covenant, if it be by the altering of the opinions of men's understanding, the way than that thou must take to grow excellent, to grow strong in grace, is to grow much in knowledge, to study the Scriptures much, and therefore let not this exhortation be in vain to you, make this use of it, still to meditate in the Law of God day and night, still to do somewhat therein, to be trading therein, to be busied in speaking, or reading, or in thinking on it. Beloved, if you do but take any piece of this word, and stay upon it, as the Bee doth upon the Flower, and will not off till you have got somewhat out of it; if you be still digging in this Mine, here is enough, it is a large, it is a deep Mine, this would make you rich in knowledge, and if you be rich in knowledge, it will make you rich in grace likewise: it is the expression that is used, 1 Cor. 1. 5. 1 Cor. 1. Therefore be assured of this, we have many businesses to do in this world, and every man bestows himself on something, he spends his time, and placeth his intentions some where: now there is nothing in the world that you can bestow it so profitably on, as to get n●w light daily; get new truths: if a man gather knowledge of other things, they are but trifles; and yet that is a thousand times beyond the gathering of wealth, but yet that is nothing to the other knowledge, it is beggarly, and impotent, and poor, as the Apostle saith: for the things themselves are poor. Is there any thing in the world can help a man to happiness to any purpose? if the things cannot do it, the knowledge cannot be better than the thing. I say, the best natural thing you can do is to gather wisdom, that will serve for this present life, but to get that wisdom that will build you up in grace, that will make you strong in CHRIST, that is far more to be chosen; remember that which Solomon saith, that it is above Pearls, and that is not enough to express it; but, saith he, go through all the precious things in the world, it goes beyond them; Why? because it exceedingly increaseth grace; And what is the profit of it? It makes God to set a high esteem of you, it makes the mighty God, who is able only to do thee good, to delight in thee, it makes him ready to do thee much good; which I gather out of that Heb. 8. saith the LORD there, When I took your Fathers by the hand, and led them out of Egypt, saith he they broke my Covenant, and I regarded them not, saith the LORD; mark it, but I will make another kind of Covenant with you. Now, by the rule of contraries, these men had little knowledge, and by that means, they had no strength, and therefore they broke the Covenant of the LORD, and therefore the Lord regarded them not, but cast them away, as you refuse things: on the other side now, there is much knowledge, that brings men much grace, that makes them keep the Covenant of God in a greater measure; if he regarded not them that broke the Covenant, certainly now he will regard them that keep the Covenant, those that are his peculiar people, the men of his delight, the men whom he loves, upon whom he means to bestow all his favours, they are favourites to the Court of heaven; this you shall have, if you excel in grace, there are many other benefits, but still, I say, remember this; if thou wouldst have much grace, read the Scriptures exceeding much, make it thy chiefest study from day to day inquire into them, if thou canst live under a good Minister, that is lively, and powerful, and enlightening, set a higher price upon him than thou hast done; if thou hast an estate, spare nothing for thy souls good: for if wisdom be better than Gold, and Silver, why should you not part with them for it? and so by conference be doing something. We see, Psal. 1. 〈…〉 what they are that are pronounced blessed, that meditate in the Law of God day and night; it is upon this ground, when a man meditates, that is, when he delights in it, (he will not meditate in it else) grace will follow: for there is no man bleffed, except he hath grace, and the proposition should not be sure, except a man do settle himself to meditate day and night, it brings ability to keep the Law; and therefore, jos. ●. 8. you shall find it so expressed, saith the Lord to josuah, Let not the Law depart out of thy mouth, but meditate in it day and night, that thou mayst observe and do it, that so thou mayst make thy ways to prosper, than thou shalt have good success. Mark, if a man be still taken up in doing something, in the things that belong to the Kingdom of God, that he make that the element that he lives in, as it were, that he make it his chief and principal study, that he busy himself about it from time to time, as much as possibly he can get leisure, that he prefer it before all things else, doing it both day and night, by this he shall be more abl● to keep the Law, he shall be more able to observe it, and when that is observed, it makes way for prosperity, than God will bless thee, and give thee good success. So much shall serve for this. The next thing to be considered, which we propounded, is, When the Covenant is dissolved. You must know, When the Covenant 〈◊〉 broken. that the Covenant is then dissolved, when that is dissolved that did make the Covenant. Look what it is that puts a man into the Covenant of Grace at the first, when that is taken away, than the Covenant is disannulled between God and us, but till then the Covenant remains sure. Now, what is it that makes the Covenant? Mark it, This is that that makes the Covenant, when jesus Christ offers himself to us, and makes known his consent, he is the promised seed, in whom all the Nations of the Earth shall be blessed; when we again come, and take this promised seed, and give our consent, and make him our LORD, and we be subject to him to be his; when we say to the promised seed, he shall be my God and my Governor, and I will be among his people, and be subject to him; I say, when the heart gives a full consent to this, when the heart hath thus taken the promised seed, and received him, and looks for all from him, now the Covenant and Contract is made between them. Now, beloved, as long as this union continues between CHRIST and us, the Covenant is not disannulled; so that, in a word, the Covenant is never nullified, until thou hast chosen to thyself another husband, till thou hast taken to thyself another Lord. In a marriage, there may be many failings of a Wife towards her Husband, many neglects, many disobediences, many fits of passion, many offences she may give him, but till she commit adultery, the bond continues sure, there is no divorce between them; the Covenant of God still remains between them, there is no dissolution of the Covenant: Beloved, so it is here, thou committest many transgressions, thou offendest God oft, thou failest much in thy service thou owest him, but till thou shalt commit spiritual adultery, till thou leave him, as it were, and shalt select and choose to thyself another Master, another Lord, another Husband, the Covenant remains sure between you, there is no dissolution of the Covenant. Beloved, this is a point exceeding full of comfort: thou must not think, that upon every sin the Covenant is overthrown between GOD and thee: no, the Covenant remains sure, the bond is not untied as yet, though thou fail exceeding much, though thou fall into many actual rebellions against him, yet the Covenant is not dissolved. But you will say to me, Object. If this be to break the Covenant, to choose another Husband, I hope there are none of us that are breakers of the Covenant then, we have not chosen another GOD, we are willing enough to serve the Lord? Ans. Beloved, the rule is exceeding true, if thou deceive not thyself in applying it: therefore I say this to thee, take heed▪ thou deceive not thyself: it is certain the Covenant remains sure, notwithstanding all infirmities, as long as thy heart cleaves to thine Husband, as long as thou takest not another in his stead: therefore if thou wilt not be deceived, Two rules to know whether we have broken the Covenant. as many do deceive themselves, I will give thee but these two rules to know it by. The first is an immediate examination of thine own heart, 1 Rule. ●ooke to thy heart. look narrowly to this, if there be any creature in the world, any pleasure, any profit, any matter of credit, or honour, or whatsoever the thing be, any delight, or sport, or inclination, or lust, wherewith thy heart commits adultery, certainly thou hast chosen another Husband, whatsoever thou pretendest: If there be any sin that thou art in league with, wherewith thou art entered into Covenant, as I may so say, thou hast broken the Covenant with thy first Husband, as you shall see an expression thereof, jam. 4. jam. 4. Ye adulterers and adulteresses, 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 is broken. Now, you will say, How shall we know this? You shall know it by this, if it di●ert, and put out, and quench the love to your Husband. You shall see a wife oft times, her heart is stolen from her husband, she comes to be in his presence from day to day● to do all service to him, she performs, it may be, every duty, as carefully, and as diligently as the best wife in the world, and yet for all this her heart is gone, here is but a shadow of performance, she doth them, but not with love, and delight, she doth them not with cheerfulness and willingness, she would be free: if thou find this thy case, that thou art so in love, that thy heart is stolen away with any thing in the world, with matter of estate, pleasures, or whatsoever it is, any outward excellency that thy heart is set upon, any haunt, any delight, any lust that hath dominion in thy soul, that thou hast made a league with it, so that thou comest indeed to perform holy duties from day to day, but they have no taste, no relish, thou dost them not with liveliness and quickness, thou dost them as one that must do them of necessity and preforce; but thou delightest not in thy Husband; thou comest before him, but thou delightest not in his company, thou d●lightest not in his presence, but the love of other things, worldly mindedness, quencheth that delight, it is certain thou hast committed adultery, thou hast chosen another husband. You must know this, beloved, that a godly man that is once entered into the Covenant, though he fail exceedingly in many things, yet his delight is still in the LORD, he desires exceedingly to please him, he had rather be in his company, he had rather have communion with him, then with any other in the world beside; he had rather be doing service to him then to any other; he had rather be employed in any thing that ●ends to him; so that if it could be, (I make that supposition) if there were such a proposition as there was in the old Law, every seventh year, those that had served an Apprenticeship, that were bondslaves, they might go free, yet we see some so loved their Masters, that they would not go free, but would be their servants for ever, and they were bored thorough the ●are, and were their servants: for, saith the Text, they loved their Masters, and would stay with them. Beloved, so it is in this case, take a man that commits adultery with any thing in the world, let him have such a Proclamation, that he might go free, he would, were it not for the loss of heaven, and for going to hell, (but suppose it were free to him) he would go free with all his heart, he would choose another Master, and would be free from that bondage, (for so he accounts it;) but he that loves the LORD, will not go free if he might: for he reckons that service the greatest freedom, and delight, he had rather live in His Family, then in any service in the world; it is not a service, but a friendship; it is a marriage, he lives as a son in the Family, and therefore he is willing to continue: for, beloved, as soon as a man is gotten into the Co●enant once, (this is the ground of it) there is such a disposition put into his heart, there is such a disposition grafted in him and rooted in his inward parts, that he longs after the LORD, as look what disposition and inclination there is in the Loadstone, in linger after the Iron, if you pull it from it a thousand times, still it looks after it, and it cannot choose, it is the disposition of the Iron: so, such a disposition there is in the servants of the Lord, to choose him for their Lord, and Husband; and it is not an empty choice, that c●●sists only in affection, or in the naked resolution of the mind, but it is such a choice as hath strong affections running together with it, a strong inclination carrying the soul to him, so that though he be hindered many times, and often in his life, unruly lusts come, and make a separation between the LORD and him, yet he cannot abide to be long from him; it is the Lord that he loves, he cannot for his heart choose another Master, he cannot choose another Husband, another Lord, another friend, but it is he with whom he will dwell, live, and dye: if this be thy case, know, that thy continual failings make not a breach of the Covenant: for thou knowest that thy heart hath not chosen another Husband: for though thou be forced sometimes, through the violence of temptation to serve another, yet thy heart cleaves to thy right Master, it cleaves to him, it inclines to him, it bends that way: this is one way to find it, look to thy heart immediately. If thou canst not do it by this, if this be too obscure a rule for thee, (I will add but this for the making of it plain) Look to the effects. 2. Rule. Look to the effects. Thou pretendest, I have not chosen another husband, I have chosen the Lord for my God, and him will I serve. It is very well, it is a good profession, but take heed you be on a sure ground. Now, saith our Saviour, joh. 8. You pretend that you are the children of Abraham, that you have him for your Father, and not the Devil, but I say unto you, he that committeth sin, is the servant of sin: and so likewise, Know you not, that to whomsoever you obey, his ser●ants you are, to whom you obey? Rom. 6. And again, 2 Pet. 2. Of whomsoever a man is overcome, to that he is in bondage. Look to it now, art thou overcome with sin? dost thou obey sin, when it comes with a command upon thee? dost thou commit sin? Certainly thou hast chosen another husband, thou dost but deceive t●y self. Alas▪ you will say, Object. is it every committing of sin? No, Ans. beloved, that is not the meaning of it, but take heed of this, when a sin is drawn out as a thread in the course of thy life, now intruth thou obeyest it, now thou art overcome of it, now it hath dominion whensoever it commands thee; when there is, I say, a tract of sin, when a man is still given to such a way, to such an infirmity, (I cannot properly call it an infirmity) that you may say it is such a man's trade, he walks in it, now a man obeys sin, he is overcome of it, it hath gotten the victory over him; as we use to say of men, he is a worldly-minded man, go to him when you will, you shall find him so disposed, you shall find him in all his carriage to show himself to be such a man, this sin it runs as a thread through his whole life, still he minds earthly things, he is taken up about them, he disrelisheth the Word, he doth not mind it, he doth not delight to read it, or to hear it, he doth not love the company of the Saints, and the like; and so for any other sin. If this will not serve the turn, thou mayst judge it by one sin, but that is somewhat more difficult: I will give you 3. examples, you shall see Adam, and Balaam, and Saul, you shall see every one of them in one sin break the Covenant, and if you can find yours the same case, you shall know whether you have broken it by one miscarriage. Take Saul first, he was commanded to go and kill the Amalekits, and God would have him destroy them utterly; Saul goes about his Commandment, he seems to keep it exceeding well, and where he failed in it, he seemed to have a fair excuse, saith he, I did but save the King, the whole body of the people was destroyed: again, he saved but a few of the fattest of the cattle, and for what purpose? not for his own profit, to make him rich, but to offer sacrifice to the Lord, and he hoped there was no failing in this. Well, saith Samuel, thou hast cast away the Lord, thou hast chosen another God. Samuel charged him with no less; for, saith he, thy sin is as witchcraft, it is as Idolatry, that is, thou hast now cast God quite away, thou hast chosen to thyself another Lord, another Husband to obey, How shall this be made good? The meaning is this, when a man receives a Commandment from God, (mark it) when a man knows it is the Lords will, that I should walk thus, and thus before him, that I should abstain from such and such sins, I cannot deny but this is his Commandment; well, when a man comes to the keeping of it, & his heart finds out excuses, and saith in such and such a case, I hope I may be somewhat excused from a strict performance of it; I say, when the heart at any time deliberates, and yet that word is not sufficient to express it, but when the heart works according to its own proper inclination, and then disobeyes the Lord in any Commandment, certainly than it casts God away. Beloved, it is not such disobedience, as when a man is transported with a strong affection, a strong temptation, when he is not himself for a time, and his sin be discovered, he easily returns, and will be the same man he was; but, I say, when a man deliberately commits sin, when a man considers himself well, and he is not transported with the strength of temptation, but his heart works at liberty, so that he acts himself, in this case he doth as Saul did, he casts God away, and God sent him word that he had cast him away. The like was the case of Balaam, he carried it exceeding fairly, I will not, if Balaac will give me his house full of gold, curse the people: I cannot do that which God hath not said to me, yet Balaam desired much to do it, he thought he would make trial, he would go as far as he could, God saw it, and found it out, and you see what judgement was given upon him, and this was presently discovered, he gave advice to Balaac to put a stumbling block before the children of Isra●l, that is, by offering with the Moabites, and committing fornication with their women; and so, saith he, I shall be able to curse them, when they have committed sin once, than I may curse them to purpose. I say, there was the natural, the proper inclination of Balaams' heart, it was not a thing that he was drawn to; but when his heart was left to itself, to go which way it would, that way it went: it is not so with a man that is in the Covenant: for grace, it still prevails, and hath power over him, it is that which hath dominion and possession, it is that which is the Lord of the house, and whensoever he is lest simply to himself, that his heart works which way it would, certainly than he pleaseth God, he cannot, he doth not sin against him. I cannot stay to press this further, but rather come to make some use of it; but this remember, so long as a man doth not choose another Husband, so long the Covenant is not broken▪ though the failings be exceeding many. The use we are to make of it is this, Use. If there be this comfort, that though a mandoe commit many sins, yet, so long as he hath the Lord for his husband, as long as he is not willing to choose another Master, still the Covenant is sure; Beloved, than comfort yourselves with these words, and make use of the Covenant, and apply the promises of the Covenant, say this with thyself, it is very true, I am sinful, I provoke God from day to day, yet, for all this, I am not out of the Covenant, and therefore the promises of the Covenant belong to me, and therefore, notwithstanding my sins, I will go boldly to the Throne of Grace, and I will lay claim to the promises, and to all the parts of the Covenant, for they belong to me. Beloved, this use you should make of it, when you hear the Covenant is not broken. Now the promises of the Covenant are of 3. sorts; the promises of justification, the promises of sanctification, and the promises of blessings of all sorts, that belong to this life, and to the life to come. This threefold use than thou shouldst make of it, First, put the case there lies upon thy heart the conscience of any sin that thou hast committed, that troubles thee, thou art afraid that this sin should make a separation between God and thee, thou hast yet no assurance of the forgiveness of it, but the conscience of the sin lies upon thee, as that expression you have Heb. 10. Heb. 10. what wilt thou do in such a case? Go to the Lord, and say to him, Lord, notwithstanding this, I know I am in Covenant with thee, and Lord, this is one part of thy Covenant, that thou wilt remember our sins no more, but, when they are sought they shall not be found. My beloved, as you have heard before, they are the very words of the Covenant. I say, if thou come to the Lord thus, and bring Christ in thine arms, (for that is the nature of ●aith, faith first seizeth upon the dead body, as the Vulture's and as the Eagles do first seize upon the body; so faith first seizeth upon Christ) I say, if thou canst go to him, and say, Lord, I have thy Son, he hath offered himself to me, he is freely offered, and I have taken him, and all thy promises in him are Yea and Amen, and this is one of thy promises, that thou wilt forgive me: if one plead the Covenant hard with God, and tell him it is a part of his Covenant, and he must be just, he cannot be a Covenant-breaker; do you think that God will break his Covenant with thee, or any man? he cannot deny thee, he will put away thy sins: strengthen thyself with this: for this Covenant is continual, the Mediator of this Covenant is jesus Christ, who is such an High Priest that is able perfectly to save those that come unto him, when a man hath committed the greatest sin, and sees but the blood of Bulls and Goats, he might think thus with himself, alas, what can this poor and beggarly Ceremony do, to deliver me from the conscience of my sin? Well, saith the Apostle, we have another kind of Sacrifice, and another kind of Priest, Heb. 7. Heb. 7. We have such an High Priest, as is able perfectly to save those that come to him: And why? For, saith he, he is gone, not into the Tabernacle, as the other Priests, but he is entered into the very heavens. Besides, saith he, he goes not once a year, as they did, but he lives for ever to make intercession for us, he is not gone with the blood of Bulls and Goats, but with his own blood, he is a High Priest, holy, harmless, undefiled, separated from sinners, higher than the heavens, and therefore doubt not but he is able perfectly to save those that come unto him. Beloved, consider this, it is the very Use that the Apostle makes, Heb. 10. 22. Heb. 10. 28. saith he, seeing these things are so, since we have such an High Priest as we have described, since it is the very Sacrifice of his blood itself, let us draw near in the assurance of faith; that is, if the conscience of any sin lie upon us, let us not go to God with a quarter wind, or w●th a half wind, but with a full assurance of faith, let us make no question, but trust perfectly to the grace that is revealed. You must think so of jesus Christ, he would have you think so, and conceive of him, that he is now in heaven, that he is able perfectly to sau● you, that there is nothing you have committed, that can do you hurt; he is like a friend in the Court; if a man were sure that he had one that were never from the King, that hath his ear continually, that is always in his presence, that is such a Favourite, of such power with him, that certainly he can deny him nothing, a man would be secure: put the case there were some whispering fellows that would be ready to inform against him, yet, saith he, I have one there, that will be ready to take care for me. My beloved, this is thy very case. Christ jesus is gone to Heaven, it is a thousand times better for thee, that he should be there, then that he should be here in this world still, there he is thy Attorney, as it were, he takes care of thee, he sees all the accusations that are brought against thee, and he is ready to answer for thee, saith the Text, he makes intercession, if there come any thing that tends to make a breach between God and thee, he is the Mediator for thee, he dwells there for that end, if there be any offence, any breach comes, that he may make it up between God and thee; consider this, and when thou hast committed a sin, go to this high Priest, that is able to save thee perfectly, and remember that it is a part of his Covenant, and so labour to grow up in full assurance of faith, that no conscience of sin may lie upon thee, to make a separation between God and thee: for, beloved, you ought to trust perfectly to the grace that is revealed through him. And as I say for sin, so in the second place you are to make use of the Covenant, as put the case there be some strong lust, some violent temptation, that thou art not able to outwrestle, it is too strong for thee, thou wouldst fain be rid of it, but thou art not able, why what shalt thou do in this case? remember that it is a part of the Lords Covenant, that he will deliver thee from all thine enemies, that thou mayst serve him in righteousness and holiness all the days of thy life. It is a part of his Covenant to remember it, he hath sworn to remember it, he hath said he will write his Law in thy heart, and that can never be, without he obliterate all old writing, he hath said he will give the Holy Ghost, he hath promised to give thee a new heart, and a new spirit▪ now consider this, it is a part of his Covenant, go to the Lord, and beseech him to make good his Covenant, this is the way for thee to overcome it; if thou go about it any other way, thou shalt never be able to out-wrestle it. Beloved, for a man to think thus with himself, to say, I have received grace, I hope I have some strength, therefore I will be bold to venture upon such a temptation; or, at least, I hope by my promises, by my vows, & prayers, and reading, one way one way or other to master it, and overcome it, this is not the way; thou must go to GOD, and make use of this Covenant, and beseech him to give thee strength: for, mark it, GOD would not take this upon him, to give us new hearts, and new spirits, to sanctify us, to make us new creatures, to crucify the flesh, to weaken the dominion of sin, he would not take this upon him, and make a promise, if we were able to do it: but he knows it is in his own power, and he must do it for us; and therefore in such a case we must go to him, and beseech him to do it: for know this, when a man is in CHRIST once, when he is in the Covenant, he lives by a principle without himself, and not by one within himself, as Paul saith, I live by jesus Christ, that is, he is without me, and it is he still that gives me strength, therefore go to him. If you ask the reason, why will the LORD have it so? why may not a man have a sufficient habitual strength in himself, by which he may be able to out-wrestle lusts, and to overcome temptations? The reason is, because no flesh shall rejoice in itself; and therefore Christ is made sanctification; that is, you derive it from him, from day to day, from time to time, that you might not rejoice in yourselves, but in him: therefore let no man go about such a business in his own strength: for a man to think, beloved, by virtue of that habitual grace he hath received, to be able to overcome sin, and to work righteousness, it is all one as if a man should say thus with himself, I see my house is full of light, now I will shut up my doors and windows, I hope to have light enough; when he hath done so, you know, the light perisheth presently, because the Sun is shut out, that which gives light: I say, so it is, when a man thinks, now I am some body, I have now gotten some strength, now, I hope, I may walk with some confidence more than before; this is to shut up the windows, as it were. No, thou must have continual dependence upon Christ, otherwise, if thou go to overcome any sin, and think to do it with thy own strength, it shall be too strong for thee: for you wrestle with spiritual things, and without a strength from one without thee, they will be too strong for thee: go to the Lord, and say, Lord, I confess, I am able to do nothing of myself, but I bring my heart to thee, as an empty Cask, beseeching thee to fill it with grace; Lord, I want much grace, jesus Christ is full of grace, and hath filled himself for that purpose, that he might communicate it to us: I say, in such a case, now, if thou go to the Lord, and beseech him to make good his Covenant, tell him thou restest upon his strength, thou goest against sin, as josuah went against the Ca●●●ites, not because he was able to overcome them: for they were Giants, and had cities walled up to heaven; but he went in the Lord's strength; I say, if a man go in this manner, be assured that the Lord will not fail thee, he will give thee ability to overcome. The third case is, when any outward trouble lies upon a man, let him go and remember it is a part of God's Covenant to bless him, To bless him with what? Withal kind of blessings, and to be a Buckler to him; there is no evil in the world, but God hath promised to be a Buckler to shield him, and to defend him from it: put the case thou lie under any pressure, any calamity, any cross, any disease, any affliction of mind, or of body, or estate, or of name, why go to God now, and tell him it is a part of his Covenant to deliver thee, and labour to find out, if thou canst, beside the general Covenant, some particular. The Lord hath said, if thou be in trouble, call upon me, and I will deliver thee; if thou be in a straight, in extremity, the Lord hath said he will work thy works for thee, and so yo● may go to him in particulars. But when fait● hath once gotten a promise, be sure that thou keep thy hold, plead hard with the Lord, and tell him it is a part of his Covenant, and it is impossible that he should deny thee; do as the woman of Canaan, when thou art on a sure ground, take no denial, though the Lord may defer long, yet he will do it, he cannot choose; for it is a part of his Covenant. Beloved, therefore in this case, do, as you see two Metaphors used in Scripture, they are excellent for this purpose, Esay 66. 11. there is a Commandment of the Lord for the children of Israel, that they should suck, and be satisfied with the breasts of consolation, etc. the words are obscure, as they are read to you, but the Original makes them exceeding clear; there are two Metaphors used, one is to milk consolation out of the promises, the meaning is this, that the promises are full of comfort, as a dug is full of milk; now, if thou be ready to faint, go and milk out consolation out of the promises, that will relieve thee, that will stay thy heart; go, saith he, and suck, draw out consolation from the dugs, from the promises, (for that is the meaning) which he calls the breasts of consolation (for he repeats the promise presently after,) thus saith the Lord, behold, I will extend peace over her like a Flood, etc. The other Metaphor is to extort, to oppress the promises, that, as a rich man oppresseth a poor man, and gets out of him all that he is worth, he leaves him worth nothing, he plays the extortioner with him; after that manner deal thou with the promises, for they are rich, there is a price in them, be thou as an extortioner to them, take out whatsoever thou needest, or wring it out of the promises, as it were. Now when a man is poor and needy, let him go to the rich promises, and be as an oppressor to them, that is, consider the promises to the utmost, see the utmost riches that is contained in them, and they will make thee rich again; draw out the utmost of that milk that is in them, and it will exceedingly revive & comfort thee: for example, (that I may a little open it to you) jacob, when Esau met him, and his heart began to faint, (for, saith the Text, he feared exceedingly) his heart began to fail him now, and what did he? he did go and suck consolation out of the promises: for thus he reasons with the Lord, Lord, thou hast said thou wilt do me good; now he stays himsel●e up with this, and he got so much strength with this milk, that he was able to wrestle with the Lord all night, and would not let him go without a blessing; this promise sustained him, from whence he sucked consolation and strength for thou hast said thou wilt do me good, therefore I am resolved, I am sure I am upon good ground▪ I will not let thee go without a blessing. And so Abraham, when he was to offer his only son, what should he do now? here he was desolate, poor, and needy, certainly his heart could not but be ready to fail, & what should sustain him in this case? there was a promise, you see, Heb. 11. Heb. 11. he was sure God had made a promise, and hae said unto him, this is Isaac, and this Isaac I will multiply, and with him I will establish my Covenant, and his seed shall be as the Stars of heaven; saith Abraham, God promised it, and though I should kill him, God can put a new life into him; he went, you know how far from his house where he dwelled▪ surely he sustained himself by the promise, he rested upon this promise, he drew consolation from it, and he drew it to the full, there was much milk in that promise, and that sustained and comforted him. I might give you many instances. So David, when he comforted himself at Ziglag, what was it that he comforted himself in? Surely David remembered this, the Lord hath anointed me King over Israel, he hath said that I shall be King, and shall sit in the Throne of Saul; it is true, I have lost all that I have, and the Soldiers that should be my strength, are now at this instant ready to stone me; yet he remembered this promise, and comforted himself in the Lord, that is, in the promise that the Lord had made to him, whereof this was the main that he had to comfort himself with. Beloved, learn to do this when you are in any straight, if there be any thing that you need, remember this, if thou can but get a promise, if faith can but get this footing, the LORD hath made it a part of his Covenant, and there is his hand and seal to it, the Sacrament that thou receivest from time to time, is but a seal of that Covenant, and if he seem to forget it for a time, ●e will remember it, he cannot forget it long, be assured he will perform it, it is impossible but he should, let not your hearts fail, if thou have a promise, he will do it in due season, although not in thy season, yet he will do it in the best manner, though not in that manner and fashion that thou imaginest. Beloved, one thing more we should have added, that is, to exhort men to enter into Covenant; this I should have pressed to you, the miserable condition of a man that is without it, and the happiness of the man that is within it, with this we●should have concluded the point. Beloved, consider this, in what a miserable condition men are without the Covenant; it is enough that is said, Eph. 2. Eph. 2. without God in the world, and without the Covenant, they are put together, they are aliens and strangers from the Covenant, without the Covenant, without God in the world: is it a small thing to be without God, and without the Covenant? when thou con●iderest this Book, and the many precious promises in it, that we spoke of before, and thou hast not right to one of these promises, if thou be without the Covenant; when thou art in a strait, if thou be a stranger to God if thou be out of the Covenant with him, what wilt thou do? whither wilt thou go? we are subject to 1000 straits; you know what a weak creature man is, what need he hath of assistance; What wilt thou do in the time of extremity? thou canst not go to GOD, thou art not in the Covenant with him, but thy case is as that of Zedekiahs', Micaiah tells him, thou shalt go from chamber to chamber; so thou shalt go from place to place, GOD will not receive thee: for thou art not in Covenant with him. But is that all, that thou shalt want the comfort of God? No, know, if thou be not in Covenant with GOD, he is thine enemy: if thou come near to him for refuge and comfort, he will be to thee as a devouring fire, and when thou comest to him, thou shalt be as soft wax to the scorching flame, as stubble to the fire; and not only so, but thou shalt come to everlasting burnings, such fire as shall never go out; such the Lord shall be to thee, if thou be not in the Covenant with him. You will say to me, this is to come, if it may be well for the present, I shall bear it the better, I will go one step further therefore. If thou be out of Covenant with GOD, all the creatures are at enmity with thee, there is never a creature in heaven or earth, but it hath liberty to do thee hurt: for if thou be out of League with GOD, thou art out of the protection of the Law, if any creature do thee mischief, it shall never be required at his hands, but there is a liberty given them, Satan may hurt thee, men may hurt thee, beasts may hurt thee, all the insensible creatures may hurt thee; for there is no prohibition. Besides, thou hast no Shield, nor Buckler to defend thee from them: for thou art not in Covenant with GOD, he is no Buckler to thee: all this is the case of every man that is out of the Covenant; and this is not a small thing, to be out of the pales of God's protection, to have every creature ready to do a man a showed turn, and he to have no immunity, nothing to deliver him; it is not so with the Saints, all the creatures are at peace with them. To draw this a little nearer, if there be any thing in the body, or out of the body, that troubles us, if there be imaginations in the mind, that be to the soul, as the Gout is to the body, if thou be in Covenant with God, all these are at peace with thee: for all these are at God's 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 shall never do thee hurt. Be assured of that, when thou art within the Covenant, there is no creature in heaven or earth can do thee hurt: for thou art at peace with it, it is not an enemy, and that which is not an enemy, it never doth hurt; but if thou be not in Covenant with God, now these have a power to hurt thee, there is no prohibition upon them, there is no restraint, but they may do thee hurt, they are enemies to thee, both those things, and whatsoever else is in heaven or Earth; Satan, and every creature hath power to do thee hurt: when thou walkest in the way, when thou sittest in thy house, wheresoever thou art, thou walkest in thee midst of 1000 dangers, because thou art not in Covenant with God, therefore thou art exposed to the enmity of all the creatures. But this objection will be made, Object. Yea, but many or those that are within the Covenant, receive hu●t from the creatures, & many of those that are out of the Covenant, live peaceable and quiet lives? I will answer it in a word; Ans. It is very true, they may be exercised, though all the host of heaven and earth be at peace with them, and there is not any creature can do them the least hurt; no, they neither will, nor can go about it, to lift up their hand against them; yet they may be exercised with many afflictions, but there is a very great difference between these two, the same disease, the same grief, the same apprehension, lies on the heart, and wounds the spirits of the one man, but to the other that is in Covenant, it is a rod in the hand of a father, enabling him to keep his Covenant the better, it is as a Medicine in the hand of a Physician, to heal him, to comfort him, to do him good; that very disease to another is as a sword in the hand of an enemy, as poison in the hand of the destroyer to hurt him. As, for example, the Devil had power to vex Saul, and to vex job, here was the same instrument, the Devil had power over both, but there was a great deal of difference, you know, he had power over Saul as an enemy, he had power over job as a friend: and so likewise judas had a messenger of Satan, to fill his heart, and Paul had a messenger of Satan too, to solicit him, and to trouble him, and to join with his lusts, to make them as pricks in his sides, but there is much difference; to the one he had a restraint, the Lord saith to the De●ill, What hast thou to do with job? thou shalt ●oe thus far, and no further, thou shalt not hurt ●ob To Paul there was a restraint too, thou shalt go th●s far, for what purpose▪ as there was a restraint, so there was another end likewise, so far it shall go, as till it hath humbled him; job and Paul were humbled by it, a jot further it cannot go: for the devil in truth, though he be hostile to them in affection, yet cannot hurt them in action, because God only useth him to do them good, and to humble them; job was the better, and Paul was an exceeding gainer by it, but Saul and judas were great josets; so there is a great difference between these two. The Shepherd sets his Dog upon the Sheep to bring them in, another man sets his Mastiff on another creature to worry it, and to destroy it; the Lord sets the creature upon his own servants, but as the Shepherd sends out his Dog, to bring them in; as soon as they are brought in, he rates the Dog, and will not suffer him to do them the least hurt. A man will not have his servants, nor children, nor his friends hurt, but he will rate the Dog when he falls upon them; so the Lord doth with every creature whatsoever, when it comes to hurt them, he rebuker it, as he did the storms and winds: on the other side, when a man is out of Co●enant with GOD, than God unlooseth the collar of the creature, as it were, and sets him upon such a man, and saith unto him, go & worry such a man, wound him, be an enemy to him, hurt him. This objection is so to be answered, that those that are within the Covenant, they are often molested and troubled, the creatures seem to hurt them, though they be in League and at peace with them, and can do them no hurt. Secondly it is objected, Object. that others that are out of the Covenant, they live in peace? Beloved, Ans. I beseech you, consider this, and it is profitable to consider, that he that belongs not to the Covenant, he may live in his father's house, he may sit at Table with the children, he may have the same maintenance, the same clothing, the same usage, the same liberty, the same privileges of the family as the children have, and yet for all this, this is one that belongs not to the Covenant, but one whom God intends to cast out. Ishmael, you know, lived in the family, as well as Isaac, and was as well used as Isaac, till the time came that God would cast him out; and therefore deceive not thyself with out ward peace, to say, God and the creature are at peace with me; for I have prosperity in all that I do. No, it may be, the time of casting out is not yet come, but in due time, when the right season shall come, than Ishmael shall be cast out, and every one with whom the Covenant indeed is not established. Cain remained for a time, but he was cast out, and made a Vagabond upon the earth. Saul remained for a time in the house, but in due season God cast him off: so, I say, God may nourish, and cherish, and defend thee, as if thou wert one of his own children, but he will cast thee off in the end. We have a notable example for it, in his dealing with the children of Israel, they were such as belonged not to the Covenant, a great part of them, and yet see how he used those very men; Deut. 32. Deut. 32. it is said, he carried them on Eagles wings; that is the expression, that is, the Lord carried them so safely as the Eagle carries her young on the top of her wings, that no Fowl can reach them, but she is above all Fowls, and stronger than all Fowls, and flies higher, and so they were safe as on Eagles wings, nothing could reach them; After that manner I carried you out of Egypt, I kept you so safe: beside, I did not only defend you, but fed you with the finest Wheat, with the purest Oil, with the liquor of the Grape; and yet notwithstanding all this, these men were such as God hated, such as were not in League, as belonged not to the Covenant: deceive not thyself, God may do all this, and yet cast thee out; he may feed the with riches in abundance, and yet if thou be not a son, if the Covenant be not established with thee, thou shalt be cast out; the son abides for ever, but he with whom the Covenant is not made, though he may continue in the Family for a while, he shall not abide long, but shall be cast forth. FINIS. FOUR SERMONS, WHEREIN CERTAIN Objections against the point of GOD'S ALL-SUFFICIENCIE, (handled in the five first Sermons of the former Treatise) are Answered. ECCLESIASTES 9 1. 2. 3. 4. I have surely set my heart to all this, to declare this, that the just, and the wise, and their works, are in the hand of God, and no man knoweth either love, or hatred, by all that is before him: for all things come alike to all, and the same condition is to the just, as to the wicked, and to the good, and to the pure, and to the polluted, and to him that sacrificeth, and to him that sac●ificeth not; as is the good, so is the sinner, he that sweareth, as he that feareth an oath, etc. WE have purposely chosen this text, that we might answer some objections, which might be made against the All-sufficiency of God, which we spoke of lately to you; for this might be objected; If God be All-sufficient, Ob. what is the reason of this dispensation of things that we see in the world, that there be righteous men, to whom it is according to the work of the wicked, and there be wicked men again, to whom it is according to the work of the righteous? Here you have this answer made, Answ. That for a time all things come alike to all, there is the same condition to the one, as to the other: the reason of which you shall see when we come to the handling of the words. But in brief, to open them to you: you shall ●inde, that this was the occasion of them. In the 16. verse of the former Chapter, saith the Wiseman, Eccles. 8. 16. I have applied my heart unto wised●me, and to behold the business that is done upon the earth, in which I had no rest, either day or night, I was so intent upon them. Well; what is the conclusion? Saith he, I found this, I was not able to find out the reason of God's works; I beheld the works of God, that man cannot find out the works that are wrought under the Sun, yea though a wise man think to know it, he cannot find it: That is, when I see how God dispenseth things, I am not able to find out the reason, and not I only, but no man is able to find it, no, saith he, though he be a wise man; no, although he search never so diligently, he cannot find out the reason of God's ways, the reason of his providence, of his dispensing of prosperity to the wicked, and adversity to the godly; yet these two Conclusions notwithstanding he found, which he expres●eth in the first verse. First, that the just, and the wise, and their works, are in the hand of the Lord: That is, although I see not the reason why God doth it, yet this I find, it is the Lord that disposeth all things, both to men, and all their works; All the events that fall out, both good, and evil, I find this, that they are in the hand of God. The second thing he found is, That all things come alike to all: There is the same condition to the good, and to the evil, to him that sacrificeth, and to him that sacrificeth not. These be the two things, that the wiseman professeth he found out, & from hence he gathereth two Consectaries. One is, consectary. That there is no man able to know love, or hatred, by all that is before him: That is, by all that he seeth done to himself, or by all that he seeth God do to other men; he is not able to judge by that, who it is that God loves, or who it is he hates. A second consectary from it, consectary. is expressed in the third verse; Eccles. 9 3. saith he, This is an evil I have seen under the Sun, that there is one condition to all: That is, the sons of men when they have seen this carriage of things, this administration, and dispensation of good and evil, thus premiscuously, to men of all sorts; therefore, saith he, The hearts of men are full of evil, and madness is in their hearts while they live: That is, therefore they seek not God, but the creature, therefore they do not depend upon him, but seek to secondaric means; What is the issue of it? therefore they go down to the dead: That is, they perish for ever. So much briefly for the meaning of the words. Now before he comes to deliver these two conclusions, he makes this Preamble; I have given my heart, saith he, to all this, or I bend myself with all my might to this, even to declare these two things; that all things are in the hand of God, etc. whence we will gather this (in that Solomon saith, that he bent himself, with all his might, to declare both to himself, & to others, that all things are in the hands of God;) that It is a very hard thing, Doct. to be persuaded of God's all-sufficiency. It is a hard thing to be persuaded of God's all-sufficiency. It is a very hard thing to be persuaded, that all things are in the hands of God, it is a hard thing to persuade ourselves, it is a hard thing to persuade others, that is, I shall not deliver the point fully to you, except God himself teach you, except God himself declare it; it is so hard for a man to see all things in the hands of G●d, to know that he is able to do all, that, except God teach it to a man, he is not able to know it, that is, he is not able to know it to purpose, he is not able to know it so, as to have the use of it, he is not able to know it in a practical manner, except the Lord teach it him. The ground of which is: because, The holy Ghost must persuade it belongs to the holy Ghost to persuade, it belongs to God to persuade, not only to persuade this truth to the hearts of men, but also to persuade all saving truths of what nature soever; And therefore we see when Christ sends out his Disciples, his Apostles, he bids them, Go, preach the Word to the jews, and Gentiles; and whereas they might object in that case; Ob. How shall we be able to persuade men, that bring a strange doctrine, and strange news to them, a strange thing that was never heard of? Christ answers them thus, Answ. I will send my spirit with you, john 16. and he shall convince the world of sin, of righteousness, and of ludgement; As if he should say, I confesle you are not able to do it, that is a work that only belongs to the holy Ghost, and he shall convince men of their miserable estate out of Christ, he shall convince them of that righteousness that they are to have by Christ, he shall also convince them of holiness, and sanctification, under Christ's government. Thus, saith he, the holy Ghost shall do; you are not able to perform it. And so when the Lord makes the promise, that the people should serve him, and fear him: The question is, how they should be able to do it; shall the Prophets be able to persuade them? shall the Apostles in their times be able to persuade them? No; saith he, They shall all be taught of God; As if he should say, without his teaching it will be all in vain; but if the Lord teach them once, they shall be persuaded effectually, they shall not only know what their duty is, but they shall be ready to perform it. The reason of which is; First, Reas. 1. because God only is the general, God only wise, and therefore able to persuade. and universal worker, he only is universally wise, he only knows all things, and therefore he only is able to teach all things; men know but in part, and therefore they are able to teach but in part, (now he that is persuaded of a thing but in part, though he may acknowledge the thing to be good, yet his heart is not wrought to practise it; for there is something yet behind, some objections, that are not yet answered.) It is only God that hath an universal light, that is a general worker, and therefore he is said to be only wise; for a man is not said to be wise, except he know all things that belongs to such a business; If there be any part, or corner of it hid from him, he is not wise, that is, he is not able to proceed aright, he is subject to error: but God, who hath abundance of light, God, that knows all things, is only wise, and therefore his is only able to persuade. Hence it is that men are able to persuade, that such graces are good, that such ways are excellent in themselves, that it is good to take such courses, but yet to answer all the secret objections of the heart, to persuade fully, to turn all the wheels of the soul, this is that, that a man is not able to do, to enlighten all the corners of the heart, he is not able to convince fully. Secondly, Reas. 2. God is only able to do it; because he only knows all the windings and turnings of the heart of man. God only knows the several turnings of the heart. It is said in jer. 17. 9 that the heart of man is exceeding deceit full, who can know it? That is, no man in the world can know his own heart, jer. 17. 9 much less can any man else know it, there are so many windings, so many turnings in it, there is such a labyrinth in the heart, such a depth in it, that no man is able to search his own heart, to find out the bottom of it: oh but who is able to do it? Saith he, in the next words, it is God that searcheth the heart and trieth the reynes: That is, he only knows the several inclinations of the will, and therefore he only is able to persuade. You know, Simile. if a man make a key to undo such a lock, he must know all the wards of it, or else he may make a key that will not undo it, he may endeavour, and not be able to turn the lock; So the Lord that only knows all the wards, all the secret passages; all the windings, and turnings of the heart of man; he only is able to suit it, and to ●it it with such arguments, as shall be effectual to persuade. You see when he would persuade Moses to go down into Egypt, there was a secret objection that Moses had in his heart, if he went thither that he should lose his life; God that knew Moses heart, knew where that objection lay, where it stuck with him, he was able to bring arguments to persuade him, go thy way (said the Lord;) for they are dead that sought thy life. Last of all, Reas. 3. God is only able to do it, because he is able to mend the heart where it is amiss: God only can amend the heart. A man perhaps may be able to show an object, and to bring it to light: but what if the eye be amiss? the man is not able to see and to discern for all that; If a man● oye be blind, if there be any west in it, he is not able to remove it; So a man may propound arguments, but to make the heart capable of those arguments, he may propound reasons and persuasions, but to make the heart apprehensive of them, it is above the power of the Creature: and therefore it is God only that re●●●● us in the spirit of our minds: he that hath made the eye, and so he that made the will, and the understanding, he only can heal the breaches of them, he only can elevate them, and put a supernatural light into them, and make them fit to apprehend those spiritual reasons, of any kind, that he objects and propounds to the hearts of men: So that God only is able to persuade, as of all other truths, so of this, that all things are in his hands; that he is All-sufficient. We may make this use of it: Use. we see the reason, why one man is able to see and to trust to this all-sufficiency of God, Why one man trusteth God, and not another. and another is not. The reason is, because Christ hath revealed it to one man and not to another: God hath taught it to one man and not to another. We see it in common experience; A wise, learned, witty, and able man, that can discern more than many others of the vanity of outward things, of the all-sufficiency, and fullness that is in God, yet when he comes to the practice of it, he is able to do nothing: On the other side, we shall find in experience, that many poor Christians, that are able to say little, yet when they come to practice, they are able to part with their liberty, with their credit, with their goods, and with their lives, that they may cleau●●o God, and keep a clear Conscience: what is the reason of it? because they be taught of God, they are persuaded by him, & therefore they are able to practise it; As for the others they are taught by men, they are taught by themselves, and therefore they are not taught it indeed, they are not fully convinced of it, and therefore though they know such things, though they be floating in their minds, yet they have not the use & the practice of them. Wherein you shall observe this difference, That a man may know a truth, and yet not be led into that truth, john 16. 13. as you see joh. 16. 13. when he shall come which is the spirit of truth, he shall lead you into all truth. (Mark it) he shall lead you into all truth. It is one thing to preach the truth, and another thing to be led into the truth. The holy Ghost shall lead you into all truth, as a man is led by the hand into a place: for we are not only blind, but lame too; we are not only unable to see spiritual truths, but when we see them, we are not able to follow the guidance of the holy Ghost; Therefore saith he, the spirit shall not only show you such and such things, but shall lead you into those truths, he shall lead you into the practice of them. Many men they know what temperance, what sobriety, and patience are, who are not able to practise them, that are not led into the truth of these points: because that is proper to the holy Ghost, it is he only that leads us into them; it is he only that enableth us so to see them, as to be fully convinced, so, as to resolve upon the practice of them; and therefore you shall find the Apostle S. Paul, Ephes. 1. when he revealeth there those spiritual blessings, that we have in Christ, when he had declared many of those glorious privileges, in the 18. verse he prays, Ephes 1. 18. that the eyes of their understandings might be opened, to see the hope of their Calling, and the riches of this glorious inheritance prepared for the Saints, & the exceeding greatness of his power towards them that believe. The meaning of it is this; when Paul had discovered all this, saith he, this labour of mine will be but in vain, except the Lord open the eyes of your understanding. So it is when we preach to you, of the all-sufficiency of God, when we discover to you those glorious privileges, that we have by Christ, except the Lord open men's eyes, except he send the spirit of revelation into men's hearts to discern those things, except he preach to the heart, as well as we do to the ear, it is but lost labour; saith the Apostle, if he would open your eyes to see the hope of your Calling, to see those great hopes that you have by reason of your Calling, to see the riches of that glorious inheritance prepared for the Saints, it is not only rich, but abundant riches. Again, (saith he,) to see the exceeding greatness of his power: A man is able to see some thing, that God is able to do this, and to do that; but to see the exceeding greatness of his power, how far it reacheth, this none is able to do, unless he have the spirit of revelation, to open his eyes to see it; That, even as Elisha said to Gehasi●, there are more with us them against us. But how came Gehasie to know that? Elisba prays the Lord to open his eyes, and when his eyes were opened, he saw it visibly: after this manner, the Lord deals with his children; when such truths as these are propounded to them, that God is All-sufficient, yet all this is nothing, except God will open their eyes, except he will be with them; as he was with job, all that his friends said to him would not persuade him, till God himself spoke to him out of the whirlwind. When God himself will say to a man as he did to Abraham, I am All-sufficient, than he persuades him, and not before. And this, Beloved, is the office of the holy Ghost; it is he that shows the Father, and the Son, to the sons of men, it is he that glorifies the Father, and the Son. And in this sense he is said to fill them with joy upon all occasions: for the cause why a man rejoiceth is, because he is informed of some good news, something he is persuaded of, and when he heareth of it, there follows sudden joy; So when the Apostles were in distres●e, in prison, when they were in danger, the holy Ghost brought good news to them, he revealed to them such and such things; upon this revelation, upon this good news that was brought to them, it is oft said they were filled with joy; which is therefore called the joy of the holy Ghost, which the holy Ghost works in men by persuasion, by revealing to them the hope of their Calling, and the riches of their glorious inheritance, and the exceeding greatness of his power, working in those that believe. And therefore this you must consider, that though we preach to you, and you hear all these truths of God's all-sufficiency, yet you are able to practise nothing, till Christ reveal it to you. If he come to a man when he is in a straight, and say to him, as he did to Paul upon several occasions, fear not Paul, I will be with thee. I say, if he himself would come thus and speak to the heart of a man, that is, if he would reveal it by his spirit, we should be able to practise it, we should be able to stay ourselves upon him, we should be able to trust him in his all-sufficiency, and would venture upon any thing, we should be able to do our duty, we should be able to suffer persecution, as the Apostle speaks, because we trust in the living God. It is a certain and true rule, no man is able to guide his life aright, his riches, his credit, his liberty aright, except he be able to neglect them; and no man is able to neglect them, except he have some thing that is better in stead of them; except he see these two things. An emptiness in them. And a fullness some where else. But now who is able to persuade men of this? Surely he that persuaded Solomon that all was vanity; it is he that must persuade us; without him it cannot be done. What was the reason else that Peter, Andrew, john, and the rest of the Apostles, were able to forsake all things, when others were not? Doubtlesle, because they were persuaded they should find it again in Christ, when others were not so persuaded; flesh and blood did not teach them, but the holy Ghost revealed it to them, that though they had lost all, yet they should find all, yea, they should find an hundred fold more. What was the Reason that Demas, and others, when they met with persecution, and temporal preferments in the world, were not able to keep on their course, but turned aside, when Paul who had the same temtations did not? The reason was, because it was not revealed to Demas, but it was to Paul; A window was opened to him in heaven, as it were, to look into God's all-sufficiency, to see the treasures there, to see God's power, and eternity, and blessedness; and when he walked in a continual sight of this all-sufficiency, Paul cared not whither he went, nor what became of him; it was nothing then for him ot pass from prison to prison, from affliction to affliction. So, as long as a man walks in a continual sight of God's all-sufficiency, as long as he sees him that is invisible, so long he is full of comfort, so long he is able to do any thing; but when once his sight is taken from him, when once he is left in darkness, that Torches and Candles begin to appear great lights unto him, (as you know it is in the dark night,) that is a sign that a man is in darkness, when the fear of men, and the favour of men, seem great unto him: So it will be when God doth but leave us a little, when he doth but cloud us, when he withdraws from us that light of his all-sufficiency, than we are ready to sink, and to fail in our duty, and to turn aside, to balk the ways of righteousness. And therefore if you would have the use of this all-sufficiency, if you would be persuaded that all things are in God's hands, beseech him to teach you to depend upon him. Beloved, it is certain, that the holiest man that is, hath as much love of himself as others, they desire their safety, as well as others, they desire to have liberty, and life, as well as others: but here is all the difference, they are persuaded that God is All-sufficient, to restore all these to them, when they lose them for his sake, when other men are not so persuaded: they have a new judgement of things, they have another judgement of heavenly things, and of earthly, they see another vanity in the Creatures, and another all-sufficiency in God, than other men see, or then they themselves ever saw before; And this is the reason they are able to do that which other men are not able to do; and therefore, the way to have the use of all this knowledge, is to seek to God, to beseech him to enlighten you, that he would declare this to you, that he would lead you into this truth; and when he hath taught you, you shall be able to know all this, and to know it to purpose. So much for this first point. As we told you, there are here these two Conclusions: First; That the just, and the wise, and their works are in the hands of God. And secondly; That all things come alike to all: we will take the first as it lies, and deliver to you the same point, which is this; That all things, all men, all their ways, all the Creatures, with the several works of them, are in the hands of God: for it is thus methodically set down; The wise are in the hands of God, and their works, and so are the wicked, and their works, and so are all the Creatures in his hands, with all the effects that proceed from them. This then is the point; Doct. 3. That all things are in God's hands. All things are in God's hands. Now how all things are in God's hands in general, we have declared to you before: but we will now deliver it a little more distinctly, that I may add some thing to that, which I have formerly taught. They are all in the hands of God, that is, originally in the hands of the Father, and in the hands of all the persons of the Trinity, as they join in the deity, as they are God: but yet, if you compare this place with some other, you shall see more distinctly in what manner they are in the hands of God: They are, I say, originally in the hands of the Father; but yet they are more immediately put into the hands of the Son, as he is Mediator. Therefore compare this place with Math. 11. 27. Math. 11. 27. All things (saith he) are given me of my Father, and none knows the Son, but the Father: and so likewise with joh. 3. 35. joh. 3. 35. The Father loves the Son, and hath given all things into his hands: 1 Cor. 15. 24. and with that 1 Cor. 15. 24. you shall see there this expression; saith the Apostle, there shall be an end, when Christ shall give up the King doom into the hands of the Father. The meaning of it is this, that though all things be in the hands of God, yet they are all put into the hands of Christ, as he is Mediator; Psal. 2. 8. and therefore Psal. 2. it is said, Ask of me, and I will give thee the Heathen for thine inheritance, and the utmost parts of the earth for thy possession: That is, he will give them into his hands to do with them what he pleaseth; So that (to add this to that which we have before delivered) it will be a profitable point for us to consider, that though God be All-sufficient, and hath all things in his hands, yet he hath put all this into the hands of his Son. You willsay, Quest. what comfort is there in that? or to what end is it useful for us to know, that they are in the hands of the son, more than that they are in the hands of the Father? It is to this purpose; Ans. That you may be more confident in coming to God, to ask any thing at his hands: for therefore hath the Lord done it, that you may come with the more boldness: for Christ hath taken our nature, our flesh; he is nearer to us, than God the Father, who dwells in light inaccessible, he is one whom we have known, he dwelled among us, he is of the same kindred, as it were, we are flesh of his flesh, and bone of his bone. Now when we shall hear, that all things are put into his hands, as he is Mediator, as he is the Angel of the Covenant, we may go with the more boldness, we may have the more confidence, that, as we have need and use of any thing, it shall not be denied us: for we know all is in the hands of him, whom we love, whom we fear. When one heareth that his Prince hath put all that he hath into the hands of a friend, with whom he is well acquainted, it must needs glad his heart, and fill him with hope of obtaining any thing that is fitting for him; As it was with jacob, when joseph said to him, all this I have in mine hands, etc. It was a great comfort to jacob, that one whom he knew so well, that was flesh of his flesh, had all things in his hands: Now this is the comfort we have by it, That the Father hath put all things into the hands of the Son, into the hands of Christ, as he is Mediator: and this he hath done for these reasons. First; Reas. 1. That men might glorify the Son, that men might honour the Son, as they honour the Father, for therefore was it that he would not keep all in his own hands, but gave them up into the hands of the Son. Secondly; Reas. 2. He hath done it, that he might dispense that all-sufficiency, that is in himself in a way beseeming himself, with that indulgence, and that mercy, that is suitable to himself, and suitable likewise to our frailty. Exod 33. 3. And therefore Exodus 33. 3. The Lord said, I will not go up with thee, for thou art a stiffnecked people, therefore I will not go up with thee, lest I consume thee; but I will send before thee, the Angel of my presence, and he shall go up with thee: As if he should say, I have pure eyes, I am not able to see that which I shall see in thee, but I shall be ready to consume thee; but he is more indulgent, he is more merciful, he is more able to bear, because he is made the Mediator, therefore (saith he) he shall go along with thee, even the Angel of my presence: Whereby you may see, that the Lord hath put all power into the hands of the Mediator, that he might dispense it the better to the sons of men. Thirdly; Reas. 3. He hath done it, that it might be sure to us: for if the Lord had made an immediate Covenant with the sons of men, there had be●ne little hope for us: We should have broken it, as Adam did, when the Covenant was made with him; but he hath put it into the hands of a Mediator, whom he hath made the Angel, or the Messenger of his Covenant, that it might be sure to us, that is, that the Lord might perform all his promises to us, and that we might keep likewise the Condition on our part: for therefore Christ is said to be the Messenger of the Covenant, to dispense to us that which God hath put into his hands, partly, because he is able to reconcile the Father to us, (and therefore he is the Priest, that is entered into the holy of holies, that is, into the very heavens, to make intercession for us,) partly also, because he is able to bring us in, as a Prophet to enlighten us in the knowledge of him, and as a King, to subdue the stubbornness of our hearts, and enable us to obey him; So that the Covenant is immediately made with him, and not with us; therefore, all things being put into his hands, he being the Messenger of the Covenant, it is made sure to us, that otherwise had not been. Last of all; The Father hath done it, Reas. 4. that no flesh might rejoice in itself; so saith the Apostle, he hath made the Son to us wisdom, righteousness, sanctification, and redemption, that he that rejoiceth might rejoice in the Son. And therefore we see Deut. 8. 18. Deut. 8. 18. how careful he was to teach the Israelites this, showing them, that they were not brought into that good land for their own righteousness, but for his Covenants sake, that is, for the Covenant he made both with them and us in Christ, when was manifested to Abraham and jacob, but was in the Son. The use that we are briefly to make of it is this, Use. that we should take heed of coming to God for any part of his all-sufficiency, except it be in the name of his Son. When you hear that God is All-sufficient, you must not think now to go to God immediately, to say Lord be●●ow on me such and such things, as I want: for in doing so, what do we else but draw near to God, as the stubble, or the wax should draw near to the fire? who is able to dwell with ever lasting burnings? He is a consuming fire to the so●nes of men, if they come to him immediately. But if you come to him in the name of the Son, into whose hands he hath put all things, he is ready to accept you, & to grant you whatsoever you ask in his name, Leu. 17. 5. Levit. 17. 5. it was death for a man, though his sacrifice was never so good, to offer it without a Priest; and it is no less than death to any man to come to God without Christ, that is, the Lord doth not give life to that man, he doth not raise him from nature, which is death enough. When we come to God with out the Son, what do we else in so doing, but dishonour the Son? We give him not that honour which his Father would have him to have. What do we else but rob him of that which he hath purchased at a dear rate for even for this very cause did he suffer▪ Therefore (saith he,) he hath given him a name above all names. What do we else but rejoice in ourselves, and forget to give all the glory to Christ? Therefore whensoever you come to God, still take heed, that you forget not Christ, but that you come in his name. Secondly; Use 2. As we must not come without him, so we must come with confidence, & much boldness, if we come in his name; and that especial use is to be made of it in the second place, to come with boldness to partake of his all-sufficiency, for it is in the hands of the Son, it is in the hands of a Mediator. The reason why great things are not done for us, notwithstanding God is All-sufficient, is, because we come not with great faith; If we were able to believe much, it would be to us according to our faith. And what is the reason that we come not with great faith, but because we come not in the name of Christ? We are discouraged in the sight of our own weakness, or imperfections and frailties; but if we did look on Christ, and behold him, and come in his name, we would come with a strong faith, and if we did so, it would be according to our faith. When we come timorously and fearfully to God, when we come doubting whether we shall receive it or no, it is a sign we come in our own name; When we come boldly and confidently, and make no question, but the thing we ask shall be granted, it is a sign that we come in the name of Christ; and if we do so, do you think he will deny us? My Beloved, to what end hath the Father given him all things into his hands? Why is he made rich with all treasures? Is it that he might keep it, and hoard it up? No, but it is to bestow on those that his Father hath given him amongst men; when a man hath riches it is a vanity under the Sun, saith Solomon, to keep them, and hoard them up; he were as good not to have them, as not to use them; and do you think that Christ will have all things given into his hands for nothing? Is it not to bestow on us? Do you think, that he will purchase a thing at so dear a rate, and when he hath done, make no use of it? It is said Phil. 2. 8. 9 Phil. 2. 8. 9 That, because he took upon him the form of a servant, and was obedient to the death of the Cross, therefore his Father gave him a name above all names, and therefore he did thus and thus unto him, hath he purchased this for himself, for his own sake? Certainly, it was not for himself, for he had no need of it, but he bought it for us; and will he not make use of it, when he hath done? therefore doubt not when you come in his name, you shall receive, and that abundantly too; when we come in the name of his Son, he is able to deny us nothing, only remember this, that thou come with boldness. It is said, Ephes. 3. 12. Ephes. 3. 12. that we have this benefit by Christ, we come with boldness and confidence through faith in him. If a man through the apprehension and sight of his own righteousness, of his own sanctificati on, that measure of it, that he hath obtained, think thus with himself, I have thus walked with God, I have been thus perfect, I have thus far kept the way, I have thus far denied myself, and therefore I shall be heard. If he go this way to work, he shall find many objections, much falseness in his heart, much unevennesse in his ways, that will discourage him; therefore so, a man cannot come with boldness. But, saith he, you shall come boldly; through whom? through ●aith in Christ, that is, if you come in Christ, consider that you are in Covenant with him, that you come in his name, that it is he you present to the Father, when you ask any thing at his hands, and thus you may come with boldness, what objection soever there can be made, they will be all easily answered in Christ. Then last of all, Thankfulness. if it be in Christ, if it be put into his hands immediately, then whensoever you receive any thing, let him have the sacrifice of praise, let it add some new love, and some new engagement, and thankfulness to the Son. The Father hath done it for that purpose, that the Son might be honoured, that the Son might be magnified, that we might learn to love the Son, to serve the Son, as we do the Father; and therefore whensoever we obtain any thing at his hands, let us be thankful to the Son; Labour to see his grace abounding towards us, and our hearts abounding to him in thankfulness, and in all the fruits of obedience. So much likewise shall serve for this point. Now we come to the next Conclusion, All things come alike to all; The same condition is to the just, as to the wicked, and to the good and pure, and to the polluted, to him that sacrificeth, and to him that sacrificeth not; such as the good is, so is the sinner, he that sweareth, as he that feareth an oath. Hence I gather thus much (before I come to speak of the application of these events to the sons of men,) That All men are divided into these two ranks, Doct. 3. either they are good or bad, All men divided into two Ranks. either they are polluted or clean, either they are such as sacrifice, or such as sacrifice not: There is no middle sort of men in the world; all are either sheep, or goats, all are either within the Covenant, or without the Covenant, all are either elect, or reprobates; God hath divided all the world into these two, either they are the Lords portion, or the Devil's portion. There are some Reasons of it. One is; Reas. 1. That God hath made all men to be vessels of honour, or of dishonour, there is no vessel of an indifferent or middle use. Again; Reas. 2. Who are they that divide the world? God and Satan: Either you belong to God, and are his portion (as Deut. 32. 9 Deut. 32. 9 His people are his portion,) or you are the Devil's portion. And so likewise may we reason from the two principles, Reas. 3. either a man is borne of the flesh, or of the spirit; if he be borne of the spirit, he is spiritual, and if he be borne of the flesh, he is fleshly. And therefore in one of these two conditions he must needs be; which I observe for this purpose. First, Use 1. you see hence then, that there are but two places hereafter for men, as there are but two ranks of men; there is no middle place, as the Papists affirm, there is no Purgatory, or Limbus, either for the Fathers before Christ, or for Children now; As they are all in one of these two ranks, in one of these two conditions, so there are but two places into which all men are divided, some to the one, and some to the other. But secondly; Use 2. The chiefest use that we are to make of it is this; If it be so, if a man's condition must be one of these two, that either he is within the door in the Kingdom of God, or without, that though some are come near the Kingdom of God, some are farther off among those that are without. And again, among those that are within the door, some are farther in, some are not so far, some have proceeded farther into the Temple, some a less way, yet there are none in a middle way, but all are either within, or without, let us then learn to consider, what our condition is, let not our persuasion and opinion of ourselves, hang between both, but let us come to this conclusion, to this disiunctive proposition, Either I am in the number of those that are good, or that are bad; either I am within the Covenant or without; and so consider in which of these two conditions we are: Men are exceeding apt in this case to deceive themselves; and therefore when the Apostle hath occasion to speak of this, he premiseth that still, Be not deceived, such and such shall not inherit the Kingdom of God: Ephes. 5. 6. and so in Ephes. 5. 6. Let no man deceive you with vain words; for, for such things comes the wrath of God upon the children of disobedience: That is, men are exceeding apt to deceive themselves; to be pure in their own eyes, when they are not yet cleansed from their filthiness, to think their estate good, when it is not; and therefore, beware, take heed that it be not so with you. What a miserable condition is it, that when a man hath been at the pains to set up a large building, he should then lose all his labour for want of a good foundation? that a man should do as the foolish Virgins, get oil in their Lamps, and make a great blaze for a time, and when they come to the very point, to the door, to the gate, then to be excluded: Nay, what a folly is it for a man to deceive himself in this. It may be, a man out of the corruption of his nature, may be willing to deceive another; but for a man to deceive himself, it is exceeding great folly. And truly, as it is said of flattery, none can be flattered by another, till first he flatter himself; So no man can be deceived by another, till first he be willing to deceive himself. Therefore take heed of deceiving yourselves. Beloved, there is a great backwardness in us to come to the trial; as a crazy body will not endure the trial of the weather; as a weak eye will not endure the light, for it is offensive to it; So when the heart is not sound, this trial, this searching, this examining of the heart, it is tedious, grievous, and burdensome; but yet, Beloved, it is profitable, it is that which makes us sound in the faith, we must come to it sooner or latter, and it is best for us to come to it, while we have time to help it, if we find things amiss. To have a great freight, and to make shipwreck in the Haven, were a greatfolly; and therefore we should look to the Bark, and see whether it be sound or no. To see in what estate we are, in which of these conditions we are. You will say to me, Quest. how shall we know? I will name you but these four ways of trial, Answ. that are named here: the Wiseman makes this difference of men, Fouretryals. some are good, and some are evil, some are clean, and some are polluted, some sacrifice, others sacrifice not, some are careless of an oath, others fear an oath. wouldst thou know then in which of these two ●ankes of men thou art? Consider then whether thou be a good man or an evil man, that is one distinction. Goodness consists in these four things. First; Goodness which consists in four things. The tree must be good, as you have it in Math. 7. 16. 17. that is, a man then is said to be a good man, when there is a good sap in him, when there is some thing in him that is good, when there are some supernatural graces wrought in him, Mat. 7. 16. 17. he that is not empty of these, he is a good man: as it is said of Barnabas, he was a good man; and how was that proved? he was full of faith, and the holy Ghost. See then whether thou hast an empty heart or no. You say a thing is good for nothing, when it is empty of that excellency, that should be in it; when Wine hath not that in it, that belongs to wine, you say it is naught; and so we say of all things else; When a man therefore hath not that in him that belongs to a man, that is, to a man, as he was created in innocency, he is wicked and naught, a son of Beliall: but when he hath a blessing in him, as grapes have wine in them, when he hath supernatural grace wrought in his heart, when he hath the new Adam putting into his heart, the sap of grace & life, than he is good. Therefore see whether there be somewhat put into thee, more than is in thee by nature, see whether thou find the new Adam effectually to communicate new sap to thee, new grace, and new light to thee, as the old Adam hath communicated corruption; See whether thou be made a good tree or no: for it is the tree, that makes the fruit good, and not the fruit, that makes the tree good; So it is the man, that justifieth his work, and not the work, that justifieth the man: and therefore thou must first see, whether thou be in the Covenant, whether thou hast this seal, that thou seest some thing put into thee, which thou hast not by nature. Every man by nature is empty: when grace is put into him, than he is said to be good. As it is good wine, when it is full of spirit, when it hath that in it, that belongs to wine; So he is a good man, that hath that in him, which belongs to him in his regenerate estate. Secondly; Consider whether thou bring forth good fruit, that is, not only whether thou dost good actions, but whether they flow from thee, whether they grow in thine heart as naturally, as fruit grows on the tree, that flows from the sap within. When a man not only doth good works, but when he is zealous of them, it is his meat and drink to do them, when they flow from him, as water from the fountain, than he is a good man: for if the tree be good, that is, if the heart be good, a man will be as ready, and will as naturally bring forth good fruit, as the tree, the Vine, or the Figtree bring forth their fruit. The third thing you shall see in the 2 Tim. 2. 2. Tim. 2. 21. vessels are said to be good, to be vessels of honour; when they are prepared to every good work; So when a man is good, and brings forth good fruit, and not only brings it forth, but if there be any occasions to put forth the goodness, that is in him, he is parepared for it, as a vessel is prepared for such a turn, for such a service. The word in the original signifieth, when a man is fashioned, as a vessel is fashioned: and the meaning of the holy Ghost is therefore to show, that then a man is good, when his heart is fitted to good works, when he knows how to go about them, whereas another bungles at them, and knows not how to do them, he is prepared for them; and therefore there needs no more, but to put him and the good work together, and he is ready to perform it. The last is; Act. 10. 38. When there is not only a readiness, but practice upon all occasions, when a man doth good, as it is said, that jesus Christ went about doing good. And therefore he is a good man that is a useful man, such a man that every one fares the better for, such a man as is serviceable to God & profitable to men. Before regeneration when a man is a stranger to this goodness, he only serves himself, he is full of self-love, all his ends are to look to himself, that he may be kept safe; he cares not what becomes of any thing else, so it be well with him; but when once goodness comes into his heart, it hath this fruit, he goes about doing good; because grace brings that principle into the heart, that never grew there before, that it the love of God and man; whereas before there was nothing but self-love in him, which plant grows naturally in the garden of nature, when grace comes, it brings love with it, and that love makes us useful, and serviceable both to God and man, So that whatsoever a man hath, what gifts, what knowledge, what authority he hath, he is ready to use it for the good of others. As the Apostle saith of One simus in the Epistle to Philemon; Now he is profitable to thee and me, whereas before he was unprofitable: So it may be said of all Saints; when once this goodness is put into them, now they are profitable to God and man; they do serve God and man with their fatness, and with their sweetness, before they were unprofitable to others, but now they are profitable both to themselves and others. This is the first note, by which you may know yourselves: Art thou a good and useful man, dost thou go about doing good, do those far the better for thee, with whom thou hast to do, dost thou spend the fatness, and the sweetness, that God hath given thee, to serve God and man with it, then conclude thou art in the rank of those that are the Lords portion, otherwise thou art yet without the Covenant, thou art yet in the gall of bitterness. The other three I must defer till the afternoon. So much for this time. THE SECOND SERMON. ECCLESIASTES 9 1. 2. 3. I have sarely given my heart to all this, etc. WE will now proceed to the second difference which remaineth; and that is this; Consider whether thou be clean and pure in heart, or polluted; There is the same condition to the pure, and to the polluted. Now what it is to be clean, Difference. 1 Cor. 6. 11. or to be washed, you shall see 1 Cor. 6. 11. And such were some of you: That is, you were polluted with those sins, there named, but now (saith he) you are washed. And wherein stands this washing? He tells us it stands in these two things: Now you are justified; now you are sanctified. You are justified through the name of Christ; and sanctified through the spirit of our God. So then, he is a pure man, or a clean man, that is first washed from the guilt of his sins, that is, that hath no sin lying upon his Conscience, that hath not a polluted Conscience, which is a phrase used Titus 1. Titus 1. whose minds and consciences are defiled. Now defilement, or pollution is in the Conscience, as Divines say, as a thing that is known is in the faculty, or understanding that knows it; and therefore the man that hath committed any sin, which yet continues upon his own score, which his Conscience is yet guilty of, & for which he hath not yet gotten an acquittance from Almighty God, he is an impure man, he is yet unclean; for he is not yet washed from his filthiness. A man again that hath gotten any assurance of forgiveness, so that all his sins are put upon the reckoning of jesus Christ, and there are none that lie upon his own score, a man who hath made all his reckonings even with God, and hath some assurance thereof such a man is washed from his filthiness. Such a phrase you have likewise in Ezech. 36. 25. Ezek. 36. 25. I will cleanse you (or wash you) from all your Idols: That is, from all your Idolatry, from all the sins that you have committed, I will wash you, that is, with imputation, or sprinkling of the blood of Christ. The second cleanness, is, when a man is not only washed with the imputation of the blood of Christ, and the assurance of pardon, but also when he is washed from the stain of sin, when he is sanctified through the spirit, when sin is mortified in him, when it is as well healed, as forgiven. And therefore if thou wouldst know whether thou art a clean man or polluted, consider also this, whether thou hast a clean heart or no, that is, whether thou hast such an habitual disposition of purity and cleanness, that thou canst not endure to look upon any sin, no more than a man, that is of a neat and clean disposition, can endure to see filthiness, whether thou hast such a disposition, as that although thou be sprinkled with sin from day to day, though thou be fouled and spotted with it, yet thou sufferest it not to abide in thy heart; thy heart works it out, as we said to you before. So that this you are to observe, to find out the cleanness of a man's disposition, whether he can look upon sin, as an unclean thing, as a thing from which his soul hath an aversion, as a thing that he abhors, that is, although there be some thing in him, that loves it, that delights in it, that likes it, yet the prevailing part of the soul abhors it. Both the clean and polluted may forsake sin, and may turn away from sin, and therefore in that the difference is not seen, but the difference is in this, that thou art able to hate and abhor sin, to look on it as a thing that is filthy and unclean. Simile. A Merchant, you know, will cast out his goods, when he is in danger of his life, but he hates not his goods; So a man may cast away sin, when it puts him in danger of ●inking into hell, or of the judgements of men. It is one thing to part with sin, and another thing to hate sin. A man may withdraw himself from sin, It is not leaving but hating of sin that showeth purity. he may give it over, he may seem to be divorced from it, and yet he may have a month's mind after it, he may do with it still, as the husband of Michall, when she was taken from him, yet, saith the Text, he came weeping after her a far off, he longed after her still, and loved her still; So a man may part with his sin after such a manner, that still he goes weeping after it, he would have it again, he would fain enjoy it, if it were not for some greater danger, or some greater trouble that he exposeth himself unto; as you see in Phaltiel, it was not for want of love to his wife, that he parted with her, but it was out of a desire he had to save himself, to escape the danger of the King's wrath, imprisonment, and death, that would have followed upon it. Therefore consider what hatred you have of sin, and by that you must judge whether you have a clean disposition or no. You must not think any man is perfectly clean, and pure, but he is a clean man, that suffers not any impurity to take quiet possession of his heart, although he have unclean thoughts and unclean affections (as all sinful thoughts and affections are) though sin may pass through his heart, as they passed through the Temple, yet he suffereth it not to set up Tables in the Temple, to set up an Idol in his heart, he suffereth it not to make any breach of Covenant with God, to be adulterous against him; though there may be many glances, some adulterous and unclean actions, that is not the thing that breaks the Covenant, when the heart is still wedded to God, and chooseth God, and no other. And therefore, I say, in that it is not seen, but consider what thy disposition is, whether thou hate that sin all the while. A man that is of an impure spirit, of an impure heart, when he is with impure company, when he delights himself with impure thoughts, than he is where he would be, he is then in his own element, and when he is otherwise, he is where he would not be▪ On the other side, he that hath an habitual disposition of pureness and cleanness, though he may be transported to those acts of sin and pollution, yet his heart hates it, he is not where he would be all the while, he is not upon his own centre, his heart still fights against it, and resists it; therefore consider with thyself, what thy heart is in this case, whether thou have a heart that hates uncleanness, or whether thou hast yet a swinish disposition, that thou liest in the mud, and delightest to lie in it. A man may fall into the mud, but he delighteth not to be there; no more will a clean disposition delight in sin. And you may know it by this effect, where the disposition is unclean, there sin abides, till it stain the heart, till it make a man spotted of the world, that is, it causeth him to keep a tract in sin, that a man may say, this is the path he walketh in, it causeth him to wear the livery of sin, that he may be known by it from day to day, it causeth the spot so to sink into the soul, that a man may see he is such a man. This is to have an unclean disposition, when uncleanness so cleaves to his soul, that they agree together: whereas in a man that hath a pure disposition, it is not so; as, 1 joh 〈◊〉. 1 joh. 3. 3. he that hath this hope purifieth himself: The meaning is this, there is a double hope; there is the hope of the hypocrite, that is a dead hope, that doth not set a man on work to cleanse himself from filthiness. There is again, 1 Pet. 1. 3. a lively hope, spoken of in 1 Pet. 1. 3. that sets a man on work to cleanse himself; that is, when a man hath a true hope, a real hope to have that undefiled inheritance, he considers this with himself, that an impure heart, and an undefiled inheritance will not stand together, and because he hopes for it in good earnest, (it is not a false hope, it is not a dead hope) therefore he sets himself on work indeed to purify himself; he that hath that hope purifieth himself, he cleanseth himself. Who ever therefore doth not purify himself, it is an argument that his hope is dead which he hath of being saved, it is but the hope of an hypocrite; a hope that will stand him in no steed; for it brings forth no endeavour: that is the second thing. I must be brief in this, because this is not the point I intent, but that which follows. The third expression here used, Difference. is, he that sacrificeth, and he that sacrificeth not. This is but a Synecdoche, where one particular is put for all other kinds of holy duties; But the meaning is this; you shall know a man by this, in which of the two conditions he is, he whose heart is upright with God, he dares not omit any holy ordinance, he dares not omit any sacrifice, he dares not perform form them in a slight and negligent manner. He again whose heart is false, sacrificeth not, that is, either he omits the duty, or else he omits the substance and life of the duty. You know in jam. 2. 10. jam. 2. 10. he saith there, he that abideth in all, that keeps all the Commandments, and yet fails in one, he is guilty of all▪ and so you may say of the ordinances, he that keeps them, he that observeth them, but yet fails in one, it is argument enough, that he makes not Conscience of any. You shall find this true, that whosoever he is, that sacrificeth not, that is, he that prays not constantly, he that hears not, he that reads not the Scriptures, he that sanctifieth not God's Sabbaths, he that partaketh not of the Sacraments, etc. he that useth not holy Conference, and fasting, and prayer in its season, such a man is in an evil condition; It is given here as a note of an evil man, he sacrificeth not. But you will say to me▪ Ob. may not a man, whose heart is unsound, keep a constant course in sacrificing to the Lord, that is, in praying to the Lord? May he not keep those ordinances constantly? Beloved, Answ. I answer; He may keep them constantly, that is, he may do the outside of the duty, he may perform the duty in a formal manner; and many times men are deceived with this, it is an usual case, (nothing more usual in the Church of God,) for a man to content himself with a perfunctory, ordinary performance, a customary performance of good duties▪ But herein Satan deceives men, as we deceive children, when we take from them gold and silver, that is truly precious, and give them Counters, things that have no worth in them; only they have a good gloss upon them, which quiets them, because they be children, because they cannot put a difference between things of show, and things of true worth; for even thus Satan usually quiets the Consciences of men, with these bare forms of piety, because they are not able to discern, not able to distinguish between the precious duties, and the right performance of them, and between the formal and empty performance, which hath an outward splendour and glittering show of performance; but in truth he cousin's and deceives men with it; therefore, I say, a man may do these duties, he may be constant in prayer from day to day, he may be constant in hearing, and performing all the ordinances of God, in sacrificing (as the Wiseman speaks here,) yet for all this, not be one of these good men, according to this note, because he doth not perform them in a holy and spiritual manner. You will say to me, Quest. how shall I know that? You shall know it thus; Ans. when the ordinances of God are spiritually performed, when holy duties are performed in a holy manner, How to know when we perform God's Ordinances aright. you shall find these effects in them: First; Ier▪ 23. 29. They are a fire to heat the heart; as in jere. 23. my word is as fire. Again, They quicken the heart, when it is dead, heavy, and dull, and indisposed to any good duty, they raise and quicken it. Again; They build us up; we are gainers by them, we grow more rich both in grace and knowledge: Iud● 20. jude. 20. verse, Edify yourselves in your most holy faith, praying in the holy Ghost; As if he should say, that will edify you: and you know what Christ says, Mar. 4. 24. take heed how you hear, for to him that hath, more shall be given; that is, he that hears as he ought to hear, every time that he hears he grows something more rich, he gains some more saving knowledge, some greater degree of saving grace. Again; The ordinances of God heal the soul; They heal the distempers of it, they compose it and put it into a good frame of grace: job. 15. 3. 4. as in job 15. 3. 4. saith Eliphas there to job, dost thou dispute with words not comely, etc. with talk that is not profitable, surely, saith he, thou restrainest prayer from the Almighty; As if he should say, job, if thou didst pray, thou wouldst not fall into these distempered speeches, as thou dost; thy heart would not be so disordered, thou wouldst not be so passionate and froward, as thou art; therefore surely thou restrainest prayer. Whence I gather, that duties performed as they should be, compose the heart, and heal those distempers. Again; They make the heart fruitful; and therefore they are compared to rain, that falls upon the earth, and comes not in vain. Again; They teach us to distinguish between good and evil, to divide the flesh and the spirit; still a man sees somewhat more than he did in his own heart, he sees the good, that is in it, and the corruption, that is in it. Last; They cleanse the heart, yea the heart of a young man, where lusts are strong, where the stain is deep, and will not out without Fuller's soap, Psal. 119. 9 David Psal. 119. 9 saith, that the Word cleanseth the heart, etc. Wherewith shall a young man cleanse his heart, etc. Now then examine thyself, whether thou so performest these ordinances, and holy duties, that God commands thee, that thou find these effects of them; If thou dost, than thou art one that sacrificeth, if otherwise, than thou art one that sacrificeth not; and therefore consider whether thy heart be warmed by them; If they be to thee as painted fire, such as hath no heat, thou dost not sacrifice, it is but an outward form; consider if they quicken thy heart, or if it be as dead, and as backward, and as indisposed to good duties, and as prone to things that are evil, after thou hast performed them as before, if so, though thou seem to sacrifice, yet thou art of the number of those that sacrifice not: dost thou find it doth not divide the flesh, and the spirit, that it is as a sword without an edge, that it is as salt, that biteth not, which doth not cleanse the heart? it is an argument thou dost not perform them, as thou shouldest; for there is a sharpness in holy ordinances, that makes us sound in the faith, because it discovers to us the secret corruptions of the heart. Dost thou find thy lusts as strong, as they were? are they not cleansed out? it is a sign thou dost not use the scouring as thou shouldest; and so we may say of all the rest. Dost thou find the word to fall upon thy heart, as the rain falls upon the earth, or as upon a stone, that sinks not into it, that makes it not more fruitful? Dost thou find that thou dost hear from day to day, and yet art not richer in grace, and in knowledge; That it cannot be said to thee, that thou hast so much more, as thou hast heard more? Dost thou find that prayer builds thee not up, that thou gettest not some strength, some strong resolution, that thou confirmest not thy Covenant with God, thy purpose of abstaining from sin, and the like, that there is not somewhat added to that spiritual building? thou art in the number of those that sacrifice not, though thou keep a constant course in performing religious duties. So much likewise shall serve for this. The last expression is, He that sweareth, and he that feareth an oath. That which is said of this sin, Difference. may be applied likewise to all others, and so here is a fourth difference betwixt the good and bad. A man who is within the Covenant, hath this property, that he fears sin, and dares not meddle with it, that is, he will not neglect looking to his heart, he will not be negligent in keeping a Watch over his heart, and over his ways, but hath a continual eye upon sin, as we say Timor ●igens oculos, etc. what a man fears, he will be sure to have a continual eye unto it. If a man be about a business, and there be any thing that he fears, he will neglect his work to have an eye upon that, whatsoever it be. If a man fear sin, he will be very diligent in watching himself, in taking heed that sin come not upon him by the by, with some byblow, that he looked not for; such a man hath a continual eye upon sin, he is exceeding diligent in looking to his heart and ways; when another man neglects it, and therefore easily slips into sin, now into an oath, now into Sabbath-breaking, sometimes to the omission of prayer, sometimes to the lust of uncleanness, sometimes to lying and dissembling, sometimes to one sin, sometimes to another; and the reason is, because he is negligent. The foolish goes on and is careless, that is, he fears not sin, and therefore he neglects, having an eye to sin. Now that you may find out more distinctly, what this fear is, consider this, he that fears, he doth not only fear the sin itself, but he fears any thing that he hath a suspicion of, he fears any thing that is doubtful; if it be such a thing, as may be evil to him, he fears it; So, a man that fears sin, though it be not clear to him, though he be not fully convinced that such or such a thing is a sin, yet if he be one that fears sin, he will not meddle with it. Simile. Put the case he doubt whether the Sabbath should be so strictly kept, notwithstanding▪ because he is doubtful of it, he will not meddle with it. Put the case, he doubt whether gaming is to be used, if he fears, he dares not meddle with it. As if there should be intimation given to a man, that such a cup or such a dish were poisoned, he would not meddle with it, because he feareth it, he feareth death, he feareth sickness, so a man that feareth sin, if there be but a suspicion of it, though others swallow it without making any bones of it, yet he dares not; and therefore consider what thou dost in that case. Besides, when a man fears, he not only fears the thing, but that which may make way to it: for fear, you know, sets the heart to prevent evil to come; the object of it, 18, Malum ●uturum, whereas the object of grief, is present evil; so it is also with those that fear sin. Put the case, sin be far off from a man, yet if he fear it, he will not come near the occasions, that might lead him to it, Exod. 23. 10. but keeps himself far from it (as in Exod. we are commanded, keep thyself far from an evil matter,) he dares not suffer his thoughts to wander, he dares no gaze upon unlawful objects, he dares not come into company with them, that will infect him, he dares not come near the train, though he be far off the blow. Thus a man is affected that fears. And hence it is that when a man is possessed with a disposition of fear, he doth not only fear for a fit, but if it be a thing that he naturally fears, it is a constant fear, he fears it at all times. You shall find evil men may fear by fits. Ahab feared, when Eliah brought a terrible message to him, he feared and humbled himself: So Phar●oh feared, when Moses brought upon him those heavy judgements, and plagues; but these fears of theirs were as mists, which cleared up again, that continued not; and therefore you have that expression in the Proverbes, Blessed is the man that feareth always; as if he should say, Prov. 2●. 14. by this we show the sincerity of our fear, that we do not fear by fits, but fear always. The ground of it is this; such a man fears only the wrath of God, he feare● only the evil, and therefore when that is taken away, he fears no more; but with the godly man it is quite contrary, he fears the Lord and his goodness, H●sea 3. 5. Hosea 3. 5. and therefore when there is an end of evil and afflictions, when the fear of that is blown over▪ when goodness comes in the room of it, when God begins to show mercy to him, to give him health, and peace, and quietness, when he is rid of his sickness, of his troubles, crosses, and calamities, his fear doth not cease, (as the fear of Ahab did,) but he fears God still, yea he fears him now more than ever. The more God's goodness is increased towards him, the more he fears; because the more his love is increased, the more his tenderness of Conscience is increased, the more sweetness he finds in God, and therefore the more he is afraid to lose it, the more he is afraid of any breaches between God and him. This you shall find in those that fear. Again; You shall find a difference in the object, the thing that they fear. When the fear of God, and the fear of men, shall come in competition, there is the trial; When a man shall be threatened by man with death, when he shall be threatened with the loss of his goods, the loss of liberty, the loss of any thing that is precious unto to him, and on the other side▪ God shal● threaten eternal death. The question now i●, whether of the●e he will fear most? mortal man, whose breath is in his nostrils, or the eternal God, whether shall sway him most; The fear of man▪ which is a s●are on the one side, or the fear of God, and disobedience to him on the other side. When thou art put upon such a straight, 〈◊〉 a trial, that thou must offend one of them; consider what thou dost in this case. You know what Christ saith, fear not men, the 〈◊〉 that they can do, is but to take away life, but fear God, for he can cast thee into hell. Now therefore, examine thyself, whether thou fe●re men in such a case, when a good conscience is to be kept▪ and thereby some evil is to be undergone from men, whether thou wilt rather adventure that, or the wrath and vengeance of Almighty God, etc. And (which is of the same nature) whether a man 〈◊〉 the doing of evil▪ or the suffering of evil most, whether a ●a●feare sin or crosses more, when they come in competition, you shall find this, he that is most fearful of 〈◊〉, he is m●st bold in all things else. And on the contrary; he that fears other things most, he feareth sin lest; and the reason of this is, because a godly man looks upon sin, as the main; he knows that toucheth him in the main, it toucheth him in his freehold, and therefore, if he be to undergo poverty, disgrace, imprisonment, if it be death, any of these things, he fears them not▪ (for, saith he, these are less evils, these touch me not in the main,) but if it be sin, he looks on that, as the greatest evil, and therefore fears it above all things. So now by this, thou shalt know what thy fear is, whether thou fear the doing of evil, or the suffering of evil. Last of all, consider whether thou fear the word of God, when there is nothing but the mere word, when there is nothing but mere threatenings; Isa. 66. 2. as in Isa. 66. 2. I will look to them that tremble at my Word. If thou fear only the actual affliction, the judgement, the cross, when it pincheth thee, and is upon thee, any natural man is able to do that; but the wise man sees it before, he believes the threatening, he sees it in the cloud, before it be shed down in the storm, he fears the word of God, and trembles at it, because he believeth it, when others believe it not. Therefore consider by this, whether thou be such a one as fears sin, whether thou hast all these properties of true fear, or whether on the other side, thou art careless of sin, whether thou be one that swears, or one that fears an oath. So much shall serve for this point; All things come alike to all; and the same condition to the just as to the wicked, etc. The next point, that we have to observe out of these words, is this; Doct. 4. For the time of this life, there are the like events to good men, as to the wicked: Things fall out alike to good and bad in this life. That is, though God be All-sufficient, though he make good his all-sufficiency to the Saints, so that he is a Sun and a Shield unto them, and no good thing is wanting to them, nor any evil thing can come near them, yet for all this, for the time of this life, in this world, there are the like events to both, he deals with the one, as with the other. This is his common course, as the Wiseman expresseth it both here, and in other places. In the 11. verse of this Chapter, I observe, saith he, and I see, that the Race is not always to the swi●t, nor the battle to the strong, nor Riches to a man of understanding, nor favour to men of knowledge, etc. but he that is weak gets the battle, & he that is more unwise gets favour, etc. So, he that deserves the best, misseth it, and he that deserves the worst, obtains it. So, likewise in the 8. Chapter, you shall see this fully, if you compare that and the latter end of this ninth Chapter together; Chap. 8. 9 10. There is, saith he, a man that rules to his own hurt, and to the hurt of others; yet, saith he, this man continues in it, yea, he continues in it in peace, even to his grave, and not so only, but when he is gone, and is come from the holy place, that is, the place of Magistracy, (that is there called the holy place,) it is all forgotten; though he had done evil, yet he continued in peace, and died in peace, and after also there was no blemish cast upon him, but it is forgotten; this I have seen, saith Solomon. Again, you shall find it as true on the contrary side; I have seen, saith he, a poor man that was wise, that hath delivered a City, when a great King had made forts against it: That is, though he were a poor man, yet through his wisdom, he delivered it from a great King; but, saith he, this also was forgotten; The poor man was forgotten, and so the good ruler was forgotten, and the evil ruler was forgotten. And as it is said of the ruler, so it is said of the error which comes from the face of the ruler; I have seen, saith Solomon, a vanity under the Sun, that ariseth from the face of the ruler, that is, from the error of the Ruler. What is that? Folly is set in great excellency, and the rich set in low place. I have seen servants on horse back, and Princes walking as servants on the ground, Chap. 10. 6. 7. That is, Chap. 10. 6. 7. those that were holy and good, they were rich, how poor soever they seemed to be, they were wise, howsoever the world accounted of them, they were Princes, though the world reckoned them as servants: And on the other side, those that were evil, they were poor, though they appeared to be never so rich, they were base, though they seemed to be never so noble, they were foolish, though they seemed to have the repute of wisdom. Now, saith he, I have seen these servants on horseback, sitting in great excellency, when others, though they were Princes, have been set in low places, and have walked like servants on foot. Thus you see, that all things come alike to all, so the Lord disposeth it; If you look to the condition of things, you shall see, that all bastards escape not afflictions, and again, that many sons have but little affliction. You shall see again, that not all evil men have prosperity, nor all good men are followed with adversity; but God disposeth these things promiscuously. You shall see josiah, a good King, Instances. slain with an Arrow, when he changed his clothes, and covered himself, and dissembled his person, even as well as Ahab was. You shall see no difference in the case, as it is decribed 2 Chron. 35. the same condition fell to 2 Chro. 35. 23 them both, they both disguised themselves, the Archers both shot at random, God directed the Arrows to both of them, both were sick and wounded in their Chariots, both were carried out of the battle, yet the one a very good King, and the other a wicked King. You see again joseph was put in Prison for his innocence, as well as Pharaohs Butler and Baker were for their offences. You see Moses and Aaron were excluded out of the land of promise, as well as murmuring rebellious Israel: the same condition was to the one as to the other. If again you look upon the good success of men, you shall find it the same. You shall find Nabuchadnezzar prevailing, and reigning forty years in prosperity, as well as you see King David reigning forty years, and God's hand was with him to bless him in all this. All this you see under the Sun. Only this you are to observe, that it is but for a time, that the Lord doth this; he doth it not always; this is not the constant condition, either of the one or of the other; and therefore you must know, (that this truth may be clear to you) that God useth a liberty in these two things. God useth a liberty in two things. First, In Election he useth a liberty in Election; he chooseth one and refuseth another; and that for no other reason, but because it pleased him. Secondly; in his punishing and rewarding the sons of men, In punishment, and rewards, in two things. elect, and reprobate, he useth a liberty in these two things. First; In the time of their afflictions and rewards. And secondly; in the manner and quality of their rewards and punishments. In the substance itself he useth no liberty at all; but this is an infallible rule, that will be always true, That he rewards every man according to his work, he rewards the good, according to his work, and he rewards the evil, according to his work: but yet, I say, with this difference, in the time he useth a liberty, it may be, he deferreth the rewarding of such a man a long time, he defers likewise the punishment of such a one a long time; with others he deals quite contrary, he sends punishments upon them presently after the sin is committed, he gives a reward presently after the good deed is done. And so likewise in the manner of the punishment: there are punishments of diverse sorts, some are more secret punishments, some are more scandalous, some are taken out for examples, that others may fear; others he lets alone, and makes them not examples. This liberty he useth in the dispending of his punishments; and the like he doth in his rewards. Some he rewards openly for their well-doing, that others might be encouraged; Some men he suffers to wait a long time, and there comes no present reward; he shall have it, he shall have a reward according to his works; but yet this liberty God useth in the dispensation of it. The use we should make of it is this; Use. If this be so, then let us not be offended, let us not think, that God is not therefore All-sufficient, because he deals sometimes with the righteous according to the works of the wicked, sometimes with the wicked according to the works of the righteous; for you see, he will be All-sufficient, he will keep the substance of this rule, he will reward every man according to his work, he will make good his all-sufficiency in performing his promises to them, that belong to him; and again, he will make good all his threatenings to those that are enemies to him. But now for the time of his dispensation, and administration of things, it is true, he takes a liberty to himself. And to make this the clearer to you, I will do these two things. First, I will show you the reasons, why God doth thus for a time, why thus he disposeth all things for a certain season. And secondly, I will show you this, that though he do thus for a season, yet certainly, he is All-sufficient; To the good it shall go well, and it shall go ill with the sinners. First, Reas. 1. I say, God doth thus for a time: And why? One reason is; To try men. That God may try the faith and sincerity of men; for if when men have sinned, God should smite presently, if when they do well, God should reward them presently, they would be drawn to well-doing, and from evil-doing, not by sincerity and by faith, but by sense. Now the Lord therefore defers it, he puts it off, that those that are proved, may be known, that what men do out of sincerity may appear to be so, that men may live by faith, and not by sense, that men might be drawn to live by right respects, and not by sensual and carnal respects; as they would do, if either his punishments were presently, or his rewards. Secondly; Reas. 2. The Lord doth it to spare mankind; for if the LORD should punish presently, Tospare men. men should perish from the earth. And therefore he doth in this case, as Generals are wont to do with their Soldiers, when there is a general fault committed, they cast lots and pick out two, or three, and put them to death, that the whole Army may be saved; So the Lord doth, he takes here and there one, whom it may be, he follows with open and great judgements for open sins; But for others again, the generality, he suffers and lets them alone, because he would spare mankind. This reason I find used, Gen. 6. 3. Gen. 6. 3. the Lord said there, when he was about to destroy man from the earth, My spirit shall no longer strive with man, for he is but flesh: That is, if I should continually deal with men, as I do now, if I should take them, and sweep them away with the Bosom of destruction, as I do these, there would remain no flesh upon the earth; and therefore, saith he, I will not strive with them, but bear with them patiently, though their sins are great and many. Again; Reas. 3. the Lord doth it, that he might keep from us the events of things; To hide events from men. It is his good pleasure to reserve them to himself, and therefore he goes not in a constant course. When men sin, he doth not presently punish, neither when a man doth well, doth he presently reward him, that is, he goes not in one tract, as it were, but sometimes he doth the one, and sometimes the other, promiscuously; and for this end, saith the Wiseman, he hath made this contrary to that, that no man might find any thing after him: That is, that he might leave no footsteps behind him; (as we have that phrase used, Rom. 11. 33. Rom. 11. 33. How unsearchable are thy ways, and thy judgements past finding out.) The word in the original signifieth, that when God goeth, he leaves no vestigia, no print behind him, so that a man cannot say, he will go this way, he goes it not so oft, as to make a path of it; I speak of these particular things, he doth not so dispense good, and evil, punishment, or rewards, that a man can say, the Lord will do this. And the reason of this is, because future things, the event of things, it is his good pleasure to keep to himself; as he saith Act. 1. 7. It is not for you to know the event of things, which the Father hath kept to himself, Act. 1. 7. and therefore he useth this promiscuous dispensation of punishment, and reward, that he might hide these things from the sons of men. Fourthly, Reas. 4. he doth it likewise, that he may bring forth the treasures, To bring forth his treasures. both of his wrath, and of his mercy. You will say, Quest. how shall that be done? Saith God, if I should presently cut off a sinner, Answ. and should not forbear him, his wickedness should not be full; I will let the Amorites alone, Gen. 15. 16. That the measure of their sin might be fulfilled: That is, Gen. 15. 16. God purposely forbears them, with great patience, Rom. 9 22. Rom. 9 22. He leaves them, and heaps mercies and kindnesses upon them, that they might continue in their sins, and abuse his patience, recompensing him evil for good, and then he draws out the treasures of his wrath. If he should take them suddenly and cut them off, there might be but some of his wrath manifested upon the sons of men; but when they run a long course in sinning, when they make a heap of sin, than God draws out the treasures of his wrath and power; that is the very reason used, Rom. 11. 22. Rom. 11. 22. and likewise Rom. 2. 4. Rom. 2. 4. The Lord hath certain treasures of wrath, as we see Deut. 32. 33. 34. 35. Where speaking of the Deut. 32. 33. 34. 35. children of Israel, he saith, that he suffered them to grow, (that is the meaning of that place) as a man suffers a Vine to grow, I suffered you to bring forth grapes, I did not trouble you, nor interrupt you; but when you should have had good wine in your grapes to refresh God and man, saith he, your wine was as the poison of Dragons, and as the gall of Asps; in steed of doing good, and being serviceable to men, when I gave you so much rest and peace. The wine you brought forth was hurtful to man, as poison, and as the gall and bitterness of Asps, which is the most hurtful thing in the world. Now, saith the Lord, all this, I have done, that I might lay it up; I have sealed it up among my treasures; for vengeance and recompense is mine: That is, therefore I have suffered all this, that I might draw forth all my treasures of wrath, which otherwise would be hidden, and never opened and manifested to the world. The like he doth to the godly; he suffers them to go on, he suffers them to do well, and yet for all this he gives them no present reward, but leaves them to the malice of men, to the hand of the enemy, and suffers them to prevail against them, he suffers them to be in poverty, in persecution, in prison, to be taken away by death, etc. And why doth he suffer such variety of temptations to come to them? jam. 1. jam. 1. because their grace, and their patience, and their faith might be more tried, that they might have a larger Reckoning. Math. 5. 10. Math. 5. 10. Blessed are those that suffer for righteousness sake; and by this means he draws forth the treasures of his mercy. If the reward should be presently, it should not be so great a reward; but when he suffers any man to do well, and then lets him wait, by that means he takes occasion to be the more bountiful; as he saith to them, Heb. 10. 36. Heb. 10. 36. When you have done his will, you have need of patience: That is, the Lord still defers, that you might show your patience, that you might have the honour to suffer, as well as to do, and so he might show forth on you the riches, and the Treasures of his mercy. Last; Reas. 5. another reason why God doth it, is, because the time of this life is the time of striving, This life is a time of striving. of running, of acting, it is not the time of being rewarded; as jam. 1. 12. Blessed is he that endureth the time of trial. God puts a man for the time of this life to many trials, he puts a good man to suffer many crosses and afflictions, to see whether he will bear them or no, he gives not him present liberty, present prosperity, nor present rewards, etc. Saith he, When he is tried, than he shall receive the Crown of glory, which he hath promised to them that love him: then, and not before; so, I say, the time of this life is the time of striving. You know men do not give the reward till the wrestling be done, they are not knighted, till the battle be ended, they give not the garland, till there be an end of the combat, Rom. 2. 5. Therefore Rom. 2. 5. The last day is called the manifestation, or declaration of his just judgement; So that till than there is no declaration of the just 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 suffers them to go on, he dispenceth the event of good and evil, of punishments, and rewards promiscously, that the sons of men might be tried; but when the race is done, than he will make good his promise to the one, and his threatenings unto the other. But now, though the Lord doth this for a time, as you see he doth for a season, yet (Beloved) remember this again for your comfort, that it is but for a season, it shall not always be so; as the Wiseman resolves in the Chapter before my Text; Saith he, howsoever it fall out, I know it shall be well with the righteous, and it shall be evil with the wicked; It is certain that every man shall be rewarded according to his works. Godliness hath the promise of this life, and of the life to come. And again, ungodliness hath the curses of this life, and of that which is to come; and certainly, they shall be both fulfilled. And that it may be made clear to you, consider this ground for it, that though the wicked prosper a while, It shall not always go well with the wicked. and good men suffer affliction a while, yet it must needs be that this must be the issue of it. First, Because God is a just judge. because the judge of all the world must needs be righteous, as saith Abraham; As if he should say, the first standard of justice, the first rule, the first measure, either that must be right, or else there can be no rectitude in the world. Now that cannot be; you see there is a rectitude amongst men, there is a justice amongst men, there is a kind of even carriage among the creatures, and therefore the judge of all the world that gives all these rules, that sets all these measures, all things in this evenness, and that keeps up that which otherwise would fall in sunder, surely he must needs be righteous, and therefore he must needs do well to the righteous, and reward evil to the wicked. Secondly, this is clear from his immutability: look what God hath done in former times, He is immutable. he must needs do the same; Go through all the Scriptures, and you shall find that still the evil in the end were punished, and the good in the end were rewarded; he is the same God still, he is still as holy as he was, still his eyes cannot abide iniquity, still he is as powerful as he was, there is no change in him, nor shadow of changing. And therefore think with thyself, he that was so severe against Saul for breaking the Commandment, he that was so severe against Balaam for loving the wages of unrighteousness, he that was so severe against Vzziah for touching the Ark, for meddling with holy things, for drawing near in an unholy manner to him, he that consumed Nadab and Abihu with fire from heaven, because they came with strange fire, (so do we when we come with carnal affections to perform holy duties) he is the same, and though he do it not to thee on the sudden, as he did to them, (for he did it to them for example, that they might be rules for future times, that he might not only deliver precepts, but might second them with examples,) yet being the same God, he will do it to thee at length, if thou fall into the same sin; he that struck Ananias and Saphira with death for speaking against the truth, and against their Consciences, he will do the same to thee, though he do it not in the same manner, (because it was extraordinary, he drew them out for examples,) and so I may say of rewards, it is certain he will do the same. Moreover, it must needs be so, because God's blessedness stands in the execution of his own Law, God's blessedness requires it in proceeding according to it. Take all the Creatures under the Sun, and their happiness stands in keeping close to that rule, that God hath given them: The fire is well, as long as it follows that rule, the water, and so every Creature; Man to whom the Law was given, his happiness is to keep the Law, in doing it thou shalt live: The great God hath made a Law to himself, that is, he hath expressed himself, his blessedness consists in keeping it, and therefore be assured, that whatsoever his Law is, it shall certainly be performed. The Law, you know, is this; Either thou shalt keep these things, or thou shalt die for it. Now a disjunctive proposition is true, we say, if either part be true, that is, if a man do not keep the Law, of necessity he must be punished, or else God's Law should be broken; but if either be fulfilled, the Law is kept; So I say, it must needs be, that the Lord must do that, wherein his blessedness consists. Though a sinner prolong his days, and though his punishment be long deferred, and sentence be not speedily executed, yet certainly it must needs be executed, for the Lord must needs act according to that rule he hath set to himself. Last of all, if the Lord should not do it, he should lose his glory; If wicked men should always prosper, if good men should always far ill, men would say, there were no God in heaven, to rule things, to administer things by his providence; therefore, saith he, I will bring it to pass, that you may know that I am the Lord. So then, seest thou a wicked man doing wickedly, and yet not punished? He cannot continue long; the Lord should lose his glory if he should. Seest thou a good man that continues in his righteousness, and yet he suffers adversity and affliction, he is set in a low place, he walks on foot, etc. he cannot continue so long; for the Lord should lose his glory, and the Lord will not lose his glory, he is exceeding tender of his glory. And therefore this Conclusion must be set down, that though for a time all things fall alike to good & bad, though God dispense them promiscuously for a season, yet certainly the issue shall be, it shall be well with the righteous, and it shall be ill with the wicked. Therefore (to proceed a little further) let not holy men be discouraged, Use. because they see things go ill with the Churches; be not discouraged at it; for it shall be well with them in due season. You shall see Psal. 129. 3. Psal. 129. 3. that the Lord suffers evil men to plough the Church, and to make long furrows on the back of it; but yet, saith he, in the fourth verse; The Lord will cut the cords of the wicked; He will cut their traces, they plow long, and make deep furrows; but yet the Lord at length cuts the cords of the wicked. The horses that draw the plough, as long as the traces hold, they draw; but when they are cut, they can draw no longer; So the Lord will do, he suffers the Church to be ploughed, when they do not judge themselves, wh●● they do not plough themselves, when they do not humble themselves, than he sets the enemies of the Church to plough them, and to humble their souls, and this he doth for a certain season; but when he hath done, he cuts their traces, he cuts their cords, and that in due season. As for example; Instances of the wicked. He suffered Pharach a long time to plough the Church; you know how long he afflicted it, you know what long furrows he made upon it; but yet when the period was come, the period that God had set, the fit time, then God cut his traces, that is, he suffered him to plough no longer, but destroyed him. And so H●man in the story of Hester, he ploughed the Church a while, till it came to the very point, to the exigent, that he should have swallowed it up, and then he was taken off from ploughing any longer, than the Lord cut his cords, and set his Church at liberty. And so he did with the Midianites; They ploughed the Church for a time, (as through the whole story of the judges we see) they ploughed them for a certain season, till they were ploughed enough; and when they were humbled, repent, and cried to the Lord, (as you shall see every where) then, saith the Text, the Lord heard them, and cut the cords of the wicked, he suffered them to plow no longer. But these places will be the clearer, if you compare them with Isa. 28. 24. saith the Lord there, Isa. 28. 24. Doth the ploughman plough all the day? Rather, saith he, when he hath ploughed enough, (mark it) when he hath broken the clods, than he casts in the seed, etc. And who hath caused the ploughman to do this. Is it not I the Lord? If the Lord hath put this wisdom into the ploughman, that he ploughs not all day, but when he hath ploughed the ground enough, he stays the plough, and sows the seed, will not the Lord do so with his Church? therefore, Beloved, be not discouraged, let not your hearts fail, though you see him ploughing of the Church, though he suffer the enemy to prevail against it; for in due time the Lord will cut their cords. You have a clear place for it Deut. 32. 35. Deut. 32. 35. where speaking of the enemies of the Church, saith he, his foot shall slide in due time, (that is the expression there) that is, perhaps you may complain, and think it too long, but it is not too long; If it were any sooner, it would be too soon: in due time, saith the Lord, it shall be, in due time his foot shall slide. Heb. 10. 37. Yet a little while, and he that shall come, will come, and will not tarry; it is but a little, a little time indeed. You know that is too long, that tarries beyond the appointed time, beyond that measure, that should be set to it; when the Lord doth it in due time, it is not too long. He that shall come, that is, he that shall surely come, will come, and will not tarry, that is, he will not tarry a jot beyond the due time, and season, that season, that is fittest for the Church, and for the enemies of the Church. And as I say for the enemies of the Church, Instances of the godly. so I may likewise say for the righteous man; The latter end of the righteous shall be peace: he may have trouble for a time, but his end shall be peace. Be not therefore discouraged; howsoever God may deal with thee by the way, yet you know what end he made with job; That expression you have in jam. 5. 11. jam. 5. 11. You know the case of job, and you know what end the Lord made with him: So I may say of every righteous man. You know jacob had many troubles, troubles when he was with Laban, troubles with the Shechemites, troubles with his own sons; yet his latter end was peace. David had many troubles, when he was young, when he was under Saul's government, he was hunted as a flea, or Partridge; after he came to the kingdom himself, you know he was a man troubled a great while, there was Civil Wars, after them he was troubled with his children, after that with the rebellions of his people, and yet, saith the Text, he died full of riches, full of honour, and full of days. The Lord made a good end with him; The latter end of the righteous is peace, that is, a man that trusteth in the God of peace, he shall be sure to have peace in the end, a man, that is a subject to the Kingdom of peace, that is subject to the government of Christ, the Prince of peace, it must needs be, that he must have peace in the end; for the Kingdom of God is in righteousness and peace, and the government of Christ, is the government of peace, and therefore it shall be peace in the end to him, whatsoever is in the way. Therefore, let no man be discouraged, but let this comfort him. On the other side, another man may have peace by the way, he may have prosperity for a time, he may flourish like a green Bay tree; but his latter end shall be miserable. As it is Psal. 37. 37. Psal. 37. 37. Mark the end of the righteous man, it shall be peace: but the transgressor's shall be destroyed together; the end of the wicked shall be cut off. And therefore you see what he says of them in the verse before, I sought him, says he, and he was not to be found, vers. 36. Verse 36. As if he should say, I sought him on earth, and there he was not, I sought him in heaven, and there he was not to be found; but in hell he was, there he was to be found; otherwise there is no remembrance of them. So I say, evil men, though they have peace for a time, though they have prosperity for a time, though they spread themselves as a green bay tree, yet their latter end shall not be peace, but misery. Therefore, let us not be discouraged; Nor on the other side, let not evil men be secure, let not them be encouraged to evil doing; for though the Lord spare them for a time, yet certainly they shall be punished. As Luk. 13. 4. Luke 13. 4. (it is an excellent place for that purpose) our Saviour saith there, Think not that those eighteen, upon whom the Tower of Siloam fell, were greater sinners, than others, that it did not fall upon: but except you repent, you shall all likewise perish. The meaning of it is this, when you see strange judgements come upon the workers of iniquity, though you that are standers by have had peace and prosperity all your time and have never been acquainted with any of these strange judgements of God, have never tasted of them, say not that your condition is better than theirs; for, saith our Saviour, you are no less sinners than they, perhaps you are greater, (though the Tower fell on them, and not on you,) therefore, saith he, you shall perish But because it is not presently done, therefore, saith the Wiseman, The hearts of men are set in them to do evil, that is, because there is not present execution, therefore, either man think there is no God, or else they do think God is like themselves: I held my peace, and thou thoughtest I was ike thyself. Psal. 50. 21. Psal. 50. 21. Either they think that there is no God, or else that he is not so just a God, as we declare him to be. So, either they think sins not to be sins, or else they think them not so heinous, that they do not draw so fearful judgements after them. Thus men, because the same Events are to all alike, have therefore their ●earts set in them to do evil. Now for Answer to that, The execution, not the sentence is deferred. saith the Wiseman, though execution be deferred, the sentence is not deferred, The sentence is passed against an evil work, though it be not speedily executed: As if he should say, it is little comfort for thee when thou hast provoked God to anger, that thou art not presently punished; for the sentence is gone out against thee, thou art an accursed man, th●u art condemned and shut up in Prison, it is only the execution that is deferred; and therefore is it that he saith, because the sentence against evil doers is not speedily executed, therefore think with thyself, whosoever thou art that emboldenest thyself in thy present safety, it is but a deferring of the execution; thou art not in a better condition than others; only the judgement is executed on the one sooner, on the other later. See it in the sin of joab; you know he committed the sin of murder, when he killed Ab●er; it lay asleep you know many years. The sentence went out from God's Law, God and his own Conscience was against him, but yet it was not executed, till he was full of grey hairs; his grey hairs went down to the grave, not in peace, but in blood. So likewise in the sin of Saul; when he broke the oath with the Gibeonites, the sin continued forty years unpunished; the Lord suffered it; the sentence went out against him, as soon as it was committed, but yet it lay asleep; The Lord did not execute the sentence till forty years after, as we see by computation: for it was all the Reign of David to the latter end, and most part of Saul's Reign. And so the sin of Shemei, the sin was committed long before, (yet all the time of David's Reign after his restoring, though the sentence went out against him; for he was an accursed man, the Lord brought that curse upon him which he had pronounced against David,) yet it was notexecuted till a fit ●eason▪ So, I say, it is with sin, the execution is deferred, though the sentence be not deferred. Therefore, saith Solomon, certainly the wicked shall not prolong his days. Beloved, it is a place worth considering, Eccles. 8. 13. Ecles. 8. 13 Though a sinner do evil an hundred times, and prolong his days, yet I know it shall go well with them that fear the Lord, and do reverence before him; but it shall not be well with the wicked, neither shall he prolong his days, he shall be like a shadow, because he fears not before God. This Conclusion he comes to; Although, saith he, the Lord defer execution, yet it shall not be well with the wicked, he shall not prolong his days. But it will be objected, Ob. That many evil men do prolong their days, they live long, they live till they be old, and they live in peace. To this I answer; That though they do live long, Answ. yet indeed properly they are not said to prolong their days, because that all that while they are unripe, they are not fit for death; So that they are taken before they are fitted to go hence, so they are cut off for substance indeed in the midst of their days. Wicked men die suddenly, though they live long. As an Apple though it hang on the tree long, yet if it be taken before it be full ripe, it may be said not to hang long on the tree, that is, it hangs not so long, as to ripen it, it is taken away in an untimely manner, it is taken away before the season of it; So it is here, though a wicked man do prolong his days, yet still he is taken away before he be ripe, before the time of gathering. As it is true on the other side, that holy men, though they be taken away betimes, yet they are taken away, when they have finished their days; he doth prolong his days, though he die when he is young, because he is ripe before he is taken from the tree; he is now in a fit season. And this is the meaning of that, when he saith, certainly it shall be ill with him, that fears not God, though he do prolong his days, though execution should be deferred. I should add more, as this for another; but I will but name it. Doth one condition fall to all, Adversity and both good and bad? Then you may gather hence, Prosperity, not truly good nor evil. that all the good things, and all the evil things, that befall us in this life, they are neither truly good nor truly evil, they are but shadows of both; for if the Lord send adversity upon good men, if he send prosperity to evil men; If there were true evil in adversity, God would never do it, if there were any true goodness in prosperity, he would never do it, but when he dispenceth these things so promiscuously, it is an argument they are not such as men account them, they are but shadows of good things, and of evil, Larvae et spectra, etc. that is, they are not the substance of good things, neither of good nor evil. Let not righteous men therefore say they are miserable, when they fall into any kind of outward misery, whatsoever the condition be, it is not evil, if it were, it should never befall thee. Ag●ine, let not a wicked man say, he is happy, because of his outward condition, for if it were truly good, thou shouldest never enjoy it. When God dispenceth those things so promiscuously, it is an argument, that they are neither good nor evil, that is, that there is no substance of true good or evil in them. And so again, if they fall out so promiscuously, than you can judge neither of love, nor of hatred by them; that is, a man is not to think, that because the Lord afflicts him, therefore he withdraws himself from him, or because he gives outward prosperity to another, that therefore his hand, and his favour is with him; for you see he dispenceth these things diversely, he dispenceth them to all in such a promiscuous manner, that you cannot say, this is proper to the one, or to the other. An Host may entertain a stranger with better food, than he gives his children, with the daintiest of that he hath, yet he keeps the best portion for his children: and God may do much for those that are strangers to him, but he gives better prosperity to his children; though they fare hard here, though they taste no good thing a long time, yet the portion he reserveth for them, which portion, and blessed inheritance, he of his great mercy reserve for every one of us, and confer upon us, for the mediation of his dear SON, JESUS CHRIST the righteous. So much for this time. FINIS. THE THIRD SERMON. ECCLESIASTES 9 11. 12. I returned, and saw under the Sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill, but time and chance happeneth to them all. For man also knoweth not his time, as the fishes that are taken in an evil net, and as the birds that are caught in the snare; so are the sons of men snared in an evil time, when it falleth suddenly upon them. THE last time we spoke to you, we handled the first and second verses of this Chapter, whence there may be this Objection made against God's all-sufficiency; All things come alike to all, to the just, and to the wicked, etc. And indeed when ●en see this Conclusion, that it is to the wicked, according to the work of the just, and to the just, according to the work of the wicked, it must needs stand as a strong objection against the doctrine of God's all-sufficiency. How that objection is answered, hath been fully declared to you; Now there comes another objection like the former. Because all things come alike to all, saith the Wiseman, Ob. (but there he names only the good and the bad, the holy and the unholy) men will be ready to say, as every man is; howsoever holiness, and unholiness, make not this difference in the event of things, yet the natural strength of men, their natural weakness, their natural ability, or their unability, their wisdom, or their folly, that disposeth, or indisposeth men in the event of things. And therefore the Wiseman, when he had finished that former conclusion, whereof we spoke, that there is one event to the good, and bad, he falls upon the second vanity, that he saw under the Sun, that not only, as he saith, All things come alike to all, that is, to the holy and unholy, but likewise, to those that have natural strength, and those that are subject to natural weakness; even in this case also, saith he, all things come alike to all. For I have seen that the race is not always to the swift, but sometimes to him that is not swift; the battle is not always to the strong, but sometimes to him that is weak; and bread, and favour, and riches, are not always to men of understanding and skill, but sometimes to men that are weak, and foolish, and want skill, etc. I have chosen this Text, that I may add this to the other, that even in those things also, all things come alike to all. There is then another caution to be used, and to be taken heed of in this doctrine of God's all-sufficiency. Though God dispense those comforts to them that serve him with a perfect heart, yet there are certain times to be observed by the sons of men, and if you miss of those times, that are allotted to every purpose and action, if these be hid from men, if men take not their opportunity, though God be ready to dispense his blessings to those that seek him, yet that occasion makes men miss of them; therefore is it that he saith in the twelfth verse, Man kn●wes not his time; that is, there is a time for every pupose, and action, and if he take that time, he shall be successful; but if that be hidden from him, and he take it not, evil times fall upon him, as the snare upon the birds, and as the net upon the fishes. Now for the particular opening of these words. First, we are to consider the phrase here used in the beginning, I returned, and saw, saith he, under the Sun, that the race is not to the swift, etc. That is, as if he should say; when I looked about me, and turned myself every way, and looked upon the whole frame of the Creatures, I saw a vanity in every corner, in every place, I saw a vanity even in things, that seem least to be subject to vanity: Whence we will gather this point, Doct. that All things under the Sun; All things under the Sun are subject to vanity. even the ●est are subject to vanity. Let a man turn himself which way he will, he shall find vanity and vexation of spirit in every Creature, and in every condition and state, in all the purposes, in all the actions and affairs of men: I returned, saith he, and which way soever I looked, which way soever I turned me, I still saw vanity. So it was with Solomon, and so it must needs be with us all, if our judgements be guided as his was by the spirit of God. If you look upon the course of natural things, Natural things. you shall see vanity in them, saith the Wiseman: The rivers come and go, and the winds pass and come about by their circuits, and one generation goeth, and another cometh: That is, They are restless. in all these works of God, in these works of nature, which seem not to be subject to vanity, yet if you look upon them, you shall find vanity in them, they have no rest nor quiet, they are all subject to corruption, One generation goes, and another comes. Again, There is nothing new. there is no new thing in them; that if a man study to find out something to satisfy his mind, he shall soon come to a bottom, and nothing will give him satisfaction, and therefore there is a vanity; for that which is restless, can never give us rest, that which is subject to corruption, can never give us that happiness that is immortal and eternal; in these things, there is no newness; The eye is not satisfied with seeing, nor the ear with hearing. If you go from that, Mortal things and look upon other things that seem to be least subject to vanity, as wisdom and knowledge; Wisdom. It is true, these seem to be least subject to vanity, and the Wiseman acknowledgeth it, There is weariness in getting it. for, saith he, wisdom is better than folly, as light is better than darkness, yet there is vanity in that: for, first there is a weariness in getting it. Again, there is a grief in having, in using, Grief in using it. and enjoying it: for a wise man sees much amiss, but that which is crooked he cannot make strait. To see evil under the Sun, and not to be able to amend it, it doth but increase a man's sorrow; and that is the wise man's misery. Again, It freeth not from misery. saith he, The same condition is to the wise, as to the foolish; as the one dies, so dies the other, as the one is subject to sickness, so is the other, as the one is subject to crosses, afflictions, and changes, so is the other; and therefore there is a vanity in that. But now for the perfection of works, for the doing of those things that are indeed commendable, good, and praiseworthy, is this also subject to vanity? Yes, Commendable actions. Eccle. 4. 4. says Solomon, Eccles. 4. 4. I looked, and beheld the travails of men in the perfection of works, and I find this also to be the envy of a man against his neighbour: That is, this vanity it hath in it, Are envied. that a man shall not have praise and love answerable to the perfection of his work, but he shall find the contrary, he shall have much envy for it; it shall cause the envy of a man against his neighbour. But take places of great authority, wherein a man hath much opportunity to do good, Great places. as, Princes, Magistrates, and Rulers; This also is a vanity. I have seen men ruling one over another, says the Wiseman, to their hurt, to the hurt of the ruler, and to the hurt of them that are ruled. So that all things under the Sun, look which way you will, they are subject to vanity, as these which here he names, for a man to make himself strong, for a man to get wisdom, and skill, and to be diligent in his business, etc. For let a man use the likeliest means to bring his enterprises to pass, yet, saith Solomon, I have seen, that the battle is not to the strong, nor favour to men of knowledge, nor bread to the wise, nor riches to men of understanding. So that which way soever he turned himself, still there was a vanity. We will make some brief use of it, and so come to the next point. If there be so much vanity under the Sun, that even the best things, Use. (those that seem to be most free from it,) To see the change sin hath made in the world. are subject to vanity; then First, let us consider hence, what a change sin hath made in the world. The time was, my Beloved, when the Lord looked upon all things, and he saw, that they were all exceeding good; but now when the Lord looketh, and the Wiseman looketh upon them with the same eye, they are all subject to vanity. And whence hath this proceeded, but because sin hath blown upon the Creatures, as it were, it hath blasted them, it hath taken away their vigour, the virtue, the beauty, the excellency of them? And if sin hath made this change, then consider, that the more sin there is, the more these things are subject to vanity. In every man's particular use, you shall find this true: as in riches, a man that is sinful, shall not have comfort from them, but vexation of spirit; he shall find a vanity and an emptiness in them. And so wisdom, learning, knowledge, and skill, the more sin, the more vanity is in them: Every man shall find this in all the creatures under the Sun. As on the other side, the more grace, the more substance you shall find in them, and the less vanity; For that which immediately brings the vanity is the curse, and sin is the immediate cause of every curse. I say, the immediate cause of vanity is the curse; of God. When God bids such a thing wither, when he bids it not prosper with such a man, when he bids it do him no good, (as he bade the fig three wither,) that makes every thing vain to a man, even the curse that lies upon the creature, and sin is the cause of the curse. Again that which gives a substance, that which gives a filling to the creature, that which causeth it to give down that milk of comfort, that is in it, is the blessing of God upon it, when God shall say to such a creature, go and do such a man good; it is the blessing which doth it immediately, but grace is the cause of the blessing. Therefore, let us look on sin, as the cause of all this vanity, and on grace, as the cause of the contrary, let us labour to excel in the one, and to resist the other. So much for this first use. Secondly, Use 2. if there be such a vanity in all things under the Sun, To see the vanity of man then surely he that hath brought this vanity upon them must needs be much more vainie. For what causeth this vanity, that lieth upon the whole face of the creature? is it not man? it came not upon the creature, as you know, for its own sake, but by man; why then surely man, that hath been the cause of all this vanity, must needs be himself much more vain. Therefore, if a man look upon himself, let him consider this, that he shall never find any happiness within his own compass, or circle; If he will needs build himself upon his own bottom, he is subject to vanity, and more than any other creature beside, therefore let us learn to go out of ourselves, and seek it elsewhere. Again, if you seek for any comfort from man, from friends, from great men, remember they are vain, Psal. 62. 9 and more vain than any other creature, as in Psal. 62. 9 All men are vain, and great men are lvers, if they be laid in the balance, they be lighter than vanity, that is, in all the sons of men there is a vanity, and the greater they are, the more vanity is in them; not that they are in themselves more vain, but because we expect more from great men, therefore to us, they are lighter than vanity, they are more vain than all other men. Therefore let us neither seek that in ourselves, nor in other men: for they that cause the vanity upon the creatures, themselves must needs be much more subject to vanity. Thirdly, 3. Use. if the creature be subject to vanity, then consider what an evil choice we make to lose heaven, It is an ill choice to loose heaven, to gain the creature. to loose grace, to lose the opportunity of growing rich in good works, for any thing under the Sun, either for riches, or vain glory and praise of men, for pleasures, or whatsoever men reckon precious, and pleasant to them under the Sun. For if they be all vanity, what a change do we make? do we not give gold away for dross? as our Saviour expresseth it, Luke 16. 26. Put the case a man had all the world, and lose his soul, that is, Luke 16. 26. if he neglect the things that belong to his salvation, and for the neglect of them shall have in recompense whatsoever the world can afford him, so that he wants nothing that the world hath, yet saith he, what shall it profit him? that is, there is a vanity in it, it will be altogether unprofitable to him. For to be vain, and to be unprofitable, is all one. Consider then what a foolish change men make, when they draw sin on with cart-roapes, that is, when they use their utmost strength to get these vain things to them, with the loss of better things; what a change do they make, although they should get the whole world, seeing all would be unprofitable, that is, they should find nothing but vanity and Emptiness, Use. and vexation of spirit in it. Again if all things be subject to vanity, Not to desire them over much. learn we then, first, not to covet after earthly things, not to set our hearts upon it, nor to desire it over much when we want it. And secondly, when we have it, not to be confident, Not to trust them over much. nor to trust to much to it, not to rejoice in it to inordinately. For it is but vanity; there is an emptiness in it; it will deceive us, as a broken reed. Not to grieve over much at the loss them. Thirdly, if God do take from us any of those earthly things, as riches, credit, health, or friends, let us be content to part with them. For even the best of them are vanity, subject to emptiness, such as will not perform that, which they promise, such as will deceive us, when we come to use them,▪ Last of all (because this is not the point I intent to stand upon,) Use 5. if all things under the Sun be subject to vanity, Labour to be weaned from them, and to fear God and keep his commandments. even those that seem to be least subject unto it, then let us labour to have our hearts weaned from the world, and whatsoever is in the world, to make it our whole business to fear God and keep his Commandments. You know that is the main use that the wise man makes of this whole book; it is all but an explication of the particular vanuties which he found under the Sun, and the use that the makes of it, is this, therefore, saith he, the whole duty of man is to fear God and keep his Commandments. My beloved, I beseech you mark that expression: for therein we are exceeding apt to deceive ourselves; A man is content to do some thing, that tends to God's worship, and to the Salvation of his Soul, but to make it his whole work, to have all the water to run in that channel, to have his mind altogether intent upon it, he is not willing to do so; but he joins other things with it, because there is a secret leaning of the heart, and an unweaned linger after some other vanity. It is certain, that when the heart is weaned from all things undor the Sun, a man will make it then his whole business to fear God and keep his Commandments, but because the heart is false in this, it hath some thing else that it is set upon. Some men think that wisdom & knowledge, increase of Skill in such a particular Science Trade and profession, that that is not subject to vanity, & so it may be his heart is set upon that; & this is enough to keep a man from making it his whole duty, to ●eare God and keep his commandments. Another man perhaps neglects this, but to gather in an estate, to strengthen himself that way, to bottom himself well upon a good estate, this he thinks is not subject to vanity, as other things, and this therefore his heart is set upon; though he see vanity in some other things, yet this his heart is set on; and this is enough to keep him from making it his whole duty to fear God, and keep his commandments. And thus we might go through many instances. Let every man therefore search his own heart; (for when a man makes not this his whole duty, some thing or other deceives him, a vanity that he yet seeth not.) I say, the best things be subject to vanity, if which way so ever the wise man turned himself, they were subject to vanity, it is fit we should learn then to make it our whole duty to set all our thoughts and affections upon this, how we may grow in grace, how we may fear God and keep his Commandments. Lastly a man may by this try himself whether trial he hath done it of no. For, as Solomon when he grew wise, after his repentance, he saw a vanity in all things under the Sun: So a man when his heart is once changed, he will see a vanity in all things. If there be any thing wherein thou seest not a vanity, it is an argument thou art not yet a new creature. Paul saith, now know we no man after the flesh; for whosoever is in Christ, is a new creature; as if he should say, when any man is a new creature; he looketh upon all things under the Sun with an other eye, he judgeth of them with another judgement; and therefore if thou find it otherwise, if thou look upon the world, or upon any thing, that is in the world, as upon things that are precious, that is a sign that Satan hath bewitched thee. You know it was one (of the witcheries that he attempted upon our Saviour, he showed him the world, the kingdoms and glory of it, and so he doth to every man more or less, he shows him some thing or other, and if a man do not see the emptiness and vanity of them, but sees a glory in them, he hath yielded to Satan who hath bewitched him, and prevailed over him: and therefore when you look on every thing under the Sun, riches, credit, wisdom, skill, knowledge, if you look on all as on flowers, if you see a vanity, and an emptiness in them, that is a sign you are now changed, that you are now turned to God by unfeigned repentance, that you see a vanity in all things under the Sun: So much for this first point. I returned and saw under the Sun saith he, that the race is not to the swift, nor the battle to the strong, nor yet bread to the wise, nor riches to men of understanding, nor yet favour to men of knowledge, but time and chance cometh to all. The next point that we are to observe in these words, is this, that Men of the greatest abilities, men of the greatest sufficiencies, are often disappointed of their hopes and ends. Doct. 2. This is a vanity under the Sun; Men of greatest abilities disappointed of their ends. and not so only, but men that are more weak, and insufficient, do obtain their ends and hopes. For you must understand it reciprocally, the battle is not always to the strong, therefore it is some times to the weak; riches are not always to men of understanding, therefore they are often to men, that have not understanding. The opening of this point will be best done in showing the reasons, and grounds of it, why it comes to pass, that men of the greatest abilities, have not always success answerable to that sufficiency, that is in them. And first, Reas. 1. one cause of it is, because there is no creature, that is, No man strong in his own strength. or ever shall be strong in his own strength. In his own strength shall no man be strong 1. Sam. 2. 9 1 Sam. 2. 9 A creature in itself hath not so much ability althought it be never so well furnished, as to bring any enterprise to pass. There is more required than the simple strength of the creature, be it never so strong, because in every enterprise there are many wheels; many things that must concure to bring it to pass. Now a creature is not able to see all the wheels, that are in every business; or if he do see them, he is not able to turn every wheel, but this belongs to God. And therefore without his concurring with the creature, be the creature never so strong, he shall not be able to get the battle, be he never so swift, he shall not be able to win the race, be he never so great in skill and understanding, he shall not get favour, nor riches. This you may see 1. Sam. 2. 3. 1 Sam. 2. 3. Where Hanna gives this counsel in her song, speak no more presumptuously, neither let arroagancy come out of your mouth; for the Lord is a God of knowledge, by him enterprises are established: As if she had said, for any man to say he is able to bring an enterprise to pass, he speaks presumptuously, he takes more to himself, than he is able to perform; The Lord is only a God of knowledge, that is the reason of it, and therefore by him only, and not by any man's strength enterprises are established; The Lord is a God of knowledge, as if she had said, men have not so much knowledge and wisdom as to look through a business, to see all the circumstances of it, to behold all the ingredients into it, all the wheels that must concur to bring it to pass; The Lord only is a God of knowledge, and therefore by him enterprises are established: And this was that I said, that the creatures insufficiency, was partly, because they are not able to see all. And partly agiaine it is, The Creature is ignorant. because though they do see all the wheels that go to make up an enterprise, yet they are not able to turn them. As you may see Psal. 33. 16. The King is not saved by the multitude of an host, It is weak. neither is a mighty man delivered by his great strength; Psal. 33. 16. A Horse is a vain thing to save a man, he shall not deliver any by his great strength. Though a man do see, and though he can say, such a wheel is necessary, yet it is not in his own power to use it. An host is a great means to get a battle, yet saith he, be an host never so strong, that is not enough. But what if he have valiant men and Soldiers? Yet that will not do it, a mighty man is not delivered by his great strength. ay, but what if he have horses and chariots? etc. Let the instrument be what it will be, a horse is a vain help, that is, except the Lord concur with that host, and turn that great wheel, except he be with those valiant men, except he concur with the strength of the horse and of the chariot, all this is not able to do it. And therefore I say, this is one reason why the battle is not to the strong, nor riches to men of understanding, because the creature of himself is not able to do it, in its own strength, excluding God's help, he is not able to bring an enterprise to pass. This likewise may be added to that, that though the creature should have a strength, God can take away the use of the strength they have. though a man should have all things ready, that he should be furnished with preparations of all sorts, so that nothing should be wanting, to bring an enterprise to pass, yet at the very time, at the very instant, when the thing is to be done, it is not in his power to make use of them, because at that very time God often takes wisdom from the wise, and courage from them that are otherwise valiant, he takes from them their abilities, even at that time he takes off the chariot wheels, even when they are driving of them; which plainly proveth, that the Creature of himself is not able to do it: As we see, Amos 2. 14. 15. 16. Amos 2. 14. 15. 16. saith he, The flight shall perish from the swift, and the strong shall not strengthen his forces. neither shall the mighty save his life, he that handleth the B●w shall not stand, and he that is swift of foot, shall not deliver himself, neither shall he that rideth the horse deliver himself, and he of mighty courage among the strong men shall fly away naked in that day: That is, Be they never so strong, be they never so swift, never so full of courage, at the very time when they have occasion to use it, the Lord will take away that swiftness, he will take away that courage, he will take away that wisdom, and suggest it, it may be, to the adversary, and how then shall they prevail? So that though a man were never so well prepared to bring an enterprise to pass, as when a man purposeth in his heart, and hath laid all things ready, this will I speak, yet the answer of the mouth comes from God, whatsoever his preparations and purposes be. So in the actions and affairs of men, though he make his preparations never so strong, yet at the very instant, God often takes courage from those that are most valiant, and suggesteth it to those that are most cowardly, he takes away wisdom when they have most occasion to use it, and gives it to the adversaries, that otherwise are more foolish than they. This is the first Cause of it. A second Cause is this; 2. Cause. because there is a certain time and opportunity, Men miss their times. that a man must take to bring an enterprise to pass, and though a man be never so strong, and never so wise, yet he may miss of those opportunities, and so he looseth the battle, he looseth the bringing to pass of his enterprise. And this we see is the Reason that is rendered Eccles. 8. 5. 6. The heart of the wise is to know the time & judgement, because to every purpose there is a time and a judgement; therefore the misery of man is great upon him: Eccles. 8. 5. 6. That is, to every action and to every purpose, there is a certain opportunity, & be a man never so well fitted, yet if he miss of that opportunity, he shall not bring his enterprise to pass, therefore, saith he, the misery of man is great upon him, for he neither knows himself, what that opportunity is, neither can any man tell him, as it is in the seaventh verse. And because it is not within the power of man, it is not within his compass to find out these seasons and opportunities for every purpose and action, hence it is, that though they be never so well prepared, though they have never so much sufficiency, and ability to bring such an enterprise to pass, yet they miss of it, because they discern not of the times. Thirdly; 3. Cause. this comes to pass, From the changes appointed by God. because God hath appointed a certain variety and change of condition to the sons of men; and there is no man's wisdom, riches, or strength, that is able to defend him from God's appointment. I say, God hath appointed a certain change of condition to all the sons of men, he hath appointed such crosses and afflictions, he hath appointed such times, (as the holy Ghost speaks) to pass over their heads, and all the wisdom, and strength, that a man hath, is not able to turn God from his purpose, it is not able to evacuate & to frustrate his decrees, but they shall come to pass. And that is the meaning of this in the text. (for I take this reason out of the text,) The translation is, but time and chance cometh to all, it were, I suppose, better translated (and agrees with the original) for time and chance comes to all. Now by time in the text is meant, that variety of condition, that God hath appointed to every man under the Sun, as David useth the word, Psal. 31. 15. Psal. 31. 15. My times are in thy hands; My times, that is, the variety of conditions, the changes of my life, the good and evil, the prosperity and adversity that befalls me, saith he, they are not in the hands of my enemies, nor in mine own hands, but they are in thy hands I say, there the word is so used, and so we are to understand it in this place, for time comes to all, saith he, that is, when God hath appointed such changes to the states of men, if riches, if strength, if wisdom, diligence, or skill, were able to turn the counsels of God another way, if it were able to anticipate them, or to divert them, than the battle might be to the strong, etc. but, saith he, it is not so; What God hath appointed, they cannot alter. You shall see it in many examples. Saul was well established; Instances. but when God had appointed a change of his Kingdom, that it should go from him to David, you see he brought it to pass. Though he were as strong as a Lion, as David testifieth of him, though he had many children to inherit the Crown, though the people clave fast to him (you do not find that ever they rose up in rebellion against him) yet when God had appointed such a time to pass over him and his house, all that strength, all that fitness and preparation that was in him, and his family to continue the Kingdom to his posterity, it could not turn aside God's Counsel, but it came to pass. Ely had a great family, there were many Priests of his line; yet when God had said he would cut off from Ely his whole family, and would turn the Priesthood to another, you see how he found out means to bring it to pass; how many Priests were killed in one day by Dveg in the time of Saul? and afterwards, when Abiathar, one of that posterity, was taken in, by David, yet he was cast out by Solomon, through an accident that fell out in his adherence to Adoniah. Ahab, the Lord had said he would cut him off and his posterity, though he had seaventie sons; you might wonder how it should come to pass, that none of these sons should inherit the Crown, and yet all were cut off, and not a man left by the hand of jehu. When God, I say, hath appointed variety of changes, times, and conditions to the sons of men, man's strength is not able to divert his Counsel; and therefore the battle is not to the strong, etc. The last reason is likewise here used, 4. Cause. and chance cometh to them all: That is, though a man be never so able, never so sufficient, never so well prepared to bring an enterprise to pass, yet some accident may turn it some other way, an accident that he can neither foresee, nor prevent; Therefore saith the holy Ghost, though he be never so wise, chance may happen to him, he can neither foresee all the accidents, that come to pass, or, if he should, he knows not how to prevent them. Ahab, for aught we see, went well enough to the battle, jehoshaphat and he, yet, saith the text, a man drew a bow at adventure, etc. (which accident he could not foresee,) the man aimed no more at Ahab, nor understood it no more than the arrow that he shot, but it was a mere accident directed by God, that he could not foresee. Haman thought he had made his preparations strong enough to bring his enterprise to pass, to overthrow the jews; there came an accident between, the King could not sleep, he calls for the book of the Chronicles, and turns to that place where Mordecai's discovery of a treason was recorded, and so Mordecai was advanced, etc. This was a chance that befell him; although he were never so well fitted to bring his enterprise to pass, yet this he could neither foresee, nor prevent. Many such instances we might give. So you see now the reason of this, that men of the greatest sufficiency & ability, men that have made their preparations most perfect, yet, they do not always attain to their hopes and ends; And chose, men that are more weak and unable, which have not made such preparations, they obtain often their hopes and ends. The use we are to make of it, is First, Use. let men learn from hence. Not to boast of any outward strength, of any wisdom, Not to boast of outward things. in that their foundation is made strong under them, that they are well bottomed, that they are thus compassed about with friends, and estate etc. For you see though a man intends to get by all things, yet the event and success comes not to pass accordingly, but oft they fail and disappoint him. Therefore let not men boast of them; be a man never so strong, never so wise, yet he may as soon fail as he that is weak, and most foolish. See an example of it in Asa. 2. Cron. 14. 6. 7. 8. 2 Chron. 14. 6. 7. 8. You may see there how he built the Cities, he had made him strong Bulwarks. There was not a King of judah, that we read of, that had strengthened himself more than he; he had five hundred and fourscore thousand valiant men, all well armed and appointed to bear the shield and Spear; (The text sets it down very particularly, that we might see Asa's safety, his strength and his security, if you look upon the creature) yet saith the text the Ethiopians came against him, with a thousand thousand men; whence I gather this. That there is no man so safe and so strong, but he is still subject to danger, and that partly by reason of the vanity of the creature. For all the strength that a man hath, it is but the strength of the creature, and the creature is made of such brittle ingredients, that of itself it is ready to moulder away and fail. There is not in the creature itself any stability, they are but houses of clay, the best of the creatures, that is, they are made of mouldering mettle, they are ready to vanish of themselves, and if they were not, yet there is some thing stronger. Let a man be never so strong, (who is the best of all the creatures) yet, man is but as the grass, and as the flower of the grass. The grass of itself ofttimes fades, though no scythe come near it, but if it do not fade of itself, yet it is cut down: so there is none so strong, but there may be stronger. Asa was strong, but he met with one that was stronger than he, the Lubims and Ethiopians; and yet as strong as they were, they met with one that was stronger than they, because God did help him, and assist him, so then let no man boast of himself. If wisdom would keep a man safe, Solomon had never fallen as he did. If possessions would keep a man safe, jeroboam and Ahab had never been ruined, as they were. If the favour of Princes could keep a man safe, Haman had not had that miserable end, that he had. If courage, fortitude, and valour could keep a man safe, joab and Abner had continued safe: but you know how they both fell. So that you see nothing vnd●● the Sun is able to keep a man safe. Therefore let not a man boast in any thing, that he hath; be 〈◊〉 never so well appointed, let him have all the creatures agree together, to make a hedge about him, yet afflictions, crosses, and troubles will find some gap or other into that hedge, to break in upon him. All things that he hath are subject to mutability; Riches take themselves wings, and fly away, that is, though a man think they are sure, he cannot see how he could easily be dispossessed of them, yet saith he, they are as a flock of Birds, Simile. that sit in a man's ground, he cannot promise himself any certainty of them, because they have wings, and will fly away; such are riches. And so credit; be a man never so innocent, let him give no occasion at all, let him keep himself never so blameless, and unspotted of the world, yet his credit is not in his own keeping, honour est in potestate honorantis etc. Honour is not in a man's own power. You know though joseph was very innocent, yet he was blamed; & so David & Christ. And as it is said of honour, so it may be of all the rest, wealth, and friends, and whatsoever a man hath; let no man boast himself, because he is a strong man, because he is of understanding, because he is rich, because he is of ability in his business, because he is a man of skill, for by these things he shall not obtain his ends and hopes. Nay, my beloved, let me be bold to add this. If a man begin to think himself safe for these, and to grow confident upon them, and say thus with himself and his own heart, well, now I am thus and thus rooted, I am now compassed about with these and these helps, I see not now how I should be removed; let him know this, that God will so much the rather blow upon him, that he will so much the rather dissettle him, and take him off, that he will so much the rather turn away his face, God delights to cross men in carnal confidence. and he shall be troubled. I say God will do it so much the rather, partly, because that success of things is his, To maintain his own right▪ and when a man will begin to challenge it to himself, God will begin then to look to his own right, and challenge his own privilege. You shall find in 1. Sam. 17. 47. 1 Sam. 17. 47. David gives this reason, why he should prevail against Goliath, it is not I, but the battle, saith he, is the Lords, as if he should say, if the battle were mine, or thine, it may be, Goliath, thou mightest prevail against me, it may be thou mightest overcome me, but the battle is the Lords: So we may say in this case. The event and success of things, the good and evil that comes to a man, upon that preparation and endeavour that he makes, it is the Lords, and not any man's, nor any creatures. Therefore when a man challengeth it to himself and boasts of it, and thinks I will do this, the Lord will not do it, the battle is his, and as it is said of the battle, so all things else are his, and therefore he will not dispose them according to man's preparations, but disposeth of them according to his own purpose. Again, To show his power. God will do it the rather, that he might show forth his own power, & discover the Creatures weakness, especially when a Creature shall pride itself in any of these outward things, as Asahel did in his swiftness, it was the cause of his overthrow, and indeed God usually takes men in such things, when they begin to boast, I shall now have the battle, because I am strong. These things, I say, are commonly their ruin. The policy of Achitophel, the hair of Absalon; and so many a man's wealth, many a man's wit, that thing wherein their strength lies, wherein they boast themselves, God causeth to be the means of their ruin: he takes them in these things, that he might discover his own power, & the vanity and weakness of the Creature. Again; To show his providence. The Lord doth it so much the rather, when men grow in confidence of their own strength, that he might manifest his own providence, and therefore he puts in many accidents, which turn things another way. It is true, my Beloved, when men go well prepared to the battle, and do overcome, there is a providence of God in that, as well as when they get the battle by some chance, or accident; but by reason of the infirmity of man, by reason of the iniudiciousnes that he is subject unto, they do not so much acknowledge this providence in an ordinary course, as they do in accidental things, that are done by occasion, by sudden intercurrent causes, that we are not able to foresee. Therefore, I say, God delights to do it so much the rather, when men are prepared, and say with themselves, what should hinder me? What should keep me from bringing such an enterprise to pass? God therefore puts in some accident, and turns it another way, that his providence might be seen and acknowledged. The Conclusion is, let none boast themselves, that this and this I will do, because I am strong, for God will turn all a contrary way. So much for the first use. Secondly; 2. Use. As men are not to boast themselves when they are strong; Not to be discouraged in want of preparation. So likewise if the battle be not always to the strong, but that sometimes also to the weak, let no man be discouraged because he is weak, because he is unprepared, because he is not so well furnished to bring such an enterprise to pass. For as there are certain times that God will have to pass over men for their evil (that be a man never so strong, as he hath appointed his change and condition, so it shall come to pass,) Because weakness cannot frustrate God's purpose. So also there is a certain time that God hath appointed for other men's good & advancement; when a man is weak and low, his weakness, and folly, and inability, shall no more frustrate, turn aside and prevent his advancement, when God will bring it upon him, than the strength or wisdom of the other shall turn away God's decree, and prevent the counsel of God against him. Besides, God's hand is then most seen. when a man is weak, God puts in an accident, that he may have the praise of his providence, that men may say he hath done it, whereas if things went in ordinary course, they might ascribe it to the second Causes. Again; God hath more glory in that case. The Lord rather delights to do it, even when men are weak, because therein his glory is most seen, he delights to manifest his power in our weakness. And therefore Paul, when he saw this, he saith, he will rejoice in his infirmities: That is, he thought his infirmities would be a very great advantage to him, partly, because they would keep him humble; that is one reason; And partly, because he thought that God would the rather put forth his power, because he was weak, that he should the rather have God's power to uphold him. Therefore, I say, let not men be discouraged for their weakness; be the adversaries never so strong, and their resolutions never so fixed, yet they shall not prevail, if God have purposed otherwise. You see how peremptory jezabels' speech was, God do so and so, etc. if I make no Eliah as one of the Prophets of Baal by to morrow this time; yet you see he was safe notwithstanding this. Thus was it also when the jews had vowed with themselves the death of ●aul; he was in great danger, there was forty to one, and their resolution was so strong, as it could not be altered; yet God kept him safe, he prevailed, and they were disappointed. So Elisha, when the King thought to have taken off his head, though he had the power of a King, and his purpose was firm, that it should come to pass, to a full height, there was no doubt made of it, yet God kept him safe. Therefore, let us be encouraged on the other side that are weak, God is able to hide us, he is able to strengthen us, to give us advantage and success, when we are unable to help ourselves: for as it is true, that the battle is not always to the strong, nor favour to the wise, etc. So it is true on the other side, that many times when men are not strong, when men are not wise, when they manage not their business with that prudence, wariness, and circumspection that they should do, yet oftentimes they have success, when the other want it. So much shall serve for this time. FINIS. THE FOURTH SERMON. ECCLESIASTES 9 11. 1●. And I returned, and saw under the Sun, that the race is not to the swift, nor the battle to the strong, etc. YOu know where we left, we proceed to that which remains. In the third place, Use 3. If men of the greatest sufficiency and ability may o●ten be disappointed, that the battle is not always to the strong, Not to be over-ioyfull or sorrowful for good or ill success. nor the race to the swift, This should teach us then not to be lifted up, but to be thankefulls in our best success, and on the contrary, not to be overmuch dejected, but to bear it patiently, when things speed ill. If any man have good success in any business and enterprise, he is not to attribute it to his own strength, to his own wisdom; since that, as you see, so often fails. The Creature hath not power enough in itself to bring any enterprise to pass, it can neither see all the wheels, that tend to make up an enterprise, or though it see them, it is not able to turn them all. And therefore if it be done, it is the Lord that doth it, and the praise is only to be given to him. Beloved, this is a necessary point. It is usual with us to be very earnest with God, when a business is to be done; but we forget to praise him afterwards. And whence proceeds this, but from a secret attribution of what is done to our own wit, to our own strength, to our own policy, to other occasions? Whereas if he were acknowledged, we should be ready to give him the praise of all that we do. David was a wise man, yet you shall find, 1 Sam. 18. 1 Sam. 18. he did not therefore carry himself wisely in all his affairs, because he had an habitual gift of wisdom, but, saith the text, because the Lord was with him. The Lord was with him to guide him in every action, to direct him what to do upon every particular occasion, and thence it was, that he carried himself wisely in all his affairs. Cyrus was a valiant man, and a potent; yet the Scripture attributes it not to his strength that he prevailed as he did, but saith, that he was GOD'S Shepherd, he was his instrument, it was God that used him, it was God that wrought his work for him. Nabuchadnezzar was a mighty potent Prince, and prevailed which way soever he turned himself; yet God tells him, it was he that gave him dominion and victory wheresoever he went And as it is true on this hand, so it is likewise on the other; when a man hath ill success in any business, let him not say, it was because he did not manage it wisely, because he had su●h an enemy to oppose him, or because such an accident fell out to cross him; no, that is not the cause; The Reason is here rendered: for time and hance happens to every man: That is, if there he any such accident, if there be any cross event falls out to hinder him in his enterprise at that time, it is in God's disposing, it is God that hath done it. And therefore you see, in the evil events, that have upon any occasion befallen the Church, if you observe the phrase of Scripture, it is not attributed to them, but to God. When the spirit of Pull, and Tiglapellezer, were stirred up against the people of Israel, saith the Text, 1 Chron. 5. 1 Chro 5. 26. the Lord stirred them up against the people; it was not they that did it, but it was the Lord, that stirred them up. So likewise he poured forth his wrath by the hands of Shishak; and, as David expresseth it in his own case, God hath bidden Shemei curse David. So it is in many other places. Therefore let not men sit down discouraged, vexing themselves, and eating up their hearts with grief. Let not men say, If such an accident had not been, I had prevailed; for, it is this time and chance, that turns the event of businesses, which is from the Lord, and not from man. Therefore labour to be thankful to him in the best success, and not to sacrifice to your own wits, or to give him thanks in a formal manner, but heartily to acknowledge him; And likewise to be patient in all the cros●es and troubles that befall us. So much for this third use. Fourthly, Use 4. and lastly; If men of the greatest abilities be so often disappointed, Not to make flesh our arm. that the battle is not to the strong, nor the race to the swi●t, etc. Then learn we hence, not to make flesh our arm, not to trust in any strength of our own, in any wisdom of our own, or other men's; for if this would do it, if the strength of any man, if the policy of any man were able to bring any enterprise to pafse, it would always do it; If it were the swiftness of him that runs, that could get the race, If it were the strength of him that fighteth, that could obtain the battle. I say, it would always do it: And therefore seeing it falls not out so, but theevents are turned a contrary way, that is a sign it is not in them, but in something else. Therefore, I say, take we heed of making flesh our arm, of saying thus with ourselves, because we have these preparations, because we have these means, therefore our work shall succeed: for that is not so; for we see often in experience, when a man comes to a business with much confidence, out of a reflection upon his own ability to do it, for the most part it succeeds ill: As on the other side, when a man comes with fear and diffidence in himself, for the most part he prospereth best. And you have a rule for it, jer. 17. jere. 17. Cursed is he that makes flesh his arm; Cursed is he, that is God hath engaged himself, when a man will make flesh his arm, to blow upon his enterprises, and to cause them to wither. Again, blessed is he, that trusts in the Lord, that is, God is tied by his promise to give success in such a case. Therefore that use we should make of it, not to trust to our own strength, to our own wisdom, nor to other men's. For, Beloved, what is it, when we have other men that are strong, and wise, and potent to rest upon? Are they able to bring it to pass? You shall find that expression Psal. 31. Psal. 31. a place that I touched in the morning upon another occasion; David tells us there, that great men sat and spoke against him, and consulted together to take away ●is life; but, saith he, my times are in thy hands: As if he should say, my times, and the disposing of all my affairs, good & evil success to me, they are not in their hands, be they never so potent, they are not in the hands of Saul, they are not in the hands of Doeg, they are not in the hands of all mine enemies, but Lord, my times are in thy hands. So then, if we could learn this lesson aright, we should not be discouraged, when the most potent men are set against us, not be much encouraged when they are for us. That in Isa. 51. 12. Isa. 51. 12. is excellent for this purpose, Who art thou, saith he, that fe●rest mortal man, whose breath is in his nostrils, and who shall be made as the grass? That is, if such a man be never so potent, yet, saith he, consider his breathe is in his nostrils, and he shall be made as the grass: that is, Why we fear men. in truth he is of no power. But the reason now why men do fear, why men are discouraged in such cases, you shall find in the verse following, who art thou, saith he, that dost this, and forgettest the Lord thy maker, who made heaven and earth, who stretcheth forth the heavens, and laid the foundations of the earth? You never find a man that fears a great man, a potent man, but the true ground of it is, because he forgets the Lord his maker; if he did remember the mighty God, he that stretcheth forth the heavens, and that lays the foundations of the earth; Man would appear a mortal man. You may take it for a certain general rule, a man's heart is never possessed with fear, upon such an occasion, but when he forgets God, the great God; he would never else fear a great man. On the other side, he would never be confident in such occasions, but when he remembers not the Lord. Therefore learn we neither to fear them, when they are against us, or to trust them when they are for us. We usually pity the case of Merchants, for say we, their goods hangs on ropes, they depend upon uncertain winds; but certainly, he that trusts in man, is in a worse condition; for he rests upon the affections of a man, that are more uncertain than the wind. What so brittle, and so unconstant? We see that for the most part they are carried to do us good or evil with by-respects, with something touching themselves, they are turned to and fro, as the Weathercocks and Mills are, that when the wind ceaseth, and when the waters fail, stand still, they are driven to do for us so long as such respects lead them, no longer. And therefore, to trust in men, it is not the safest, it is not the wisest way. See this in some few examples. David how inconstant did he find the people, Instances of inconstancy. and apt to rebel against him? and so Moses, yea, David himself, though he was a holy men, yet how inconstant was he, inconstant to Mephibosheth, one that was innocent, one that had never done him any wrong, one that had never given him occasion? How inconstant was he to joab, when he had prevailed in that battle against Absolom? How quickly was he out of grace and place, when he had saved David's life and recovered the Kingdom, and Amaziah that was but a reconciled enemy put into his room? These and many such like examples you shall find. Abner how inconstant was he to Ishbosheth? even for a word spoken against him, and a word that he gave him occasion enough to speak, a word that he need not have been so much offended at, he falls off from him for it; and this it is to trust in man; I say, either in a man's own wisdom, or strength, or in any other man's. This place shows what a great folly it is. The battle is not to the strong: That is, let a man be never so well compassed about with strength, and wisdom of men, let him put himself, and his friends into the number, yet he is not safe; but let him trust in God, and he is safe in midst of dangers. Samson and Ishbosheth, when they were in the midst of their friends, when they were asleep, they were circumvented. David on the other side, when he was asleep in the midst of his enemies, when there was an host pitched against him, yet, saith he, I laid me down and slept: Why? because the Lord sustained me. So that both for our safety when we are in danger, and likewise to have our works wrought for us, to trust in God, and not to trust either in our own wisdom, or in the wisdom, or strength of man, that we shall find constantly to be the best way. When David abstained from going up to battle against Naball, when he took the counsel of his wife, and when he abstained from putting violent hands upon Saul, you see how God wrought it for him: he gave him Nabals' wife, he gave him Saules wives, and his houses, and his Kingdom into his hands; this he got by trusting him. But when men will make their own ways, when they will go about enterprises with their own wisdom, In his own wisdom and strength shall no man be strong: God hath said it, and he will make it good upon all occasions. The conclusion therefore is, if the battle be not to the strong, nor the race to the swift, etc. If men of the greatest ability are often disappointed of their hopes and ends, than we should not make flesh our Arm, but trust in God, both for safety in danger, and to bring our enterpises to pass. And so much for this point. We now proceed. Neither doth man know his time. This is added, partly as a second vanity, which Solomon saw under the Sun, and partly as a reason of the former. For, saith he, though men be strong, and wise, yet there is a certain season to do things in, that they may mistake, which causeth them to fail; for man knows not his time: and from hence he draws this Consequence, because men know not their times, therefore they are snared in an evil time, because they know not the good time, when good actions should be done, therefore evil times come upon them suddenly, that is, they take them unawares; and this he illustrates by two Similitudes, They come upon them, saith he, as an evil net comes upon fishes, and as the snare upon the fowls. So that in these three propositions, you shall have the full meaning of these words; and these therefore we will handle distinctly. First, that there is a time allotted for every purpose, and to every business. Secondly, that it is very hard to find out that time. And thirdly, because men cannot find this time, but mistake it, therefore evil times come upon them suddenly, that is, crosses, afflictions, and destruction comes upon them suddenly, even as the snrre upon the fowl, and as a ●et upon the fishes. And that this is the meaning of this place, and that these three points are included in it, you may see best by comparing it with another of the like sense, Eccles. 8. 4. 5. 6. 7. Eccles. 8. 4. 5. 6. 7. Where the word of the King is, there is power, and who shall say to him, what dost thou? That is, it is a dangerous thing to admonish Princes; who shall say to a Prince, what dost thou, saith the Wiseman? There is a time wherein we may admonish Princes safely, although they be exceeding powerful, although they have it in their own power to take away the spirit, etc. as he saith afterwards, yet there is a time. But how shall a man know that time? Quest. Saith he, Answ. he that keeps the Commandment, shall know no evil thing, and the heart of the wise shall know the time and the judgement: That is, he shall know when to give a seasonable admonition to a Prince, or to a great man; for, saith he, to every purpose there is a time and a judgement, that is, there is a time and a discretion, (that is the meaning of the word in the original,) when any action is to be done, there is a certain exact time; If you go before it, or if you come after it, there is much danger in it, if you hit upon the just time, you are like to be successful in it; for to every purpose, there is a time, and a judgement, because the misery of man is great upon him: That is, it is the Lords pleasure to appoint such a certain time to every purpose, and to every action, that he might discover to men that vanity to which they are subject, and likewise that he might inflict his judgements upon them; The misery of man is great upon him, because every purpose hath a time. But how shall this be proved? Quest. He proves it by this; Ans. for, saith he, he knows not what shall be; for who can tell him what shall be? That is, as if he should say, If a man did know this time, he were safe enough, he were free enough from misery, but since he neither knows it himself, nor is there any that can tell him, therefore the misery of man is great upon him. Thus you see that in both these places these three points are included, and these I will run over, and so make use of them. First, There is a time allotted to every a●tion. there is a certain time, that God hath allotted to every purpose, and to every business; If you take that time, you may succeed in it, if you miss it, it is exceeding dangerous. As you shall see Eccles. 3. Eccles. 3. To all things there is an appointed time, to every purpose under heaven; There is a time to be borne, and a time to die, a time to plant, and a time to pull up; a time to slay, and a time to heal, etc. A time to weep, and a time to laugh. All these particulars mentioned by Solomon, may be divided into these three ranks; for all natural actions, as well as those that are voluntary, and done by consultation, there is a time that God hath set. Again, for all lighter actions, as well as for actions of moment, there is a time. Again, for all private actions, as well as for those that are public, there is a time, that is, not a time which man in prudence will choose out but a time which God hath appointed, a time which God hath set down; if a man hit upon that time which God hath allotted, he shall succeed in it, ots●erwise he fails. So you see Act. 17. 26. Act. 17. 26. he hath made of one blood all mankind to dwell upon the face of the earth, and hath assigned the times that were ordained before, and the bounds of their ha●itations; That is to say, the times of every man, the times for every man's state and condition, the times for the several changes to which every man, every Commonwealth, and every City is subject, these times God hath assigned, he hath ordained them before, and they are as bounds that cannot be passed. The like you see job 14. 5. 6. job. 5. 6. Are not his days determined, and the number of his months with thee, thou hast appointed his bounds that he cannot pass. (Mark it) As if he should say; There is not a man comes into the world, but God hath appointed him certain bounds, he cannot pass the number of his months; That even as a man deals with an hireling, (for that Similitude he useth presently after in the next verse,) he agrees with him for such a time; So long you shall work and no longer; So saith he, God hath appointed every man so many months, so many years, he must do him service, some ten years, some twenty years, some forty years: As you see it is said of David, Act. 13. 35. Act. 13. 35. When he had served his time by the Council of God. As if he should say; There is an appointed time that David had to do him service in, he did him service as a King. And so in the same Chapter, it is said, john Baptist, when he had finished his course, etc. That is; There was a certain race that he was to run; he could not come short of it, nor he could not go beyond it. So that both to the actions of men, to every purpose, to every action, and business that is done in the life of a man, there is a certain time appointed, there is a certain time that God hath allotted, and as a man observes this time, So is it better or worse with him. But before I come to the second, let me show you the Reasons in a word, why God hath appointed these times, God hath set these times: That is, God hath appointed such times for businesses, for every purpose; Reas. 1. partly, because they cannot be done in another time: and therefore it is said to be an allotted time; If you take another time, you may labour, and labour in vain: As you see Eccles. 3. 9 Eccles. 3. 9 after he had said, there is a time for every purpose, he adds this, and what profit hath he that works of the thing wherein he travels; As if he should say, If a man miss of these times, what profit is there of his work, though he travail never so diligently in it, if he miss his time, if he pitch not right upon his time, God works not with him, there is no concourse with him, so he labours in vain. Secondly; Reas. 2. There is an allotted time, because God in his providence, in all his works, he doth, what he doth, in measure, in number, he weighs every thing, and makes it beautiful; now every thing is beautiful in its season; out of its season, it is not beautiful. And that is another reason, that he likewise here renders, vers. 11. he hath made every thing beautiful in his time, therefore there is a time allotted to every action, and to every purpose: because if it miss of this time, it is not beautiful, there is a desormitie, there is an obliquity in it, the beauty, the preciousness, and the comeliness of it, is lost. Thirdly, Reas. 3. God hath appointed a certain time, he hath allotted a time to every action, out of his own royal prerogative, he will not have men to know the times; but the times must be of his allotting, he hath appointed a time to every thing, wherein his great sovereignty over the creatures, and over all things appears; and therefore you shall see, Act. 1. 7. Act. 1. 7. It is not for you, saith he, to know the times, and seasons, neither to know them, nor appoint them; for, saith he, those the Lord keeps in his own power; and therefore it it he that hath allotted a time to every thing. It is he also that concealeth and hideth them from the sons of men. And this is the first point; That to every action there is a time appointed. Secondly; It is hard to find out the time. to find out this time, is exceeding hard, because it is not in the power of any man to know it, except God guide him to see it, there are not principles in man, there is not the sufficiency of wisdom, to find out the fitness of time, except God guide him to pitch upon that time. Now if the Lord were pleased to reveal to men these several times, allotted to actions, it were an easy thing to find it out: but he hath kept them to himself, and that for these two Causes. One is; Reas. 1. That men might watch, for if men knew the time, To teach us watchfulness. they would be loose, and neglect, till the time came; Therefore, saith he, seeing thou knowest not the time when he will come, whether at night, or at what time of the night, whether at the dawning, or at the Cocke-crowing; whether at the first watch, or at the second, therefore watch; As if he should say, If men knew the time certainly, they would sleep till that time, and then they would be awake; but God will have men watch. Secondly; Reas. 2. God hath appointed these times, and reserved them to himsel●e, That men may leanne to fear the Lord, and depend upon him. that men might learn to fear him, that they might learn to keep a continual dependence upon him, for if the times were in our own hands, we might manage our business with our own strength, but when they are in God's hands, we know not what to morrow will bring forth; jam 4. Therefore james saith, say not, I will do such a thing, I will go to such a place, and stay there a year, and buy and sell; for, saith he, it is not in your hands, your life is not in your own hands to effect this business. If you do live, it is not in your hands; and therefore you ought to say, if the Lord will. And therefore to keep men in this dependency upon him, God hath reserved these times unto himself. The third, 3. Proposit. and last proposition is, That because men miss of these times, therefore their misery is great upon them, Because men mis●e the time they ●all into misery. partly, because they do not effect the thing they go about, when they miss of their time; for the Lord works not with them, when they hit upon a wrong time; partly also because they failing in their duty, not taking the good time that God hath appointed, he in his most just judgement sends upon them evil times, that suddenly come upon them, even as a snare upon the birds. As you see when birds are feeding quietly and fearing nothing, than an evil snare comes and takes them; So it is with men, when they have miss their times, when they think they are safest, when they speak peace to themselves; when they think that danger is farthest off, then evil times come suddenly upon them. This you shall see best in examples. Gehezi, Instances. when he took a gift of Naaman; The Prophet his Master reproves him in these words; Gehezi, saith he, is this a time to receive gifts? As if he should say; To take a gift in itself is not amiss; but this is not a time for it: for Naaman was but a stranger. Again, he was but a beginner in believing, in 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 old Prophets, not for reward of their Prophecies, but for the maintenance of their estate; So Saul brought to Samuel a gift, and therefore in some cases it might have been seasonable, but saith he, is this a time to take a gift of such a man, upon such an occasion, at such a season? And what misery came upon Gehezi for missing his time? saith his Master; The leprosy of Naaman the Assyrian shall cleave to thee, that misery came upon him. So you shall see Haggai 1. Haggai 1. The people did a lawful action, but they miss of the time; Thus saith the Lord of hosts; This people say the time is not yet, when the Lords house should be built: Then came the Word of the Lord, by the ministry of the Prophet Haggai, saying, Is it a time for yourselves to dwell in seeled hou●●s, and this house lie waste? Therefore now saith the Lord of hosts, you have sown much, but you have brought in little, you eat, but you have not enough, you drink, but you are not filled, you cloth you, but you are not warmed, and he that earneth wages, he puts it into a broken bag. It was a lawful thing for them to build houses to dwell in, and to enjoy, but, saith he, is this a time to dwell in your seeled houses? As if he should say, You have mis●ed of the time. And what then? You see therefore their misery was great on them; you have sown much, but you bring in little, etc. jacob, It was lawful for him to have sought the blessing, but, because he miss of the time, you see his misery was great upon him, how many sore years of travail had he under his uncle Laban? And this was because he miss of his time. On the other side, David that did hit upon his time, God promised him a Kingdom, and he stayed his time, you see he had it with good success, he had it in such a manner, as was fit for him; for he stayed his time. Rehoboam is another example, when he consulted with the old men; They told him, that if he would serve the people at that time, they should be his servants for ever; but he followed the counsel of the young men, and you see what fell out upon this, the missing of his time; for that was the counsel that the old men gave him, if thou wilt serve them at this time, etc. As if they had s●yd, Rehoboam, thou thinkest it will be disadvantage to thee, if thou let the reins lose upon them; and not restrain, and curb them in the beginning, but thou missest of thy time: There is a time for meekness, and a time for roughness; There is a time for clemency, there is a time again for severity, but this is not a time for Rehoboam to use severity, in the beginning of his Reign, therefore you see his misery was great upon him, he lost ten tribes by this means. So likewise, The people of Israel, when they sought a King for themselves, it was lawful for them to seek a King; for God had appointed from all eternity David to be their King, and if Saul had not been their King, David had been King at the same season that he was; but their error was in the time, they would have a King, when Samuel raign●d over them; when God was pleased to judge them by the hand of the Prophets, more immediately then by the hand of the King, and therefore he saith, that himself ruled over them; and therefore God tells them, because they would needs have a King now, because they would anticipate him, (they would have a King before God had appointed them a King,) therefore this curse should go with their King, he shall do thus and thus to you; he shall take your sons, and put them into his Chariots, he shall take your daughters, and make them Apothecaries, he shall take your Vineyards, and your Olive trees. Thus your King shall do to you, because you have miss your time, your misery shall be great upon you. The like you shall see in the Children of Israel▪ Num. 14. Num. 14. The people might lawfully fight against the Canaanites, you know, they were brought forth for that purpose; yet because they miss of their time, they would do it at that time when they were not appointed, Moses tells them if they would needs go up, they should fall before their enemies, and accordingly it fell out so; for they miss of their time. I need not run through more examples, josiah, and David, if you lay these two examples together; you shall find, David went not out to war when he should; and the other went when he should not, and so miss of their times; and you see what misery it brought upon them, upon David it brought the greatest misery of all other, which was the giving of him up to such sins, as that of murder, and adultery, that brought all the evil that he suffered afterwards. And josiah, it cost him his life: for he went out unseasonably, and did mistake the time which God had allotted for such an enterprise. So you see now these three; there is a time allotted to every purpose, to every business. And it is hard to know it; for God keeps it to himself, he reve●les it when it pleaseth him, he pitcheth one man by his providence, by the secret guidance of his spirit, upon a right time, when another misseth it, I mean not that it is always done in mercy, but in the ordinary disposition of time, to them that know him not; for when a man pitcheth upon the time, it is he that guides him. Thirdly, because men miss of their time, the misery is great upon them, it comes upon them; that is, some evil times come upon them suddenly, it comes upon them like a snare. Now briefly, Use. the use we should make of it, is this, Not only to look to our actions, but the time of them. That we be careful, not only to do the actions that belong to our Callings, either our general Calling, as we are Christians, or our particular Calling, in our ordinary business, it is not enough to do them, but to look narrowly to the time. It is a Rule among Divines, that an action is not good, except it have all the Circumstances good. An action may be evil upon missing any one, therefore the time is an ingredient into the goodness of the action, were the action never so good, if the time be miss, it makes the action evil when we do it out of its season; when we do it not in its time. As it is said of words, when they are in season; they are beautiful: So it is true of every action, when it is done in its own season it is beautiful, if it be not, there is some deformity in it, some obliquity, and by consequent, some sinfulness, if it be a moral action, or somewhat that brings evil after it, if it be an action of another nature. Now, the actions wherein we are to look so narrowly to our times, are of three sorts. Some are the actions that God hath commanded us to do. Watch our times in the things God commandeth. Wherein, it is not enough for us to do the works, but we must observe the times. To admonish is a good action, and it is commanded us, but to do it in an unseasonable time, either unseasonably to him that admonisheth, or to him that is admonished, it spoils the action. To be thankful for mercies, and to pay our vows, it is a good action; but yet if the time be miss, and we give not thanks in due season, if you pay not your vows but defer them, he that defers his vow, though the action be good in itself, yet if the time be miss, he provokes God to anger, and sins against him. It is a lawful thing for us, to do the works of our Calling, and to do them diligently, yet if we do them unseasonably, and encroach upon the time allotted to prayer, wherein, we ought to renew our repentance, and to set our hearts strait, and right before God, now it is not done in season, it displeaseth God, it is an action done out of its time. To mourn, and rejoice, are both good actions, but if they be done out of their season, they are both exceeding evil, and sinful: We see how carefully Nehemiah tells them, they should not have mourned; for (saith he,) this is a time of rejoicing, for this time to rejoice, (it is your strength) for the joy of the Lord is your strength; therefore now weep not, mourn not, butreioyce. Again, at another time, to rejoice, is as great a sin, as then to mourn, as we see Isa. 22. 12. 13. Isa. 22. 12. 13. When the Lord calls to mourning, if now you give yourselves to killing of sheep, and slaying of Oxen, etc. Your sin shall not be purged from you till you die. I need not give you instances in this case. These are one sort of actions. All the duties of our Calling must be done in season. The second sort of actions, Watch opportunities in actions that concern others. that we are to observe this time in, they are such as belong to others, that tend to the good of others, the good of the Church, the good of the Commonwealth, the good of particular men; There is a time when (it may be) a man's voice, or suffrage would have turned the scale of a business, that concerned much the Commonwealth, or the society where he lives: but when that opportunity is past, it can be recalled no more. There is a time when a man's speaking may do much good, and his silence is sinful▪ and doth much hurt, by the loss it brings. Such times and seasons are to be observed, such opportunities there be. There is an opportunity of preventing a mischief to a Commonwealth, or to a Kingdom, when we neglect that opportunity, it causeth the misery of man to be great upon him, as we heard before. So for particular Cases; There is a time, and a season, and an opportunity of comforting the bowels of the Saints, of relieving and entertaining strangers, of doing good to parents, of educating, and bringing to God children and servants, such as are committed to our charge; This is but a short time, and opportunity, which when it is past, can be recalled no more. The missing of these times and opportunities, is that which causeth the misery of man to be great upon him. You know, at the day of judgement, because men did not such, and such actions, because they lost their opportunity, they did not visit the prisoners, they did not clothe the naked, nor feed the hungry, therefore, this eternal misery falls upon them; Much more temporal miseries, upon a man, a Kingdom, or a King. The last sort of actions wherein we are to observe a time, Watch in actions concerning our own safety. they are such as belong to our own safety; There is a time that if a man speak, he makes himself a prey to the wrath of men. And therefore the prudent, at such a time shall keep silence, saith Isa●. And there is a time wherein if a man do not speak, he makes himself a prey to the wrath of God. And not to hit upon a right season in such an action of speaking and showing himself, or not doing it, it brings misery either from God, or man. There is a time for a man to give, and to spend; and a time again, for him to spare and gather, if he miss of this time, if he will not give when he ought, if he spare when he ought to give, it brings a misery upon him, he shall be a loser by it. In all particular actions, oftentimes God opens a door to us of advantage to ourselves, to our children, to those that depend upon us, if it be taken. You have the opportunity, if you stay till it be shut up again, there is a misery that follows it, it is a thing that concerns your own safety, but these are but lesser matters. Beloved, there are times of greater Consequence than these. There is a time when God offers grace to a man. Now to refuse it, to miss of that time, it causeth the misery to be great, yea to be eternal upon him, Luk. 19 42. Luk. 19 42. Oh jerusalem, if thou hadst known the things belonging to thy peace in this thy day, but now they are hid from thine eyes; As if he should say, This is the time jerusalem, when if thou wilt take the offer, thou mayest, if thou didst know thy time, if God would reveal it to thee, thou shouldest be safe enough, thou mightest escape this misery, but God hath hid it, that thou seest not this time, therefore thou and thy children shall perish. The time of a man's health, and of his peace, of his life, quiet, and rest, is the time of making sure his Election, a time of growing in grace and knowledge, and of growing rich in good works. He whose eyes God opens to see this time, he makes use of it, he lays out those talents he hath to such a purpose, but when God hides it from a man, it is his undoing, an evil time, the time of death comes suddenly upon him, as a snare on the fowl. The time of youth, the time of education, is the seede-time of our life after; he whom God hath enlightened to see this time, and to consider it, he is not negligent i● it, he lays up the ground and foundation of his future li●e in it. Such like times there be. You shall see an example of them in Saul, and in the people of Israel; Saul had a time to make sure the Kingdom to himself, and the Kingdom of heaven to himself; but because he lost his time, God would give him no more, he had opportunity no longer; but it was cut off from him. You know he lost the Kingdom, by not staying the time that Samuel appointed him, he stayed to the very point of the time; but he stayed it not out. The seaventh day Samuel came according to his promise; but he thought he would not have come, because he stayed so late, but this was the loss of the Kingdom to him. God intimates thus much to him there, that if he had discerned his time, he might have saved his Kingdom, but because he did not see it, that misery came upon him, he lost the Kingdom from himself, and from his posterity for ever. The jews likewise; there was a time when God would have received them, and averted that fearful judgement that came upon the whole Nation, when they were carried away captive; but when they had passed that time, we see God is resolved to destroy them; there is no more hope for them, jere. 11. 14. jer. 11. 14. Th●u shalt not pray for this people, I will not hear their cry in the day of their trouble: Thou shalt not pray for them; thou shalt not lift up a cry, a prayer for them. It is twice repeated, because the Lord was resolved, the time was past, and they saw it not, therefore their misery was great. But you will say to me, Quest. (to conclude with that) How shall a man do to know that time, to know the time, and the season, that God hath allotted to every action, since it is of so much moment; and the missing of it brings so much misery upon men? Beloved, Answ. I will run through some directions very briefly: Consider, what the cause is, that men miss of their time, and you shall find by that the means how to find it out. The cause why men miss, it is First, The causes of missing the time. Inability to discern, man himself knows it not, and no man else can tell it him. So than it is in Gods own power to reveal it. Therefore to find out this time, let a man do these two things, to have ability to discern the times. First, Directions to find it. let him not lean to his own wisdom, but trust in God; that is, let him go and ask counsel of God: Even as David did, Shall I go up to Hebron, or shall I not? So in all such doubtful Cases go to God, shall I do such a thing, or shall I not? Shall I do it in such a season, or shall I s●ay another? We see what Solomon saith, Prov. 3. 5. Prov. 3. 5. Trust in the Lord with all thy heart, and lean not to thine own wisdom, in all thy ways acknowledge him, and he shall direct thy way. The me●ning is this, let a man in his heart rest upon God, and trust in him, and say thus to him, Lord, I confess, I know not the times, I know not whether this be a fit season, or another, Lord, I lean on thee, I beseech thee discover the times to me. When the heart indeed rests on him, there is a promise, trust in the Lord with all thine heart, (that is) trust in him in good earnest, and he shall direct thy way: That is, there shall be a secret guidance from his spirit, that shall pitch thee upon a right time; There shall a secret thought come in thy heart, (which shall be as if a man stood behind thee,) that shall whisper to thee, and say, this is the way, this is the time, turn this way, and not that; So God directs us, if we trust in him, and rest on him; If we go to him, and pray him, and beseech him to guide us. Secondly, it is not enough only to pray to him, but there is another thing added to it, to walk in his ways, not to step out of his ways, but to keep the Commandments, when we have any business to do, go to the strait path, step not out to any inordinate course, but keep the Commandments, and the Commandments will keep thee: This you shall find Eccles. 8. 5. Eccles. 8. 5. He that keeps the Commandment, shall know no evil thing, and the heart of the wise shall know the time, and the judgement; for to every purpose there is a time and a judgement. You see, though it be very hard to find, and a man knows it not of himself, nor can any tell him, yet this promise is made, he that keeps the Commandment, and the heart of the wise, that is, the godly man, he shall know the time, and the judgement. Beloved, it is a sure rule; If we be obedient to Christ as a King, we shall find him to be to us as a Prophet; If you will resign up yourselves to keep his Commandments, that prophetical office of his, (which is to guide us in the way,) he will perform to us. So I take that place to be understood, Act. 2. Act. 2. I will pour out my spirit upon all flesh, and your young men shall see visions, and your old men shall dream dreams, etc. It begun to be fulfilled in that extraordinary gift of Prophecy that was poured upon the Apostles; but yet, saith he, I will pour it upon all flesh; that is, it shall be such a spirit, as shall teach you to see those mysteries that were hid from the beginning of the world, and such a spirit, as shall guide you, and direct you, it shall teach you what you ought to do, what way you ought to choose. This, I say, the Lord will do, if we walk in his ways. Beloved, if we will be stepping out of his ways, we shall get many knocks, and many falls too, many troubles, many afflictions shall stick by us, while we live. You know the Children of Israel went not a foot, but as they were guided by the Cloud. jacob, in his journey would neither go to La●an without warrant, nor come from him without it. David, in all that he did, he asked counsel of the Lord; shall I stay in such a City, or shall I not stay? Shall I go up to war to such a place, or shall I not go? (As I said before,) shall I go up to Hebron, or shall I not go at this time? This walking in the ways of God, is that which the promise is made unto. You shall find Psal. 25. 12. Psal. 25. 12. What man is he that fears the Lord? Him will he teach the way that he shall choose: As the promise is made to trusting in him; for than he will direct him in his ways; So, what man is he that fears the Lord, and keeps his Commandments? Him will he teach the ways that he should choose. And this is the first direction. The first cause why men miss, is, Inability to discern the time, and the season; therefore let them take this Course, and God will reveal it to them. A second Cause why men miss of these times, 2. Cause. that God hath allotted to every action, Of missing the time. & purpose, is, some passion, and distemper, to which they are subject; for passion, causeth indiscretion, in the ordinary course of things; you see, passion makes a man miss of his time, it makes a man do things unseasonably; whereas were the heart quiet, the judgement would be clear too, to see what were fit and what unfit. As it is in the common Converse with men; So it is in these great actions, to choose the time that God hath allotted to every action, and purpose. If there be any carnal, worldly, sinful distemper in the heart, you are apt to miss of the time; for every passion and distemper is like drunkenness, it casts a man asleep. Now, he that observes the times, must watch, and watch diligently, and a man that is distempered, is not fit to watch, and to observe. And therefore Christ ●ayth Luk. 21. 34. Luk. 21. 34. Take heed that your hearts be not over charged with surfeiting and drunkenness, and th● cares of this world, lest that day come upon you 〈◊〉 unawares: As if he should say; The reason why you miss of the times, why that great day comes upon you unawares, why you do not that duty as you ought within the compass of the time that God hath appointed; it comes from hence, some excess in the use of lawful Comforts: So you have two Causes given there, Either, when men inebriate themselves too much with the present Comforts of this world, when they ex●eede in them, when they take more than they ought, though the things in themselves be lawful. Or secondly; They take so much care for worldly things, that it breeds a distemper in them; that is, it distracts their minds; for by that a man may know when his cares are inordinate, when they breed distractions in the mind; as we see in Martha; Christ found not fault, because she was careful to provide; but because her care went to far, that it troubled her, that she could not attend upon spiritual duties, there was the fault, Marthaes' thoughts were troubled about many things, when such distempers grow on us, it causeth us to miss▪ the time. My Beloved, if we would then keep our times; If we would know the times allotted us, take h●ed of excess; Take heed we affect not too much outward comforts, that our hearts be not too much set upon any outward blessings, be it what it will be. Take heed again, that we take not too much ●●re for any thing, that we mind not too intentively worldly businesses, they will cause us to miss our times. This is the second Cause. Thirdly, to do impertinent things, is that which causeth men to miss the time that is allotted to every purpose, and to every business. When a man is occupied about things that he ought not, he misseth doing of those businesses that he ought to do. Therefore 1 Cor. 7. 1 Cor. 7. The Apostle gives this Rule, saith he, whatsoever you have to do, if you be to buy, do it as if you bought not, if you be to marry, do it as if you did not: And generally use this world as if you used it not: That is, All the actions belonging to this world, be not too much occupied about such impertinent things as they be. Impertinent things to the main business for which you came into the world, for I would have you, saith he, without care; for he that is unmarried cares for the things of the Lord, and I would have you cleave to the Lord without separation. The meaning is this; The reason why men miss their times that God hath appointed them, is, because men are too intent upon impertinent things, which interrupts their care to serve the LORD. And therefore we are to pass by them, and not to put our full intention to every worldly business, but reserve the main intention of our thoughts for the things of the spirit, for not to take care overmuch for them is that which will make us careful to do things in their time. The next impediment is selfe-Confidence; 4. Cause. when a man trusts himself, and will be his own Counsellor: And therefore the way to hit of a right time, is, to take Counsel with others; In the multitude of Counselors there is peace. Last; 5. Cause. The cause of the missing of the time, is, negligence, when men are idle, slack, and indiligent in doing those things that belong to them, that is the Cause of missing their time. And therefore you have that Counsel in the words next before the text (since the time is short, there is but a day for you to work in, and the night comes when no man can work,) that is, in the grave, there is neither work nor invention, &. And therefore do with all thy might that which thou hast to do. The doing what we have to do with all our might, and with all our diligence, is that which quickens us, and keeps our hearts in a holy preparation to take the times, and not to overslippe and over● pass them. These things I should have enlarged, but I had rather shorten them thus, then hold you longer, etc. FINIS.