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 The 
 
 rNEvv  Covenant,  ^ 
 
 THE  SAINTS 
 
 PORTION. 
 
 zATreatife 
 
 Vnfolding  the  All-fujftcienck  of 
 
 God,  Mans  %frigfa*es?  and 
 
 the  Covenant  of '  urace. 
 Delivered 
 
 in  fourteen  Sermons  vpon  ^,17,1.2 
 
 Foiire  Sermons  vpon  8c  clef  ^.  1.2,11.12. 
 
 By  the  late  faithful!  and  worthy  Minifter 
 of  Ufi*  Chfijl, 
 
 I  O  H    N        P  Pv   E    S    T   O'N. 
 
 Dm'ii  Divinkie,  ChipWie  in  ordinary  to  his 
 M*iepea  M after  of  Emmanml  Cd ledge  in  G*»fc 
 £/*4?'»  andfometimes  Preacher  of  Utttolmslmi 
 The  dxth Edition,  ccrre&cd. 
 
 He  bath  given  4  portion  to  them  th  at  fezr  shim  :B$y»iU 
 ever  temndfulhf  his  Covenant*  Pfal,  ui»  fi 
 
 riiliiiiiiuiiiiiiiiiiiSiiii  M#-'i , 
 
 LOKD 0 X 
 
 Printed  by  1,9  for  MiceUs  Bourns,  snd 
 arc  to  be  fold  st  the  South  entrance  v 
 of  the  Roy  alt  Exc&an^s,  i  6  ?  i.      p£ 
 
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 BHmmuimn«UHMHimmiiHWWMiHamiHi«g 
 
 C  '•:£ 
 
Vvt*i< 
 
jILLVSTRISSIMIS,  ET  HONOR  ATISSIMIS  VIRIS, 
 THEOPHILO  COM1TI  L1NCOLNIENSI, 
 
 ET 
 
 I        G  VLIELMO  VICE-COMITI  SAY,ET  SELE, 
 DO  MINIS  SVIS  SVBMISSISSIME  COLENDIS 
 
 HAS 
 IOHANNISPRESTONI  SS.THEOL.DOCT. 
 
 ET 
 COLLEGII IMMANVELIS  MAGISTRI 
 PRIMITIAS 
 DEVOTISSIMI,  T  AM  AVTHORIS,  DVM  VIVERET, 
 QVAM  IPSORVM,  Qyi  SVPERSVNr,  OBSEQYII 
 TESTIMONIVM 
 L.  M.  D.  D.  D. 
 
 RICHARDVS    SIBS. 
 IOHANNES   DAVENPORT. 
 
the  Read 
 
 ei\ 
 
 T  had  beene  much  to 
 baue  beene  defired(jf 
 it  hadfo  pleafed  the 
 Father  of  Spirits ) 
 that  tbir  Worthy  man 
 badfurvhedtbepub- 
 lijbing  of thefe,and  other  his  LeUuresfor  ] 
 then.no  doubt, they  -would  baue  come  forth 
 more  refined,  and  digefied )  For,  thouj 
 there  Was  Very  little  or  no  miftake  in  la- 
 kng  them  from  his  mouth,  yet preacbino 
 and  writing  baue  their  federal!  graces. 
 Things  UDened  by  the  exprefiion  of  the 
 ff>ea{er,fometimes  ta{e  well,  which  after, 
 ypon  a  mature  review, feeme  either  fuper- 
 fluousyor  flat.  zAndweoftfeemen,  yery 
 
 A  X  able 
 
To      The 
 
 able  to  render  their  concepts  in  Writing* 
 jet  not  the  bappiefl fyeakers. 
 
 Yet  we,  confidering  (  notfo  much  what 
 might  haue  beene>a$y»hat  now  may  be  for 
 thefervice  of  the  Church  thought  good  ra- 
 ther to  communicate  them  thus,  then  that 
 theyfbouid  die  with  the  oAuthor.  He  was 
 a  man  of  an  ex all  judgement-,  and  quiche 
 apprehenfion,  an  acute  1^eafonertaBiue  in 
 good)  choyce  in  his  notions •,  one  who  made 
 it  his  chiefe  ayme  to  promote  the  caufe  of 
 fflrifty  andthegoodoftheQhurch,  which 
 moved  him  tofngle  out  arguments  anjwe- 
 rable,  on  which  he  /pent  his  bejl  thoughts. 
 He  Was  honoured  of  God  to  be  an  infiru- 
 ment  of  much  good  ■,  whereuntohe  had  ad- 
 vantage by  thofe  eminent  places  he  was 
 called  vnto,  <>As  he  had  a  fbort  race  to 
 run,fo  he  madefj>eedy  and  did  much  in  a 
 little  time.  Though  he  was  of  an  higher  e- 
 
 levation, 
 
 _        L 
 
R    E     A     D     E     R. 
 
 legation,  andjlraine  oJfj>irit  then  ordina- 
 ries jet  out  of  hue  to  doe  good ',  he  could 
 frame  his  conceits  fo,  as  might  fute  with 
 ordinary  ynderftandings.  <d  little  before 
 his  death  (as we  Were  informed  by  tbt_j> 
 iRwbt  Honourable  the  Lord  cVifcount 
 Say,  andSele,  inwhofepietie,  wifedome, 
 and  fidelities  he  put  great  repofe  )  he  was 
 defirous  that  we Jhould  peryfe  what  of  his 
 wasfitforpubli^eyjc^'. 
 
 We  are  not  Ignorant,  that  it  is  a  thing 
 JubjeU  to  cenfure,  tofeeme  bold,  and  wit- 
 tie  in  another  mans  wor^e,  and  therefore 
 as  little  is  altered,  as  may  be.  And  we  de- 
 fire  the  T^eader,  rather  to  ta^e  in  good 
 tart,  that  which  is  intended  for  publiaue 
 good,  than  to  catch  at  imperfeUions,  con- 
 fidering  they  were  but  tak^n,  as  tbejfeU\ 
 from  bimfjieakjng.Andwe  intreate  thofe, 
 that  haue  any  thing  of  his  in  their  hands^ 
 
 that 
 
To      The    Reader. 
 
 that  they  would  not  be  haftiey  for  private 
 refyeBs,to  publijb  thems  till  we,  whom  the 
 aAuthorput  in  tru/ly  haue  pervfed  them- 
 lVeepurpofe(  by  Gods  helpe  )  that  what 
 /hall  he  judged Jit \  Jhall  come  forth.  Wee 
 \fend forth  thefe  Sermons  of  Gods  All- 
 Sufficiencie,  Mans  Vpnghtnes,  and 
 the  Covenant  of  Grace  frft,  as  being] 
 frft  prepared  by  him  that  had  the  Cop- 
 pies,  and  becaufe,  the  right  ynderftandwg 
 of  thefe  poynts  hath  a  chief e 'influence into 
 a  Chrijlian  life.  The  Lord  giue  a  blef- 
 fing  anjwerable,  and  continue jiill  to  fend 
 forth  fuch  Jaithfull  Labourers  into  his 
 HarDefi, 
 
 Richard     S 
 
 IBS. 
 
 Iohn     Davenport. 
 
A  Briefe  Colledion  of  the  Prin- 
 cipal! heads  in  the  enfuing  Treatife. 
 
 DOCTRINE  i. 
 
 DOubt ingof Gods  All-fufficiencie,  the  caufe 
 of  all  vnevenneffe  in  our  wayes  torvardes 
 
 Pag  4 
 5 
 
 9 
 
 io 
 
 10 
 13 
 
 God. 
 Proved  by  inflame  in  three  forts  of  men 
 REASONS* 
 
 1.  Fromthedefireofhappineffe. 
 
 2.  From  the  nature  of  finne. 
 
 3 .  From  the  nature  of  fine  er  hie. 
 
 4.  From  the  nature  of  faith. 
 
 VSE. 
 
 shewing  the  nature ^andcaufe of  finnc^  in  diverge 
 inflames*  15 
 
 DOCT.  a. 
 God  is  All-fufficicnt. 
 REASONS. 
 
 1.  God  &  the originall and vniverfall caufeofaU 
 the  excellencie,  that  k  found  in  the  Creatures.      2  7 
 
 2.  God  is  the  onely  Author  of  good  and  evill  that 
 is  done  to  the  Creatures.  2  9 
 
 Difference  hetmenethe  All-fufficiency  ^God,1* 
 and  that  of  the  creature  in  two  things .  3  6 
 
 Gods  All-  fufficiencie/#  himfelfe,  proved  by  fix 
 things.  40 
 
 Gods  All-fufficiencie  to  vs.  ibid 
 
 1.  In  keeping  vs  from  evill.  42 
 
 2.  In  filling  vs  with  allgood.  43 
 The  infnfficienee  efthe  creature  to  make  vs  hap- 
 
 >  (  tie 
 
The     G 
 
 ONTENTSi 
 
 pie,  proved  by  fix  reafons,  and  dared  by  Scriptures, 
 andinjiancer.  44 
 
 V  S  E  S. 
 r.   Teaching  how  to  guide  our  comfort.  61 1 
 
 2.  To  be  content  with  God  alone.  6y 
 
 3 .  To  looke  onely  u  God  in  our  wayes.  84 
 
 4 .  Te  comfort  <vs  in  oar  imperfeB  obedience.  102 
 
 5.  To  per  [wade  vs  to  enter  into  Covenant  with 
 God,  wherein  is  expreffed,  Gods  All-fufficien- 
 
 cie. 
 
 1.  To  forgiue  our finnes \ 
 
 2.  Tofan&ifievs. 
 
 3 .  To  provide  outward  good  things  for  vs. 
 
 107 
 lop 
 117 
 126 
 
 Two  dedu&ions  from  what  had 
 beene  delivered  before. 
 
 1.  Deduft: 
 
 There  is  aninfufficiencie  in  the  creature,  proved 
 by  7.  arguments  more ,whereof 3. art  taken  from  rea- 
 fon,  and 3.  other,  out  of  EcckfaRcs,  and  the  fea- 
 venth,from  Salomons  experience.  135 
 
 of  the  vanitie  ofwifedome.  147 
 
 Offollie.  148 
 
 Of  outward  things ,  fix  /pecified.  149 
 
 Seaven  inconveniences,  in  outward  things.     151 
 Two  things  acknowledged  in  the  Creature  by  Sa- 
 lomon- 154 
 
 2.  Deducfi: 
 
 There  is  All-fufficiencie  in  God,  proved  by  his 
 providence.  158 
 
 Seaven  tryals  efbolecving  Gods  All- fufficien- 
 cie.  153 
 DOCT:3, 
 
The     G  o  k  't  b  h  t  •• 
 
 DOCT.  3. 
 tMen  are  more  or  leffe perfect,  as  they  areperfwa- 
 ded  of  Gods  All-fufficicncie.  175 
 
 REASONS* 
 
 1.  It  is  Gods  argument  toperfwadetoper~ 
 feBneffe.  ibid 
 
 2.  This perfvafionheales  inordinate  felfe- 
 
 loue.  176 
 
 VSE. 
 To  labour  to  beperfwaded.  ibid 
 
 DOCT.  4. 
 <^A  Chriftians  life  like  a  walke.  1 8 1 
 
 o^  Chriftians  life  agreeing  with  a  walke  in 
 fix  things.  184 
 
 VSE. 
 
 1.  Tocenftdertheendofottrbeingintbe 
 world.  195 
 
 2.  To  ponder  every  ftep*  195 
 2 .  Not  to  judge  men  by  fome  particular  actions  .210 
 
 DOCT.  5. 
 Whofoever  hath  interejl  in  Gods  All-fufficien- 
 cie,  muft  be  a  perfect  man.  214 
 
 REASONS. 
 
 1.  Elfe  the  firfi  Adam  jhould be  more  power- 
 full  to  communicate  finne,  then  thefecondto  in- 
 (lillgrace.  ibid 
 
 2 .  Elfe  the  workts  cf redemption  jhould  not  beper^ 
 feci.  2*5 
 
 3 .  Elfe  Gods  commands  Jhould  be  imp f Me.  216 
 
 4.  Elfe  the  Covenant  were  not  mntnall  betweene 
 Godandvs.  217 
 
 5.  Elfe  aS  that  we  doe  is  U inopurpoft.  218 
 
 )  (  2  Sinceritie, 
 
35 
 
 2^6 
 
 28l 
 
 The     G  on  tent*. 
 
 Sinceritic,  or  perfefinejfe,  fet  forth  by  fitte  ex- 
 preftions.  119 
 
 VSE. 
 To  examine  whether  we  be  perfect,  or  no. 
 Six  Properties  efaperfeffheart. 
 Six  effects  offnceritie,  orperfeBneffe. 
 
 DOCT.  6. 
 
 God  enters  into  Covenant  with  all  thofe  that  an 
 
 faith  full.  317 
 
 A  three-fold  difference  betweene  the  Covenant  of 
 
 workes,  and  of  grace.  318 
 
 Six  differences  betweene  the  old  and  New  Tefta. 
 
 ment.  326 
 
 VSES4 
 
 1 .  Shewing  the  goodneffe  of  God3  in  entring  in- 
 to Covenant  with  vs.  330 
 
 2.  To  labour for  affurance  offorgitteneffe.      333 
 
 3 .  Shewing  that  ffirituall  things  are  better  then 
 temper  all.  336 
 
 4.  To  know  on  what  ground  wee  lookeforftlva- 
 tion.  364 
 
 5.  Things  iirthe  Covenant. 
 
 1.  The  Covenant  it felfe.  368 
 
 2.  The  conditionof  it,  namely,  Faith,  4.  reafons 
 why  it  is  fo.  371 
 
 3 .  The  confirmation  of  it  in  4.  things.  351 
 4#  The  parts  of  the  Covenant, which  are  3 .  357 
 5.  The  objections  againfl  it.  382 
 How  to  know  whether  wee  be  in  the  Covenant, 
 
 three  way es.  388 
 
 1.  By  faith.  ibid 
 
 2 .  if  we  be  in  Chrifi,  andh&uc  his  fyir'tt.      39  2 
 
 3,Wayes 
 
The     Cqnten  t  #, 
 
 3.  Wayesto  know  whether  weiaue  the  fpirit 
 
 1 ,  By  that  which  goes  before,  namely,  the  (pirit  of 
 
 bondage.  ibid 
 
 i.By  the  things  which  accopanie  it,  which  are  3 .3^4 
 
 3 .  By  the  confequents  ofthe  fpirit,  which  are$.  417 
 
 The  thirdway  to  know  whether  we  be  in  the  Cove- 
 
 nam,  by  our  owne  knowledge.  4.26 
 
 Two  properties  offaving  knowledge.  ibid 
 
 t     V  S  E. 
 To  labour  for  faving  knowledge.  444 
 
 When  the  Covenant  is  broken.  458 
 
 Two  rules  to  know  whether  wee  haue  broken  the 
 Covenant.  V  S  E.  460 
 
 To  comfort  onrfelnes  in  the  promifes  oft  he  Cove- 
 nant. 46 7 
 
 1.  The  promifes  of juflific  at  ion.  468 
 
 2.  Of  fan6tif cation.  473 
 
 3.  The  promifes  ofthe  things  of  this  life.  476 
 Inflames  of  applying  the  promifes.  4  7  § 
 Difference  betwixt  the  wicked  and  godly  in  the 
 
 fame  try  all.  485 
 
 DOCT.  7. 
 
 It  is  a  hard  thing  to  be  per fwaded of "Gods  All- 
 
 fufficiencie.  488 
 
 REASONS. 
 
 1.  Godtf  onelywife,  and  therefore  onely  able  to 
 perfwade.  489 
 
 2 .  God  onely  knowes  the  fever  all  turnings  ofthe 
 heart.  4^0 
 
 3.  God  onely  can  amend  the  heart.  4^1 
 VSE. 
 
 shewing  why  one  man  trufteth  God  >w hen  another 
 dethnot.  4P2 
 
The     Contents* 
 
 DOCL8. 
 
 k^U  things  are  in  Gods  hands.  49  8 
 
 In  what  manner  all  things  are  [aid  to  be  in  chrifts 
 
 hands.  ibid 
 
 Reafons  why  all  tbingsarc  comitted  into  Chrifts  hands. 
 
 1.  That  we  might  honour  the  Sonne.  Joi 
 
 2. That  God  may  diftencehis  All-fufficiecy  in  a 
 
 way  befeeming  himfelfe,&futabletoourfrailtie.ibi 
 
 3,  That  our  eft  ate  might  be  fnre.  ibid 
 
 4 .  That 'no fiefh pouldrejoyce in itfelfe.        502 
 
 VSES. 
 1 .  Not  to  come  to  God  without  Chrift.         503 
 py  To  come  with  confidence  in  him.  504 
 
 3.  To  teach  vsthankefulnejfe.  506 
 
 DOCT.  '9. 
 \^ill  men  divided  into  two  rankes.  507 
 
 3.  Reafons  of  it.  ibid 
 
 VSES. 
 
 1 .  Shewing  that  there  is  no  Purgatory  *r  Lim- 
 bus.  ibid 
 
 2.  To  trie  in  which  ranke  we  are.  508 
 
 3 .  Tryals  to  know  in  which  condition  we  are .510 
 
 DOCT.  10. 
 Things  fallout  alike  to  good  &  badjn  this  life.  5  29 
 
 REASONS. 
 1.  God  will  ham  it  fo  to  trie  men.  534 
 
 .  2.  T.ofyaremen.  535 
 
 3.  To  hide  events  from  men*  536 
 
 4 .  T*  bring  f@rth  his  treafures  of  wrath  and 
 mercy.  ibid 
 
 5 .  Becaufe  this  life  is  the  time  offtriving.    J  $9 
 God  will  not  diffenft  things  promifcuoujly  al- 
 
 rvayes,for four e  Reafons.'  $40 
 
 VSE. 
 
The     Gontbnt*. 
 
 V  SE. 
 i.  Not  to  be  difcouraged  in  the  Churches  mife- 
 
 2 .  Not  to  Account  profperitte  and  adverjitie  true- 
 ly  goody  or  evill.  j  j  I 
 
 3.  Not  to  judge  of  Gods  lone  or  hatred  by  out- 
 ward things,  ibid 
 
 DOCT.  ii. 
 lAII  things  vnder  the  Smney  are  fab\e£l 
 tovanitie.  555 
 
 1.  Ntfm all  things.  556 
 
 2.  M  or  all x  things  y  $  .inflamed 'in*  ibid 
 
 3.  Great  places.  ibid 
 
 V  S  E  S4 
 i»  To  fee  the  change  thatfinne  hath  made  in  the 
 world.  558 
 
 2.  To feetbevanitieofman*  jyp 
 
 3 .  Shewing  what  an  evill c hoi fe  it  is  to  loofe  hea- 
 venyto gaine the creature.  560 
 
 4.  Nott  ode  fire  outward  things  over 'much.  561 
 
 5.  To  laboyr  to  be  weaned  from  them*  jg2 
 
 6.  Tofeevanitiein  all  earthly  things.         563 
 
 DOCT.  ia. 
 OHenofgreatefl  abilities  often  difappointed  of 
 their  ends.  561 
 
 REASONS. 
 
 1.  Becaufe  w  man  is  ftr0ng  in  his  owne 
 flrength.  561 
 
 2.  Becaufe  menmiffe  their  times.  5^4 
 
 3 .  From  the  changes  appointed  by  God.      J  6y 
 
 4.  From  fuddaine  accidents.  567 
 VS  E  S. 
 
 1.  Not  to  boafl.  569  God 
 
The     Co  h  t  e  n  t  $. 
 
 God  delights  to  crofje  men  in  carnall confidence, 
 for  three  reafins.  2  7 
 
 2.  Not  to  be  difcottuged  in  want  ef  outward  pre- 
 parations, for  three  Reafons.  5  74 
 
 3.  Not  to  joy  orforrow  over-much  for good or  ill 
 fucceffe.  J  81 
 
 4.  Notto  make flejh  our  arme.  JS4 
 
 DOCT.  13. 
 There  is  a  time  allotted  to  every  attion,  3  .forts  of 
 attions  mentioned.  591 
 
 REASONS. 
 
 1.  Things  cannot  be donein  any  other  time.    593 
 
 2.  Things  are  heantifull  in  their  time,  ibid 
 
 3 .  /f  is  Gods  Prerogative  to  appoint  the  times.  5 94. 
 
 DOCT.  14. 
 
 //  is  hard  tofinde  out  the  right  times.  5  9  4 
 
 7#*  ti»«  tfre  keptfecret .  ibid 
 REASONS. 
 
 1 .  7V  teach  vs  watchfulntffe*  ibid 
 
 2 .  To  teach  vs  tofeare,  and  depend  vpon 
 
 God.  595 
 
 DOCT.  x*. 
 
 Becaufe  men  miffe  the  time,  they  fall  into  mi  fe- 
 rie.  ibid 
 
 Infiances  of  mi  fin?  the  right  time.  596 
 
 °VSE. 
 
 Tfi  watch  our  times  in  doing  atfions,  1 1 .  particu- 
 lars mentioned.  600 
 
 5.  Caufes  of  mi fingthe  right  time.  £05 
 <  z.  Direftions  tofinde ont  theright time.     606 
 
 FINIS. 
 
OF  GODS 
 
 ALL-SVFFICIENGY. 
 
 G  e  n  e  s  i  s  ly,  I. 
 
 I  amCjO^D  oAll-fujficient. 
 
 Ecaufc  in  the  perfor- 
 mance of  all  the  Duties 
 of  San&ification,  Since - 
 ritie  is  all  in  all,theref  ore 
 I  haucchofen  this  Text, 
 that  you  may  not  be  de- 
 ceived. It  is  true  j  many 
 things  are  very  excellent 
 if  they  be  right.  There  is  no  queftion  but  the 
 Diamond  is  very  precious,  if  it  be  a  true  Dia- 
 mond, but  if  it  be  falfe,  it  is  nothing  worth  : 
 If  you  take  a  precious  Balme,  you  make  no  que- 
 ftion of  the  thing,  and  of  the  cxcellcncie  of  it  in 
 generall,  all  the  queftion  is,  whether  it  be  right 
 or  no,  and  fo  in  the  graces  oiGods  Spirit,  efpeci- 
 ally,feeing  they  concerne  our  faliiation$Ic  much 
 *  B  con- 
 
 Sinceritie  is 
 required  in  all 
 Duties. 
 
o 
 
 F 
 
 O     D     8 
 
 The  ground 
 of  iinceritie. 
 
 concernes  vs,  to  know  whether  they  be  right  or 
 counterfeit  •  and  therefore  you  fee  the  condition 
 that  God  requires  here  of  Abraham,  is,  that  he  be 
 v fright,  and  perfect,  without  hypocri(ie\  (fothe 
 word  fignifieth )  Walke  before  me  without  hypocri- 
 fie.  Now  we  haue  rather  chofen  this  Text  then 
 any  other,  becaufe  it  fets  forth  the  ground  of  all 
 fmceritie,  andperfeftwalking  with  God,  which  is, 
 even  this  apprehenfion  well  fetlcd  in  the  heart, 
 that  God  is  Att-fuffiaent-fonhis  is  the  Lords  pre- 
 cept, wdke  before  me,  and  be  thou  perfeB,  orvp- 
 right ,ov  fine ere ,let  it  not  be  in  hypocrifie :  and  this 
 is  the  motiue  that  he  vfeth  to  perfwade  him  to  it, 
 IamAll-fttfficienti  As  if -bee  fliould  fay,  if  there 
 were  any  defe&  in  me,if  thou  didft  need  or  coul- 
 deft  defireany  thing  that  were  not  to  be  had  in 
 mee,  and  thou  mighteft  haue  it  elfe-where,  per- 
 haps thy  heart  might  be  imperfe&  in  walking  to- 
 wards me,  thou  mighteft  then  ftep  out  from  me 
 to  take  in  advantages elfe- where  ;but  feeing  lam 
 Ali-fufficient  Smczl  haue  enough  in  me  to  ful- 
 fill all  thy  defires,  fince  I  am  every  way  an  adae- 
 quare  obje&,that  if  thou  looked  about,and  con- 
 fidereft  all  that  thy  foulecan  wifhfor,thoumaieft 
 haueitinme,  why  then  fhouldcftnot  thou  con- 
 fecrate  thy  felfe  to  me  alone  *  Why  then  fhoul- 
 deftthoube  vneven  in  thy  wayes,  ferving  mee 
 fometimes  by  fits,and  fometimes  the  Creature  ? 
 For  there  is  nothing  in  the  Creature,  but  thou 
 maieft  finde  it  in  me,  lam  Athfufficient,  I  am  All- 
 fuffment,  therefore  walke  before  mee?  and  be  per- 
 fect. 
 
 Yet 
 
All-svfficiency# 
 
 Yet  thefe  words  containe  foraewhat  more, 
 which  you  may  fee  by  that  which  follows,/  will 
 make  my  Covenant  betweene  me  and  thee,  and  I  mil 
 multiplie  thee  exceedingly .  The  ground  of  all  our 
 finceritk  is  the  Covenant,  that  is  between  God  mi 
 vs.  Now  thefe  words  doe  the  mod  briefly  that  I 
 finde  of  any  in  the  Scriptures,  expre/TetheCflitf- 
 ***;#  betweene  GWand  vs  on  both  fides,  for  they 
 are  but  the  fumme  of  the  Covenat, which  in  other 
 places  of  Scripture  is  explicated,  and  fct  forth 
 more  at  largejfo  that  the  opening  of  the  Covenant 
 on  both  fides,  is  the  ground  of  all  the  finceritie, 
 of  all  that  obedience  that  we  yeeld  to  Cod:  And 
 therfore,Ifay,you  fhall  not  onely  haueoccafion 
 from  this  Text  to  examine  the  graces  of  Gods  fpi- 
 ritinyou,  and  the  actions  that  flow  from  them, 
 whether  they  hzfwcere  &c  perfect, hut  likewife  we 
 will  fliew  you  y  ground  of  tKis  fine  eritie,  whence 
 itarifeth,  and  how  it  is  wrought  in  every  mans 
 heart.  And  thus  thefe  words  containe  the  Cove- 
 nant S^yih  the  Lord  to  Abraham,  I  will  be  thy  God. 
 On  the  other  fiJe,  thou  fhalt  bemim.  Now  hce 
 ihewes  whatakindeof  GWhewill  be  to  him,  / 
 willbeAll-fufficient  co  thee,which  confiits  in  two 
 things5if  you  compare  this  with  Gen^.  i. 1  will 
 bethy  Buckler  to  prefer  tie  thee  from  all  evill :  And 
 againe,  1 will be thy  exceeding  great  reward:  that 
 is,l  will  nor  only  be  a  shield, but  I  will  be  a  Sunne 
 to  thee  •  I  will  both  preferue  thee  from  all  evill, 
 &  I  will  fill  thee  with  all  good  things,/ will  com- 
 paffe  thte  about  with  mercy  and  loving  kindneffe : 
 fo  thac  thou  (halt  finde,  that  /  will  be  an  exceeding 
 B  2  great 
 
 Gi*<t%<  i. 
 
 All  fufficien- 
 cyofGOD, 
 
 wherein  it 
 con£3s. 
 
Of     Gods 
 
 Doubting  of 
 GedsAtt/ufi- 
 c$ecj,thcca,ufe 
 ot  departure 
 from  GOD, 
 and  of  rneven 
 walking  with 
 him, 
 
 great  reward.So  GodcxpYcfTdh  himfelfe  to  Abra- 
 ham. And  this  is  the  Covenant  on  GOBS  part. 
 Now  that  which  is  required  on  Abrahams  part,is, 
 that  he  be  the  Lords,  as  the  Lord  is  his,for  lb  you 
 fee  in  the  words  following*  The  queflion  oncly 
 is,  in  what  manner  ^Abraham  fhall  be  the  Lords  » 
 how  that  fhall  be  declared  £  Say  th  he,It  is  not  an 
 empty  relation,but  thou  muft  flicw  that  thou  art 
 mine  by  walking  before  me.  And  yet  it  muft  not  be 
 any  kinde  of  walking  before  the  Lord,  but  it  muft 
 beaperfeSt  walking  before  himJValke  bef§re  me,& 
 he  perf e£t,and  therefore  it  is  added,/  will  make  my 
 Covenant,  that  is,  this  is  the  Covenant,  of  which 
 Circumcifion  was  but  a  Signe3for  it  was  inftituted 
 prefently,  as  we  fee  in  the  words  following. 
 
 There  are  three  efpeciall  poynts  that  we  will 
 gather  out  of  the  words. 
 
 The  firft  is  from  the  connexion,  and  wee  will 
 begin  with  that,  becaufc  it  is  a  preparation  to  the 
 other  two :  In  that  the  Lord vfeth  this  as  an  argu- 
 ment to  Abraham  >  I  am  AlLfuficient,  therefore 
 Walke  before  me,  andbethon  perf  eft $  we  may  ob- 
 feruethisj  that 
 
 The  eattfe  of  all  departure  from  God,  of  all  vn- 
 evenneffeinourwayes  towards  God,  is  from 
 hence, that  wee  do  not  tbinke  God  to  be  Altfuf- 
 ficient. 
 
 As  on  the  other  fide,the  caufe  of  all  omfinceri- 
 tie  and  perf effnejfe,  arifeth  hence,  that  we  doe  ap- 
 prehend him  to  be  All-fuffieicnt.  This  you  fee  e- 
 evidently 
 
LJL-SVFFICIENCY. 
 
 vidcntly  arifeth  from  the  words *for  thence  is  the 
 force  of  the  Argument ,/  am  All-fufficicnt>  there- 
 fore rvatke  before  tne>andbeperfett.  My  Belovedjt 
 is  evident,  that  the  caufe  ot  every  mans  keeping 
 off  from  God,  the  caufe  of  his  vnevennefle  after 
 he  is  come  in  to  him,  is  from  hence,  that  men 
 thinke  not  Cod  to  be  All- faff icient  •  for  if  a  man 
 had  enough  in  the  Lord,  he  would  never  goe  out 
 from  him  5  but  becaufc he  wants  fomething,  he 
 defircs  fomething  that  is  not  in  him,  or  he  feares 
 fomething,  that  he  things  hee  cannot  keepe  oft 
 from  him:hence  it  comes-to  paffe  that  he  fteppes 
 out  from  Cod,  he  goeth  out  of  the  wayes  of  his 
 Commandements.  And  iherfore  I  fay ,the  caufe 
 of  every  mans  departure  from  Cod,  the  caufe  of 
 his  keeping  off  from  God,  or  of  his  vnevenaeffe 
 in  the  wayes  of  God,  is  from  hence,that  he  thinks 
 not  GWto  be  All-fufficient^nd  this  you  fhall  fee 
 in  three  forts  of  men. 
 
 Firft,  there  is  a  generation  of  men,  that  liue  as 
 without  God  in  the  world,  and  that  looke  not  to- 
 wards God  sit  all,  that  makecofcience  of  nothing, 
 and  whafris  the  reafon  of  that  i  but  becaufe  they 
 thinke,  theyhauc  fufficient  of  their  owne,  and 
 therefore  they  mike  in  their  owne  rvayes.znd  ftand 
 vpon  their  owne  bottome,  and  they  loue  them- 
 felues,  &  feme  themfelues  altogether-,and  apply 
 notthemfeluestotheL^atall :  and  therefore 
 whenfoeveranyman  is  brought  vnto  God,  the 
 worke  is,to  take  him  offfrom  his  owne  bottom, 
 co  fhew  him  his  owne  infufuiencie  in  himfelfe, 
 and  theemptineffc  ofhimfelfejandofeverycrca- 
 B  3  ture, 
 
 As  tit  three 
 forts  of  men. 
 
 Such  as  pcr- 
 iitme  no  <Jj- 
 tieiteGod. 
 
o 
 
 G 
 
 O    D     S 
 
 Luke  ly 
 
 Ads  16. 
 Ads  1. 
 
 Ads  oi 
 
 ture,  and  the  All  faff  identic  that  is  in  God,  and 
 vpon  this  ground,  he  comes  in  to  God.  As  you 
 know,  the  Prodi  fall  Sonne,  when  he  fawthathe 
 could  not  fubfift  longer,  but  he  muft  perifh,if  he 
 flayed  where  he  was .  and  faw  againe,  if  he  went 
 home  to  his  Fathers  houfejhere  was  me  ate  enough  $ 
 this  was  that  that  moved  him  to  goehome :  this 
 courfe  the  Intakes  with  all  whom  hec  brings 
 home  to  him-as  we  fee  in  the  Taylor :  and  in  thofe 
 k^AcI.  2.  They  were  pricked in  their  hearts  \  and  in 
 ?<*«/,  when  xhzlight  fhwed about  him,and  he  was 
 ftriclcen  from  his  horfe,*  Alt.  p.  It  wasallbutto 
 fhew  them  their  vanitie,  to  rake  them  off  from 
 their  owne  bottoms,  to  fhew  them  their  owne 
 ,  infuff identic, and  then  he  difcovered  that  All-fuf- 
 Yftiencie  that  was  in  himfelfe^  for  no  man  will 
 change  but  for  the  better,  he  will  not  deny  him- 
 felfe,  and  leaue  what  he  hath,  till  fomething  that 
 is  better  be  propounded  vnto  him  :  So,  I  £ \y ,  the 
 caufe  why  men  come  not  in,is,becau/e  they  haue 
 an  opinion  of  fnffitiency  in  themfelues,and  in  the 
 creature,  and  they  apprehend  not  an  AlLfuffici- 
 ency  in  GW.-that  is3an  Ml-fufficiency  to  be  in  him 
 alone. 
 
 A  fecond  fort  of  men  are  fuch  as  doe  come  in, 
 
 and  performe  many  things,  and  bring  forth  fome 
 
 fruit,  and  become  profeflbrs  of  the  feare  of  God, 
 
 and  yet  they  do  it  not  throughly  ,btft  by  halucs ; 
 
 the  caufe  of  this  is  likewife  from  hehce3that  they 
 
 doe  not  apprehend  God  to  be  AlUfnffidcnt\  for  if 
 
 they  did,  they  would  be  per feci  with  him  -y  as  we 
 
 Math.  1  $;     j  fee  thzSecendznd  Third  Ground  ( for  that  Parable 
 
 I       ■  doth 
 
 Such  as  doe 
 femewhat, 
 butnottho- 
 rowly- 
 
A 
 
 LL-IYFFICIENCY. 
 
 doth  but  fhew  you  the  kindcs  of  Profelfors)they 
 were  all  fuch  as  profefled  the f care  ofthcLord,that 
 are  there  fpoken  of, for  we  fee,they  brought  forth 
 frnit>  They  received  the  Word  with  Toy.  What  was 
 the  reafon  ihcfecend  Ground  was  notperfeff  with 
 the  Lord?  Becaufethey  thought  him  not  to  be  a 
 Buckler  ftrong  enough  to  beare  off  all  evills5  to 
 beare  off  all  perfecutio.  What  was  the  reafon  the 
 Third  Ground  diditnot  <  Becaufc  they  thought 
 there  was  fomething  in  riches,  in  pleasures ,  in  di- 
 versities, that  they  could  not  haue  in  the  Lord, 
 fo  they  departed  from  him  :  Onely  the  Fourth 
 Ground  kept  clofe,  becaufe  they  did  apprehend 
 all  to  be  in  the  Lord  that  they  defired,  they  did 
 apprehend  him  to  be  ftrong  enough  to  deliver 
 them  frorh  all  the  things  they  feared. 
 
 The  third  fort  of  men  are  fuch  as  are  regene- 
 rate^which  yet  are  fubjed  to  many  flips  and  fals3 
 to  many  turnings  afide :  And  the  caufe  of  allthis 
 is3  that  they  apprehend  not  God  to  be  All-fnffiei- 
 tnt.  As  for  example,  what  was  the  reafon  that 
 Abrahamwhcnhc  went  downtime*  Egypt  (being 
 driven  thither  by  reafon  of  Famine)  faved  him- 
 felfewithalye,  faying  that  Sarah  was  his  Sifter, 
 and  not  his  wifefbut  becaufe  he  thought  God  was 
 not  able  to  keepe  him  and  defend  him.  If  he  had 
 thought  him  to  haue  beene  ^AlUfufficient^  hee 
 would  not  haue  done  it.  What  was  the  reafon 
 that  Mofes  when  God  fent  him  on  a  mefTage  into 
 Egypt,  was  fo  backward  to  performe  it  i  But  be- 
 caufe bethought  that  the  Lord  was  not  All-fuffi- 
 cient^ox  he  hath  two  reafons  why  he  would  not 
 B  4  goe-, 
 
 Note* 
 
 Such  as  are 
 regenerate. 
 
 Inftances. 
 
8 
 
 O 
 
 O    D     S 
 
 goe-,One  was,  he  wanted  fpeech,he  wanted  abili- 
 tie  and  gifts  *  He  was  ofaftammering  tongtte  •>  And 
 the  other  was,thofe  were  aliue,  that(he  thought) 
 fought  his  ///Hfhe  had  thought  that  God  tvas  able 
 to  haue  beene  with  his  tongue,  to  haueftrength- 
 ned  him, and  to  haue  improved  his  gifts,  and  to 
 haue  inabled  him  to  ^  fcruice  :  if  he  had  thought 
 likewife,  that  he  had  been  able  to  haue  defended 
 himfromthokthatfougbt  his  life,  he  would  ne- 
 ver haue  difobeyed  the  Commandement  of  God, 
 and  beene  backward  to  performe  it  as  he  was. 
 
 And  fo  likewife  Rebecca,  What  was  the  rcafon 
 fhe  vfed  that  wyle  &  fhift,that  inordinate  meanes 
 to  bring  a  good  thing  to  paffc,to  obtaine  the  kief- 
 \ft*g,whcn  laceb  and  fhe  joyned  in  lying  to  ifaack, 
 [but  becaufe  they  thought  God  was  not  Sufficient 
 to  performe  that  Promife?For  the  blefing  belon- 
 ged co  Iacob,  &  no  doubt  but  he  fhould  haue  had 
 it  in  due  time.  And  fo  it  is  in  all  the  faults  of  the 
 Saints .  which  are  hencc,becaufe  they  apprehend 
 not  GWto  be  All-fuffieient  5  even  as  it  was  in  the 
 firft  finne  o£Adam}and  the  Angels ;  what  was  the 
 reafon  that  Adam  fell  from  God  ax.  the  firftflt  was 
 becaufe  he  defircd  fomcthing  that  he  thought  he 
 could  notfindeintheZ^,  he  defiredto  knew 
 good  and  evill,  which  he  thought  he  fhould  not 
 haue  in  the  Ltrdy  hee  thoaght  the  Lordhzd  kept 
 it  from  him,  and  therefore  he  ftepped  out  from 
 the  Lordxo eatexhit  Apple ,vfing  rfnt  as  a  meanes 
 to  obtaine  his  defire.  And  this,iidcede,wasthe 
 caufe  of  his  falling  away.So  likewife  rhecaufe  of 
 the  falling  of  the  Angels,  i  Tim.^.  6.  the  Apoftlc 
 
 fayth 
 
A 
 
 LL-8YFFICIINCY, 
 
 fayth  there,  that  a  Miniftcr  was  not  to  be  a  yong 
 Scholler,Ieaft  hebepnjfedvp%nndfall  into  the  con- 
 demnation of  the  Dwell :  That  is,  leaft  he  be  puf- 
 fed vp5and  fall  into  the  fame  (inne,for  which  the 
 Devill  was  condemned,  that  is,  to  be  puffed  vp, 
 that  is,  to  haue  the  defnes  inlarged  beyond  the 
 bounds  which  cWhath  fetthem,  to- defire  more 
 then  they  fbotild  haue,  to  be  exalted  aboue  wea- 
 fure,  that  meafuie,  that  Godhzd  appointed  them, 
 that  is,they  defire  more,  they  looked  after  more, 
 they  thought  there  was  not  an  All  fufftciencyln 
 God  for  them :  This  was  the  finne  of  the  Angels 
 that  fell.  And  as  it  wasthecaufe  of  their  firft  fell, 
 fo  it  is  the  caufe  of  all  the  finnes  that  haue  beene 
 committed  fince.  And  the  reafons  of  it  in  briefe 
 arethefe. 
 
 Firft,it  arifeth  from  the  defire  of  happines  that 
 is  implanted  in  every  mans  nature. Happines,you 
 know,  is  a  compound  which  confifts  of  all  good 
 things,fo  that  none  muft  be  wanting ;  there  is  no 
 good  thing  but  it  muft  be  an  ingredient  into  it. 
 Now  the  nature  of  man  is  made  by  God  to  defire 
 happines,  every  man  naturally  defires  happines, 
 and  may  defire  it,  if  there  be  any  fcantne3  in  this, 
 if  there  be  any  evill  that  lies  vpon  him  that  is  not 
 removed,  or  if  there  be  any  good  that  he  defires 
 and  wants,  that  he  doth  not  enjoy ;  ( I  fay  )  his 
 heart  cannot  reft,  for  he  defires  happines  *  there- 
 fore if  he  find  not  an  All-fnfficiency  in  GW,fo  that 
 nothing  be  wanting,  that  his  heart  can  defire  or 
 looke  after,it  is  impoflible  he  fhould  cleaue  clofe 
 vnto  him,  but  he  will  be  ready  to  ftep  out  from 
 him.  C  Se- 
 
 9 
 
 f  Tim.  i .6* 
 
 The  Devi!* 
 finne,  what, 
 
 From  mans 
 defire  of  hap. 
 pines. 
 
IO 
 
 From  the  na. 
 
 ture  of  finne. 
 
 Simile* 
 
 From  the  na- 
 ture of  fincc 
 ri«e. 
 
 Of      G  o   d    s 
 
 Secondly j  this  will  appcare  from  the  nature  of 
 finne :  the  definition  that  the  St  hook  men  giue  of 
 finne,  (  which  we  may  rcceiue )  is  this,  that  it  is 
 the  converfion  of  a  man  from  God  to  the  Crea- 
 ture,frora  the  immutable  God  to  the  mutable  crea- 
 ture :  In  every  finne  there  is  fuch  a  turning  of  the 
 foule  from  God  to  the  Creature*  Now,  it  is  cer- 
 taine,if  a  man  did  finde  an  All-fnjficiemy  in  God, 
 he  would  never  turne  from  him,  nor  leeke  to  the 
 Creature  -,  even  as  the  Bee,  if  it  did  finde  hony  e- 
 nough  in  one  flower,  would  not  haften  to  ano~ 
 ther,butbccaufeitdothnot,itgocs  from  flower 
 to  flower:  And  fo  is  the  nature  of  man(as  Salomon 
 exprelTeth  it,  fay  ing,  that )  He  haftenedto  outward 
 things '^that  is>when  he  fell  vpon  one  he  found  not 
 enough  in  it,he  made  haft  to  another  and  to  ano- 
 ther^ fo  the  nature  of  man5  if  it  did  finde  fweet- 
 neflfc,  and  comfort,  and  contentment  enough  in 
 C7^,it  would  not  turne  from  him  to  the  creature-, 
 but  becaufe,  in  his  fence,  the  object  is  too  nar- 
 row, there  is  foraewhat  he  would  haue  more,  he 
 looks  over  thePale,as  it  were,he  feeth  fomething 
 that  he  defireth,  and  that  caufeth  him  to  ftcp  out, 
 whereas  if  he  had  enough  at  home,  if  he  had  c- 
 nough  in  the  Lord,  hee  would  not  goe  out  from 
 him,  to  turne  inordinately  to  the  Creature  vpon 
 any  occafion* 
 
 Third!y,this  will  appeare  like  wife  from  the  na- 
 ture oifmceritie,  and  perfeft  walking  with  God,  for 
 to  walke perfectly  with  God,  is  nothing  but  this, 
 whenamanchoofeth6W,  fo  that  he  cleaues  to 
 him  alone,  whereas  doubkneffe  of  minde  ftands 
 
 .    in 
 
A 
 
 LL-IYFFICIlllCy. 
 
 II 
 
 who. 
 
 in  this,  when  a  man  is  diftra&cd  betweenecW 
 and  fome  other  objeft  .  I  fay,  betwecne  God  and 
 riches,  betvveene  CW and  credit-,  betweene  God 
 and  pleafure,  and  is  fometime  applying  himfelfe 
 to  one,  and  fometime  to  another,  and  lb  he  goes 
 a  double  way.So  that  when  a  man  hath  two  prin- 
 \  cipall  ob je&s,&  two  principal  ends,vpon  which 
 hiseyeisfet,  when  he  hath  two  inward  princi- 
 ples within,  that  are  thecaufe  of  his  motion,this 
 way  and  that  way,  fuch  a  man  is  a  double  minded  ]  A  double 
 man$\z  is  a  finglc  hearted  man  that-choofcth  God  f 
 alone,  &  though  he  walke  imperfectly  with  him, 
 yet  he  choofeth  him . 
 
 Now  if  a  man  apprehend  Gods  AIL  fufficiency, 
 he  will  choofe  him  alone,  if  he  doe  not,  it  is  im- 
 poffiblehefhotildchoofehim  alone^  but  he  will 
 joyne  fomewhat  elfewith  him  •  for  if  he  thinke 
 there  isbut^^rnzW  efficiency  in  God,  and  that 
 there  is  [owe  fufficiency  in  any  Creature  befides, 
 it  mud  needs  be  that  he  muft  haueaney'e  vpon 
 botb,and  then  his  wayes  will  be  vneven,  then  his 
 way  is  vnflMe ;  and,rherefore,  I  fay,  the  caufe  of 
 that  inftabilitie  to  which  men  are  fubjeft,  is,  be- 
 caufe  they  doe  not  apprehend  God  to  be  All-fnf- 
 pcienty  for  you  muft  know  this  by  the  way,  that 
 there  is  a  double  inftabilitie(that  word  is  vfed  in 
 I  Am.  1.8.//  double  minded  man  is  vnftable  in  all  his 
 rvayes.)One  is  an  inftabilky  between  two  objects 
 which  makes  vp  all  the  fufficiency  that  he  defires3 
 fo  that  there  is  a  part  of  that  fufficiency  in  one,& 
 part  of  it  in  another.  The  fecond  is  an  inftabilitie 
 in  following  one  objefit  that  hee  hath  cho/en. 
 C  2  Indeed, 
 
 Inftabilitie 
 double. 
 Urn  i.  8» 
 
 muni*.n-n-ngv'.i 
 
1* 
 
 o 
 
 O     D     I 
 
 '       4 
 From  the  na- 
 ture of  faith. 
 
 Hcb.  3.  iii, 
 
 Gen.  if. 
 
 I  Indeede,  the  iecond  inftabilitie  all  the  Sa^tsarc 
 fubje<5i  vnto,all  regenerate  men  are  vnftable  thu  s 
 in  aB their  rvayes,  they  cannot  ftickc  faft  to  God, 
 and  n;*/** perfectly  with  him.  But  herein  is  their 
 finceritiejhey  choofe  him,  they  pitch  vpon  him. 
 Now  the  ground  of  it  is,  they  apprehend  him  to 
 be  Aff-fuffitientfhough  this  apprehe  jfion  be  not 
 alwayes  kept  ftrong,  it  is  not  alway  liuely,  and 
 adiue  in  their  mindes,  their  perfwafion  is  not  al- 
 way full  and  prefent,  and  therefore  they  are  rea- 
 dy to  ftep  out.  So  the  latter  inftabilitie  befals  the 
 Saints,  the  former  befals  hypocrites,  and  boch 
 the  one  and  the  other  inftabilitie  ftill  proceede 
 from  hence,that  we  apprehend  not  GWto  be  All- 
 fufficient.  Holy  men  haue  that  apprehenfion  in 
 the  maine,  but  not  in  a  conftant  tenour  at  all 
 times  •,  Hypocrites  haue  it  not  fo  much  as  in  the 
 maine. 
 
 Fourthly. This  truth  will  likewifeappeare  from 
 the  nature  of 'faith -that  which  makes  a  man  righ- 
 teous, that  which  ian&ifies  a  man  throughout  is 
 faith:  That  which  is  the  caufe  of  all  vnrighteouA 
 neffc  in  vs  is  vnbeliefe,  for  it  caufeth  a  man  to  de- 
 fart from  the  Lord :  as  tieb.  3 .  12.  Take  heed lea  ft 
 then  be  in  any  of  you  an  evil (heart  of  vnbeliefe  to  de- 
 part from  the  living  God,  In  this  knee  faith  is  faid 
 to  be  accounted  for  righteoufnejfe.  Abraham  beke- 
 vedGod.  Gen.  15.  God  indeede  made  the  fame 
 proppfition  that  he  doth  here,  for  fubftance,  he 
 tels  him  what  he  would  doc  for  him,  and,  fayth 
 the  Ttxx^AbrahambeleevedGod.andit  was  accoun- 
 ted to  him  for  righteoufnejfe.  Now,?*  was  accounted 
 
 to 
 
A 
 
 H-IV  FFI  CIE 
 
 GY* 
 
 to  him  for  right "eon fm 'j(/*;chicfly5in  this  fence,  as  it 
 is  interpreted  R$m.$.  that  his  very  talcing  of  the 
 prowife,and  his  accepting  of  the  Covenant ,in  that 
 he  did  receiue  that  which  (7^gaue3that  put  him 
 within  the  Covenant,  and  therefore  the  Lord  rec- 
 koned him  a  righteous  man,  even  for  that  very  ac- 
 ceptation, and  beleeving.  But  that  is  not  all :  but 
 like  wife  heaccouted/i//^  to  him  for  right  eoufnes, 
 becaufe faith  doth  fan6rifie,and  make  a  mmrigh- 
 teom   and  therefore  Beloved,  (by  the  way)  won- 
 der not  at  this,  that  we  put  fo  much  v^on  faith: 
 for  let  a  man  beleeve,  thatGW  is  AlLfuficient, 
 which  is  theCovenant,  fox  justifying  faith  is  but  a 
 beleeving  of  that  part  of  the  Covenant,  and  ina- 
 Ming  a  man  to  keepe  the  other  part  which  is  re- 
 quired 5  and,  I  fay,  it  makes  a  man  righteous :  for 
 whenamanbeleeves  thatGW#  All-fufficient  y  it 
 will  caufe  a  man  to  giue  vp  himfelfe  to  the  Lord 
 Vigaine,  when  he  belecves  the  Lord  to  be  all  in  all 
 things  to  him,  it  irableth  him  to  be  all  in  all 
 things  to  the  /Wagaine,  that  is,  to  be  holy  to  the 
 Lord  in  all  manner  of  conversation.   It  knits  his 
 heart  vnto  the  Lord,  h  fanffifieth  a  man  through- 
 out}\t  makes  him  peculiar  to  the£*n/,it  makes  him 
 wholly  to  hira.  This  is  the  nature  of  faith.  Now, 
 (  marke  it )  faith  could  not  thus  fanftifie,  if  it  did 
 not  beleeve  Cods  All-fufficiency.  Againe,  vnbe- 
 liefe  could  not  caufe  our  falling  or  departing  from 
 God,  if  i  were  not  hence,  that  wee  fayle  in  belee- 
 ving fome  promife  of  his,  or  fome  threatnings, 
 wethinke  there  is  not  zvi  All fujficiencie  in  God : 
 yo;.  know  his  promifescontaineall  good  things, 
 C  3  'f 
 
 Rom,  4, 
 
H 
 
 O 
 
 G 
 
 O     D     S 
 
 V?inc  hopes 
 and  feares 
 draw  78  from 
 God, 
 
 |  if  vvc cleaue  vnto  him,and  histhreatnings all  evill 
 S  things,  if  wc  depart  from  him.  If  this  were  fully 
 |  bclce  vcd3  our  hearts  would  keepe  neare  to  him  : 
 as  farre  as  it  is  not  belceved/o  farre  we  ftep  out. 
 Now  J  f  ay3hence  faith  pur •iftth  the  heart:  It  fanc- 
 tifieth5itisthecaufe  of  all  righteoufnefle  that  is 
 wrought  by  vs :  and  vnbeliefe  is  the  caufe  of  all 
 vnrighteoufnes  that  is  wrought  by  vs.  Hence  we 
 gather  then5that  the  perfvvafion  of  Gods  All-fujfi- 
 ciencie  keepes  a  mans  heart  perfect  with  God  .-and 
 as  farre  as  you  come  fhort  of  this  perfvvafion^  fo 
 farre  you  are  ready  to  depart  from  him. 
 
 And  the  ground  of  it  is,  becaufe  that  which 
 
 drawesvs  from  the  Lord,  is  either  vainc  feares, 
 
 or  vaine  hopes.Thofe  are  the  two  eai  es  as  it  were 
 
 by  which  Sathan  takes  every  man,  whereby  hee 
 
 drawes  him  away,  out  of  the  wayes  of  the  Lords 
 
 Coromandements.  Now  if  a  man  did  bdeeue 
 
 that  God  were  All.fnfficient,  he  would  be  fubjeft 
 
 to  none  of  thefe  falfe  fcares>  if  he  did  apprehend 
 
 him  to  be  a  Buckler,  that  could  keepe  him  from 
 
 all  ill.  Againe,on  the  other  fide3  if  he  did  beleeue 
 
 cWto  be  an  exceeding  great  reward jAiZX.  is3fo  great 
 
 a  reward  that  there  can  be  nothing  wanting  in 
 
 him,  that  there  is  a  lengthy  and  breadth,  and  depth, 
 
 and  height ;  in  that  reward,  that  his  heart  hathla- 
 
 j  titude  enough  to  walkein,  he  can  defire  nothing 
 
 out  of  it :  this  would  free  a  man  from  all  vaine 
 
 I  hopes/o  that  the  apprehenfion  of  it  would  keepe 
 
 his  hc&n  perfect.   Contrariwife3  as  farre  as  you 
 
 fay  le  in  either,  fo  farre  you  are  fubjeft  tothofe 
 
 t  w  o3either  falfe  fcares3pr  vaine  and  finfull  hopes: 
 
 and 
 
LL-SVFFICIINCY. 
 
 IS 
 
 and  that  is  the  caufc  of  our  vneven  and  vncquali 
 walking  with  God,  that  we  are  not  upright  and  per- 
 feff. 
 
 Hence  you  may  fee  both  the  nature,  of  finne,  Vfe  i 
 &  the  caufc  of  all  finne  \  for  it  is  profitable  for  vs  !f J^jJ}8^* 
 Beloved,  (  nothing  more  profitable  than)  to  finde 
 out  the  caufc  of  finne.  It  is  a  Rule  that  Phjfitians 
 haue,thata  difeafe,  when  it  is  throughly  known, 
 (that  is,  when  thecaufe  of  it  is  fully  knowne)it  is 
 halfe  cured  ^  fo  it  is  in  the  difeafe  of  the  foulc,  to 
 know  the  very  root  and  rife,from  whence  it  pro- 
 ceeds, or  commeth,  to  know  the  principle  from 
 whence  it  arifeth,  it  is  a  great  helpe  to  vs  to  pre- 
 vent it,  to  heale  it.  But  I  fay,  this  will  both  fhew 
 the  nature  of  finne,  and  the  caufe  of  finne  in  vs. 
 
 Fii  ft,it  fhewes  the  nature  of  finne,  how  evill  a 
 thing  it  is,  yea  worfe,  than,  for  the  mod  part,  we  1 
 apprehend  it  to  be  ^  for  if  there  be  no  finne  com- 
 mitted, but  it  comes  from  hence,  that  you  ap- 
 prehend not  God  10  be  All fuff  uiem ,then  there  is 
 Idolatry {in  a  manner  )  committed  in  every  finne, 
 that  is,  you  take  from  God  and  adde  another  God\  Motoric  in 
 to  him,if  y  ou  thinke  him  not  to  be  All-fuffi :ciem^\cmy^nc* 
 whatfoevcr  you  feek  to,and  joyne  with  him,you 
 make  it  a  God  as  well  as  he ;  If  it  be  credit,  if  it  be 
 honour,if  it  be  pleafures,if  it  be  riches,yca  what- 
 foc ver  it  is,  I  fay  j there  is  a  bitter  root  ofldolatrie 
 in  the  commitfion  of  every  fin,  that  makes  it  out 
 of  measure  finfnlL  This  we  may  confider  by  the 
 way, but  this  I  purpofe  not  to  ftand  on,the  thing 
 that  I  would  chiefly  preflfcis  to  find  out  the  caufe 
 of  finne,  the  caiife  of  that  hollowneflc,  and  that 
 C4 
 
 im-i 
 
\$ 
 
 2 
 
 The  caufe 
 of  finne. 
 
 Smile* 
 
 O 
 
 G    O    D     % 
 
 imperfe&nefle ,  and  infinceritie  that  is  in  the 
 hearts  of  men  towards  God,  which, 1  lay,  arifeth 
 from  hence,  that  rhey  apprehend  notoWiobce 
 All  fufficient,  for  this  (  for  the  mod  part  )  is  the 
 cafe  of  men,  if  they  did  not  apprehend  fome  fufr 
 ficiency  in  him,they  would  not  fecke  him  at  all  s 
 againc,  il  they  did  apprehend  him  to  be  All-fnffi- 
 ciet>xhey  would  fcrue  him  perfcftly:b>K  this  mid- 
 dle apprehenfion  in  men,  that  they  hike  there 
 is  a  fufficiency  in  the  Lord,  bur  not  an  All-fufftci- 
 encie,  this  is  the  caufe  why  the  hearts  of  meaare 
 hollow  towards  the  Lord.  Even  as  when  a  man 
 lookes  towards  a  great  man,  that  is  a  man  of 
 fome  power^able  to  doe  him  hurt,  and  that  hath 
 fomeabilitie  to  doe  him  good :  this  makes  him 
 tofeare,  ft  makes  him  carefull  to  pleafe  him3  and' 
 toabftaine  from  what  may  offend  him :  yet,  be- 
 caufe  he  thinkes  he  is  not  perfect  with  him,  that 
 his  heart  is  but  hollow  towards  him,  he  doth  it 
 not  fully.  So  it  is  in  our  walking  before  God.  Be- 
 caufe  we  apprehend  him  not  to  be  All- faff iciext, 
 therefore  it  is  that  our  hearts  are  not  per  ft  ft  with 
 him.  > 
 
 We  fliall  beft  fhew  you  this  in  instances ;  for 
 example  ?  What  is  the  reaf  on,  that  a  man  is  dif- 
 couraged  in  feeking  to  God,  in  praying  to  God,  in 
 depending  vpon  cWin  any  great  cafe  of  difficul- 
 tie,  where  there  is  more  then  ordinary  difficulty, 
 there  is  moretobefuffercd,  there  is  more  to  be 
 done,  what  is  the  rcafon  of  it^becaufe  we  appre- 
 hend him  not  to  be  All-fufficknt.  You  know  the 
 turning  of  men  away  from  CZ^commonly  it  ari- 
 feth 
 
All-svfficiency. 
 
 feth  from  this,  they  meetc  with  fomc  rub  9  fome 
 croffes,  forne  barre,  fome  Lyon  in  the  way,  which 
 they  arc  not  able  to  grapple  with,  it  is  too  ftrong 
 for  them  rand  then  they  turne  out  of  the  way5 
 the  reafon,I  fay,  of  all  finne  and  departure  from 
 the  Lord,  is  becaufe  vvc  doe  not  apprehend  him 
 to  be  All-fuficient- for  if  we  did,  why  fliould  not 
 a  man  in  an  eafie  cafe,  turne  from  him  as  well  as 
 in  the  moft  difficult  1 
 
 As,for  example^ 4i//W  followed  the  Lordlong, 
 yet  when  Saul  grew  exceeding  ftrong,and  he  ve- 
 ry weake,  then  he  ftepped  afide,  and  fayd  in  his 
 heart,  I  jhall  per  ifh  one  day ;  and  fo  he  goes  out  of 
 Qods  wayes&nd  flyeth  to  Acbis>to  the  Philifiines : 
 This  was  from  hence,  that  he  did  not  apprehend 
 the  Lord  to  bee  All- faff  idem  and  Almightie,  for 
 the  word  fignifieth  both. 
 
 And  fo  like  wife  Mofes  J$umb.\  i  .what  was  the 
 reafon  that  hce  ftarted  afide,  that  he  did  not  be- 
 lecueasat  other  times  f  When  God  fayd  to  him, 
 that  he  would  giue  them  flefli  fora  moneth  toge- 
 ther ;  what  fay  th  Mofes  againc  f  shall  fix  hundred 
 thousand  men  be  fed  with  fefh,  Jhall  all  the  Beetles 
 and  Sheepe  bejlaine,  or  Jhall  all  the  fijh  in  the  Sea  be 
 gatheredtogether?He  could  not  beleeue  the  Lord  • 
 here  was  a  difficulties  that  Mofes  was  not  able  to 
 reach,that  there  fliould  be  fo  many  fed  with  flefli 
 and  that  in  the  wilderneffe,  and  that  for  a  moneth 
 together :  hee  thought  it  impoffible  tobs  done, 
 that  all  the  fifhin  the  Sea  fliould  be  gathered  to- 
 gether,and  all  little  enou  gh  to  ferue  fuch  a  tu  rne. 
 NowmarketheZW*anfwer  there,  is  the  Lords 
 
 D  hand 
 
 17 
 
 The  caufe 
 why  men 
 turne  from 
 God. 
 
 Inftances5of 
 doubting  in 
 difficult  cafcs« 
 
 Numb.  ii. 
 
18 
 
 O 
 
 F 
 
 Gods 
 
 handjhortened?  You  may  know  by  the  medicine, 
 what  the  difeafe  was.Mtfes  ( faith  he)thou  think- 
 eft  I  am  not  able  to  doe  it,thou  thinkeft  my  hand 
 isfhortened  that  I  cannot  doe  it.  And  the  like 
 was  when  he  came  to  draw  water  out  of  the  rock  : 
 you  flwll  fee  Me  fits  there  ftucke :  for  the  cafe  was 
 a  cafe  of  difficulty  .If  it  had  been  out  of  the  earth, 
 where  there  had  beene  probabilities  it  had  not 
 beene  fo  much :  but  Mefes  makes  two  arguments 
 againft  it,(you  know  how  great  the  finne  was  for 
 the  which  he  loft  going  into  the  Land  of  Canaan, 
 I  fay,  he  makes  theft  two  arguments  againft  ir») 
 Firft,  fayth  he,thc  people  are  rebels,  and  will  the 
 Lord  giuc  them  water,  that  haue  carried  them- 
 felues  in  fuch  a  manner  1  that  was  one  thing  that 
 i  caufed  his  infidelitie  at  that  time.  Another  was  ; 
 What  ?  fhalllgiuejou  water  out  of  the  rocke  ?  As  if 
 he  fhould  fay,That  is  a  difficult  thing.So  that  put 
 thele  two  together,  *#*  of the  rocke,  and  vnte  re. 
 bels>  there  his  fayth  fayled,  for  it  was  difficult : 
 and  whence  came  this  ?  Becaufe  hee  thought  the 
 Lord  was  not  All-fufficient . 
 
 And  fo,likevvife,  Martha^nd  Mary, when  they 
 came  to  Chriji  for  Lazarus,  when  he  was  dead, 
 they  were  out  of  hope:  the  reafon  was,  becaufe 
 there  was  a  difficulticnow  more  then  before ,  fo 
 that,I  (ay,the  commo  caufe  of  our  turning  afide 
 from  thcLord,  is,  becaufe  wee  meete  with  fome 
 difficulties  which  our  faith  is  not  able  to  grapple 
 with,&  it  arifeth  from  hencc,that  we  forget  this, 
 that  the  Z^fayth  to  Abraham  J  am  God  Almigh- 
 tieov  All-fufficient .  I  am  able  to  doe  whatfoever 
 I  will.  BefideSi 
 
A 
 
 LL-SVFFICIENCY. 
 
 |     Befidesthis :  what  is  the  caufe  that  men  feckc 
 after  vaine-glory,  that  they  are  fubjecft  to  envic  i 
 {the  fpirit  that  is  in  vs  isfnbjett  to  envie  )  for  every 
 man  envieth  another,  becaufc  he  defireth  vaiae 
 glory  too  much  to  himfelfe:  this  arifeth  from 
 hence,  that  he  reckoneth  not  God  to  be  All-fuffi- 
 sient.  That  is.  If  we  did  reckon  it  enough  to  haue 
 praife  with  God,  if  we  thought  that  hisinowledg 
 of  our  vprightnes  werefufficientjthough  no  man 
 in  the  world  knew  it  befides,  wee  would  be  con- 
 I  tent  with  that  honor  that  wc  haue, which  he  hath 
 ^allotted  to  vs  within  our  owne  compafTe,bue,be- 
 caufe  we  thinke  him  not  to  be  All-fuffkieM>  wee 
 would  haue  fomething,  likewife,  from  the  Crea- 
 ture, we  would  haue  honor,toue,&  refped  from 
 men  5  which  finne  arifeth  hence,  that  we  appre- 
 hend not  him  to  be  All-fnffieiem ;  fo  doth  that, 
 likewife,which  is  contrary  to  it5(for  they  are  fins 
 of  y  fame  nature,and  they  arife  both  fro  the  fame 
 !  ground)  when  men  are  fo  fenfible  of  Jflhame,  and 
 reproach^and  difgrace,  &  difparagement,  doth  it 
 not  arife  hence,that  we  recko  mans  day  too  much 
 and  Gods  day  too  little  i  Wee  apprehend  not  God 
 enough  in  his  greatnefTe  j  as  the  Apoftle  fay th,  / 
 reckon  notto  he  judged  by  mans  day.  Asif  he  fhould 
 fay.  It  is  but  a  day,  it  is  but  a  time  that  man  bath 
 to  judge :  there  is  another  day^the  Lords  day , that 
 (great  day.  If  a  man  did  apprehend  that  which  is 
 VmGod,  ifhedidfeehisAlLfifficiency,  he  would 
 I  not  regard  to  be  judged  by  mans  day,  as  long  as 
 j  he  were  not  judged  by  y  Lord  he  would  not  care 
 'what  his  fellow-  prisoners  thought  of  him,  as 
 
 D  2  long 
 
 *9 
 
 Seeking  praife 
 with  men  the 
 caufe  of  it. 
 
 Why  we  are 
 fo  fenfible  of 
 reproach. 
 
20 
 
 Indire&cour* 
 
 fcs  taken  to 
 bring  enter- 
 prifcstopaflc. 
 
 Xnftanccs  of 
 rfing  good 
 meanes. 
 
 O 
 
 O    D     S 
 
 Inftances  of 
 vfiag  cvill 
 meanes. 
 
 long  as  the  Iudge,  and  the  Law  cleared  him. 
 
 And  fo  like  wife,  what  is  the  rcafon  of  the  vn- 
 
 even  wayes  of  men,  which  they  take  to  bring 
 
 their  enterprifes  topafTe  t  Is  it  not  hence,  that 
 
 they  apprehend  not  G^tobe  All-fufficient  f  Da- 
 
 vidjNhca  he  was  in  a  ftrait,when  the  Kingdomc, 
 
 you  know,  was  promifed  him,  and  many  oppor- 
 
 tunities  he  had  to  haue  gotten  it,if  he  would  hauc 
 
 vfed  evill  meanes,  when  fometimes  the  Lord  put 
 
 Saul  into  his  hand,  yet  would  not  touch  him, 
 
 but  committed  it  to  the  Lordjiox  he  thought  him 
 
 to  be  Almightity  able  to  bring  it  to  paffe,  as  alfo 
 
 he  did  bring  it  to  pafle. 
 
 And  fo  like  wife,  Daniel ;  there  might  haue 
 beene  meanes  vfed  for  him  to  haue  efcaped  ^you 
 I  know  when  he  was  in  danger,when  he  refufed  to 
 eate  of  the  Kings  meatc,  he  was  in  danger  againe, 
 when  they  obtained  of  the  Kingjhatifany  man  did 
 make  any  reqtteft  to  any  God  or  man, but  the  King  for 
 thirty  dayes,he  fhould  be  put  to  death  :yet  he  tru- 
 fiedinGod,  he  thought  him  to  be  AlUfuffieient  7 
 able  to  keepe  him,  and  therefore  he  ftepped  not 
 out  of  his  way  .And  fo  /W,when  he  faw  that  Fe- 
 ftm  thought  to  haue  had  money  given  him,  yet 
 doubtlefTe,  inthofecircumftances,  he  thought  it 
 not  lawful!  to  do  it,&  therefore  he  tmftedin  God  -, 
 though  no  doubt,  hce  might  haue  made  friends, 
 to  haue  gathered  the  money :  It  is  likely  Fefttts 
 thought  there  was  a  probability  for  it>bccaufc  he 
 hoped  for  it,but  Paul  would  not  do  it,becaufe  he 
 thought  the  Lord  was  able  to  deliver  him. 
 But  on  the  other  fide,  Jeroboam  when  he  had 
 
LL-SVFFICIENCY. 
 
 abufintfre  to  doc,  you  know  what  courfc  hee 
 tookc,  he  joynes  them  together,  he  addes  to  Re- 
 ligion, hee  corrupts  it,  that  he  might  keepe  his 
 Kingdome.  And  fo  Saul.  ( But  I  neede  not  giue 
 you  inftances)!  fay,the  caufe  of  all  indirect  waies 
 we  take  to  bring  our  enterprifes  to  paffe,it  comes 
 from  hence,  that  we  truft  not  in  God,  wee  thinke 
 him  not  to  be  AlLfnffcient^  not  able  to  doe  it,ex- 
 cept  we  helpe  him  with  wyles,and  tricks,and  de- 
 vices of  our  own.  What  is  the  reafon  of  that  lying 
 &  diiTembling,  that  is  vfed  hkewife,for  the  fame 
 purpofe  i  Is  it  not  from  hence,  that  men  appre- 
 hend not  cWto  be  All-fufficient  ?  Peter,  when  he 
 denied  Chrift,  was  it  not  from  f care  *  And  from 
 whence  was  that  fcare,  but  becaufe  he  reckoned 
 not  God,  to  be  a  Buckler  ftrong  enough,  and  fure 
 enough  *  And  to  Sarah,  when  fliee  denied,  that 
 fliec  laughed,  fay th  the  Text,  forfhee  was  afraid, 
 and  therefore  fhee  faid,  no,  /  did  not  laugh,  when 
 iheedid,and  was  charged  for  doing  of  it.I  might 
 giiic  you  many  other  Inftances,  but  I  ihallnot 
 need.  Goc  through  all  varieties  of  finnes,and  you 
 /hall  fee  they  arife  hence,  that  we  reckon  not  God 
 to  be  All-fufficient. 
 
 The  fatisfying  of  finfull  lufts,doth  it  not  arife 
 from  hence  *  He  that  is  given  to  any  pleafure,  to 
 any  delight,  of  what  kindefoever,  if  he  did  be- 
 leeuc  thofc  two  things>that  the!  Wis  able  to  ful- 
 fill him  with  joy,  and  comfort  fufficient,that  the 
 Lord  is  able  to  mortifie  thofe  l»Jls,8c  to  heale  them 
 in  him,  he  would  keepe  clofe  to  him,  and  would 
 net  goe  out  from  him :  for  he  need  not,  the  Lord 
 __  D  3  is 
 
 41 
 
 Satii; 
 finfull  hi 
 whence  it 
 
zz 
 
 O 
 
 F 
 
 G 
 
 O    D     « 
 
 is  Al.l'fitfficte&t.Th'dt  is. He  is  able  to  farisfie  him, 
 he  is  able  to  fill  him  with/0;  and pace through  be- 
 itevingt  which  fhould  be  enough  to  fatisfie  his 
 heart  with  contentment  j  hee  is  able,  likewife, 
 tomorcifiethatluft3  fothat,  as  he  is  forbidden 
 the  fatis(ying  of  it,  fo,  likewife,  hee  fhould  haue 
 no  fuch  prevailing  defire  to  it.  And  therefore  the 
 way  to  keep  our  hearts  perfe<ft  with  God  (for  that 
 is  the  thing  for  which  I  prefle  all  this,  for  which 
 I  bring  all  thefe  Inftances)  it  is  to  come  to  this, 
 to  fet  downe  this  concluiion  with  our  felues,that 
 he  is  AU-ftifficiem :  No  man  is  ever  fit  to  feme 
 him  without  this :  except  a  man  be  content  to 
 I  haue  God  alone  for  his  portion^  if  he  will  joyne 
 '  any  thing  with  him,if  he  will  joyne  God,  and  cre- 
 dit together,  God,  and  riches  together,  God,  and 
 '  pleafures  together,  hee  will  never  kecpe  clofe  to 
 j  hirarfor  one  time,or  other  there  will  fall  out  a  fe- 
 I  paration  betweene<7^3and  thefc  things,&  who- 
 !  foever  doth  not  refolue  thus  with  himfelfe,!  will 
 1  be  content  withGWalone,  though  he  ftrip  me  of 
 all  things  in  the  world,I  fay,  he  will  never  keepe 
 clofe  to  the  Lord>  but  his  wayes  will  be  vneven 
 towards  him. 
 The  yong  man5in  the  G^/,  would  never  haue 
 Apoftlfie  the '  gone  away  fad,  if  he  had  thought  Cod  had  becne 
 
 ground  of  it. 
 
 All-fnfficient :  but  he  thought,  when  his  riches 
 were  taken  away,that  fomewhat  was  taken  from 
 him  that  belonged  to  his  happines,  that  he  could 
 not  haue  beene  fo  well  without  it.  Againe,/^- 
 ■hamy  on  the  other  fide,  would  never  haue  beene 
 willing  to  haue  offred  I fack, if  he  had  not  thought 
 
 that 
 
ALL-SYFFICIENCY. 
 
 that  God  was  AIL  faff ic  tent :  as  we  fee  Heb.  1 1 ,  L  9 . 
 It  is  /aid  there,  that,  though  Ifack  were  the  fonne 
 of  the  promife,yet  he  willingly  offred  him«.why? 
 for  he  thought  God  was  able  to  ratfe  him  from  the  dead 
 againefrom  whence  he  alfo  after  a  fort  received  him : 
 As  he  received  him  from  Sarahs  dead  wombe,fo 
 he  thought  he  might  be  raifed  againe  from  the 
 dead  alhes..  What  was  the  rcafon  that  Paul  fer- 
 ved  the  Lord  with  a  perfed  heart  i  You  fee  in 
 i  Tim.  4. 10.  that  hetrufledin  God,  and  therefore 
 (  fay th  he  )  we  labour,  andfaffer  reb&ke  •  thofc  are 
 the  two  parts  of  new  obedience,  ( to  doe,  and  to 
 fuffer)and  tliereforejaith  he,we  do  it,  becaufewe 
 trufi  in the  living  Godithat  is.  Wee  truft  in  him  for 
 al!  thingsrl  belceue  him  to  be  Almighie,md  All- 
 faff  cient,  every  way,  both  to  defend  me  from  all 
 evilly  and  alfo  to  provide  all  good  things  for  me, 
 and  therefore  I  feme  him,  and  labour  in  his  fer- 
 vice,and  fuflfer  rebuke.  What  was  thereafon,on 
 the  other  fide,that  Demos  turned  from  the  Lord! 
 was  it  not,  becaufe  he  thought  there  was  note- 
 nough  in  him  i  And  therefore  faith  the  Text,  he 
 imbraced  this  pre  fent  world :  the  way  therefore  to 
 keepe  our  hearts  per fetf  with  God,  is  to  confider 
 well  the  great  power  of  GW,and  the  great  good- 
 neffe  of  God,  for  in  thefe  two  his  AlLfafficiencie 
 towardes  vs  confifts  ;  Confider  his  mightie 
 power,  and  fay,  thus  with  thy  felfe,  he  is  able  to 
 doe  all  things  for  me,confider  withal],  the  great- 
 neffe  of  his  goodneffe,  and  mercy,  and  fay5  he  is 
 my  Father,  he  is  willing  to  doe  all  things  for  me. 
 Indeede,  thatconclufion  wee  fhould  fet  downc 
 
 with 
 
 Hcb.fti.  19. 
 
 1  Tim.  4.  lo. 
 
 The  parts  of 
 obedience. 
 
 Howtokeepe 
 our  hearts 
 
 perfect, 
 
*4 
 
 O 
 
 V 
 
 O     D     S 
 
 Our  prefent 
 eftate  belt 
 forv*. 
 
 Digrefi 
 
 with  our  felues.,  ( if  any  thing  be  not  done,  if  we 
 want  any  thing,  if  any  croffe  lie  vponvs  at  any 
 time,)  to  be  ready  to  fay,  this  is  not  becaufe  the 
 Lord  cannot  doe  it  5  for  he  is  Almightie.  Againc, 
 it  is  not  becaufe  the  Lord  will  not  doc  itjfor  he  is 
 as  infinite  in  loue  to  me,  as  he  is  in  power  1  What 
 is  the  reafon  of  it  then  <  Becaufe  it  is  not  beft  for 
 me.So  fhuld  every  man  fay ,if  there  be  any  want, 
 if  there  be  any  cro(Te,it  is  beft  for  me.  It  is  better 
 for  thee,it  may  be,to  be  in  a  low  eftate,tben  to  be 
 in  a  high  1  it  is  better  for  thee  to  be  pinched  with 
 povertie,  than  toliue  in  abundance,  it  is  better 
 for  thee  to  lye  vnder  temptation,  ('though  it  be  a 
 great  vexation  to  thee  for  the  prefent )  then  to  be 
 freed  from  it :  it  is  better  for  thee,  (it  may  be)  to 
 haue  meane  gifts,than  to  haue  high  gifts:it  is  bet- 
 ter for  thee,  to  be  in  a  low  place,  than  to  be  in  e- 
 minent  place :  it  is  better  for  thee  to  be  crofted  in 
 thy  name,  in  thy  eftate,  it  is  better  for  thee  to  be 
 ficke  in  bodie,  it  is  better  for  thee  to  be  troubled 
 (  fometime )  in  minde,  than  to  be  freed  from  it. 
 Beloved,  this  wemuft  come  to,  and  yet  wemuft 
 thinke  the  Lord  to  be  All-fnfficient.  For  if  it  be 
 fo,  thou  oughteft  to  fay  thus  with  thy  felfe,  it  is 
 beft  for  me  to  be  fo.  You  will  fay,  how  fliall  we 
 doe  to  be  pcrfwaded  of  it  i  There  are  many  cafes, 
 wherein  we  are  in  fuch  a  condition,  which  wee 
 thinke  worft  for  our  felues,  which  many  times  is 
 thebeft,nay,alwayesit  is  beft  for  every  man  that 
 is  in  covenant  with  God.  For  this  rule  muft  be 
 kept,  he  is  AlLfujFtcient  to  his  children,  and  they 
 findehimfo,  tie  hath  performed  it,  and  made  it 
 
 - S°?d 
 
All-ivfjiciekcy, 
 
 good  to  their  cxperiencc,and  thercfore3whcnfo- 
 ever  they  finde  any  want5it  is  beft  for  them  to  be 
 fo » It  is  not  either  defed  in  the  power  of  God,  or 
 in  the  loue  of  God:  For  example  §  ^.Abraham 
 thought  it  a  hard  things  great  croflTe,that  he  was 
 put  to  expel  1  Ijhmae/l  his  fonne,  whom  he  loved  ; 
 Was  it  not  better  for  \^haham?had  he  not  ano- 
 ther tonne  that  was  fitter  for  him,  bome  of  his 
 owne  Wife  t  And  fo  UWofes  thought  it  a  hard 
 thing,  to  be  barred  from  comming  into  the  land 
 of  daman,  but  what  loft  he  by  it  i  was  he  not  led 
 into  a  better  Canaan,  into  Paradife,  into  a  more 
 glorious  condition  f  So  like  wife,  when  he  went 
 downe  into  Egypt,  if  he  had  had  a  tongue  of  elo- 
 quence giuen  him,  to  his  will,  that  would  haue 
 fatisfied  him :  but  was  it  not  better  for  CMofes  to 
 haueaftammering  tongue,  and  yet  to  haue  the 
 worke  done  as  well,u//4?w  and  he  being  joyned 
 together  t  For  by  that  meanes  CMofes  was  kept 
 humble ,  and  his  loue  like  wife  was  incrcafed. 
 For  that  mutuall  indigence  kiits  men  together, 
 when  they  haue  need  one  of  another.In  like  man- 
 ner^Davidhzd  an  exceeding  great  defire  to  build 
 the  Temple,  when  it  was  not  y  Lords  will,  that  he 
 fhould  doeitjwas  he'a  loofer  by  toDavid  was  at 
 that  time  not  fit  to  haue  done  it,  he  was  not  able 
 tohaucdoneir,ascircumftanceswere:  but  was 
 he  a  loofer  by  it,  had  not  he  a  houfe  built  him,  as 
 well  as  if  he  had  built  the  houfe  of  God. ?  had  not 
 he  as  great  a  reward,  as  if  he  had  performed  it  i 
 So  likewife  in  the  lofTe  of  his  child,  it  was  excee- 
 ding grievous  to  him,  yet,  was  it  not  better  that 
 •      E  that 
 
 11 
 
 Inflances, 
 
 Nothing  loft 
 by  obeying 
 Gock 
 
x6 
 
 O 
 
 O    D     f 
 
 The  meanei 
 of  emptying 
 man  of  him- 
 feif* 
 
 thatchilde  fliould  be  taken  away,  and  that  ano- 
 ther, fhould  be  given  him,  that  was  legitimate  i 
 Did  not  the  Lord  rceompence  it  abundantly  to 
 him, when  Salomon  was  given  to  him  in  his  ftead? 
 And  fo  Paul,  he  was  exceeding  defirous  to  be 
 freed  from  that  temptation,  which  no  doubt  was 
 very  grievous  to  him,  that  did  gall  andvexchis 
 minde  continually^  even  as  a  frkkingofthefle(h 
 doth :  yet  it  was  much  better  for  Pad,  it  was  not 
 becaufe  God  wzs  not  AlLfufficunt,z\\hzx  in  pow- 
 er, or  in  loue  to  him :  but  hee  was  an  exceeding 
 great  gainer  by  that  meanes,  he  was  emptied  of 
 himfelfe.-for  that  is  the  Icope  of  GW>in  the  way  es 
 of  his  providence  towards  his  children,  even  to 
 magnifie  himfelfe  towards  thcrn^  which  cannot 
 be  without  emptying  them  of  themfelues,by  dif- 
 coveringto  them  their  owne  infufficiencie :  and 
 that  is  done  partly,  by  affii&ion,,  and  partly  by 
 finne,  but  chiefly  by  finne,  becaufe  thatworkes 
 more  immediately  vpon  man,it  makes  him  to  fee 
 how  little  excellency 5and  how  little  worth,there 
 is  in  him :  it  makes  him  againe  to  fee  the  glorie, 
 and  the  power,  andthepureneife  oiGod,  to  mag- 
 nifie him,.and  to  humble  himfelfe;  this  Paul  got 
 by  it,and  it  was  better  for  him,he  was  in  a  better 
 condition  by  it.  Therefore,I  fay,  this  conclufion 
 muft  be  fet  downe,that  the  Lerdis  AlLfufficiem, 
 &  when  we  fall  fhort  of  any  thing  that  we  defire, 
 lay  it  not  vpon  Go  v>  that  the  Lordis  fhort  of  his 
 performance,  of  any  promife,  that  be  compajfetb* 
 vs  not  about  mtbmercie,  on  every  fide,  as  much  as 
 we  need,  that  he  delivers  vs  not  from  every  evill  :'■ 
 
 for 
 
All-ivfficibncy. 
 
 for  be  will  make  that  goodalway,  that  no  good 
 thing  ft  all  be  wanting  to  them  that  lead  a  godly  life : 
 He  is  aSunneand  a  shield  to  thcrn.  And  whenfoe- 
 vcr  it  is  otherwife,  it  is  becaufe  it  is  not  beft  for 
 them :  but  this  is  a  digreffion ;  the  thing  we  haue 
 to  doe  ( for  all  this  is  but  a  preparation)  is  to  per- 
 fwade  you  now  that  the  Lord  is  All-fafficient :  as 
 wc  told  you,  we  handle  this  poynt  firft,  becaufe 
 it  is  apreparatiueto  the  reft  :  It  flicwes  you  of 
 what  moment  it  will  be  fo  to  be  perfwaded,  and 
 of  what  evill  confequence  it  is,  not  to  be  fo  per- 
 fwaded. Now  I  will  adde  a  word  of  thefecoxid 
 point  j  that 
 
 GOD  is  K^H-fnfficient. 
 
 To  prone  that  he  is  fo,  I  will  propound  to  you 
 but  thefttwo  reafons  -, 
 
 FirftjConfider  that  all  that  is  in  the  creature,  all 
 the  comforts,  all  the  excellencies  all  the  beautie 
 that  is  to  be  found  in  them,  it  is  but  borrowed,, 
 and  derived :  cWistheprimitiue,heistheorigi- 
 na!l,  he  is  the  firft,  the  vniverfall  caufe,  the  gene- 
 rail  caufe  of  all :  hence  we  gather  this,  that  there 
 is  an  AlLfufficiency  in  him,  and  in  him  oncly,  he 
 is  All-fnfficient,  exciufiuely ;  fo  that  no  creature 
 hath  any  fufficiencie  at  all  in  it  felfe;  for,  you 
 muft  know^that  the  creature  addes  nothing  at  all 
 to  his  fufficiencie,  but  all  fufficiencie  is  compre- 
 hended in  him^for  if  they  be  all  derived  and  bor- 
 rowed things,  then  they  arc  in  the  Creature,but 
 as  farre  as  it  plcafeth  him  to  communicate  the 
 E  2  fame 
 
 *7 
 
 DoB.  2. 
 God  is  AIL 
 
 fafficient. 
 
 Reaf.  I. 
 Tf  e  exed  en- 
 cyofthecrca. 
 ture  is  bor- 
 rowed. 
 
zS 
 
 O  f     G 
 
 O    D     S 
 
 Icr.  i.  !$♦ 
 
 The  cemfort 
 in  the  Crea- 
 ture it 
 
 1 
 Deiired. 
 
 i 
 Mixed. 
 
 1 
 
 Adcadeom- 
 
 fon. 
 
 4 
 A  broken 
 
 Comfortt 
 
 fametothem:nowthatitisfo,fee/o'.  2. 13*  My 
 people  ( faith  the  Lord  J  &4#*  committed  two  evils, 
 they  haneforfaken  me  the  fountain  of  living  waters, 
 W(fecondly )  haue  digged  to  them felnes  pits  that  \ 
 hold  no  water  :  Where  we  may  briefly  obferue  : 
 Fir  ft,  that  God  is  the  fpring,  from  whom  all  com- 
 forts come  originally,  the  pits  *  you  know,haue  y 
 water,  but  borrowed  and  derived  from  the foun- 
 tain ;  fecondIy,there  is  fomething  in  this,  that  he 
 calleth  them  pits, that  is,  the  comfort  in  the  crea- 
 ture is  a  mixed  comfort,  it  is  like  water  in  a  pit, 
 it  is  muddie,and  not  pure  and  cleare,like  the  wa- 
 ter in  the  fountaine :  That  is,  the  comfort  that 
 comes  meerely  from  the  creature  (if  you  receiue 
 any  comfort  in  the  creature,  if  Cods  hand  be  not 
 in  it )  it  is  alway  mixed  with  fome  forrow,  with 
 fomecvill,butifitcome  from  the  Lord,  it  is  a 
 pure  comfort:  he  giues  riches,  and  no  forrow  with 
 them.  Thirdly,  the  comfort  that  is  in  the  crea- 
 ture, it  is  but  a  dead  comfort,  compared  to  that 
 which  is  in  the  Lord,  and  therefore  heisfaid  to 
 be  a  fountain  of  living  water,that  is.,running  wa- 
 ter. The  comfort  that  is  in  the  creature,  it  is  able 
 to  doe  little,  it  is  quickly  fpent,  and  when  it  is 
 fpent,there  is  no  more  in  it :  but  the  comfort  that 
 is  in  God,  it  is  like  water  that  comioeth  out  of  the 
 fpring,  which  is  ftill  renewed  from  day  today, 
 and  therefore  it  is  called  living  water,  there  is  no 
 end  of  it,  but  ftill  it  flowes  more  and  more.  Laft 
 of  all,  they  are  broken  pits  that  cannot  hold  the 
 comfort  that  they  haue,though  there  be  comfort 
 yet  it  is  like  liquor  in  a  brittle  glaffe,  that  is  not 
 
 able 
 
LL-8VFFICIENCY, 
 
 able  to  hold  this  comfort  in  the  creature,  it  is  but 
 borrowed  comfort,and  therfore  we  fee  iTim.6. 
 1 7.  (where  an  inftance  is  given  of  riches. )  charge 
 thofe  that  are  rich  in  this  world,  that  they  be  not  high 
 n$inded,that  they  trujl  not  in  vncertaine  riches ,  hut 
 in  the  living  God,  thatgiveth  all  things  abundantly 
 to  f#/0y.Marke(you  ftiall  fee  there  the  difference,) 
 that  they  truft  not  in  vncertaine  riches,  but  in  the 
 living  God,thzt  is,riches  are  but  dead  things,  God 
 is  the  living  God :  they  are  able  to  docbut  fome 
 things  for  you-/Wgiues)w  all  things,  and  giues 
 abundantly.  And  againe,if  riches  doe  fomething, 
 yet  the  enjoying  they  are  not  ablctogiue*  but 
 thcZ^giuesvs  all  things  abundantly  to  enjoy. 
 Now,  when  weconfider,  that  whatfoever  is  in 
 the  Creature,  it  is  but  a  borrowed  and  derived 
 comfortjthen  the  fufficiecy  is  wholy  in  the  Lord, 
 he  is  the  God  of  all  comfort  •  as  the  Sunne  is  the 
 caufe  of  all  light,  whatfoever  the  ayre  hath,  it  is 
 derived  from  the  Sunne,  fo  whatfoever,  is  in  the 
 creature,it  is  derived  from  GW:and  therefore  this 
 is  one  ground,  why  wee  fhould  perfwade  our 
 felues,  that  he  is  All-fufficient. 
 
 The  fecond,  is  this,he  is  All-f#ficient,bccaufe 
 he  onely  can  be  the  author  of  good  and  evill  ;that 
 (you  know)  which  can  doe  neither  good  nore- 
 vil3there  is  no  fuffickney  ink  at  all. Now  it  is  the 
 propertie  of  the  Lord,  to  doe  both,  as  we  lee  let. 
 1  o .  5.  a  place  worthy  our  confideration;T^/^?/f 
 'and  vpasa  palme-tree,but  they  ffteake  not ;  they  are 
 borne,  becaufe  they  cannot  goefeare  them  not, becaufe 
 they  can  doe  neither  good  nor  evill :  This  is  the  ar- 
 E  3  gument, 
 
 *9 
 
 1  Tim  6, 17. 
 
 Simile.     \ 
 
 Reaf.  2. 
 God  oacly 
 the  Author  of 
 good&eyill. 
 
 Ier.  io.  f. 
 
p  I 
 
 o 
 
 G 
 
 O     D     S 
 
 Math,  %9 
 Luk«  ii. 
 
 Amoi.  3. 
 
 gument,whereby  the  Lord proveth  them  to  be  I- 
 dols,becaufe  they  can  do  neither  evill  nor  good  : 
 as  if  hefhouldfay,  if  they  could  doedther  evill 
 or  good,  they  were  God,  and  not  Idols.The  fame 
 we  may  apply  to  any  creature,  confidered  in  it 
 felfe,  without  the  influence  and  concourfeof  God: 
 If  it  were  able  to  doe  either  good  or  evill,  you 
 mightworfhipitasCW,  for  God  onely  can  doe 
 good  and  evill  of  himfelfe.  Beloved,  if  we  could 
 bring  our  hearts  to  this  perfwafion,  that  it  is  the 
 ZWonely  that  can  do  good  and  evill,we  would 
 then  cleaue  to  him,it  could  not  be  that  we  ihould 
 depart  from  him  vpon  any  occafion,  for  that 
 which  is  able  to  doe  neither  good  nor  evill,  wee 
 contemmif  your  opinions  were  fuch  of  the  crea- 
 ture,that  it  were,without  God, neither  able  to  doe 
 good  or  evill,  you  would  never  turne  from  God 
 to  any  creature,  vpon  any  occafion  t  for  certain- 
 ly,!^ is  able  to  doe  both  good  and  evill,he  onely 
 can  make  every  mans  life,  comfortable,  or  vru 
 comfortables  it  is  his  prerogatiue  royall,  it  be- 
 longs to  him  alone. In  Mat.  5 .  it  is  fayd,  a  man  is 
 not  able  to  make  one  //aire  white  or  blacke  j  fo  fmall 
 a  thing  he  is  not  able  to  doe ;  and  in  Luk.  1 1 .  it  is 
 fayd  more  plaineiy,  if  we  be  not  able  to  doe  the 
 leaft  thing,  we  be  not  able  to  doe  the  grcateft. 
 You  know  that  place  Amos  3  .Jhall 'there  be  evill in 
 tbeCitieyandthe  Lord  hath  not  done  it  ?  The  Scrip- 
 ture is  plentifu  11  in  this  ^  I  fhould  loofe  time  to 
 vrge  places  >  I  fay 3  there  is  no  creature  in  heaven 
 or  earth,  that  is  able  to  be  the  author  of  the  leaft 
 good,  or  the leaft  hurt. 
 
 But 
 
All-$vfficiincy. 
 
 Ob. 
 The  creatures 
 hau? no power 
 but  fromCW. 
 
 Anfrv. 
 lob.  19.  *8s,/y 
 
 But  you  will  fay  to  me,  we  find  it  othcrwife  in 
 experience  $  we  finde  that  they  are  able  to  doe  vs 
 good,  and  to  doe  vs  hurt. 
 
 You  haue  an  anfwer  for  that>/^.  19. 1  i.when 
 Pilate  faith  to  our  Szviowx ^haue  I  not  fower  to  cru- 
 cifre  thee,  or  to  loofe  thee  ?  He  anf  wereth,  no :  thou 
 haft  none  at  all  of  thy  felfe :  Indeed,  thou  haft  a 
 power,  but  it  is  given  thee  from  abone>  thou  haft 
 not  a  jot  more  then  is  diftributed  to  thee :  if  you 
 comparethat with ^/^?.4.28.youftiallfeeit was  Afr+  *s. 
 ibiPilate  and  Herod joyned  together,  to  do  what- 
 loever  GWhad  appointed  before:they  didnot  the 
 leaft  evill,  but  cWhad  appointed  it :  And  fo  it  is 
 with  all  the  creatures,  the  principall  creatures, 
 that  we  haue  to  doc  with,  and  that  we  fee  before 
 vs,  even  men,  they  doe  vs  not  (without  his  com- 
 miflion  )  the  lead  good,nor  the  leaft  hurt.  When 
 Shimei curfed  David,you  know,what  expreflion 
 hcvfed;  the  Lord  hath  bid  Shimei  curfe,  as  if  he 
 iliould  fay,neither  shimei^  nor  any  man  els  in  the 
 J  world,  could  moue  his  tongue,  if  Gad  did  not  fay 
 toftichaman,goecurfehim,  goeand  reproach 
 him.  It  is  fayd  of  Pu/I  and  Tiglah- pile  far, Kings  of 
 Jflyriajhzty  LordPtiwzd  them  vp,  &  they  carri- 
 ed his  people  away  captiue:  \iGodhzd  not  ftirred 
 vp  their  fpirits,they  had  not  done  the  leaft  thing. 
 You  know,.oft  it  is  fayd,  the  King  of  K^fhur  the 
 fluff ein  my  hand, and  fo  Cyrus  is  fayd  to  be  his  fer- 
 vant,  he  ftirred  him  vpa  he  was  his  Shepheard,to 
 doe  whatfoever  he  dt  fired  to  his  flieepe.  If*.  44.  Ifa.  4* 
 Now  if  a  man  be  able  to  doe  nothing,but  as  farre 
 as  God  (as  him  on  worke,  then  much  Ieflc  can  o- 
 
 ther 
 
s* 
 
 o 
 
 O     D     $ 
 
 AliGODS 
 
 Coramandc- 
 
 th.r  things,  as  riches,  and  the  like,  they  can  doe 
 no  more  then  men  can  doe  \  for  what  feme  they 
 for,but  to  fet  mena  worke:fo,honour>and  credit, 
 and  eftimation,  which  men  fo  much  efteeme, 
 they  can  doc  no  more  then  they  can  doejfor  they 
 fet  men  on  worke  to  doe  good,  as  reproach  fas 
 them  on  worke  to  doe  hurt.  Now  if  there  be  no 
 man,  nor  no  creature  in  heauen  or  earth,  that  can 
 doe  good  or  hurt;  Why  (hould  we  be  fervants  to 
 men  *  Why  (hould  wee  be  fubje&  to  carnall  de- 
 lights? tocarnallfearcs?  to  carnall  hopes,  and 
 the  like  0  furcly  it  is  hence,  wee  over- value  the 
 Creaturc,wee  thinke  it  is  able  to  doe  fomething, 
 wethinke  thatthc'reisfomefufficicncie  in  that, 
 and  not  AlLfufficiency  in  God  i  certainely,  all  the 
 CommandementsorGo  d,  are  grounded  vpon 
 acnts  ground  j  cleare  reafon,if  we  were  able  to  finde  it  out :  But 
 <M«n*afoii.  now  when  the  Lord  requires  at  our  hands,  that 
 we  worfliip  him  altogether  5  th&ujhdt  hdtte  m  o- 
 ther  Gods  but  me,  thou  (halt  ferue  me  onely,thou 
 (halt  beftow  thy  felfe  wholly  vpon  me,thou  (halt 
 be  ferfelt  with  mc,  as  you  fee  here  :  furely,  it  is 
 vpon  this  ground,  thou  flialt  hauc  all  from  mee, 
 and  therefore  thou  (halt  do  all  to  melt  any  crea- 
 ture were  able  to  doe  good  or  hurt,  without  the 
 Lord,  if  they  had  any  part  or  portion  with  him  in 
 being  authors  of  our  good,certainly,they  (hould 
 haue  a  portion  of  our  feruice :  for  there  is  reafon 
 and  equitie  in  it,that  that  which  doth  vs  good,in 
 fuch  manner,  we  fliould  feeke  vnto  it,  we  (hould 
 ferue  it :  and  likewife,if  it  could  doe  vs  hurt  ;  but 
 now  in  that  the  Lord  challenged  all  to  himfelfe, 
 
 (Ifay) 
 
 1 
 
LL-SVFFICIENCY, 
 
 (I  fay)  it  is  vpon  this  ground,/ am  All- faff icient  : 
 there  is  no  creature  is  able  to  adde  to  me  more  or 
 
 leffe  :  and  therefore  confider  the  ground  of  it5 
 andlettheequitieofiteftablifli  your  hearts  to 
 ht  per  ftp  with  God,  that  he  onely  is  able  to  make 
 your  Hues  comfortable  or  vncomfortable.  Put 
 the  cafe,  a  man  hath  a  great  addition  to  his  e- 
 ftate.-putthe  cafe  he  hath  much  credit,  ande- 
 ftecme  among  men  x  put  the  cafe,  he  haue  the  fa- 
 vour of  Princes5that  are  moll  able  and  powerfull 
 among  men :  if  the  creature  be  able  alone,  to  doc 
 neither  good  nor  hurt,  they  (hall  not  make  the 
 lead  addition  to  his  happinefle  \  and  if  it  bee  fo, 
 why  fhould  we  cftecme  it  fo  much?  if  on  thecon 
 traryfide,  it  turne  againft  vs,  it  lhall  not  doc  vs 
 the  leaft  hurt. 
 
 Should  not  this  free  vs,frora  fearefull  perplexi- 
 ties,from  vainc  hopes,  and  vaine  feares  i  Should 
 itnotkeepe  our  hems  perfeff  with  God,  if  wee 
 were  thus  perfwaded  !  for,  what  are  all  the  crea- 
 turescare  they  not  like  fervants  in  the  great  hou  fe 
 of  the  world5and  we  as  children^and  the  fervants 
 are  all  at  the  Matters  command,  to  doe  whatfoe- 
 ver  he  hath  appointed :  if  we  want  any  thing,  hee 
 can  appoint  them  to  provide  for  vsjthere  is  not  a- 
 ny  creature  in  heaven  or  earth,that  ftirreth  with- 
 out a  command,without  a  warrant  from  the  Ma- 
 tter of  the  houfe :  if  he  doe  command  them,  they 
 goe:theyare  ready  and  nimble  to  doe  vsany  fer- 
 vice:this  is  the  nature  of  all  the  creatures  we  haue 
 to  doe  with.  Thinke  with  your  felues  then,  it  is 
 no  great  matter  for  them ;  if  the  Mafter  of  the 
 
 F  houfe 
 
 tt 
 
 ^Simile. 
 
 The  creatures 
 Godsfervsnt* 
 at  his  com* 
 
*4 
 
 O 
 
 G 
 
 O    D     $ 
 
 loci  ft. 
 
 The  Creature 
 cannot  helpe 
 to  eternal! 
 happincs. 
 
 They  helpe 
 bminp*rti« 
 cular  cafes* 
 
 houfc  be  our  friend,they  arc  all  at  his  command  •, 
 you  know  thofe  mcane  creatures  ,the  Caterpillers : 
 arc  they  not  all  the  Lords  hoft,that  goe  and  come 
 as  he  bids  them,  as  loci  2  ?  So  the  meaneft  crea- 
 turcs,the  fire,  and  the  ayre,  and  whatfoever  they 
 are,they  are  all  at  the  Lords  commanded  there- 
 fore thinke  not,that  the  creature  is  able  to  doe  a- 
 ny  thing  for  vs. 
 
 There  are  but  two  things  that  we  need  in,  one 
 irour  everlafting  happinefle  $  the  other  is  for  the 
 things  of  this  life :  for  the  firft,there  the  Creature 
 by  fruition  of  it  felfe,  is  able  to  do  nothing,there 
 it  is  wholly  excluded,for  it  is  inferiour  to  vs.Be- 
 fides,there  is  a  curfe  vpon  the  creature,there  is  an 
 emptinefTc  in  it :  befides,^  is  vnder  the  Stmne,  and 
 therefore  it  cannot  helpe  to  the  happines,  that  is 
 aboue  the  Sunne.Thefc  arguments  you  (hall  find 
 in  £^/*/k*/^.Befides,itis  tcmporall,whereas  we 
 muft  haue  an  eternall  happines,for  our  foules  are 
 eternall,and  therefore,for  eternall  happines :  for 
 the  chick  good  of  man,the  creature  is  nothing  at 
 all,  it  helpeth  but  in  particulars. 
 
 Take  credit,  it  doch  but  helpe  againft  ignomi- 
 ny and  obfeuritie  :  learning  doth  but  helpe  a- 
 gainft  ignorance :  health  is  but  a  remedie  againft 
 ficknefl>v  anddiitemperofbodie:  riches  are  but 
 an  helpe  againft  povertie  :  and  fo  goe  over  all 
 the  creatures  in  the  world.  But  the  Lord  is  vni- 
 veifallygood,  he  giuesvs  all  things,  and  there- 
 fore jW//0tt/>^^  hegiues  vs 
 all  things  to  enjoy  :  that  is,  hee  fills  the  foule  of 
 man  every  way,  not  Beloved,  that  fimply  an  infi- 
 nite^ 
 
All-syfficiency. 
 
 nice  objedt  is  neccfTary,as  it  is  vfually  vndcrftood 
 ( I  fee  no  ground  for  that )  I  fee  it  not  neceffary, 
 that  a  finite  facultie,  fhould  haue  an  infinite  ob- 
 ject, if  that  which  is  proportionable  be  enough  -3 
 but  this  I  affirme,  withal!,  that  vnleffe  G$d  were 
 infinitc,he  could  not  fatisfie  the  foule  of  man,for 
 this  is  the  nature  of  the  foule,  if  it  finde  a  bottom 
 in  any  particular,  it  paffeth  over  that,and  hafteth 
 after  more,  and,therefore,  in  all  particular  Crea- 
 tures ( you  fee )  when  we  haue  had  once  triall  of 
 them,  when  we  haue  had  the  enjoying  and  pof- 
 feffing  of  them,  we  leaue  them  and  feek  after  that 
 which  we  want.Now  the  zWgiues  vs  fatisfa£ti- 
 on,becaufe  the  contentment,the  happineffe,  that 
 we  haue  from  him,  is  without  a  bottome,  it  is 
 without  limits,  that,  when  wc  haue  had  never  fo 
 much,ftill  there  is  more  to  be  found  in  him ;  and 
 hence  it  is  in  regard  of  that  vniverfallity  that  is  in 
 him,hc  hath  all  things  in  him,  he  is  All-fufficient, 
 and,  in  regard  of  the  latitude,for  when  we  enjoy 
 never  fo  much,  ftill  there  is  more  behinde  him, 
 and  therefore  he  onely  hath  to  do  in  that  bu  fines, 
 in  making  vs  eternally  happie,  in  giving  vs  that 
 fummumb$mm. 
 
 For  the  fecond,  the  helpe  that  the  Creature 
 giues  for  the  things  that  belong  to  this  life;there, 
 I  confefie,  the  Creature  hath  fomewhat  to  doe, 
 but  it  doth  it  as  an  inftrument,  and  if  it  doth  all 
 as  an  inftrument,  then  the  creature  doth  nothing 
 in  a  manner -wee  tbankenot  the  hand,  but  the 
 minde  within  that  moues  the  hand  to  doe  a  good 
 turne,much  leffe  doe  we  thanke  a  dead,inanima  tc 
 
 F  2  in- 
 
 V 
 
 No  finite 
 thing,  can 
 fatisfie  the 
 Soulc. 
 
 The  creatures 
 Gods  inftr  u. 
 
 ments. 
 
 Smilf. 
 
ys 
 
 O  »    G 
 
 O    D     8 
 
 inftrument.  Let  vslookcvpon  every  Creature, 
 and  every  man  as  Gods  inftrument,when  any  man 
 doth  you  a  kindnefTe,  when  any  man  doth  you  a 
 fauour,  or  doth  you  good,  fay  as  the  Scripture 
 phrafe  is ;  The  Lord  hath  given  mee  favour  in  his 
 fight^heprredvf  hisfpirit.  And  fo^when  he  doth 
 vs  hurt,  fay  fuch  a  man  is  but  a  meere  vi*ll>*x\  in- 
 ftrumenr,  whereby  the  Lord  hath  powred  out 
 fome  part  of  his  difpleafure  vpon  me.  This  will 
 caufc  your  eye  to  be  vpo  the  Z<vv/altogetber  5 
 you  will  over-looke  men,  not  regarding 
 preferment,  or  advancement  by 
 them ;  nor  the  contrary  3 
 for  in  all  thefe  things 
 they  are  but  In- 
 ftruments. 
 
 So  much  for  this  time. 
 
 F  /  &qj  s. 
 
LL-ITFFICIENCY. 
 
 THE 
 
 SECOND 
 
 SERMON. 
 
 G   E  N  E   S    I    S   I7.    I. 
 
 I  amCjO'D  ddll-fujfieient. 
 
 He  fccond  do&rinc  that  we  haue 
 delivered  out  of  thefe  words, 
 and  are  now  toinfift  vpon,was, 
 that 
 
 Cod  is  Almightic,  or  ksM- 
 fnjficitnt. 
 
 I  put  them  both  together  jfor,the  word,in  the 
 original!  fignifieth  as  much,  El-Jhaddai,  £/ figni- 
 fieth the  ftrong,  the  mightieGW,  and  Shaddai, 
 properly  fignifieth,^//-/»//foV/#  j  when  one  hath 
 all  in  his  owne  compa(Te,that  he  needcth  not  goc 
 out  to  fetch  in,  or  borrow  any  commoditie,  any 
 comfort,  or  any  advancement,  oranycxceflen- 
 cie  from  any  other ;  and,theref  orc,that  is  the  fit- 
 ted tranflation^  and  moft  agreeable  to  the  word, 
 
 V  3  in 
 
 57 
 
1J8 
 
 O  i    G 
 
 O     D     8 
 
 Two  things 
 eon&Jcrable 
 
 ThatGodii 
 in  himfelfe* 
 
 Difference  be- 
 tween the  M» 
 fofftcientie  in 
 GU,  and  that 
 which  is  in  the 
 iCreature, 
 
 in  thcoriginall^Z/V^^^^Cthough  fometran- 
 flations  haue  it,  the  K^ilmightie)  and,  this  is  a 
 poynt  that  will  well  fute  with  the  prefent  occafi- 
 on  of  the  Sacramet,ioxj&  I  told  you  thefe  words 
 containc  the  Covenant  on  both  fides,  fayrh  the 
 Lord,  this  is  the  covenant  that  I  will  make  on  my 
 part,  /  will  be  thy  God  5  and  I  will  tell  you  what  a 
 God  I  will  be  vnto  you,  I  will  be  a  God  All-fuffici- 
 ent.  That  is ;  you  ftiall  haue  all  things  in  me  that 
 your  hearts  can  defire.The  Covenant, againe,that 
 I  require  on  your  part,is,that  you  beperfetf  with 
 me,  that  you  be  vprigbt,  that  you  be  without  hy- 
 focrifietfot  fo  the  word  fignifieth  in  the  originall, 
 that  the  heart  be  fingle,  fo  that  though  a  man  be 
 fubje<a  to  infirmities,yet,if  he  haue  a  fingle  heart 
 an  vpright  heart,  the  Zm/accepts  it  *  and  there- 
 fore, when  you  are  to  take  the  feale  of  the  Cove- 
 nant, how  can  you  be  better  exercifed,  and  pre- 
 pared for  the  worke,  than  by  confidering  the  Co- 
 venant it  felfe  i  that  is  the  poynt  then,  that  God  is 
 \^4lmightie,ot  All-fufficient,  wherein  two  things 
 arc  to  be  confidered  • 
 
 Firft,  that  the  Lord  is  fo  in  himfelfe. 
 Secondly  ,that  he  is  fo  in  every  one  of  his  chil- 
 dren. 
 
 Firft,Iwillfhewthatheisfo  in  himfelfe  $  for 
 except  he  haue  an  All-fujficiencie  in  himfelfe,  hee 
 cannot  communicate  it  to  another.Though  this 
 be  a  point  that  we  all  beleeue,  yet  the  opening  of 
 it  will  not  be  vnprofitable  to  y  ou,and,therefore, 
 you  muft  know  that  he  is  AlLfnffkient,  not  one- 
 ly  as  the  creature  may  be  AUJfufficient:  for  there 
 
 is 
 
J        All- SUFFICIENCY. 
 
 lis  this  difference  bctweene  him  and  the  Crea- 
 !  ture. 
 
 I     The  Angels  and  bleficd  men,  and  other  Crea- 
 tures, they,in  their  kinde,  may  haue  an  AlLfuffi- 
 j  ciencie,  but  it  is  fuch  an  All-fufficiencie  as  belongs 
 to  them,  in  fuch  a  fpheare,and  fuch  an  order,and 
 meafure :  as  the  Creature,that  hath  all  things  be- 
 longing to  the  life  that  it  leads,  it  hath  an  All-fuf- 
 ficiencie futabletoit  felfe:  abeaft,  that  hath  all 
 things  belonging  to  the  life  of  a  beaft,  hath  an 
 I  All-fufficieney  fit  for  it,and  fo  hath  every  creature 
 jelfe,  when  G&d  will  make  it  happie,  but  the  All- 
 \fuff identic  that  isinCW,  is  different  from  it  in 
 this3that  he  hath  a  fimple  All-fajficiency. That  is . 
 Take  all  things  that  you  can  poffibly  take,  take 
 them  all  without  coraparifon,  take  them  with- 
 out all  limits,  and  fo  he  is  All  Efficient ,  that  is 
 one  difference. 
 
 The  fecond  difference  is  this  $  that  the  creature 
 though  it  haue  an  All-fnfficieney  within  its  owne 
 compaffe,  yet,that  which  it  hath  it  cannot  com- 
 municate to  another.  The  Angels  that  are  bleffed 
 themfelues,  they  cannot  make  others  fo.  A  man 
 that  hath  excellent  gifts  and  graces  himfelfe5hee 
 cannof  convey  them  to  another,  but  that  is  the 
 propertieofGW,  that  is  peculiar  to  him  alone, 
 that  he  can  make  another  AlLfujficient^  he  can 
 caufe  another  to  partake  of  that  All-f&jfxienae 
 j  that  is  in  himfelferthis  is  the  difference  betweene 
 |  GWand  the  creature.Now,to  make  it  evident  to 
 |  you  that  he  is  All-fajfkieM,  you  Hull  know  it  by 
 this. 
 
 Firft, 
 
 )9 
 
 Difference,  it 
 is  limited  in 
 the  creature. 
 
 It  is  incom- 
 municable. 
 
4o 
 
 O 
 
 O    D     $ 
 
 Reaf.i. 
 God  is  with* 
 oucmixturct 
 
 iloh.l. 
 
 Reaf.  2. 
 
 He  is  without 
 
 cowpofition. 
 
 Reaf^. 
 He  is  without 
 number. 
 
 Firft,in  that  he  is  moft  fimple,  without  all  mix- 
 ture, as  we  fay 5  that  is,  per  felt :  fox  perfection  and 
 ^All-fufficiency  are  all  one  •  Perfc&ion  is  that, 
 whereby  a  thing  is  made  vp,  fo  that  there  be  no- 
 thing wanting  in  it;  firft,thcref  ore,he  is  perfeli,in 
 that  he  is  without  all  mixture,we  fay,  that  is  per- 
 fe&  gold,that  hath  no  mixture  of  drofTe  in  itjthat  J 
 is  perfe<3  wine,that  hath  no  mixture  of  any  thing 
 befides  •  and  in  that  the  Lord  is  fimple  and  moft 
 pure  of  eiTence,  it  muft  needs  be  that  he  \%All- 
 Efficient y  that  he  is  mott  perfect,  as  it  is  i  lohn  r. 
 He  is  light y&ndthere  is  m  durkneffe  in  him.  That  is . 
 There  is  no  mixture  of  any  thing  in  him. 
 
 Secondly.  As  he  is  without  mixture,  fo  he  is 
 without  compofition,wherefoever  there  is  com- 
 pofition  (  as  there  is  in  every  Creature  )  there  is 
 fome  imperfedion:for,where  there  is  compofiti- 
 on,  there  are  parts,  and  wherefocver  there  are 
 parts,  there  muft  needs  be  imperfe&ion :  for  the 
 part  wants  fomething  of  the  whole  ^  but  in  the 
 Lerd  there  are  no  parts,  he  is  without  compofiti- 
 on^and  therefore  he  muft  needs  be  moft  per f eft, 
 and  moft  abfolute,  and  All-fttffkient  in  him- 
 fclfe. 
 
 Thirdly.  As  he  is  without  compofirion,  fo  he 
 is  without  number  :for  all  number,and  all  multi- 
 plying, arifeth  from  imperfe&ion  :  for  if  one 
 would  fcrue  the  turne,what  needed  more  i  And, 
 therefore,  he  being  one,  (imply  one,  muft  needs 
 be^dll'fftfficient,  for  there  is  no  multiplying  in 
 him,and,thcrefore,therc  is  no  figne  of  imperfec- 
 tion. 
 
 Fourth-/ 
 
All-ivfficiency, 
 
 Fourthly.  As  he  is  without  number,  fo  he  is 
 without  any  paffiue  power.  If  he  had  any  paffiue 
 power  in  him,  (  as  every  creature  hath, )  he  were 
 capable  of  receiving  fomething  that  he  hath  not, 
 but  the  iWis  not  To  much  as  capable  of  it  5  for 
 if  there  be  no  receptiue  power,  no  paffiue  power 
 in  him,  it  is  impoffible  that  any  more  fhould  be 
 put,or  infufed  into  him,or  imprinted,or  ftamped 
 in  him,  then  is  in  him  alreadie.  And,  therefore, 
 he  is  all  in  a&.  There  is  nothing  in  poffibilitie  in 
 God. 
 
 Fiftly .  He  is  &vr*.ijH>h  ( I  finde  no  word  to  ex- 
 prefTe  it  fo  well,)  that  is,whatfocver  he  i6,he  is  it 
 of  himfelfe,  whatsoever  the  creature  is,  it  is  bor- 
 rowed, all  the  excellencie  that  it  hath  is  borrow- 
 ed, and  derived,and  is  a  participated  excellencie, 
 and  therefore  there  is  imperfe&ion:  for al way 
 when  one  hath  any  thing  from  another,  there  is 
 an  indigence,  in  the  thing,  of  it  felfe,  there  is  a 
 want :  if  a  man  haue  enough  at  home,  he  will  not 
 goe  out  to  borrow,Now>thc  Lord  whatfoever  he 
 hath,he  hath  it  of  himfelfe,and  therfore,in  ler.  2 . 
 hecals  himfelfe,  %  firing  of  living  water,  whereas 
 all  the  creatures  in  the  world  are  as  Pits,  and  Ci- 
 (terns.  That  is.Such  as  haue  it  borrowed,  he  hath 
 it  of  himfelfe,  and  therefore  he  is  Alifufficient , 
 which  no  Creature  is. 
 
 Laftly .  He  is  without  all  caufes,  and  is  himfelfe 
 the  caufe  of  all  things,  Rom.  11.36.  And  what  hajl 
 thou  that  thou  haft  not  received  ?  This  may  be  faid 
 of  every  creature :  and  if  God  haue  given  to  every 
 creature  all  that  is  in  it,  thatthere  is  no  excellen 
 
 G  cie, 
 
 41 
 
 Reaf.  4, 
 He  is  without 
 pafliic  power 
 
 Reaf,$. 
 His  excellen- 
 cy is  of  him- 
 felfe. 
 
 Ier.  2, 
 
 Reaf.  6. 
 
 He  is  without 
 any  caufe. 
 
4* 
 
 Simile. 
 
 That  God  is 
 AU-fufficient) 
 
 tO  YS. 
 
 Which  con- 
 fifts in  two 
 things. 
 Gen.  i  j. 
 
 1 
 
 To  keepers 
 from  evill. 
 
 Of      Gods 
 
 cie,no  happinefte,no  gift,  no  comfort,no  bleifing 
 that  any  Creature  hath,  but  it  is  from  the  Lord, 
 then  he  himfelfe  muft  needs  haue  it  in  a  greater 
 meafure.  As  the  fire,  that  makes  any  thing  hot  ^ 
 muft  needs  be  hotter  it  felfe,  and  thcJSume  that 
 enlightens  other  things,  muft  needs  be  more  full 
 of  light  it  felfe  5  fo  is  the  Lord,  fince  all  that  is  in 
 the  creature,  is  taken  from  him,he  himfelfe  muft 
 needs  haue  an  ^4lU(upciency^  he  muft  be  full  of 
 all  things,  and  this  fhall  be  enough  to  fhew  you 
 that  the  Lord  is  in  himfelfe  All-faff icient. 
 
 Now  that  he  is  fo  tq.  vs.Firft  we  will  fhew  you 
 wherein  this  AlUfafficiency  confifts  to  vs;then  we 
 will  make  that  goockhat  he  is  to  every  one  of  his 
 childre  All-fnffkient.  His  All-fufficiency towards 
 vs,  confifts  in  thefetwo  things,  as  you  fhall  fee 
 Gen.  15.  Feare  not  Abraham,  I  mil  be  thy  Buckler, 
 and  thy  exceeding  great  reward. 
 
 Firft,in  that  he  is  a  Buckler,  to  keepe  vs  from  all 
 evill,  that  is  one  part  of  his  AlUfafficiency,  which 
 he  communicates  to  vs,  that  he  will  fuffer  no  e- 
 vill  to  come  neare  vs,  he  is  a  Buckler  that  com- 
 pafTeth  vs  round  about :  that  fpecch  is  delivered 
 vpon  this  occafion,  when  Abraham  had  gone  out 
 to  warre  againft  thofe  Kings  that  came  out  a- 
 gainft  Sodom,  the  Lord  delivered  him,  and  af- 
 ter this  deliverance  he  tels  him,  Abraham,  fay th 
 he,  as  I  haue  dealt  with  thee  at  this  time,fo  feare 
 not,  when  t'hou  fallcft  into  the  like  diftreffe :  for, 
 lam  thy  Buckler,  I  will  defend  thee  from  all  evill, 
 as  I  haue  done  from  :his.Now,he  is  fuch  a  Buck- 
 ler,that  no  creature  can  peircc  through,he  is  fuch 
 
 a  Buck- 
 
All-svfficiency. 
 
 4i 
 
 Filling  vs  with 
 all  good. 
 Pfal>  84. 
 
 a  Buckler  as  covers  vs  over,  he  is  a  wall  of  Braffe, 
 
 as  it  is  expreffed  in  Icr.  1 . 1 8  .and  not  fo  onely  ^but j  Ier#  '♦ ' 8 
 
 he  is  faydtobe  4  wall  of fire  about  his  children. 
 
 That  is.  He  is  not  onely  a  wall  that  keepes  them 
 
 fafe,  butawalloffiretoconfume  all  them  that 
 
 come  againft  them.-for  a  fire,  you  know,doth  not 
 
 onely  defend  thofe  that  are  within  the  campaffe 
 
 of  it,but  it  burnes  thofe  that  come  neare  it :  Such 
 
 a  one  is  GWto  his  children;  And  this  is  one  thing 
 
 wherein  his  AlLfnfficiency  confifls>that  cWcom- 
 
 ftmnicatestothem. 
 
 The  fecond  is,  in  filling  them  with  all  comfort, 
 which  is  expreffed  in  Pfal.  84.  The  Lord  will  be  a 
 Sunne,k»d  a  Shield  •>  he  will  be  a  shield  to  keepe  off 
 cvill,  and  a  Sunne,  to  fill  them  with  all  comfort. 
 lam  ( fayth  he)  thy exceeding  great  reward.  As  if 
 he  fhould  fay,  Abraham,  whatfoever  is  in  me,all 
 that  I  haue3al  my  attributes  are  thine,for  thy  vfe5 
 my  power,  my  wifdome,my  counfell5my  good- 
 ncffe,my  riches,whatfoeverismine  in  the  whole 
 world,I  will  giue  it  for  thy  portion,I  and  all  that 
 I  haue  are  thine.  And  might  he  not  well  fay,  hce 
 was  an  exceeding  great  reward  ?  Who  can  vnder- 
 ftand  the  height,  and  breadth,  and  length,  and 
 depth  of  this  reward,  lam  thy  exceeding  great  re- 
 ward? Thatis.Thou  fhalt  haue  all  kinde  of  com- 
 fort in  me,  &  thou  fhalt  haue  them  in  the  higheft 
 and  greateft  meafure.And  in  thefedoth  Cods  All. 
 Efficiency  confift,that  excommunicates  and  de- 
 riues  to  vs  from  himfclfe. 
 Now  to  fhew  that  he  is  fo,you  muft  vnderftand 
 not  onely  that  the  Lord  is  wholly  All-fuffcient  to 
 
 G  2  his 
 
44 
 
 O  f     G 
 
 O    D     8 
 
 There  is  no 
 fufficiencie  in 
 the  Creature. 
 
 The  Creature 
 can  doe  no* 
 
 thing  of  it 
 relre,tomake 
 ys  happie. 
 Becaufe 
 1 
 It  is  inferior 
 to  vs. 
 
 his  children  on  the  one  fide/That  is. He  brings  all 
 comforts  with  him,  but  this  muft  alfo  be  vnder- 
 ftood,that  in  the  creature,on  the  other  fide,there  , 
 is  no  fufficiency  at  all. It  was  the  point  I  began  to  | 
 touch  vpon  the  laft  day  j  I  will  now  open  it  vnto 
 you  more  fully. 
 
 That  in  the  Creature  there  is  no  fnjficiencie  at  all, 
 And  in  the  Lord  there  is  all  Efficiency . 
 
 We  will  not  dif-joync  them,  but  handle  both 
 together^  (  for  it  would  be  invaine  for  mee  to 
 proue  the  Lord  is  All-fnfficient ,)  but  the  great  de- 
 ceit, which  prevailes  with  the  hearts  of  men>  is 
 this,that  they  thinke  there  is  fomething  to  be  had 
 in  the  creature  of  it  felfe.  And,therefore,we  will 
 fpend  thofe  Arguments  by  which  we  will  proue 
 this  chiefly  and  convince  you  of  it,  that  there  is 
 nothing  in  the  Creature,  no  ftabilitic,  no  fuffici- 
 encie,it  can  doe  you,of  it  felfe,  neither  good,nor 
 hurt,  as  we  told  you  the  laft  day.  All  the  good 
 and  hurt  that  the  creature  can  be  fuppofed  to  do, 
 it  (lands  in  one  of  thefe  two  things.  Either  in  ma- 
 king vs  happie,  or  miferable  $  Or  elfe,  fecondly, 
 in  affording  vs  fubfidiary  helpes/uch  as  wehaue 
 neede  of,  vpon  occafion.  In  neither  of  them  the 
 Creature  of  it  felfe,is  able  to  doe  any  thing.  You 
 muft  remember  ( that  which  we  then  delivered  ) 
 that  the  Creature  is  not  able  to  doc  any  thing  in 
 the  matter  of  our  happine/Te. 
 
 Firft.Becnufe  it  is  inferior  to  vs,and  that  which 
 is  inferior  cannot  addc  to  that  which  is  aboue  it. 
 
 Secondly,1 
 
All-svfficiency. 
 
 I  Secondly.  Becaufethe  Creature  is  accurfed . 
 i  there  is  a  curie  lies  vpon  the  Great  ure,t  here  is  an 
 emptineifc,and  a  vanitie  in  it,  and  that  which  is 
 emptic  in  it  feife,  can  giue  no  fulneffe  to  vs. 
 
 Thirdly.  The  Creature  is  vnder  the  Strnne,  and 
 
 therefore  you  haue  that  phrafe  fo  often  repeated 
 
 \t\EcelefiafltSy  All  things  vnder  the  Same,  areva- 
 
 mtie  and  vexation  of  ftirit.  Now  the  happineffe 
 
 jthatwefeekeforisabouetheSunne,  which  the 
 
 I  Creature  is  not  able  to  reach. 
 
 Fourthly. The  Creature  is  corporall,  the  mind 
 is  fpirituall,  it  is  a  fpirit,  and  therefore  it  can  re- 
 ceiueno  happineffe  from  intherefore  in  Heb.  12. 
 we  are  fayd  to  goe  to  the  (pirits  off  erf eB  men,  as 
 if  that  were  a  futable  converfe  for  a  fpirit. 
 
 Fiftly.It  is  temporary, whereas  the  foule  is  im- 
 mortally it  is  not  able  to  run  the  courfe  with  it  to 
 itsjourneycsend3but  itleaues  it  in  the  middle 
 way.and  therfore  it  is  not  able  to  make  it  happy. 
 Be/Ides.  As  I  tolde  you  then  the  Creature  is 
 finite,  and  therefore  it  is  not  able  to  fill  the  foule-, 
 God  is  infinite,  and  therefore  is  able  to  doe  it. 
 That  no  Creature  can  doe  it, we  fee  in  continuall 
 experience.  Take  any  comfort  that  you  findein 
 the  Creature,and,when  you  haue  enjoyed  it,  ftill 
 you  wantfomewhat,  and  you  would  haue  more  : 
 But  when  you  come  vnto  the  Lord,  &  enjoy  him, 
 when  your  hearts  are  filled>ftill  there  is  fomwhat 
 j  beyond  in  him,  there  is  no  flop,  there  is  no  re-  j 
 !  ftraint.  And,  therefore,  heonely  can  make  the ; 
 foule  happy  .Now  the  ground  of  it,why  he  is  on-  j 
 I  ly  able  to  doe  it,  is,  becaufe  the  foule  is  made  for 
 
 G  3  him, 
 
 4? 
 
 It  is  accurfed. 
 
 3 
 
 It  is  rnder 
 
 the  Sunne. 
 
 4 
 It  is  corporal. 
 Heb  si.ȣ. 
 
 It  ii  tempo- 
 rary. 
 
 6 
 
 It  is  finite. 
 
4<£ 
 
 Why  nothing 
 canfatufiethe 
 foulcbutGwrf. 
 
 O  f    G 
 
 O    D     $ 
 
 Ssffi* 
 
 Anfa. 
 Thecreaturc 
 is  not  able  to 
 doers  good, 
 or  hurt. 
 Ier.io.  5. 
 
 God  altereth 
 
 no  law  of  na- 
 ture. 
 
 him,  the  fouleis  fitted  for  him,  and  therefore 
 there  is  nothing  els  anfwerable,there  is  that  con- 
 ftkution  of  the  minde,  that  it  will  not  be  filled, 
 with  any  thing  befides.The  Lord  might  haue  put 
 the  minde  into  fuch  a  frame,  hec  might  haue  fo 
 conftituted  the  foule  of  man,  that  the  Creature 
 might  haue  filled  it,and  fatisficd  it,&  haue  becne 
 an  adequate  ob jed  to  it,but  he  hath  not  done  for 
 for  he  made  it  for  himfelfe,  and  therefore,  it  is 
 not  filled  but  with  himfelfe.  So  much  for  that, 
 that  the  creature  in  the  matter  of  happines  is  able 
 to  doe  nothing. 
 
 But  you  will  fay  to  me^This  is  a  thing  of  which 
 we  make  no  doubt $But  what  doe  you  fay  for  or- 
 dinary vfes,  and  for  the  viciffitudes  of  this  life^ 
 is  not  the  creature,in  thefe,  able  to  doe  good  and 
 hurt  tf 
 
 Beloved^  I  faid  to  you  the  laft  day,the  Crea- 
 ture is  not  able,confidered  without  the  influence 
 of  the  firft  moover,  to  doe  you  the  leaft  good,or 
 hurtjas  the  words  are  Icr.  1  o .  5 .  fpeaking  oflMs, 
 they  can  do  neither  good,  nor  hurt  ,and  therefore  feare 
 them  not.  As  if  he  fhould  fay  $  If  they  could  doe 
 you  ,either  good,  or  hurt,y  ou  might  fearc  them, 
 anditiscertaine,  if  any  Creature  were  able,  in 
 manner  aforefaid,  to  doc  you  any  good,or  hurt, 
 you  might  feare  the  creature  :  for,  God 'alters  no 
 Law  of  nature,  that  which  is  in  it  felfe  to  be  fea- 
 red, we  may  feare,  that  which  is  to  be  obferved 
 and  regarded,wemay  regard  it.Now5ifany  crea- 
 ture were  able  to  doe  good,  or  hurt,  certainely, 
 it  were  to  be  feared  in  regard  of  the  hurt  it  could 
 
 doe5 
 
A 
 
 LL-8VFFICIENCY. 
 
 doe,and  to  be  regarded  and  obferved  in  regard  of 
 the  good  it  could  doe.  Then  againe,  the  Law  of 
 the  Zm/ fliould  be  vnequal,if  the  Zm/ fliould  re- 
 quire all  worfbip,that  the  intention  of  the  minde 
 be  wholly  taken  vp  about  him,&  that  we  fliould 
 hauc  an  eye  to  the  Creature,  if  the  Creature  had 
 any  felfe,part  with  him  in  doing  vs  good  or  hurt; 
 for,  if  the  Creature  could  doe  vs  hurt,we  fliould 
 not  onely  looke  to  Ged,  that  he  fliould  be  a  Buck- 
 kr,hut  we  fliould  hauc  an  eye  vpon  the  creature. 
 If  a  man  fliould  fay,  I  will  be  a  defence  to  you, 
 I  will  keepe  you  fafe;but  I  cannot  doc  it  wholly, 
 fuch  a  one  ftands  by , that  may  reach  you  a  blow, 
 from  which  I  cannot  defend  you  -,In  nature  and 
 rcafon,  a  m3n  will  haue  an  eye  to  that  man  too, 
 and  fo  wc  would  to  the  creature,if it  were  able  to 
 hurt  vs :  And  fo,  likewife,for  good,  the  Lordtt- 
 ftraines  not that,nor  fay th,y ou  (hall  haue  a  parti- 
 all  happines,you  fliall  haue  no  more  the  is  in  m£, 
 though  there  might  be  fomethingbefidesinthe 
 Creature^but  he  fuifers  our  foules  to  be  at  full  li- 
 bcrtie,  to  feekc  their  happines  to  the  vtmoft,and3 
 therefore,  if  the  Creature  did  addc  the  leaft  drop 
 of  happines,or  if  the  leaft  beame  of  happines  did 
 fpring  from  the  Creature,  certainly,  you  might 
 hauc  an  eye  vpon  it,  you  might  fo  farre  worfhip 
 it  and  regard  it :  but  it  is  wholly  from  the  Lord  : 
 therefore,  fayth  he,  let  your  heart  be  onely  fixed 
 vpon  mee,  let  your  eye  be  onely  towards  mc,let 
 your  affe&rons  betaken  vp  about  nothing  but 
 me,you  flial  fpend  all  the  ftrength  of  your  foules 
 in  obeying  mee,  and  keeping  my  Commande- 
 
 G  4  ments; 
 
 47 
 
 Gods  com- 
 mand of  fce- 
 king  vnto  him 
 isequall. 
 
 Simile. 
 
48 
 
 O  f    G 
 
 O     D     S 
 
 The  creature 
 is  fully  at 
 Gods  difpo- 
 fing. 
 Stnwt* 
 
 Men  are  G*ds 
 inftrnments 
 Itodovsgood 
 !  and  hurt. 
 
 mentsrfor  there  is  none  in  the  world  that  is  able 
 to  doe  you  good,  or  hurt  but  my  felfe.  Now,  to 
 make  this  good  to  y  ou,I  wil  propound  but  thefe 
 two  things.  Firft.  That  all  the  Creatures  are  ab- 
 folutely  at  his  difpofing.Secondly. That  when  he 
 hath  difpofed  of  them,  when  he  hath  diftributed 
 them  to  vs  to  afford  vs  comfort,  yet  they  cannot 
 a&ually  comfort  vs,  without  a  fpeciall  hand  of 
 his.Thofe  two,bcing  fully  opened,wil  make  this 
 poyntgoodtoyou,  that  the  Creature  is  able  to 
 doe  you  neither  good  nor  hurt. 
 Firft,I  fay,the  Creature  is  fully  at  his  difpofing  5 
 that  is,  all  the  Creatures  in  this  world  ( let  a  man 
 caft  his  eye  vpon  the  whole  vniverfe)  they  are  all 
 but  as  fo  many  fervants,  which  arc  in  the  Lords 
 houfe,  prepared  to  waite  vpon  his  children,  to 
 convey  fuch  comforts  to  them,  as  he  hath  ap- 
 pointed them,  fo  that  there  is  not  one  creature  in 
 heaven  or  earth,  ftirres  it  felfe  to  do  you  the  leaft 
 good,but  when  the  Xpr^commands  it,and  faith, 
 Goe,  comfort  fuch  a  man,  goe,  refrefli  him,  doe 
 him  good ;  it  ftirres  not  without  a  warrant,  and 
 without  a  fpeciall  comand  from  him.  The  bread 
 and  meate,  which  you  eate,  nourifli  you  not,  ex- 
 cept he  fay,  goe,and  nourifh  fuch  a  man  -the  fire 
 warmes  you  notjand  fo  of  all  the  Creatures  elfc. 
 Againe,when  he  doth  command  them,  they  doe 
 it,  and  they  doe  it  fully. 
 
 So  all  thegoodnefle  that  wee  participate  of, 
 both  by  good  and  evill  men,all  is  from  the  Lordh 
 either  it  is  from  his  mercie,  or  from  his  provi- 
 dence- therefore  we  fhould  learne  to  fan&ifie  the 
 
 Lard7 
 
A 
 
 LL-SVFFICIHNCY 
 
 Lord,  both  in  our  hearts5and  in  our  fpecches5  nor 
 by  faying  I  haue  gotten  me  favour  and  friend  fhip 
 of  fuch  a  man,  but,  the  Scriptures  expreffion  is3 
 the  Lord  hath  given  me  favour  in  fuch  a  mans  eyes. 
 So,againe,not  by  faying  I  haue  procured  the  ha- 
 tred of  fuch  a  man  againft  mc,  but  fay,  the  Lord 
 ftirred  vp  fuch  a  mans  fpirit  againft  me3  and  fo 
 not  by  faying  I  haue  gotten  fuch  and  fuch  things, 
 but  as  Jacob  ,the  Lord  of  his  goodies  hath  given  mee 
 allthis, not  Laban}not  my  owne  labour  s  if,in  any 
 cnterprife  you  haue  fucceffe,fay  not,I  haue  done 
 it,but  fay  as  Abrahams  fervant  faydjhe  Lord  hath 
 frofperedmy  Tourney .That  is.The Lorddoih  all  in 
 all,it  is  he  that  commands  all,it  is  he  that  difpo- 
 feth  ali,I  fay,  that  we  fhould  fan<3ifie  the  Lord  in 
 our  fpeeches,  this  is  the  language  of  the  Scrip- 
 tures jBut,chiefly  we  (hould  fan  fiifie  him  in  our 
 hearts, .That  is.Thus  we  fhould  conceiue  of  him, 
 and  thus  we  fhould  thinke  of  every  Creature  j 
 it  will  not  be  vnprofitable,if  we  draw  this  a  little 
 neerer  into  particulars.  That  all  the  Creatures 
 are  foat  his  difpofing,  that  they  ftirre  not  a  jot, 
 but  at  his  command^  you  fhall  fee  in  Ecclef.^tht 
 generall  there  fet  downe  $  J  know  that  whatfoever 
 God  fhall  doe,  it  (hall  be  forever,  to  it  can  no  man 
 adde,  nor  from  it  can  nomandimimjb,  for  God  hath 
 done  it  that  men fhould  feare  before  him.  (Markc) 
 I  know  that  what foever  God  fhall  doe,  it  fhall  be  for 
 ever.  That  isrthe  creature  cannot  alter  any  courfe 
 that  God  hath  fet,  neither  at  this  time,  nor  at  any 
 other  time,  but  it  fhall  run  in  a  conftant  courfe, 
 likeaftrongftreame  that  cannot  be  refifted5  it 
 
 fhall 
 
 Wc  /hcuJdfcc 
 God  in  the 
 good  and  cvill 
 men  doe  ys* 
 
 EccIeCj.14. 
 
So 
 
 O 
 
 G 
 
 O    D     S 
 
 The  nils  of 
 men  guided 
 by  God, 
 
 Provao  %6, 
 
 (hall  be  for  ever,  to  itfball  no  man  addend  from  it 
 can  no  man  diminifh.  That  is. The  creature  cannot 
 onely  doe  no  fubftantiall  adtion,  but,  when  the 
 Lord  hath  done  anything,  the  Creature  cannot 
 adde  the  leaft  thing  to  it,  and  as  it  cannot  adde, 
 fo  it  cannot  diminifh,  nor  take  away  the  leaft 
 thing  from  any  blefling  that  he  beftowcth,  nor  a- 
 ny  evill  that  he  will  doe,  the  creature  addes  not  a 
 jottothatevill,tothatcro(Te,  to  that  affli&ion, 
 nor  the  creature  mittigates  notthecroffe  in  the 
 leaft  degree,  though  you  thinkcit  doth :  But  that 
 wefhall  anfwer  afterward.But  why  is  this  t  This 
 (fayth  he)  the  Lord  hath  done, that  menjhould  feare 
 before  him.  As  if  hee  fhould  fay  j  they  would  not 
 feare  me, but  they  would  feare  the  creature,  and 
 J  looke  to  the  creature,  if  it  were  able  to  adde  any 
 1  thing,  or  to  detract  any  thing,  either  to  or  from 
 any  blefling,  or  comfort,  that  we  haue,  or  to  or 
 from  any  evill,  or  any  crofle  that  lyes  vpon  vs. 
 Now,that  it  is  fo,that  the  creature  is  thus  guided 
 and  difpofed  by  him,  that  it  is  able  to  do  nothing 
 without  him,we  will  not  inftance  in  the  vnreafo- 
 nable  creatures,  w^1  you  all  beleeue  well  enough 
 to  be  at  his  command,  but  wee  will  inftance  in 
 thofe  that  fceme  to  beat  the  greatcft  libertic:  that 
 is  the  wils  and  vnderftandings  of  men  -0  certaine- 
 ly  if  there  be  any  liberty  in  the  creature  it  is  there, 
 the  will  of  man  is  fo  free  a  thing,  the  devifes  of  a 
 mans  heart,  his  turning  of  himfelfe  this  way  or 
 that  way,  who  can  fet  any  Rules  to  it  *  But  in  this 
 the  Ztf/v/guidesall :  take  it  in  other  mens  hearts. 
 Pro,  29.  Every  wan  feekes  the  face  rftke  Rtder,  but 
 
 his\ 
 
An*-t 
 
 YFFICIBNCY. 
 
 his  Judgement  is  from  the  Zm/.That  ismien  are  de- 
 ccivcd  in  this,if  they  thinke  the  Ruler,as  of  him- 
 fclfc,  can  doe  any  thing3though  he  feeme  to  haue 
 much  power  and  abilitie,to  doe  fome  good,  and 
 hurt  to  men,if  any  elfe  can ;  therefore,  (fay  th  he) 
 menfeeke  his  face,  but,  he  is  not  able  to  doe  any 
 thing,  but  what  the  Lord  di&ates  to  him,  or  per- 
 mits him,what  he  prefcribes  to  him  to  doe,what 
 he  fay  th  he  fhall  doe,  juft  fo  farrc  he  goes  and  no 
 farther  •,  for  the  whole  judgement  that  a  man 
 hath,  it  is  from  him,  it  is  from  the  Lord*  That  is. 
 All  the  good  and  evill  that  he  doth,  that  mind  of 
 his,from  whence  it  proceedeth,  is  guided  and  fa- 
 fhioned  by  the  Lord^on  every  particular  occa- 
 fion,  whenfoever  he  hath  to  doe  with  vs,  or  wee 
 with  him:but  that  is  for  men  that  are  without  vs, 
 for  other  men. 
 
 But,  now,  for  a  mans  felfe :  there  is  the  fame 
 rcafon,  indeed,  of  the  one  as  there  is  of  the  other, 
 butmanthinkes  he  hath  libertie,  he  thinkeshe 
 can  goe  to  fuch  a  place,  or  not  goe  ;  he  can  doe 
 fuchathing,  or  not  doe  it  3  it  is  very  true,  and 
 therefore  the  AlUmightie  power  of  God  is  feene 
 herein,  which  wee  are  not  able  to  comprehend, 
 that  when  there  is  fuch  a  libertie  in  the  foule,  in 
 the  will  of  man,  in  the  devices  and  thoughts  of  a 
 mans  heart,  yet  that  they  fhould  be  all  fo  guided 
 by  him,that  there  is  not  theleafl:  ftirring  of  them 
 this  way  or  that  way,  without  his  ordering  and 
 concurrence;  even,  as  you  fee,  Birds  flying,they 
 feeme  to  flie  at  libertie,yet  that  all  fliould  be  gui- 
 ded and  ordered  by  an  over-ruling  hand  •  Such 
 
 are 
 
 si 
 
 Gods  power 
 in  guiding  vs 
 in  our  libertie, 
 
 Nete. 
 
5* 
 
 O 
 
 F 
 
 O    D     S 
 
 Mans  ievifes 
 ruled  by  G«b 
 purpofc. 
 
 Prov.2^4*«< 
 
 PfOV.I&I< 
 
 are  the  wiles  of  men,  &  that  you  (hall  fee  in  thefe 
 particulars  j  when  a  man  thinkes  with  himfelfe, 
 he  confults  with  himfelfe  about  a  thing  that  lyes 
 before  him,  that  is  in  his  owne  power  to  doe,  or 
 not  to  doe,  in  this,  fayth  the  Text,  Prov.  i^.  21. 
 Many  devices  are  in  a  mans  heart,  but  the  cotmfels  of 
 the  Lord fialljland.  That  is.Though  there  be  fuch 
 varietie  of  devices,  that  he  is  able  to  caft  things 
 this  way  or  that  way,  and  to  reafon  to  and  fro, 
 and  to  thinke  with  himfelfe,  I  can  doe  this,  and  I 
 can  doe  the  contrary,  yet,  fayth  he,  lookewhat 
 thezWbyhiscounfell,  will  hauethat  man  to 
 refolue  vpon,  looke  what  iflue  he  hath  put  to  his 
 deliberations,  that  counfell  (hall  ftand,  and  all 
 thofe  devices  (hall  be  guided  and  ruled  by  it,and 
 notgoeftepoutofit. 
 
 Come  now  to  the  counfels  of  a  mans  heart, 
 when  a  man  hath  thought  this  with  himfelfe,  I 
 j  will  fpeake  or  vtter  this,or  a<5l  that,as  he  hath  re- 
 folved  to  do,y 011  would  think  this  man  hath  po- 
 wer to  doe  it.  Prov  .16.  There  are  preparations  in  a 
 mans  heart,  but  the  an  fiver  of  the  mouth  is  from  the 
 Lord.  That  is.  Even  when  it  is  fo  neerc,  that  you 
 thinke,  there  is  nothing  that  can  come  betweene 
 that  a  man  hath  refolved  with  himfelfc,and  fayth 
 this  will  I  doe,or  this  will  I  fpeake,  faith  the  Lord 
 notwithftanding,  this  preparation,  though  you 
 haue  made  all  thefe  ready,thatnowit  is  vpon  the 
 very  poynt,on  the  aft  of executio,  yet  now,faith 
 he,  the  anfwer  (hall  be  given,  as  I  thinke  meete  : 
 and  that  which  is  fay  d  of  anfvvering,  may  be  ap- 
 plyed  to  all  kindes  of  anions  when  a  man  hath 
 
 thought 
 
A  I»  L  -  S  V  F  F  I  C  I  I  N  C  Y. 
 
 n 
 
 thought  with  himfelfe,  and  hath  made  his  heart 
 I  readic,  that  all  the  wheeles  of  his  foule  arcgui- 
 ( ded,  and  turned,  andcotnpofed  to  effed  fucha, 
 I  bufineffe,  yet  the  Lord  comes  betweene  the  cup 
 and  the  lip,  betweene  the  preparation  and  the 
 execution,  and  he  doth  but  that  which  the  Lord 
 would  haue  done*  Thus  it  is  in  others,  and  this 
 vfe  you  may  make  of  it  by  the  way ;  take  a  man 
 that  is  full  of  good  thoughts  towards  you,  the 
 Lord  cm  turne  it  in  an  inftant ;  take  a  man  that  is 
 full  of  evil  devices  towards  y  ou,if  the  Lords  cou- 
 fel  be  other wife,that  fhall  ftand.Put  the  cafe  that 
 the  Zm/fufFcr  him  to  goe  fo  farre  as  to  refolue  to 
 fay,I  will  doe  fome  hurt,or  I  wil  doefome  good 
 to  fuch  a  man,  yet  this  preparation  of  the  heart 
 fhall  not  ftand,vnlefle  it  be  the  fame  that  the  Lord 
 hath  appointed  •  that  fhall  be  fpoken,  &  that  fhall 
 be  a&ed  •  and  therefore,  you  fhall  fee  what  con- 
 clufton  is  gathered  vpon  it,  />/•<?.  20. 2  4.  fay  th  the 
 wife  man  there,  Thefleps  of  a  man  are  ruled  by  the 
 Lord,  bow  can  then  a  man  vnderfland  his  owne  way  ? 
 That  is.  A  man  in  the  morning,  when  herifeth, 
 and  thinkes  with  himfelfe.this  and  this  will  I  doe 
 fay  th  he,deceiue  not  thy  felfe,thy  fteppes  arc  ru- 
 led by  the  Lerd,  thou  takeft  not  a  fteppe  into  any 
 a&ion,  thou  takeft  not  a  fteppe  into  any  good  or 
 evill  to  thy  felft  ,thou  takeft  not  a  fteppe  into  pro- 
 fperitie  or  adverfitie,  bur  it  is  ruled,  and  over- ru- 
 led by  the  Lord,  fo  that  a  man  cannot  vnderftand 
 his  owne  way.  That  is.  He  cannot  fay  this,  and 
 thiswillIdoe,butlikethatinD^.5.23.^/>»^/ 
 thou  not  feared }  in  rvhofe  hands  is  thy  life,  and  all  thy  \ 
 _  wayts*  I 
 
 Gods  Coun- 
 cil (hal  ftand. 
 
 Ptov.10.24. 
 
 Dan.$,*;, 
 
*4 
 
 All  Creatures 
 Gods  Armies. 
 
 I&y+o,  t64 
 
 o 
 
 G 
 
 O     D     S 
 
 rvayes.  That  is.  Every  thing  that  thou  doeft,  e- 
 very  fteppe  that  thou  takeft,  every  thing  that 
 befalsthee.  This  (hall  be  enough  to  fhevv  you, 
 that  man  in  his  anions  is  at  the  difpofing  of  the 
 Lord. 
 
 As  for  other  creatures,if  you  will  hauea  proofe 
 for  it,  to  make  it  evident  to  you,  that  no  creature 
 ftirres  without  him,  cofider  that  in  Efa.qo.fpzz- 
 king  there  ofy  armies  of  the  Lord,  they  are  called 
 y  armies  of  the  Lord,  becaufe  every  creature  is  like 
 a  Souldier  that  ftands  vnder  his  Generall,  readie 
 to  goe,  readie  to  doe,  and  to  execute  whatfoever 
 he  commands.In  the  1 6.  Verfe,  Lift  vp  thine  eyes 
 on  high 3  and  behold who  hsith  created  thefe  things-^ 
 he  brings  out  their  Armies  by  number ,andcals  them 
 all  by  their names ,  by  the  greatneffe  of  his  power,  and 
 his  mighty  ftrength  nothing  failes.  This  is  the  thing 
 I  would  haue  you  obferue  out  of  this  place,  that 
 they  are  all  Cods  armies. Now  an  army  confifts  of 
 many  particulars^take  all  the  creatures  vnder  the 
 cope  of  heaven,  they  are  not  fingle,  you  know, 
 there  are  multitudes  of  them,  there  are  many 
 Beafts3many  Fowles,many  Fiflies,faith  the  Lord 
 here,I  cal  them  every  one  by  their  name.That  is. 
 He  knowes  every  one  of  them,notwithftanding5 
 that  infinite  number  of  them,  he  knowes  them 
 every  onc:even  as  a  Mafter  knowes  every  fervant 
 inhishoufe,  and  can  call  them  by  their  names ) 
 So,faith  he,  every  particular  creature  he  knowes 
 by  name.lt  is  a  comfortable  confederation,  when 
 ycu  cofider  that  there  is  not  one  of  thefe5but  the 
 Z^knowes  them  by  name,  and  they  are  his  In- 
 
 ftruments 
 
All-svfficiency. 
 
 55 
 
 j  /humerus  to  doe  either  good  or  hurt,  asitplea- 
 j  feth  him;  the  fleepethat  you  take^the  meate  that 
 I  you  eate3the  comforts  that  you  haue,whatfcever 
 is  done  by  any  creature,all  comforts  come  from 
 him :  but  this  is  enough  for  that.But,that  where- 
 in  there  feems  to  be  the  greateft  liberty,  the  grea- 
 teft  varietie,the  greateft  changeablenes,the  minds 
 of  men,  we  fee  alfo  are  difpofed  by  him .  That  is 
 the  firft  thing  we  are  to  fhew,  to  make  this  good, 
 that  the  creature  can  neither  doe  good  nor  evill ; 
 becaufe  though  it  doe  both(for  that  there  is  fuch 
 a  thing  experience  fhewes,  that  the  creature  doth 
 good  and  hurt,  and  every  creature  fometimes 
 comforts,  and  fometimes  hurts  and  grieues,  but 
 that  is  at  Gods  difpofing  )  and  fince  it  is  an  Inftru- 
 ment,  and  is  in  the  hands  of  the  Lord^  as  an  Axe, 
 or  a  Sword,  or  a  Staffe,  and  is  not  vfed,  except  it 
 be  at  his  difpofing  •  it  appeares,  that  it  is  perfect- 
 ly and  abfolutely  fubjeft  to  the  dominion  of 
 God. 
 
 But,now,when  the  Lord^hath  fent  fuch  a  crea-  Thc 
 turetothee,  and  thou  haft  it  before  thee  ( that  is  though  »  be 
 the  fecond  thing )  it  is  not  able  to  comfort,  nor !  JJjkjj* can- 
 hurt  thee,without  him.  Put  the  cafe,the  creature  j  hurtof  itfcUe, 
 be  pregnant  full  of  comfort,  yet  it  is  not  able  to 
 giue  downethat  milke  of  comfort  that  is  in  it, 
 except  the  Lord  educe  and  bring  it  forth,  except- 
 the  Lord  apply  it  in  particular  to  thee.  And 
 the  fame  I  may  fay  of  any  hurtfull  creature  5  be 
 it  never  fo  pregnant  with  evill,  be  it  never  fo 
 full  of  it,  yet,  it  is  not  able  toexercife  it,  it  is 
 not  able  to  aft  that  hurt  it  hath,  except  the  Lord 
 
 bring 
 
5* 
 
 Comfort  ari- 
 feth  from  a 
 firnefleofthe 
 mindetothe 
 condition. 
 
 Nete. 
 
 o 
 
 O    D    S 
 
 bring  it  forth,cxccpt  the  Lordkx.  it  a- worke,  and 
 vfe  it  for  fuch  a  purpofe :  as  an  Axe  if  it  be  never 
 fo  fharpe,  yet,  if  the  Carpenter  doe  not  vfe  it  to 
 cut  fuch  aTree,to  lop  fuch  a  branch,it  is  notable 
 to  doe  it. 
 
 Now  the  ground  of  it,  why  the  creature  is  not 
 able  to  doe  this,  is  from  hence,  that  all  the  com- 
 fort that  arifeth  from  the  crcature,proceeds  from 
 that  futablcncfle  and  that  agreeablcnefle  which  is 
 betweene  the  mind  and  it.  That  is- when  the  blef- 
 fing  and  the  minde  are  fitted  one  to  another,  as 
 the  fword  to  the  fheath,or  as  the  meate  to  the  pa- 
 late, then  the  creature  comforts  ,  but  if  there  be 
 an  vnfutablene(fe,a  difagreement,  a  difproporti- 
 on3  betweene  the  Creature  and  the  minde,  now 
 thou  rcceiveft  no  comfort  from  it :  for  what  is  it 
 to  thee?for  comfort  lyes  not  fimply  in  any  thing: 
 
 1  but  that  is  comfortable  that  agreech  with  the  ap- 
 petite, and  the  defire  of  a  man.  Whatfoever  it  is, 
 let  the  defire  be  what  it  will,  if  that  which  thou 
 haft,fuite  with  thy  defire,it  is  comfortable, when 
 
 |  amansheartisfad,luchadlionsasare  fu  tabic  to 
 
 !  that  difpoficion,are  pleafant^weeping  is  pleafant, 
 and  complaints  are  pleafant ;  mufique  grieues, 
 becaufe  that  is  not  futable  to  the  prefent  difpofi- 
 tion.  And  fo  in  every  thing  elfe.  It  is  no  matter 
 
 ;  what  thy  condition  is,  but  what  futableneffe  and 
 agreeableneffe  is  betweene  thy  minde  and  thy 
 
 1  condition^ thou  be  in  never  fo  good  condition, 
 yet  except  (J^-Zmake  that  and  thy  mind  to  agree, 
 
 j  thou  (halt  receiue  no  comfort  from  it ,  if  a  man 
 be  in  meane  condition,  if  he  be  in  prifon,  if  he  be 
 
 in 
 
All-svfficiency. 
 
 if  in  the  lo  weft  eftate,if  he  be  in  bondage,  if  he  be 
 in  exile,  whatfoeverheis,  if  the  ZWmake  but 
 that  condition  and  his  minde  to  agree,  it  will  be 
 comfortable  enough,    And ,  therefore ,  hence 
 comes  thedifcomfort  that  is  in  the  Creatures, 
 when  a  man  hath  them,and  enjoyes  them^it  may 
 be,  thofe  things  which  thou  haft,  are  fuch  as  fute 
 not  with  thee,  fomewhat  there  is  that  thou  af- 
 fc&eft,  fomething  that  thou  defireft,  that  thou 
 haft  not,  and  that  thou  canft  not  gee. 
 As,for  inftance,//^^^  had  an  eftate  ful  ofcom- 
 fort,and  of  all  kind  of  bleflings,yet  there  was  not 
 a  futablenes  between  his  mind  &  that  eftate,  one 
 thing  came  betweene,  M&rdecai  fate  in  the  Gate, 
 and, therefore,this  availed  him  nothing.  That  is. 
 Though  there  were  all  this  together,  yet  fince 
 there  was  not  aconjun<3ion  of  the  facultie  and 
 oftheobjeft,  this  availed  him  nothing.  Why? 
 becaufe  it  was  not  futable  to  his  defire,there  was 
 fomething  that  he  would  haue,that  his  affc&ions 
 and  appetite  were  fet  on,that  if  he  had,  he  fhould 
 be  well.  And  therefore,  faythhe,  all  this  avayles 
 menothmg,  that  is  hrsexpreffion.  So  Amnon,  he 
 was  the  Kings  fon,and  had  all  things  that  a  Kings 
 fonne  might  haue,  yet  all  this  was  not hing,there 
 was  fomething  els,  that  his  heart  was  fet  on^that 
 he  had  not  .Many  the  like  inftances  I  might  giue, 
 but  I  ncede  not.  Therefore,  I  fay,whcn  the  Lord 
 puts  an  vnfutablenes  between  thy  minde  and  the 
 comforts  that  thou  haft,  and  fuffers  thee  to  haue 
 an  inordinate  appetite;  as  women  which  haue 
 good  meate  to  eate,  yet  fometime  doe  long  after 
 
 H  allies. 
 
 57 
 
 Inftitnces. 
 Hcftcry.  i$. 
 
 Simile, 
 
58 
 
 O 
 
 O     D      • 
 
 Inordinate 
 dcGres  make 
 the  life  vn- 
 
 comfortable. 
 
 Theappre- 
 henfion  of  the 
 fnind,maketh 
 happie  cr  mi- 
 serable. 
 
 PC  j  j.  I  $.14. 
 
 aflics  and  coales,  and  fuch  things  •  fa  when  God 
 giuesa  man  an  eftarc>  when  hee  compaffcth  him 
 abenit  with  mercies  and  bteflings  on  all  fides,  yet 
 if  he  fuflfer  fuch  an  inordinate  appetite  to  take 
 hold  of  him,  to  defire  fome  odde  thing,fome  by- 
 thing  that  poifeflfeth  hisfoule,  he  may  haue  the 
 bieffing,and  haue  it  prcfenc  with  him,  and  yet  re- 
 ceiue  no  comfort  from  it  at  all.  Now,all  this  Be- 
 loved, tends  to  this  purpofe,  that  you  may  know 
 that  it  is  the  Lord  that  giues  all  good  &  evil,both 
 in  that  the  creature  is  at  his  difpofing  that.doth  it, 
 and,not  fo  onely,  but  the  efficacy  of  the  creature 
 (to  exercife  fuch  an  z€t  of  good  or  evilko  vs,that 
 we  fhould  receiue  a&uall  comfort  or  difcomfort 
 from  it)  it  is  from  him,  and  all3 1  fay,chicfly  ari- 
 fcth  from  that  dominion  that  the  Lordhzth  over 
 the  fpirits  of  men,  it  doth  not  lye  fo  much  in  the 
 Creature,  as  in  framing  the  apprehenfion  of  the 
 minde,  and  therein  is  fecne  the  truth  of  this  point 
 chiefly  that  we  haue  now  delivered,that  the  Lord 
 onely  is  the  Author  of  good  and  hurt.and  not  the 
 \  Creature ;  becaufe  he  guides  the  apprehenfion  ■• 
 for,  if  it  be  true  as  it  is  moft  truea  Animus  cujnfq^ 
 drf.it  is  the  mind  and  apprehenfion  of  every  man 
 that  maketh  his  life  pleafant,  or  it  is  the  minde  of 
 man  that  maketh  him  happie,  and  not  the  thing, 
 then  the  L or d that  guides  the  minde,  and  that  fa- 
 shions the  heart,  he  hath  the  onely  hand  in  ma- 
 king the  life  pleafant.  When  thou  haft  gotten  all 
 thou  wouldcft  haue,  y€t  what  is  that  except  thy 
 heart  be  faftioned  to  it?This  you  lhall  fee  in  Ffdl. 
 33.  The  Lord  looked  d^wne  from  his  dwelling?  and 
 1  from 
 
A  L  I,  -  •  V  F  F  I  C  I  B  N  G  Y# 
 
 from  his  habitation,  %pon  the  men  that  dwell  vpon 
 the  earth, and  fafkions  their  hearts  everyone  of  them. 
 (Marke  )  hefafhims  their  heart-  That  is .  A  man 
 hath  fuch  a  frame  of  heart,  fuch  an  apprehenfion 
 of  things,  as  it  pleafcth  cWto  giuehimrSo  that, 
 take  any  eftate  or  condition  that  a  man  is  in  ( as 
 you  know  there  is  a  great  varietic  of  conditions, 
 to  be  rich,  and  to  be  poore,  to  be  in  prifon,and  to 
 be  at  libertie,to  be  in  health,and  to  be  ficke,to  be 
 in  honour,  and  to  be  in  difgrace )  thefe  are,  as  it 
 were,  the  fcverall  moulds,  into  which  the  Lord 
 cafts  men.Now,if  he  will  frame  the  fpirit  to  that 
 I  mou!d,like  foft  clay  to  the  feale(for  that  is  an  ex- 
 prdfion  in  Uh  )  I  fay,  if  he  fafhion  the  fpirit  to  it, 
 &  make  it  pliable  to  the  conditio,to  that  mould , 
 a  man  will  beare  and  indure  it  well  enough,  hee 
 (hall  find  comfort  in  it,  it  will  be  nothing  to  him . 
 And  therefore  the  Saints ythe  Jpoftles,&  Prophets, 
 when  Cod  was  with  them  to  fafhion  their  hearts 
 to  pafle  through  the  varietie  of  troubles,  might 
 &y,ofthcmk\tt£S)Nonpatimsir(!rc.They  teemed 
 to  fuffer,but  in  truth  did  not  fuffer.  What  was  it 
 to  Paul,  when  he  endured  that  ftatc  &  condition  j 
 that  he  did,  when  his  heart  was  fo  fafhioned  to  it 
 as  it  was  *  Now,  I  fay,  in  that  the  Lordhath  this 
 dominion  over  the  fpirits  of  men,  hence  it  is  that 
 he  makes  a  mans  life  comfortable.  Put  the  cafe, 
 thy  hand  hath  gotten  much,thatthou  haft  gathe- 
 red much  wealth  together,yet,y  ou  know  Eartcf. 
 a.  There  is  no  profit  to  a  man,  but  that  he  eat  e  and 
 drinke  •  and  delight  his  fettle  with  profit  after  his 
 labour,  I  fay  this  alfo,that  it  was  of  the  hand  of  God. 
 H  2  That 
 
 19 
 
 Whence  it  is 
 thatfaffermgs 
 are  eafie  to 
 the  Saints* 
 
 Ecdef.s.  14. 
 
r 
 
 6q 
 
 guefi. 
 
 Anfw. 
 God  is  Lord 
 of  theafFe&i- 
 
 ons. 
 
 Simile, 
 
 O 
 
 O     D     • 
 
 Deaths 75* 
 
 That  is.  All  this  is  nothing,  except  a  man  delight 
 in  it,  except  a  man  enjoy  the  comfort  of  it.  Well> 
 but  is  not  that  an  eafie  thing,  when  the  mind  and 
 the  ftate  are  put  together  i  No,  (fay  th  the  Wife- 
 mzn)tbis  is  of  the  hand  of  the  Lord.Thzx  is. Except 
 the  Ldrd&oz  it  by  a  fpeciall  hand  vpon  the  Crea- 
 ture5it  is  not  able  to  doe  it,  except  he  fit  the  mind 
 to  the  ftate,  except  he  ftite  them  together,  it  can- 
 not doe  it:fo  I  may  fay  of  all  things  elfe.  A  hony- 
 Combe  may  be  very  bitter  to  a  man,  his  fto- 
 macke  may  be  fo  difpofed,  as  in  a  Feaver,  ( you 
 know)  that  which  is  fweet  feemeth  bittcnagaine 
 that  which  is  bitter  may  be  fweetc  to  a  man  %  fo 
 thofe  that  are  the  greateft  coforts  may  be  bitter, 
 and.  thofe  things  that  may  be  bitter  to  other  men, 
 may  be  fweet  to  him.  It  is  fayd  of  cvill  men,  they 
 feare  where  no  feare  is.  That  is.  When  there  is  no 
 caufe  of  feare,  yet  the  zWcanfofaihion  their 
 hearts,and  To  frame  their  apprebenfion^that  they 
 fliall  feare  where  there  is  no  caufe  of  feare*  when 
 they  are  but  Itrufi  &  fpeftrafaadowes  of  cvill.  A- 
 gaine,  another  feares  not  when  there  is  caufe  of 
 j  feare.  That  is.  Though  things  be  put  vpon  him 
 |  that  are  terrible,  yet  the  Lord  can  take  away  that 
 feare.  And  as  we  fay  of  that  affe<9io,fo  I  may  fay 
 of  any  other,  of  joy,and  gladnes,  he  fafhions  the 
 heart,  kzDent.  28.  75.  where  the  Lord  threat  - 
 neth  many  curfes,  &  this  is  one  amongft  the  reft, 
 Yoitftatlgoe  into  afrange  N  at  ion,and  there  y  nit  fo  alt 
 Hue .k  man  might  objecS  thus  ;  Though  I  Hue  in 
 a  ftrange  Nation,yet  I  hope  I  may  haue  fome  reft 
 and  fome  comfort  there.No,fayth  the  Lord,you 
 
 raaft 
 
ALL-SYFFICIENCY. 
 
 muft  know  this,  that  I  hauc  dominion  over  the 
 apprehenfion  of  your  hearts  &  affe*5iions,  when 
 you  come  thither./  willgiueyopt,  trembling  hearts, 
 andformv  ofminde.  That  is.  Though  there  be 
 comforts  there,  yetyoufliail  not  take  comfort 
 from  them  •,  and  the  reafon  is  added,/^*  thine  eyes 
 Jballfayle.That  is  5  When  thou  commeft  thither, 
 I  will  put  areftlesvnquietdifpofition  into  thee, 
 that  thou  (halt  not  content  thy  felfe  with  the 
 comfort  thou  findeft,but  (halt  haue  a  longing  de- 
 fire  to  returne  to  thine  owne  home,and  tharthou 
 fhalt  not  be  able  to  doe-,  fo  thou  (halt  haue  a  reft- 
 les  minde  whilft  thou  art  there.  Thus  will  I  fol- 
 low thee  with  judgements.  I  am  lorry,  I  haue 
 ftaydcfolong  in  the  doftrinall  parr,  the  life  of 
 thispoyntis  in  the  vfe  and  application  of  it  •  I 
 will  adde  a  little,  that  I  may  not  wholly  difmiffe 
 you  without  it. 
 
 And  firft,this  vfe  you  may  make  ofit.If  the  Lord 
 be  Alt-fufficiept;  hence  we  fliould  learne  how  to 
 guide  our comfort,how  roguideour  joy,how  to 
 guide  our  affe&ions.  That  is.  Labour  to  fee  that 
 fulneffe  that  is  in  Ged,  and  that  emptinefTe  that  is 
 in  the  creature  5  if  the  Lord  be  thus  AlLfufficicnt, 
 Beloved,  then  let  your  hearts  be  fatisfied  with 
 him  alone,  let  them  be  filled*with  him,  let  them 
 be  fo  bottomed  vpon  him,  &  Co  ftrengthencd  by 
 him,  that  you  nted  not  to  goe  out  from  him  to 
 fetch  in  any  comfort  from  any  creature  whatfoe- 
 ver  5  if  the  Lord  fill  the  heart,  it  fliall  ftrengthen 
 youagainftall  carnal!  joy.  What  need  you  goe 
 out  to  others,  if  you  haue  enough  in  him :  it  will 
 
 H  3  ftrengthen 
 
 <s\ 
 
 Note* 
 
 Vfe. 
 How  to  guide 
 our  comfort* 
 
6z 
 
 O  f     G 
 
 O     D     8 
 
 The  whole 
 ftrength  of 
 our  fpirit 
 {hould  be  be  »' 
 flowed  on  the 
 Lord,&why? 
 
 £*fft- 
 
 We  know  not 
 the  emptines 
 of  the  C  tea, 
 jure- 
 
 When  a  thing 
 is  (ay  A  to  be 
 emptie. 
 
 ftrengthen  you  againfl:  that  expence  of  fpirit,and 
 of  your  thoughts,which  you  beftow  vpon  vaine 
 things  5  for,  wee  haue  but  a  fhort  time  to  liue  in 
 this  world,  the  ftrength  of  our  minde  is  the  mod: 
 precious  thing  we  haue,the  thoughts  &  affe&ios 
 that  we  haue,the  bufineffe,  the  a&iuenefle  of  our 
 mindes,  we  fhould  be  carefull  to  improue  them, 
 we  fhould  be  carefull  that  none  of  this  water  run 
 befides  theMill.That  is.That  it  be  not  beftowed 
 vpon  things  that  are  vnworthy  of  it.  If  the  Lord 
 bcJll-fHfftcievtywhy  (hould  you  not  beftow  it  al- 
 together vpon  him?Why  ihould  youfpend  it  vp- 
 on the  creature?  Why  ihould  your  minde  be  oc- 
 cupied about  it?  Why  fliould  you  be  fo inter  vp- 
 on them  t  Why  fliould  you  be  fo  fubje<3  to  car- 
 nallgriefes,and  feares,and  carnall  defires?Surely 
 all  thefe  fliould  be  taken  vp  about  the  Lord  •  for 
 he  lookes  fbr  it  at  our  hands,  /  am  AlLfufficient  : 
 therefore  let  all  thefe  be  beftowed  vpon  me. 
 
 Andagaine,  as  wc  (hould  Jearne  to  fee  this 
 fulnefle  in  God,  to  haue  our  hearts  bottomed  and 
 fixed  vpon  him,  fo  we  fhould  labour  to  fee  the 
 emptines  of  the  creature.  But,  you  will  fay,  who  j 
 doth  not  know  that  the  Creature  is  emptie  f  that 
 is  no  new  thing.  Beloved,  it  is  certaine  wee  doe 
 not  fully  know  it,  if  we  did,  what  meane  thofe 
 complaints,  &  thofe  griefes,  that  we  take  vp  vp- 
 on every  evill  accident  that  fals  out  ?  for  nothing 
 is  faid  to  be  empty^but  when  you  looke  for  a  ful- 
 nefle in  it,  you  fay  a  Well  is  emptie  of  water,be- 
 caufe  you  looke  for  water  therec'you  doe  not  fay , 
 a  Rocke  is  emptie,f or  you  do  not  expeft  it  there 
 
 S01 
 
All-svfficiency. 
 
 So  we  may  fay  of  the  creature.-if  we  thought,and 
 didbcleeue,  that  there  were  an  emptinefle  ink, 
 we  would  never  cxped  fo  much  fro  it  as  we  doe. 
 Bur,  whenwecomplaineandfay5 1  thought  to 
 haue  found  fueh  and  fuch  things^and  I  find  them 
 not,  it  is  a  figne  that  we  looke  for  a  fulnes  there  $ 
 and  therefore  let  vs  labour  to  corred  that  con- 
 ceit, it  will  helpe  vs  againft  thofe  griefes  &  com- 
 plaints, to  which  we  are  fo  much  iubjed ;  let  vs 
 looke  for  no  more  in  the  Creature  then  is  in  it. 
 All  griefe  and  ftir ring  ofaffedion,  arifeth  from 
 this  cxpedation ,  this  over-weening,  this  high 
 prizing  ofthe  creature :  if  you  finde  inconftancie 
 in  men  $  why  doe  you  looke  for  conftancie  in 
 them  >  they  are  creatures,  if  you  looke  for  ftabi- 
 litie  in  your  eftate,  and  wonder  why  a  change 
 fhouldcome  (I  was  heretofore  rich,  and  now  I 
 ampoore,  I  was  honourable,  and  now  I  am  in 
 difgrace)  why  didft  thou  exped  ftabilitie  in  that 
 which  is  fubjed  to  vanitie  i  Things  would  not 
 trouble  vs,  if  wc  did  not  exped  too  much  from 
 them,if  we  knew  there  were  an  eraptines  in  the  5 
 he  that  lookes  not  for  much  from  the  Creature, 
 can  never  be  much  deceived  ;  he  that  lookes  for 
 much  from  Ged,  fhall  be  fure  tohauehisdefire 
 anfvveredandfatisfied;  he  fhall  never  fall  fliort 
 of  his  expedacion.  And  therefore,  labour  to  al- 
 ter your  conceits  that  way,  that  whenfoever  any 
 thing  fals  out,  you  may  not  be  troubled  at  it, 
 you  may  not  feare  for  that  accident,  for  it  arifeth 
 hence,  becaufeyou  looked  for  more  in  it,  then 
 was  in  it*  It  is  a  faying  that  wee  haue  in  morall 
 
 H4  Phi- 
 
 ** 
 
 Griefe  comes 
 from  expecta- 
 tion fruftratc 
 
 Wecanot  ex- 
 pect too  much 
 from  God. 
 
*4 
 
 O 
 
 F 
 
 O    D     $ 
 
 guefi, 
 
 Anfw. 
 
 I  Cor.  7* 
 
 5o, 
 
 The  Com- 
 
 mandcrachts 
 ofCWgroun- 
 ded  on  reafon. 
 
 Philofophy,  that  after  a  man  is  put  into  expe&a- 
 tion  of  any  thing,  then  every  affe&ion  is  ftirred 
 more  vehemently,  whereas  had  he  not  had  that 
 expe&ation  hee  would  haue  beenemorc  quiet. 
 Therefore  if  we  were  perfwaded,  and  convinced 
 of  the  vanitie  of  the  creature,and  the  emptines  in 
 it,  we  would  never  expe&  much  from  it  •  and,  if 
 we  did  exped  nothing3our  hearts  would  be  qui- 
 eted within  vs,  for  all  varieties  of  accidents  that 
 fall  out^f  or,I  fay,  it  arifeth  hence,  that  we  thinkc 
 there  is  fome  fulnefTe,fome  ftabilitie  in  them,we 
 are  not  fully  perfwaded  of  the  vanitie  of  the  crca- 
 ture,we  thinkc  it  can  doe  good  or  hurt.You  will 
 fay  sis  not  the  creature  able  to  doe  good  or  hurt  t 
 1 1  will  name  but  one  place,  befides  that  I  named 
 (before,  i  Cor.  7.  30.  Let  thofe  that  weepe  be  as 
 thofe  that  weepe  not^  andthole  that  rejoyce  as  thofe 
 that  rejoyee  not [,  and  thofe  that  buy  as  thofe  that  pt f- 
 fejfednot,  and  they  that  <vfe  this  world  as  they  that 
 vfe  it  not,  for  the  fafbion  of  this  world  goeth  away. 
 When  the  Z^giues  fuch  a  precept  as  this,  cer- 
 tainely  there  is  a  ground  for  it  (  as  we  haue  often 
 told  you  )  that  in  all  the  Commandements  of 
 God,  if  they  were  open  to  vs,  if  wee  did  fee  the 
 ground  of  them,we  would  fee  that  there  were  fo 
 much  reafon  for  them,  that  if  Cod,  did  not  com- 
 mand therrvyou  would  fee  it  beft  for  you  to  prac- 
 tife  them,you  would  fee  reafon  for  it.Now  when 
 the  Lord  bids  them  that  grieue,to  do  it  as  though 
 they  grieved  not,and  them  that  rejoyce,to  doe  it 
 as  though  they  rejoyced  not,I  gather  this  from  it 
 that  the  creature  can  do  very  little  good  or  hurt  • 
 
 for* 
 
LL-5VFFICIENCY. 
 
 for,if  the  creature  could  doe  much  hurt;  certain - 
 ly,  then  we  might  grieue  to  fome  purpofe  -,  but, 
 fayth  he,let  the  eviil  be  what  it  will,  yet  grieue  as 
 th&ngh  you  grieved  not.  That  is  •  Let  it  be  as  good 
 as  nothing  ,  that  as  a  man  is  fayd  to  heare  as 
 though  he  heard  not,  and  to  fee  as  he  faw  not, 
 when  he  doth  not  attend  the  tale  that  is  told,  but 
 yctbeheares  it  r  fo  fayth  he,  if  you  haue  fome 
 griefe,let  it  be  fo  fmall,  fo  little;asif  you  grieved 
 not  •,  And  fo  likewife  for  Ioy  •,  Put  the  cafe,  you 
 had  all  the  preferments,  all  the  comforts  &  blef. 
 fings  in  this  world  heaped  vpon  you,yet  rejoyce 
 |  in  thefe  fo  remifly,  as  if  you  rejoyced  not.  Now, 
 it  iscertaine,  if  they  could  doevs  any  /peciall 
 good,  we  might  rejoyce  in  a  greater  meafure 
 then  fo:but3  when  the  Ltrdfoy th,  rejoyce  as  if  yen 
 rejoyced  net,  it  is  certaine  they  can  doe  vs  very  lit- 
 tle good.  That  is  >  So  little  as  if  they  did  vs  no 
 good  at  all. 
 
 But,  you  will  fay,  it  fcemes  they  can  doe  vs  a 
 little  good,  whereas  it  was  fayd  before,  the  crea- 
 ture can  doe  neither  good  nor  hurt. 
 
 We  will  anfwer  that  briefly  5  The  meaning  is 
 this,that  the  Lord  giues  vs  lcaue  to  grieue  a  little, 
 and  to  rejoyce  a  little,  fa  that  it  be  in  remiffe 
 manner,  fo  that  it  be  kept  within  bounds,  but  the 
 creature  can  doe  vs  no  good,  nor  no  hurt  at  all  of 
 it  fclfe,but  as  it  is  difpofed  by  the  Lord,and  ther- 
 forc  though  it  doe  fomething,yet  that  is  done  by 
 God3md  not  meercly  by  the  creature.So  the  rule 
 holds  good,  though  the  creature  doe  fomething, 
 yet  feeing  it  is  not  of  it  felfe,but  as  it  is  an  Inftru- 
 
 ment, 
 
 *s 
 
 Ok 
 
 TheGreature 
 doth  neither 
 good  nor  hurt 
 
 of  itfelfe. 
 
66 
 
 O 
 
 G 
 
 O     D     9 
 
 guefl. 
 
 Anfvt. 
 TheCreaturc 
 doth  little 
 comparatitte* 
 
 ment,  you  may  trucly  fay,  it  is  not  the  creature 
 that  hath  done  any  thing,but  the  Z,*>v/hath  done 
 me  good  and  hurt  by  the  Creature. 
 
 But,  why  then  is  it  fayd,  it  is  a  little  ?  for  this 
 takes  all  away. 
 
 I  anfwei\,the  meaning  is  this,it  can  do:  a  little. 
 
 That  is  5  All  the  evill  any  creature  can  doe,  it  is 
 
 but  a  little  in  regard  of  the  eternall  that  <7*i  in- 
 
 flids  on  the  foule,  it  is  as  good  as  nothing  in  co- 
 
 parifonofthofe  eternall  good  things.  As  ifhee 
 
 fliould  fay,The  things  that  belong  to  GWimtne- 
 
 diately,  the  things  that  belong  to  the  Kingdomc 
 
 of  God,  and  to  a  mans  falvation,  the  things  that 
 
 are  fpirituall  and  eternall,  thefe  are  good  indeed, 
 
 and  evill  indeede,  if  any  of  thefe  befall  you,  you 
 
 muftgrieueexceedinglyrforyouhaucgreatcaufe: 
 
 for  that  can  doe  you  great  hurt,  and  fo  grace  can 
 
 doc  you  much  good,  fork  tends  toeternitie,  it 
 
 tends  to  fet  things  even,  or  odde  betweene  Al- 
 
 mightie  Cod  and  you  ;  and  therefore,  in  thefe 
 
 things,  let  yourrejoycing  be  very  great,  and 
 
 your  griefe  very  great.  But  for  any  thing 
 
 that  belongs  to  this  prefent  life,  it 
 
 is  exceeding  fmall,  it  is  as 
 
 good  as  nothing. 
 
 So  much  for  this  time. 
 
All-s 
 
 VFFICIENCY, 
 
 ais^w^^^W^^ 
 
 THE 
 
 THIRD 
 
 SERMON. 
 
 G  £  N  £   S   I    S  17,   I. 
 
 I  am  (j  01)  oAlUfufflcienu 
 
 He  next  Vfe  we  are  to  make  of 
 this,  that  6Wis  i^All-fujfirient, 
 is,  to  lcarne  to  be  content  with 
 him  alone  for  our  portion/This 
 is  a  Vfe  both  to  thofe  that  are 
 fir  angers  t$the  life  $f  Godt  and 
 like  wife  to  thofe  that  are  within  the  Covenant^ 
 To  thofe  that  are  Grangers,  to  bring  them  in,  for 
 the  Lord  propounds  that  but  vpon  reafonable 
 conduions.lt  is  true,hc  requires  of  you  abfolute 
 &  perfect  obedience,  that  you  ferue  him  altoge- 
 ther,but  then  withall  he  propounds  to  you  an  ab- 
 folute &  full  reward.  Jam  All-fafft$imyyow  fhall 
 neede  nothing  out  of  me.  As  he  requires  you  to 
 leaue  all  f&  his  fake,io  he  promifeth  that  he  will 
 
 be 
 
 *1 
 
 Vfe  1. 
 To  be  co tent 
 With  GOD 
 alone,  the 
 ground  of  it. 
 
 For  thofe 
 without  the 
 Covenant, 
 
6% 
 
 Heb4ii«6. 
 
 Luke  if. 
 
 O 
 
 O     D     S 
 
 2 
 For  thofe 
 within  the 
 Covenant. 
 
 I  The  ground 
 of  vneven 
 mlkwg  to- 
 wards God. 
 
 be  to  you  in  ftead  of  all  things  j  and  therefore  let 
 men  confider  that  in  Heb.i  i .  6,  Whomever  comes 
 to  God,  mafl  beleeue  that  God  is,  and  that  he  is  are- 
 warder  of  them  that  feme  him.  That  is  5  a  man  will 
 never  change  except  it  be  for  the  better5  except  a 
 man  thinke  his  condition  will  be  better,  with  the 
 Lord,  than  it  was  out  of  him,  he  will  never  come 
 in,but, when  he  is  once  perfwaded  of  that,he  can- 
 not keepe  out,  you  know,  that  argument  is  vfed 
 by  the  Prodigal)  fonne^mh  htjflftay  here  J /ball 
 perifh,  if  I  got  to  my  Fathers  houfeMsfervants  haue 
 bread  enonghfthzt  double  argument  brought  him 
 home.So  when  a  man  confiders,out  of  cWthere 
 is  no  fufficieneyatall,  there  is  not  any  thing  in 
 the  creature,as  we  fhewed  to  you  before  at  large: 
 then  if  you  come  home  to  the  Lord,  there  is  All- 
 fufficiencie  in  him.  That  is ;  All  your  defires  fhall 
 be  fatisfied,  there  is  nothing  that  you  necde,  no- 
 thing  that  you  want,  but  it  fliall  be  fupplyed. 
 This,  I  fay,  is  that  that  brings  a  man  to  confider 
 of  Gods  All-fufficicncyfaut  this  we  doe  not  meane 
 to  inlarge  now,but  rather  proceede  to  the  other. 
 Whether  a  man  be  come  in  or  not,  there  will 
 not  be  much  difference  in  the  application  of  this 
 that  we  are  now  to  dclivcr,to  be  content  to  haue 
 6Walone  to  be  our  portion;  for  that  is  the  caufe 
 of  all  our  vnevenneffe,  and  of  our  vnperfeft  wal- 
 king with  GW>we  would  haue  fomwhat  befides. 
 And  therefore  the  Lord  taketh  this  courfe  with 
 his  Difciples,  he  tels  them  the  worft  firft,  he  tels 
 them  they  muft  part  with  all5that  they  muft  deny  J 
 themfclues  throughly  &  perfedly,  &  they  muft 
 
 be 
 
All-svfficiency# 
 
 ' _ 
 
 be  cotent  with  him  aloneDbecaufe  the  Lord  knew  > 
 othcrwifc,  they  would  never  haue  coftantly  fol- 
 lowed him,  and  though  they  might  haue  gone 
 far  with  him,  yet  when  they  had  met  with  a  rub, 
 when  that,  which  they  would  not  part  with,  and 
 thcfcrviceofGWfhoald  come  in  competition, 
 furely,  they  would  turne  afide,  and  leauehim. 
 Now,  you  muftconfider  this,  and  workc  your 
 heart  vnto  it,  that  if  you  haue  him  alone,  it  is 
 enough-,  for  if  men  were  perfwaded,  that  he  is 
 enough,they  would  be  content  with  him  alone. 
 When  the  Sunne  fhines  to  you,  though  there 
 be  never  a  Starre,is  it  not  day  1  Doe  you  not  call 
 it  fo  i  Againe,  when  all  the  Starres  ftiine,and  the 
 Sunne  is  fct,  is  not  that  night  *  Is  it  not  fo  when 
 you  haue  the  Lord alone  ?  Suppofe  you  haue  no- 
 thing but  him  for  your  portion,fhall  not  the  Lord 
 Ibefufficient  to  make  you  happie  *  Is  #*not  a 
 Sunne  and  a  shield  fay  th  the  Pfalmifi  ?  Is  He  not  a 
 '  Sunne.That  xs^AlLfnffieient.xo  fill  you  with  com- 
 fort  of  all  kindes  ?  What  then  though  you  haue 
 nothing  but  him  alone?  ^gaine,put  cafe  you  had 
 all  thofe  creatures,  all  tnofe  Starres  to  fhine  to 
 you  (  for  they  haue  an  excellency  in  them,  they 
 haue  a  light,  and  a  comfort,  though  it  be  a  bor- 
 rowed and  derived  light,  as  weeheard3  fuchas 
 they  receiuc  from  the  Sunne)  fuppofe you  haue 
 them,  it  is  but  night  notwithstanding,  you  are 
 but  in  a  ftate  of  miferie.  And  therefore,  why 
 Should  you  not  bee  content  to  haue  the  Lord  a- 
 lone  foi  your  portion  i  Take  all  the  Creatures, 
 and  you  finde,  by  expcrience,that  when  they  are 
 
 injoyed, 
 
 tf9 
 
 Simile* 
 
7<> 
 
 O 
 
 F 
 
 G 
 
 O    D    S 
 
 SdUmtHt  ex- 
 pert ce  fliould 
 inftruft  rsin 
 thcvaniticof 
 earthly  thingt. 
 
 EccieCi; 
 
 Simile* 
 
 injoyed,  you  fee  an  end  of  their  perfe&ion,  you 
 quickly  finde  a  bottom  in  them^the  heart  hafteth 
 after  fomewhat  elfe,  you  quickly  fuckeoutthe 
 honey  that  is  in  every  one  of  thofe  flowers,  and, 
 when  you  haue  donefo,you  go  to  another  flow- 
 er,  and  to  another,  and  no  where  doth  the  foule 
 finde  reft.  <7^did  purpofely  fet  forth  Salomon, 
 and  gauehim  all  things  that  his  heart  could  de- 
 Are,  fo  that  no  man  had  the  like  before  him,  nor 
 any  man  fince.  And  for  what  end  doe  you  thinke 
 did  the  Lord  it  f  Surely,  for  this  purpofe,  that  he 
 might  be  a  perpetual!  example  (as  things  were 
 written  for  our  learning,  fo  all  thefe  things  that 
 were  done  in  thofe  former  times,  which  are  the 
 Rule  of  thefe  lattcr,they  were  done  for  our  lear- 
 ning) he  had  all  varietie  of  bleflings,  more  then 
 anyjnan  elfe  can  hope  to  attaine,  yet  you  know 
 what  verdidt  he  giues  of  them  j  All  is  vanitie  and 
 vexation  of ffirit.  That  is.  He  found  in  them  an 
 emptinefle  of  that  good  he  looked  for3they  were 
 emptie  Clouds,  Wells  without  water,  Againe, 
 they  were  a  vexation  of  fpirit.That  is.Thcre  was 
 the  prefenceof  much  evill  in  them  that  he  looked 
 not  for,  many  flings,  many  troubles. And  there- 
 fore why  (houkl  you  not  be  content  with  God  a- 
 lone  Z  Take  all  outward  things,beforeyou  in  joy 
 them,  they  fecme  to  be  great^but  when  you  haue 
 injoyed  thcm,&  tryedthera5you  quickly  finde  a 
 bottom  in  them  -/or  thereis  but  a  falfe  luftre  that 
 Sathan  and  your  owne  lufts  put  vpon  them,they 
 haue  gilded  out-fides,  but  when  they  come  to 
 wearing,  the  gilt  weares  off,and  you  finde  after  a 
 
 \vhile, 
 
All-syfficiency, 
 
 while,  what  they  arc^  But  come  to  fpirituall 
 things ;  the  more  you  weare  them,  the  more  you 
 finde  thebeautie  and  excellency  that  is  in  them  • 
 for  there  is  a  duft  &  a  ruft  that  is  caft  vpon  them, 
 which  likewife  the  wearing  takes  off.  And  there- 
 fore  why  fhould  you  not  be  content  to  take  God 
 alone  <  What  is  it  that  man  fo  feekes  after  1  is  it 
 not  happines,  and  comfort  ?  Alas  '  fuppofe  that 
 you  had  all  thefe  in  the  higheft  degree  that  you 
 can  looke  for,  when  all  is  done,  you  fhall  finde 
 that  but  labour  loft,y  ou  fhall  finde  no  ftability  in 
 them.  You  know  what  David Tayth  in  Pfal.  30. 
 when  he  thought  his  mountain  was  made  ftrong 
 and  vnder-propped  well  on  each  fide3What  cau- 
 fed  now  an  alteration c'He  doth  not  fay,there  was 
 a  change  in  the  thing,  he  doth  not  fay  his  moun- 
 taine  waspulled  downe,or  that  there  was  an  alte- 
 ration in  his  eftate,  that  this  or  that  accident  fell 
 out,  that  the  people  rebelled  againft  him  now, 
 which  did  not  before,  or,  that  he  had  loft  fuch 
 and  fuch  friends  that  he  had  before.  But,  fayth 
 he,  thou  tnrnedftawaythyface>andtbenlwdstr$#- 
 bkd.  The  meaning  is  this,  that,  if  there  was  a 
 change  in  his  eftate,  the  change  in  God  was  the 
 caufe,fo  then  it  was  theZwdf  that  comforted  him, 
 though  he  faw  it  not,  it  was  not  the  mountaine 
 that  held  him  vp,it  was  not  all  thofe  bleffings  that 
 he  enjoyed  in  it  that  refreshed  his  heart,  but  it 
 was  the  light  that  fhincd  through  them,and  ther- 
 forehe  found,  when  this  light  was  withdrawne, 
 though  he  injoyed  them  ftill,  his  comfort  was 
 gone.  So,  I  fay,  if  it  were from  the  things  they 
 might 
 
 71 1 
 
 Note, 
 
 Ffal*  $0;  7. 
 
 Itii  God  that 
 conforteth 
 through the 
 Creatures 
 
7* 
 
 O 
 
 G 
 
 O     D     S 
 
 The  Creature 
 without  God 
 as  the  ayre 
 without  light. 
 
 God  comforts 
 his  in  aa  ex* 
 
 traordinarie 
 
 way ,  when  o- 
 
 thermoaaes 
 
 fayle. 
 
 Inflames. 
 
 might  continue  your  comforts  to  you,  bur  when 
 there  is  a  change  in  heave,then  comes  the  change 
 vpon  earth.  And  on  the  other  fide  5  if  God  conti- 
 nue conftant,  if  he  remainefafe,  you  need  fearc 
 nothing,  the  Creature  followes  him,  it  is  he  that 
 fhines  through  them.W  hat  ifa  man  had  the  ayre 
 and  no  light  in  it  <  So,  what  if  we  had  never  fo 
 much,and  no  beames  flowing  from  him  through 
 them,  who  onely  is  the  God  of  all  comfort ,and  the 
 Father  of  all  confolation  ? 
 
 But,  my  Beloved,  (to  be  briefe  )  Put  the  cafe  a 
 man  were  ftnpt  of  all  things,  &  fuppofc  he  were 
 exiled  out  of  his  own  Country,fuppofe  he  were 
 reduced  to  extreame  povertie,  or  fhut  vp  clofe 
 Prifoner,  fuppofc  all  imployments  were  taken 
 from  him,  and  he  were  laid  afide  like  a  broken 
 veffell-jnow  for  a  man  to  fay,  yet  God  is  enough, 
 and  that  he  is  cotent  with  him  alone  for  his  por- 
 tion.That  is  the  tryall,and  this  we  ought  to  doe  : 
 and  there  is  great  reafon  why  we  fliould  doe  it  * 
 you  fliall  fee  it  was  pra&ifed  by  the  Saints;  When 
 Abraham  was  an  exile  from  his  Countrey,  and 
 had  not  a  foote  of  land,was  not  the  Lord  All- fnf- 
 ficient  to  hintfdid  he  not  provide  for  him  aboun- 
 dantly  i  When  Eliah  fled,  and  had  no  meate,  he 
 had  neither  money ,nor  any  body  to  provide  any 
 thing  for  him,  did  not  the  £t?r*/provide  for  him? 
 he  fet  the  Creature  a- worke  to  doe  that,  to  feede 
 him  in  an  extraordinary  way,  when  the  ordinary 
 fay  led.  When  Paul  and  Silas  were  fliu  t  vp  in  Pri- 
 fon,yet  the  Lord  filled  them  with  joy  &  comfort* 
 j  you  know  their  fcete  were  faft  in  the  Stockes, 
 
 yet 
 
Alx-*yfficisncy, 
 
 yet  they  fang  with  joy  of  heart,  there  was  fuch  a 
 flufh  of  joy,thcir  hearts  were  fo  filled  with  it,that 
 they  could  not  containe.  If  a  man  be  brought  to 
 povertic,it  cannot  be  beyond  that  of  lobs  h  was  it 
 not  enough  for  lob  to  haue  God  for  his  portion  < 
 didhenotfooneturneit?  did  he  not  foonetake 
 away  that,and  turnc  the  River  another  way,  as  it 
 were,  and  fill  him  with  abundance? 
 
 Ohjbntyou  will  fay  3if  I  wereafpirit,andcon- 
 iifted  onely  of  an  immateriall  foule,  &  no  more, 
 I  Should  be  content,(it  may  be )  to  haue  the  Lord 
 for  my  portion,  but,  befides  that,  I  haue  a  body, 
 I  haue  a  temporal!  life,  and  therefore  I  need  tem- 
 poral! comforts,  and  therefore  though  I  would 
 haue  the  Lord!  would  haue  thefe  things  added, 
 for,  how  fhould  1  be  without  them  ? 
 
 To  this  I  aafwer.  Firft ;  that,  though  thou  be 
 deprived  of  all  thefe  temporall  bleffings  &  com- 
 forts, yet  thou  flialt  finde  them  all  in  the  Lord, 
 I  fay,  though  they  were  all  loft,and  all  Scattered, 
 i  hough  thou  wert  ftript  of  them  al,yet  thou  flialt 
 find  them  all  in  the  Lord,  if  thou  haue  him  alone. 
 You  will  fay,  how  can  that  be?  This  you  muft 
 know.that  all  that  Godhath  wrought  in  the  crea- 
 ture, all  the  excellence,  all  thebeautic,  and  de- 
 lighted comfort,  he  hath  put  into  the  creature, 
 into  meate,drinke,  muficke,  flowers3yea,  into  all 
 creatures  of  all  forts*  who  is  thecaufe  of  all  this  ? 
 Is  not  the  zWthecaufe?  It  is  certaine3thcn,that: 
 whatfoever  is  in  the  effeS,  is  in  the  cau  fe,  and  in 
 the  caufein  a  more  excellent  manner.  Thereare 
 fame  cauf es  thatproduce  but  their  like,  as  when 
 
 I  fire 
 
 7J 
 
 ot. 
 
 /info. 
 
 lOb. 
 
 Comfort  and 
 excellcEcie  is 
 in  God  as  the 
 eau(e,in  the 
 Creature  as 
 tfieeifed. 
 
74 
 
 O  f    G 
 
 O     D     8 
 
 Sgfi- 
 
 Anfoe. 
 The  Lord 
 comumcatss 
 to  bis,  thole 
 comforts  that  \ 
 are  :e  him. 
 Mark,  ie.  3j< 
 
 fire  begets  fite,  or,  when  a  man  begets  a  man, 
 here  there  is  anequalitiebetweenethecaufcand 
 the  effe&s :  but  there  are  other  caufes  that  are  vn- 
 like  their  eflfc&s  j  as  the  Sunne  produceth  many 
 effe&s,  that  haue  a  diflimilitude  to  it,  it  hardens, 
 I  andfofrens^andheates,  anddryes3and  alt  thefe 
 are  in  the  Sunne,  but  they  arc  in  a  more  excellent  | 
 raanneiyhen  you  fhall  fee  them  in  the  cfifeft:  that 
 isbinapoorefimilitude,  toexpreflc^  I  would, 
 butyetitisthebeftwehaue.  Looke  now  vpon 
 whatfoever  thou  haft  found  in  the  creature.whar- 
 foever  beautie  thou  haft  feene,  whatfoever  de- 
 light thou  haft  tafted  of,  whatfoever  excellence 
 thou  haft  dif covered,  and  be  perfwaded  of  this, 
 that  all  this  is  in  the  Lor  dm  a  more  excellet  man- 
 ner, than  it  is  in  the  Creature. 
 
 Well,you  will  fay,I  grant  this-,  but  what  fol- 
 lowes  on  that  i  what  is  this  to  ray  comfort  ? 
 
 Beloved^  It  is  this  to  thy  comfort -If thou  loofe 
 aIl,makevfeofthatiniV/4^.  10.  If  thou  loo  fc  fa- 
 ther,and  mother,  or  brethren,  or  fibers, or  lands,  and 
 ho»fes,and  all  that  yon  have  ,you  fliall  find  all  thefe 
 in  him:fbr  if  all  thefe  comforts  be  in  him,  if  thou 
 haft  him  alone,thou  fhalt  finde  all  thefe  comforts 
 communicated  to  thee.That  is  h  Thou  fhalt  finde 
 the  comfort  of  them  in  a  greater  meafure,  in  a 
 more  excellent  manner,  than  thou  fhouldft  inthc 
 things  thtmfelues-3  whyelfefhouldhe  fay,  Ton 
 fhall  ham >  an  hundred-fold  with  perfection  ?  And 
 marke  the  inftnnee,for  you  fhall  find  the  promife 
 repeated  againe,  and  he  names  them  every  ORe  $ 
 Ifaptyou,  there  is  no  man  that forfakes  father,  *r 
 
 mother, 
 
LL-IVFFICIENCY, 
 
 mother  ywif e, and  children  ,br  other,  orfijler.or  lands, 
 and  houfes,for  my  fake,  andtheGofyels,  bathe  jhak 
 receiue  an  hundreth-feld  in  this  world,  and  in  the 
 worldto  come eternaU life.  That  is,  you  (hill  finde 
 comfort  in  GWalone-  if  thou  be  (hut  vp  alone, 
 and  yet  conver left  with  God,  and  haft  communi- 
 on with  him,  and  feeft  no  creature  in  the  world 
 befides  him,  thou  (halt  hauc  abundance  of  fwcet 
 comfort:  take  all  thofe  varieties  of  comforts  that 
 thefe  giue ;  as,  lands  giue  one  kinde  of  comfort, 
 and  Parents  another,  and  wiues  another  j  thou 
 j  (halt  finde  all  thefe  varieties  of  comforts  in  him, 
 he  will  fill  thy  foule  with  all  thefe,for  they  are  in 
 him  alone.  Marke  that  reafon  that  the  Lord  vfed 
 to  Mo fes,  when  he  complained  of  his  tongue,that 
 he  was  notable  to  fpeakej^^fayth  hefy  whom 
 thot*  jhouldefl  fend  $  (fay  th  the  Lord  )  who  made  the 
 tongue  f  who  made  the  dumbe,and  the  deafe,  and 
 the  hearing,  and  the  feeing  i  Is  it  not  I  the  Lord  f 
 As  if  he  (hould  fay  -}  Mofesjuvdy  I  am  the  maker 
 of  all  thcfe,though  I  haue  not  y  things  in  me  (the 
 ZWhath  no  tongue,he  hath  no  eye;yet  fayth  he 
 thou  (halt  finde  them  all  in  me.C^comforts  him 
 with  this,  1 will be  with  thee  •  when  Mofes  might 
 haue  made  this  objedion ;  Though  thou  be  with 
 me,yet  I  (hall  want  a  tongue  to  fpeake,what  will 
 that  helpe  i  Say  th  he,  I,  who  made  that,  haue  a 
 power  in  me,and  if  I  be  with  thee,it  (hall  be  Effi- 
 cient. I  will  finde  out  a  way  for  thee,that  (hall  be 
 as  good  asifthou  hadft  themofteloquet  tongue 
 in  rhe  world. The  fame  may  I  fay  of  all  other  co- 
 forts  in  the  world  *  who  made  them  <  who  made 
 I  2  thofe 
 
 1$ 
 
 The  creatures 
 yeeU  different 
 comforts* 
 
 Exod.  4,  ii, 
 
 GODSpre- 
 fence  fuppjies 
 oar  want  of 
 the  creatures 
 
76 
 
 O 
 
 F 
 
 O    D     • 
 
 I  fall  the  com- 
 fort thac  is  in 
 the  Creature 
 were  not  in 
 GOD,  the 
 Saints  in  hea- 
 ven feoald  be 
 I  ioofcrs. 
 
 Rev.  »!«*}• 
 
 thofe fathers  and  mothersrwho  made thofe  bro- 
 thers and  fifters,that  thou  art  deprived  of  in  exile 
 or  vpon  any  fuch  occafion,  in  povcrtie  and  dif- 
 grace  ?  Is  it  not  he  that  made  them  >  What  if  the 
 Lord  will  be  with  thee  ?  What  if  he  will  goe  with 
 thee  into  banifhment,  orinto  prifon,  as  he  did 
 with  lofefh  ?  What  if  he  will  be  with  thee  in  dif- 
 grace?  What  if  he  will  be  with  thee  in  povertie  * 
 Is  there  not  enough  in  him,  who  is  full  of  all  co- 
 f  or t?He  can  fillthee  with  all  varietie  by  that  im- 
 mediate communicating  of  himfelfe. 
 
 Beloved,vihat  doe  you  thinkc  heaven  is?  When 
 you  are  in  heauen,do  you  thinke  your  eftate  fhall 
 be  worfe  then  it  is  here?  You  fee  what  varieties  of 
 comforts  we  now  haue  here.  When  we  come  to 
 heaven,fhall  we  haue  lefle  varieties?  No; we  fhall 
 lhaue  morejhow  fhall  wehaueit?forwefhalhaue 
 nonebut  God  alone-,  we  fhall  haue  fellowfhip  only 
 with  him.  If  there  were  not  that  varietie  in  him 
 that  is  in  the  creature,  certainly,  we  fhall  be  loo- 
 fers,  the  foule  fhall  not  be  filled,  nor  fatisficd  : 
 And  therefore,fayth  the  Text  {there  Jhdl  need  no 
 Same  nor  Moone :  all  the  creatures  that  now  giue 
 v5  comfort  fhall  be  taken  ttway^whytfortbe  Lord 
 fhall  be  Sunne  &  Moone, ht  fhall  be  every  thing,he 
 fhall  be  all  in  all  things.  That  is^Thou  /halt  hndc 
 them  all  colle&ed  in  him ;  &  doe  you  thinke,that 
 the  Lord  {hall  be  thus  in  hcavcn,&  will  he  not  be 
 fo  to  his  fervants  vpon  eaith?It  is  certaine,whcr- 
 focver  he  pleafeth  to  communicate  himfelfe  to  a- 
 ny  man,  to  reveale  himfelfe,and  to  take  any  man 
 into  fellowfhip  with  hrmfelf 5if  he  plcafc  to  come 
 
 to 
 
All-svfficiency. 
 
 tothcfouleofaman,  to  dwell  with  him,  to  Tup 
 with  him,  as  he  hath  promifed  To  to  doand  doth 
 then  when  all  other  comforts  fayle,  at  that  time 
 (Wdelightethtocome,then  thou  (halt  findr  va- 
 rietie  of  comfort  enough.  And  therefore,  why 
 fliouldft  thou  not  be  contented  to  haue  GWalone 
 for  thy  portion?Thou  (halt  finde  enough  in  him, 
 as  in  an  adequate  objeft.  This  is  the  firft  thing  I 
 haue  to  fhew  you,  that  in  your  very  communion 
 with  hhn,you  fhall  finde  enough,  when  the  Lord 
 doth  this,  when  thou  art  filled  with  the  joy  of 
 the  holy  Ghoft5what  will  all  be  to  thee?  what  do 
 you  thinkc  all  the  world  was  to  the  Apoftles,  if 
 it  fliould  haue  beene  prefentedtothem,  if  one 
 fhould  haue  prefentcd  them  with  a  Kingdome, 
 with  all  that  ever  the  fons  of  men  could  devife  < 
 Doe  you  thinke  they  would  haue  regarded  them 
 much  <  Surely,  they  would  not,  as  they  did  not 
 regard  the  contrary.  Imprifonment  was  nothing, 
 &  death  was  nothing  to  them;you  fee  with  what 
 facility  they  paffed  through  them.  By  the  rule  of 
 Contraries,  outward  happinefle  had  beene  no- 
 thing :  for  he  that  grieues  much  for  any  outward 
 loffe,  he  would  much  rejoyce  in  the  contrary 
 contentment: when  the  Apoftles  were  thus  filled 
 with  the  joy  of  the  holy  Ghoft,  in  regard  of  the 
 one,  certainly  they  would  not  haue  regarded  the 
 other,if  it  had  beene  prefented  vnto  them ;  what 
 was  now  the  joy  in  the  holy  Ghoft  *  it  was  but 
 the  Lord  communicating  himfelfe  :  They  had 
 but  theZ,0rialone,they  were  but  led  into  a  neerer 
 fello  wlhip  with  him :  there  was  but  a  little  crcvis 
 I  3  opened, 
 
 77 
 
 Pleasures  and 
 terrcur*  arc 
 (mail  things 
 when  GOD} 
 fillcth  the 
 fbule. 
 
 The  ground 
 of  jay  in  per- 
 fection. 
 
7« 
 
 O 
 
 F 
 
 G 
 
 O    D     S 
 
 Ok 
 
 Anf*. 
 
 All  Gods  at« 
 tribe  tcs  are 
 for  hii  chil- 
 dren. 
 
 Cam.  ft.  4* 
 
 His  power* 
 
 His  wifedome 
 
 opened,asit  were,  to  fee  that  excellency  and  ful- 
 nefle, and  that  All-fufficientiemGod,  and  it  filled 
 them  iothat  they  cared  for  nothing  befides.And 
 this,  we  would  vvorke  our  hearts  to,  if  we  did 
 looke  vpon  God  as  an  adequate  objed. 
 
 But,  you  will  fay,  though  this  be  fomething  to 
 haue  my  foule  filled  with  comfort  thusjyet  there 
 are  many  neceffities,  many  vfes,  that  I  haue  of  o- 
 ther  things. 
 
 Therefore,  I  will  goe  yet  further.  Doeft  thou 
 confider  the  Lord, what  hcis^goe  through  all  his 
 attributes,confider  his  almightie  power,confidcr 
 his  great  wifedome,  his  counfcll,  and  his  vnder- 
 ftanding,  confider  his  great  goodneffe,  and  his 
 truth,  and  kindneffe,  confider  his  patience,  and 
 his  long  fuffering,  &c.  all  thefe  are  thine.  My  Be- 
 \  loved,  God  is  not  knowne  in  the  world,  we  confi- 
 der not  aright  what  he  faith3when  he  fay  th,/n>/7/ 
 be  thy  fort  ion,  I  will  be  thy  God ;  for  fo  he  fay  th,  / 
 myfelfe  am  my  beloveds, and  my  rvelbt  loved  is  mwe. 
 Now  to  haue  thcZWhimfelfe,is  more  than  if  he 
 fhould  giue  thee  all  the  Kingdomes  of  the  earth  • 
 confider  this,the  power  of  God  is  thine,to  worke 
 all  thy  workes  for  thee,to  make  paffage  for  thee, 
 when  thou  art  in  a  ftraite,to  bring  thy  enterprifes 
 to  pafTe,  to  deliver  thee  out  when  thou  art  in  any 
 aflh#ion,out  of  which  the  creature  is  not  ableto 
 I  deliver  thee.  Thinke  what  it  is  to  haue  an  intercft 
 in  Gods  almightie  power,  and  thinke  this  is  one 
 part  of  thy  portion  :  the  iWhimfelfe  is  thine,, 
 and  all  his  power  is  thine.  Confider  likewife,  his 
 wifedome,if  thou  neede  counfell  in  any  difficult 
 
 cafe* 
 
All-stfficibncy. 
 
 cafe,  ifchou  wouldft  be  iftftru&ed  in  things  that 
 beobfcure,ifthou  wouldft  be  led  into  the  my  fte- 
 ries  that  are  revealed  in  the  word,to  fee  the  won- 
 derful things  contained  in  the  Law*,  the  wifdome 
 of(W  is  thine,  thou  haft  intereft  in  it,  it  is  thy 
 portion,  thou  ftialt  haue  the  vfeof  it  as  farreas  he 
 fees  it  meete  for  thee.  And  fotheluftice  ofGW 
 is  thine,  to  deliver  thee  when  thou  art  oppreffed, 
 to  defend  thee  in  thine  innocency,  and  to  vindi- 
 cate thee  from  y  injuries  of  men.  And  fo  we  may 
 goe  through  the  reft.  Now  confider,what  a  por- 
 tion it  is  to  haue  the  Lord  alone'tf  thou  hadft  no- 
 thing but  him,  thou  hadft  enough.  When  a  wo- 
 man marries  with  a  Tradcfman,or  with  an  Artift 
 that  is  excellent  but  in  fome  one  Art,or  with  one 
 that  is  excellent  in  learning  and  knowledge,  fhee 
 is  content,  (it  may  be)  and  thinkes  it  to  be  a  great 
 portion,  as  good  as  iffliee  had  many  thousands 
 with  him,  for,  fay  th  fhee,  this  is  as  good,  it  will 
 bring  it  in.  Thinkethen  if  thou  haft  the  Lord  a- 
 lone  for  thy  portion,  if  thou  haft  nothing  clfe, 
 thou  haft  fufficient.Thinke  of  all  thefe  attributes, 
 &  fay  within  thine  own  heart,  all  thefe  are  mine ; 
 And  therefore,  why  fhouldlnot  be  content  to 
 haue  him  alone?  But  if  this  be  not  enough,  I  will 
 goe  yet  further  with  thee,if  thy  heart  be  not  fatif* 
 ified  withthis,yet  confider  all  things  in  the  world 
 are  thine:  for  whatfoever  is  the  Lords,  is  thine. 
 When  a  Virgin  marries  with  a  man  that  is  rich, 
 flieelookesvrponall  his  poifeffions,  and  fees  fo 
 many  thoufandlheepe,fomany  fairehoufes,and 
 fo  much  land,  he  hath  fo  much  gold  and  filver, 
 
 I  4  and, 
 
 79 
 
 His  luftice. 
 
 Smile, 
 
8o 
 
 O 
 
 F 
 
 O     D     S 
 
 Oh. 
 
 Anfvt>. 
 
 \  The  Lord  the 
 
 matter  of  the 
 
 great  familie 
 
 the  world. 
 
 PfeL  is*, 
 lob  38. 
 
 Pfal,  104.18 
 2$. 
 
 and,fhee  fiyth  thus  with  her  fclfe ;  now  he  is  my 
 husband,  all  this  is  mine :  I  (hall  haue  my  intereft 
 in  them,  I  fhall  haue  that  that  is  fit  forme.  So, 
 lookenow  vponthc  Lord3  confider  when  thou 
 haft  chofen  him  to  be  thy  portion :  though  thou 
 {houldft  be  content  to  haue  him  alone,yet  all  this 
 comes  together  with  him3  k  cannot  be  feparatcd 
 from  him,fo  that  even  then  when  thou  art  depri- 
 ved of  all,yet  all  is  thine:hc  hath  it  ready  for  thee 
 to  beftow  on  thce,as  there  is  occafion. 
 
 You  will  fay,  thefeare  notions,  thefeare  hard 
 things  to  beleeue,  to  fee  thefe  -really  is  another 
 thing. 
 
 Beloved,  will  you  beleeue  your  fenfes,  Ifinde 
 
 that  the  Scriptures  take  many  arguments  from 
 
 thofe  things,that  areexpofed  to  the  view  of  men, 
 
 looke  on  nature  &  fee  what  the  Lord  doth  there  5 
 
 doe  but  compare  a  houfe- keeper  on  earth  with 
 
 the  Lord,  and  fee  what  the  difference  is  betweene 
 
 them^Confider  how  many  there  are  in  this  houfe 
 
 of  the  Lord,  of  which  he  is  Mafter,  how  many 
 
 there  are  at  vp-rifing  &  down-lying  from  day  to 
 
 day.  Confider  how  he  provides  for  them  all.  In 
 
 Pfal.  1 04.  and  in  Id  $8.  you  fee  the  holy  Ghoft 
 
 reafoning  with  the  fonnes  of  men,evcn  after  this 
 
 manner;  Whyfaythhe,  doe  you  doubt  him? 
 
 why  are  you  no t content  to  cofecrate  yourfelues 
 
 to  him,  to  be  to  him  alone  ?  Doe  but  fee  how  he 
 
 dealcs  with  ally  Creatures,  in  the  morning  they 
 
 know  not  what  to  do,but  they  loeke  vp  <vnto  him  f 
 
 He  inftanceth  in  the  Ravens,  and  other  creatures, 
 
 he  openeth  his  hand  and  giveth  themfecde,  he  jhuts 
 
 his 
 
LL-SYFFICIENCY. 
 
 his  band  and  they  perijh.  That  is.,  He  feedesthem 
 all.  Confidcr  the  Treafures  in  lob  3  8 .  Doejl  tho-$ 
 ( fay  th  the  Lord  )  know  the  treafures  of '  fiiow  /i%d 
 haylethatlhaae  £/>/?  When  there  is  a  fnow  all  the 
 Land  over,  thinke  what  a  great  treafurc  the  Lord 
 hath,  from  whence  it  comes  :  in  the  mightie 
 hayles  that  be,faith  he  to  Iob^dod  thou  know  the 
 treafures  of  haylc?When  you  fee  a  mighty  raine, 
 fayth  hc^who  can  of  en  the  bottles  efheaven,mdwho 
 can  jlmt  them  f  That  is  5  Confidcr  well,  looke  on 
 thefe  outward  things,  and  thinke  who  it  is,  that 
 doth  this,  when  the  earth  is  hot,  and  the  clods  knit 
 together,  who  can  of  en  the  earth  f  Thefe  fenfible 
 things  fhould  lead  vs  to  fee  theZ^riinhisgreat- 
 nes ;  fo  fayth  he,  who  is  the  father  of  the  Raine,wh& 
 hath  begotten  the  drops  of  the  dew  ?  Againe,  as  in  a 
 great  houfe,  there  muft  be  water  to  furnifh  the 
 roomes  ;fo  fayth  he^from  his  chambers  he  fendeth 
 firings  throughout  the  world,  if  the  water  were  all 
 in  one  place,  if  it  were  all  in  one  River,  in  one 
 channcll,  what  would  become  of  mankinde? 
 What  would  become  of  the  Beafts  ?  But,  fayth 
 David,  he  fendeth  forth  his  firings  to  every  moun- 
 taine,  and  every  valley,  that  the  Birds,  and  Beafls, 
 and  Mankinde  might  haue  water  to  refrefli  them  : 
 for  otherwife  ( fayth  he )  they  would  perifb.  So 
 againe,  fayth  he,  who  is  it  that  enlightens  the 
 earth  ?  Whence  comes  the  light  f  and  who  drawes 
 the  Curtaines  of  the  night  ?   Againe.  who  is  it 
 that  maintaines  all  the  creatures  ?  the  Lyon  when 
 he  runs  out  of  his  den  in  the  morning,  he  kno wes 
 not  where  to  haue  his  prey  :  and  not  be  onely, 
 
 but 
 
 81 
 
 lob  $8.32. 
 
 Verf  27, 
 Verf.  38. 
 
 Verf.  28. 
 
 Pfal.104.10, 
 
 Gods  vvoikcs 
 in  nature 
 fliould  teach 
 vs  to  <r e  his 
 greatnefic. 
 
 Pftl.104.21, 
 
I    8* 
 
 Iob|j. 
 
 *7* 
 
 O 
 
 O     D     S 
 
 Math,  6.  %6. 
 
 Oh. 
 
 Anfrv* 
 The  Children 
 of  God  pecrc 
 and  forfaken, 
 and  wicked 
 mcnfiourifh, 
 and  why? 
 
 but  all  the  creatures  befides.  Confider  how  he 
 provides  for  nil :  the  ojlridge  (lob^g.)  God  hath 
 taken  vnderftandingy  (fayth  he)  from  her,  andjhee 
 leaues  her  yong  ones  behinde  her ,  and  provides 
 not  for  them  j  how  comes  it  then  that  they  grow 
 vp,  that  the  fpecies  is  not  extinguished,  but  con- 
 tinues? Sayth  the  Lord,  I  take  care  for  them. 
 And  fo  the  Hinde  that  is  in  the  WildernefTe,  as 
 fhee  calues,  fhec  brufeth  her  young,  and  cafts 
 them  forth,  and  there  <hee  leaues  them,  who 
 fhould  provide  for  them?  Is  it  not  I  fayth  the 
 Lord?&c.  But  I  will  not  enlarge  my  felfe  further 
 in  this  ^  becaufe  I  haft  to  that  which  remaines. 
 Onely  this  Vfeis  to  be  made  of  it,  that  when 
 you  looke  vpon  the  Vniverfe :  looke  vpon  all  the 
 parts  of  it  ;  fee  the  workes  of  6Win  every  kinde, 
 and  fee  how  hee  provides  for  the  Ravens,  that 
 haue  neither  barnes  novftore-boufes  -y  fee  how  hee 
 clothes  the  earth,  that  (pimes  not,  that  hath  no 
 garments  madefor  it  •  fee  all  that  he  doth  in  the 
 worke  of  nature,  and  by  this  you  may  learnc  to 
 know  God :  by  this  you  may  know,  what  he  is, 
 how  you  may  well  be  content  to  haue  him  alone 
 for  your  portion. 
 
 But  this  will  be  objeded ;  I  but  we  finde  it  o- 
 therwife,thofe  that  are  his  children,are  they  not 
 poore  1  are  they  not  forfaken  many  times  * 
 
 Ianfwerinaword;  It  is  true,  while  the  chil- 
 dren arc  vnder  age,  they  enjoy  nothing  in  com- 
 parifon  of  that  inheritance,  that  is  provided  for 
 them.  The  fervant  many  times  hues  in  a  farre  bet- 
 ter condition,  andefcapes  that  corrc<3ion,  and 
 
 that 
 
All-svfficiency. 
 
 thatdifcipline  and  nurture,  which  the  childc  is 
 fubjed  to,  and  he  hath  money  in  his  purfe  many 
 times,  when  the  fonne  hath  none :  he  hath  many 
 liberties,  which  the  childe  is  deprived  of.  The 
 reafonis,  becaufeit  is  the  time  of  his  nurture, 
 and  fo  fayth  the  Lord  tolfraell,  I  could  haue 
 brought  you  into  the  land  of  Canaan  at  the  firft  : 
 Jit  was  no  difficult  thing  to  me,  but  /  ledyouf&rtie 
 jyearesito  what  purpofe?Z>#tf.  8  .that  I  might  teach 
 |  thee  (fayth  he)  that  J  might  nurture  thee, that  thou 
 j  mightft  learne  to  know  me,&  to  know  thy  felfe  : 
 that  I  might  humble  you ,that  you  might  learne  by 
 J  that  to  fee  the  vanitie  and  emptinelfe  of  the  crea- 
 ture. So  theZ^deales  with  his  children jBut  yet 
 why  fliouldyou  not  be  c  Stent  to  haue  him  alone 
 for  your  portion  <  He  hath  all  good  for  you,it  is 
 not  for  want  of  good  will  towards  you,that  you 
 haue  it  not,  it  is  not  for  want  of  power,  but  be- 
 caufe  it  is  beft  for  you  to  want  it:  Therefore  that 
 alfois  anfwered,  that  the  children  of  (J^want, 
 &  thofe  that  are  his  enemies  haueabundance,but 
 they  arc  but  land-flouds  of  comforcs,that  make  a 
 great  fbew5&  haue  fome  reality  in  them  to  com- 
 fort for  the  prefcnt,but  it  is  but  a  Pond,it  is  buta 
 land-floud,the  fpring  of  cofort  belongs  onely  to 
 the  Saints,  it  may  be,  theirs  are  but  little,  but  yet 
 they  arc  fpringing ,  they  are  renewed  to  them 
 from  day  to  day,  they  are  fuch  fprings  as  make 
 glad  the  heart  of  all  the  houfliold  of  C$d :  And 
 therefore,what  \{G§ds  enemies  haue  abundance? 
 it  is  but  as  fummer  flowers^though  they  be  fet  in 
 gawdy  places,  yet  they  are  but  flippcry  places, 
 ^ though 
 
 8j 
 
 In  this  life 
 Gods  chil- 
 dren are  nur- 
 tured by  af- 
 flictions. 
 Dcuc  8,  a,  5. 
 
 Simile. 
 
 The  comforts 
 of  Gods  chil* 
 
 drcn  fpring- 
 ing. 
 
48 
 
 O 
 
 F 
 
 O    D     $ 
 
 To  looke 
 onely  to  God 
 inourwayes. 
 
 God  can  doe 
 things  with 
 weakmeancs. 
 
 2Chro.14.1i- 
 
 though  they  flourish  for  a  time,it  is  but  the  flou- 
 rifhing  of  a  greenc  tree,that  lafteth  not  long.  And 
 therefore  be  not  miftaken  in  that,  though  Gods 
 children  want,  and  others  haue  it,  his  children 
 haueit  in  a  better  manner.  But  IwilLnotftand 
 vpon  this  any  longer. 
 
 If  the  Lcrdbc  All-fufficicnt,  then  learne  hence, 
 to  haue  your  eye  onely  vpo  him,when  you  haue 
 any  enterprife  to  doe  5  if  there  be  any  croffethat 
 you  would  haue  prevented,  if  there  be  any  blef- 
 fing,that  you  would  obtaine,  if  there  be  any  af- 
 fli<5tio3out  of  which  you  would  haue  deliverance, 
 let  your  eye  be  to  him  alone,  reft  on  him  alone  : 
 for  he  is  All-fufficient,  he  is  able  to  bring  it  to 
 pafle ; as  he  iayd here  to  ^Abraham,  (I dm  AlL 
 fufftcient )  fo  he  will  be  to  all  that  are  within  the 
 Covenant^  well  as  to  him.  And  therefore,I  fay,  ! 
 !  whatfoever  thy  cafe  be,  looke  to  him  onely,  and 
 thou  needeft  no  other  helpe,  and  be  readie  to  fay 
 thus  with  thy  felfe,  thegreateft  meanes  without 
 hishelpe,  is  not  able  to  bring  this  enterprife  to 
 paflfe,  it  is  not  able  to  deliver  me,  it  is  not  able  to 
 comfort  me,  it  is  notable  to  worke  fuch  a  worke 
 for  me,  and  the  weakeft  with  him  is  able  to  do  it. 
 You  fez  A  fa  was  able  to  fay  this  in  2Clw0.14.11. 
 Lord,  fayth  he,  it  is  all  one  with  thee  to  fane  with 
 many  or  with  few.  And  the  Lord  made  it  good  to 
 him  jf or  when  he  had  but  a  few,  and  a  great  mul- 
 titude came  againft  him,  you  fee  he  was  faved 
 with  thofe  few  5  and,  afterwards,  when  A  fa  had 
 a  great  multitude,  he  was  not  delivered,  that  he 
 might  learn  to  know  the  truth  pf  that  which  then 
 
 he 
 
1 
 
 I 
 
 LL-SVFFICIENCY. 
 
 he  heard? And,tbcrcfore,faith  hcjvereft  vfonthee 
 
 0  Lor  A j  it  is  all  me  with  thee  to  deliver  with  many 
 m  with  few :  1  fay,  fo  it  is  in  all  things  elfe.  There- 
 fore,  learnctoconceiucthus  indeede  of  things : 
 we  doe  not  vfually  doe  fo,  if  we  did,  what  is  the 
 reafon,  that  you  provide  fo  much  for  your  chil- 
 dren,and  all  your  care  is  to  leaue  them  portions? 
 
 1  would aske  you  but  this  Queftio^Whether  can 
 all  that  portion  make  thera  happie,or  make  your 
 fclucsfo,  or  any  one  elfe  t  It  cannot  muke  them 
 happy,without  Gods  favounwithout  his  bleffing. 
 Put  the  cafe,againe,they  had  his  favour  and  bleK 
 fing  without  this  portion -Is  not  that  enough  ?  Is 
 it  not  I ufficient  ?  We  may  run  through  many  in- 
 ftances,but  it  is  enough  to  touch  vpon  this.  And 
 therefore  thou  wouldft  be  ready  to  fay  thus  with 
 thy  felfe,  If  I  haue  never  fo  much,if  I  were  in  the 
 greateft  floate  of  profperity,what  is  this  without 
 him?If  againe  I  were  in  the  loweft  ebbe5is  not  he 
 enough  ?  And  therefore  in  any  bufineffe  fay  this 
 
 { with  thy  felfe^All  my  bu fines  now  is  with  (Win 
 !  heauen,and  not  with  men3nor  the  Creature,  and 
 i  therefore,  if  I  want  comfort  at  any  time,  if  I  can- 
 j  not  haue  it  from  raen,nor  from  thecreature,yet  I 
 know  where  to  fetch  it;If  I  want  wifdome,coun- 
 fell,  and  advice,  if  I  want  helpe,  I  know  whither 
 to  goe,if  the  Cifterne  fayle,I  can  goe  to  the  foun- 
 taine,I  can  goe  to  him,  that  alone  is  able  to  be  my 
 helper  in  all  my  needs,  to  be  my  counfeller  in  all 
 my  doubts,  &  to  comfort  me  in  all  my  diftreffes. 
 But,the  thing  I  would  prcflc  is this,to  fettle  your 
 eyes  vpon  God  alone. 
 
 It 
 
 8? 
 
 Nothing 
 makes  happie 
 without  Godi 
 favour. 
 
86 
 
 O 
 
 G 
 
 O    D     S 
 
 Ob. 
 
 Anfa. 
 Wemuftnot 
 joyne  other 
 things  with 
 God,  in  our 
 trail 
 
 We  oft  fuc- 
 ceede  beft, 
 when  things 
 arclowcfb 
 
 Infiancef. 
 Of  muting 
 God  alone. 
 
 It  may  be,y ou  will  fay,y  ou  hauc  an  eye  to  God, 
 but  you  would  hauc  other  helpes  too. 
 
 No :  All  the  tryall  is  in  this,  to  truft  in  him  a- 
 lone  :  for  if  you  did  thinke  him  ^yill-fufficient, 
 ]  why  fhouldyou  not  doc  fo?  If  he  had  but  a  part 
 of  fufficicncic,and  the  creature  had  another  part, 
 you  might  joyne  helpe  with  him  ;  but  fince  he  is 
 All-fufficient,  you  muft  be  content  with  him  a- 
 lone.  Put  the  cafe,  he  giue  you  no  pawne,  as  he 
 did  not  to  Abraham,  the  Text  fayth,  he  had  not  a 
 foote  of  land  in  all  his  pofTcflion,  and  yet  he  bc- 
 lceved,  for  he  thought  God  was  fuffi:ient:There- 
 fore  when  thou  haft  any  thing  to  do,  truft  in  him 
 alone,  and  thou  (halt  then  findc  it  the  beft  done : 
 '  for  when  we  truft  in  him  moft,then  we  pray  beft, 
 I  and  when  we  pray  beft, we  fpeede  beft:and  there- 
 \  fore  we  commonly  finde,  when  things  are  in  the 
 loweft  condition,then  we  haue  beft  fucceffe,  be- 
 caufe,  by  that  meanes  we  are  taught  to  goeto 
 him  alone.  Togiueyouaninftance  of  this,  con- 
 fider  David  and  Iacob  ;  I  will  fhew  you  but 
 thefe  two  cafes,  you  {hall  fee  it  in  David  and  Ja- 
 cob* 
 
 David  did  not  make  haft  when  the  Z^pro- 
 mifed  him  the  Kingdome,and  fent  Samuel! to  an- 
 noint  him,  (though  at  one  time  he  did,  when  he 
 fled  into  the  land  of  the  Philiftines^  yet  in  thege? 
 nerall  he  did  not )  if  he  had  made  haft,  he  would 
 haue  taken  away  Sauls  life,  when  he  was  put  into 
 his  hands,  bur,fay  th  he,  I  will  ftay  the  Lords  lea 
 fure,  I  will  not  meddle  with  him,  mcked#e([ejhall 
 come  from  the  wicked.  What  was  the  iffueofit? 
 
 you 
 
All-syfficiency. 
 
 you  fee  how  the  Lord  brought  it  about  without 
 paine,  and  labour  to  hitri,  (  as  you  fliall  fee  in  his 
 providence,how  he  wheeled  that  about5to  bring 
 ■D^/WtotheKingdowe)  youfeefirft  he  takes 
 away  Saulby  the  hands  of  his  enemies,  Davids 
 hand  was  not  on  him,  he  tooke  him  away  in 
 duefeafon.  When  that  was  done,  then  there 
 waSv4£;wramightieCaptaine5  you  fee,  he  was 
 taken  away  .and  that  without  any  fault  oi  Davids 
 vpon  a  quarrell  betweene  Ioab  and  him.  When 
 ^Abmr  was  taken  away,  there  was  Isbojhetb  left 
 behinde5  you  fee,  there  were  two  fet  a-worke  by 
 Gods  providence  ( for  thofe  things  come  to  paffe 
 by  his  providence)  to  take  away  his  head  when 
 jhe  was  aflecpe  •  fothat  all  the  poftcritieof  Saul 
 was  gone.  He  tooke  not  oncly  Sanl  away  in  the 
 battaile,  but  all  the  reft,  and  there  were  but  two 
 left,  Mephibofheth,  that  was  lame  in  hislimmes, 
 and  not  fittomannagetheKingdome,  who  like- 
 wife,afterwards,put  himfelfe  into  Davids  hands, 
 and  Isbofhtth,  that  was  lame  in  his  minde,  as  the 
 other  was  in  his  limmes.  And  therefore,  when 
 x^ibmr  was  gone,there  was  no  ftrength  in  him  5 
 So  theZ  ^brought  it  to  paffe  without  any  a&i- 
 on  of  his :  fo  it  is  when  men  learne  to  truft  in  Cod. 
 Likcwife,  fee  it  in  Nabalsczk:  he  was  making 
 haft,he  was  ftepping  out  to  an  inordinate  way  to 
 helpc  himfelfe,  burwhen  he  flayed  himfelfe,and 
 did  it  not,how  did  thcLord  bring  it  to  paffe  with* 
 outhim  i  did  not  GWhimfelfe  take  away  Ndals 
 Hfe>andgiueAv^/x  wife  and  goods,  as  he  did 
 Sauls  goods,and  his  houfe,and  his  wiuesto  him? 
 &  This 
 
 87 
 
 Gods  provi- 
 dence in  evili 
 actions. 
 
88 
 
 O 
 
 O    D     S 
 
 1  Inftances  of 
 trufting  other 
 things  feefides 
 G 
 
 Math,  »o. 
 
 This  the  Lord&Mox  he  trufted  in  him^  he  made 
 not  haft,  but  ftayed  on  him  alone.  I  fay,  if  we 
 could  learne  this  in  all  our  cnterprifes,to  truft  in 
 him,  he  would  worke  our  workes  fox  vs.On  the 
 other  fide,wherefoever  you  fee  a  man  that  makes 
 haft,  and  that  joynes  others  with  the  Lord,  and  is 
 not  content  with  his  All-fufficienck  j  doih  it  not 
 coft  him  much,when  he  will  do  his  own  works, 
 and  will  not  lcaueittothelWtoworke  it  for 
 him? 
 
 Iacohyou  know,what  it  coft  him,when  he  made 
 haft  to  get  the  bleffing  by  a  wrong  wayahow  ma- 
 ny yeares  exile,  how  much  paine,  and  Reparation 
 from  his  friends  ?  And  fo  Saal,  it  coft  him  the 
 lofte  of  hisKingdome,  for  making  hnft  when  he 
 offered  facrifice,and  did  breake  the  Commande- 
 ment  of  6W,  becaufe  the  people  were  difperfed ; 
 Andfc  ofthe  reft.  And  therefore,2te/*W,what  if 
 there  be  nothing  befides  ( for  that  is  the  cafe  I 
 prefle )  fuppofe  yon  were  in  fucha  ftraite,  that 
 there  is  no  more  but  the  £*n/  to  reft  on,  yet,  if 
 you  be  content  to  truft  in  him  alone,  he  will  doe 
 it,  as  he  did  for  David;  if  you  will  needs  indent 
 and  bargaine  with  him,  then,  I  fay,  it  may  be, 
 ycu  fhal  hauethe  thingyou  would  haue,bm  you 
 were  better  be  without  ir,  as  we  fee  in  Mrth.  2  o. 
 when  the  workemen  would  not  be  content  with 
 t*he  All-fttfficiency  oiGod,  ( as  we  fee  in  that  Para-' 
 bte  )  but  would  make  a  bargaine  with  the  Lwd, 
 we  will  not  ferue  thee,fay  they,except  thou  wilt 
 giue  vs  fo  much  wages,if  thou  wilt  we  will  do  it: 
 fo  hebargained  with  every  man  for  a  peny  a  day 
 
 Goc? 
 
A 
 
 LL-SVFFICIENCY. 
 
 Bp 
 
 Math. 
 
 »©  i£. 
 
 Goe  then,  fayth  he,  and  workein  my  Vineyard, 
 and  you  dial  haue  a  penny ;  Well,  when  he  comes 
 to  pay  them,  he  giues  them  their  Penny :  they 
 thought^  was  not  enough,  but  they  murmured 
 againfthimj  fayth  the  Lord,  did  you  not  bargaine 
 with  me  for  a  Fenny  I  The  meaning  of  it  is  this, 
 it  dothmoftconcerne  the  Labourers  in  Go  d  s 
 Vineyard,  but  it  is  appliable  to  all  others.  They 
 will  not  worke  for  thezW,they  will  not  reckon 
 him  AlLfnffieient,  but  they  will  haue  wages,they 
 will  bargaine  with  him  to  haue  a  Penny. That  is \ 
 One  to  haue  a  Benefice  to  maintaine  him  ^  ano- 
 ther will  worke  for  him,if  he  may  haue  fame,and 
 credir,and  efteeme-;Another  will  worke  for  him, 
 if  he  may  hauefome  great  place.  Sayth  the  Lord, 
 I  will  giue  thee  that  Penny,  thou  (halt  worke  in 
 my  Vineyard  %  I  but  when  a  man  hath  it  (  marke  G  do,  they 
 it )  he  murmurs,  why  <  for  when  the  end  of  the  gaine  nocon* 
 day  comes,  he  fees  that  preferment,  that  riches, 
 that  credit,  are  but  empcie  things,  they  are  but 
 fmal  things  when  he  is  to  go  into  another  world, 
 there  is  nothing  left  for  him,  he  is  naked  and  de- 
 ftitute,  it  is  but  a  Penny,  and  therefore  he  mur- 
 murs and  complaines.  That  is  5  He  fees  now  that 
 it  is  but  a  poore  bargaine  that  he  made ;  But, 
 fayth  the  Lord  ,t\\ou  wouldft  needs  bargaine  with 
 me  for  a  penny,  and  thou  haft  it*  So,  I  fiy  to 
 thofethat  are  not  content  with  the  Lords  AlLfuf- 
 ficicncic,  but  will  haue  prefent  wages,  they  will 
 bargaine  with  the  Lord  :  He  will  giue  thee  this 
 particular,  thou  (halt  haue  this,  but  remember 
 this,that  it  is  fayd  in  Math. 6. thou  haft  thy  reward.  Math.  6t 
 
 K  It 
 
 When  men 
 looke  at  other 
 things  befides 
 
 tenement, 
 
9° 
 
 Luk.  i  j.  is; 
 
 o 
 
 F 
 
 G  o  d  • 
 
 If  thou  wilt  haue  prayfc  of  men,  and  w;lt  doe  it 
 for  that,  thou  fhak  haue  it,  but  that  is  all  thou 
 fhalt  haue.  If  a  man  will  baue  his  portion^as  that 
 Sonne  had  of  his  Father,  Luk.  15. 12.  it  maybe, 
 he  will  giue  thee  thy  portion.  The  Sonne  that 
 flayed  at  home,  had  no  portion  given  him,  for, 
 fayth  his  Father,  /  and  all  that  I  haue  is  thine. 
 But  ifa  man  will  haue  his  portion,  and  will  not 
 be  content  with  Gods  All-fufficienciefe  fhall  find 
 that  it  is  not  beft  for  him.  My  Beloved,  Confider 
 whether  it  be  not  better  to  truft  in  £0^  alone,  to 
 reft  on  him  alone.Confider  that.P/i/.  146.3 .4.5 . 
 6 .  "Truft  not  in  Princes,  nor  in  the  fennes  of  men,  for 
 their  breath  is  in  their  no  fir  Us,  and  their  thoughts 
 perijh,  but  happie  is  he  that  truft s  in  the  God  of  la- 
 cob.  Andhegiuestworeafonsforit,  For  he  made 
 heaven,  and  earth,  and  the  Sea,  and  fecondly,  He 
 \  keepes  Covenant  and  mercy  for  ever  .There  are  two 
 reafons  in  that  place,why  we  fhould  truft  in  God: 
 Tw°r"r°"*i  One  is,  though  the  enterprifebe  never  fo  great 
 miftin  God,  &  difficult,though  the  blefling  thou  wouldft  ob- 
 taine,be  never  fo  hard  to  come  by  •  yet  confider, 
 thou  haft  to  doe  with  him,  that  made  heaven  and 
 earth.  As  if  he  fhould  fay  -3  Lay  thofe  two  things 
 together,  doft  thouthinke  it  an  eafier  thing  to 
 make  heaven  and  earth,  then  to  bring  that  thing 
 to  paffe  i  If  he  made  heaven  and  earth,  doft  thou 
 not  thinkehe  is  able  to  do  that?  You  will  fay, we 
 doubt  not  of  his  abilitie.  Beloved,  we  doe:  We 
 (hewed  this  at  large  before,  we  will  adde  that  to 
 it,  in  Rom.  4.  You  know  Abrahams  faith  is  every 
 where  commended  ,and  what  was  his  faith&ure- 
 
 From  the  po 
 wcr  q(  God* 
 
 Rom.  4-  s  J. 
 
All-syfficiincy, 
 
 91 
 
 From  the 
 truth  of  God, 
 
 Ob. 
 
 lyahe  trufted  in  God, that  he  was  able  to  doe  />,he  be- 
 ing afliired,  and  not  iveake  in  faith, but  ftrong ;  Hee 
 gaue glory  to  God^and  beleevedthat  he  that  promi fed 
 "was  able  to  doe  it.  And  though  we  thinke  it  not, 
 there  is  the  flop  that  we  make  in  belcevingthe 
 proraifes  concerning  Gods  power,  that  is  one  rea- 
 fon,  he  made  heaven  and  earth.  The  fccond  is,  he 
 keepes  fidelitie  for  ever.  And  iiranorher  place  (  as 
 it  is  interpreted;^  keepes  covenant  and  mercy  for  e- 
 ver.  Marke,  fayth  he,Iet  Crimes  doe  their  beft3a- 
 las,whatcan  they  doe^They  are  but  weakemen, 
 their  breath  is  in  their  noftrils,  but  Godmade  hea- 
 ven and  earth.  Secondly,  fay th  he,  their  thoughts 
 perijh,  but  God  keepes  Covenant  and  mercy  for  ever, 
 there  is  no  change  in  him. 
 
 Oh,but  you  will  fay,there  may  be  a  change  in 
 vs ;  all  my  doubt  is  of  that,  of  keeping  Covenant 
 on  my  part ;  thus  men  nre  readie  to  fay. 
 
 Beloved,  (for  this  I  will  be  very  briefc  in) 
 thou  needeft  not  fcare  that  thy  difobedience.,  if  1  Gods  CoVe- 
 thou  be  once  within  the  Covenant  ( if  thou  be 
 one  whofe  heart  is  vpright  with  him )  fhall  caufe 
 the  Lord  to  depart  from  thee,  he  will  not  be  vn- 
 faitbfull  tothce,  though  thou  be  weakein  thy 
 carriage  to  him :  for  he  keepes  Covenant  for  ever. 
 That  is.  His  Covenant  is  to  keepe  thy  heart  in 
 his  feare,that  thing  we  forget  s  if  the  Lord  kcepe 
 Covenant  with  vs,  he  doth  not  fufpendhis  pro- 
 mife  of  helpe  vpon  our  obedience,  and  leaue  vs 
 fo  j  but  he  promifeth  to  giue  vs  a  heart  and  a  fpi- 
 ritto  feme  him;  he  hath  promiled  to  circamafe 
 our  hearts  to  lone  him, to  plant  his  f ear  e  in  our  hearts, 
 
 K  2  that 
 
 natis  to  make 
 vs  faithfuU  in 
 hiiCorcnant. 
 
9* 
 
 Ob. 
 
 ilfa.40'  si; 
 JEzek  34  -i& 
 
 Of      Gods 
 
 that  we  Jhall  not  depart  from  him  :  and  therefore  in 
 £/iy#4.o.the  Lord expreffeth  it  xhws-JToufoatlknow 
 me  as  Sheepe  know  their  Sbepheard,  and  I  will  make 
 a  Covenant  with  you  And  thus  and  thus  I  will  deale 
 with  you:  And  how  is  that  i  Why  the  Covenant 
 is  not  thus  onely  ;  As  long  as  you  keepe  within 
 bounds,  and  keepe  within  the  Fould,  as  long  as 
 you  goe  along  the  pathes  ofrighteonfneffe,  and 
 walkeinthem,  but  this  is  the  Covenant,  that  I 
 will  make,I  will  driue  you  according  to  that  you 
 are  able  to  beare  ;  if  any  be  great  with  young,  / 
 will  driue  them  foftly  >if 'they  be  lame,that  they  are 
 not  able  to  goe  ( fayth  he )  /  will  take  them  vp  in 
 mine  armes,  and  carry  them  in  my  bofome*  If  you 
 comparethis  with  Ezecb.34. you  fhall  find  there 
 he  puts  downe  all  the  flips  that  we  are  fubje<ft  vn- 
 to  ^  (  fpeaking  of  the  time  of  the  Gofpell,  when 
 Chrift  fhould  be  the  Shepheard, )  he  fhewes  the 
 Covenant  that  he  will  make  with  thofe  that  are 
 his  5  fayth  hc^ifany  thing  be  left,  if  a  flieepe  loofe 
 itfelfe5thisismyCovcnant3/w/7/y?W^/>  :  if  it  be 
 driven  away  by  any  violence  of  temptation,  I  will 
 bring  it  backe  againe :  if  there  be  a  breach  made  into 
 their  hearts  by  any  occafion  through  finne  and 
 luft,  /  will  heale  them  andbinde  them  vf .  This  the 
 Lord  will  do,this  is  the  Covenant  that  he  makes. 
 Now  confider  thefe  Reafons,  /  made  heaven 
 and  earth,  and,  I  keepe  Covenant  and  mercy  fore- 
 ver. 
 
 But,  you  will  fay,  though  I  inuft  truft  in  the 
 Lord,bccaufehc  made  heaven  and  earth,  and  be- 
 caufc  hckeepes  Covenant  &  mercy  for  ever,  yet  the 
 
 Lord 
 
All-s 
 
 V  F  F  I  C  I  E  N  C  Y. 
 
 Lord  doth  it  by  meanes,  he  doth  it  by  friends,  by 
 fomemediate  inftruments. 
 
 Here  is  the  great  deceit  of  mankinde,  that  wee 
 thinke  5  that  the  Z^difpenfeth  his  comforts  ac- 
 cording to  thofe  meanes  that  wehaue.  A  man 
 thinkes,  if  hehaue  a  great  cftate,  his  comforts 
 (hall  be  more,if  he  haue  many  friends,he  thinkes 
 i  he  fliall  be  fafer  -3  fay  th  the  Lord,  Pfal.62.  if  riches 
 ,  irietyafcifet  not  your  hearts  vfon  them  :for,fay  th  he, 
 tfoev  ar£ablgto  doc  little  good.  Fower,  andkind- 
 nejfekiotigi  fy  me.  B 0 1  then  this  obj  :dion  comes 
 in^thcZ^difpenfeth  comforts  by  fii.ch  meancsC 
 No,fayth  the  holy  G hoft  therc,rie  revvardes  not 
 men  according  to  their  riches,  but  he  rewards  e- 
 very  man  according  tohisrverkes.  Arfd  therefore 
 thinke  this  with  thy  felfe,  thou  that  haft  abun- 
 dance of  outward  comforts,  if  the  Lord  did  re- 
 ward thee  according  to  thems  thou  hadft  caufe 
 to  rejoyce  in  them,  but  he  will  reward  thee  ac- 
 cording to  thy  workes,  and  therefore  truft  in 
 j  him,  learnc  to  reckon  him  to  be  ^ILfufficiem, 
 learne  to  be  to  him  alone. 
 
 But,  rciay  not  a  man  that  trufts  not  in  God,  but 
 lookes  a  little  too  much  to  the  creature,profper? 
 A  man  againe  that  withdrawes  his  heart  from 
 them,and  trufts  in  the  Lord,mzy  not  he  whither? 
 
 Beloved,  ( I  will  adde  but  that  in  briefe : )  feeft 
 thou  amanthatdothnot  reckon  the  Lordtobe 
 All-fnfficientiXhzK.  doth  not  reft  on  him  alone5but 
 makes  flefh  his  armt,  and  trufts  in  any  Creature., 
 that  hath  fuch  thoughts  asthefe,  I  haue  the  fa- 
 vour of  high  pcrfons,and  therefore  I  am  fafe,or  I 
 
 K  3  haue 
 
 n 
 
 Anfvc. 
 God  difpen- 
 feth  not  com- 
 fort alwayes 
 according  to 
 oar  meanes, 
 
 Pfal  61  10. 
 
 Ot>. 
 
 Anfi 
 
 iv. 
 
 Oh. 
 
 Anfw. 
 
 Ier  57,  s- 
 
94 
 
 O  f     G 
 
 O     D     • 
 
 GodMafteth 
 meanes  when 
 
 wetruft  in 
 them* 
 
 Icre.  I7« 
 
 TryaUoftrn. 
 fting  <??<*>  ii&'- 
 
 jtffiCtiMit. 
 
 haue  many  friends  to  back  me,  &  to  fupport  me, 
 &  defend  me,&  therefore  I  am  fafe,I  haue  a  great 
 eftate  to  helpe  me  againft  dangers,to  provide  for 
 me  againft  the  time  of  difficukie,and  therefore  it  1 
 (hall  goe  well  enough  with  me.  I  fay,  be  it  thine 
 owne  cafe,  or  feeft  thou  any  man  doing  fo,  be  af- 
 fured  that  fuch  a  man  (hall  certainly  wither  :cur- 
 fed  (hall  that  man  be  that  doth  this,  that  w^^ 
 flejh  his  arme »Againe3on  the  other  fide,{eeft  thou 
 a  man  that  is  willing  to  depriue  himfelfe  of  all 
 thefe  things,  when  it  is  to  keepe  a  good  confei- 
 ence,when  he  is  put  to  it?It  is  an  evidence  that  he 
 refteth  on  Cod,  that  he  trufts  in  him  alone,  be  af- 
 fured,  howfoever  f  man  maybevnderacloud, 
 and  though  it  may  be  winter  with  him  for  a  little 
 while,  yet  he  (hall  fpring  againe,  his  light  Jhall 
 br eake  forth,  and  he  (hall  profper,fayth  the  Text, 
 ler.  1 7 .  (  That  is  the  place  I  haue  reference  to ) 
 and  his  leaf e  flail  begreene.  The  other  man,fay  th 
 the  Text  there,  though  Good  doe  come  to  him, 
 and  all  about  him,  jet  he  (hall net  fee  good,  he  (hall 
 haue  no  part  in  it,  but  he  (hall  furely  wither  foo- 
 ner  or  later.On  the  ocher  fide,Though  cvill  doe 
 come  vpo  this  man  that  trufts  in  Ged,yct  he  (hall 
 not  fee  cvill.  Now,confider  ( that  we  may  draw 
 to  a  conclufion  )  whether  you  doe  this  or  no, 
 which  you  arc  here  exhorted  vnto. 
 But  it  may  be,a  man  will  be  ready  to  fay  J  hope 
 1  do  performe  this.lt  is  well,if  yon  do.Butf  I  will 
 fay  but  one  word  to  you, )  if  you  doe  this,  looke 
 vpo  GWas  All.fufficient^  if  you  reckon-him  your 
 portion^doe  you  walke  as  one  that  fees  him  in  his 
 
 great- 
 
All-svff 
 
 1CI1NCY. 
 
 greatncffe  and  in  his  alrnightie  power  ?  Remem- 
 ber that  in  Prov.  jo.  when  Agar  lookes  vpon  <W 
 and  himfelfe  together,  fayth  he,  lam  worfethen  a 
 Beafl,  1  hane  not  the  vnderfianding  of  a  man  in  mie. 
 And  whyCfayth  hcylhaue  not  the  knowledge  of  the 
 holy  one,he  that  afcends  and  he  that  descends,  he  that 
 holds  the  winds  in  hisfift,  he  that  gathers  the  waters 
 in  his  lap  as  into  a  garment ,  he  that  flretcheth  forth 
 the  ends  of  the  earth7  and  that  fettles  it,  who  knowes 
 him,  fayth  he,  who  can  tell  his  name  or  hisfonnes 
 name  ?  The  meaning  of  it  is  thisj  fayth  he  when  I 
 confider  what  G^is,  and  beginneto  thinke  how 
 I  haue  walked  with  him,  and  how  fliort  I  am  of 
 knowing  him  as  I  fhould,faith  he,I  am  as  a  Beaft, 
 I  am  confounded  and  amazed.  Now,  confider 
 that,and  make  it  your  owne  cafe,  who  walkes  with 
 God.andfceth  him  that  afcends  and defcends,(which 
 hath  reference  to  that  vifion  that  appeared  to  Ta- 
 cob>  The  Lord  was  on  the  toppeof  the  Ladder, 
 and  the  Angels  defcended  and  afcended.  That 
 is  ,  All  the  creatures  both  in  heaven  and  earth 
 arc  like  meffengers  that  goe  to  and  fro  at  his 
 Commandement )  who  walkes  with  God  as  kno- 
 wing this  providence  of  his,  that  fets  the  Angels 
 a- worke,all  the  hoafts,all  the  particulars  of  them 
 in  their  kinde,  to  doe  this  bufineffe  and  that  bufi- 
 nefle  ?  Who  walkes  with  God,  as  feeing  him  fen- 
 ding a  mefTenger  to  doe  every  thing  that  we  fee 
 done  in  the  World,  fending  a  mefTenger  to  take 
 away  fuch  a  mans  life,  to  giue  another  life  and 
 health,  fending  a  mefTenger  to  remoue  fuch  a 
 difficultie  from  one  man  ?  Andagaine,  flopping 
 
 K  4  vp 
 
 pi 
 
 Prov,  jo.  %, 
 14 
 
 GoJs  hand 
 muftbefeene 
 in  all  events. 
 
p6 
 
 Note* 
 
 Gods  v?orke$ 
 in  BSture 
 ihould  leade 
 rs  to  fee  hit 
 dealing  with 
 his  Church. 
 
 Of      G  o  d    • 
 
 vp  another  mans  paifagec'This  you  call  accident, 
 when  you  fee  a  concurrence  or  two  things  toge- 
 ther, the  caufe  whereof  you  know  not,  but  the 
 Lord  knowes  both,  who  walkes  with  the  Lord,  as 
 feeing  him  doe  this  or  that  through  the  ends  of 
 the  earth?  Againe,  he  holds  the  windes  in  his  fitt  ^ 
 who  fees  him  as  fuch  a  God,  that  is  able  to  hold  y 
 windes  in  his  fift?  Who  lookes  vpon  him  as  fuch 
 a  God  ?  The  breath  of  a  man,  that  is  lefle  then  the 
 winde,  he  holds  it  in  his  fift,  as  a  man  holds  a 
 thing  in  his  hand,  which  he  keepes  there  at  his 
 plcafure.  Who  lookes  vpon  God,  as  thus  great  in 
 power  <  And  fo  againe,  breathing  the  holy  Ghoft, 
 who  lookes  vpon  God,  as  one  that  difpenfeth  it, 
 as  it  pleafeth  him  to  giue  it  &  withdraw  it  at  his 
 willc  Who  looks  vpon  him,as  one  fending  forth 
 motions,&  inje&ing  them  into  the  mind,ftirring 
 it  this  way,  or  that  way,  as  the  windes,  and  the 
 ftormes,  and  the  Creatures  i  He  hath  them  all  in 
 his  hand,  &  holds  them  all  in  his  fifbfor  by  thefc 
 workes  of  nature,  wemaylearne  to  know  the 
 greatneffe  of  God,  and  to  reflect  vpon  our  felucs, 
 and  fee  how  farre  wc  are  fhort  of  him. 
 
 And  fo  againe,  who  lookes  vpon  him  as  lap- 
 ping vp  the  waters  as  in  a  garment  t  That  is^ 
 When  the  Sea  is  outragious,  yet  hec  takes  it  as 
 you  would  take  a  little  water  in  your  lap,  Tome- 
 times  he  containes  it ,  and  gathers  it  vp ,  and 
 fometimes  he  lets  it  loofe  againe.  And  fo  like- 
 wife,  he  is  able,  when  the  people  are  vnruly, 
 |  even  great  Nations  that  fometimes  are  readie  to 
 I  over-fpread  his  Church,  and  to  run  over  it  with 
 '  proud 
 
I  IP  I 
 
 An-8ViFH  CIBNC 
 
 y. 
 
 proud  waues,yet  he  is  able  to  kcepe  them  backe, 
 he  is  able  to  reftraine  them,  and  to  ftiut  them  vp 
 with  barresand  doores,  as  he  doth  the  waters. 
 He  that  lappes  the  waters  in  a  garment,  is  he  not 
 able  to  reftraine  men^that  are  violent  againft  vs  in 
 1  wrath *who  can  (land' before  wrath  and  erivie?  it 
 is  like  a  violentwatcr,  that  over-flowes  all,  and 
 that  carries  all  before  it-  Yet  he  that  laps  the  wa- 
 ters as  a  garment,  hce  is  able  to  reftraine  them 
 wherefoever  he  findes  them.  And  fo  againe,who 
 walkes  with  him,, as  knowing  him  ^  eftabliiheth 
 the  ends  of  the  earth.  That  is;  (as  the  originall 
 fhewes  more  clearely )  as  one  that  hath  founded 
 the  great  and  weightie  earth  vpon  nothing  5 
 Sayth  he,that  Ged( when  a  mans  fpirit  hath  infta- 
 bilitie^and  inconftanciein  it  naturally )  he  that  e- 
 ftablifheth  the  earth  vpon  nothing ,  making  a 
 mightie  building  where  there  was  no  foundati- 
 on, he  can  eftablifti  thy  fpirit  too.  Suppofe  there 
 be  nothing  tofupport  the  Church,  tofupport  a 
 man  when  he  is  falling,  or  that  he  hath  no  friend 
 to  prop  him,  nothing  to  vnderlay,  yet  hee  ( that 
 hath  fet  the  earth  vpon  nothing,  but  vpon  the 
 thinne  ayre,that,youknow,is  not  able  to  fupport 
 it,  onely  he  fayth  to  the  earth  ftand  there )  is 
 he  not  able  to  fupport  a  man  in  any  cafe?See  now 
 the  Lord  in  this  greatneffe  of  his.Bu  t  who  walkes 
 as  feeing  him  thus  in  his  greatnefle,  and. in  his 
 i^All-fufpciencie  ?  For  all  thefe  doe  but  exprefle 
 thcAll-fujfieiencieoiGod.  Beloved,  if  we  did  it, 
 why  are  our  hearts  difcouraged  k  Why  doe  wee 
 hang  downe  our  heads  vpon  every  occafion, 
 
 whenL^ 
 
 Pi 
 
 God  efiaMi. 
 iheth  mans 
 fpiric 
 
 A  figne  of 
 doubting  of 
 
 GodtM-fttffi 
 ciencic. 
 
 ■ 
 
98 
 
 O   f ;,G :o 
 
 D     f 
 
 We  fliould 
 not  be  dif. 
 may ed  in  the 
 Churches 
 troables. 
 
 when  troubles  come?If  we  fee  the  Lord  in  his  ^tf- 
 fitficiencyMtisabkto  ftay  our  hearts,if  we  truft 
 in  him  alone.  What  though  he  fuffer  his  Church 
 to  be  over-runne  with  enemies  for  a  time  i  What 
 though  he  fuffer  men  to  prevaile  againftit,  (as 
 you  fee  how  y  Adverfarics  now  prevaile  againft 
 y  Church  of  cWby  their  ftrength)yet,if  you  did 
 fee  him  in  his  All-fnfficicncie,  your  hearts  would 
 not  fay  le  you  a  jot.  You  may  either  apply  it  to  y 
 Churches,or  to  your  own  particular  cafes,(And 
 to  giue  you  yet  an  inftancc  of  thefe  fenfible 
 things.)  When  the  difeafe  prevailed  far  on  ffeze- 
 kiah, &yth  the  /W,thou  {hakkcHezekiab  what 
 I  can  doe,  Irvillmaketbeftddow  to  get  backwards. 
 Think  with  thy  felfe-  though  the  difeafe  be  gone 
 thus  far3yet  I,that  made  the  fhadow  to  goe  back- 
 wards, am  I  not  able  to  make  thy  difeafe  tore- 
 turne  i  And  wee  may  fay  of  any  trouble,  or  af- 
 fli&ion,  of  any  temptation,  or  croflc  that  lyes  on 
 you,  that  you  thinke  it  fo  farre  gone,that  there  is 
 no  calling  of  it  againe,  yethee  that  made  the 
 (hadow  to  goe  back  ward  ,is  he  not  able  to  reduce 
 it  i  And  fo  againe,  when  you  fee  the  Church  in 
 fuch  a  cafe  as  it  is  now  in,  we  are  readie  to  caft  a- 
 way  all  hope,  and  to  fay3  What  (hall  \\z  doc  > 
 
 Confider  that  which  was  fayd  to  Gideon  (as 
 we  are  readie  to  fay,  when  we  heare  the  Lord  is 
 All-fufftcicnt,  he  hath  enough,  if  he  be  with  vs, 
 we  defire  no  more  )  we  make  the  objection  with 
 Gideon  thus  \  If  the  Lord  be  with  vs.why  is  it  thus? 
 Why  is  //J-^oppreffedfSay  th  the  Lordio  Gide- 
 on, thou  malt  fee  what  I  am  able  to  doe,  when  the 
 
 Fleece 
 
All 
 
 SVFFICIINCY. 
 
 Fleece  is  dry,  all  the  earth  (ball  be  wet,  and  when  the 
 earth  Jballbe  dry, the  Fleece  [ball  be  rvet.hs  if  he  had 
 fayd,  Though  the  Church  that  little  Fleece  now 
 be  over-  flowne,yet  I  can  dry  it  vp,  and  lay  mife- 
 ry  vpon  the  cnemies,as  they  were  in  peace,  when 
 that  was  affli&cd. 
 
 The  like  you  fee,in  Gen.  1 5  .where  there  is  an- 
 other refemblancc  of  the  Church,  when  the  Sa- 
 crifices were  cut  in  peeces,  &  he  had  divided  the 
 Rammes  ,•  fayth  the  Text,  the  Fowles  came  and 
 would  haue  devoured  them.  There  are  twofimili- 
 tudes  of  the  troubles  of  the  Church,  &  Gods  res- 
 cuing them.  When  the  Crowes  came,  Abraham 
 drone  them  arv  ay  .That  was  one.  And  the  other  was 
 when  there  was  a  very  fearefull  darkenefle,  there 
 came  3  Burning  Fornacey  and  a,  Lampe.  The  mea- 
 ning is  this5The  Church  then  was  in  Egypt  $  (  for 
 that  he  hath  reference  to )  it  was  a  dead  Sheepe, 
 cxpofed  to  Ravens,  and  you  would  thinke  there 
 was  nothing  there  to  helpe  ity  but  it  muft  needes  j 
 be  devoured.  Why  yet  fayth  the  Lord>  though  it 
 be  thus  neere,  I  will  driue  away  the  Ravens,  and 
 I  will  faue  my  Church.  You  know,  what  the 
 flrengthofP^r^,  andof^gy^  was.  Againe, 
 fayth  he,the  Church  was  in  fearefull  darkenefle, 
 in  the  valley  of  the  fliadow  of  death.  That  is; 
 They  thought  they  (hould  never  be  recovered, 
 you  know,what  wayes  Pharaoh  tooke,&  ar  how 
 low  anebbethe  Church  was,  when  hee  wouldj 
 haue  all  the  males  deftroyed.  Who  would  haue 
 faid,  that  this  Church  fhould  haue  recovered  c* 
 Yet,  as,  after  this  fearefull  darkenes,  the  Fornace 
 
 came 
 
 99 
 
 The  Church 
 afflicted,  re- 
 fctnbled  by 
 Gideons  fleece, 
 and  Akrdhdms 
 facrifice. 
 Gen  1  j,  1  o. 
 li. 
 
 TwofimiU* 
 
 rude*  of  the 
 
 Churches 
 
 troubles. 
 
100 
 
 Xfay.  4«« 
 
 Thegreateft 
 
 ftrengthofe* 
 nemies  can- 
 not prcvaile 
 againftGod. 
 
 Simile. 
 
 Note, 
 
 O  l  70 
 
 O     D     f 
 
 came  and  gauc  lighr3io,fairh  hc,I  will  fcatter  this 
 darkenes.  Beloved,  confider  jf  youbelecue  Gods 
 ^ll-fufficiemie^nd  confider,  if  thou  cToeft  thus 
 know  him  in  his  grcatncs,what  though  the  nati- 
 ons be  exceeding  great  and  ftrong  that  come  a- 
 gainft  the  Church,  yet  in  Efay  40 .  ( it  is  to  that 
 purpofe  brought  in.)  What  are  they  to  the  Lord''. 
 they  Are  but  at  the  dnft  of  the  Baflavce,  or  as  the  drop 
 of  a  Bucket.  The  Bucket  it  felfe  is  no  great  thing, 
 but  the  drops  that  fall  from  the  Bucket,  when  it 
 arifeth  out  of  the  Well,they  are  exceeding  final!- 
 Say  th  he,  the  Nations  are  no  more  to  me,  than 
 the  drop  of  a  Bucket,or  the  duft  of  the  Ballancc, 
 which  doth  not  fway  them  cither  way.-,So  lookc 
 what  I  doe,the  Nations  arc  not  able  to  fway  me, 
 be  they  never  fo  ftrong,they  are  not  able  to  tu  rne 
 me,but  according  as  I  pitch  things  they  dial  (lad. 
 Now  confider  whether  you  be  ableto  comfort 
 your  felucs  thus  out  of  Gods  All~[ufficiencie.  We  j 
 doe,  for  the  moft  part,  as  Hagw  did,  when  the, 
 bottle  was  fpent,  fhee  falls  a  crying,  fiiee  was  vn- 
 done* flies #nd  her  childe  fnould  dye,  and  there 
 was  no  more  hope,  till  the  Lord  opened  her  eyes 
 tofee^a  Fountakie  ncerc  her  -the  Fauntaine  was 
 \  neere  her,but  fhee  fa w  it  npt5when  fhe  faw  it,  fhe 
 was  well  enough.  Is  it  not  fo  with  vs  alfcbccaufe 
 the  Bottle  is  dry  cd  vp,  becaufe  fach  a  meanes  is 
 taken  away,wc  thinkc  prefently  there  is  no  more 
 hope,when  the  fountain  is  neer,the  Lord him] 'el 'fe 
 is  the  fountain,  &  he  is  neere,if  he  did  open  your 
 eyes  to  fee.  C  odder  whither  you  walk  thus  with 
 I  God,  as  feeing  him  in  his  greatnefle.  If  we  did  fee 
 i  him 
 
LL-8YFF1CIINCY. 
 
 him  in  his  greatneffe,  why  fhould  Torches  and 
 
 Candles  haue  fo  great  a  light  before  vs  ?That  is  • 
 
 Why  fliould  we  regard  men  fo  much  ?  Put  the 
 
 cafe ,  many  Nations  were  againfl  thee,  thou 
 
 would  ft  looke  vpon  all  thofe  in  comparifon  of 
 
 G$d,  as  a  drop  of  the  Bucket,  or  as  a  little  duft  on 
 
 theBallance.  Art  thou  able  todoefo,  to  fee 
 
 and  know  him  thus  in  his  grcatneile  ? 
 
 if  thou  be  not5  certainely,  thou 
 
 art  exceeding  ihort  of 
 
 feeing  God  in  his 
 
 All-fnffieiency. 
 
 So  much  for  this  time. 
 
 F  /  &(j  s. 
 
 iol 
 
 Simile* 
 
 Whence  fee 
 God  in  his 
 greatnefle,  all 
 other  things 
 feeme  little* 
 
104 
 
 o 
 
 Gods 
 
 To  comfort 
 vs  in  our  im- 
 perfect obcdi 
 
 ence. 
 
 Aa.i7.i4«*S 
 
 THE 
 
 FOVRTH 
 
 SERMON. 
 
 G   E  N  E   S   I    8   17,    I. 
 
 I  am  gOT>  zAll-fufficient. 
 
 Nother  Vfe,and  dedu&ionthat  vvc 
 will  draw  from  thispoynt3that  God 
 is  All-fufficientM,  to  comfort  vs  in 
 \  regard  of  our  imfcrfeB  obedience. 
 We  ought  not  to  thinke,  becaufe 
 we  are  not  exa&  in  keeping  all  thcCommande- 
 ments  of  6W,becaufe  we  haue  much  vncvennefTe 
 in  our  wayes,  becaufe  we  are  not  able  to  keepe 
 the  Rule  Co  ftri&ly  as  we  ought,  that  therefore 
 God  rejects  vs:for  he  is  All-fufftcient  in  himfelfe, 
 he  needes  not  our  righteoufneife,  and  therefore 
 he  can  well  beare  with  the  im  perfections  of  our 
 righteoufnefle.  You  Avail  fee  this  vfemade  of  it 
 Act.  17. 24.25.  God 'that  made  all  things, the  world, 
 and  all  that  is  therein  .feeing  he  is  Lord  of  heaven  & 
 
 earth, 
 
A  LL-tV  FF 
 
 ICI5NCY. 
 
 earthy  he  drvels  not  in  Temples  made  with  hands, 
 neither  is  he  worjhipped  with  mens  hands ,  as  if  he 
 needed  anything,  (Marke)  he  gims  to  all  life, 
 and  breath, and  all  things.  Thus  the  A  poftle  makes 
 his  argument:  if  God,  fayth  he,  made  the  world, 
 and  all  things  therein,  if  he  giueth  to  all  life, 
 and  breath,  and  all  things  $  then  when  you  doe 
 worfhip  him,  it  is  not  becaufe  he  hath  any  ncede 
 of  your  worJhip,  or  any  need  of  your  righteouf- 
 nefle,or  of  all  that  you  can  doe,  he  hath  enough, 
 he  doth  it  not  as  if  he  needed  anything  :  for  he 
 is  All-fnfficient.  Andfolikewife  in  Pfa!.$o.  12. 
 fayth  the  Lord  there,  // 1  be  hungry ,  I  will  not  tell 
 thee.  That  is$To  (hew  how  little  neede  he  hath  of 
 Sacrifices>ho  w  little  regard  he  had  to  them,when 
 they  were  brought  in,and  how  little  he  was  mo- 
 ved when  they  fayledinit.  For,  fayth  he,  all  are 
 mine,  the  (heepe  vpon  a  thousand  mottntaines  are 
 mine :  If  I  be  hungry  I  will  not  tell  thee.  That  is  $ 
 I  may  fatisfie  my  felfe,(I  do  but  apply  it  by  way 
 ofallufion)  If  I  would  haue  Sacrifice  in  abun- 
 dance,might  I  not  haue  it^If  I  were  hungry  after 
 them,  who  could  keepe  them  from  me?  We  may 
 fay  the  fame  of  the  obedience  of  his  children :  If 
 he  were  hungry.  That  is  $  If  he  were  defirous  of 
 perfe<5i  and  abfolute  obedience,could  he  not  haue 
 it  <  Hath  he  not  fpirit  enough?  Hath  he  not  grace 
 enough  to  put  into  their  hearts,  that  he  might 
 reape  the  full  fruits  of  righteoufnefTef  And  there- 
 fore, I  fay,  in  regard  of  Gods  x^AlUfuftcieneie,  he 
 needs  it  not  5  and  if  he  need  it  not,he  will  be  con- 
 tent with  a  moreimperfed  meafure  of  it,fince  he 
 
 is 
 
 105 
 
 God  hath  no 
 need  of  our 
 fetvicc. 
 
 PiUjo,  at, 
 
 If  God  had 
 neede  of  our 
 obedience,  he 
 could  make 
 vsyeeld  per- 
 fect obedi- 
 ence. 
 
 i~ 
 
io4 
 
 O 
 
 O    D     S 
 
 lob  35*6.7. 
 
 Smne  &  righ* 
 teou(nefle,the 
 two  pathes 
 men  mike  in* 
 
 is  no  loofer  by  it,  This  is  to  perfwade  our  hearts 
 more  fully  of  that  truth,  which  we  affent  vnto 
 withfomedifficultie:  for  we  arc  fomething  dif- 
 couraged  with  the  impcrfe&ions  of  our  obedi- 
 ence, whofe  faith  is  not  weakened  by  it  i  Who 
 comes  not  more  vnchearfully  before  GW3becaufe 
 of  it  ?  Now,  if  that  feare  were  taken  away  wee 
 would  draw  neere  more  boldly .  We  fee  what  lob 
 fayth  in  this  cafe,  lob  35.  6.j.rftbottftnneft,what 
 dofl  then  againfi  him, yea,  when  thyftnnes  are  many, 
 what  do  ft  thou  to  him  ?  if  then  be  righteous  what  gi- 
 ve ft  thou  to  him  ?  or  what  receiues  he  at  thy  hands  ? 
 Marke,  you  know,  finncand  righteoufneffe,  are 
 the  two  pathes  that  we  walke  in,thofe  are  all  that 
 trouble  vs  5  thefinnes  that  we  commit,  and  the 
 defe&sof  our  righteoufneffe.  Saythhe,  if  thou 
 ftnne  >\vhat  is  that  to  him*  It  doth  him  no  hurt. 
 •  Againe,  if  thou  fayle  in  thy  righteoufneffe,  or  in 
 thy  performances^  isall  one  that  way. -for  it  rea- 
 chethnottohim.-becaufeheis  bleffed  forever, 
 he  hath  all  fuificienciein  himfelfe :  and  therefore 
 he  pleafeth  fo  to  adminifter  the  world,  and  fo  to 
 guide  the  hearts  of  his  children,  and  to  difpenfe 
 I  to  them  but  fuch  a  meafure  of  grace,  to  leaue  fin- 
 ;  full  lufts  in  them  in  fuch  a  meafure  vnmortificd: 
 becaufc  himfelfe  is  neither  a  gainer,  nor  a  loofer : 
 therefore  let  not  your  faith  be  weakned  at  this  his 
 adminiftration  of  things,  let  not  carnall  fcares 
 poffeffe  your  hearts,to  keepe  you  off  from  com- 
 ming  with  boldneffe  to  him :  fince  he  is  ^Allfuf- 
 ficient,  fince  he  needs  not  your  righteoufneffe,  he 
 can  be  without  it. 
 
 Moreouer  • 
 
I       All-svfficiency, 
 
 I    MoreoverjThis  we  may  draw  further  from  it ; 
 
 I  if  CWbe  thus  AU-fnfficicnt,  that  what  we  doe, 
 
 Icomesnotncerehim,  then  all  the  Commande- 
 
 ;  ments  that  GWgiues  to  the  fonnes  of  men,  are 
 
 I  for  their  good,  and  not  for  his  profit.  Marke  that 
 
 that  fhould  breede  in  vs  a  great  willingnefTe  to 
 
 kecpe  his  Commandements,  and  a  great  cheare- 
 
 fulnefle  to  performe  them,  when  we  vnderftand 
 
 (that it  is  for  our  owne  good.  When  a  fervant 
 
 I  knows  that  all  is  for  his  owne  good  that  he  doth, 
 
 I  he  will  goe  about  all  the bufineffe  his  Mafter  im- 
 
 j  ployeth  him  in  with  more  chearefulnes,  becaufe 
 
 he%ucs  himfelfe-this  is  a  principle  GWhath  put 
 
 into  nature.  Now,  if  God  be  All-fafficienty  then 
 
 he  commands  nothing  for  his  owne  benefit  in  a- 
 
 ny  thing-no,not  in  that,in  which  he  feemes  moft 
 
 to  doe  it. 
 
 The  Sabbath,  thar  he  hath  taken  for  himfclfe., 
 and  hath  called  it  his  day  3  Some  may  aske,is  not 
 that  for  his  owne  fake?No:6W  fayth,^  Sabbath 
 is  made  for  man.  As  if  he  {hould  fay  jlfit  had  been 
 made  for  mine  owne  fake,  I  would  haue  taken 
 morethen  one  day  from  youjBut  I  haue  given  it 
 for  your  fake,  J  made  it  for  man :  for  man  could 
 not  be  without  it,he  could  not  be  religious  with- 
 out it,his  heart  could  not  keep  neere  to  God  with- 
 out it,it  would  foone  be  eftranged  from  him,  it 
 would  be  over-  gro wne  with  weeds,if it  were  not 
 looked  to  ever  and  anon,  he  would  foone  be  de- 
 fediue  in  his  knowledge,  he  would  foone  forget 
 thepurpofe  that  lie  takes  tohimfelfe:  therefore 
 the  Sabbath  is  made  for  man.  That  is  one  day 
 
 L  wherein 
 
 Mans  benefit 
 (hould  encou- 
 rage him  to 
 Godsfervice- 
 
 That  Gods 
 Commands 
 
 sre  for  roans 
 good,decIarcdi 
 by  Inftances, 
 
 I 
 In  the  Sab*. 
 bath. 
 
lo£ 
 
 Infelfc-dem« 
 all. 
 
 Ifa.48.17* 
 
 Satbans  fcr» 
 rice  to  our 
 
 hart. 
 
 Wcegiucnoi 
 thing  to  God 
 ir  oar  obedi- 
 ence, 
 
 Of     Gods 
 
 wherein  the  Lord  commands  him  to  fet  afidc  all 
 other  bufines,  and  to  intend  his  fervice.  And  that 
 which  is  faid  of  the  Sabbath,  may  be  faid  of  all 
 other  Commandements  :  for  he  is  All-Efficient. 
 He  bids  a  man  deny  himfelfe,  and  take  vp  his 
 croffe.  Is  it  for  hira?No,my  Beloved,  it  is  for  our 
 felues,and  therefore  when  a  man  denies  himfelfe 
 in  his  profit,  in  his  credit,  when  he  denies  him- 
 felfe in  the  fatisfy  ing  of  his  lufts-all  this  is  for  his 
 owne  profitras  you  haue  it  clearely  fet  downe  in 
 If  ay  .^$..ij.Iamthe  L  ord  that  teacheth  thee  to  pro- 
 fit, therefore  hearken  to  my  Commandements.  As  if 
 he  fhould  fay  ,It  is  for  thy  profit  that  I  commShd 
 thee,  &  not  for  my  owne:therefore  let  that  caufe 
 thee  the  more  willingly  to  doeitrthat  is  often  re- 
 peated in  Bent,  the  commandements  thai  I  hane 
 given  thee  for  thy  wealth \f  or  thy  good.  Beloved,  all 
 the  Commandements  of  Sathan  are  for  our  hurt, 
 wee  doe  him  fervice  as  bonji-flaucs  ferue  their 
 Matters,  not  for  their  owne  profit,  but  for  their 
 Matters.  But  all  the  fervice,  we  doe  to  God,  is  for 
 our  wealth  *  for  he  is  All-fufficient. 
 
 Laft  of  all.  If  God  be  All-fufficient,  then  when 
 you  pcrforme  any  thing,  doe  not  thinke  that  you 
 giue  any  thing  to  the  Lord,  and  folooke  for're- 
 compence,  ( there  is  that  fecret  Popery  in  every 
 mans  heart,  that  he  thinkes  when  he  hach  done  a- 
 ny  fpeciall  fervice3to  be  rewarded  for  it)Indeede 
 ifthou  ihouldft  do  6Wagoodturne,thou  mightft 
 lookefor  fomewhat  againc  at  his  hands,  but  it  is 
 done  to  him  that  is  AH-fufficicnt^  how  can  you 
 doe  him  a  good  turne?how  can  you  giue  to  him? 
 
 Marke„ 
 
All-svfficiency, 
 
 Marke,It  is  the  ground  which  the  Apoftle  layeth 
 Rom.  11.34.  Who  hath  given  te  himy  and  it  {lull  be 
 recompencedto  him  ?  He  that  is  capable  of  no  gift, 
 there  can  be  nothing  done  to  him,  to  premcrit  a- 
 ny  thing.-For  he  is  AlLfufficient,  there  can  be  no 
 addition  made  to  him,  and,  faythhe,  doft  thou 
 Iooke  for  any  recompencerWhat  doeft  thou  elfe 
 but  giue  to  him  of  his  owne?Shall  a  man  merit  in 
 giving  to  the  Lord  the  fruits  of  his  owneVine- 
 !  yard,  the  Apples  of  his  owne  Orchards  When  as 
 ail  the  graces  we  haue,are  but  as  ftreames  fpring- 
 ing  from  that  fountaine  that  he  hath  put  into  vs, 
 therfore  when  thou  haft  done  thy  beft,  fay  with- 
 in thy  felfe  vnto  thine  own  heart^I  am  but  an  *vn 
 profitable  ferv am,  Lean  looke  for  nothing  for  all 
 this :  for  he  is  All-feficient,  and  needs  it  not,  I 
 hauedonehimnogoodturne,Ihaue  given  him 
 nothing,he  is  vncapable  of  my  gifr,and  therefore 
 I  look  for  no  rccompence,as  by  merit  from  him . 
 Againe,  IF  God  be  AlLfufficient,  let  vs  be  ex- 
 I  horted  to  make  a  Covenant  with  him;for(as  I  told 
 J  you  before  )  thefe  words  doe  but  containe  the 
 I  Covenant  betweene  God  and  vs.  Now,  this  is  the 
 Covenant  .th^t  God wi\  make  with  you^if  you  will 
 enter  into  Covenant  with  him,that  he  will  be  All- 
 fujficient  to  you.  Now,  that  which  is  expreffed 
 here  generally  ,1  finde  in  other  places,divided  in- 
 to thefe  three  particulars,wherein  the  All-faffici- 
 ency  of  GWconfifts,as  if  they  were  the  three  parts 
 of  this  Covenant. 
 
 Firft.  He  is  All.fnjficim ,to  juftifie,and  to  for- 
 giuevsourfinnes. 
 
 L  %  Second- 
 
 I07 
 
 Rom,  11. 
 
 ?* 
 
 Vje  T. 
 GodsAttfufftci- 
 tntit  Should 
 perfwademo 
 enter  into  co- 
 venae:  with 
 him. 
 
 The  $.p2tit 
 of  the  Cove* 
 nanr. 
 
loS 
 
 o 
 
 F 
 
 O     D     8 
 
 Icr.*i.  $4- 
 Eack.  $6* 
 
 Secondly.  He  is  AlLfufficient,  to  fanftifie  vs3 
 and  to  heale  our  infirmities. 
 
 Thirdly.  He  is  AlLfufficient  ,\o  provide  forvs 
 whatfoe vcr  we  neede>  fo  that  no  good  thing  fhall 
 be  wanting  to  vs. 
 Thefc  are  the  three  parts  of  the  Covenant  which 
 we  finde  fet  downe  in  divers  places,  in  Ier.$  1.34. 
 Heb.  8 . 9 . 1  o.  1 6.  But  mod  clearely  are  they  let 
 downe  in  Ezek.  36.  fayth  the  Zwrf  there  $  /  will 
 pure  cleane  water  vpn  you,  yen  jh all  be  cleane ,  yea, 
 from  all  your  filthines,  and  from  all  your  idols  will! 
 clenfeyou.  There  is  one  part  of  the  Covenant5that 
 he  will  clehfe  vs  from  all  our  finncs.Thar  is^frora 
 the  guilt  and  the  punifhment  of  them.  Secondly. 
 %^A  new  heart  will  Igiueyou^alfo  a  new  ftirit  will  I 
 pit  into  you^  and  Twill 'take  away  your  Jlonie  hearts 
 out  of  your  bodies,  and  I  willgiue  you  a  heart  offlc(h. 
 There  is  the  fecond  part  of  the  covenant,  confu- 
 ting of  San&ification.The  third  h.To&  (hall  dwell 
 in  the  Land  that  Igauetoyour  fathers,  and  I  will 
 call  for  Corm.andl  willencreafeit ,  and  I  will  lay  no 
 more  famine  vpn you,  and  I  will  multiply  the  fruit 
 of  the  tree, and  the  increafe  of  the  field,  that  you  beare 
 no  more  the  reproach  of  famine  among  the  Heathen. 
 Here  are  the  particulars  fet  downe  •  fome  are  na- 
 med for  the  refill  will  call  for  Corneand  Wine. 
 That  is  1  For  whatfoever  you  want.  That  is  the 
 third  part  of 'the Covenant.  Thefeare  the  three 
 parts  of  the  Covenant,  which  I  ihall  fpend  this 
 time  in  opening,and  (hewing  you^that  Cod  is  Ef- 
 ficient in  all3  and  to  anfwer  thofeobje&ions  that 
 mens  hearts  haue  againfthis  Ml-foficicncy  .-for 
 
 the 
 
Ali<-*vfficiengy. 
 
 the  heart  is  readie  to  objeft  againft  thefe  three, 
 to  hauefinnes  forgiven,  to  be  fancftified,  and  to 
 haue  abundance  of  all  good  things,  belonging  to 
 this  prefent  life :  in  all  thefe  he  is  All- fuff  icient,  to 
 fulfill  all  the  defires  of  mens  hearts.  Now,to  be- 
 gin with  the  firft. 
 
 Firft,  I  fay,  He  is  ^Allfujficlent  to  take  away 
 all  our  finnes.  It  may  be,  when  you  heare  this  j 
 point,  you  will  fay,  it  is  an  eafie  thing  to  belecue 
 it^  there  is  no  difficultie  in  this,  the  Lordis  k^AIL 
 fnjficient to  forgiue  finnes.  Surely,  whatfoever 
 we  fay,  or  pretend,  we  finde  in  experience  it  is 
 exceeding  hard.  Who  is  able  fo  fully  to  beleeue 
 the  forgiuenes  of  his  finnes,as  he  oughts  Who  is 
 able  to  doe  it  when  he  is  put  to  it  <  At  the  day  of 
 death,at  the  time  of  extremity,at  that  time  when 
 the  confeience  ftirres  vp  all  his  ftrengtb,  and.op- 
 pofeth  it  felfe  againft  him,  when  all  his  finnes 
 are  prefented  vnto  him  in  their  colour^who  is  a- 
 ble  then  to  beleeue  it  <  therefore  we  had  neede  to 
 finde  out  the  All-fnfficiency  of  G^in  this  :for  the 
 greatneffe  and  exceeding  largenefTe  of  his  power 
 is  (hewed  in  it,  in  nothing  more  then  in  forgiving 
 of  finnes*  Hofea  1 1  .^.See  there  how  the  Lordex- 
 prefleth  it,Say  th  he,  /  will  not  execute  thefercencs 
 of  my  wrath,  1  will  not  returne  to  deflroy  Efhravn^ 
 for  lam  Godandnot  man.  Marke  it,  when  we  haue 
 committed  any  finne  againft  6W,  we  commonly 
 thinkethus  with  our  felues,  if  my  finnes  were 
 but  as  other  mens,  if  my  finnes  wanted  thefc  and 
 thefe  circumftances,I  could  beleeue  the  forgiue- 
 neffe  of  them,  but  fome  thing,  or  other,  a  man 
 
 L  3  hath 
 
 GwfrAIl.fuffi. 
 ciencic  in  for- 
 giving our 
 finnes. 
 
 It  is  hard  to 
 beleeue  the 
 forgiuenefle 
 o/fianes. 
 
 ■ 
 
 Hofea  ix,0. 
 
llo 
 
 O 
 
 G    O     D     • 
 
 (W*  forgiue 
 ncffe  without 
 companion. 
 
 Ifay.  55. 7* 
 
 hath  ftill  to  object.  Now  fayth  the  Lordit  is  very 
 truerlf  I  were  as  man  is,it  could  not  be  but  that  I 
 fhould  execute  the  fierceneffe  of  my  wrath  vpon  I 
 Ephraim,  who  hath  provoked  me  fo  exceedingly ' 
 ( for  Ephraim  was  part  of  Ifraell, and  is  put  for  all 
 I  [racily  and  the  Prophet  wrote  this  in  the  time  of 
 leroboam,  the  fonne  of  Ioajh  when  ifraeH aboun- 
 ded in  finnes,and  in  Idolatry)but,fay  th  the  Lord, 
 though  their  finnes  be  exceeding  great,  yet  I  am 
 able  to  forgiue  them :  for  I  am  God,  and  not  man. 
 As  if  he  fhould  fay  -Looke  vpon  weakeman,and 
 compare  GodSc  man  together,  and  fee  how  farre 
 God  exceeds  man :  fee  how  much  hee  is  ftronger 
 theti  man,  being  infinite  and  almightie  -,  fo  fayth  j 
 hc,his  mercy  exceeds  the  mercy  of  man  $  As  if  he 
 fhould  fay  ^If  I  were  not  God,  it  were  impoflible  I 
 fhould  forgiue  the  finnes  of  Ephraim,  which  they 
 haue  multiplied  againft  mee  from  time  to  time. 
 So,  likewife,  in  I/ay 55. 7.  the  Lord  calls  them  in 
 there,  and  vfeth  this  as  an  argument:  for,  fayth 
 he^  I  will  forgiue  and  multif  lie  my  pardons  -,  fo  the 
 Word  fignifies  in  the  originall  5  when  a  man 
 makes  this  obje&ion.  But  it  is  more  then  any 
 man  can  belecue,  that  my  finnes  that  I  haue  thus 
 and  thus  repeated,  that  the  Lord  can  fo  e.ifily  put 
 them  away,  and  multiplie  his  pardons,  as  I  haue 
 multiplied  my  finnes  i  Sayth  he,  my  thoughts  are 
 not  as  your  thoughts,  my  rvayes  are  not  as  your  rvayes, 
 hut  as  high  as  the  heaven  is  ah  one  the  earth,  fo  are  my 
 thoughts  aboueyour  thoughts,  and  my  rvayes  aboue 
 yonr  rvayes.  That  is ;  As  a  man  lookes  to  heaven, 
 and  confiders  the  great  diftance  betweene  the 
 
 earth. 
 
A  L  L  -  S  V 
 
 FflCIENCY, 
 
 111 
 
 earth,  and  it,  fo  farre,  fayth  he,doe  my  thoughts 
 exceede  your  thoughts.That  is^  When  you  think 
 with  your  felues,  1  cannot  forgiue  •  bccaufe  you 
 aieafure  me,and  draw  a  fcantling  of  me  by  your 
 felues,whenyou  haue  gone  to  the  vtmoft  ofyour 
 thoughts,  my  thoughts  exceede  yours  as  much 
 as  heaven  exceeds  the  earth.  And  thcrefore,faith 
 he,  my  way  es  are  not  as  your  wayes.  That  is  j  When 
 you  could  not  forgiue,  yet  I  am  able  to  forgiue 
 in  fo  great  a  difpropoi  tion.  We  doe  with  this  as 
 we  doe  with  all  the  Attributes  of  &Mmt  arc  able  j  We  thinke  of 
 to  thinke  him  powerful!  as  a  man,  but  to  thinke  ^t«Vo«pa- 
 him  powerfull  as  God,  there  we  come  fhort.  We  ntiueiy, 
 are  able  to  thinke  him  mercifull  as  a  man,  but  to 
 thinke  him  mercifull  as  God,  there  our  thoughts 
 are  at  an  end  5  we  can  thinke  and  fee  no  reafon 
 why  he  fhould  pardon  vs.  Now,  fayth  the  Lord, 
 my  thoughts  go  beyond  your  thoughts  as  much 
 as  the  diftance  is  betweene  heaven  and  earth.  If 
 you  /ay  to  me,who  doubts  of  this,that  theLord'is 
 able  to  forgiue  ?  My  BelovedM  vvedid  not  doubt 
 of  it;  what  is  the  reafon,  when  great  fins  are  com- 
 mitted, that  you  fall  to  queftioning  of  Gods  mer- 
 cy, when  you  can  more  eafily  beleeue  afmaller 
 finnetobe  forgiven?  Therefore  certainly,  men 
 doubt  of  his  power,  whether  he  be  able  to  for- 
 giue: for,  if  the  difference  of  finne  doe  caufe  in 
 you  vnbdiefe,  it  cannot  be  that  you  pitch  vpon 
 the  power  of  God,  and  his  readineffe  to  forgiue. 
 Therfore  it  is  certain",  that  it  is  his  power  that  is  1  in  doubting 
 called  in  queftion,  and,  therefore,  rhe  thing  wee  of forgurawg, 
 haue  to  doe,is  to  make  this  good  to  y  ou,that  the  GodSowS 
 
 I    4  Lord] 
 
i  n 
 
 Of      G  o   d    * 
 
 Ob. 
 
 Anfvo. 
 To  forgiue 
 (fanes,  is  a 
 I  matter  of 
 
 j  power. 
 
 Lord>  is  able  to  forgiue. 
 
 But  you  will  fay  to  me :  It  is  true  \  If  it  were  a 
 matter  of  power,  I  make  no  queftion. 
 
 You  fhall  find  it  a  matter  of  powerrtake  a  man, 
 Is  it  not  a  matter  of  frrength  in  him  to  forgiue, 
 to  paife  by  an  infirmitiec'If  it  be  ftrength  in  a  man 
 to  be  mecke,  to  forgiue,and  to  pafle  by  injuries, 
 to  be  kinde  to  thofe  that  be  vnkinde  to  him  •,  Is  it 
 not  alfo  power  in  God  to  doe  fo  ?  Befides,is  it  not 
 a  power  to  be  rich  S  Riches  giue  a  man  potencie, 
 and  the  Lordis  faid  to  be  rich  in  mercy .  That  is  5 
 I  As  a  man  that  is  rich,  though  he  giue  much,  yet 
 1  he  is  not  cxhaufted  ;  So,  when  you  hauc  made 
 1  thus  much  vfe  of  Gods  mercy,  yet  ftill  there  is  I 
 !  more  behinde,  ftill  there  is  more  and  more  mer-  j 
 cy  for  you,  there  is  a  fpring  of  mercy,  there  is  no 
 end  of  it.Befides^as  there  is  a  power  in  his  wrath, 
 who  knows  the  power  of  his  wrathfSo  likewife  there 
 is  a  power  in  his  mercy,  as  we  fee  Horn.  p.  22.23.' 
 ( it  is  a  place  worth  the  confidering  for  this  pur- 
 ^ok)what  if  God  to  fherv  his  wrath,  and  to  make  his 
 fewer  knowne ,  will  faff er  with  long  patience,  the 
 veffels  of  wrath  prepared  for  destruction  ?  (  And 
 the  next  Verfe  is  thus  to  be  read,  otherwife,  you 
 Rosins*!?  j  cannot  make  the  fenkpevfed:)^  what  if  he  would 
 \  alfo, to  [hew  the  greatneffe  of  his  power,  declare  the  ri- 
 ches of  his  glory  vpo  the  veffels  of  mercy  ^that  he  hath 
 preparedteglory?(Maxke)as  GWihewes  the  great- 
 nelfe  of  his  power  in  executing  wrath  vpon  evill 
 men-fo  he  fliewes  the  exceeding  greatneffe  of  his 
 power,  and  declares  his  glorious  riches.  That  is- 
 The  riches  of  his  mercy  vpon  the  Saints. 
 
 Now, 
 
 Rich  in  met- 
 ric, what? 
 
r       All-svfficiency. 
 
 I     Now,  as  it  is  hard  to  finde  out  the  depth  of  the 
 I  onc,fo  it  is  to  finde  out  the  depth  of  the  other,  to 
 J  confider  the  height,  the  length,  and  bredth,  and 
 !  depth  of  his  mercy.  When  a  man  confidcrs  his 
 !  finnes,  and  lookes  vpon  them  in  the  height  of 
 •  them,  in  the  bredth,  and  depth  of  them,  when  he 
 I  fees  a  heape  of  finnes  piled  vp  together,  reaching 
 I  vp  to  the  heavens,  and  downe  againe  to  the  bot- 
 tom of  hell  j  now  to  bcleeue.  that  the  mercy  of 
 Godis  higher  then  thefe  finnes,and  that  the  depth 
 of  his  mercy  is  deeper  then  they  jThis  is  to  compre- 
 hendthelength,and  bredth^  depth  of  mercy  inhim^ 
 Ephef.%. This  is  exceeding  hard  and  a  great  thing 
 for  vs  to  doe5  but  yet  this  the  Lord  is  able  to  doe, 
 his  mercy  is  able  to  fwallow  them  vp  5  and  there- 
 fore,you  fhall  find  this  expreflion  in  Iamesi .Mer- 
 cy rejoyceth  againfi  Iudgement%h.s  if  he  fhould  fay ; 
 There  is  a  certaine  contention  bet weene  the  fins 
 that  we  commit,  and  the  mercy  of  God^  though 
 our  finnes  oppofe  his  mercy,  yet  hismercie  is 
 greater,  and,  at  length,  it  overcomes  them,  and 
 rejoyceth  ngainftthem,  as  a  man  rejoyceth  a- 
 gainft  an  adverfary  that  he  hath  fubdued  There- 
 fore herein  we  muft  labour  to  fee  Gods  All- fuffici- 
 encie^  that  although  our  fins  be  exceeding  great, 
 yet  the  largenefie  of  his  mercy  ,is  able  to  fwallow 
 them  vp.  " 
 
 But  you  will  fay  to  me,  we  could  bele^ie  this, 
 if  we  were  qualified,but  all  the  difficulty  is  to  be- 
 leeueit,  wfitn  we  want  thofe  qualifications  that 
 God  requires,  foftnefTe  of  heart,  godly  forrow, 
 truth  -of  repentance,  &c. 
 
 To 
 
 m 
 
 EphcH  5.  10. 
 
 lames  2, 13, 
 
 Note. 
 
 Of. 
 
ii4 
 
 O 
 
 O    D    S 
 
 Neither  finne 
 nor  emptines, 
 
 flioulddifcou- 
 ragc  vsfrom 
 bdecvingfor- 
 giuenefie. 
 
 When  wee 
 doubt  of  for- 
 giueneffe,v?e 
 forget  Chrift. 
 
 To  this,I  anfwer  briefly ^that  whatfoever  thou 
 feeft,  that  difcourageththee,  that  thou  feeft  in 
 thine  owne  heart,  when  thoii  refle&eft  vpon  it, 
 it  is  either  finne  or  emptineffe.  That  is  $  A  want 
 of  that  righteoufnefle  that  fhould  be  in  thee.  If  it 
 be  finne,  the  grcatnefle  of  his  mercy  is  able  to 
 fwallow  it  vp.  And  if  it  be  emptinefle,know  this, 
 that  he  is  rich  in  mercy,  and  All-fufficient,  able  to 
 beftow  this  riches,even  vpon  nothing:you  know 
 he  did  beftow  all  the  glory  of -the  Creature  on  it 
 when  it  was  nothing.  There  was  nothing,  you 
 know,  when  he  made  the  world :  when  he  made 
 the  Angels,  what  was  it  he  beftowed  his  riches 
 vpon  {  And  is  he  not  able  to  beftow  it  on  thee, 
 though  there  be  an  emptines  in  thine  heart?Ther- 
 fore,  thinke  with  thy  felfe,  what  is  the  exceeding 
 greatnes  of  his  loue.  It  was  a  great  loue  that  mo- 
 j  ved  him  to  giue  drift  to  vs  •,  but  after  wee  are  in 
 J  drift,  then  you  muft  confider  this,  that  his  loue 
 |  hath  increafed  to  a  full  objeft,  his  loue  is  fully 
 beftowed  on  him,  &  is  derived  from  Cbrift  to  vs. 
 
 When  we  doubt  fo  much  of  the  forgiuenefife  of 
 our  fins,  it  is  becaufe  we  forget  Chrifi,  we  thinke 
 Gods  loue  is  pitched  immediately  vpon  vs.  I  fay, 
 that  will  helpe  vs,though  there  be  an  emptinefle, 
 yet  he  isable  to  beftow  all  this  vpon  nothing:but 
 this  will  helpe  vs  much  more,whcn  the  fulnes  of 
 loue, which  fals  vpon  his  Sonne,  is  derived  vpon 
 vs,it  is  not  beftowed  vpon  vs  immediately.  Now 
 thou  muft  thinke  with  thy  felfe,  though  there  be 
 nothing  in  me,  why  he  (hould  beftow  fo  great  a 
 degree  of  loue  on  me,  as  to  fwallow  vp  all  my 
 ___^ finncs, 
 
LL-8VFE1CIENCY. 
 
 H$ 
 
 finnes,yca,  all  the  degrees  of  my  finnes,  to  over- 
 come them,  and  fubdue  them,  yet  if  the  fulnefTc 
 of  his  loue,  that  he  loues  chrifi  with,  be  derived 
 on  me5  what  neede  I  make  queftion  ? 
 
 But  you  will  fay  againe,What  needs  this  per- 
 fwafion  of  Gods  All-fufficiencie  in  forgiving?This 
 is  but  to  open  a  doore  of  libertie,  to  make  men 
 more  loofe  < 
 
 Beloved,  It  is  not  fo,  it  is  the  moft  profitable 
 thing  you  can  doe  for  your  ownc  foules,  to  be- 
 leeue  his  ^ill-fufficiencie  in  forgiving  finnes,  as 
 well  as  his  All- fufficiencie,  in  any  thing  befides: 
 therefore  we  fee  in  2to?#.6.concerning  the  aboun- 
 ding of  grace  (  for  fo  the  obje&ion  ftands)  where 
 fin  hath  abounded^  there  grace  hatb  abounded  much 
 more. If 'mens  finnesbe  multiplied,grace  and  mer- 
 cy fhall  be  multiplied  much  more,  and  ftill  out- 
 goe,and  fwallow  them  vp.^ hall  we  therefore  fmne 
 that  grace  may  abound,  or  becaufe  grace  hath  a- 
 bounded  ?  No,  fay  th  the^Apoftle,  for  the  abun- 
 dance of  grace  kils  finne  (.for  fo  the  confcquencc 
 ftands, )  how/hall  we  that  are  dead  to  finne,  Hue  any 
 longer  therein?  So  that  hisanfwer  ftands  thus  • 
 Sayth  he,  the  abundance  ofgjjace  doth  not  caufe 
 men  to  finne  more :  for  it  kils  finne.  And  there- 
 fore,  the  more  we  beleeue  this  All-fufficiencie  in 
 Cod  to  forgiue  finne,the  more  finne  is  killed  in  vs, 
 it  is  not  enlarged  by  it,life  is  not  given  to  finne  by 
 it,  but  we  are  made  more  dead  to  finne  by  it. 
 
 You  will  fay,  how  can  that  be  i 
 
 Becaufe  the  beleeving  of  Gods  AlUfufficiency  in  J 
 forgiving  our  finnes,increafeth  our  loue,and  our 
 
 _  jay- 
 
 Ob. 
 
 Anfw. 
 The  a  durance 
 offorgiuencs 
 doth  not 
 make  men 
 carelcfle, 
 
 Rom  tf<t  5.16 
 
 Grace  kils 
 finne}  and  not 
 iacreafcthit, 
 
 06. 
 
 Anjvr* 
 
Belicfe  of 
 Gods  Ail  f*ffi. 
 limey  to  for- 
 giue  increa- 
 feth  loue. 
 
 Spiritualllouc 
 eates  out  car- 
 nal! delights* 
 
 o 
 
 O     D     S 
 
 A  double 
 feare. 
 
 Keepes  from 
 comming  in 
 to  God. 
 
 From  going 
 out  from  him, 
 
 joy.  It  increafeth  our  loue  •  for,  when  there  is  no 
 fc  tuple  in  our  hearts  of  Gods  loue  towards  vs,  it 
 makes  our  loue  more  perfafi  towards  him.  It  in- 
 creafeth  our  joy  alfo>bccaufe  when  we  haue  a  full 
 afTurancc  of  the  forgiucneffe  of  our  finnes,  that 
 fils  the  heart  with  joy  &  peace  in  the  holy  Ghofi. 
 Now  fpirituall  loue  eats  out  of  the  heart  all  car- 
 nail  dclights^l!  finful  lufts,&  all  inordinate  loue 
 vnto  the  Creature.  And  fo  Iikewife,fpirituall  joy 
 takes  away  the  vigor  of  all  carnall  joy,and  finfull 
 delight :  So,the  more  you  fee  this  All-fujficiencie 
 of  God  towards  you  in  loue,  the  more  you  are  a- 
 ble  to  heleeue  ir,and  the  more  it  kils  finne  in  you, 
 the  more  it  fandifies  you,and  the  more  it  drawes 
 you  to  GW.Theref ore  this  is  to  be  confidered,to 
 help  vs  againft  this  obje<5iion,that  there  is  a  dou- 
 ble feare  $  the  one  is  that  which  keepes  vs  from 
 comming  to  <70//.*The  other  is  a  feare  that  keepes 
 vs  from  going  out  from  God.  We  are  very  apt  to 
 exceede  in  the  firft  feare5  and  to  come  fhortin 
 the  fecond.  Now,  the  feare  that  keepes  vs  from 
 comming  in  to  God,  is  a  feare  that  he  is  not  ready 
 to  forgiue,  that  he  is  not  AlLfujficient,  thathcc( 
 hath  not  power  enough  of  mercy  to  forgiue  our 
 finnes,  and  to  heale  our  infirmities  $  this  makes  a 
 man  timorous  and  fearefull  j  as  a  man  is  fearefull 
 to  come  neere  a  Iudge,  to  come  ncere  one  that  is 
 terrible:  Now  the  more  this  feare  is  taken  away, 
 the  neercr  we  come,  the  neerer  we  draw  in  affu- 
 ranceoffaithtohim. 
 
 On  the  other  fide-there  is  a  feare  that  keepes  vs 
 from  going  out  from  (7ft/,  and  that  is  the  more 
 
 wee 
 
All-jvfficiency. 
 
 we  beleeue  this  All-fufficiencie,  the  more  we  be- 
 leeue  that  happiaefTe  is  in  him  ,  the  more  we  be- 
 ieeuethe  riches  of  his  mercy,  and  the  abundance 
 of  his  goodnetfe,thc  more  we  feare  to  ilcppe  out 
 from  him,to  haue  our  hearts  eftraged  from  him5 
 to  haue  our  hearts  fet  loofe.  Now,  the  more  we 
 can  bckeue  this  AlUfufficicncy,  the  more  it  takes 
 away  the  fii  ft  feare,  and  increafeth  the  fecond, 
 it  takes  away  the  feare  that  keepes  vs  from  com- 
 mingintoGW,  and  it  increafeth  the  feare  that 
 keepes  vs  from  going  out  from  God.  So  much 
 (hall  feme  for  this  fii  ft,  the  All-fuffkiemie  of  God 
 in  forgiving  finne. 
 
 The  fecond  part  of  the  Covenant  M  his  AlUfuf- 
 fieiency  in  healing  our  finnes,or  in  fan&ifying  vs ; 
 as  you  haueit  in  PfaL  103,  That  fergiues  all  our 
 fmnes  and  hales  all  our  infirmities.  This  belon- 
 geth  alfb  to  his  i^dll-fuffkiencie.  This  is  a  ne- 
 cefTary  poynt  to  beleeues  Itferucs  likewife  to 
 bring  vs  in  to  the  Lord:  for  a  man  is  readie  to 
 make  this  objeftion,  when  he  lookes  vpon  Gods 
 wayes,  the  wayes  of  righteoufneffc,and  then  vp- 
 on the  ftrength  of  his  lufts,heis  ready  to  fay  with 
 himfelfe:  howfhalllbcableto  lcadea  holy  life, 
 as  I  ought  to  doe  ?  This  is  the  anfwer  to  it :  God'is 
 AlLfuffkient.YLz  that  is  able  to  bid  the  light  fhine 
 out  of  darkeneffe,fay  th  the  Apoftle,  he  is  able  to 
 kindle  a  light  in  thy  darke  heart,  where  there  is 
 not  a  jot  of  goodneffe,  though  thy  heart  be  never 
 fo  a  vei  fe,  he  is  able  to  change  that  heart  of  thine, 
 and  therefore  fay  not,  I  fhall  never  be  able  to  doe 
 it :  for  he  is  able  to  take  away  all  that  relu&ancy . 
 
 Forj 
 
 "7 
 
 Geds  AU'fuffi- 
 a'fttfiVinfaac- 
 tifying  vs. 
 Pfol.  103,3. 
 
 Note, 
 
U8 
 
 O 
 
 F 
 
 G 
 
 O    D     I 
 
 Ob. 
 
 Anfr. 
 God  chageth 
 the  nature  oi 
 things. 
 
 For  hence  comes  the  difficultic  :  how  ftiall  the 
 ftrengthofmy  lufts,  this  crooked  and  perverfe 
 heart  of  mine,and  the  ftraight  wayes  of  (Wftand 
 together  ? 
 
 It  is  very  true.If  thy  heart  continue  in  that  tem- 
 per, it  is  impoffible  •  but  the  Lerd,  that  is  All-fnf- 
 jicient,  is  able  to  take  away  that  relu&ancifc :  for 
 he  doth  in  the  worke  of  grace,  as  he  doth  in  the 
 worke  of  nature;he  doth  not  as  we  doe,whcn  we 
 would  haue  an  Arrow  goe  to  the  mark,when  we 
 throw  a  (tone  vpward,  we  are  notable  to  change 
 the  nature  of  it,  but  we  put  it  on  by  force.  God 
 carries  all  things  to  their  end,  by  giving  them  a 
 nature  fuitable  to  that  end .  An  Archer  makes  an 
 *  impreflion  vpon  an  Arrow,but  it  is  a  violent  im- 
 Godleadsthe^  preffion;  {^carries  everything  to  that  end,  to 
 which  he  hath  appointed  it,  but  with  this  diffe- 
 rence, he  makes  not  a  violent  impreffion,  but  a 
 naturall  imprefllon5&  therefore  he  doth  it  not  by 
 an  onely  immediate  hand  of  his  ownc  as  we  doe, 
 but  he  caufeth  the  Creature  to  goe  en  of  it  felfe, 
 to  this  or  to  that  pu  rpofe,t o  this  or  that  end .  And 
 fo  he  doth  in  the  worke  ofgracc,he  doth  not  car- 
 ry a  man  on  to  the  wayes  of  righteoufneffe,  lea- 
 ving him  in  the  ftate  of  nature,  taking  him  as  hee 
 is,  but  he  takes  away  that  heart  of  his,  and  im- 
 prints the  habits  c^grace  in  it,  and  he  changeth  a 
 mans  heart,  fo  that  he  is  carried  willingly  to  the 
 wayes  of  God,  as  the  Creature  is  carried  by  a  na- 
 turall inftind  to  its  owne  place,  or  to  the  thing  it 
 defires.  So  that  thou  may  ft  thinke  thus  with  thy 
 felfe;It  is  true,if  I  haue  my  old  heart,my  old  lufts 
 
 ftill, 
 
 Creatures  to 
 their  end  in 
 
 a  way  fitting 
 their  nature, 
 
 Note* 
 
 When  the 
 heart  is  chan- 
 ged, the  wayes 
 of  God  are 
 eafie. 
 
All 
 
 •  YFFICIENCY. 
 
 119 
 
 ftill,  there  muft  needs  be  fuch  a  relu&ancie,  as  I 
 (hall  not  be  able  to  overcome ;  but,  if  the  Lord 
 change  this  heart  of  mine,  and  take  away  thefc 
 lufts,if  the  Lordpnt  another  imprcflion  vpon  me 
 thatisnaturalltome,  which  is  like  that  inftin<3 
 he  puttcth  into  the  creature,then  it  is  eafie  for  me 
 to  doe  it.  And  this  the  Lord  out  of  his  All-fujfi- 
 ciemy  is  able  to  doe. 
 
 But  you  will  be  readie  to  objc<ft,if  the  Lordbc 
 thus  All fofftcknt  ,ii  he  be  able  thus  tojcindle  light 
 in  the  darke  heart,  to  change  a  mans  crooked  and 
 perverfe  fpirit,  to  implanc  and  ingraft  fuch  natu- 
 rall  habits,&  inftin&s  into  it,  to  carry  it  on  with 
 fuch  facilitieand  connaturalneflTe  to  the  wayes  of 
 his  CommandementSjwhy  am  I  thus?  why  am  I 
 no  more  able  to  overcome  my  finnes?  why  doe  I 
 fall  backe  fo  often  to  the  fame  finne  i  Why  doe  I 
 come  fliort  of  the  performance  of  fuch  purpofes 
 and  defires  i  Why  doe  I  finde  lb  many  things  in 
 my  life  contrary  to  the  Rules  of  Sandiification5 
 and  fo  contrary  to  this  \^i 7£ fujficient  power  of 
 God? 
 
 To  this  I  anfwdr.  Firft  $  It  may  be  it  is  from 
 hence,  that  thou  obferveft  not  thofe  Rules  by 
 which  {^communicates  this  AlLfnfficiencj ,and 
 this  power  of  his.  What  though  the  L$rdbe  wil- 
 ling to  communicate  it,yet  there  are  fome  Rules 
 to  be  obferved,  which  himfdfe  hath  given?That 
 is^thou  muft  diligently  attend  vpon  his  ordinan- 
 ces, thou  muft  obferue  &  keepc  them,  thou  muft 
 be  carefull  to  abftaine  from  the  oecafions  he  bids 
 thee  abftaincfromdf  thou  fayle  in  either  of  thefe, 
 
 he 
 
 Ok 
 
 Anfa>. 
 We  haue  ma- 
 ny imperfecti- 
 ons, though 
 God  be  able 
 to  fan^ific  vs. 
 
 1 
 Becauie  we 
 obferue  not 
 Gods  rules, 
 
110 
 
 O 
 
 F 
 
 G 
 
 O    D     8 
 
 Note, 
 
 • 
 
 he  hath  made  thee  no  pt  omiie  to  helpe  thee  with 
 his  All-fuficieme.  Sampfon,  as  long  as  the  Lard 
 was  with  him,y  ou  know,had  great  ftrength,you 
 know,  the  Lord  tels  him  fo  long  as  he  nourifhed 
 his  hayre,  fo  long  he  would  be  with  him,  which 
 was  but  a  fymboll  of  Gods  prefence,  but  it  was 
 fuch  a  thing,  as  he  would  haue  him  to  keepe  ex- 
 a<5Hy,  and,  if  he  did  not  keepe  that,  hee  would 
 withdraw  his  prefence,  and  would  not  be  with 
 him.  Solikewife,  the  Na&arites  were  comman- 
 ded to  abftaine  from  drinking  Wine,  if  they 
 dranke  wine,the  Lord  would  withdraw  himfelfe. 
 And  fo  it  is  in  this  cafe :  the  Lord  hath  appointed 
 vs  to  keepe  his  ordinances5and  fo  long  he  will  Ik 
 with  vs,  to  be  ^Atl-fufficientto  vs,  togiue  vs 
 ftrength  toinable  vs  to  doc  the  duties  he  com- 
 mands vs,  &  to  abftaine  from  the  evils  he  would 
 not  haue  vs  to  doe  :  but  we  mu ft  keepe  his  ordi- 
 nances, and  goeby  his  Rules,  and  if  we  fay  le  in 
 either  of  them,that  we  negle&  the  meanes,or  ad- 
 venture vpon  the  occafions,  now  the  Lord  is  dif- 
 charged  of  his  promife,as  we  may  fo  fay,theZ^^ 
 now  withdraws  his  power  fro  vs,  as  he  did  from 
 Samp  [on.  If  you  mil  needs  marry  with  fuch  apevple, 
 fayth  the  Lord,  they  jhallturne  away  your  hearts  ; 
 for  now  I  will  not  keepe  you.  If  you  will  needs 
 touch  that  tree,  if  you  will  needs  goe  into  fuch  a 
 company,  if  you  will  needs  gaze  vpon  fuch  ob- 
 je<3s :  or,  if  againe,  you  will  negled  prayer,  and 
 hearing,  and  fan&ifying  the  Sabbath,if  you  will 
 ncgleft  to  obferue  the  Rules  that  he  hath  appoin- 
 ted, in  all  thefe  cafes,  the  Lord  withdrawes  his 
 
All-svfficiency. 
 
 I A ll-fufficiericy .  And  therefore  lay  the  fault  where 
 itisjThatis  -Vpon  our  felues.  Doe  not  fay  with 
 thy  felfe,  it  is  becaufe  the  Lord  is  not  AlLfufficL 
 tm,  but  rather  thinke  that  he  can  giuc  power  to 
 goc  through  the  woike  he  hath  appointed  me  to 
 doe,  but  itis  becaufe  I  haue  not  kept  his  rules,  I 
 haue  negle&ed  the  meanes,  I  haue  ventured  vp- 
 on  fuch  occafions. 
 
 Secondly,  Confider  with  thy  felfe,  that  the 
 ZWdoth  this  to  humble  thee.  It  may  be  he  is 
 willing  to  beftow  a  greater  meafure  of  grace, 
 but  he  difpenfeth  a  letter  meafure ;  it  is  that  the 
 heart  may  be  kept  humble  :  forhumilitic  is  the 
 Nurfe  of  graces,  take  away  that,  and  grace  wi- 
 thers in  the  heart.   And  therefore  when  hee  is 
 willing  to  beftow  a  mercy  or  grace  on  vs,he  do;h 
 as  he  did  with  Iacob,  he  lcaues  a  lamenefle  toge- 
 ther with  it,  he  will  not  beftow  it  on  vs,  that  he 
 will  make  vs  perfe<ft,but  he  leaues  fome  defers, 
 fome  wants,  that  by  that  humilitie  may  bepre- 
 fcrved,  and  that  may  caufe  vsto  cleaue  to  him, 
 and  depend  vpon  him,  that  hee  may  keepe  vs 
 from  an  All-fnfftciencj  in  our  felues,and  teach  vs 
 to  wake  on  him :  for  without  that,  he  doth  not 
 communicate  and  difpenfe  vnto  vs  that  fuffici* 
 encie  that  is  in  himfelfe. 
 
 Moreover -3  Confider  with  thy  felfe,  that  the 
 Lord  many  times  fuffereth  vs  to  fee  changes  in 
 our  Hues  &  conventions,  that  by  them  we  may 
 learne  to  know  him  better,  and  oar  felues  alfo  • 
 ifwe  were  able  to  doe  it  by  our  felues,  the  Lord 
 would  fpare  vs  \  but  who  is  able  to  doe  it  i  It  is 
 
 M  faid 
 
 1*1 
 
 Anfw. 
 2 
 To  humble 
 vs. 
 
 Ham i li tie  the 
 nurfcof  Gra« 
 
 CCf. 
 
 Anfa. 
 
 3 
 That  we  may 
 knov/GOD 
 and  our  felues  - 
 better. 
 
Ill 
 
 The  Saints 
 arcgaiaersby 
 their  fals* 
 SimUe*  - 
 
 O 
 
 O     D     8 
 
 faid  in  the  Pfalmcs,  that  therefore  the  wicked  feare 
 not  God,  becanfe  they  hane  no  changes  ,and  truely,  e- 
 vcn  the  godly  men,  if  they  had  no  changes,  they 
 vyouldfcare  him  lefle-jfo  that  every  change  in  a 
 {  mans  ftatethe  falling  into  finne,  and  the  rifing 
 againe,  leades  a  man  to  fome  new  knowledge  of 
 God,  and  of  himfelfe  alfo,to  a  new  experimental! 
 knowledge,  and  that  knowledge  leades  him  to  a 
 new  degree  of  feare :  fo  that  ftill  by  their  fins  the 
 Saints  get  advantage,  that  they  ftull  find  in  their 
 fpirituall  eftate :  for  even  as  we  fee  the  Sun5when 
 it  breakes  out  of  a  thicke  Cloud  of  darkenefle,  it 
 fhines  the  brighter ;  fo  grace  when  it  breakes  out 
 of  a  thicke  cloud  of  finnes  or  of  temptations,  it 
 fhines  the  brighter,  we  are  ftill  gainers  by  thofe 
 changes .  I  fay,  we  learne  to  know  God,  and  our 
 felues  alfo  the  better,  and  for  thefe  caufes,  hee 
 leauesvs  to  thofe  changes,  that  we  maybe  gai- 
 ners by  then*,  and  fo  we  arc.  Therefore,  fay  not 
 with  thy  felfe,  becaufe  I  finde  fome  defers,  and 
 fome  vnevenneffc  in  my  fan&ification,therefore 
 theZpr</isnotfufficient  :  for  it  is  for  thy  advan- 
 tage, it  is  not  for  want  of  fufficiencie  in  the  Lord, 
 nor  of  williagnefTe  in  him  to  communicate  it 
 to \  thee,  but  it  is  for  thy  advantage,  that  thou 
 fhouldeft  finde  thefe  changes,  and  this  vneven- 
 nefTe  in  thy  wayes.  Therefore,  build  vpon  this, 
 that  he  is  All-fujfteient,  It  may  be  when  thou  go- 
 eft  about  a  worke  thy  fclfe,  thou  findeft  it  a  diffi- 
 cult thing  to  overcome  fuchalufUwt  that  which 
 is  impoffible  with  men,  is  eafie  with  God.  Thofe 
 that  rowed  all  night,  and  did  no  good,  a  word 
 
 from 
 
All-svfficiency. 
 
 I  from  his  mouth  brought  them  to  fhoreprefcntly. 
 Theffirii  that  is  in  vs  lufleth  after  envie,  lames  4. 
 but  the  Scriptures  offer  more  grace.  That  is ;  G  race 
 is  able  to  healethefe  naturall  hereditary  diftafes3 
 there  is  an  Alt-fufftciency  in  him,  he  is  able  to  doe 
 it;  He  that  can  ftiil  the  Sea,  and  command  the 
 Windes,  that  at  his  word  they  are  quiet,  can  he 
 not  frill  ftrong  lufts^Heis  able  to  reftraine  them: 
 therefore  labour  to  fee  his  AlLfttfftciency  in  this, 
 as  well  as  in  all  things  els.  Thinke  with  thy  fclfe, 
 he  hath  a  foveraignty  over  all  thy  affe&ions,  o- 
 ver  all  thy  lufts:for  what  is  it  that  troubles  vs,  & 
 interrupts  vs  in  our  way,  but  fome  temptations 
 of  the  flefh,or  the  world?  is  not  the  Lord  the  ma- 
 iler of  them?  As  Paul  faith,  2  Cor.  12.  though 
 Satan  were  the  chiefe  buffetter,  &  the  lufts  of  the 
 flefhthe  meffengers3  yet  the  Lord  fent  that  mef- 
 fengcr,(markeit)  therefore  he  goes  not  to  Sa- 
 tan, he  wrangles  not  with  the  meiTenger,  but  he 
 immediately  fought  the  Lord,  he  befeecheshim 
 I  to  recall  it.   So  thinke  with  thy  felfe,  when 
 thou  art  fet  on  with  a  ftrong  luft,  with  a  tempta- 
 tionthat  feemes  too  h:.rd  for  thee,  fay  with  thy 
 I  felfe,this  is  a  melftnger  from  GW,and  I  muft  goe 
 to  God,  and  befeech  him  to  take  it  off,  and  rebuke 
 it :  for  he  is  able  to  doe  it,  he  is  ^All-faff iciem> 
 thcyareallathiscommand^  as  the  maftiue  is  at 
 the  Matters  command,  he  is  able  to  rate  him, 
 j  but  a  ftranger  is  not  able  to  doe  it,  and  when  he 
 I  hath  done  what  his  Maftcr  would  haue  him, 
 he  cals  him  in  j  So  the  Shepheard  fets  his  Dogge 
 vpon  his  Sheepe  to  bring  them  in,  but  when  they 
 
 M  2  are 
 
 uj 
 
 lam,  4,  f,6. 
 
 Lufts  arc  at 
 Gods  com- 
 mand, 
 
 a  Cor.  is. 
 
 Note, 
 
 Simile. 
 
i&4 
 
 Why  GOD 
 
 fuffers  luft,s 
 and  temptati- 
 ons ia  his 
 children. 
 
 O  f    G 
 
 O     D     S 
 
 Wttftandin 
 
 Godsftrcngtli 
 
 asweraayfee, 
 
 I 
 In  other?. 
 
 are  brought  in,he  rates  his  Dog ;  and  fo  doth  the 
 Lord with  lufts,  and  finne,  and  temptations,  he 
 fcts  them  on  his  owne  Shcepe3his  own  children, 
 bat  for  this  end,,  to  bring  thena  in,  it  is  not  in 
 their  owne  power  to  rate  thefc  temptations,  and 
 lufts,  nor  in  the  power  of  a  ftranger,  but  oneljr 
 in  the  Lords,  who  is  matter  of  them,  whofemef- 
 fengerstheyare,heis  able  to  rebuke  and  recall 
 them,  they  are  at  his  command,  as  it  is  faidof 
 the  difeafes  of  the  body,  they  are  like  the  C>»ta- 
 raw  fervants,  if  he  bid one  got, he  goeth  ;if "he  bid 
 |  another  come,  he  commeth  •  fo  it  is  true  of  the  dif- 
 I  cafes  of  the  foule-  if  he  fay  to  fuch  a  meffenger 
 I  asPWhad,tofuchaluft,tofuch  a  temptation, 
 goeandfeaze  vpon  fuch  a  man,  goe  and  vexe 
 him  foratime,  it  fliall  goe  v  if  againe,  he  call  it 
 backeand  reftraineit,  fhallit  not  be  reftrained  f 
 Labour  thus  tofec  Gods  All-fnffieiencie. 
 
 Belovedjfyou  looke  vpon  other  men,or  your 
 fclues,youfhallfee  experience  enough  of  this. 
 Looke  vpon  David,  vpon  Paul,  vpon  Salomon, 
 L§t}  and  Noah,  and  all  the  Saints,  fo  long  as  God 
 was  with  them,  how  ftrong  were  they  i  Their 
 ftrength  was  like  Sampfons  t  but  when  xhcLord 
 withdrew  himfelfe,  we  fee  what  bafe  lufts  they 
 fell  into ;  what  lufls  was  David  given  vp  vnto  i 
 alfo  Salomon,  and  Peter,  &  Lot.  All  this  the  Lord 
 hath  done,even  for  this  purpofe,that  they  might 
 learnetoknowthat^//-)?///V/V^is  in  him,  and 
 not  in  them.  Therefore  when  thou  lookeft  on 
 any  Saint  of  God  that  excels  in  grace,  and  goes 
 beyond  thee,  thinke  thus  with  thy  fclfe  j  it  is 
 
 not 
 
All-svfficiencyo 
 
 not  bccaufc  this  man  is  ftrongerthenl,  but  be- 
 caufe  the  Lord  hath  done  more  for  him,  he  hath 
 beftowed  more  grace  on  him :  he  that  hath  done 
 this  to  him,  is  he  not  able  to  doe  it  to  thee  i  Hee 
 that  is  fo  ftrong,  if  the  Lord  withdraw  his  hand, 
 thou  fceft  what  he  is.  And  therefore  comfort  thy 
 felfe  with  this,  that  he  is  able  to  ftrcngthen  thee. 
 Think  sgaine  with  thy  felfchow  thou  haft  found 
 him  at  other  times.  My  Beloved,  there  is  great 
 ftrength  in  this,  even  when  thou  art  at  the  worft, 
 to  keepe  life  in  the  roote  of  grace ;  in  the  Winter 
 time  it  is  a  mightie  power  of  God  ?  if  we  looke  on 
 the  workes  of  Nature,to  keepe  life  in  the  Plants, 
 when  they  feeme  to  be  dead,  that  the  hardneffe, 
 and  coldncs  of  Winter  take  not  away  the  life  of 
 them.  So  it  is  no  leflTe  All- faff iciency  >%rA  almigh- 
 tie  power  of  God,  to  keepe  the  life  of  grace  in  our 
 greateft  fals  and  temptationsyto  keepe  life  in  Da- 
 vid and  Salomon ,  that  it  fhould  fpring  againe 
 when  the  Spring-time  was  come. 
 Again, who  is  it  that  reftrainedthy  lufts  before? 
 who  is  it  that  hath  given  thee  any  ability  to  think 
 thofe  good  thoughts,  to  doe  thofe  good  things  < 
 thou  hadft  not  thy  power  in  thy  felfe,all  was  fro 
 the  iW.Therefore  if  he  haue  an  All-faff ciemy  in 
 him,  as  he  is  All-fujfment  to  forgiuc  fins,  fo  like- 
 wife,  he  is  All-faff  idem  to  fan&ifie  thee.  Be  not 
 difcouraged  then.  Let  not  a  man  think  with  him- 
 felf e^oh,!  flial  never  overcome  it,  I  fliall  never  be 
 able  to  be  fo  exaft  in  the  wayes  of  righteoufnes, 
 as  I  ought  tobesRemember,  Godis  All- faff teient. 
 Our  endeuor  muft  be  to  make  our  hearts  perfect, 
 
 M  3  to 
 
 12$ 
 
 In  ocrfekct 
 
 Note* 
 
 Ddptire  of 
 vidory  over 
 lufts,  is  for 
 want  of  be 
 UcvingGods 
 AU-fuffickucy. 
 
\%6 
 
 When  the 
 heart  is  not 
 perfca,lufts 
 prevailc« 
 
 O 
 
 O     D     • 
 
 Gods  AU-fngi- 
 iitncj  in  pro* 
 viding  out- 
 ward good 
 things. 
 
 Proa.  a$. 
 
 All  outward 
 good  things 
 are  Gods. 
 
 to  refolue  to  feme  him  with  a  perfedi  heart.  But 
 for  the  power  &  performance  of  it,  this  belongs 
 to  Cod.  Therefore  hence  comes  all  the  difficul- 
 ties that  our  hearts  arc  not  fo  perfect :  for  when 
 amanisreadictoobjed:,  I,  butlfinde  no  expe- 
 rience of  this  Almightie  power  *  See  that  the 
 caufebe  not  in  thy  felfe  >  he  hath  made  a  promife 
 vnto  thofe  whofe  hearts  areperfed  with  him ;  it 
 maybe3  thy  heart  is  imperfeft,  it  maybe,  there 
 hath  bcene  hypocrifie  in  thy  heart,  thou  haft  ne- 
 ver beene  willing  to  part  with  all,  to  ferue  him 
 with  a  perfedi:  heart,  and  with  a  willing  minde  all 
 thy  dayes.  But,  when  once  thy  heart  is  brought 
 to  fincerity,doubt  not  that  he  will  performe  that  j 
 thou  lookeft  for  on  his  part  I  for  it  belongs  to  his 
 part  to  giue  thee  power,  and  ftrength  to  doe  that 
 which  thou  defireft  to  doe.  So  much  likewife, 
 for  the  fecond  part  of  the  Covenant. 
 
 The  third  part  of  the  Covenant,  is  to  provide 
 all  good  things  for  vs,  belonging  to  this  prefent 
 life:  herein  the  Lord  is  JlLfttfficient  to  all  thofe 
 that  are  in  Covenant  with  him.  Ineede  not  fay 
 much  to  make  this  good  vnto  you.  All  things  are 
 his,whatfoever  a  man  needs-  Riches  are  his,they 
 are  his  creatures ;  in  Pro.  23 .  they  come  and  goe 
 at  his  command :  Honor  is  his  $  /  will  honour  thofe 
 that  honor  me,  he  takes  it  to  himfelfe,  to  beftow  it 
 as  he  pleafeth :  Health  and  life  is  his  •  the  ijfues  of 
 life  and death  belong  to  him  •  Friendfhip  is  his,  for 
 he  puts  our  acquaintance  farre  from  vs,  and  drawes 
 them  ncere  to  vs.  Goe  through  all  the  varietie  of 
 things  that  your  heart  can  defire,  and  they  are]all 
 
 his 
 
All-syfficibncy. 
 
 his,  he  is  the  governor,  and  the  difpofer  of  them 
 as  he  pleafeth;and  therefore,  certainly,  he  is  All. 
 fifficicnti  he  is  able  to  provide  all  things  for  thee 
 that  thy  heart  can  defire,  fo  that  no  good  thing 
 fhall  be  wanting  to  thee.  I  will  not  ftand  to  in- 
 large  this,  but  rather  anfwer  the  obje&ions :  for 
 here  we  are  ready  to  objed  5 
 
 If  the  Lordbe  All-fcffkientywhy  is  it  thus  then 
 with  me?  why  doe  I  want  fo  many  things  which 
 I  haue  need  of,and  defire  to  haue  <  tfCodbe  AlL 
 fufficient,  why  are  there  fo  many  defe&s  in  my  e- 
 ftate,  in  my  health,  this  way  and  that  way  i 
 '  To  this  I  anfwer:Thou  muft  confider  with  thy 
 felfe,if  thofe  defires  of  thine  be  not  vnnatural  dc- 
 fires,whether  they  be  not  finfull  defires^the  Lord 
 hath  promifed  to  be  All-fujficient  to  the  narurall 
 defires,to  the  right  defires  of  the  foule.but  not  to 
 thofe  that  are  vnnaturall  and  inordinate.  There 
 is  a  double  defire  in  the  heart  of  manias  there  is  a 
 doublcthirfbrhcre  is  a  narurall  thirft,you  know, 
 which  is  eafily  fatisfied  with  a  little,  there  is  an 
 vnnaturall  thirft,  as  the  thirftof  a  dropfieman, 
 who  defires  exceeding  much,  and  the  more  you 
 giue  him,  (till  the  more  he  defires,  and  is  never 
 fatisfied.  So  it  is  with  the  foule ;  there  is  a  natu- 
 rall  heal  h  and  defire,  which  defires  fo  much  cre- 
 dit, and  fo  much  wealth,  as  is  needfull,  there  is 
 befides  this,  an  vnnaturall  defire  of  the  foule, 
 when  a  man  doth  long  after  abundance:now  doe 
 not  looke  that   the  Lord  fhould  fatisfie  this, 
 nay,  thebeft  way,  in  this  cafe,  is  not  to  fatisfie, 
 but  to  take  from  our  defires  •,  as  wee  fay  of  the 
 
 M4 Bode- 
 
 127 
 
 W. 
 
 Anfy. 
 Why  the 
 Saints  mac 
 good  things 
 of  this  life 
 that  they  de- 
 fire. 
 
 A  doable  de- 
 fire in  the 
 foule. 
 
 J 
 
 Natural, 
 
 2 
 Vftnatarall, 
 
1*8 
 
 Evil!  defires 
 are  to  be  pur- 
 ged, and  not 
 frtis&di 
 
 Ecde£  p  io« 
 
 When  God 
 fatiifieth  evill 
 defires,  it  is  a 
 token  of  hit 
 wrath. 
 Simile* 
 
 Of      G  o   d    • 
 
 Soulemia,thdZ  difcafe  wherein  a  man  cates  much, 
 that  is  called  Caninus  appetites >  &  like  wife,  in  the 
 dropfie,  the  oneexceflmely  eates,  and  the  other 
 exceiTiuely  drinkes  j  and  the  rule  ofPhyficiam  is, 
 Opus  h^bentfnrgationey  non  impletionetfuch  a  man 
 hath  need  of  purging  and  emptyings  and  not  of 
 filling  ^fo  I  may  fay  of  all  thefe,  fuchmen  haue 
 neede  of  purging  and  emptying,  which  is  to  be 
 defired  in  this  cafe :  that  wherein  God  (hewes  his 
 All-fujfteiencie  now,  is  not  in  fupplying  thy  de- 
 feds,  in  adding  that  which  thou  defireft,  but  in 
 purging  the  hearty  &  taking  away  thofe  defires  : 
 that  is  the  way  to  heale  thee.  Therefore  confidcr 
 ferioiifly  what  that  is  that  thou  defireft,if  it  be  an 
 inordinate  defire,  if  it  be  a  worke  of  fancy ,  know 
 that  thou  canft  not  looke  for  this  All-fnfficiencie 
 of  God  to  fatisfie  this3but  to  heale  it. You  fhall  fee 
 Ecclef. 5.10. He  that  lovethfiher3JhaBnot  be  fatif 
 fed  with  fiver,  and  he  that  kveth  riches  >jhdl  be 
 without  the  fruit  thereof.  You  fee  what  the  Lord 
 hath  fet  downe  concerning  this  cafe :  now  a  man 
 may  feeke  for  a  competency,  but  when  he  comes 
 once  to  riches,  that  he  feekes  for  them,  the  Lord 
 faith,  fuch  a  man  fliall  not  be  fatisfied,  or,  if  he 
 be,  it  fhall  be  in  wrath :  for  it  is  in  wrath  given  to 
 fuch  a  man.lt  is  the  deftru&ion  of  a  Dropfie  man 
 to  haue  much  drinke  given  him,or  to  giue  a  man 
 much  meate  that  is  ficke  of  the  difeafe  wee  fpake 
 of  before.And  therefore,  faith  he,he  (hall  not  be 
 fatisfied,  or,  if  he  be,  it  fhall  be  in  Iudgcmcnt : 
 Such  are  thefe  defires,and  therefore  examine  thy 
 felfe,  whether  thy  defires  be  not  fuch  as  proceed 
 
 from 
 
All-syfficiency* 
 
 from  fancy  ,fuch  as  proceed  not  from  the  health, 
 but  the  weakneffe  of  the  foule.Thei  fore  it  is  faid 
 in  i  Tim.  6.  that  godlineffe  is  great  gdine with  con- 
 tentment. How  doth  godlineffe  giue  content- 
 mem?  After  that  manner  that  Phy  ficke  giues  fa- 
 tisfadion.  A  dropfic  man  after  he  is  brought  in- 
 to health,  you  know,  he  is  contented  with  leffe 
 drinke,for  now  he  is  in  healthjfogodlincs  brings 
 the  foule  to  a  good  temper,  it  takes  away  the  di- 
 ftemper,  the  luftfull  humors,  that  were  there  .be- 
 fore, and  brings  him  into  a  right  temper,  it  giues 
 him  now  the  content  that  before  he  wanted. 
 
 Againe, another  objedion  is 5  IfcWbc  K^ilL 
 fufficiet  for  thefe  outward  things,  why  am  I  thus 
 croffed  i  why  doe  I  fuffer  thefe  afflidions  ?  why 
 are  they  not  removed  from  me? 
 
 To  this  I  anfwer  briefly :Thou  maieft  be  decei- 
 ved in  them,  that  which  thou  makeft  account  is 
 fo  great  an  evill  to  thee,  it  maybe  for  thy  great 
 good,  as  we  fee  Ur.  42.  that  whole  Chapter,  the 
 Captaine  there,  and  the  reft  of  the  people,  they 
 reckoned  it  an  exceeding  great  mifery,  a  very 
 great  affli&ion  to  continue  in  Ierufalem,  they  had 
 agreatdefiretogoe  downe  into  Egypt,  but  the 
 Lord tels  them,  they  were  very  much  deceived  : 
 for  this  mifery  (hall  be  for  your  good,  faith  he, 
 but  if  you  will  needs  goe  downe  into  Egyft,  when 
 you  thinke  to  haue  abundance  of  all  things  there, 
 you  (hall  mecte  with  the  Sword,  and  withFa- 
 mine,and  with  the  Peftilence,  and  with  vtter  dc- 
 ftru&ion.So  I  fay,  in  this  cafe, we  are  oftentimes 
 deceived, we  thinke  that  to  be  good  for  vs  which 
 
 is 
 
 U^ 
 
 1  Tim.  6.6. 
 
 Simile. 
 
 Oh. 
 
 Anfivm 
 That  is  not 
 alway  good 
 for  vs5  that 
 wedefire9nor 
 that  alway  e- 
 villy  that  we 
 would  be 
 freed  from, 
 Ier.  4* 
 
1*0 
 
 O 
 
 F 
 
 O     D     9 
 
 We  were  bet. 
 cer  want  com* 
 
 fbrts,chen  en» 
 i  oy  them  with- 
 out our  Fa- 
 thers good 
 will. 
 
 is  not.Certainly,theZWis  All-fHjficicntJievrill 
 with-hold  no  good  thing,  but  it  is  not  Slwayes 
 good  to  haue  fuch  an  affli&ion  removed,perhaps 
 it  were  better  for  thee  to  bcarc  it,  it  were  better 
 for  thee  to  lye  vnder  it,  then  that  it  fliou  Id  be  re- 
 moved :  we  doe  in  this  cafe,many  times  with  the 
 Lord,  as  the  children  of  the  Prophets  dealt  with 
 Elijba?they  would  needs  goe  to  feeke  the  body  of 
 Eliab^Elifha  forbad  them,but  ftill  they  were  im- 
 portunate i  faith  he,  if  you  will  needs  goe,  goe  5 
 but  they  loft  their  labour,  they  had  better  haue 
 taken  his  counfcll  at  the  firft  5  And  fo  in  this  cafe, 
 many  times  when  the  Lord  would  haue  vs  to  doe 
 fuch  a  thing,  and  to  be  content  with  the  want  of 
 fuch  a  comfort,  to  be  content  to  fuffer  fuch  a  de- 
 fect in  our  eftate,  in  our  bodies^  in  our  bufinefle, 
 we  are  ftill  importunate  with  him,  fomctimes  he 
 1  hearkens  to  vs,  he  fuffers  the  thing  to  be  done, 
 \  but  we  were  as  good  to  want  it.  I  would  ask  thee 
 f  in  this  cafe,wouldft  thou  hau^it  without  thyFa- 
 ,  thers  good  will?Ifthou  haue  it,  it  wil  1  do  thee  no 
 I  good :  the  beft  way  is  this,  to  confider  with  thy 
 1  felfe,that  he  is  Ail-fnfficient  $  though  this  affli&i- 
 ;  on  feeme  to  be  exceeding  bitter,  yet  it  is  a  cup  of 
 '  thy  Fathers  providing,  it  is  that  which  the  Lord, 
 that  loues  thec^hath  ordained>it  is  thar  which  the 
 Lord  that  wants  nothing,  who  is  able  enough  to 
 take  it  from  thee,  &  to  fupply  it,  it  is  that  which 
 he'hathfeenemeetetodifpence  touiee  :  there- 
 fore it  is  not  for  want  of  fuffiaency  in  him,but  it 
 is  better  for  thee  to  fuffcrthe  wan   of  this  com- 
 fort, or  to  lye  vnder  this  cr ofte  or  aifli&ion . 
 
 But 
 
A&L-SVFFICI  EN  C  Y. 
 
 But  laftly,fome  will  fay,if  the  Lord  be  All-fuffi- 
 r/>/tf5andImuftbe  fubje<51  to  his  will,  why  is  it 
 not  his  will  to  put  me  into  a  higher  condition  * 
 why  hath  hce  given  meebut  fuch  ameafureof 
 gifts,but  fuch  a  meane  place,but  fuch  a  quantitie 
 of  healthy  of  wealth,  of  vnderftanding  ?  A  mans 
 heart  will  goe  further,  if  there  be  fuch  riches  in 
 GodJi\c\\  mAl-fnfficieey  in  him,why  is  it  not  bet- 
 ter with  me?  why  am  I  not  in  a  higher  condition  ? 
 
 To  this  I  anfwer :  Firft,  That  he  that  entreth 
 into  Covenant  with  God,  he  Ihould  be  content 
 with  theloweft  place  in  all  the  family,  &  be  glad 
 that  he  is  within  the  doorc  ;  as  wee  fee  the  Prodi. 
 gaSdid  •  and  fo  the  Apoftle  Paul,  lam  theleafi  of 
 all  the  Saints,  and  he  was  content  to  be  the  leaft. 
 A  man  that  hath  beene  truely  humbled,  and 
 brought  home  to  God,  that  hath  tafied  and [eene 
 how  gracious  the  Lord  is,  that  hath  had  experi- 
 ence of  his  ownc  finne,  and  of  Gods  goodneffe, 
 hewill  be  content  with  the  leaft  meafu  re,  if  he 
 be  put  into  theloweft  place,  if  he  be  made  the 
 leaft  of  all  Saints,  he  will  not  exalt  himfelfe  a- 
 bouethatmeafure,  and  that  place  that  the  Lord 
 hath  allotted  him.  ' 
 
 But  befides  this,  Confider,  fecondly,  further 
 with  thy  felfe,  that  if  thou  haue  a  lower  place?  or 
 conditio,  in  this  or  that  thing,yet  it  may  be  thou 
 haft  a  higher  condition  in  fomewhat  elie,  and 
 know  this,  that  God  glues  no  man  all  things,  but 
 hath  mingled  his  comforts,  heehath  difpenfed 
 them  diverfly,  as  we  fee  in  1  Sam.  in  that  cafe 
 betweenc  Hannah  and  Peninnah  -3  Hannah  had  the 
 
 loue 
 
 151 
 
 Ob* 
 
 Anfre. 
 A  Cbriflia* 
 (houid  be  co. 
 tent  with  a 
 mean  place  in 
 Godshoufe. 
 
 Thofe  that  are 
 mean  in  fome 
 things,  may 
 excel!  in  o* 
 there. 
 
 xSara.i    1, 
 
*5* 
 
 Goddifpen. 
 fcth  bis  gifts 
 differently, 
 no  one  man 
 hath  all. 
 
 3 
 
 God  can  fat if- 
 fie  the  defires 
 ofa  low  con- 
 dition, 
 
 • 
 
 o 
 
 F 
 
 O     D     t 
 
 louc  pf  her  husband,but  the  Lord  hath  made  her 
 barren :  on  the  other  fide,  Peninnah  had  children, 
 but  fhe  wanted  the  loue  of  her  husband :  it  is  pur- 
 pofely  noted  there,  that  you  may  fee  how  the 
 Lord  difpenfeth  his  comforts :  and  fo  it  was  with 
 Leah  &  Rachel,  the  one,you  know,  had  children, 
 and  wanted  her  Husbands  loue,  the  other  had  a 
 greater  abundance  of  louc,  butfhec  was  barren. 
 As  it  was  with  thcfe,fo  generally  the  X^difpe- 
 fethgood  and  evill  together.  There  is  no  man 
 that  hath  all  things.  You  fee  CMtfes,  he  wanted 
 eloquence,  that  Aaron  had>  as  Mofes  againe  had 
 the  wifedome  that  Aaron  wanted  :  fo  Paul  and 
 Barnabas, xhzy  had  different  excellencies,  the  one 
 had  that  the  other  wanted,  and  fo  it  is  generally. 
 Therefore  thinke  with  thy  fclfe,  there  is  no  man 
 that  hath  all,  and  why  fliould  I  defireit  i  there 
 muft  bca  mingling  of  fome  defeats. 
 
 Againe,Thirdly,Confider  with  thy  felfe,  that 
 the  varieties  of  the  fufficiencies  that  GWgiues  to 
 men,that  he  placeth  fome  in  a  higher  degree,  and 
 fome  in  a  lower,  to  fome  he  giues  greater  gifts, 
 to  fome  lefler  •,  fome  he  makes  rich,  and  fome 
 poore,  fome  honorable,  and  fome  bafe  ^  this  va- 
 riety in  all  the  works  of  God  takes  not  away  from 
 the  perfection  of  eachonerevery  man  in  his  place 
 may  haue  a  perfe&ion,  he  may  haue  it  within  his 
 fpheare,  fo  that  there  fhail  be  ho  want  at  all:  for 
 the  Lord,  out  of  his  almightie  power,  is  able  to 
 |  doe  it,  that  the  defire  may  be  fatisfied  as  much, 
 they  may  be  filled  in  a  lower  condition  as  well  as 
 in  a  greater,  thou  fhafc  feele  no  more  want,  but 
 
 haue 
 
All-syfficiency* 
 
 haue  as  great  a  degree  of  happineffe  as  the  other  ; 
 you  know,  there  are  fundry  expreffions  in  that 
 cafe.  A  little  Bottle  is  as  well  filled  as  a  greater. 
 What  can  a  man  defire  more  but  to  be  fatisfi- 
 ed  <  And  therein  God  is  All-fufficient,  there  is  in 
 him  an  AlLfufpciencieio  fill  every  creature  in  his 
 own  fphcare,  and  compaffe,  when  he  hath  made 
 veflels  of  glory,  they  be  not  all  of  one  fort,  but 
 of  divers  forts,  fome  of  one  forr,  fome  of  ano- 
 ther fort,  but  they  are  all  veflels  of  glory,  they 
 haue  all  experience  of  his  riches,  and  of  his  mer- 
 cies, fo  that  none  haue  caufe  to  complaine. 
 
 Laftly  •  Confider  (inthatmeannefle  of  place, 
 gifts,  or  condition  thou  art  in,)  thou  maieft  be  as 
 fakhfull  in  a  little,  as  another  may  be  in  much. 
 Confider, -that  he  that  hath  much,  yet  there  is 
 nothing  his,  but  the  finceritie  wherewith  a  man 
 hath  vfed  that  which  he  hath,  wherewith  he  pcr- 
 formes  all  he  doth :  he  that  hath  the  gifts  that  £- 
 //^and/Whad,  that  exccllencie  of  gifts,  it  is 
 not  his  but  the  Churches,  all  that  is  his,  is  but 
 his  faithfulneife  in  difpenfing  thofc  gifts,they  arc 
 not  his  owne,but  they  are  beftowed  on  him  ^and 
 he  that  hath  the  lefTer  meafure  of  gifts,  he  that 
 hath  the  lower  part  given  him  to  aft,  while  he  is 
 on  theftage  of  this  world,  is  accepted  according 
 to  his  faithfulnefle,  every  man  fhall  be  rewarded 
 according  to  his  faithfulnes  &  finceritiertherfore 
 content  thy  felfe  with  a  lower  condition,  fay 
 not  that  God  is  notAll-fuficienthccauk  thou  haft 
 not  a  higher  degree  :  for  thou  feed  here  is 
 All-fuffickmy  in  God,  to  preferue  thee  in  all  com- 
 fort, 
 
 m 
 
 Simile. 
 
 4 
 A  Chriftians 
 faithfulnefle 
 is  accepted  in 
 a  meane  con- 
 dition. 
 
 A  mans  gifts 
 are  not  his, 
 but  the  faith- 
 fulnes where* 
 with  he  hath 
 difpenfed 
 them. 
 
o 
 
 F 
 
 G 
 
 O    D     S 
 
 fort,  and  to  defend  thee  from  all  evill.  It  may 
 
 (land  with  a  great  difference  of  condition  • 
 
 though  thou  be  not  fo  high  as  another,  though 
 
 thou  haue  not  fo  much  grace,  though  thou  haue 
 
 not  fo  high  a  Calling  as  another,  yet  even  to 
 
 theealfo  GWis  All-fufficientm  So  we  hauerunne 
 
 through  all  thefe  three  parts  of  the  Covenant  5 
 
 He  is  All-fufficient  in  forgiving  \  He  is  Ail-fnf- 
 
 ficicntivifanciifyingws  ^  And  he  is  v^*7/- 
 
 fufficient  in  providing  for  vs 
 
 whatfoever  wee 
 
 want. 
 
 So  much  for  this  time. 
 
 f  I  &(j  s. 
 
All-itfficiency. 
 
 liSsooSo  www! 
 
 THE 
 
 FIFTH 
 
 SERMON. 
 
 Genesis  17,  I. 
 
 I  amgOTy  oAll-fufficienu 
 
 M5 
 
 OV  know  where  wee  left;  Wee 
 proceede  to  that  which  remaines, 
 that  wee  may  finifh  the  poynt  at 
 this  time. There  remaincbut  thefe 
 two  Dedu&ions  from  this/that 
 God  is  Att-fufficiem. 
 
 Firft  5  This  fhould  leade  as  to  a  further  know- 
 ledge  of  the  infufficiencie  of  the  Creature, 
 (That  wee  will  firft  doe,  and  after  it  wee  will 
 adde  but  a  tryall  to  all  that  wc  haue  faid,  to  fee 
 whether  wee  be  indeede  perfwaded  of  that  AlL 
 fef-ficicnej,  that  is  in  God,  and  of  that  vanitie,  and 
 emptineffe  that  is  in  the  Creature  .  And  this 
 will  be  our  bufinefle  at  this  time.  )  If  God  be 
 y^ilLfaffkimzxA  thatexclufiuely,  as  Ifliewed 
 before,  then  there  is  an  emptineffe,  a  vanitie, 
 
 and 
 
 2 
 
 Deductions, 
 
 Theinfuffici. 
 encie  of  the 
 Creature  pro- 
 ved* 
 
|_n£ 
 
 It  if  made  by 
 another* 
 
 The  end  and 
 perfe&ionof 
 the  Creature 
 without  it 
 feife. 
 
 O 
 
 F 
 
 G 
 
 O    D     S 
 
 Note, 
 
 and  indigence  in  the  Creature,  there  is  nothing 
 in  it :  and  to  make  this  good  to  you  •>  Confider, 
 
 Firft,  that  the  Creature  is  made  by  fomething 
 clfe  without  it.  It  is  ccrtaine,no  Creature  is  able 
 to  make  it  felfe:  for  that  which  makes  another, 
 muft  be  before  another*  if  a  creature  could  make 
 it  felfe,  it  muft  be  before  it  felfe,  and  therefore 
 all  things  are  made  by  cod,  b/this  All-fufjicient 
 God.  Now  then,  if  that  which  makes  the  Crea- 
 ture be  fomc  thing  without  it  felfe,  then  the  end 
 of  the  Creature  muft  be  fome  thing  alfo  with- 
 out it  felfe:  for  it  is  the  maker  that  is  the  effi- 
 cient caufe  of  all  things,  and  in  all  things  that 
 propounds  an  end  to  it  felfe,  and  the  end  of  e- 
 vcry  thing,  you  know,  is  the  peifedion  of  the 
 thing ;  fo  that  hence  we  gather,  that  all  the  per- 
 fedion  of  the  Creature  is  without  it  felfe  •  for  if 
 the  end  be  the  perfedion,  and  the  end  to  which 
 erery  Creature  is  carried,  is  without  it  felfe,  it 
 muft  needes  be,  that,  it  hath  no  perfedion  nor 
 excellency  within  it  felfe :  hence  it  is,  that  every 
 creature  is  bound  to  doe  fome  thing  for  another, 
 the  inanimate  &viireafonable  creature  for  man, 
 and  man  for  God-,  becaufeall  are  made  for  a  fur- 
 ther end.  The  Almightk  GW  himfelfe,  xheAll- 
 fnfficiem  G^that  hath  no  efficient  caufc,and,by 
 j  confequent,  no  end  without  himfelfe,  hee  may 
 j  doe  all  for  himfelfe,  and  for  his  owne  fake,  and 
 |  his  owne  glory  jif  he  will  difpence  with  the  crea- 
 fure,  and  doe  good  or  ill  to  the  creature,  and 
 make  himfelfe  the  end  of  all  that  hedoth.  I  fay, 
 he  may  well  doe  it :  for  he  hath  no  higher  end  5 
 
 but 
 
— 
 
 All-ivfficiency, 
 
 But  if  any  Creature  fliall  fay,  I  will  feekc  no  fur- 
 ther end,  buttohaue  ahappinefle  and  perfecti- 
 on within  mine  ownc  compaffe,  it  is  all  one,  as 
 if  the  hearbe  ihould  fay,  I  will  not  be  beholding 
 to  theSunnc,but  I  will  Hue  of  my  felfe,or  I  will 
 not  be  beholding  to  theraine,&c.  This  Creature 
 muft  needs  perifh,becaufe  his  end  and  perfe&ion 
 is  without  himfelfe  altogether  ;  It  i$  gs  if  the 
 hand  fliould  fay,  I  will  feeke  a  perfedion  in  my  | 
 owne  fphcare,  as  I  am  fuch  a  part,  as  I  am  fuch  a 
 member, without  looking  to  the  foule,that  giues 
 life,or  without  looking  to  the  reft  of  the  body  it 
 fubfiftsin,  thisisthewaytodeftroyit:  So  it  is 
 with  every  creaturejif  it  feeke  a  perfe&ion  with 
 in  it  felfe,  it  is  the  vndoing  of  it  felfe.  On  the  o- 
 ther  fide,  when  it  denies  it  felfe,  when  it  empti- 
 eth  it  felfe,  whea  it  lookes  for  nothing  within  its 
 owne  compaffe,  but  goes  out  of  it  felfe,  and  out 
 of  every  Creature  be  fides,  to  the  Ocean  of  hap. 
 pines,  from  whence  it  muft  rcceiue  all  the  perfe- 
 ction it  hath,  I  fay,  therein  confifts  the  beatitude 
 and  blefledaeflfe  of  the  Creature. 
 
 Secondly :  As  that  is  one  argument,  to  fliew 
 the  emptines  of  thecreawejthat  the  happines  of 
 it  is  without  it  felfe  altogether,  and  therefore  it 
 muft  nee4s  be  emptie,  fo  this  is  another  Reafon, 
 which  you  (hall  finde  in  Eccle.z.  Every  creature, 
 naming  divers  of  them,  the  Sun  and  the  Waters, 
 and  the  winded  kvenllgenerathns  of  the  crea- 
 tures, whereof  onegocth,  and  amthtr  fttsceedcth, 
 thus  the  Wifeman  concludes,  fay  th  he,  all  things 
 areftUlofld^t^an  cannot  vtter  it.  And  he  proues 
 
 N  it 
 
 m 
 
 Simile. 
 
 Wherein  the 
 happitit  fle  of 
 the  Creature 
 conffltt. 
 
 It  is  in  cont&» 
 nualJ  motion. 
 
 Ecclef 
 
 u 
 
1*8 
 
 O 
 
 F 
 
 O     D     • 
 
 |  The  end  of 
 motion)  vwbit. 
 
 J 
 
 It  hath  all  by 
 
 [participation, 
 
 it  by  this>The  Sunner*feth,andfets,  and  is  never 
 at  quiet,  the  Clouds goe  about  by  their  circuits,  and 
 never  remaine  (till  in  their  places,?/*  water  is  ftill 
 running  to  and  fro,  flme  Rivers  are  running  to  the 
 Sea,  fome  running  out  of  it,  fo  that  all  things  are  full 
 of  labour.  Now  what  is  the  end  of  a!lmotion,and 
 I  of  all  labor?  When  any  man,or  an)7  thing  raoues 
 |  it  fclfe  from  one  place  to  another,  it  is  out  of 
 !  a  defire5  out  of  an  appetite  to  be  there  rather 
 I  then  in  the  place  where  it  is,  there  is  no  appetite 
 j  or  defire  but  of  fomething  that  is  wanting-.for,  if  j 
 it  had  the  thing,it  would  haue  no  defire  to  it,  and 
 therefore  it  is  carried  to  fomething  without  it 
 fclfe :  fo  that  the  motion  of  the  creature  is  a  figne 
 of  the  imperfection  of  it.  Befides,  whatfoever 
 moues,  it  moueth  to  get  that  which  it  hath  not, 
 yet  it  is  impoffibilitic  to  haue  it,  &  it  hath  it  not  r 
 for,ifit  had  it,  the  Creature  would  reft  there,  it 
 would  remaine  in  that  terme,  it  would  ftand  ftill 
 vpon  that  Center^but  becaufe  it  wants  fomthing 
 it  hath  nor,  therefore  it  moues  it  felfe,  and  there- 
 fore it  labours.  Now  when  yon  fee  this  is  the 
 condition  of  every  Creature  vnder  the  Sunne, 
 all  things  are  full  of  labour }  and  forrow,  and  man 
 that  is  the  Lord  of  them  (  you  know  what  is  faid 
 to  him,  that  in  labour  he  Jhouldeate  his  bread,  And 
 all  his  life  fhouUbe  full  of  labour)  it  is  an  argument 
 oftheimperftftiorv,andofthevanitie  and  indi- 
 gence of  the  Creature,  and  that  what  it  hath,  it 
 muft  haue  elfe- where. 
 
 Laftofall,you  (hall  know  it  by  this,that  what- 
 foever the  creature  hach,  it  hath  it  but  by  partici- 
 
AL'L-8YFFICI1KCY,, 
 
 patioiyt  hath  nothing  of  it  felfq  as  in  things  that 
 arc  made  hot,  fome  things  are  more  hot,&  Tome 
 things  leiTc  hot,  it  is  an  argument  they  haue  not 
 homes  in  thcmfelucs,but  there  is  fome  thing  elfe 
 thatisperfe<3Iyhot;  for  that  which  hath  but  a 
 part,  ir  prefuppofeth  that  there  is  fome  thing  elfe 
 that  is  the  whole,  of  which  that  is  but  thepart  ; 
 If  you  looke  vpon  all  the  goodnetfl  .,  excellency, 
 and  beautie  in  the  Creatures,you  fee  fome  Crea- 
 tures haue  it  more,and  fome  lefle,which  js  an  ar- 
 gument that  there  is  fome  thing  elfe  without  the 
 Creature  that  hath  a  fea  of  perfedion,that  is  full 
 ofgoodnefTe,  full  of  excellency,  astheSunneis 
 full  of  light,  and  as  the  Sea  is  full  of  water,  and 
 this  is  not  within,  but  without  the  Creature. 
 Now  the  Creature  being  thus  imperfefl  in  it 
 felfe,  it  hath  fomthing  communicated  to  it  from 
 day  to  day :  for  if  there  be  a  continuall  neede, 
 there  is  a  daily  fupply  that  it  muft  haue,&  if  that 
 feyle,  or  be  not  fo  good  as  it  needs,  the  Creature 
 languifheth.  This  is  fo  in  every  kinde :  if  it  be  in 
 matter  of  life,if  meate,or  drinke,  or  Phyficke,o; 
 i^yrc  be  wanting,the  creature  dies  for  want  of  it  : 
 for  it  hath  it  not  in  it  felf,  it  is  comunicated  from 
 another.  And  fo  likewife,  if  it  be  con?entmrnt,if 
 it  be  refreshing,  if  it  be  joy,  without  which  no 
 Creature  is  able  to  Hue,  if  it  be  wanting,  if  God 
 withhold  his  hand,  that  there  is  not  an  influence 
 into  it,  the  creature  languifheth  according  to  the 
 proportion  of  that  clfed :  if  it  be  in  matters  that 
 belong  to  eternall  life;  i'f  the  Lord  with-holdhis 
 hand,  if  he  iliut  vp  his  hand,  they  perifli  eter- 
 
 N  2  nally. 
 
 ij9 
 
 Simile, 
 
 Ifthe^ooJ 
 that  God 
 commu:?i. 
 cates  to  the 
 creature  fsylt 
 the  creature 
 pnifhetb. 
 
 No  Creature 
 liucs  without 
 hy. 
 
i4© 
 
 O  f    G 
 
 O     D     8 
 
 Ricfcei  *f  two 
 (ores. 
 
 I 
 Naturall. 
 
 2 
 Artificial!, 
 
 Em  aour  of 
 >  forti. 
 pry  glory, 
 
 nally,  And  fo  wc  may  fay  of  all  things  clfc. 
 
 So  that  this  is  the  condition  of  every  creature, 
 it  is  exceeding  emprie  5  Man  himfclfe  is  emptie, 
 and  fo  all  other  creatures  befides  are,  there  is  no 
 happines  to  be  found  in  them,  there  is  no  fatis- 
 faftion,  there  is  no  contentment  to  the  fouleof 
 a  man.  If  I  fhouldgoe  through  the  particulars, 
 you  would  finde  it  fo.  If  you  aske,  where  this 
 happines  is  to  be  found? Whether  in  riches,  or  in 
 matter  of  eftate  fc  Surely,  it  is  not  there  :  for 
 riches  a  re  but  of  two  forts,  either  they  are  natu- 
 rall riches,  fuchasmeate,  drinke,  and  clothes; 
 or  els  they  are  artificial!  riches,tbings  that  confift 
 inexchange,thatareinventedbyArt,  to  be  the 
 me&fure  of  them  for  commutation  $  it  cannot 
 confift  in  the  naturall,  for  what  ferue  they  to,but 
 to  maintaine  the  body^and  what  doth  the  body 
 ferue  for,but  for  the  foule  ?  And  if  this  were  all, 
 what  fhould  become  of  the  principall  part  of 
 man,  that  which  is  indeede  the  man  himfelfe? 
 Befides,it  cannot  confift  in  credit,  in  eftimation, 
 in  honor,for  that  is  in  the  power  of  another,  and 
 is  not  in  a  mans  owne  power,  and  the  happineffe 
 and  bleflednefle  of  any  thing,  the  contentment 
 which  confifts  in  the  power  of  another,  and  that 
 in  the  power  of  the  Creature,  it  cannot  make  a 
 man  happie,  it  can  ghie  little  contentment  to 
 him. 
 
 Befides ;  As  we  {aid  of  riches,  fo  we  may  fay 
 of  honour,  and  glory,  it  is  cither  emptie  glory, 
 as  the  Scripture  often  cals  it  5  That  is,  glory  that 
 is  gathered  from  vaine  things,  as  apparell,  or 
 
 houfesj 
 
AkL-SVFFICIENCY. 
 
 houfes,  or  learning,  or  knowledge 
 
 for  there  is 
 nothing  that  brings  true  praifc,  but  grace  onely,   Onely  grace 
 as  nothing  dravves  fhame  properly  after  it,  but  ^Jl11^ 
 j  finne,it  is  not  in  this,  for  there  is  adeceiueablej&amer 
 !  thing,  it  is  as  a  fliadow,  that  hath  no  fubftance 
 j  to  aniwer  it,  or  elfe  it  is  true  honor  &  credit,  and  j        2 
 if  it  be  that,  that  is  but  the  fliadow  that  followcs  j Truehoncilf 
 thefubftance.  And  therefore  ourblelfednes,  our 
 contentedncfle,.  and  fatisfa&ion,  refts  rather  in 
 the  thing  from  whence  this  credit  is  gathered, 
 ,  then  in  the  credit  it  felfe :  for  that  is  but  a  fliadow 
 j  that  fomctimes  followes  it,and  fomtimes  it  doth 
 !  not,  fomctimes  it  is  a  larger  fliadow,  and  fomc- 
 times a  fhorter,  though  the  body  be  the  fame. 
 
 Imightgoe  through  many  others,  but  I  will 
 j  rather  confirme all  this  to  you,that  I  haue  faid  of 
 I  the  cmptinelfe  of  the  creature,  by  that  teftimony 
 I  that  is  without  all  exception,  that  is,  by  the  te- 
 ftimony of  GWhimfcIfe,  even  the  teftimony  of 
 the  Scriptures,  in  Ecclefli.i.  where  the  fcope  of 
 the  Wifeman  is  to  fet  out  this  poynt,  that  we  are 
 now  vpon ;  That  is,The  emptineffe  of  the  Crea- 
 ture. 
 
 Firft  5  fay  th  he,  vanitie  ofvamties.aUu  vanitie. 
 That  is  •  There  js  in  the  Creature  anexceffeofj  friyfuiiofv* 
 vanitie,  as  you  know,  this  is  the  height  of  thc\*™lr^k 
 Hebrew  Superlatiue,t^#/>/>  of "vanities.  Befides, 
 1  it  fignificth  a  heape  of  vanities,  a  neft  of  vanities, 
 a  wondrous  exceeding  great  vanitie,  fuchas  he 
 knew  not  how  to  exprefle  what  that  vanitie  is 
 thatis  in  the  Creature.  It  is  a  vainc  thing,  wee  l 
 fay,  that  cannot  profit,  and  therefore  wee  fee  in  vnpro&able, 
 _____  N  3  the 
 
 Simile* 
 
 Theemptinei 
 of  the  Oca* 
 tare  proved, 
 firft  by  argu. 
 ir.tms> 
 
 t.Jri 
 
14*  1 
 
 o 
 
 Gods 
 
 It  is  brittle 
 
 Ifa,4<>,  6 
 
 Rom,  *i 
 
 Itisvnablcto 
 bring  enter* 
 prizes  to 
 
 pafle. 
 
 the  2.  verfe,  Whatremaines  to  a  man  of  nil  his  tra- 
 vels, or  what  availcs  it,  or  what  profits  it,  accor- 
 ding to  that  in  the  Gofpcll,  which  is  the  beft  ex- 
 preflion  of  it  i  Sayth  our  Saviour,  Put  the  cafe  1 
 thou  hadfl:  all  the  good  things  in  the  world,  that 
 all  the  glory  of  the  world,that  al  the  riches  in  the 
 world  were  in  thy  poifeflion,  yet,fay th  he,when 
 thou  (halt  lofe  thy  foule,what  is  all  this  V  It  can- 
 not helpe  thee  to  faue  thy  foule,  what  will  it p refit 
 thee  ?  That  is.  It  is  an  vnprofitable  thing  to  make 
 vs  happy.  Befides3in  this  the  vanitie  of  the  Crea- 
 ture  is  feene,  that  it  is  of  a  raouldring,  vanifhing 
 nature.  Ifa./^o.  Row.%.  thofe  two  places  expreffe 
 it:  l[a..$o.6.Allfle(h  is  grajfe,  and  all  the  glory  of  it 
 as  the  fewer  of  the  grafle.  That  is ;  As  it  is  expref- 
 fed  in  the  next  Verfe,  as  the  grafle  is  of  a  fading 
 nature,  fo  is  the  Creature  it  fclfe,  and  as  the 
 Flower  of  the  grafle,  fets  out  all  the  excellency, 
 all  the  gifts  andbeautic  of  the  Creature  that  is 
 found  in  it-3Thc  fpirit  of  GWblowes  vpon  :t,and 
 I  the  grafle  withers,  and  the  Flower  fades  away : 
 \  So  in  Horn.  8.  the  Creature  is  [abject  to  vanitie. 
 That  is,  It  is  of  no  abiding  condition,it  withers, 
 and  wafts,and  hath  nothing  in  it,to  maintaine  it. 
 Befides,  it  is  called  vaine :  becaufe  it  is  not  able 
 to  bring  any  enterprize  to  pafle.    You  would 
 thinke  the  Creature  were  able  to  doe  much,  but 
 you  fee  what  the  Z^faith ,  A  man  thinkes  he  is 
 able  to  build ahoufe,  or  he  thinkes  hee  is  able  to 
 watch  a  Citie.  No,  fayth  the  Lord,  if  I  withdraw 
 my  felfe,  thou  (halt  be  able  to  doe  nothing,  nor 
 any  Creature  whatfoever.  What  is  faidofthat, 
 ma£ 
 
All-svfficiency. 
 
 may  bcfaid  of  any  thing  clfe.  A  man  thinkcs  a 
 Horfe  is  a  Creature  that  will  (land  him  in  much 
 ftead  in  the  day  of  Battel!,  but  a  Horfe  is  but  a 
 vaine  thing.  And  fo  it  is  in  all  other  Creatures, 
 1  they  arc  not  able  to  bring  any  enterprize  to 
 pafle,  herein  is  the  vanitie  of  them. 
 
 But  now  this  is  but  the  fimple  expreffion  of  va- 
 nitie -  Let  vs  confider  ( for  what  can  we  doe  bet- 
 ter fince  we  arc  vpon  this  argument )  what  argu- 
 ments the  holy  Ghojl  vfeth  to  perfwade  vs  of  this 
 truth,  that  there  is  nothing  but  emptinefTe  in  the 
 Creature.  Ibefeechyou,hcarkentoit:forweall 
 tbiokc  there  is  too  much  in  the  Creature,  we 
 fhould  not  feeke  it  as  we  doe,  ourthoughts  and 
 affe&ions  fliould  notbefo  much  ftirred  about  it 
 as  they  are,  if  wee  did  not  thinke  there  were 
 fomething  in  it,   I  fay,  confider  the  arguments 
 which  the  holy  Ghoft  vfcrh,  I  will  but  name  the 
 places  in  briefc  to  you,  you  may  reade  them  in 
 thefe  two  Chapters  at  your  leafurc,  it  will  much 
 helpe  to  bring  them  to  your  memory  .Firft/ayth 
 the  Wife.ww,  there  is  nothing  but  vanitie  :  for, 
 fayth  he,when  I  looke  vpon  the  whole Vniverfe, 
 vpon  the  whole  frame  of  things,  this  I  find,firft, 
 a  great  inftabiiitie  in  them,  one  generation  com- 
 mah,  and  another  goethjhe  Same  rifetbj  and  the 
 Sttnne  fettetb,  there  is  nothing  conftant  vnder  the 
 £#/wz<r.Nowthe  happineffe  of  a  man,that  which 
 wil  giue  content  to  a  man,it  muft  be  fome  (table 
 thing:for  a  man  cannot  reft  but  vpon  fome  Cen- 
 ter, vpon  fome  place,  wher  his  fbule  may  finde 
 fome  quiet,  and  therefore  an  vnftable  thing,  that 
 
 N  4  is 
 
 P45 
 
 The  Creature 
 
 vnflable, 
 
H4 
 
 2.  ArgH, 
 Nothing  nevr 
 in  the  Crca. 
 turc. 
 
 O 
 
 G  o 
 
 D     S 
 
 All  knowledg 
 gained  by  the 
 eye  and  the 
 tare. 
 
 Ob. 
 
 is  in  concinuall  paflagc,  is  not  able  to  giue  the 
 foule  reft. 
 
 Secondly ;  fayth  he  J  here  is  no  new  thing  vnder 
 the  Sunne  5  (  Marke  it )  for,  fayth  he,  if  you  goe 
 through  the  whole courfe  of  things,  you  fhall 
 finde  nothing  new,  one  generation  comes,  and 
 another  generation  fucceedes  like  it.  And  fo  f  or- 
 ward,that  as  in  the  wanes  of  the  Sca,one  follows 
 another,  till  they  be  all  broken  vpon  the  fhore; 
 fo  it  is  in  the  fucceflion  of  generation,  and  there 
 is  nothing  in  one  generation,but  what  was  in  an- 
 other, becaufe,  fayth  he,  the  Sunne rifeth  andfets, 
 the  winds  goe  to  and  fro,  they  goe  about  by  their  Cir- 
 cuits. And  fo  the  waters  in  the  fprings,  and  in  the 
 Rivers ,  they  goe  and  come,  and  there  is  no  new 
 thing  vnder  the  Sunne ;  What  fhall  wee  gather 
 from  that?  Why  this,that  there  is  no  iatisfadion 
 to  the  foule  of  a  man.  And  therefore,  fayth  he, 
 the  eye  is  not  fatisjiedwith  feeing,  nor  theeare  with 
 hearing.Thok  two  are  the  onely  difciplinall  fen- 
 fes  we  haue ;  you  know,  all  the  knowledge  you 
 haue,is  gathered  by  the  eye  and  the  eare.  No w  if 
 there  be  no  new  thing  vnder  the  Sunne,  but  all 
 things  are  the  fame  j  hence  it  is  that  the  nainde  of 
 man,when  it  lookes  about  ix^  can  find  nothing  to 
 giue  it  fatisfadioifor  there  muft  be  fome  newnes, 
 fome  vanitie,  fome  thing  that  we  haue  not  here, 
 that  the  foule  feekes  after.  But,faith  he3y ou  fhall 
 find  nothing  but  the  fame,  nothing  but  Identitie. 
 
 But,  if  it  be  obje&ed,  there  is  fomething  new, 
 that  was  not  before,  and  there  were  fome  things 
 before  that  are  not  now. 
 
 The 
 
All-svfeiciency. 
 
 Hi 
 
 Anfw. 
 Things  done 
 in  former  ages 
 forgotten. 
 Ne7?nefTe  in 
 no:hing3bac 
 
 ThctVifewan  anfwcrs  thus,  thofe  things  that 
 were  done  then,  they  are f  "or gott m ,they  are  not  had 
 in  remembrance  $  And/i  likewife  the  things  that 
 Are  now  mil  be  forgotten.  And  therefore  there  is 
 no  new  thing.  Indeede,  in  grace  there  is  forne  jilTgr"ce,3 
 thing  new,  there  is  a  new  Creature,  there  are  all 
 things  new  within  and  without,  there  is  a  new 
 Iudgemenr,  a  new  Confcience,  new  affe&ions, 
 every  thing  is  new \all things  Are  become  new  there. 
 Let  him  that  hath  grace,  looke about  him,  and 
 there  is  fome  thing  new,  hee  comes  into  a  new 
 Company,  he  is  brought  into  anew  world,  his 
 eye  fees  things,  hiseare  heares  things  that  never 
 entred  into  any  mans  heart :  That  is,  into  any 
 naturall  mans  heart,  which  onely  hath  to  doe 
 with  naturall  things,Iet  him  looke  into  the  word 
 ofGed,  there  is  a  newneffc  :  for  the  more  you 
 reade  it,  the  more  you  defire  ftill  to  reade  it,  the 
 more  you  heare  it,  ftill  you  find  fome  new  thing 
 difcovered :  Looke  on  the  depth  of  thofe  myfte- 
 ries3  looke  on  the  confolations  of  the  Spirit,  ftill 
 there  is  fomething  new  in  all  the  wayes  of  God^ 
 that  belong  to  the  new  Creature,  ftill  thou  fhalt 
 haue  a  frefh  renewed  vigor  in  every  thing,  that 
 fatisficth  the  foule  of  a  man,  and  there  the  eye  is 
 fatisfied  with  feeing,  andtheeare  with  hearing. 
 In  all  the  workes  of  Nature,  there  is  nothing 
 new. 
 
 The  third  and  laft  reafon  that  he  vfeth  to  fhew 
 the  emptineffe  of  all  things  vnder  the  Sunne,  is., 
 becaufe  that  which  is  crooked  cannot  be  made 
 ftraighr,  and  that  which  is  defedliue  can  none 
 
 fupply 
 
 l.Argti. 
 The  Creature 
 cannot  fet 
 things  smuTe 
 flraight. 
 
 >m.|iui.w'j»uw  i  .      ■-  i 
 
 • 
 
i4tf 
 
 O 
 
 God* 
 
 fupply  5  That  is,  There  are  many  things  in  the 
 Creature3  that  are  erode  to  vs,  that  fall  thwart 
 vpon  vs,  there  are  many  ils  that  we  findc  in  our 
 felues,and  in  all  things  that  we  haue  to  doe  with, 
 Butjfayth  he,  if  you  looke  vpon  the  Creature, 
 there  is  nothing  that  is  able  to  make  ftraight  that 
 which  is  crooked:  the  daughter  of  Abraham  that 
 was  crooked,  all  the  Creatures  both  in  Heaven 
 and  earth,  were  not  able  to  make  her  ftraight. 
 Aperverfe  and  crooked  minde,  who  can  make 
 ftraight  i  Crooked  children,who  can  make  them 
 ftraight  i  Crooked  affedions,  inordinate  feares, 
 and  inordinate  griefes,  who  can  re&ific  them  ; 
 And  fo,  likewife,  who  can  fupply  that  which  is 
 wanting  >  When  he  lookes  vpon  all  this5and  fees 
 it  in  the  nature  of  the  Creature,he  concludes  vp- 
 on all  this,  that  all  is  vanitie. 
 
 When  he  hath  done  all  this,  he  goes  further, 
 By  his  cxperi.  and  confirmes  all  this  by  experience  of  his  own  ^ 
 «**  and  now  there  were  two  things  wherein  Salomon 
 
 did  exccll,which  all  men  would  defire  on  earth. 
 That  is,  Greatneffe  of  Wifedome  -,  and  fecond- 
 ly,  Greatneffe  of  eftate-  And,  fayth  he^firft,  be- 
 fore I  come  to  the  particulars,  let  me  fay  this  to 
 you  concerning  my  experience,  and  fee  whether 
 the  arguments  that  are  takm  from  thence,  be  not 
 ftrong  arguments  to  expreiTe  the  vanitie  of  all 
 things  vndcrthcSte/Hw  jSaythhe,  I  was  a  King 
 in  lerufalem,  amightie  man,  and  therefore  able 
 to  haue  experience  of  thofe  things  that  other 
 men  had  not,  I  had  opportunitie  that  other  men 
 had  not.  Secondly  •  As  I  was  a  King,  fo  I 
 
 fuch 
 
 Two  things 
 
 Saiemsn  excel- 
 led in. 
 
 ft 
 
An*-SVFFICIENCY. 
 
 147 
 
 fuch  a  King  as  exceeded  in  all  kinde  of  wealth, 
 J  and  abundance  of  all  things^as  never  any  before, 
 !  or  any  that  came  after ;  fo  he  faith  of  himfelfe, 
 !  and  therefore  he  had  more  lihertie,and  more  ex- 
 perience then  any  of  the  fonncs  of  men  befides. 
 Moreover,  hec  had  better  meanes  to  finde  our 
 good  and  cvill  vnder  the  Sunne,  becaufe  of  the 
 largeneffe  of  his  Wifedome. 
 
 Laft  of  all,  faith  he,  /  gam  myfelfe  to  this,  Ifet 
 my  (elf c  to  fearch  and  finde  out,  what  is  good  and  e- 
 <vill to the  fumes  of  >»f#.Now,if 'you  would  know 
 what  Salomon  found,  fayth  he,  there  are  but  two 
 things  wherein  this  experience  confiits  5  that  is, 
 to  know  what  is  in  wifedome  and  folly  5  fecond- 
 ly,  to  know  what  is  in  great  eftate. 
 
 Firft,  for  matter  of  wifedome,  hee  concludes 
 thus,  He  that  increafeth  in  wifedome,  increafeth  in 
 grief e.  That  is  \  Let  a  man  goe  either  way,  fayth 
 the  Wifeman2  (fpcaking  of  morall  and  civill  wife- 
 dome,  not  of  fanftified  wifedome,  for  that  is  an- 
 other thing. )  Now  the  queftion  is  this,  among 
 the  Creatures  wherein  vanitie  is  feene,  fayth  he, 
 He  that  increafeth  knowledge '9  increafeth  forrow  : 
 for  when  a  man  is  a  wife  man,  hee  findes  many 
 defeds,  he  fees  all  the  miferies  a-far  off,  that  are 
 comming  vpon  him,  he  Iookes  to  all  the  corners 
 ofhisvnhappines,  which  are  hid  from  another 
 that  is  foolifh.  And  therefore  fayth  he,the  more 
 thatamanfeeth,  the  more  mifery  hefeeth,  and 
 the  more  mifery  he  feeth,  the  more  his  griefe  is 
 increafedand  multiplied.  Befides,  he  that  increa- 
 feth wifedome,  increafeth  griefe :  for  he  fees  many 
 
 defe&s, 
 
 Wherein  $4lo> 
 wmt  experi. 
 ence  con. 
 
 lifted.. 
 
 Of  the  rani, 
 tie  of  morall 
 wifedome. 
 
 In  feeing  mi- 
 fery it  cannot 
 prevent, 
 
 Seeing  difor  - 
 da»,it  cannot] 
 amend* 
 
148 
 
 O  f     G 
 
 O    D     S 
 
 Becaufc  tine 
 things  kricnn 
 giue  not  con* 
 tcntmcnt. 
 
 of. 
 
 Anfa. 
 
 l 
 Ofthevanitie 
 of  folly. 
 ItruriSa  man 
 to  Kiifchicfc 
 vnknovvne. 
 
 defers,  he  feeth  many  things  out  of  order,many 
 things  in  his  own  foule,  many  things  in  his  owne 
 Family,  many  things  in  the  Common-wealth, 
 many  things  in  the  Church,  many  things  in  the 
 courfe  of  nature,  but  all  a  mans  wifedome  will 
 not  remedy  it  $  now  when  a  man  fees  ill,  and  is 
 vnable  to  helpe,  in  fuch  a  cafe,  fayth  he,  he  that 
 inereafeth  rvijedome,  inereafeth  griefe.  Bcfides,  if 
 the  things  themfelues  that  are  knowne,  cannot 
 giue  any  filling,  any  contentment  to  the  foule  of 
 a  man  i  certainly,  the  knowledge  of  them  cannot 
 doe  it  j  for  the  knowledge  cannot  goe  beyond 
 the  thing,  there  is  more  in  the  thing  then  in  the 
 knowledge  of  it.But  there  is  a  vanitie,and  a  curfe 
 lyes  vpon  all  the  creatures,and  therefore,  he  that 
 inereafeth  wifdomc,takes  much  paines,  and  hath 
 little  for  his  labour,  itcofts  him  much  paines, 
 much  wearineffe  in  reading,  andfearching,  and 
 when  he  hath  done  all  this,  as  there  is  a  vanitie  in 
 the  creature,  which  is  knowne  •  fo  there  is  in  the 
 knowledge  it  felfe. 
 
 But,  you  will  fay,  on  the  other  fide,  there  is 
 fome  thing  then  in  folly  ;  if  a  man  be  ignorant, 
 if  a  man  know  not  that  which  a  wifeman  feeth. 
 
 No  j  there  is  a  madneffe  in  that,  there  is  no 
 happincfTe  or  contentment  there  s  far  fuch  a  man 
 I  multiplies  griefe,  but  it  is  of  another  kinder  for 
 cvillscome  vpon  him,  and  he  cannot&e  how  to 
 prevent  them,they  lye  vpon  him,  and  vndoe  him 
 before  he  is  a- ware,  he  is  fullef ^grayJjAyres yand 
 knowesitnet,  zskis  hy  dot  Ephraim.  Thefe  are 
 the  fruits  of  folly  5he  is  precipitate,  and  runs  into 
 
 raif- 
 
 - — - 
 
LL-SVFFICIENCY. 
 
 mifchicfe  he  ials  into  quick- fands3  and  hath  not 
 eyes  todi/cerne  it.  So  hethatincreafethfolly^ 
 on  the  other  fide,  likewife,  he  increafeth  gricfe. 
 This,  faith  Salomon,  I  haue  found  our,  therefore 
 it  is  not  in  follie,nor  in  wifedome,  Igaue  wyfetfe 
 to  know  wifedome,  and  madmffe,  andfoolijhnejfe, 
 I  know  alfo,  that  this  is  vanitie  and  vexation  of 
 fffirit.  That  is,  both  wifedome  and  folly.  Folly, 
 becaufe  k  is  madndfe  $  and  Wifcdome,  becaufe 
 itincreafethgriefe. 
 
 Now  for  the  other/or  thesnatter  of  his  cftate, 
 I  will  be  very  briefe  in  it,  you  fhall  finde  there, 
 that  he  proues  a  vanitiein  that,  by  an  indu&ion, 
 going  through  all  the  particulars  almoft  that  the 
 fonnes  of  men  enjoy  vnder  the  Sunne.  And  firft 
 he  begins  with  Laughter  and  To  ffitie,  that  which 
 commonly  every  man  feekes  after,  faith  hee,  I 
 thought  I  would  endevour  my  felfe  to  fee  if  there 
 were  any  contentment  to  he  found  in  that,  but  it  is 
 not  there,fiyth  hc^lfaidof Laughter  thou  art  mad, 
 and  ofloy, what  is  this  that  thou  doe  ft  ?  Thcfe  three 
 things  he  faith  concerning  Iollitie,  concerning 
 that  carnall  mirth  wherewith  men  refrefh  them- 
 felues. 
 
 Firft  jfayth  he,  I  findc  it  a  madneffe :  becaufe 
 it  fets  a  man  a-worke  vpon  trifles,  when  he  hath 
 greater  things  in  hand,  madnes,y  ou  know,is  hu- 
 morous, exulting  and  rejoycing  in  vaine  things, 
 and  intending  of  idle  things,  and  letting  goe 
 things  tending  to  our  profit,  as  a  mad  man  cares 
 for  nothing  belonging  to  his  health,  or  his 
 wealth  y  but  beftowes  himfclfe  in  picking  of 
 
 flowers, 
 
 149 
 
 O/thevanitfe 
 of  outward 
 things. 
 
 Laughter. 
 
 Irismadnes* 
 
 An  effect  of 
 
 madnefleo 
 
Ho 
 
 I 
 
 It  it  Folly. 
 Folly  what, 
 
 O 
 
 F 
 
 G    O    D     • 
 
 It  pafieth 
 fooneaway. 
 
 Wine. 
 Great  workes 
 
 flowers,  or  in  doing  fome  idle  things,  fay th  he, 
 there  is  a  madnefTe  in  this  to  confider,  that  in  the 
 middeft  of  finne,  and  of  danger,  and  in  the  midft 
 of  fo  many  great  bufinefTes  and  employments, 
 inthemidftof  that  labour  that  God  hath  given 
 to  the  fonnes  of  men,for  them  to  be  full  of  mirth 
 and  jollitie,  this  is  madnefTe.  That  is  one  of  his 
 cenfuresofit. 
 
 The  fecond  is,  it  is  Folly ;  Folly  is  a  ftupiditie, 
 when  ftupiditie  poflTefTeth  the  foule  of  a  man, 
 that  it  is  not  able  to  judge  of  things  that  are  pre- 
 fentedtohim,thatis  follie,  fo  faith  he,  I  found 
 this  in  jollitie  and  carnall  mirth,it  breeds  ftupor, 
 and  takes  away  alltafte  and  reliih  from  me,  that 
 I  as  a  man  that  tafts  fwcete  things,  is  not  able  to 
 finde  the  relifh  of  his  Beere  or  Meat,  fo,  faith  he, 
 |  when  I  had  tafted  of  jollitie,  and  carnall  mirth, 
 it  caufed  me  to  difrelifli  all  things :  for  that  is  the 
 difpofitio  of  folly, it  takes  away  the  fenfe  that  we 
 (hould  haue  of  other  things,  it  ftupifietha  man  $ 
 ftupidity  and  folly  we  exprefle  one  by  another. 
 Laftofall-Whatdothk?  That  is  •  itpafleth 
 away  like  as  muficke3there  is  nothing  left,it  goes 
 and  leaues  nothing  behinde  it3  yea,  it  leaues  fad- 
 nefle,  if  any  thing,and  finne  behinde  it,  the  thing 
 pafTeth  away  in  a  moment,but  the  finne  remaines 
 and  continues.  This  is  his  cenfure  of  that  part, 
 namely,  carnall  mirth  and  jollitie. 
 
 Then  he  comes  to  the  reft,  which  I  will  but 
 name;  T^/fayth  hc9Tgauemyfelfe  t$Wine,  to 
 fee  if  it were in  that.  After  this,  I  gaue  my  felfe 
 to  great  mrkes^o  makeftateiybuildings,to  fhew 
 
 my/ 
 
LL-1  YFFICIEN  C  Y. 
 
 my  magnificence.  After  this,  to  get  great  ftore 
 offervants,  great  pofTeffion  of$heepe,and  Beeies, 
 &  to  get  a  great  retinue,  to  Hue  in  much  pompe. 
 '  After  this,  I  thought  all  pleafing  things  ;  I  made 
 my  felfe  Paradifes ;  that  is,  Orchards,  and  Vine- 
 yards, rndGardens.  Likewife,  I  fought  Singing 
 wen  and Jinging  women.  Ml  thefe  things,fayth  he, 
 I  fought  for.  And  this  is  the  verdift  h:  giucs  vp- 
 on  all  this,  this  I  found  : 
 
 Firft,  that  in  doing  this,  /  totkc  hold  offollie, 
 though  my  vvifedome,  in  fomemeafurc,  reftrai- 
 ned  mc,yet  Itooke  hold  of  follie-That  is  the  na- 
 ture of  thefe  things,  when  a  man  is  converfant 
 with  them,  they  depriuc  him  of  wifedome,  they 
 leade  him  on  to  follie  3  that  is  j  they  draw  a  man 
 ontofenfibleand  outward  things,  to  corporal! 
 things,  theyabftrad  and  with-draw  his  minde 
 from  God,  and  from  wifedome,and  from  fpiritu- 
 all  things  y  this  I  found,  fayth  he,  that  the  more 
 I  had  to  doe  with  them,  the  more  my  wifedome 
 forfookeme,  the  more  I  tooke  hold  of  folly,  the 
 more  it  grew  vpon  me,  the  worfe  I  was  by  med- 
 ling.with  them,  and  by  being  converfant  with 
 them. 
 
 Secondly ;  Sayth  he,  I  found  an  emptineffe  in 
 all  5 1  found  them  emptie  Cifternes,  I  looked  for 
 contentment  in  them,  but  I  found  none. 
 
 Thirdly  -not  fo  onely,but  I  found  a  vexation 
 offpirit,  for  that  which  is  faid  of  Riches,  that 
 they  are  Themes,  ( they  are  fuch  Thornes  as  doe 
 not  onely  choake  the  good  feede,but  they  pricke 
 and  gall  vs )  fo  it  may  be  faid  of  thefe,  they  haue 
 
 Thornes 
 
 151 
 
 4  2 
 
 Stoic  of  (er~ 
 varus. 
 
 5 
 Paradifes,  $.  e. 
 plcafant  Or- 
 chards. 
 
 6 
 Singing  men, 
 &c. 
 
 In  all  thefe  he 
 found : 
 
 Folly. 
 
 Eraptinefle. 
 
 3 
 Vexation, 
 
tit 
 
 RcJHeffecare. 
 
 O 
 
 G 
 
 O    D    • 
 
 Sore  trauell. 
 
 Outward 
 things  yceld 
 racertaifie 
 comforts,  but 
 
 certaine  trou- 
 ble. 
 
 God  hath  not 
 fowedcotnfort 
 in  the  creature 
 and  therefore 
 cannot  rcape 
 it  there. 
 
 Thornes  in  them,  there  is  a  vexation  of  Spirit  in 
 them. 
 
 Fourthly,  fayth  he,  I  found  they  gaucmeno 
 reft  neither  day  nor  night  5  That  is jAli  the  while 
 I  was  converfant  in  them,  I  was  full  of  care,  and 
 trouble,  and  thoughts  •,  whereas  thofc  that  are 
 vacant  from  fuch  things,  arc  at  reft,  they  haue| 
 reft  in  the  night,and  in  the  day,  but  I  haue  none  •  j 
 Asifhefhould  fay,  he  will  be  occupied  in  alii 
 things  of  this  nature,  he  fhall  finde  a  reftlefncs  in 
 his  foulc. 
 
 Fiftly,  faith  he,  I  found  that  I  had  my  labour 
 for  my  travel!;  this  fin  traveil  I  had,  and  that 
 was  all  that  I  had.  As  if  he  fhould  fay  •  I  found 
 no  comfort  to  anfwer  it,  I  found  no  fruit  from 
 them,  I  found  certaine  labour,  but  vncertaine 
 refreshments  from  thera  .-This  I  found,  that  they 
 coft  me  much  trouble,  and  paincs,  but  when  I 
 came  to  enjoy  the  fruit  of  them,  to  receiuc  com- 
 fort from  them,  then  they  fay  led  mec,  then  they 
 deceived  mee.  Moreover,  fayth  he,  I  found  no 
 happinefTeinthem,  no  reft:  fori  was  weary  of 
 my  fclfe,  and  of  my  life,  and  of  all  my  labours, 
 that  I  had  wrought  vnder  the  Sunne  :  for  how 
 could  he  finde  that  there,  which  was  not  there  i 
 for  if  God  had  ever  fowneany  happinefle  in  the 
 Creature,he  might  haue  reaped  it  from  the  crea- 
 ture, but  in  all  thefc  things  it  was  never  fowne: 
 the  Creature  may  giue  as  much  as  is  in  it,  but  to 
 giuc  more  is  impoffible.  And  therefore,  faith  he„ 
 I  fought  diligently,  to  fee  if  there  were  fuch* 
 thing  there,  but  I  found  it  not. 
 
 Againc} 
 
A  LX -SUFFICIENCY. 
 
 Againe  *  Sayth  he,moreover,  when  I  had  got- 
 ten all  this,  yet  I  found  this,  that  I  was  not  able 
 to  take  comfort  in  it :  for  I  fa vv  that  was  the  gift 
 of  God  sThat  is ;  Further  then  he  gaue  me  power 
 to  receiue  any  comfort  from  all  the  things  that 
 my  hand  had  gotten,  further  I  could  not :  for, 
 fayth  he,  Who  hafied  after  outward  things  mores 
 then  I?  The  meaning  is  this,I  indevoured,to  the 
 vttcrmoft  of  my  power,  to  finde  out  content- 
 ment in  the  Creature,  who  could  doe  it  more, 
 with  more  diligence,  who  could  haft  after  out- 
 ward things  more,and  with  more  intention  feeke 
 for  all  the  contentments  that  are  to  be  found  in 
 the  Creature  then  I  d  And  yet,  fayth  he,  I  found 
 it  was  not  in  me,  but  ff^difpenleth  that  accor- 
 ding to  his  owne  pleafure* 
 
 The  laft  argument  he  hath  againft  it,is,he  muft 
 kaue  all,  I  muft  leaue  it. 
 
 But  then  comes  an  obje&ion,  I,  but  I  fhall 
 leaue  it  to  my  Sonne? 
 
 True,  fayth  he,  there  is  alfo  a  vanitie  in  this, 
 for,  fayth  he,  fn&^Itookepaines  in  equine,  and  in 
 wife  dome,  and  honefie,  but  I  fhall  leaue  it  to  him 
 that  hath  not  taken  paines  for  all  this.  As  if  hee 
 fhould  fay,  I  (hall  leaue  them  the  eftate  that  I 
 haue  gotten  by  wifedome,  but  I  cannot  leaue 
 them  my  wifdome  to  guide  the  eftate  when  they 
 haue  it.  This, fayth  he,  I  found  in  my  fonne  for 
 the  prefent,  this  I  fee  in  Rehoboam. 
 
 But  whereas  it  may  be  faid,who  knowes  what 
 he  may  be  t 
 
 Sayth  he,this  is  a  mifery,that  I  know  not  what 
 O  he 
 
 *n 
 
 6 
 
 No  comfort. 
 
 The  Creature 
 cannot  com- 
 fort withoct  a 
 power  from 
 God. 
 
 we  muft  leaue 
 
 them, 
 OB. 
 
 Anfw. 
 
 A  man  cannot 
 Icauc  his  child 
 grace  to  ma- 
 nage the  tee 
 helc3u?$hi;n, 
 
 OB. 
 Anfa9 
 
The  creatures 
 abide  on  the 
 Center  where 
 God  hath  fet 
 ithem, 
 
 Gods  blef- 
 fings  tarrie 
 not  long  with 
 evUi  men. 
 
 We  muft  giue 
 I  the  Creature 
 
 [its  wie. 
 
 Of     G  o   d   t 
 
 he  will  proue  •,  or,put  cafe  I  could  know  what  he 
 would  proue,  who  knowes  what  his  fonne  may 
 prouc  t  So  that  all  this  eftate  that  I  haue  gotten, 
 it  fliail  not  ftay  with  them,  it  may  be :  for  this  is 
 the  nature  oiGods  bleflings,  (marke  it)  that  they 
 abide  not  butvpon  that  Center  where  GWhath 
 fet  them  ,•  if  they  come  to  a  man  that  is  wicked 
 in  his  fight,  they  are  vpon  a  Center,  they  are  in  a 
 place  where  they  will  not  reft,  they  will  not  a- 
 bidejfireif  it  be  out  of  its  place,water,if  it  be  out 
 of  its  place,it  is  ftill  wraftling,(though  for  a  time 
 j  it  may  be  kept  there  )  till  it  returneto  its  owne 
 !  place  -,  So  it  is  with  all  thofc  outward  bleffings  •, 
 I  It  is  true,  evill  men  they  haue  them,  and  perhaps 
 their  heircs  may  haue  them,  but,  if  they  be  not 
 |  right  in  Gods  fight,  thefe  things  will  roale  from 
 them,  they  will  not  be  at  reft,  as  it  were,  they 
 will  not  be  eftabliftied  thereout  they  will  goe  to 
 their  proper  Center.  This  he  expreffcth  in  the 
 laft  Verfe;  This  is  a  vanitit  ( fay  th  he )  that  a  man 
 muft  gather,  and  heapevp,  Ugiue  vntohim  that  is 
 good  before  God,  this  is  alfo  vamtie.  So  that,  if  he 
 hadknownewhataone  his  Sonne  would  haue 
 proved,  yet  he  kiew  not  what  his  other  fonne 
 would  haue  proved,and  that  all  his  eftate  Ihould 
 }  abide  with  him.  Now,  in  all  this,  yet,fayth  he, 
 |  two  things  I  haue  obferved.  And^Behvea^hzt 
 fhall  I  fay  more?  What  can  I  fay  more  than^4- 
 lomon  fay d  in  this  poynt,  to  teach  vs  the  vanitie, 
 and  theemptineffe  of  the  Creature;  yet  we  muft 
 not  take  from  the  creature  more  then  we  fhould, 
 wee  muft  giue  its  due  to  it,  yet,  fayth  he,  two 
 
 things 
 
A  L  L  -  S 
 
 VFFICIENCY. 
 
 things  hauc  I  founds  One  is,  that  rvifed&me  is  bet- 
 ter then  fdlys  As  if  he  fhould  fay^Looke  vpon  the 
 whole  Vniverfe,  and  fee  the  varietie  of  the  Crea- 
 tures vnder  the  Sunney  both  the  Creatures  and 
 the  workes  of  the  Creatures,  this  I  finde,  that 
 wifedomeis  beft  of  all$  though  vvifedome  be  a 
 vanitie,  though  it  be  vaine,  becaufe  it  cannot 
 helpe  vs  to  true  happines,  it  fals  fliort  there,  yet, 
 faythhe,  it  is  thebeft  thing  vnder  the  Sunne, 
 4s  the  light  is  better  theaddrknej/e,  and  the  fight 
 {better then blindneffe:  for,  faythhe,  wifedome 
 j  teacheth  a  man  to  dired:  his  way , it  guides  a  man, 
 J  when  another  man  knowes  not  how  to  goe  to 
 |  his  journeyesend:  Wifedome  teacheth  a  man 
 how  to  avoyde  mifchiefe,  when  a  man  that  is  in 
 the  darke,  ftumbleth  vpon  it,  and  cannot  fee  it  ; 
 That  is  the  reafon  hegiues.  And  yet,  faythhe, 
 there  is  a  vanitie  in  it-fayth  he,if  you  looke  vpon 
 the  wifeft  man,  and  the  moft  foolifh,  the  fame  e- 
 vent  befals  them,  the  fame  fickneffe,  the  fame 
 troubles,  and  vexation,  the  fame  death,  as  dyes 
 the  one,fo  dyes  the  other  5  That  is  •  for  the  out- 
 ward appearance  of  their  condition  there  is  no 
 difference  s  Againe,  there  is  a  forgetfulneffe  of 
 both,  both  are  fwept  away,  bothpafle,  and  are 
 blowne  over,  and  they  are  even  alike,  the  wife- 
 man  as  well  as  the  foole  5  But,  fay th  he,  there  is 
 this  difference,  Wifedome  is  the  beft  of  all  vaine 
 things  vndcr  the  Sunne. 
 
 The.fccond  thing,  that  he  hath  found,  is,  that 
 to  enjoy  them,  to  take  the  comfort,  the  profit, 
 j  the  benefit,  and  refreshment,  that  may  be  had 
 O  2  from 
 
 1$$ 
 
 Turo  things 
 Sdhymn  ac- 
 knowledged 
 in  the  Crea. 
 rare. 
 
 I 
 That  Wife- 
 dome  is  bet- 
 ter theafollie, 
 
 It  dire&s  a 
 mans  way. 
 
 Both  wife  and 
 foolifh  dis. 
 
 To  take  com- 
 fort  in  Gods 
 bleili  ngSj  be& 
 ter  then  to 
 heapevpftill. 
 
\%6 
 
 O 
 
 F 
 
 G 
 
 O    D    i 
 
 Wfyeswetoo 
 mufch  aftcft 
 the  Creature* 
 we  commit 
 Idolatries, 
 
 i 
 
 Ifwefindlefle 
 vanitie  and 
 .  more  content 
 I  in  outward 
 things  then 
 SxhmiH,  we 
 either 
 
 I 
 Make  Idols 
 of  them,  or 
 
 fromallthebkffingsofGWj  that  he  hath  given 
 vnder  theSunne,  it  is  a  better  way,  and  there  is 
 leflfc  vanicie  in  it,  then  to  heape  vp  ftill,  and  not 
 to  enjoy  it.  This  I  found,fayth  he,that  this  is  the 
 beft  way  for  a  man,  to  take  the  prefent  benefit, 
 this  is  the  wifeft  way,  fo  that  this  be  remembred, 
 that  you  enjoy  them  with  weaned  affe<5Hons>that 
 you  doe  not  fo  enjoy  them  as  to  commit  Idolatry 
 with  them :  for,  if  you  doe  fo,indeede  then  there 
 is  a  vanitie  in  them  ^  for  then  the  zWlookes  vp- 
 on  you  with  a  jealous  eye,asthat  he  will  deftroy 
 both  the  things,  and  the  man,  as  a  jealous  man 
 will  deftroy  the  Adulterer  and  the  AdulterefTc, 
 There  is  a  vanitie  in  them  then,  but  to  enjoy 
 I  them  with  weaned  affe&ions,  this,  fayth  he,  1 
 found  to  be  the  wifeft  thing  vnder  the  Sunne,ra- 
 jtherthen  to  heape  vp,  andincreafc  pofteflions, 
 and  not  to  enjoy  them.  This  is  that  which  Salo- 
 mon fayth.  If  a  man  fay  now  %  But  I  finde  con- 
 tentment and  fatisfadion,though  Salomon  found 
 none,  I  finde  I  haue  fweetnefle  in  enjoying  plea- 
 fure,  and  mirth,  and  a  high  cftate  :  Why,  confi- 
 der,if  thou  doe,I  will  fay  but  this  to  thee,  it  is  an 
 argument,  that  thou  committeft  Idolatry  with 
 them,  and  therefore  God  hath  made  thee  like  to 
 the  very  things  themfelues.  Youfhall  finde  the 
 Pfalmifi  fpeaking  of  idols,  fay  •  They  haue  eyes  and 
 fee  not,  they  haue  hands  and  handle  not  5  and  hee 
 addes  this,  they  that  trnft  in  them  are  like  to  them. 
 That  isfThisisthecurfeofG^  vponthofe  that 
 worihip  idols,  the  Lordgiues  them  vp  to  as  much 
 ltupiditie,  as  is  mthz  Idols,  that,  they  haue  eyes 
 
 and 
 
All-svfficibncy. 
 
 and  fee  nor,  that  they  haue  eares  and  heare  not. 
 So,  I  fay,  when  a  man  will  fo  enjoy  thefc  things, 
 that  he  can  finde  contentment  in  them,  that  hee 
 can  terminate  his  comfort  in  them -let  him  know 
 this,  that  it  is  an  argument  that  he  is  made  like  to 
 them,  that  the  curie  otGodis  come  vpon  him. 
 
 Or  elfe,  it  may  be,  becaufe  thou  haft  not  fum- 
 med  vp  thy  accounts,thou  haft  not  looked  backe 
 vpon  them,  as  Salomon  did,thou  haft  not  yet  run 
 through  thecourfeofthem,if  thou  hadft  full  ex- 
 perience of  them,  and  of  the  end  of  them,  as  he 
 had,  thou  wouldft  finde  them  vanitie,  and  vexa- 
 tion offpirit.  So  much  for  the  firft,  the  emptines 
 and  vanitie  of  the  Creature. 
 
 I  fay  this,  if  God  be  All-fufficient\i  fhould  lead 
 vs  vnto  a  further  knowledge  of  the  Creature,and 
 fo  likewife  it  (hould  leade  vs  to  a  further  know- 
 ledge of  Almighty  God :  that  is,to  fee  a  contrary 
 fulneffe  in  him  ;  I  muft  runne  briefly  through 
 this.  Labour  to  fee  him  in  his  greatneffe,  labour 
 to  fee  him  in  all  his  Attributes,  to  fee  him  in  his 
 vnchangeablenefle,  to  fee  him  in  his  eternitie,  in 
 his  power,  in  his  providence.  You  fhall  fee  in 
 PfaL  1 02 .  24.  what  vfe  the  Pfalmift  there  makes 
 of  the  Attributes  of  God:  Ifaido  my  God,takeme 
 not  away  in  the  midft  of  my  dayes,  thy  ye  ares  endure 
 from  generationto  generation  .then  haft before times 
 laid  the  foundation  of  the  Earth,  and  the  Heavens 
 are  the  worke  of  thy  hand,  theyjhallperifh,  hut  thou 
 jhalt  endure,  even  they  fhall  all  waxe  olde  as  a  Gar- 
 ment. The  meaning  is  this,  when  a  man  hath 
 proceeded  to  this,  that  he  fees  the  vanitie  of  the 
 
 O  3  Crea- 
 
 «S7 
 
 Haue  not  full 
 experience  of 
 them. 
 
 Deductions. 
 Thereitaful-^ 
 nefle  in  God. 
 
 Pfal.ioa.  fc^ 
 
1*8 
 
 Simile. 
 
 Pfai.  $©. 
 
 O 
 
 O     D     t 
 
 GOs&Mi* 
 tiitttie  proved 
 
 bjr his  provi- 
 dence. 
 
 Creatures,  he  lookes  vpon  them  all,  as  they  that 
 will  all  weare  and  wax  old  as  a  Garment.  A  Gar- 
 ment that  is  new  at  the  firft,  with  long  wearing, 
 you  know,  will  be  fpent,  and  will  breake  into 
 holes,  and  at  length  be  fie  for  nothing,  but  to  be 
 caft  away.  So,fayth  he,  (hall  the  whole  body  of 
 the  Creatures  be.  Now,  when  we  consider  this, 
 that  it  is  a  mans  owne  cafe,  and  every  Creatures, 
 let  a  man  helpe  himfelfe  with  this,  thatGWise- 
 ternall,  and  remaincs  for  ever  •  and  therefore,  if 
 a  man  can  get  to  be  ingrafted  into  him,  to  dwell 
 with  him,  that  will  helpe  him  out  of  that  weake- 
 ned, and  mutabilitie,  and  changeablenefle,  that 
 is  in  the  Creature^ and  therefore  in  Pfd.goSzkh 
 he.  Lord  thou  art  our  habitation  from  generation  to 
 generation.  As  if  he  Ihould  fay  •,  When  a  man 
 dwels  with  God,he  hath  a  fafe  houfc,a  caftle,that 
 when  generations  come  and  goe,  and  times  over 
 our  heads,when  there  is  a  change  of  althings,yet 
 he  is  aRocke,he  is  a  CaftleMc  is  a  Habitation,  there 
 is  no  change  in  him. So  that,when  you  find  thefe 
 defers  in  the  Creature,  goe  home  to  him,  and 
 labour  to  fee  his  immutabilitie,&  etcrnitie.  And 
 fo,  like  wife,  when  thou  fceft  thy  inabjlitie  to  doe 
 any  thing,  when  thou  feeft  that  weakenes  in  the 
 Creature,  that  it  is  not  able  to  bring  any  enter- 
 prize  topa(Te,then  looke  vpon  his  providence, 
 &  his  almighty  power,  in  that  he  doth  allthings 
 that  belong  to  him,  in  guiding  the  Creature. 
 
 My  Belovedyihe  ferious  fetting  of  our  felues  to 
 confider  the  providence  of  Godi  and  hisahnigh- 
 tie  power,  willdifcovertovshis  All.fxjficiencie 
 
 more 
 
LL-SVFFICI1NCY. 
 
 15* 
 
 more  then  any  thing  befides.  In  briefe,  confider 
 this  (to  perfwade  you  a  little  of  the  neceffitie  of 
 it,  that  you  may  be  fully  convinced  of  it,  that  e- 
 very  particular,  and  every  common  thing  muft 
 needs  be  guided  by  him,  and  dire&ed  by  him; 
 I  would  aske  but  this  queftion  )  Firft,  are  not  all 
 made  by  him?  You  will  grant  that,  that  every 
 Creature,  even  the  fmalleft,  are  from  him,  there 
 is  no  entitie  but  from  him :  Certainly,  then  there 
 is  an  end  of  it :  for  he  made  nothing  but  for  fome 
 end  j  and,  if  there  be  an  end  of  it,  he  muft  guide 
 it,  and  lcade  it  to  the  end,  otherwife,  he  fhould  [ 
 leaucthc  building  impcrfedljOthcrwifehefhould  J 
 but  begin  a  worke,  and  leauc  it  in  the  middle^  o- 
 therwife  the  Creature  fhould  be  loft,and  perifli, 
 and  that  through  a  default  of  his.  But  there  can- 
 not be  faid  to  be  any  default,  any  want  of  good- 
 ;  neflein  him,  in  the  great  builder  of  things,  and 
 I  therefore  it  muft  needs  be,  that  he  guides  every  I 
 [  Creature  vnder  the  Sunne,  even  the  fmalleft  of 
 the  Creatures,  he  guides  and  dire&s  them  to 
 their  ends.  Providence  is  nothing  elfe,  but  to 
 guide,  gouernc,  and  direft  every  Creature  to 
 their  fcverali  ends,  and  bufinefles,  to  which  he 
 hath  appointed  them. 
 
 Befidcs,how  is  it  that  you  fee  things  fitted  one 
 to  another  as  they  are?Is  it  not  the  providence  of 
 j  Ge  d?  When  you  fee  the  wheels  of  a  Watch  fitted 
 one  to  another,  when  you  fee  the  fheath  fitted  to 
 the  fword,you  fay,this  is  done  by  fome  Art,this 
 is  not  by  accident.  Even  fo  it  is  in  nature,you  fee 
 a  fitting  of  one  thing  to  another,  in  the  body,  in 
 O  4  the 
 
 Gods  provi- 
 dence proved, 
 I 
 
 BytaeCrea- 
 tioo* 
 
 Providence 
 What. 
 
 By  thcfutablc- 1 
 nefle  of  things } 
 one  to  sno. 
 thcr. 
 Simile. 
 
I6*o 
 
 O 
 
 G    O     D     • 
 
 The  conftan- 
 d&e  of  things. 
 
 iThcncceffitie 
 or*  oaegoucr- 
 nour  and  dif- 
 ,pofcrof 
 j  things. 
 
 Diaifion 
 breeds  differ 
 lution. 
 
 Note. 
 
 the  Creatures,  in  every  thing,  in  all  the  fenfes,  in 
 the  Sun  with  theayre,  in  the  eye  with  the  light 
 and  the  colours,  with  the  tranfparcnt  medium. 
 The  fetting  of  one  thing  to  another  fhewes  that 
 there  is  an  Art  that  doth  it,  which  is  the  provi- 
 dence of  God. 
 
 Befidcs,  the  conftancy  of  things ;  we  fee*  they 
 goc  their  courfe.  Thofe  things  that  come  by  ac- 
 cident, that  come  by  chance,  and  not  by  provi- 
 dence, they  fall  out  vncertaincly,  now  one  way, 
 and  then  another,  but,  we  fay,  all  the  workes  of 
 nature  goe  in  a  ccrtainc  conftant  courfe. 
 
 And,  laftly  -•>  Looke  but  vpon a  houfe,  or  a  fa- 
 mily 5  if  there  be  not  a  providence,  it  will  quick- 
 ly be  diffolved ;  there  is  not  a  Family,  but  it  will 
 be  fo  •  and  therefore,  there  is  a  nccde  of  gouern- 
 ment  alfo  in  the  great  Family  of  the  world :  and 
 if  there  be  a  government,  it  muft  needs  be  by 
 him :  for  by  man  it  cannot  be  governed :  for  the 
 prefcrvation  of  every  thing  is  in  the  vnitie  of  it, 
 and  therefore,  you  fee,  any  thing  that  is  divided, 
 that  is  the  diflblution  of  it,  as  when  the  foule  is 
 divided  from  the  body,and  when  the  body  is  di- 
 vided from  it  felfe  5  So,  likewife,  in  a  Family,  or 
 in  a  Common-wealth,  when  it  is  divided,  lookc 
 how  farre  it  goes  from  vnitie,  fo  neere  it  comes 
 to  perifliing,  and  the  more  peace  and  vnitie,  the 
 more  fafetie.  Now  if  there  were  not  oneguider 
 of  all  thefe,if  there  fliould  be  many  guiders,there 
 would  be  different  ftreams,there  would  be  divers 
 well  heads,and  if  there  were  divers  principles  of 
 things,that  fliould  fwerue  this  way  .there  would 
 
 be 
 
LL-SVFFICIINCY, 
 
 Irfl 
 
 be  a  divifion  in  the  nature  of  things,  there  would 
 1  not  be  a  vnitie,and  by  confcquencc,  it  would  be 
 j  the  definition  of  them.  And  therefore  of  necef- 
 |  fiiy,firft  there  mutt  be  a  gouernment,or  els  how 
 i  could  the  family  (land  t  and  if  there  be  agouern- 
 |  ment,  it  muft  not  be  by  man ;  and  if  it  be  not  by 
 |  man,  it  muft  be  by  one  that  is  Cod. 
 
 Now  the  objedions  in  briefer  Wee  fee  many         #£ 
 things  arc  cafuall,  and  you  may  ftrengthen  the 
 objeftions  out  oFEcdcf.9.11.  Ifee(Fayth  hejtbat  J  Eccltf.  $.  i 
 the  race  is  not  to  thefrvift,mr  the  battle  to  thejlrong, 
 nor  yet  riches  to  a  man  of  vnderflanding,  but  time 
 and  chance  befals  every  thing. 
 
 To  this,  I  anfwerj,  in  a  word,  that  it  is  true,      jnrr 
 there  arc  chances  that  fall  out  in  all  thefe  things, 
 that  we  call  properly  cafuall  or  accidentall,when 
 fomething  comes  betweene  a  caufe  and  the  ef- 
 fect, and  binders  it.  As  when  a  man  is  going  a 
 journey ,  and  an  Axe-head  fall  off,  and  either 
 [  rounds  him,  or  kils  him,  it  comes  betweene  the 
 effc&  and  the  caufe,  betweene  his  doing  and 
 that  which  he  intended  5  if  the  fire  be  burning, 
 and  water  caft  vpon  ir,  and  hinders  it,  that  is  ca- 
 fuall, becaufe  it  takes  off  the  caufe  from  its  in- 
 tention  5  So  it  is  in  this,  wherein  the  Wifeman  in- 
 ftanceth,  when  a  man  isftrong,  and  fome  acci- 
 dent comes  betwcene,and  hinders  him  from  ob- 
 taining the  battell  $  when  a  man  hath  wifedome, 
 and  fome  accident  comes  betweene,  and  hinders 
 him  from  obtaining  favour  $  This  is  that  ivhich 
 we  properly  call  chance.  Now  it  is  true,  thereis 
 fuch  a  chance  in  the  nature  of  the  thing,  but  yet, 
 
 confidcr 
 
 When  a  thing 
 
 is  (aid  to  be 
 cafuall. 
 
 The  provi- 
 dence of  6od 
 fccaein  cafu» 
 all  things* 
 
\4t 
 
 O  f     G 
 
 O    D     • 
 
 I  Providence 
 moft  feene  in 
 thiagstbat  we 
 
 Why  GOD 
 
 bringt  things 
 topaffebyca- 
 foaJl  things. 
 
 confider  this,  though  this  chance  be  contrary  to 
 the  particular  caufes,  yet  it  hath  a  caufe,  and  it 
 rifeth  from  the  vniverfall  caufe  $  fo  that  it  is  cal- 
 led chance,  becaufe  it  thwarts,  and  comes  be- 
 tweene  the  intention  of  the  particular  caufe,  but 
 it  doth  not  differ  from  the  intention  of  the  vni- 
 verfall :  for  thofe  accidentall  things  haue  a  caufe, 
 as  well  as  the  things  that  we  intend  haue  a  caufe: 
 fomewhat  there  is  that  is  the  Author  of  all  cau- 
 fes,  that  is  the  firft  of  all  caufes,  and  therefore  it 
 is  impoflible  that  any  thing  fliould  be  totally  by 
 accident.  And  therefore,  I  fay,  whenfoever  you 
 finde  this,  it  is  fo  far  re  from  being  cafuall,if  you 
 looke  into  it  exadly ,  that  then  the  providence  of 
 Godis  moft  feene  in  it  of  all  othcrs>fo  farit  is  from 
 commingby  chance  ^  becaufe  thofe  things  that 
 are  done  by  particular  caufes,  according  to  their 
 intention,we  vfually  afcribe  it  to  themjbut  when 
 there  is  an  intercurrent  a&ion  comes,  that  wee 
 call  chance,  that  belongs  to  the  vniverfall  caufe, 
 and  is  to  be  afcribed  to  him,  and  hence  it  is  that 
 the  L$rd  vfually,  in  the  difpenfing  and  admini- 
 ftring  of  contingent  things,  he  turnes  things  ra- 
 ther by  accidentall  caufes3by  cafuall  things5then 
 by  thofe  caufes  that  haue  influence  into  their 
 cffe&s ;  becaufe  his  owne  hand  is  moft  feene  in 
 it,he  gets  the  greateft  glory  by  it,  when  he  turnes 
 greateft  matters  by  a  fraall  accident,  as  we  turne 
 a  great  Ship  by  a  little  Rudder,therein  his  power 
 and  his  glory  is  feene.  And  therefore,I  fay, when 
 you  fee  fuch  a  vanity  and  emptineffc  in  the  Crea- 
 tures, labour  to  fee  the  more  fulneffe  in(W$  if 
 
 there 
 
ALL-8VFFICIBNCY. 
 
 there  be  fuch  a  mutabilitic,  fuch  an  inftabilitic 
 in  the  Creature,  lookevpon  his  immutabilitie, 
 and  his  eternity,  and  labour  to  be  partakers  of  it. 
 When  you  fee  fuch  an  inftabilitie  in  the  creature 
 to  bring  its  enterprizes  to  pafTe,  labour  to  fee  his 
 almighty  providence,  and  to  be  perfwaded  of  it, 
 to  think  with  thy  felfe  there  is  not  the  leaft  thing 
 without  this  providence,  there  is  not  the  leaft 
 Creature  that  makes  a  motion,  this  way,  or  that 
 way,  but  as  it  is  guided  and  directed  by  him, 
 
 I  would  willingly  adde  one  word  concerning 
 the  tryall,  now  we  haue  fayd  fo  much  of  the  AH. 
 fujfmcncieofGod,  and  of  the  emptineffe  of  the 
 Creature  j  All  the  queftion  is  now,  how  far  we 
 pr^&icc  this.  Let  every  man  examine  his  owne 
 heart,  and  aske  himfelfe  thefe  queftions. 
 
 Firft,  if  a  man  beleeue  that  All-fufficiemy  that 
 is  in  God,  why  doth  he  terminate  his  afte&ions 
 in  the  Creature?  If  there  be  nothing  in  the  Crea- 
 ture,but  emptine/Te,why  do  you  lone  the  Crea- 
 ture^why  doe  you  fearc  the  Creature? Why  doe 
 you  rejoycein  the  Creature  immediately  as  you 
 aoctBebvedyifthetc  be  nothing  in  the  Creature* 
 but  all  be  in  him,we  fliould  fee  through  the  crea- 
 ture,we  fliould  looke  beyond  it.  It  is  that  which 
 is  faid  ofshifack,  2  cbron.  1 2  .he  was  but  the  viall 
 through  which  G$ds  wrath  was  powred  vpon 
 Ifrael-yCo  it  was  true  of  Cyrus,  he  was  but  the  viall 
 through  which  G$ds  goodnefle  was  powred  vp- 
 on IfraeL  If  you  did  looke  vpon  every  man,  vp- 
 on every  friend,  and  every  enemie,  vpon  every 
 Creature,  as  an  inftrument  of  good  or  hurt  to 
 ;  you  J 
 
 \6\ 
 
 TryaUofour 
 
 beliefcofG^ 
 dlt'f»ffick»iy. 
 
 Whether  wee 
 
 terminate  oar 
 affeftions  m 
 God,  or  the 
 Creature. 
 
 aChron.ii* 
 
i*4 
 
 O 
 
 G  o  d  * 
 
 Looking  to 
 God,  will 
 make  vs  quiet 
 in  injuries 
 from  men* 
 
 you,  as  an  empcie  <vUU in  ic  felfe,  through  which 
 G^powrcs  either  his  goodnes  and  mercy,or  els 
 his  wrath,  ic  would  caufe  you  not  to  fticke  vpon 
 the  Creature,  not  to  wrangle  with  men,  not  to 
 hate  men,or  to  be  angry  with  them :  for  they  are 
 but  the  viaffs  ;  It  would  caufe  you  againe  not  to 
 be  proud  of  the  friendship  of  men,  not  to  be  fe- 
 cureinthem,  not  to  truft  in  them,  nottothinke 
 your  felues  fafe  in  them ;  for  they  are but  via/Is, 
 through  which  GWpowres  his  mercy,  &  good- 
 neffe  towards  you. 
 
 Confider  whether  you  be  able  to  doe  this. 
 Looke  on  Ddvid,  when  Nabal  fent  him  a  rough 
 anfwer,an  vntoward  anfwer,hc  was  exceedingly 
 moved  at  it.  When  Shtmti  did  the  fame,yea,5nd 
 to  his  face,  in  a  farre  greater  meafure,he  was  not 
 moved,  what  was  the  reafon  of  it,  but  becaufe 
 when  he  looked  to  Nabal,  he  forgat  God,  he  faw 
 not  Cod  fetting  Nabal  a-worke  to  giue  fuch  an 
 anfwer,  he  looked  not  to  Nabal  as  a  viall,  but 
 as  if  hebadbcene  the  principall  intheadion  in 
 hand?  And  therefore  he  was  ready  to  fly  vpo  him 
 with  impatiencc(asyou  know  how  angry  he  was 
 with  him)  but  when  Shcmti  did  cururhira,  hee 
 had  reafon,  ( he  thought )  to  be  quiet,  and  not  in 
 the  other  cafe :  becaufe  he  looked  on  Shemeias 
 a  viall :  God(  fay  th  he )  hath  bid  him  doe  it,  and 
 therefore  he  goes  to  God ,  and  not  to  shemei . 
 |  If  thou  doe  beleeue  this  All-fufficiency  in  God, 
 and  this  emptineife  in  the  Creature,  why  are 
 I  you  not  able  to  doe  this,  not  to  loue  the  Crea- 
 ture, nor  to  terminate,  I  fay,  your  aflfeftionsin 
 them, 
 
All-svfficiency. 
 
 them,  but  to  vfe  this  world  as  though  yon  % fed  it 
 not.  That  is  ;  All  things  in  the  wbrld,  all  the 
 men  in  the  world  5  for  indeede  you  would  vfe 
 them,  as  if  you  did  not  vfe  them,  if  you  did  fee 
 I  an  emptineffe  in  them,  and  a  fulnefie  and  an  All- 
 \fnffkiencie  in  God. 
 
 j     Secondly  « ifwedoebeleeue  there  is  mAlL 
 fnficiency  in  God, why  doe  we  goe  out  from  him, 
 |to  take  in  prefent  commodities,  to  avoyde  pre- 
 fent dangers  ?  Why  doe  wee  not  ferue  him  with 
 the  loffe  of  all  thefe  i  For  if  he  be  All-fufficient, 
 it  is  no  matter  what  thou  loofeft,  thou  haft  e- 
 nough,  if  thou  haft  him.  You  may  fee  it  in  Paul 
 (to  refcmbleit  to  you,to  fhewyou  what  I  would 
 haue  fayd)  fayth  he,  wefertte  the  living  God,  wee 
 take  much  paines  in  our  Miniftery,  wee  fuffer 
 much,  but  haue  nothing  but  imprisonment,  no- 
 thing but  faftings,  and  whippings,  and  ftonings  > 
 and  why  doe  we  it?  for  we  trufi  in  the  living  God, 
 and  we  thinke  him  to  be  All-fufficient :  when  he 
 fayth,  we  truft  in  him,that  is  imply ed.I  fay,now 
 looketothy  felfe3  art  thou  able  to  ferue  him, 
 without  looking  to  prefent  commodities  Art 
 thou  able  to  doe  as  the  Difdples  did,  when  they 
 were  fent  emptie,  and  yet  were  willing  to  do  the 
 worke,  and  were  content  to  haue  no  wages  gi- 
 ven them,becaufe  they  trufted  in  G  od,8c  thought 
 he  was  fufficient?  You  fee,our  Saviour  put  them 
 vpon  it  5  it  is  true,  they  lacked  nothing,  but  yet 
 that  was  the  try  all.  Mofes,  when  he  might  haue 
 had  prefent  commoditie,  he  left  all,  he  left  the 
 Court  of  Pharaoh,  he  left  Egypt,  and  went  emptie 
 
 away, 
 
 us 
 
 t 
 
 If  wee  Icaae 
 hire  for  pre- 
 fent coramo. 
 
 ditie. 
 
U6 
 
 O 
 
 O    D     • 
 
 What  makes 
 
 Chriftiansin- 
 dure  har4ihip 
 in  this  world. 
 
 Whether  vtee 
 looke  much 
 to  particular 
 meanes. 
 
 away,  he  did  not  turne  afide  to  thefe  prcfent 
 Commodities,  why  1  becaufe  he  thought  the 
 Lord  was  All-fufficient,  And  fo  Abraham,  he  left 
 his  Fathers  houfe,  and  came  into  a  Land,  where 
 he  had  not  a  foot  5  becaufehe  thought  God  was 
 All-fufficient  $  <7^fpeakesto  him,  vpon  that oc- 
 cafion,/&*r*  not  Abraham,  thou  art  in  a  ftrange 
 Countrey,  where  thou  haft  no  body  to  provide 
 for  thee,  yet  /  will  be  All-fufficient.  Thofe  that 
 wandered  vp  and  downe  in  jhecpes-skinnes,  and  in 
 Goats-skinnes  5  no  queftion,  they  might  haue  had 
 outward  coforts  as  well  as  others,if  they  would 
 haue  tooke  that  courfe  that  others  did,  but  they 
 were  willing  to  leaue  all  prefent  commodities  : 
 becaufe  they  trufted  in  God,  that  he  was  All-fuf- 
 ficient. Theyfuffered  ( faith  the  ApoftleJfr6.il.) 
 the  (poyling  of  their  goods,  they  loft  all,  and  wan- 
 dered vp,  and  downe,  and  had  nothing  but  dens 
 to  lye  in,  in  ftead  of  houfes,  and  jheepes-skinnes, 
 in  ftead  of  clothes.  This  they  did,  becaufe  they 
 thought  him  to  be  All-fufficient.  Confider  whe- 
 ther thou  be  able  to  doe  this,  to  let  goe  prefent 
 wages,  prefent  comforts,  and  commodities,  and 
 not  to  turne  afide  to  them :  for,  if  G*dbe  All-fuf- 
 ficient, what  neede  is  there  of  them  ?  If  there 
 be  enough  in  him,  why  fhould  youftcp  out  to 
 them? 
 
 Moreover,  if  God  be  All-fufficient,  why  doe 
 we  flick  fo  much  vpon  particular  meanes,to  fay, 
 if  fuch  meanes  be  not  vfed,  I  fliall  be  vndone  t  if 
 he  be  ^ll-fufficient,  it  is  no  matter  what  the 
 meanes  be,he  is  able  to  brine  it  to  paife.  It  is  vfu- 
 
 —  all/ 
 
All-itfficibncy. 
 
 all  with  men  to  fay  ,if  fuch  a  thing  fayle  me,I  am 
 vndone,&  if  fuch  an  evill  be  not  removed.  What 
 arc  thefe  but  particulars  i  this  flicking  vpon  par- 
 ticulars  is  a  figne  we  thinke  him  notAll-fufficient. 
 Ifa.  50. 10.  See  what  an  exprcflion  there  is  for 
 matter  of  meanes.  He  that  rvalkes  in  darkneffe,  and 
 fees  no  light,  let  him  trnft  in  the  Lord  God^  he  that 
 walkes  in  dai  kneffe,and  hath  no  light,  yet,  if  G$d 
 be  All-fnfficient,  put  the  calc,there  be  no  meanes 
 at  all,  put  the  cafe,  there  be  vtter  emptinefle3that 
 there  be  not  a  fparke  of  light ,  but  that  thou 
 walkeft  in  darkeneflc,  and  feefl:  nothing  to  helpe 
 thee,  if  he  be  All-fufficient,  truftinhim,lethim 
 that  hath  no  light,but  walks  in  darknefle,truft  in 
 the/W.-for  he  is  then  able  to  helpe  him.There- 
 fSre,  if  wc  thinke  him  to  be  All-fufficient >  when 
 we  loofe  any  particular  meanes,  it  is  but  the  fcat- 
 tering  of  a  beame,it  is  but  the  breaking  of  a  Buc- 
 ket, when  the  Sunne  and  the  Fountaine  is  the 
 fame.  Why  fliouldwebc  troubled  at  it  <  If  we 
 did  thinke  him  to  be  All-fufficient ,  when  one 
 meanes  is  broken,  cannot  he  finde  out  another, 
 if  he  be  All-fufficient?When  he  fayd  to  iW,that 
 all  the  foules  with  him  fhould  be  fafc,  you  fee, 
 there  were  divers  meanes,  all  were  not  able  to 
 fwim  to  the  fliore,  and  the  fhip  was  not  able  to 
 bring  them  to  fhore,but  y et^by  broken  boards, 
 and  by  one  meanes,  and  another,  all  got  to  the 
 Shore  5  So  the  Lord  brings  things  to  pafTe  in  a 
 ftrange  manner,  fometimes  one  way,  fometimes 
 another,  hee  breakes  inpeeces  many  times  the 
 Ship,  that,  we  thinke,  fhould  bring  vs  tofhore, 
 
 but 
 
 1^7 
 
 Ifa.  jo.  10. 
 
 Simile, 
 
idS 
 
 GOD  vfeth 
 meanss  that 
 we  thinke  not 
 offometimeSf 
 
 O 
 
 F 
 
 O     D     S 
 
 Whether  wee 
 feeourfelues 
 vile. 
 
 Pror.  $o» 
 
 but  cafts  vs  on  fuch  bords  as  wc  did  not  expeft ; 
 fo  he  doth  in  the  raeanes  both  good  andevill, 
 fomewhat  comes  in,  and  brings  vs  helpe  that  wc 
 never  thought  of.  An  enemic  conies  in  and  doth 
 vshurt,  that  we  never  dreamed  of,  and  thofe, 
 that  we  had  our  eye  fixed  vpon,  it  may  be,  doe 
 neither  of  them. 
 
 And  folikewife,  if  Codbz  All.  fafficient  hiFht 
 be  thus  exceeding  great,  confider,  if  thou  fee 
 thine  owne  vileneffe,  thy  ignorance,  thy  empti- 
 ncfle,  in  comparifon  of  him.  When  Agur  looked 
 vpon  God.and  faw  hisgreatnefle.Prf.jo.hecryes 
 out,  that  he  had  not  the  vnder (landing  of  a  man  in 
 him.  When  lob  faw  him  in  his  greatnes,  he  abhor- 
 red him felfe  in  drift  andajhes,  he  had  fpoken  once 
 andtmce,  but  he  would fpeake  no  more.  And  fo*^- 
 brahamy  when  Cod  appeared  to  him,  fayd,  I  Am 
 but  duft  and afhes :  whether  art  thou  able  to  fay 
 thus  when  thou  looked  vpo  God  in  his  greatnes? 
 Firft,  art  thou  able  to  fay,  I  bane  not  thevnder- 
 ftandingofamanin  me  5  That  is ;  Canft  thou  fee 
 the  emptineffe,  and  vanitie  of  thy  owne  know- 
 ledge? Canft  thou  lcarnc,notto  murmur  againft 
 Aii-fufixie»w'  God,  in  any  of  his  waves  i  Canft  thou  learne  to 
 bralf  gods  captiuatc,and  bring  vnder  thy  thoughts  to  the 
 wayesof  Cods  providence?  Canft  thou  doe,  as 
 lob  did,  faying^  I  haue  heretofore  taken excepri 
 ons,  and  muimured,  and  was  difcontented,  and  I 
 wondered  at  the  waves  of  CW;and  the  works  of; 
 his  hands,  I  haue  done  this  once,  or  twice,  but 
 now  I  will  doe  fo  no  more?/*?  knew  GWas  well 
 as  we  know  him,  but  when  G^fpake  out  of  the 
 
 whirle- 
 
 AfightofGoif 
 
 in 
 
 dealings 
 
All-stfficiency. 
 
 whirlc-mnde,  and  made  knowne  his  greatneffe  to 
 I  him,this  was  the  fruit  of  it  to  lob,  though  he  had 
 [fpokenonce  or  twice,  that  is,  before  that  time, 
 yet  now  he  would  doe  it  no  more.  Canft  thou 
 be  content  to  fee  the  Lord  going  all  the  wayes 
 that  he  doth,  fetting  vp  evill  men,  and  putting 
 downe  good  men,  caufing  the  Churches  to  wi- 
 thered the  enemies  to  profper  ?  Canft  thou  fee 
 all  this,  and  yet  fanftifie  him  in  thine  heart  ?  Art 
 thou  able  to  fay,  that  he  is  holy  in  all  his  wayes, 
 J  and  in  this  to  fee  the  greatneffe  of  (7^,  and  thy 
 owne  folly  and  weakneflfe  t  Canft  thou  fay , that 
 thou  art  but  dnfi  andafhes,  and  to  fay  it  in  good 
 earneft?Canft  thou  looke  on  thy  felfe  as  on  a  vile 
 I  Creature,  as  Peter  did,  faying,  Coefromme :.  for 
 lam  afinfttllman  f  Then  I  will  belceue,that  thou 
 haft  feene  God  in  his  greatnes,  I  will  beleeue  that 
 thou  haftfeene  him  in  his  All-fufficiencie>  that  he 
 hath  prefented  himfelfe  by  his  fpirit  vnto  thy 
 foulc,  infome  meafure,  when  thou  feeft  thefe 
 effefts  in  thy  foule,  when  thou  feeft  thy  igno- 
 rance, and  thy  vilenes,  when  thou  feeft  what  an 
 emprie  Creature  thou  art,  furc  this  is  another 
 thing,by  which  thou  may  ft  judge,whether  thou 
 haft  experience,  whether  thou  haft  pra&ifed  this 
 do&rine,  that  we  haue delivered  ofthcjdll-fkffi- 
 ciency  of  God,  and  of  the  eraptineffe  of  the  Crea- 
 ture. 
 
 Moreover,  if  God  be  All-fafficient >  why  are 
 we  then  fo  readic  to  knocke  at  other  mens  dores? 
 Why  are  wee  then  fo  readie  to  goe  to  the  Crea- 
 ture, to  feekehelpe,  and  comfort,  and  counfell  j 
 
 P  from 
 
 **9 
 
 Note. 
 
 Whether  we 
 ok  feeke  to 
 him  ? 
 
170 
 
 6 
 
 Whether  m 
 be  content 
 vfirhGotb 
 provifionfor 
 vs? 
 Simile, 
 
 7 
 Whether  we 
 looke  to  e- 
 vrnts  in  do- 
 ing our  du- 
 tie? 
 
 Of     Gods 
 
 from  it,  and  to  knockc  fo  little  at  his  doore  by 
 prayer,  and  fecking  to  him?for,  if  thou  bcleevcft 
 him  to  be  All-fufficient ,  thou  wouldeft  be  abun- 
 dant in  praycr,thou  wouldeft  take  a  little  time  to 
 looke  to  others,  thy  chicfe  bufines  would  be  to 
 looke  to  him,not  oncly  in  praying  to  him,  but  in 
 ferving  him,and  pleafing  him :  We  knockeat  his 
 dore  as  wel  by  the  d uties  of  obedi  ece,as  by  pray- 
 er,and  feeking  to  him ;  if  thou  thinkeft  him  to  be 
 \*4ll-(»fficient,  why  doeft  thou  not  doc  this  ? 
 
 Againe,  if  thou  thinke  him  to  be  All-fnffici- 
 
 tm,  why  art  thou  not  content  to  be  at  his  imme- 
 
 j  diate  finding  «*  Put  the  cafe  he  depriue  thee  of  all 
 
 things  clfe,  and  doe  with  thee,  as  parents  doe 
 
 with  their  Children,  who  giue  them  not  a  pen- 
 
 ny  in  their  purfe,  but  tell  them  they  will  provide 
 
 for  them,  why  art  thou  not  content  that  God 
 
 fhoulddoefo  i  What  if  he  ftrip  thee  of  all  thy 
 
 wealth,of  thy  liberty,of  thy  friends,fo  that  thou 
 
 canft  looke  for  nothing  but  immediately  at  his 
 
 hands,  to  feedethee  ashefeedsthe2?*xw.r,and 
 
 the  Lymsy  if  he  be  All-fuffkiem,  why  doft  thou 
 
 not  truft  in  him,  in  fuch  a  cafe,  and  reft  vpon 
 
 him? 
 
 Againe ;  laftly,  if  thou  thinkeft  God  to  be  All- 
 fuffieient,  when  thou  haft  any  fervice,  or  dutie 
 to  doe,  either  belonging  to  God,  or  man,  why 
 doft  thou  not  refolue  vpon  the  doing  of  it  with- 
 out lookingtotheconfequem  whatsoever  k  be? 
 For  if  he  be  K^ll-Juficient,  then  all  our  care 
 /hould  be  to  doe  our  dutie,  and  to  leaue  the  fuc- 
 ceffe  to  hinu 
 
 A 
 
I 
 
 LL-8VFFICIENCY. 
 
 A  fcrvant  that  thinks  his  Matter  is  able,  and 
 willing  to  giue  him  wages,  and  provide  for  him 
 fufficiently  at  the  end  of  the  day,  or  the  yeare, 
 or  at  the  end  of  his  fervice,  he  will  be  carefull  to 
 doe  his  worke,  without  looking  to  his  wages, 
 without  making  provifion  for  him felfe,  and  fo, 
 if  thon  bckcue  God  to  bt  All-sufficient ,  thou  wilt 
 feeke  no  more  but  to  finde  out  what  thy  du  tic  is, 
 what  rule  thou  oughteft  to  walk  by,what  fervice 
 thouoweft  to  man  in  fuch  a  cafe,  how  tokeepc 
 a  good  confeience  in  fuch  a  bufinefle,  in  fuch  a 
 ftraight,  in  fuch  adifficultie,  thou  wilt  fet  thy 
 wits  a-  workc  to  finde  out  this  $  but  when  thy  wit 
 is  over-running  thy  dutie,  and  thou  looked  to 
 theconfeqvence  (if  I  doe  this  and  this,  this  will 
 befall  me)  that  is  a  figne  thou  thinkeft  not  God  co 
 be  AlLfufficient,  thou  thinkeft  thy  Matter  can- 
 not provide  for  thee,  but  thou  thinkeft  I  fhallbc 
 poore,  when  I  hauc  done  his  fervice,  and  there- 
 fore I  will  provide  for  my  felfe  J  (hall  want  com- 
 forts, Ifliall  haue  enemies  come  in  vponme$if 
 thy  Matter  be  ^Sunne^  a  shield,  and  a  Buckler, 
 and  an  exceeding  great  reward,  and  thou  beleeveft 
 him  to  be  fo,  thou  wouldeft  finde  out  onely  thy 
 dutie,  and  it  is  no  matter  what  the  confequence 
 is  i  So  you  fee  the  three  men  did,  wee  hauc  re- 
 folvedthat  wee  will  not  worfhip  thine  Image,  and 
 whereas  you  threaten  to  call  vs  into  a  burning 
 fiery  Fornace,  that  we  care  not  for,  God  is  able  to 
 deliver  vs,  they  did  fee  Gods  AlUfnfftciencie,zwA 
 therefore  they  did  the  dutie.  Certainely,  Belo- 
 ved, in  any  difficult  cafe,  no  man  will  doe  hisdu- 
 
 P  2  tie, 
 
 — 7 " 
 
 171 
 
 Infii 
 
 nnces% 
 
 The  three 
 Children. 
 
17* 
 
 No  man  can 
 perforate  a 
 
 dutiethatis 
 difficiltjWitb- 
 out  beleevjng 
 
 GoJsAUfuft' 
 |  t  untie. 
 
 Darnell. 
 
 o 
 
 F 
 
 O     D     S 
 
 Mordecai. 
 
 tie,  except  he  be  perfwaded  that  Godis  All-frffi- 
 cientfThok  three  men  would  never  haue  refufed 
 to  worfhip  the  Idoll,  except  they  could  haue 
 faid,  and  thought  in  their  htzxts^God  is  able  to  de- 
 liver vs  oai  of  thy  hands,  O  King.  This  they  fayd, 
 andrefolvedtodoe. 
 
 And  fo  Daniell  refolved  to  doe  his  dutie,  and 
 nottogoe  afteppe  out  of  the  path,  befidesthe 
 Rule,Well  j  he  fhall  be  caft  into  the  Lyons  deme^  I 
 yet  he  keepes  his  refolution  firme;  it  was  enough 
 for  him  to  doe  his  dutie,  for  the  cojifequence  of 
 it,  he  left  it  to  God  ?  for  he  knew  he  was  All-fuffi~ 
 cient.  You  fee,  God  watched  over  them,and  deli- 
 vered them  all.  And  fo  likewife,in  refufing  toeat 
 of  the  Kings  meate,  Daniell  would  not  pollute 
 himfelfe,  it  was  not  lawfull  for  him  being  a  lew, 
 it  might  haue  coft  him  his  lifefor  ought  he  knew, 
 if  he  had  looked  on  the  confequence,  but  he  re- 
 folved to  doe  it.  Sayth  the  Text,  he  refolved  in 
 his  heart  to  doe  it,  and  committed  it  to  God.  And 
 wc  fee  in  all  thefe  cafes,<7&rffhewed  himfelfe  fuf- 
 ficient.  So  he  doth,  when  wee  looke  to  our  dutie 
 fincerely5&  faithfully3whcn  we  doe  it,and  looke 
 not  to  the  confequence,  he  is  then  All-fuffkient, 
 and  will  fhew  himfelfe  to  be  fo.  And  the  like  we 
 fee  in  the  cafe  of  Mordecai,  he  thought  it  was  a 
 finnztobowio  Ham  an,  who  was  an  Amalekite, 
 he  would  not  doe  it ;  Well  •,  but  they  (hall  all  be 
 deftroyed,he,  and  all  the  Iemes  -,  I  but  God  was  a- 
 ble  to  deliver  them .  And  fo  he  tels  Hejler  confi- 
 dently, the  Church  fhould  be  delivered,  but  he 
 knew  not  how,  but,  fay  th  he,  if  it  be  not  by  thy 
 
 hands 
 
ALL-IVFFlCIiNCY, 
 
 hands,  thoufhalt  faretheworfefor  it,  but  ccr- 
 tainely,  fayth  he,  deliverance  Jhall  come  to  the 
 Church,  one  way,or  other,  God  is  All-fufficient  ^ 
 Hcrevpon  flie  refol  vcth,fay  ing  in  effc<ft  whatfoe- 
 ver  be  theconfequence,!  will  doe  it,  it  is  ray  du- 
 tie.  And  you  know,GWfliewed  himfelfe  All-fuf- 
 ficient  in  delivering  her,  and  hira,and  all  the  peo- 
 ple of  the/*JW:So,,Ifay,if  thou  wouldeftfinde 
 out  whether  thy  heart  beleeue  all  this,that  is  de- 
 livered, whether  thou  doe  pra&ife  it  or  no:Con- 
 fidcr,  if  thou  canft  doe  this  or  tforConfider  what 
 thy  duty  is  vpon  every  occafion,and  never  looke 
 to  theconfequence,  either  to  thelofle  of  prefer- 
 ments, of  riches,or  favour :  for  God  is  AlLfuffici- 
 ent,  he  can  bring  it  in.  Be  it  againe,  oil  the  other 
 fide,  fuch  crolfes,andioffes  are  like  to  follow 
 vpon  it,  yet  he  is  ^All-fufficient^ 
 fo  that  thou  doft  it  more  or 
 lefle  according  to  thy 
 opiniohof  his  All- 
 fufficiencic^f. 
 
 So  much  for  this  time. 
 
 m 
 
 F  I  &(J  S. 
 
 Pj 
 
 THE 
 
THE 
 
 SIXTH 
 
 SERMON. 
 
 G   E  N  I   «    I    S   I7,    I. 
 
 Walfy  before  me&  be  thou  perfeB. 
 
 E  haucakeadie  finifhed  the  firft 
 part  of  thefe  words.  Cod  is  All- 
 fnffieient. 
 
 Which  words  containc  the 
 Covenant  on  Gods  part,  /  will 
 be  k_All  jnfficient)  which  here  is 
 exprefTcd  in  the  general l,but  in  other  places  more 
 particularly  >as  1  flicwed  you  then  when  we  hand- 
 led the  words. 
 
 The  other  -parr of  the  words  containethe  co- 
 venant, or  condition  required  on  our  $d.n;Walke 
 before  me,  and  be  t  Imperfect.  God  mil  be  All-fuffi- 
 citnrvrtto  vsl  that  is  his  promife3and  he  requires 
 of  vs,  that  we  fliould  keperfeel  with  him,hc  will 
 be  AlLfnfficient  to  them  that  depend  vpon  him., 
 1  he 
 
VP&X.  GHTNBS. 
 
 he  will  be  wholly  theirs  that  will  be  wholly 
 his. 
 
 So  the  maine  poynt  that  we  haue  to  handle,  is 
 that  which  (Wjrequires  on  our  parts,  without 
 which  we  haue  no  intereft  in  his  covenant ,name- 
 ly,that  we  btfincere  &cperfec7,  but  before  I  come 
 to  handle  this  poynt  which  is  the  maine,  I  will 
 touch  an  obfervation  or  two  by  the  way. 
 
 And  firft  from  the  Connexion,  /  am  God  AIL 
 fufficientjherefore  walke  before  me>  and  be  thottper* 
 feet, (I  will  but  touch  it,becaufe  I  handled  thd  ne- 
 gatiue  part  of  it  at  large. )  This  we  may  obferue, 
 that 
 
 Every  man  is  more  or  lejfe  perfect,  as  he  is  more 
 or  leffeperfwaded  of  Gods  Cdll-fuffcieneie. 
 
 You  fee,that  is  made  the  ground  of  om  perfect 
 walking  with  God,  that  we  foeleeue  him  to  be  All. 
 fufficient,  and  therefore,  I  fay,  asourperfwafion 
 of  that  is  more  or  lefle,fo  every  man  more  or  lefs 
 is  perfect  with  God  jThat  is  k,  Looke  how  a  mans 
 faith  in  Gods  promifes,  and  in  his  providence,  rs 
 moreorlefle,  looke  how  he  hath  found,  by  his 
 experience,  God  to  be  more  fufficient  to  him,  or 
 leife,  fo  is  every  mans  walking  with  CW  more  or 
 lefle  perfect. 
 
 The  reafon  of  which  is,  partly,  becaufe  it  is 
 Gods  argument:  when  God  vfeth  any  argument, 
 looke  how  far  that  takes  place  in  the  heart,  looke 
 howfarrethevnderftanding  is  convinced  of  it,! 
 fo  farre  it  prevailes  alfo  with  the-will  and  affe&i^ 
 _  P  4 ons, 
 
 w 
 
 DoB. 
 Mea  are  more 
 or  Iefle  perfect 
 as  they  are 
 perfwaded  of 
 GxLsjtiLfuffi*  \ 
 
 Reaf.j. 
 It  is  Gods 
 argument  to 
 perfvwde  to 
 perfe&neflc. 
 
i7* 
 
 O  f      Mans 
 
 Reaf.  2. 
 This  perfvta- 
 fion  heaks 
 ftlfe  lone- 
 
 TolabouHor 
 this  per (Vvafi- 
 co. 
 
 ons,  andfofarreitprevailesinthepra&ife,  and 
 converfation  of  a  mans  life :  Now  when  God  ma- 
 kcth  this  the  ground  of  our  f  erf etineffs  So  farre,I 
 fay,  as  a  man  is  convinced  of  it,  fo  farre  as  he  is 
 perfwaded  of  it,  fo  farre  it  will  produce  this  ef- 
 fect, to  make  him  prfett,  and  (incere  in  his  wal- 
 king with  God. 
 
 Againe,  partly,  the  reafon  of  it,  is,  becaufeit 
 heales  that  which  is  thecaufcof  allourvnper- 
 fedneffe,  and  vnevenneffe,  which  is  felfe-loue. 
 The  reafon  why  men  walke  not  conftantly,  and 
 perfedly  withGW,  is  becaufe  theyloue  them- 
 felues  inordinately, they  thinke  to  provide  better 
 for  themfe  lucsrwhen  a  man  is  fully  perfwaded  of 
 Gods  All-fttjficicnctiSx.  anfwers  all  thofe  falfc  rea- 
 fonings,  all  thofe  deceitfull  arguments  that  felfe- 
 loue  is  ready  to  bring  to  vs,vpon  every  occafion- 
 there  is  no  man  departs  from  GW,but  he  thinkes, 
 at  that  time*  it  is  better  for  him  fo  to  doe:  when 
 it  {hall  be  anfwered  him  J3ed  is  JlLfufficient^  it  is 
 better  for  thee  to  keepe  in  the  rtraite  way,  if  thou 
 feekethyfelfebydifobeying  of  him,  it  (hall  be 
 worfe  for  thee^  when  all  the  falfe  reafotiings  of 
 felfe-loue  are  anfwered,  the  heart  mull  needs  be 
 perfect. 
 
 The  Vfecf  it  in  briefc  is,that  we  ihould  labour 
 to  be  perfwaded  of  this  truth,  and  apply  it,  and 
 makevfeofit,vpon  every  occafion:  when  any 
 command  is  prefented  vnro  vs,  when  any  thing 
 is  to  be  done,  run  to  this  principle,to  be  perfwa- 
 ded of  Gods  K^ill-fujficiency,  that  (k:ll  helpe  thee 
 i  to  doe  cveiy  dutic,  that  (hall  prefer ue  thee  from 
 
 every 
 
VPRIGHTNES. 
 
 every  finne :  for  example,  God  hath  commanded 
 vs  to  deny  our  felucs  in  our  profit,  in  our  credit, 
 and  our  pleafures  .-and  many  times  it  comes  that 
 we  are  to  performe  this  dutiein  particular  cafes, 
 cofider  feriou  fly  then  of  the  ftrength  of  this  prin- 
 ciple that  God  is  AlLfufficient ;  it  will  make  thee 
 able  to  doe  the  dutie  throughly.  What  though 
 thou  be  aloofer  in  thy  credit ^If  Godhe  All-fnffi- 
 cient,hz  is  able  to  make  it  vp.  What  though  thou 
 be  a  loofer  in  thy  profit  as  Amaziah  was  ?  Is  not 
 he  able  to  giue  theefourefcorc  talents,  fayth  the 
 Prophet  to  him  <  What  though  thou  be  a  loofer 
 in  thy  pleafures,that  thou  loofe  or  want  the  plea- 
 litres  offwnefor  a  feafon?  Is  not  he  able  to  make  it 
 vp  vtithpeace  ofeonfeience,  ejr  joy  in  the  holy  Ghofl? 
 Andfoagaine  -,  Wee  are  commanded  to  takevp 
 onr  daily  croffey  &  not  to  take  bafe  &  finfull  cour- 
 fes  to  avoid  crofles,  and  troublcs,and  affiidiions, 
 when  wee  meete  with  them  in  right  and  ftraigbt 
 wayes,  and  furely,  the  way  to  performe  this  du- 
 tie, is  to  be  perfwaded  of  Gods  All.fufficiency ,  let 
 a  man  thinke  that  God  is  able  to  defend  and  carrie 
 him  thorow,  that  he  is  able  to  keepe  him  in  the 
 time  of  thofe  fufferings,  that  it  is  he  that  keepes 
 thekeyes  of  the  prifon  doore,  that  opens  and 
 fhuts/when  hepleafeth,it  is  he  that  makes  whole, 
 and  makes  ficke .  the  iffnes  of  life  and  death,  belong 
 to  him:  Every  mans  judgement ',  though  hefeeke  the 
 face  of  the  Ruler : yet  it  is  from  him:  let  men  consi- 
 der, that  it  is  not  the  Creature  that  inflifts  any 
 crofle,  or  affli&ion,  or  punifhment  vpon  vs,  but 
 h  is  he  that  doth  it  by  the  Creature,and  that  wil  I 
 
 inable 
 
 177 
 
 Note. 
 
i78 
 
 Why  men 
 
 *  feekethem- 
 felaes  ever- 
 much  in  their 
 callings. 
 
 Note. 
 
 O 
 
 F 
 
 M 
 
 A    N    t 
 
 inable  a  man  to  bearc  any  croffe,to  pafTe  through 
 all  varietie  of  conditions,  and  not  to  divert  from 
 a  ftraight  way,  but  to  goe  through  the  ftorme 
 when  he  meets  with  it. 
 
 And  fo  we  may  fay  of  every  other  dutie,to  ex- 
 crcifethedutiesofour  particular  cdlings,not  for 
 our  owne  good,but  for  the  good  of  others :  Beh- 
 ind, this  is  a  fpeciall  thing  men  Ioofe  their  liues, 
 they  loofe  that  blefled  opportunitie  they  haue  to 
 grow  rich  ingoodWerkcs,thzt  whereas  every  day 
 they  might  adde  much  to  their  treafure,  to  their' 
 reckoning  againft  the  day  of  Iudgement,  whileft 
 they  ferue  themfelues,and  feeke  thcmfelues  alto- 
 gether^ is  but  time  loft.  Now,I  fay,\vhat  is  the 
 reafon  that  men  in  the  exercife  of  their  callings, 
 haue  fuch  an  eye  to  their  own  profit,&  not  to  the 
 profit  of  others,whom  they  deale  with,that  they 
 haue  fuch  an  eye  to  their  owne  credited  ad  van- 
 tage, and  not  to  others  good  ?  It  is  becaufethey 
 thinkc  they  muft  be  carefull  to  provide  for  their 
 own  eftate,to  looke  to  themfelues,  they  haue  no 
 I  body  elfe  to  doe  it:Now  let  a  man  be  perfwaded 
 !  that  God  takes  care  for  him,  that  riches  are  as  the 
 I  fhadow  that  follows  the  fubftance  of  a  minsfer- 
 feft  walking  with  GW,that  it  is  God  that  giues  the, 
 it  is  he  that  difpenfeth  them,it  is  he  that  giues  the 
 reward,the  wages  belongs  to  him,the  care  of  the 
 worke  onely  belongs  to  vs ;  If  a  man  would  deny 
 himfelfe,  &  be  a  loofermany  times  in  hiscalling^ 
 and  be  content  to  doe  many  things  for  the  pro- 
 fit of  others,to  vfe  thofe  talents  that  cWhath  gi- 
 ven him,  not  for  his  owne,  but  for  his  Matters 
 
 t advantage  5 
 
VPRIGHTNEf. 
 
 -  -  «■  ■  
 
 advantage ;  I  fay,  if  he  would  doc  this3he  fliould 
 iinde  God  AlLfufficientyznd  the  perfwafion  of  his 
 AlLfufficiency  is  that  that  ftrengthens  a  man,  and 
 makes  him  conftant  in  the  performance  of  it. 
 This  you  may  take  for  a  fure  rule,there  is  no  one 
 dutie  that  fhall  coft  a  man  any  peril!,  that  fhall 
 coft  him  any  labour,  any  loffe  that  a  man  will  be 
 willing  to  doe,  without  the  perfwafion  of  Gods 
 K^U-fufficicme,  he  never  doth  it  without  this 
 perfwafion,  he  never  fayles  in  it,  but  as  farre 
 as  he  fayles  in  the  beliefe  of  this.  For  exam- 
 ple. 
 
 Abraham  when  he  was  put  on  the  hardeft  taske, 
 to  leaue  his  Country  y  and  his  Fathers  houfe,  hee 
 was  perfwaded  that  God  would  be  with  him,and 
 would  blcfle  him :  for  God  had  made  him  a  pro- 
 mile  to  doe  it,  it  was  eafie  then  to  performe  it, 
 but  aftcrwards,when  he  began  to  fhrinke,  and  to 
 doubt  of  this.,  that  God  might  fayle  him*  that  he 
 would  not  be  GodAll-fefficient  tohim^as  when 
 he  went  downcinto  Egypt,  he  denied  Sarah  to 
 be  his  wife,  what  was  the  caufe  of  this  finne? 
 But  becaufe  he  was  afraid  that  God  could  not 
 defend  him.  And  fo  David,  how  many  hard 
 taskes*  went  he  through,  with  all  chearefulnefle, 
 and  conftahcie  i  but  when  he  began  to  fayle  of 
 th<sperfwafion,that  God  was  able  to  deliver  him 
 from  sW,and  to  bring  him  into  the  Kingdome, 
 thenhebeginncstofteppeout  from  that  dutie, 
 and  way  of  obedience,  that  he  fhould  haue  wal- 
 ked in,  toflieto^te,  &c.  Therefore  the  myy 
 I  fay,  to  make  our  hearts  perfeft  with  God,  is  to 
 
 increafe 
 
 179 
 
 Note. 
 
 Inftance, 
 
i8o 
 
 The  Sacra- 
 mem  fealeth 
 both  pares 
 of  the  Cove. 
 nant. 
 
 What  God 
 offers  vs  in 
 the  Sacra, 
 merit. 
 
 O 
 
 F 
 
 M 
 
 AN* 
 
 incrcafethis  pcrfwafion  of  Cods  ■^All-fafficiencie. 
 Now  this  we  fhould  do  efpecially  at  thefe  times* 
 when  we  are  to  receiue  the  Sacrament :  for  what 
 is  the  Sacrament,  but  the  feale  of  the  Covenant, 
 on  both  parts  C  It  is  the  feale  to  the  Covenant, 
 on  Gods  part,  hee  promifeth  to  be  All- faff scient, 
 and  the  Sacrament  feales  this  to  you  5  when  it 
 is  fayd  to  you3  take,  andeate,  this  is  my  body,  the 
 meaning  is  this,  lefus  cbrift  giues  himfelfe,  and 
 God  the  Father  giues  him,  and  fayth,take  him^ 
 That  is ;  Take  Cbrift,  with  all  his :  It  is  certaine, 
 he  is  a  Husband,that  is  AlLfnfficient,  he  is  a  field 
 that  is  full  of  treafurc,&  fo  you  muft  thinke  with 
 you  rfelues,  when  you  come  to  receiue  the  Sacra- 
 ment, that  lefus  Chrift  himfelfe  is  given  to  you  ^ 
 I  That  is,  lefus  chrifl  with  all  his  riches>  and  trea- 
 \  fure,  with  all  his  benefits  and  priviledges.Now, 
 when  you  haue  taken  Cbrift,  ( as  it  is  a  free  gift ) 
 then  confider  all  thofe  particular  benefits,labour 
 to  dig  that  field,and  to  fee  ail  the  varietie  of  trea- 
 fures  in  it,you  (hall -find  that  thereis  nothing  that 
 you  can  defire,  but  you  fliall  finde  it  in  him,  you 
 I  fhall  finde  an  All-fufficiencie  in  him.both  for  this 
 life,  and  the  life  to  come. 
 
 Againe^  As  this  is  tht  Covenant  ,6x1  Gods  part, 
 that  is  fealed  to  vs  in  the  Sacrament,  fo  you  muft 
 remember  that  you  put  to  your  feale  likewife, 
 toconfirraethe  Condition  of  the  Covenant,  on 
 your  part.-for  fo  haue  you  promifed3there  is  a  fti- 
 pulation,  an  engagement,  remember  that  you 
 keepe  Covenant,  and  Condition  with  him,  (for 
 it  is  reciprocall: )  for  all  Covenants  muft  bee 
 
 mutualL 
 
V 
 
 PRIGHTHE    8. 
 
 1S1 
 
 mutual!,  they  muft  be  bctweenc  two  parties^and 
 remember,that  thou  put  thy  feale  to  it 3that  thou  re- 
 new with  Godtht  Covenant,thatthou  haft  made 
 1  to  tvalke  before  him  perfectly.  Now,  the  end  of  the 
 Sacrament,  is  to  remember  this,  Doe  this,  fayth 
 Chrifts  in  remembrance  of  me  $  As  if  he  fhould  fay, 
 you  will  be  ever  and  anon  readie  to  forget  this 
 Covenant* 
 
 Another  point,  that  I  defire  to  obferue,bcfore 
 I  come  to  handle  the  maine5is  from  thefc  words, 
 Walke  before  me  (jrclt  is  a  Metaphor  I  findc  very 
 frequently  vfed  in  Scripture,  and  therefore  wee 
 will  not  pafle  it  ovzxjvalke  before  met,  and  be  thou 
 perfett.  Whence  we  will  therefore  obferue,  that 
 
 There  is  a  great  fimilitude  betweene  a  Chriftiam 
 life,  and  walking  from  place  to  place. 
 
 I  find  not  any  metaphor  in  the  Scriptures  vfed 
 more  frequently,  and  therefore  it  fhould  teach 
 vs  fome  thing:for  a  metaphor,you  know,is  but  a 
 fimilitude  that  iscontradtcd  to  one  word,it  is  but 
 a  fhort  fimilitude,folded  vp  in  a  word,and  fome- 
 whatistobe  taught  vs,  fome  refemblance  there 
 is  that  we  will  labour  to  expreffe,and  make  fome 
 fhort  vfe  of  it. 
 
 When  the  Lord  fay  th  to  ^Abraham,  lam  AlU 
 fnfficient ;  therefore  walke  perfectly  before  me,  it  is 
 as  if  he  had  fayd,  Abraham  ,1  meane  to  be  a  good 
 Matter  to  thee,  I  meane  to  giue  thee  fufficient, 
 wages,  thou  fbalt  want  nothing  thou  needeft  • 
 now  be  thou  carcfull  to  doe  thy  worke,be  not  i- 
 
 dle, 
 
 BoB. 
 A  Cbriftiani 
 life  like  a 
 walke. 
 
l8* 
 
 O 
 
 M 
 
 AMI 
 
 I 
 
 What  meant 
 
 by  walking. 
 
 Particular  aci 
 tion*,  are  Co 
 many  fteps  in 
 our  journey. 
 
 die,  fit  not  ftill,  but  be  working  ( for  that  is  inti- 
 mated by  walking  )  to  rvalkc  is  ft  ill  to  be  a&ing  in 
 fome  thing,  ftill  to  be  workmg,to  be  in  employ- 
 ment, and  not  fit  ftill,  fo  that  this  is  intimated  to 
 vs,when  he  fayth, walke  before  me,  that  the  whole 
 courfc  of  this  life  is  like  a  journey  from  one  place 
 to  another.  And  againe  every  particular  a&ion, 
 is  like  fo  many  fteps  taken  to  that  journeys  end, 
 and  (  marke  it,  I  fay,)  looke  what  the  rounds  are 
 in  aLadder,that  goc  from  the  bottom  to  the  top, 
 looke  what  the  paces  in  a  journey  are,  fo  many 
 paces  goe  to  make  vp  the  j ourney ,  fo  doth  every 
 particular  ad  goe  to  make  vp  ^  Chriftian  courfe 
 that  every  man  is  to  fulfill :  fo  then,  as  every  ftep 
 a  man  takes,  tends  to  fome  fcope,or  other,  either 
 Eaft,or  Weft,or  North,or  Somh,in  generalland 
 in  particulars  fome  particular  place,neare  fome 
 Citie,  fome  Towne,  or  fome  Roome,  fo  every 
 a&ion  in  a  mans  life,  it  either  tends  in  generall  to 
 Eaft,or  Weftjthat  is-to  good  or  evill,  it  tends  to 
 the  fervice  of  Gody  or  to  the  fervice  of  Sdt6a*,and 
 likewife,in  particular,it  tends  either  to  this  good 
 dutie,  or  to  avoyd  this  particular  finne,to  this  or 
 that  particular  fervice  otGed&lSathanw  of  our 
 felues. 
 
 So  that  not  onely  the  greater  a(5iions(markc  it) 
 but  even  the  lefler,  every  one  of  them,  it  is  like  a 
 pace  in  a  journey,  which  that  I  may  make  plaine 
 to  you,y  ou  muft  know,  that  all  the  a&ios  we  do 
 either  be  anions  that  belong  to  our  generall,  or 
 to  our  particular  calling,or  fuch  as  fit  vs  to  them. 
 Now  take  the  Ioweft  and  the  meaneft  a&ion, 
 
 your 
 
VpUghtibi, 
 
 your  eating  and  drinking,  your  fleepe  &recrea. 
 tion,  they  are  all  ftcpsthat  tend  to  this  Iourney, 
 that  tend  to  this  fcopc,  every  one  of  them  is  a 
 ftep  nearer  to  God,and  to  hea  ven,if they  be  right- 
 ly vfed*  and  from  him,  if  they  be  not  vfed  as 
 they  ought;  Whether yon  eate  or  drinkey  or  what  foe- 
 very  $tt  doe  Joe  it  to  the  glory  ofGodJNhzx.  ever  you 
 doe,  mai  ke  that  fuprcame  fcope,  fo  that  all  acti- 
 ons tend  to  one  or  other  ofthefe  5  now  you  need 
 make  ho  queftion,  but  even  thofe  common  ani- 
 ons are  fteps  that  lead  to  the  journey  seven  as  you 
 fee,  a  fervantthat  is  fet  to  worke,  or  to  goe  a 
 Iourney  ,that  is  to  mowe,or  to  driue  a  Cart,even  1 
 the  whetting  of  the  fithe,is  a  part  of  his  workers  J 
 well  as  the  mowingof  the  grafle^the  provendring 
 of  his  horfe,is  a  difpatching  of  his  Iourney,a  go- 
 ingoninit,  as  well  as  when  he  rides,  and  fothe 
 oyling  of  the  wheele,  is  a  drawing  on,  as  well  as 
 every  ftep  he  takes :  So,  I  fay,  it  is  in  thefc  com- 
 mon adions,  that  we  make  leife  account  of,  our 
 deeping,  our  eating>our  drinking,our  recreation, 
 every  one  of  them,  is  afteppe  in  the  Iourney. 
 I  fpeake  it  for  this  end,  that  wee  may  not  negled 
 any  a&ion,  that  wee  may  not  defpife  the  leaft  of 
 our  a&ions:  for  there  isnot  one  of  them,  but  it  is 
 a  pace,or  a  ftepperfo  that  this  you  muft  make  ac- 
 count of -every  day  you  finifh  a  great  part  ofyour 
 fpjtce:foryou  do  many  adions.Now  looke  what 
 acfiionsyou  doe,fee  what  they  be,examine  them 
 at  night  ^  for  every  adion  is  a  ftep,and either  you 
 ftep  towards  GWin  it,or  you  ftep  fro  him ;  either 
 you  ftep  towards  heaven,  or  towards  helkhere- 
 
 fore 
 
 18; 
 
 A&ions  that 
 At  vs  to  our 
 callings,  are 
 fteps  in  our 
 Iourney. 
 
 Simile* 
 
 The  meancft 
 
 action,  not  to 
 be  negleclcd. 
 
184 
 
 O 
 
 M 
 
 A    M    S 
 
 Flue  things 
 in  a  mike  or 
 Iourncy 
 
 That  which  a 
 man  goes  to. 
 
 I 
 Grace* 
 
 2 
 Gods  glory. 
 
 Salvation. 
 
 fore  looke  to  every  action. But  this  is  in  general!. 
 
 No  win  particular  (to  bring  this  fimilitudea 
 little  nearer )  you  muftconfiderina»^/fofrom 
 one  place  to  anothcr,when  you  go  in  a  Iourney, 
 K  you  haue  thefe  particulars. 
 
 Firft,  There  rauft  be  a  place,a  terme  to  which 
 you  walke,  fome  whither,  whither  a  man  goes. 
 
 Againe;  There  rauft  be  a  place,or  terme  from 
 which  a  man  comes. 
 
 Againe ;  There  is  a  diftance :  for  in  a  point,  or 
 a  little  fpace  a  man  cannot  walke. 
 
 Againe ♦ There  muft  be  a  ground  to  walke  vp- 
 on. 
 
 And  there  muft  be  a  path  :  for  in  particular 
 j  Iourneys,  as  from  Thebes  to  Athens,  there  is  a 
 ftraight  path- way  to  walke  to  it,&c.  Thefe  par- 
 ticulars we  will  expreffe  to  you  in  this  courfe  of 
 a  Chriftian  life. 
 
 Firftjl  fay,there  muft  be  a  place  to  which  a  man 
 gocsjermwfts  dd  quern,  as  wecall  it,and  that  is  to 
 grace,  we  travaile  to  grace,wetravaileto  the  fer- 
 viee,  and  glory  of  God,at\d  wetravailetop/?^/- 
 on,  thefclfindeinthe  Scripture  to  be  the  ends, 
 and  the  aymes,and  the  fcopc,and  mark,at  which 
 every  man  is  to  look  in  his  journey  ,in  the  courfe 
 of  his  life.  Labour  to  grow  in  grace,  which  ena- 
 bleth  vs  to  ferue  Ged,  withoutwhich  we  can  doe 
 nothing: Labour  alfo,  when  you  haue  it,tocome 
 to  the  fruits,  and  operations,  and  effeds  of  itj 
 that  is,  to  fpend  your  time  in  doing  fome  thing 
 that  may  tend  to  <7<vfc  glory, and  fer vice.  And  laft 
 of  all,  looke  at  the  reward,  lobke  at  falvation, 
 
 which 
 
V 
 
 P  R   I  G   H  T  N  E    8. 
 
 which  is  the  end  of  that  Journey,there  is  no  que- 
 ftion  of  the  two  former,  that  the  end  isgrace,  and 
 righteoufnes,  there  is  more  queftion  of  the  latter, 
 whether  a  man  may  make  falvation,  and  the  re- 
 compence  of  reward,an  end,  a  marke,and  fcope, 
 to  which  he  travaiies  :  but  all  thefc  are  our  ends 
 you(hallfee^?.2<5.i3.  Paul  is  fent  to  preach  to 
 the  people ^and  this  is  the  fcope  of  his  preaching, 
 he  was  lent  to  open  their  eyes,  that  they  might  turne 
 from  darkneffe  to  light,  from  the  power  of 'Sathan  to 
 God, that  they  might  receine  the  forgiuenes  offinnes, 
 and  inheritance  among  them  that  are  fanBified by 
 faith  in  chrifi .Marke  it,that  they  may  turne  from 
 darknes  to  light,  there  you  fee  the  fcope  is  lights 
 becaufc  without  light,  a  man  cannot  fee  his  way, 
 Grace  belies  a  man  in  his  Iourney,  as  light  doth : 
 the  next  thing  is,  from  the  power  ofSathan  vnto 
 God\  That  is,  from  living  in  bondage  to  Sathan, 
 toferue6W>to  do  that  which  ftands  with  hisglo- 
 rie,  and  advancement,  and  then  laftly  :  that  they 
 may  receine  forgiuenes, &  inheritance  among (I  them 
 that  are  fanBified  by  faith  in  mee\  there  is  the  re- 
 ward: for  a  mans  ay  me  is  likewife  that  he  might 
 receiue  the  inheritance,  that  he  might  be  fa ved, 
 and  haue  heaven  in  the  end.  So  likewife  you  find 
 itexpreffedM^.j.  14.  Paul,  faythhe, pre '(fed 
 hardtorvardthe  marke,  for  whatpurpofe  <  for  the 
 price  of  the  high  calling  of  God  in  Chrifi,  there  you 
 fee  that  the  ayme  that  Paul  had  in  following  hard 
 to  the  marke,  was  a  marke  that  he  ay  med  at,  and 
 that  he  had  expreffed  before  to  bee  found  in  the 
 righteoufneffe  that  is  in  Chrift,  and,  favth  he,  that 
 
 Q~        '  1 
 
 185 
 
 A#.a6. 18, 
 
 PhiL  j.  14, 
 
18£ 
 
 Op     Mans 
 
 Hek  ll. 
 
 That  he  goes 
 from. 
 I 
 Sinae* 
 
 1 
 Sathans  fcr- 
 vice. 
 
 Damnation* 
 The  pathes 
 of  fin  many, 
 the  journeys 
 
 end  one. 
 
 Smile. 
 
 I  might  obtaine  the  price  of  the  high  caUing.xhc  price 
 ( that  is )  the  wages  •  as  a  man  that  runnes  a  race^ 
 there  is  a  price  propounded  to  him5  and  when  he 
 hath  finifhed  the  race,  he  obtaines  it,  fayth  he5 
 this  is  one  of  my  ends  to  obtaine  the  price  :  fo  it 
 is  faid  of  tJHofcs,  Heb.  u.be  hadrefpefi  to  the  re- 
 commence  of  reward.  So,  my  Beloved,  in  this  jour- 
 ney you  rauft  make  this  account,y  ou  travaile  to- 
 wards grace y  that  is  the  fcope  that  you  ayme  at  5 
 againe,  your  end  is  to  ferue  God,  to  feeke  his  gto- 
 ry,that  all  your  aftions  may  tend  to  it,and  laftly, 
 that  you  might  be  faved.that  you  might  haue  the 
 inheritance  with  the  Saints. 
 Now  the  terme  from  which  we  travaile  is  from 
 fwne,  from  the  fervice  of  Satbdv,  and  our  felues, 
 andlikewife  it  is  from  damtfAtbmfo  that  you  fhal 
 finde  this  difference  in  it,  that  all  men,  though 
 they  haue  but  one  Journeys  end,  yet  there  are 
 different  places,  from  which  every  of  them  tra- 
 vaile* according  to  the  different  finnes,to  which 
 they  are  inclined,  fomc  men  had  need  to  travaile 
 from  covetoufnes,fome  men  againe,from  prodi- 
 galitie,  thefcicemetogoc  contrary  wayes,  yet 
 both  ayme  at  the  fame  journeys  end,  as  two  men ' 
 that  intend  to  come  to  London*  one  comes  out  of 
 Kent,  another  comes  out  of  the  North,  thefe  men 
 fteme  to  goe  contrary,one  goes  North}mi  the  o- 
 ther  Sonth,  yet  both  agree  in  their  Iourneys  end, 
 foit  is  in  this  travaile,  fomc  men  are  fubje&  to  be 
 timorous,and  difcouraged,and  cowardly  in  their 
 anions,  fomc  menagainetobe  rafh,and  bold, 
 tfiefe  men  haue  contrary  courfes,  yet  they  both 
 
 travaile 
 
VPRlGHTNEi. 
 
 I  travaile  to  thefame  mediocrity,  to  the  fame  grace, 
 I  to  the  fame  way  of  righteoufneffe :  fo,  I  fay,the 
 I  termes  from  which  we  come  are  exceeding  diffe- 
 i  rent,  though  the Iourney send  be  the  fame  to  e- 
 veryman.  Looke  what  the  feverall  inclinations 
 of  men  are^even  therein  to  part  from  himfelfe,to 
 deny  himfelfe,to  refift  his  perfonal,and  particular 
 lufts,  that  is  the  tcrme,  from  which  he  is  to  goe  • 
 and  fo  likewifc  it  is  to  be  confidered,that  we  tra- 
 vaile  from  damnation,  that  every  fteppe  that  a 
 man  takes  in  the  way  of  righteoufneffe,  it  is  fo 
 many  fteps  from  death  to  lift,  he  is  fo  much  nea- 
 rer his  Iourneys  end:  for  falvation  is  now  neerer 
 thtn  tvhenyof*  klecved,fzy  th  the  Apoftlc ;  that  is, 
 looke  as  you  travaile  fafter  in  the  way  of  righte- 
 oufneffe, fo  your  reward  is  neercr,your  comfort 
 is  neerer  3and  fo  you  are  farther  from  judgement, 
 farther  from  definition. 
 
 Now,  on  the  other  fide,it  is  to  be  confidered, 
 that  as  this  is  the  ay  me  of  the  godly  man,tolook 
 to  grace,  andattheferviceof  God,  and  at  falva- 
 tion,that  is  the  way  that  they  travaile,So  there  is 
 another  way  that  othennen  travaile,  that  looke 
 at  finne,  at  dcftru&ion.  I  doe  but  fet  one  by  ano- 
 her,  that  you  may  Icarne  to  know  the  difference  : 
 there  is  alcopethat  every  man  hath,whatfoever a 
 man  doth,though  he  confider  it  not,  yet  he  takes 
 every  fteppe  by  vertue  of  that  vtmoft  end  that  he 
 hath.  There  is  a  generation  of  men  that  ay  me  ar 
 dcftru&ion,that  ay  me  at  finne,at  thofe  wayes  that 
 leaddowne  to  the  Chambers  of  death. 
 
 And  if  you  objeft,  and  fay,  I  but  no  man  pro- 
 Qjl  pounds 
 
 187 
 
 Ob* 
 
188 
 
 O 
 
 M 
 
 A    N     3 
 
 Anfitv. 
 Hellistheend 
 of  the  ccurfc 
 of  wicked  me, 
 though  they 
 
 tien 
 
 Nete. 
 
 pounds  fuch  an  end  to  hfmfelfe,  there  is  no  man 
 intends  the  deftru&ion  of  himfelfe. 
 
 I  anfwer^It  is  true,it  is  not  the  end  of  the  man, 
 but  it  is  the  end  of  the  courfe,  as  we  fay,  it  is  not 
 finis  opermtis,  but  it  is  finis  operis  •  as  a  theefe,  that 
 fteales ;  his  end  is  noc  that  he  fhould  come  to  the 
 2"Sek^«^  i  gallo wes,  but  his  end  is  to  get  profit  to  himfelfe, 
 but  yet  it  is  the  fcope  of  the  worke.though  not  of 
 the  workman^fo  I  lay  in  this  cafe,a  man  that  hath 
 not  his  ayme  to  feme  GW3  to  walke  toward  him, 
 though  he  obferue  it  not,his  ayme  is  deftrudion, 
 that  is  the  end  of  his  worke,  that  way  he  walkes 
 in  Jtcads  dorvne  to  the  chambers  of  death  .So  you  fee^ 
 Firft,there  is  an  end,  a  terme  to  which  every  man 
 goesj And,fecondly,there  is  a  terme  from  which 
 every  man  comes. 
 
 Thirdly  $  in  every  Iourney  there  is  adiftance^ 
 That  is ;  that  diffimilitude  betweene  gr^,  &  vs, 
 and  betweene  God,  and  vs.Looke  what  diftance, 
 and  difference  there  fs  betweene  grace,and  finne- 
 betweene righteoufneffe and  wickednefle,  that  is 
 the  fpace  that  every  man  is  to  goe,  that  is  the  di- 
 ftanee  that  he  is  to  paffe  through  i  fo  that  even  as 
 in  a  journy  you  caft  fome  part  of  the  way  behind 
 you3  and  another  part  you  are  to  paffevnro-,  fo 
 you  are  to  thinke  in  this  Ioufney :  Locke  how 
 much  vidory  thou  getteft  over  any  fin,  fo  much 
 of  thy  way  thou  haft  paffed.  Againe*  Looke  in 
 what  meafure  any  finne  remaines  vnmortrficd, 
 anyluftis  not  fully  overcome/fo  much  of  thy 
 way  thou  art  yet  to  goe :  fo  likewife,  it  is  in  the 
 defed  of  graces5that  is  the  diftancc  that  thou  haft 
 
 to 
 
 The  diftance 
 in  it. 
 
 The  diffimili- 
 tude betweene 
 God  and  vs, 
 
PRIGHTNBS. 
 
 to  fulfill.  So  in  every  mans  particular  cailing3that 
 courfc  that  Gedh&th  fixed  to  every  man,  that  he 
 hath  prefcribed  to  every  particular  man(tofome 
 j  longer,  to  fome  ftiorter, )  this  is  the  diftance  of 
 j  a  mans  journey/^  Baptijl  had  a  fhorter  courfe, 
 he  fulfilled  his  cenrfe,  he  preached  not  aboue  three 
 or  foure  yeares./W fulfilled  his  courfe  likewife, 
 a  longer  race,  but  ic  was  that  which  God  had  ap- 
 pointed him-fo  the  difltmilitude  betweene  grace  J 
 andfinne;and  againe,  the  courfe  thatcWhath 
 appointed  every  man  to  fulfill,  &  ferae  God  in  his 
 time,  this  is  the  difhnce  and  the  fpace  of  this 
 Iourney. 
 
 Againe ;  the  next  to  this  is  the  ground:  ford 
 man  muft  haue  fomething  to  hold  him  vp5when 
 he  walkes,  the  ground  vpon  which  he  walkes,  is 
 the  time  of  this  life  in  this  worlds  the  latitude  of 
 this  life?that  Gto/hath  afforded  to  every  man,that 
 is  the  field,as  it  were,that  he  walkes  in ;  we  fee  in 
 (the  world  great  varietie  of  men,  and  varietie  of 
 i  courfe,  that  is  the  ground,  the  fpace  allotted  to 
 I;  him,hc  rtiay  walke  whither  he  will,he  may  walk 
 .:  which  way  he  plcafeth. 
 
 I  But  laftly,  as  there  muft  be  a  terme  to  which, 
 ;  another  f  rom,which,as  there  muft  be  a  diftance, 
 I  and  a  grdund,fo  chiefly  he  that  walkes  muft  haue 
 i  a  certaine  path,  a  certaine  way  to  walke  in.  In  3 
 ;  wildcrnes,there  is  ground  enough,but  there  is  no 
 j  path,but  when  you  goe  to  a  certaine  place,there 
 j  muft  be  al vvayes  a  certaine  way,  a  certaine  high- 
 j  way,  a  path  that  leades  to  it :  now  the  path  that 
 !  we  haue  to  walke  in,you  haue  it  diverfly  exprtf 
 
 QL3  fed 
 
 I89 
 
 2 
 The  courfe 
 that  God  ap. 
 poyntcth  rs 
 tofuIfilL 
 
 The  ground 
 is  the  rime  of 
 this  lite, 
 
 The  path. 
 
190 
 
 o 
 
 M 
 
 A    N    f 
 
 1 
 
 Chaift. 
 
 t 
 The  fpirit. 
 
 3 
 OcdsCom. 
 
 mandemems* 
 
 Chrift  the 
 way  how  ? 
 
 Thcfpirit  the 
 way  how? 
 
 Hote. 
 
 fed  in  the  Scriptures :  cbrift  is  faid  to  be  the  way, 
 we  are  faid  to  tvalke  in  the  fpirit,  if  you  be  led  by  the 
 fpirit,  walke  inthefyirit,  and  the  way  of  Gods  Com. 
 mandements  3  /  will  runne  the  way  of  thy  Comman- 
 dements,  fayth  David,  when  thoufjjalt  inlargemy 
 heart  -and  ofZachary,znd  Elizabeth ,ii  is  faid  they 
 walked  in  the  way  of  Gods  Commandemets  without 
 refroafe.  Thefe  are  (aydtobe  the  wayes,  or  th& 
 paths  that  wee  walke  in,  they  all  come  to  one : 
 Chrift  is  faid  to  be  the  way:  becaufe  as  a  man  can- 
 not come  to  a  place,  except  he  go  in  the  way  that 
 leads  to  it,fo  no  man  can  come  to  God  the  Father 
 without  Chrift  5  that  is  •  without  his  interceffion, 
 without  his  guidance,  and  dire&ion,  except  he 
 kad  you  to  the  Father,  that  you  come  as  fprink- 
 led  with  his  bloud,as  clothed  with  his  righreouf- 
 neffe,  except  you  come  as  being  made  accepted 
 by  his  incercelfion,.  you  cannot  be  accepted,  and 
 befides, except  you  goethe  way  that  he  direfts 
 you :  for  he  is  the  Day-ftarre,  fringing  from  on 
 high,  that  guides  ourfeetein  the  way  of  peace 9  with- 
 out him  you  cannot  come  to  heaven,  you  can- 
 not come  to  the  throne  of  ^ grace .-fo  he  is  faid  to  be 
 the  way.  Againe,  the  fpirit  is  faid  to  be  the  way, 
 walke  in  the  fpirit ;  That  is  •  walke  according  to 
 the  guidance  of  the  fpirir,follow  the  dirc&ion  of 
 the  fpirit  5  andfo  the  way  of  Gods  Commande- 
 ments,  they  are  fayd  to  be  the  way  j  becaufe  they 
 are  the  rules  we  ought  to  walke  by :  So  that  the 
 way  is,  whcn,in  the  name  of  Chrift,  when,  out  of 
 refpe&tohim,  we  walke  by  the  dire&ion  of  the 
 fpirit,  in  the  wayes  of  Gods  Commandemcnts, 
 
 when 
 
am 
 
 Anfw. 
 
 How  to  finde 
 the  path  in 
 this  journey. 
 
 I 
 By  the  Word, 
 
 By  the  exai«j 
 pie  of  the 
 Saints. 
 
 V'-P  ft  I  G   H  T   N   B  8,  1^1 
 
 when  we  obferue  this  rule.  This  is  the  way,this 
 is  the  path. 
 
 Now,  if  you  aske,  how  one  fiiould  finde  this 
 way  ? 
 
 You  muft  know,  that  though  this  be  the  way 
 in  general!,  yet,  in  particular,  that  which  muft 
 teach  it  thee,is  to  confider,firft,there  is  a  certaine 
 trad  that  God  hath  made  for  vs  to  walke  in,a  cer- 
 tain path  that  he  hath  chalked  out,  that  which  he 
 hath  defciibed  in  his  Word,  that  which  all  the 
 Saints  haue  trodden  before  vs,both  thofe  that  li- 
 ved in  former  times,  whofe  examples  are  related 
 to  vs,and  thofe  that  line  among  vs  j  Firft,there  is 
 a  trad  that  G^himfelf  hath  made,the  way  of  his 
 judgements  zxzfim  veftigi/s,  &c.  but  the  way  of 
 his  Commandements  are  as  a  beaten  traft,  as  a 
 beaten  roade ;  A  way  that  himfelfe  hath  made 
 plainc-,by  many  dire<£Hons,by  many  way-markes 
 that  he  hath  fet,that  men  might  know  them,  and 
 likewiie  by  the  courfe  of  all  the  Saints,  which  is 
 like  a  beaten  way  that  is  trodden  by  many  thou- 
 fands,  from  generation  to  generation,  this  is  one 
 thing  that  you  are  to  look  to,fee,if  you  be  in  that 
 way,in  the  old  way,in  the  way  that  theLaw  leads 
 to,  in  the  way  that  all  the  Saints  haue  gone  in. 
 
 Now  further  if  the  queftion  be,  well^but  how  gaeft< 
 fliall  I  keepe  it?I  may  be  ready  to  miflTe  this  trad. 
 I  anfwer  5  there  is  a  certaine  fagacitie  that 
 GWgiuestoaman,  by  which  hefindesoutthis 
 way :  for  though  the  way  be  plaine  in  it  felfe, 
 yet,  it  is  not  fo  to  every  man,  it  is  hard  to  finde 
 o:.t  this  particular  way.  Thefe  fteppes  of  Gods 
 __  Q^4       Com- 
 
The  Saints 
 haue  a  fecrct 
 gift  to  find 
 out  Gods, 
 wayes. 
 
 Smile* 
 
 Of      Man* 
 
 Dothz* 
 
 |  A  Chriftian 
 
 \hk  is  a  con » 
 
 jiikc  a  journey. 
 
 Coramandements,  I  fay,  it  is  hard  to  finde  them 
 out,  except  there  be  a  particular  gift  given  him, 
 even  as  you  fee,therc  is  a  gift  given  to  the  Dogge 
 to  finde  out  the  Hare,to  follow  her  fteppes, there 
 is  a  certaine  fagacitie  given  to  that  Creature,that 
 another  wants, by  which  it  followes  the  fteps  of 
 the  Hare,  which  way  focver  flic  goes :  ( I  may  vfe 
 it  for  a  fimilitude,a  farre-offexpreffion)  So,I  fay, 
 there  is  a  fagacitie  given  to  the  Saints,  a  certaine 
 new  qualitie,that  others  want,by  which  they  arc 
 able  to  finde  out  the  fteppes  of  Gods  way  5  fo  that 
 they  are  able  to  trad  him :  When  they  are  at  a 
 lolfe,  they  will  not  run  on  vpon  a  falfe  fent,  but 
 caft  about,  ( as  fometimes  they  loofe  God,  fome- 
 times  they  know  not  which  way  they  muft  fol- 
 low him.)  This  gift  wee  muft  labour  to  haue. 
 Therefore  David  prayes  fo  oft  that  Cod  would 
 teach  him  thefe  wayes,  that  he  would  make  his 
 way  ]>Uine  before  him,  that  he  would  diredi  him, 
 &c.  As  acknowledging  that  he  was  not  able  of 
 hirafelfe,  to  finde  it  out,  except  God  had  guided 
 him,  and  dire&ed  him  to  it. 
 One  thing  more  is  to  be  added,rhere  is  this  fimi- 
 litude  in  this  metaphor,that  as,  when  a  man  goes 
 a  journey,it  is  a  conftant  continued  pace,it  is  not 
 I  a  little  ftepping  to  &  fro,  and  walking  for  recrea- 
 tion, a  walking  as  a  man  doth  in  a  Gallery  ,but  it 
 is  a  conftant  courfe,he  walkes  on  •  So  likewife 
 7  he  courfe  of  a  Chriftiap  lifejt  is  a  conftant  conti- 
 nuedtcrme  of  action. 
 When  a  man  doth  not  good  by  a  fit  or  t wo,but 
 when  he  continues  in  well  doing,  when  it  is  the 
 ordinary  conftant  trad  of  his  life.  Now 
 
PRIGHTNBf. 
 
 Now  we  will  briefly  make  fome  vfe  of  if,  and 
 the  vfes  fhall  be  but  thefe  two,  according  to  this 
 fimilitude,&  the  agreement  of  this  walking  with 
 aChriftianlife. 
 
 If  a  Chriftian  life,  be  of  this  nature,  that  it  is 
 like  a  walking  in  a  Iourney,  that  every  aft  is  a 
 fteppe,  then  it  lhould  ftirre  vs  vp  to  confider 
 ferioufly,what  a  bufines  we  haue  in  hand,to  co- 
 fider  for  what  purpofe  we  came  into  the  world, 
 namely,  togoe  a  Iourney,  not  to  fit  ftill,  not  to 
 be  idle,  we  are  to  travaile  a  part  of  this  Iourney 
 every  day,  and  therefore  the  firft  thing  wee  are 
 to  doe,is  to  choofe  a  right  way :  you  muft  know 
 therefore,that  thereare  many  thoufands(it  is  the 
 common  condition  of  men  in  the  Church  )  that 
 thinkc  they  are  in  a  right  way,  and  fo  goe  on 
 in  it  without  examination,whereas  indeed  every 
 man  by  nature  is  fet  in  a  wrong  way  as  foone  as 
 he  comes  into  the  world,  wherein  he  travaileth, 
 a  way  that  leads  to  definition  j  fo  that,  till  a 
 manbeginne  to  fee  his  error,  till  he  beginne  to 
 come  ferioufly  to  confider,  this  is  not  the  way  I 
 fhould  follow,  and  to  choofe  a  contrary,  he  tra- 
 vailes  not  toward  heaven,  no  man  is  in  ctufu,  as 
 we  fay , no  man  is  in  this  Iourney  till  then:  David 
 fayth,  he  chofe  the  way  ofGeds  Commandements. 
 There  muft  be  a  choice  rand  this  muft  be  vpon 
 f peciall  confidcration,for  no  man  hath  this  with- 
 out choice:  now  in  choice  there  is  not  onely  a  ta^ 
 king  a  thing  into  confideratio,(which  is  naturall) 
 but  then  a  man  is  faid  to  chufe,when  he  piccheth 
 vpon  it,when  his  refolution  is  fixed,when  he  de- 
 termines 
 
 *95 
 
 Vfe  £ 
 The  end  of 
 
 theworlf  isto 
 goe  a  journey. 
 
 Everyman  by 
 nature,  in  a 
 wrong  way* 
 
194 
 
 \ 
 
 O 
 
 M 
 
 A    N     S 
 
 How  to  know 
 Vfhithcr  wee 
 
 ihauechofen 
 Godswayes. 
 
 tcrmines  vponthis  way.  Therefore,  when  you 
 heare  that  there  is  fuch  a  walke,  make  that  vfe  of 
 it,  choofe  the  way  of  Gods  Commandcments. 
 That  isjwillingly  take  that  way,go  it  refolutely, 
 fware  within  thy  felfe,asZ)4w/ faith,/ ham  from 
 that  I  mil  feme  thee,  and  walke  in  thy  way.  I  fay, 
 this  we  fhould  bring  our  hearts  to,  and  you  fhall 
 know  by  this  whether  you  doe  fo  or  no :  A  man, 
 that  choofeth  a  way,  that  refolues  to  goe  that 
 way,  if  he  be  out  of  it  at  any  time,  and  be  told, 
 Sir  you  are  out  of  the  way,  he  is  glad  of  the  ad- 
 monition, he  is  willing  togoeintoicagainerSo 
 that,  I  fay,thou  mairt  know,whether  thou  choo- 
 feft  the  way  of  Gods  Commandements,  or  no,by 
 this,what  doefttbou  when  any  fuggeftion  comes 
 from  the  holy  Gheftjhzt  tels  thce,this  duty  ought 
 to  be  done,  this  fin  ought  to  be  abftained  from, 
 arc  thou  obedient  to  it?  When  thou  art  admoni- 
 fhed  by  thy  friend,  that  tels  thee,  this  is  not  the 
 way,this  is  an  error,this  is  an  obliquicic,art  thou 
 ready  to  turne  out  of  it  i  art  thou  glad  of  fuch  an 
 advertifement  i  When  thou  heareft  rules  given 
 thee  out  of  the  word,from  day  to  day,from  Sab- 
 bath to  Sabbath,art  thou  willing  to  praciicc  thf, 
 when  thy  error  is  difcovered  to  thee  i  It  is  a  figne 
 thou  choofeft  the  way.  Let  a  man  refolue  on  the 
 way  to  a  Coaft,  to  a  "Citie,  when  it  is  difcovered 
 to  him,that  he  is  out  of  the  way,certainly  ,if  it  be 
 tjie  way  that  he  hath  chofen,he  will  eafily  be  rea- 
 died willing  to  turne  to  it.  Indeed,thisis  a  figne 
 a  man  hath  chofen  the  way  .David  chok  to  feme 
 the  Lorded  therefore,  when  Nathan  told  him  of  j 
 
 his! 
 
V   P  R  I  G  H   T  N  E  «. 
 
 his  adultery  ,and  murther,he  quickly  returned  a- 
 gaine-jSo  it  is  with  all  the  Saints,  it  is  not  fo  with 
 other  men,vvhen  they  are  told  of  going  out,  they 
 goe  on  ftill,  becaufe  in  truth,  they  haue  not  cho- 
 fen  the  way  of  Gods  Commandements. 
 
 Secondly  •  It  is  not  enough  to  choofe  it  in  ge- 
 neralljbut  likewife,you  rauft  looke  to  every  ftep 
 you  take,  take  hecde  to  every  fteppe  in  this  way* 
 My  Beloved,  (as  you  heard  before,)there  is  not  an 
 action,  but  it  is  a  ftep,  it  is  a  pace  in  the  way  that 
 leads,  either  on  the  one  fide,  or  on  the  other,  ei- 
 ther towards  hell,  or  towards  heaven,and  there- 
 fore it  is  not  enough  to  looke  that  you  walke  in 
 the  way  in  gencrall,but  likewife>you  muft  poder 
 your  fteppes.You  fee  that  expreffion  /V^.fayth 
 the  Wife-man.  Fonder  thy  wayes  y  and  order  thy 
 fteppes  aright;  ponder  thy  wayes, that  is,  a  man 
 is  to  confider  every  fteppe  he  takes,is  this  right  ? 
 Doth  this  tend  towards  fuch  a  journey  or  not? 
 This  pondering  of  our  wayes,is  exceeding  necef- 
 fary,  it  is  that  which  David  conftantly  pra&ifed 
 Pfal.119.36.  I confideredmy  wayes,  that  I  might 
 turne  my  feete  to  thy  teftimonie.  I  confidered  my 
 wayes .  implying  that  j  Except  a  man  looke  nar- 
 rowly to  it,  except  he  confider  his  fteppes,from 
 time  to  time,  except  he  refleft  vpon  them,  and 
 looke  which  way  they  tend,  he  will  not  be  able 
 to  keepe  the  wayes  of  Gods  Commandements, 
 
 Why -but  it  is  necefTary  that  a  man  muft  think 
 vpon  every  a&ion  what  his  end  is,  when  a  man 
 is  bufie  in  his  ftudie,when  he  is  bufie  in  his  trade> 
 when  he  is  bufied  in  his  particular  calling,  it  is 
 
 neceflary 
 
 195 
 
 Vfe  2l 
 We  muft  pon- 
 der eveiyiicp, 
 
 Pror;  4, 
 
 I 
 
 ft&li>;6 
 
19* 
 
 How  fare  it 
 is  neceflary  in 
 every  a&ion 
 to  ihinke  of 
 the  end. 
 
 Of      Man* 
 
 Simile. 
 
 ncccfTary  that  every  particular  aftion  fhould  be 
 looked  vpon,  that  he  fhould  haue  this  a&uall 
 thought,  whither  doth  this  ftedtend? 
 
 I  anfwer ;  It  is  not  neceffarie,  that  it  fhould  \ 
 be  done  vpon  every  a&ion,  but  that  it  fhould  be 
 fo  fane  done,  as  isneceflarie,  to  keepe  vs  in  the 
 right  path,evcn  as  you  fee,it  is  in  a  journey  ,when 
 a  man  refoJucs  to  go  from  one  towne  to  another, 
 hcthinkes  not  every  ftep  he  takes,  I  am  going  to 
 fuch  a  towne :  for,by  vertue  of  his  firft  intention 
 he  takes  thefe  fteppes :  fo  that  the  marke  and  the 
 ayme  that  he  hath,  is  the  caufe  of  every  fteppe  j 
 though  he  thinke  not  of  it  in  every  ftep  he  takes ; 
 So  in  the  adHons  that  we  doe  J  fay, if  the  ay  me  be 
 right,  though  we  thinke  not  vpon  every  a<5Hon, 
 we  do,yet  it  is  done  by  vertue  of  the  firft  intenti- 
 on. And  fo  GWaccepts  of  it.  As,wefec,an  Arrow 
 when  it  flyes  to  the  marke,  or  a  Bowie,  when  it 
 runs,there  is  not  a  new  putting  on,  but  by  vertue 
 of  the  firft  ftrcngth,by  which  it  was  thrown  out, 
 or  by  which  it  was  fhot,it  paffeth,  &  goes  on  to- 
 wards the  marke;fo  it  is  in  a  mans  life  \  by  vertue 
 of  the  firft  aimcthata  man  hath,though  he  think 
 not  of  it5  vpon  every  particular  occafio^is  heart 
 goes  on,  he  travailes  towards  the  marke :  there- 
 fore J  fay,it  is  not  neceflary  in  every  a^ion.Not- 
 wkhftanding,  it  is  neceflary  that  it  be  very  fre- 
 quently done-.becaufe  wearefo  ready  to  goe  out 
 6f  the  way. There  is  a  ftraight  way.that  GWhath 
 chalked  out  tdvs,  r.nd  we  are  ready  ever  and  a- 
 non,  to  turne  out,  we  haue  ftill  fome  byas,  or  o- 
 I  ther^  vpon  vs^that  drawes  vs  out  from  that  way 
 
 I 
 
 Ei- 
 
V 
 
 PRIGHTN    E$. 
 
 |  Either  fomefalfe  feares,  or  fomc  vaine  hopes,  or 
 fome  fancy,  and  inordinateappetite,fome  thing, 
 or  other  drawes  vs  our,  that  except  a  man  looke 
 very  narrowly  to  it,  except  he  be  ever  and  anon 
 refleding  vpon  his  wayes3  he  will  not  keepe  the 
 way,therefore  it  is  neceffary  ,that  we  be  ftill  con- 
 fidering,  and  pondering  our  wayes,  and  fo  much 
 therather^becaufe^stheApoftlefaythjiT^n?^ 
 noty  that  many  run  in  a  race  ?  As  if  he  fhould  fay, 
 all  the  world  travailes  toward  heaven5every  man 
 goes  fomething  that  way:therefore3faith  he5takc 
 heede;  there  aire  but  a  few  notwithftanding,  that 
 get  the  goaIe,that  get  the  pricc,few  that  obtains 
 few  that  overcome:therefore,faith  he,take  heede 
 how  you  runne.  So,  I  fay,  there  is  much  heed  to 
 be  taken  in  this  race,  many  goc  out  of  Egypt  ,vcul. 
 nythatgoefromfinneacertaine  way,  but  they 
 never  come  to  Canaan,they  walke  a  certaine  way 
 in  the  Wilderneffe,  but  they  come  not  home. 
 |  Therforetodire#  you  in  it,you  muft  know  this, 
 that  there  is  a  length  in  this  way,  there  is  a  re<3i- 
 tnde,  and  a  ftraightneflein  this  way,and  thirdly^ 
 bthere  is  a  certaine  breadth  in  this  way.  There  isa 
 length  in  this  way,  and  therefore  you  muft  got 
 haftijy  in  it,you  muft  run  the  way  of  Gods  Cemman- 
 dements  $s  David  fay  th:for  there  is  a  length  in  it  • 
 that  is  j  it  will  not  be  difpatched  with  an  eafic 
 pace:  G  o  J>  requires  every  man  tojmke  haft  in 
 it,  he  muft  quicken  his  pace  in  tK?Way  to  hea- 
 ven. Now  the  caufe  why  men  g<&  erri  flowly  in 
 this  way  jis  from  halting-,becaufe  they  halt  in  this 
 way:In  other  paces  fdmetimes  we  grow  flow  by 
 
 wea- 
 
 197 
 
 Note. 
 
 A  length  in 
 Gods  wayes. 
 
o 
 
 M 
 
 A    If    • 
 
 The  c^fe  of  wearine(fe,but  in  the  waycs  of  Gods  Commande- 
 
 Halting  <tou- 
 
 fal* 
 
 GodlVayct.   nients,ftill  our  flacknes  comes  from  halting,  and 
 therefore  you  haue  that  vfed  often  in  the  Scrip- 
 tures }  men  are  fayd  toMt  between*  two  opinions -, 
 that  is  one  kinde  of  halting  betvveene  two  Rcligi- 
 ons,he  goes  (lowly  forward  in  cither  of  the,  that 
 halts  between  two,he  profits  little,hegoes  (low- 
 ly on.  As  there  is  a  halting  betweenc  two  opini- 
 ons, fo  there  is  a  halting  bet weene  two  obje&s, 
 God  and  the  world.  A  man  defires  to  feme  God, 
 and  yet  he  defires  to  haue  vaine-glory,  or  defires 
 to  make  vp  an  eftatc,&c.  I  fay,  thefe  divers  af- 
 fe&ions,  thefe  divers  refpe&s  to  divers  obje&s, 
 when  a  man  hangs  too  much  vpon  the  world, 
 when  he  hath  an  eye  too  much  vpon  vaine-glory, 
 when  he  is  tooke  vp  too  much  with  pleafures,  & 
 divers  lufts,this  caufeth  men  to  halt  in  the  wayes 
 oiGods  Commandcments.-halting,  you  know,  is 
 either  when  one  leg  is  found,  and  another  lame, 
 orwhen  wegoe  with  oneleg  in  a  higher  way  >and 
 another  in  a  lower  way,  it  comes  all  to  one :  that 
 is  5  when  the  heart  doth  not  wholly  looke  vpon 
 God,but  lookes  much  to  the  world,thereforc  you 
 fee  men  muchdreched  in  worldly  bufinefles,that 
 arc  overcome  with  them,  that  are  drowned  in 
 them,  they  goe  (lowly  on  in  the  wayes  of  Gods 
 Commandements,  that  goe  with  one  leg  in  Gods 
 wayes,  and  another  out  of  them:  And  fo  likewifc 
 when  oneaffc&ion,  andoncdefire  (hallbegood, 
 and  another  fl^ll  be  lame,  this  caufeth  a  halting 
 in  the  wayes  of  God.  And  therefore,if  you  would 
 run,you  muft  haueboth  fcetc  wholc^nd  found, 
 
 with- 
 
 I  Halting,  the 
 1  ground  of  it* 
 
V 
 
 PRIGHTNE    S. 
 
 without  lamenefle,  and  both  fcete  muft  be  in  the 
 way.  When  a  man  is  thus  difpofed,  he  runs  the 
 wayes  of  Gods  Commandemcnts  •  Labour  to 
 finde  what  is  the  caufe  of  thy  halting,  and  of  thy 
 flacknefTc,  if  it  be  worldly  mindedneflTe,  the  way 
 to  quicken  thee  in  thy  pace,isto  weane  thy  heart 
 from  the  world  •  if  this  be  the  caufe  that  makes 
 thee  flackc,  and  dull,  and  heavie,  and  indi/pofed 
 to  prayer,  and  to  other  holy  duties,  (fomething 
 thou  doeft,&  thou  goeft  in  thy  way , but  flowly, 
 and  dully, )  that  is  the  way  to  heale  it :  And  fo  a- 
 gaine,  if  it  be  fome  ftrong  luft,  be  it  what  it  will 
 be,that  caufeth  thee  to  halt,&  to  goc  flowly  on, 
 heale  that,  &  thou  fhalt  be  able  to  run  the  wayes 
 of  cW/Comandements.  D  avid  cals  it  a  ftraight- 
 ning,whenhe  could  not  run.Therefore,faythhe, 
 /  [hall  run  the  wayes  of  thy  Commandemcnts,  when 
 thou  haft  inlargedmy  heart.  That  is*Every  luft  is  a 
 ftraightning,  the  removing  of  it  giveth  a  libertic 
 to  the  heart,  every  luft  is  as  fetters,  and  fhackles 
 thatftraiten  thefpirit,  that  are  a  bondage  tothc 
 fpirir,  that  take  away  the  libertic  of  the  fpirit: 
 Therefore  the  removing  of  thcluft,  whatfocver 
 it  is,that  fets  thee  free,(asit  werc)and  when  thou 
 art  freehand  at  libertie,  when  there  is  no  impedi- 
 ment^thou  an  able  to  run  the  waies  of  Gods  com- 
 mandements. 
 
 Thefecondis,  there  is  a  ftraightneffe  in  this 
 way >  there  is  no  way  that  leads  to  any  place,  but 
 it  is  ftraight :  for  if  it  were  crooked,  it  would  not 
 lead  to  that  place.So  that  every  walke,e very  cer- 
 taine  walke,  is  ftraight,  fo  are  the  wayes  of  Gods 
 
 Com- 
 
 199 
 
 Luft*  like 
 fecterte 
 
 Gods  wayes 
 
 ftraigbc* 
 
zoo 
 
 Ob     Mans 
 
 Aft 
 
 Stepping  oat 
 
 Commandcments,they  areftraight^now  ftraight 
 is  a  relatiuc  word ;  that  is,  it  is  bet  weene  two  cx- 
 treames,  as  we  fay,a  Line  is  ftraight  when  it  runs 
 betweene  two  poy  nts,and  goes  not  out,  from  ci- 
 ther of  them,  that  we  call  ftraightnes,  if  there  be 
 any  exorbitatio  of  the  lyne,now  it  is  not  ftraight 
 but  crooked,  now  the  way  is  faid  to  be  ftraight 
 in  regard  of  thefe  two  tejrnaes.  A  man  indeede 
 goes  from  miferie  to  happinefTe,  and  the  way es 
 of  GW*  Commandements,arethe  ftraight  way  es 
 that  lead  to  thatjif  y  ou  walk  crooked  in  the  way, 
 you  ftep  out  to  one  of  the  two  extrcames-that  is, 
 you  fteppe  out  from  the  way  that  leads  to  happi- 
 of  G  ob  s    nefle,  you  ftep  out  to  fome  trouble,to  fotne  mif- 
 w  mTfeiy?  S  !  chtefe,  to  fome  e vill,  to  fome  punifliment,  when 
 1  you  ftep  out  from  the  way  of  bmh  Commande- 
 ments.  So  that  that  is  to  be  obferved,  that  this  is 
 a  ftraight  way  5  And  therefore,  feeing  this  leads 
 ftraight  to  happinefife,  and  every  declination  is  a 
 ftcpping  out  to  mifery^You  haue  reafo  to  take  it, 
 for  it  is  the  fliorteft  way,  that  is  one  condition : 
 you  haue  two  motiues  to  take  this  way. 
 
 One  is,  it  is  the  fliorteft  way,  the  other  is,  it 
 istheplaineft  way.  Wee  haue  a  rule  in  the  -Ma* 
 tbematicks :  Alwayes  the  ffraightefl:  line  is  the 
 fliorteft,looke  how  much  bcnding.and  crooked- 
 I  nefle  there  is,  fo  much  the  more  length  there  is 
 in  it,  theftraighteft  way  is  the  fliorteft  :  So,  if 
 thou  wouldeft  go  the  fliorteft  way  to  happiueffe, 
 kcepe  the  way  ofGods  Comraandcmets,(if  thou 
 doft  not,thou  goeft  about,thou  art  a  loofer  by  it) 
 that  is  the  ncereft  way*  For  example  $ that I  may 
 
 a  little 
 
 Gods  wayes 
 neareft. 
 
P  R   I  G  H  T  N  E    «• 
 
 alittlecxprdfcittoyou,  Iaeob  when  hee  would 
 goeabout,&  not  kccpe  the  ftraight  way, when  he 
 would  make  haft  to  get  the  blefitng,  it  was  a  go- 
 ing out  ftora  Gods  wayes. ;  was  it  not  a  going  a- 
 bouttohishappinefrcf  You  know,  how  many 
 yeares  trouble  k  coft  him.  So  David  when  hee 
 would  goc  out  of  the  way,  in  his  Adultery,  and 
 murther,  did  he  not  goe  about  towards  his  hap- 
 pines  i  Was  he  not  an  exceeding  great  loofer  by 
 it  ?  You  know  how  much  it  coft  him,what  great 
 affii&ions  he  had,  the  ftv&rd  never  departed  from 
 J)i$  houfe-^hzt  great  trouble,  being  caft  out  of  his 
 Kingdorae  by  Abfalom  f  &c :  that  was  a  going  a- 
 bour  to  his  happines*So  this  is  a  fure  rule,if  there  j 
 be  any  crookednefle  in  a  mans  wayes  cowards 
 God,  itis  a  going  about  to  happineffe.  And  fo  A* 
 fa,  his  heart  was  perfect all his  day  es.  But  when  he 
 was  out  of  the  waies  of  Cod,  when  he  ftepped  out 
 of  thefe  wayes,  and  made  to  his  fecte  crooked 
 _pathsrdid  he  not  goe  about  for  his  owne  happi- 
 ncs  *  The  Prophet  comes,  and  tels  him,  A  fa,  be- 
 caufe  thou  haft  done  this  from  hence  thottfhalt 
 bant  wane  i  the  cafe  was  this,  A  fa  would  needs 
 feck  to  the  King  otAffyria,  &  the  King  ofDawaf 
 cus  for  helped  was  a  finfull  pollicy  in  him,it  was 
 a  going  about,  hee  fliould  haue  kept  the  ftraight 
 way,  and  haue  trufted  6W  with  it,  but  when  he 
 would  do  this,  when  he  was  crooked  in  his  waies, 
 it  was  a  leading  about  to  his  happines,  the  Pro- 
 phet comes  &  tels  him,thehoft  of  the  King  of  A- 
 ram  f hould  efcape  out  of  his  hands,  and  likewife 
 he  fhould  haue  warre  all  his  time,  and  fo  he  had 
 
 £01 
 
 Inftances  of 
 flapping  out 
 of  Gods 
 Wayes. 
 
 R 
 
 much 
 
202 
 
 o 
 
 F 
 
 M 
 
 A    M    8 
 
 It  is  the  phi 
 aeft* 
 
 lCor4  £. 
 
 much  trouble  at  home,  and  warre  abroad,  and  at 
 length  he  was  given  vp  to  afore  difeafe  that  was 
 his  death.  Thus  he  went  about,  and  fo  doth  eve- 
 ry man  when  hee  finneth :  for  the  other  is  the 
 ftraightway. 
 
 Secondly  $  As  it  is  the  neareft  way,fo  likewife 
 it  is  the  plaineft  way.  When  a  man  will  go  out  of 
 it,he  meets  with  fnares,there  are  vanities  in  thofe 
 was  %  as  it  is  fayd,  he  catcheth  the  era/tie  in  his 
 owne  deceit y  or  in  his  owne  a&ions,  and  entcrpri- 
 fes,  1  Cor,  3.  he  catcheth  the  craftie  *  that  is/if  a 
 man  wil  goc  out  of  the  way  of  Gods  Commande-i 
 ments  by  any  carnall  pollicy  and  wifedome,  it  is 
 not  a  plaine  way , it  is  a  way  wherein  he  ihall  meet 
 j  with  one  trouble  or  other,  hee  (hall  meete  with 
 1  fome  fnares  there,he  (hall  not  goc  fafely  in  it.  So 
 Hofafetieout  that,  you  may  take  that  for  afurcrule,  when  a 
 man  goes  out  ofcods  waies>he  is  not  fafe,he  is  fub 
 je&  to  fome  fnare,  to  fome  net  or  other,  wherein 
 he  may  be  taken.therfore  let  vs  keepe  the  ftraight 
 way,it  is  the  beft,and  it  is  the  neereft.  As  it  is  faid 
 of  AhymAaz,,  he  ran  the  way  of  the  plaine,  and  fo 
 though  Cufhi  went  out  before  him,  yet  Ahymatz* 
 came  to  his  journeys  end  much  before  Cufhi  ;be- 
 caufe  he  went  the  way  of  the  plaine :  So  he  that 
 goes  through  the  plaine  way,though  he  feeme  to 
 haueprefent  difadvantage,and  trouble,  yet  when 
 all  is  fummed  vp,  that  will  bring  him  fooneft  to 
 his  journeys  end,  he  (hall  come  fooneft  to  hap- 
 pines  and  quiet  that  way,  he  that  takes  the  faireft 
 courfe,  by  probabilitie  in  carnall  wifedome,  and 
 pollicic,and  fteppes  out  hfGods  waies,though  he 
 
 thinke 
 
 of  GODS 
 wayes 
 
PRIGHTNE    8. 
 
 thinke  that  the  neareft  way,  yet  he  (hall  find  that 
 he  goes  about.  Let  a  man  thinke  with  himfelfe, 
 by  declining^  may  efcape  fuch  a  trouble,,  fuch  a 
 ftraite,  fuch  a  difadvantage,that  will  befall  other 
 men :  perhaps  thou  maieft,hut  yet,I  fay,thou  go- 
 eft  about3  thou  art  no  gainer  by  this,  it  fliall  be 
 paid  thee  home  in  arrerages,thou  (halt  loofe  it  in 
 the  long  race,thou  (halt  find  that  he  that  goes  the 
 plaine  way,  (hall  come  before  thee  to  thy  jour- 
 neys end,  to  happineffe  that  we  all  ay  me  at ;  that 
 is  certaine  ftill,  he  that  keepes  the  right  way,  he 
 takes  the  (hortcft  way  to  happines,  he  that  thinks 
 he  takes  awifer  courfe  then  God,  and  therefore 
 will  decline  thofe  troubles,  by  winded  wayes, 
 that  another  brings  vpo  himfelfeby  keeping  the 
 plaine  way, I  fay,he  (hall  find  himfelfe  deceived, 
 he  goes  about  towards  his  happineffe. 
 
 Laftly ;  as  there  is  a  length  in  this  way,  and  a 
 ftraightneife  in  it,  fo  there  is  a  breadth  in  this 
 way,  there  is  a  latitude,  a  certaine  proportio- 
 nal! breadth.  The  way  to  fome  man  is  broader 
 then  to  others,  and  to  the  fame  man  the  way 
 in  fome  places  is  broader,  in  fome  narrower. 
 The  lews  way  was  narrower,then  ours,  there  is 
 aChriftian  liberty  that  hath  inlarged  this  way,& 
 made  it  fome  what  broader  to  walke  inrfor,  as  the 
 Chriftian  libertie  is  more,  fo  likewife  is  the  way 
 broader :  Wee  haue  more  libertie  then  the  lewes 
 had  in  many  things,  wee  arc  freed  from  ihttyeke 
 of  bondage,  that  ftrid  obfervation  of  Mofaicall 
 Ceremonies.  And  foagaine,  I  fay,  one  Chrifti- 
 an hath  a  narrower  way  then  another  *  that  as,  a 
 
 R  2  man 
 
 40J 
 
 Note. 
 
 A  breadth  in 
 Gods  wayes. 
 
 The  way 
 broader  to  Vs, 
 then  to  the 
 Iewcs. 
 
4o4 
 
 O 
 
 M 
 
 AM* 
 
 Lawful  things 
 toheforborn, 
 when  they  be 
 occaGons  of 
 finne. 
 
 Mat*  7» 
 
 man  is  fubjeft  to  more  temptations,  to  more  oc- 
 cafions  of  fin>fo  mud  he  make  his  way  narrower, 
 he  may  not  walke  in  fo  broad  a  path  as  another. 
 Againe,  the  fame  man  in  fome  part  of  his  way 
 rauft  choofe  a  narrower  way,  in  fome  he  needes 
 not  •  As,  for  example,a  man  that  is  fubjed:  to  run 
 out  in  fuch  a  recreation,another  man  may  walke 
 in  a  broader  path  in  the  vfe  of  that  rccreati5  then 
 he  may  •  for  to  him  it  is  an  occafion  of  evill,he  is 
 readie  to  be  fnared,and  to  be  tranfported  with  it: 
 one  man  is  apt  to  be  carried  to  drunkenneffe,  if 
 he  fee  but  the  Wine,  if  he  come  but  neere  it,  he 
 muft  not  looke  on  the  Wine  in  the  Cup  -,  one  man  is 
 quickly  fet  on  fire  with  incentiues  of  luft  with  an ! 
 j  ob je<3,  he  may  not  come  fo  neere,  nor  be  fo  bold 
 I  with  them  as  another  man  may,  one  man  is  apt, 
 \  if  he  come  to  fuch  a  company3  to  receiue  fome 
 hurt,  to  be  intangled  with  them,he  is  apt  to  learn 
 their  wayes,  to  goe  along  with  them,fuch  a  man 
 may  not  be  fo  bold  to  come  neere  that  company 
 as  another  may,  that  is  not  fubjed:  to  that  temp- 
 tation, fo  that  there  is  a  breadth  and  a  narro  wnes 
 in  thefc  wayes . 
 
 Now  onr  c^re  muft  be  not  to  goe  beyond  this 
 breadth :  for  it  is  a  narrow  way,  there  are  few  that 
 findeit,Mat.y. Therefore  J  fay,we  haue  themore 
 need  to  looke  to  it-that  we  ftep  not  afide,  that  wc 
 loofe  not  our  way .  Beloved jx.  concernes  vs  much 
 to  looke  to  it  sbecaufe,ivhen  we  goe  out  o&Gods 
 paths, we  are  ftill  cxpofed  to  fome  ha^ard,and  to 
 fome  danger,we  fhould  looke  to  it,not  onely  for 
 obedience  to  God,  but  for  our  owne  fakes :  if  a 
 
 mativ1 
 
I 
 
 V   F.  ft  I  G  H   T   N   B  J. 
 
 mail  be  found  out  of  the  breadth  of  this  way,thac 
 is  ;rf  he  take  more  libenie  then  he  ought  ( for  it 
 is  profitable  for  vs  to  know  both  our  libtitic,and 
 ourreQraint,)  hee fhall  finde  /till  fome  miferie, 
 i  or  other  come  vponhim  •  takeheede  therefore, 
 '  Icaft  God  meete  thee  out  of  the  way  at  any  time  ^ 
 as  he  fayd  to  Eli  ah,  What  doft  thou  here  t  What 
 makcft  thou  here  Eliah  f  indeede  it  was  his  fault, 
 (  when  Godh&d  beene  with  him  fo  mightily  and 
 had  given  ray  neat  hisdefire,  and  wrought  fuch 
 miracles,  to  fend  fire  from  Heaven  to  confume 
 the  facrifices,  and  after  to  .flay  fo  many  Pro- 
 phets of  Baal: )  for  a  word  of  lez^hell,  a  weake 
 Woman,  to  runne  from  her  fo  many  miles,  as 
 .farre  as  his  feete  could  carry  torn,  it  proceeded 
 from  timoroufneflc,andfearc :  GWmeetes  with 
 him,  and  feith.  What  deft  thou  here  Eliah  i  What 
 makeft  thou  here  i  Asif  he  fhould  fay  5  thou  art 
 -put  of  jtheway.  Though  the  Lerddc&h  merciful- 
 ly with  him.,  yet  k  was  his  faulty  he  was  out  of 
 thejvay/onaetfanes  feare  puts  vs  out  of  the  way, 
 and  fomedmes  againe  other  paflions,  as  Hagar 
 went  out  of  her  way  from  her  mifliis(as  we  fee  in 
 the  Chapter  before  the  Tcxt)H  agar  Sarahs  maid, 
 whence  cvmvcefl  thou?  And  whither  goeft  thou? 
 Gen%  16.  iS.  Where  we  fee  heputsherinminde 
 of  that  dune  (hee  did  owe  to  Sarah,  of  thatparti- 
 cular  calling  fhe  was  in  5  As  if  he  fhould  fay  0a- 
 gar  doft  thou  jemembcr  what  th-ou  art?doft  thou 
 remebcr  what  particular  calling  thou  art  in  ?  Arc 
 thounoti^r^  maid  ?Thou  fhouldft  be  about  Sa 
 rahs  bufines,what  doft  thou  here  iny  Wildemes, 
 
 R  3  run- 
 
 Our  care  mafi 
 be  to  be  found 
 in  GW/waycs- 
 
 Gen.  i6\  18, 
 
xo6 
 
 O 
 
 M 
 
 A    N    • 
 
 The  danger 
 of  being  oot 
 ofGodj 
 waye*. 
 
 Oh 
 
 running  from  thy  mi(tris?If  thou  be  Sarahs  maid, 
 whence  commeft  thou  ?  And  whither  goefl  thou  ?  As 
 if  hefhould  fay  •  thou  art  out  of  thy  cal!ing,tlvou 
 art  out  of  thy  way. 
 
 So  you  muft  tlunke  with  your  fehies,when  any 
 man  goes  out  of  his  calling,  when  he  goes  out  o( 
 the  duties  of  either  of  his  callings,  if  GWlhouId 
 mcetehim,  if  an  Angell  (hould  meete  him,  and 
 fliould  fay, What  doft  thou  hercc'Thou  that  art  a 
 Minifter,what  doft  thou  doing  the  thing  that  be- 
 longs not  to  fuch  a  one  to  doe  i  Thou  that  art  a 
 Tradefman,a  Lawyer,a  Studcnt,whatfocver  the 
 calling  and  bufines'bc,that  Cod  hath  fet  thee  in, 
 when  thou  art  ftepping  out  to  by-wayes,that  are 
 not  futablc  to  fuch  a  calling,^  may  fay  to  thee 
 and  thou  maicft  fay  to  thy  felfe,as  the  Angel  faid 
 to  htvjvhat  dofl  thou  here  Hagar  Sarahs  maid  ?  He 
 puts  her  in  minde  of  her  calling,  fo  muft  wc,and 
 J  fo  much  the  rather3bccaufe  wee  are  never  out  of 
 our  way  5but  at  that  time  we  are  from  vnder  Gods 
 protedion,  we  are  from  within  the  pale,we  haue 
 no  promife  of  fafety,it  makes  vs  expofed  to  fome 
 hazard,or  other,  and,therefore>Iet  vs  be  carcfull 
 of  this.  Asthe  Jfraelites  in  the  wildernes  went  not 
 a  ftep,but  as  far  as  they  faw  the  Cloud  going  be- 
 fore them,  fo,  I  fay,  goe  not  a  ftep  but  as  farre  as 
 you  haue  a  warrant,as  farre  as  you  fee  cWgoing 
 before  you,  and  this  fhall  be  for  your  comfort. 
 
 But  you  will  fay,it  may  be,GW  will  lead  me  by 
 thefeftraire  rules  to  prifon,  toloftes,  tocrofTes, 
 to  difgrace,  to  lofle  of  preferment,  to  lofTe  of 
 friends? 
 
 Beloved, 
 
V 
 
 PfclGHTN-ES, 
 
 Beloved,  know  this,  that  the  Cloud,  as  it  was  a 
 direction  to  them,  fo  it  was  a  prote&io  likewife, 
 they  never  followed  the  Cloud,  but  they  were 
 fafe,  the  Cloud  was  a  defence  to  them  wherefbe- 
 ver  they  went :  As  we  fee,  Efay  45.  The  Lord  will 
 create  vpon  everyplace  of  Mount  Sion,  and  vpon  the 
 affemblies  thereof,  a  cloud  of  [moke  by  day.  and  a  (hi- 
 ring flame  of  fire  by  night  for  vpon  all  the  glory  there 
 Jhallbe  a  defence.ln  theVerfes  before  he  had  faid, 
 he  would  lead  them  by  the  Spirit,this  leading  of 
 thefpirit  he  compares  to  the  leading  of  Ifraell in 
 the  Wildcrnes,as  they  were  led  with  the  Cloud, 
 fo  fhallyou,and  if  you  follow  the  Cloud,it  (hall 
 be  a  defence  toyou:.fo,I  fay,  walke  with  God,and 
 he  will  be  a  defence  to  you :  it  is  no  matter  what 
 the  waies  are,he  is  able  tobeare  you  out.-for  fafe- 
 tie  is  apart  of  your  wages,therefore  that  belongs 
 to  him,  your  bufines  is  nothing,  but  to  finde  out 
 what  your  way  is,&  to  walke  in  icthecare  of  the 
 worke  belongs  to  you,  and  the  other  is  not  your 
 care  :  therefore  (to  fhutvp  this  exhortation)! 
 learne  to  doe  this,  to  pray,  that  God  would  (hew 
 youhiswayes,  that  he  will  incline  your  hearts, 
 that  he  will  teach  you,as  he  doth  the  Ants,  &  th- 
 Bees,  and  not  onely  fliew  you  the  wayes  you  are 
 I  to  walke,  but  giue  you  a  "fecret  inftigation,  &  in- 
 clination to  them,and  if  you  feeke  him,  and  your 
 !  hearts  be  vpright  and  depend  vponhim,  he  will 
 j  fliew  you  the  path  that  you  are  to  walke  in:  vpon 
 that  condition,  that  your  hearts  be  fincere,  and 
 i  vpright.  Againe,let  vs  depend  vpon  him,that  we 
 ;  may  feeke  to  him,  and  truft  in  him,  and  he  will 
 ftcwvstheway.  R  4     And 
 
 207 
 
 Anfvo. 
 God  will  be 
 a  Cloud  for 
 dcfzAcc  and 
 dire&i'on  to 
 them  that  fol- 
 low him. 
 
 Safetie  a  part 
 •four  wages* 
 
208 
 
 teavingfouhd 
 the  way,  vtee 
 muftruniie. 
 
 Oar  pace  fri 
 Godswayes 
 frml?  anfwcr 
 feurmcancs. 
 
 Simile. 
 
 Of      Mams 
 
 N*'* 
 
 And,  as  we  are  to  feeke  the  way,  foivee  fnuft 
 run  it,  and  not  be  flow,and  flacke  in  it,  but  vmnt 
 the  iv^y  */  <W*  Cern7H0dcfncnt$  •  that  is ;  goe  a- 
 pace.  Now  every  mans  pace  is  according  to  his 
 ffleanes,  and  his  abilities  accoidifig  to  the  might 
 ;  th&t  Gadhmh  given  himrfor  that  may  decdtie  vs  5 
 A  fiiaft.may.  thitike  he  goes  faft,when  he  goes  but 
 flo\frly  i  bec&ife  it  is  not  according  to  his  abilkie. 
 As,you  know,a  tal  man  when  he  doth  but  walk, 
 he  goes  much  fefter  then  a  child  when  he  runnes, 
 and  yet  he  goes  but  flowly  ;  becaufc  it  is  not  ac- 
 cording to  his  abilftie.  BeUved,  our  walking  is 
 fafter  or  floWer9according  to  the  feveral  naearies, 
 andftrength  that  God  hath  given  to  everyone  of 
 vs :  fome  man  hath  a  larger  vnderftanding*  hatfc 
 more  grace,  more  experience,  better  education 
 then  another  •  he  muft  runne  fafter,  he  muft  doe 
 much  more  good  in  his  owne  perfon,  he  muft  be 
 more  frequent  &  fervent  in  holy; duties,  hemtfft  • 
 be  more  diiigeftt  in  drawing  others  to  Gtd  1  fcno* 
 ther,  that  hath  received  Me,  though  he  goe  a 
 ,  flower  pace,  yet  it  may  be  running  to  him,  when 
 the  former  doth  but  walke :  So ;  in  every  parti- 
 cular ;  A  rich  man  that  giues  fo  rfiucb^  it  is  but  a 
 flow  pace  to  him,  when  another,  thatispoore> 
 giues  lelfe3and  that  is  a  quickc  pace  to  him.  And 
 fo  in  like  cafes.Thereforc,I  fay,let  vs  choofe  out 
 the  right  way,  let  vs  pray  to  God  to  direft  vs,  to 
 {hew  it  to  v$,  vpon  every  occafion5that  wee  may 
 not  mifTe  it.  And  let  vsnot  onely  walkc,but  let  vs 
 walke  apace,  and  run  the  way  oiGods  Comman- 
 dements.  So  much  for  this  firft  Vfe. 
 
 THE 
 
PRIGHTKES. 
 
 HP 
 
 THE 
 
 SEVENTH 
 
 SERMON. 
 
 G   B  N  I   S    I    S   I7,    I, 
 
 Wdke  before  me&  be  thou  perfeB. 
 
 EB  proceede  to  the  fecond  Vie 
 which  rertiaiiifls - 1  cold  you  the 
 fimilitudeliesitKhefe  a.  things. 
 Firft,inthe  manner  of  the  jour- 
 ney, there  is  a  Terme  to  which 
 wee  goe,  there  is  another,  from 
 which  there  is  a  dtftence,  there  is  a  path.  Sec, 
 
 The  fecond  Similitude  was  in  the  conftancie, 
 and  eontinuedneffe.  Now  our  fecond  Confe- 
 quence,  Or  Corolhrie,  we  muft  draw  from  the 
 fecohd  Similitude,  betweene  a  Chriftian  life, 
 .and  a  journey  from  place  to  placed  fay, it  agrees 
 with  it  in  this,  that  they  arc  conftant,  there  is  a 
 continued  tenor  of  anions  in  a  Chriftian  mans 
 courfe :  from  Whence  Jfay^wedraw  this :  If  it  be 
 
 fo 
 
 No  man  to 
 bt  judged  by 
 foine  particu- 
 lar aftioas. 
 
*IO 
 
 Vfe  2. 
 No  man  to 
 beiudgedby 
 fome  particu- 
 lar adion. 
 
 Of      Ma 
 
 N     • 
 
 Iudgingof 
 [menfcy  one 
 I  or  two  actions 
 condcmneth 
 the  righteous 
 and  iuftifieth 
 the  wicked 
 
 fo,  if  there  be  this  Similitude  betwecne  them  5 
 why,thei>  let  no  man  judge  of  himfelfe,  or  of  o- 
 thers,by  a  ftep,or  two5iet  him  nor  judge  of  him- 
 felfe, 1  fay,by  a  few  aftions,  but  let  a  man  confi-  » 
 der,what  his  wzikc  Is^alke  before mc, avdbeper- ' 
 ftff ;  Let  a  man  confider  what  the  ordinary,  and 
 vfuall  courfe  of  his  life  is:if  y  ou  fliould  do  other- 
 wife,ifyou  judge  amanby  an  a£ion,ortwo.you 
 (hall  fee,  the  beft  of  the  Saints  hauebecne  fub- 
 jed  to  divers  faylings,you  fliall  fee  Noah  drunke, 
 and  you  (hall  fee  Let  committing  inceft,you  fliall 
 £cc  Mtfes  fpe2king  vnadvifedly  with  his  lippes, 
 you  fliall  fee  David  committing  murther,  and  a- 
 dulterie,  and  making  Friah  drunke,  many  fuch 
 faylings  you  fliall  fee  in  all  the  Saints,  you  fliall 
 fceHezekiah  boafting  of  his  treafure,y  ou  fliall  fee 
 David numbring  his  people,  &c.  So  that,  if  you 
 judge  of  men  by  a  few  anions,  and  not  by  their 
 conftant  courfe,  you  fliall  condemne  the  genera- 
 tion of  the  juft. 
 
 Againe,  it  is  as  true  on  the  other  fide,  if  you 
 will  judge  a  wicked  man  by  a  few  fteps,  and  not 
 by  his  ordinary  courfe,  you  fliall  be  as  ready,  to 
 juftifiey  wicked;  you  fliall  find  Cain  facrificing, 
 you  fliall  findc  Sanl  among  the  Prophets,  you 
 fliall  fee  Indas  among  the  Difciples,  you  fliall  fee 
 /foWentertaining  John  Baftift>  you  fliall  fee  him 
 heare  him  gladly ,doing  many  things  at  his  Prea- 
 ching3and  admonition,this  you  feefrequent,and 
 vfuall :  Therefore,  I  fay,weare  not  to  be  judged 
 by  a  few  a<5Hons,and  a  few  paces,but  by  the  con- 
 ftant tenor  of  our  life,  by  what  we  doe  in  ordina- 
 ls 
 
V    P  »  I  G  H  t  X  B  I, 
 
 ry,and  vfuall  courfe:for  there  is  no  man  fo  good, 
 but  he  may  haue  fomefwaruings>though  he  haue 
 c'hofen  the  way  oiGods  Comandemcnts,  yet  oft 
 he  may  miffc  that  way  Jie  may  be  oft  e  drawn  out 
 of  y  way,  he  may  often  be  tranfported  with  fome 
 ftrong  temptation.  Againe,  on  the  other  fide, 
 there  is  fcarce  any  man  fo  bad,-but  fometimes  he 
 may  come  into  the  way.  You  haue  men  that  haue 
 no  conftant  place  to  travaile  to,yet,for  a  fit,  they 
 may  goe  into  the  high  way,  as  a  theefe,  or  a  rob- 
 ber may  doe.  Therefore,  let  vs  learne  hence,  not 
 to  judge  our  owne  cftatc,  or  other  mens,  or  cen- 
 furc  either  our  felues,or  others  by  a  few  anions : 
 And  I  haue  this  ground  for  it,  that  you  may  fee 
 the  reafon  ofthe  rule.  A  mans  coftant  courfe  pro- 
 ceeds from  the  inward  root,  and  frame  of  his  dif- 
 pofition,frora  thofe  principles,that  are  ingrafted 
 in  him,  I  fay,  his  conftant  courfe  proceeds  from 
 it.  Thofe  fame  by-fcapings  out,whether  they  be 
 to  good,or  evill,  they  doe  not  procecde  from  the 
 frame  ofthe  heart,but  from  the  evill  thatjs  in  the 
 good,  and  from  thofe  good  things  that  maybe 
 in  the  evill.  You  {hall  fee  it  fo  in  nature.-Tafce  a  ri- 
 ver, let  it  be  dammed,<and  flopped  vp,  yet  if  the 
 courfe  of  it  be  natural!,  if  the  vent,  and  ftreame 
 ofitbetogoedowncward,  atthelength,  it  will 
 over-beare  the  damme,  and  will  runnc  over  it  $ 
 or  let  water  that  is  fweete,  be  made  brackifh  by 
 thecomming  in  of  Salt-water,  yet^if  naturally  it 
 be  fweete,  at  the  length,it  will  woi  keit  out-fo,  I 
 fay,it  is  with  every  man^looke  what  the  conftant 
 ftreame  of  his  difpofitio  is,looke  what  the  frame 
 
 of) 
 
 til 
 
 Note; 
 
 The  conftant 
 courfe  of  life 
 comes  from 
 
 inwardprin. 
 ciples, 
 
 Note. 
 
 Simile* 
 
ZU 
 
 O   *      Man* 
 
 Why  aChri- 
 fliin  counties 
 notin  the  evil 
 be  doth^and  a 
 wicked  man 
 in  the  good 
 he  doth* 
 
 JDtoward  oc- 
 catfons  Forci- 
 ble to  ipod 
 andevilljbut 
 theybetttaiM 
 fitory. 
 
 Inftances, 
 
 of  it  IS)  that  which  is  mod  natural!,  and  inward 
 to  a  man,  though  it  may  be  dammed  vp,  and 
 flopped  in  fuch  acourie,  foratime,  yetitwill 
 breake  through  all  impediments.  Though  there 
 be  fomebrackifh,fomeevill,and  finfuUdifpofiti- 
 ons,  that  may  breake  in  vpon  him,  yet  hee  will 
 weare  them  out^So  it  is  as  true  on  the  otheriide  •, 
 lcta  wicked  man  ftcp  into  a  good  courfeby  fome 
 trouble  he  is  fallen  into,or  by  fome  .good  femili- 
 aritie3or  good  educatk)n5or  forae  good  Minifter3 
 yet  long  he  will  not  hold  in  it,  he  will  breake 
 through  that  impediment :  becaufe  his  naturall 
 difpofition,  the  ftreame  of  his  h<&rt  runs  another 
 way. 
 
 Befides  this  ground  of  it  :  there  is  another 
 caafc  of  it  j  Becaufe  the  outward  occafionsboth 
 for  good  and  evill,  I  fay,  they  are  both  forcible, 
 and  yet  tranfitory  .Evill  men  haue  fome^outward 
 things,fomeoutwardfaelpes,\Vhich  put  them  on 
 to  a  good  courfe,  they  are  foeffe&uall  ;>and yet 
 C^fuffers  them  not  -alwayes  to  hauethem,  but 
 takes  them  away,  they  are  but  tranfitoric;There- 
 fore  a* man  may  walkc  in  a  good  courfe,  whofe 
 heart  is  ftot  y ettight,  and  yet  long  he  ihall  not 
 dpe it :  becawfe  t'hofc  outward  occafions  (hall  be 
 to.okc  froitrhim:  As,for  example,  Uajh  walked  in 
 tfyewaies  of  GodjiW  the  while  that  IehMada  lived,, 
 !  hcrthvasfhe,  omwa'rdocc^ion,  he  wasdrawne 
 with  another ^maris  fyncwes  3  hee  was^heated 
 wit'h  another  rrians'heate  |; and  when  that  man 
 wastooke  away,  you  iee,  he  fell  to  his  owne 
 rourFe,  and  byas  again^;  theoutwaixi'Occafioh 
 
 was 
 
VPRIGHTNM. 
 
 I  was  ftrong,but  it  was  but  for  a  time,and  fo  he  re- 
 turned to  his  old  courfc. 
 
 The  like  in  the  cafe  of  F&zidbM  was  hemmed 
 in  for  a  time,  with  Zafhmah  the  Prophet,  but, 
 fay  th  the  text,after  his  dayes,his  heart  was  lifted 
 vp  to  definition.  And  fo  Herod,  he  kept  within 
 compaffe,  he  was  flirred  vp  to  doe  many  things 
 at  the  Preaching  of  John  Baptijl, but  he  did  nor  al- 
 wayes  continue :  for  God  fo  difpofeth  it,  in  his 
 providence,  he  will  not  fuffer  evill  men  alwayes 
 to  haue  thefe  outward  occasions  of  goodj  As  it  is 
 as  true,  on  the  other  fide,  good  men  may  haue 
 ftrong  temptations,  that  may  tranfport  them  for 
 a  fit,  but  Cod  will  not  fuffer  them  alwayes  to  lye 
 vpon  the  godly,he  will  not  fuffer  a  temptation  of 
 affli&ion,  he  will  not  fuffer  the  rod  of  the  wicked  to 
 lie  dlwayes  vponhim7\t  may  for  a  time,and  he  may 
 for  a  fit,p/*f  out  his  hmdto  mckednes>  he  may  vp. 
 on  fome  exigent,  vpon  a  fudden,  when  he  is  pftt 
 to  it,  vpo  fome  outward  trouble,or  croffe,when 
 his  heart  is  fliaken,  and  diftempered,  when  he  is 
 not  himfelfc,but  God  to  difpofeth  of  it  in  his  pro- 
 vidence, that  they  fhall  not  alway  lye  vpon  him, 
 but  they  fhall  be  removed  in  due  feafon,  as  well 
 *s  the  helpes  to  good  fhall  be  taken  from  the  wic- 
 ked. So,you  fce,that  may  come  to  pafTe  for  a  few 
 fteps,  for  part  of  the  Iourney,  an  evill  man  may 
 goe  right,  and  a  good  man  may  fwerue  from  the 
 ftraight  way :  Thcrefore,let  vs  neither  judge  our 
 felues  >nor  others  by  it.for  if  we  fhould,wefh  ould 
 juftifie  the  wicked,and  condemne  the  generation 
 of  the  jrtft.  So  much  fhall  ferue  for  this  Vfe,  and 
 for  this  poynt. The 
 
 m 
 
 Note, 
 
*H 
 
 DoB. 
 None  but 
 perfect  men 
 haue  jmereft 
 in  GodsAlU 
 fuffuknek. 
 
 Of     Mans 
 
 Reaf.i. 
 Elfe  there 
 would  bee 
 more  power 
 in  old  Ad  Am, 
 to  communi- 
 cate fin,  then 
 in  the  new  te 
 inftill  grace* 
 
 The  next,  and  mainc  poynr,  that  we  intended, 
 was  this ;  That 
 
 Whofoever  hath  inter  e(i  in  G$ds  ^ill-fuffL 
 cienck,  muft  be  a  f  erf  eft  man. 
 
 That  is ;  He  muft  be  fincere,  he  mud  haue  in- 
 tegritie of  heart  -,  though  he  maybe  fubjed  to 
 many  infirmities,  yet  Cod  requires  this  of  him; 
 If  I  be  All-fuffkient  fzyth  he,to  any  man  ( that  is 
 the  fcope  of  it )  he  muft  be  perfeft  with  me :  1  am 
 AlLfnjfkknt, therefore  be  thouperfetl,  otherwife 
 thou  haft  no  intereft  in  this  i^U-frfftcicncie  of 
 mine.  The  poynt  is  cleare,  and  it  is  a  poynt  well 
 knowne  to  you,I  fhall  not  need  to  confirme  it  by 
 any  other  places  of  Scripture,but  rather  fped  the 
 time  firft  in  giuing  you  thegrounds  ofit:  And  fe- 
 condly,  infhewing  to  you  what  this  intirenefTe, 
 and  perfe&ionand  finceritie  of  heart  is. 
 
 Firft,  I  will  (hew  the  grounds  why  no  man 
 fhall  be  faved,  nor  ever  haue  part  in  this  \^AlL 
 fufficiencie  of  God,  except  he  beperfecJ,  except  he 
 haue  integritie  of  heart. 
 
 Firft  jbecaufe  the  new  Adam  fhould  otherwife 
 notbefo  effe&uall  as  the  old  j  the  newt^dam 
 fhouldnotbefo  powerfulltocomunicate  grace 
 and  life,  as  the  old  Adam  is  to  inftill  corruption 
 and  finne  j  for  the  finne,  that  hath  becne  convey- 
 ed to  vs  by  the  firft  Adam,  hath  no  integritie  in  it, 
 it  hath  gone  over  y  whole  foule,  there  is  a  whole 
 body  of  death, that  hath  pofleflcd  vs^  Now  if  there 
 fhould  not  be  in  thofe  redeeming  adios  by  chrijl 
 a  contrarie  integritie,  and  perfection,  a  through- 
 out holines,  (as"l  may  call  it. )  The  plaifter  then 
 
 fhould 
 
V 
 
 PRIGHTN    E   8. 
 
 J  fhould  be  narrower  then  the  fore,and  the  remedy 
 fhould  be  inferior  to  the  difeafe.  Boloyed,  you 
 know,  a  leprofie  is  gene  all  over,except  the  holi- 
 neffe  went  all  over  too  from  toppc  to  toe,  I  fey, 
 there  would  notbeananfwerableneflein  thefe- 
 cond  Adam,ht  fhould  not  be  able  to  doe  as  much 
 good,  as  the  firft  was  able  to  doe  hurt. 
 
 Secondly ;  the  worke  of  Redemption  fhould 
 be  done  but  by  halues,if  the  ZW  fhould  difpenfe 
 with  imperfed  holinefle.  The  workes  of  Creati- 
 on, you  know,  were/^r/^?,  (J^lookcd  vpon  all 
 his  works,  and  he  faw  that  they  were  very  good. 
 Now  doe  you  thinke  the  workes  of  Redemption 
 come  fhort  of  the  workes  of  Creation  ?  Are  not 
 they  likewife  perfed  ?  when  the  Lerdfhall  looke 
 on  that  worke,fhall  he  not  fay  likewife,  it  is  very 
 jWMfyoudoemarke  the  parts  of  it,  hath  not 
 chrift  redeemed  vs  from  our  vaine  converfation? 
 The  holy  G 'he ft, doth  not  he  mortifie  every  finfull 
 luftc'The  bloud  ofchrijl,  doth  it  not  wafh  every 
 finnc?The  Word,  and  meanes  of  grace,  doe  they 
 not  ftrike  at  every  rebellion  i  It  is  certaine,  they 
 doe,and  therefore,  there  is  an  intcgritie  required 
 in  all :  otherwife,  I  fey, there  fhould  be  an  imper- 
 fection. 
 
 If  you  obje&,  notwithftanding  this,  though 
 Cbrift  hath  redeemed  vs,  yet,  you  fee,  There  are 
 many  imperfe&ions  left  in  men ;  and  therefore, 
 how  can  you  fay  the  workes  of  Redemption  are 
 perfed  * 
 
 I  anfwer  •  They  are  not  pcrfe&  in  degrees :  for 
 they  muft  haue  a  time  of  ripening,but  that  which 
 
 wants 
 
 zi$ 
 
 Reaf.i. 
 ElfeRcdemp. 
 tion  ihould 
 notbepcrfed. 
 
 Ok 
 
 Anfiv. 
 The  worlds 
 ofredemptio 
 per  feet  in  part* 
 
i\6 
 
 though  not 
 
 in  degrees  in 
 this  life* 
 
 O  v     Mans 
 
 Elfc  Gods 
 Commands 
 
 fbouldbfim- 
 poiliblc. 
 
 i 
 
 wants  any  pare  of  perfe&ion,though  it  be  ripened 
 when  it  wants  the  roote,  and  principle,  when  the 
 frame,  &  firfi:  difpofition  is  not  right,  let  it  grow 
 vp  never  fo  faft,  it  will  never  be  perfeft :  So  this 
 is  true  of  the  workes  of  Rcdemptio,of  the  works 
 of  Gtd'm  a  mans  hearty  of  deflroying  the  workes 
 of  Sathan,  and  fetting  vp  anew  building,  which 
 is  the  workc  of  Iefus  cbrift>  &  the  end,  for  which 
 he  came  •,  I  fay,  this  is  true  of  it,  it  is  perfe&,it 
 wants  onely  growth :  As  you  may  fay,  it  is  a  per- 
 fect feede,when  it  is  ripe  it  will  be  a  perfe<5i  flow- - 
 erjoritisaperftflplant,  whenitgrowesvp,  it 
 will  be  a  perfeft  tree,  it  is  perfe&  in  all  refpe&s. 
 Such  a  perfection  is  in  the  workes  of  Redempti- 
 on, and,  if  the  heart  of  man  be  not  entire,  if  the 
 workc  ofgracebe  not  throughout,  if  there  bea 
 defeft  in  the  principle,  &  conftitution  of  k,  there 
 {hould  be  a  defed  in  the  workes  of  Redemption, 
 which  indeed  cannot  be. 
 
 Thirdlyjifthere  were  not  a  perfe&nes  of  heart 
 Wrought  in  all  thofe  that  fhould  be  faved,  the 
 commands  of  the  Gofpell  (hould  be  commands 
 of  impoffibilitie :  for  the  Gofpell  requires  at  our 
 hands,  that  we  ftouMhaueri$tf#/0  *ll  theC$m- 
 mandcments3t\\w:  wc  fhould  keepe  the  whole  Law 
 in  an  Evangelicall  manner ;  that  is  in  a  :rue  indc- 
 vour  7  the  Gofpell  requires  that  wee  fhould  loue 
 the  Lord  om  God  with  all  Mr  ht*rts>  for  the  truth 
 ttfft;ftiieqmrcs,(in  a  word)  that  we  fhould  keepe 
 the  whole  Law,  in  that  fence,  fo  as  to  fquare  our 
 liuesto  it  j  to  keepe  it  in  all  truth,  and  finecritie, 
 though  we  cannot  reach  the  higheft  top,  and  de- 
 
 _^  gr  ee 
 
V 
 
 HIGHTNE    f. 
 
 zlj 
 
 grecofit»  Now  if  the  heart  were  not  perfe<5Hy 
 holy,that  is,throughout,  there  could  be  no  pro- 
 portion betweene  the  Commandements,and  the 
 fecilitie  and  abilitie  vpon  which  the  Comman- 
 dement  lyes:  for  it  is  ccrtainc,  except  the  heart 
 werepcrfe&Iy  holy5it  could  not  keepc  the  whole 
 Law,there  were  an  impoffibilitie,  we  fhould  not 
 reach  every  Commandement.  And  therefore, 
 there  muft  be  integritie  and  intirenefTe  in  the 
 heart,  that  we  may  be  able  to  keepe  them,  at  the 
 leaft  inanEvangelicall  fincere  manner,  though 
 wee  cannot  pcrfe&ly  keepe  the  whole  Law  of 
 God. 
 
 Fourthly  ,it  is  requ  ircd:becau  fe  otherwife  there 
 fliouldnotbeacorrcfpondencie,  and  agreement 
 betweene  the  Covenant  on  Gods  parr,and  on  ours  : 
 CWhath  fayd,he  will  be  All-fufficient ,but  he  re- 
 quires this  againe,  on  our  part,that  we  be  altoge- 
 ther his-  My  Beloved  is  mine,  and  I  am  his  ^  and 
 Pjal.  1 8.  /  willwalkcpirfetfly  with  them  that  walke 
 perfcBly  with  me  •  there  are  the  termes  of  the  Co- 
 venant,fat  Lord  will  haue  it  thus  farre  vpon  even 
 termes,  there  ftiall  be  an  integritie  on  both  fides, 
 and  therefore  if  a  man  be  holy  but  by  halucs,that 
 makes  not  the  matctyt  makes  not  the  agreement 
 betweene  the  Lord  2nd  vs :  for  all  and  halfe  isnot 
 a  match,  but  all,  and  all  is  that  which  makes  the 
 match,  the  agreement  and  futableneffe  betweene 
 God  and  vs  -f  and  this  is  another  reafon  why  it  is 
 required. 
 
 Now  laft  of  all,  this  perfe&ion,  and  integritie 
 is  required :  becaufe  otherwife,  all  that  we  doe  is 
 
 S  nothing  j 
 
 There  is  a 
 
 proportion 
 
 betweene  a 
 
 perfedheart, 
 
 and  GODS 
 
 CommoRde- 
 
 mene 
 
 Elfe  the  Co- 
 venant  were 
 not  mataall 
 betweene 
 God  and  vs. 
 
 Pfal.  z8. 
 
 Rctf.f. 
 
 All  is  nothing 
 that  wee  dee 
 without  this. 
 
zi8 
 
 Op     Mans 
 
 Math,  6, 
 
 Note. 
 
 Note. 
 
 nothing,it  is  to  no  purpofe :  for  except  you  fecke 
 theZ^and  ferae  the  Lord  with  a  perfed  heart, 
 you  ferue  him  not  at  all,  you  cannot  ferue  him  as 
 God,  you  cannot  ferue  him  as  a  Matter,  you  can- 
 not ferue  him  as  a  Lord^s  a  foveraigne  comman- 
 der,cxcept  your  hearts  bepcrfefi  with  hina:This 
 reafon  I  take  out  of  Math. 6  .z  place  well  knowne, 
 No  man  can  ferue  two  M  afters.  That  is ;  It  is  true, 
 a  woman  may  loue  many  as  friends,  but  iTiec  can 
 loue  but  one  as  a  husband :  A  man  may  looke  to 
 many  fubordinate  ends,  but  he  can  haue  but  one 
 vltimate  end:  A  man  may  haue  refpe<9s,  he  may 
 affed  many  things  in  a  remiffe  manner,  but  to  af- 
 fe&  many  things  in  the  higheft  degree,  it  is  im- 
 pofTible,it  can  be  beftowed  but  vpon  one.There- 
 fore,  I  fay,  to  ferue  him  as  God,  it  cannot  be,  ex- 
 cept the  heart  be  wholly  beftowed  on  him  $  if 
 you  will  take  in  any  thing  with  him*either  credit, 
 or  profit,or  pleafure,nowyou  make  <7^an  Idol, 
 and  you  make  that  as  God  5  fo  that  whatfocver  a 
 man  loues,  and  rcfpe&s  or  obeyes :  I  would  aske 
 him  but  this  queftion  $  Either  it  commands  the 
 fame  thing  with  <W,  when  it  commands  vnder 
 him,  and  fo,  in  yeelding  to  that,  you  obey  God 
 himfelfe,  or  elfe,  it  commands  fomewhatdiffe- 
 renr,and  if  you  yeeld  to  that,and  not  to  the  L  ord, 
 you  rejed  him,and  take  that  for  Cod.  Therefore, 
 I  fay,  the  heart  muft  be  perfe&,or  elfe  the  obedi- 
 ence is  nothing  at  all.So  much  (hall  ferue  to  flievv 
 you  the  grounds  of  this,  why  fuch  a  perfe&ion, 
 andfinccritieandintegritie  of  heart,  is  required, 
 in  all  thofe  that  (hall  be  faved. 
 
 ^ 
 
V 
 
 PRfGHTNES, 
 
 But  the  chiefeft  bufineflc  will  be  here  *  to  (hew 
 you  what  this  integritie  is  :  the  beft  way  to  finde 
 it  out,  is  to  open  to  you  alithofeexpreffions  in 
 the  Scriptures,by  which  it  is  prefented  so  vs,and 
 you  fhall  finde  them  to  be  thefe  fiue :  And  in  the 
 opening  of  them,  we  (hall  fufficiently  (hew  you, 
 what  this  finceritie  or  perfe&ion  of  heart  is, 
 
 Firft,  you  (hall  finde  it  often  cxprefied,  by  pu- 
 ritie, and  foundneffe,  Blejfed  arethe pure  in  heart, 
 and  God  is  good  to  ifrael,  even  to  them  that  are  of  a 
 pure  heart.  Now  what  is  ic  to  bepure?That  ispure 
 which  is  full  of  it  felfe,  and  hath  no  other  Hete- 
 rogeneall  thing  mingled  with  it  5  So,  that  heart  is 
 ^pure,  which  hath  no  finne  in  it,  which  is  holy, 
 which  hath  a  renewed  qualitie  of  grace,  which 
 hath  an  inward  regenerate  man,  that  will  mingle 
 with  no  fin,  that  is  full  of  it  felfe,  and  admits  not 
 the  mixture  of  any  finne.  My  Beloved^  I  muft  be 
 warily  vnderftood  here,  I  fay,  it  admits  not  the 
 mixture  of  any  fin.  It  is  true,  fin  may  cleaue,  and 
 adhere  to  a  raan,as  drofTe  doth  to  the  filvcr,but  it 
 mingles  not  with  the  regenerate  part,  nor  that 
 mingles  not  with  it ;  that  is,  it  enters  not  into  the 
 frame  and  constitution  of  a  mans  heart,  it  is  not 
 wcaved  into  the  texture  of  his  heart  $  it  is  no  in- 
 grcdient  into  the  very  frame,  and  fabric ke  of  ir5 
 but  though  finne  be  there,  yet  the  heart  (till  cafts 
 it  out  of  it  felfe,  it  refills  it,  and  rejeds  it,and  pu- 
 rificth  andcleanfeth  it  felfe  from  it,this  properly 
 is  a  pure  heart:  As  in  other  things,you  fay,a  thing 
 is  pure,  when  it  isfolid,  and  cleare^nd  vnmixed, 
 ,  though  it  may  haue  fomc  drofTe,  and  fome  mud  t 
 
 S  a  cleaving  : 
 
 « — ™ .7    '  ^.^..i.^^. — _^„ 
 
 219 
 
 What  ftneeri* 
 tic  &  vpright* 
 ne$  it. 
 
 Sinceritiefct 
 forth  by  fiac 
 cxprcffioni. 
 
 I 
 Puritie  and 
 
 foandnefo. 
 
 Puritie  what 
 
 Note. 
 
zzo 
 
 O     V         M    A    N     S 
 
 A  pure  heart 
 
 cafisoutfin, 
 
 as 
 doihfcumme. 
 
 cleaving  to  it,  you  fay,  it  is  pure  gold,  when  it  is 
 digged  out  of  the  mineral,though  there  be  much 
 droffe  in  it,  and  we  fay,  it  is  a  pure  ayre,though, 
 for  a  time,  there  be  many  fogges  andmifts,  and 
 ;  advent  ious  vapours  within  it.  So,  we  fay,  it  is 
 pure  water ,though  there  be  many  inundations  of 
 mud  caft  into  it,  or  that  come  from  the  fpring,or 
 Channell  from  whence  it  runnes  •  So  a  man  may 
 be  faid  to  haue  a  pure  beart,that  is^pcrfeft  heart, 
 though  there  be  an  adheflon  of  much  droffe, 
 many  evil  thoughts  that  cleaue  to  him,yet,I  fay, 
 they  mingle  not  with  him,  that  is,  Beloved,  it  is 
 certainc,that  the  holieft  menhauea  fountaine  of 
 originall  corruption  in  them,  &  from  this  foun- 
 taine finnes  arife  continually,  as  the  fcunimein 
 .  |  the  pot,  but  yet,  if  the  liquor  be  pure,  and  good, 
 fhlclmml  |  ^xt  be  riSht  wine,or  right  hony,  whatfoevcr  the 
 liquor  is,though  the  fcummearife,ftill  itpurifies 
 it  felfe,  and  cafts  it  out ;  this  is  the  propertie  of  a 
 pure  heart :  with  the  impure  it  is  quite  contrary, 
 the  fcumme  arifeth  as  in  the  other,  but  it  is  fod- 
 den  in,  it  is  mingled  and  confounded  with  it, 
 there  is  not  fuch  a  fegregating,  fuch  a  cleanfing 
 difpofition  in  it,  but  there  is  a  mixing  of  them 
 togethenthis  fimilitude  you  (hall  finde  Ezek.  24. 
 1 2  .whence  I  take  itjhee  wearied  her  felfe  with  lyes> 
 &c.  And  her  great  fcumme  went  not  out  ofherjlhtxz 
 is  a  fimilitude  going  before  oh  hy  ling  pot,  into 
 which  much  flefh  was  put.to  which  he  compares 
 the  children  of  Ifraelof  chat  time,  but  this  is  the 
 concfufion  that  CWmakes,  her  great  fenmme  went 
 HQt&M$fher;  As  if  he  Ihould  fay,  it  is  very  true, 
 
 the 
 
 Ezek.**  Ift« 
 
VPRIGHTNE*. 
 
 the  holteft  men  hauc  their  fcummerifing  in  their 
 hearts,  as  well  as  the  wickedeft  men,  but,  faith 
 the  Prophet,  here  is  the  difference,  her  great  fcum 
 went  not  out  of  her :  That  is,  though  it  arofe,  and 
 might  haue  beene  caft  out,  it  was  not  f  b,but  was 
 fodden  in,  and  mingled  together.  And  therefore 
 fayth  hc^her  fcum  fhall  be  confumed  with  fire.  That 
 is,God  will  deale  with  her,as  wc  do  with  pottage, 
 when  the  fcum  is  fodden  into  them,we  caft  them 
 in  the  fire,  and  thereafonis  given  in  the  words 
 following  ;  for  I  would  hane  purged  thee,  but  thou 
 wouldefi  not  be  purged,  therefore  thou  fhalt  mt  be 
 purged  from  thy  f.lthines  Jill  I  haue  can  fed  my  wrath 
 to  light  vpon  thee  :  As  if  hce  fhould  fay,  I  put 
 my  Word  to  thee,  which  is  as  fire,  I  vfed  fuch 
 ordinances,  and  meanes,  I  withheld  none  of 
 them,and  with  thofe  I  would  haue  purged  thee, 
 not  by  the  inward  purifying  workeofthc  fpi- 
 rit :  for  that  could  not  efficacioufly  be  refitted ; 
 but  I  would  haue  purged  thee,that  is,  nty  Word  is 
 as  fire  fix  is  a  fegregating  thing,  that  differencetb, 
 and  puts  a  feparation  between  the  fcum,  and  the 
 liquor,  as  that  indcede  was  the  end  of  the  Pro- 
 phets, to feparate  thepreciottsfrom  the  vile.  Now; 
 faith  the  Lord,  when  thefe  meanes  were  vfed, 
 when  thou  hadft  the  Prophets  that  would  haue 
 feparated  the  precious  from  the  vile,  in  thy  heart 
 as  well  as  to  doe  it  in  the  companies  of  men :  See- 
 ing this  had  no  fruit 3nor  effedt  vpon  thee,but  /Trill 
 I  thy  fcum5&  filthines  continued  in  thee,  and  thou 
 waft  not  purged :  therefore,  I  will  deftroy  thee, 
 !  thou  (halt  never  be  purged,  but  my  wrath  fhall 
 i  S  3  light 
 
 Note. 
 
2££ 
 
 !  It  is  not  ha- 
 jving  impuri- 
 ties rifing  in 
 (the heart  that 
 I  makes  it  im- 
 perfc&,but 
 the  abiding 
 ofthesi; 
 
 Of      M  a  k  • 
 
 Mat.  25. 
 
 light  on  thee :  So,my  Beloved^  is  not  the  having 
 impurities  in  the  heart,  that  makes  the  heart  im- 
 perfeft,  ( that  is  the  conclufion  1  grow  to  )  but  it 
 is  the  differing  of  them  tobe  nuaglcd,even  with 
 the  inward  frame  of  the  heart. 
 
 Thus  you  (hail  finde,  if  you  would  know  the 
 true  difference  betweene  a  pure  and  perfed,  and 
 an  impure  and  vnperfed  hearr,  it  ftands  onely  in 
 this  •,  he  that  hath  a  pure  heart,  there  is  in  him  a 
 clenfing,and  purifying,  a  fegregating  difpofition 
 that  cafts  out  whatfoeverevill  comes,  though  it 
 be  continually  rifing,.  yet  ftill  hee  cafts  it  out, 
 though  he  be  ftill  falling  into  fome  finne,yct  ftill 
 he  is  repenting,though  many  times  he  be  mired,  \ 
 yet  ftill  he  wafhethhimfclfeagaine,  hee  cannot  1 
 endure  it,  he  doth  nor,as  the  fwine,  delight  in  it  • 
 but  he  hath  another,  a  contrary  difpofition^  he 
 ftill  clenfcth  himfclfe  from  it :  That  I  take  tobe 
 the  meaning  of  that,  Mat.i  5.  where  it  is  &\&>Tbat 
 which  comes  from  within  the  man}as  adultery  form- 
 cdtien>&c.they  defile  the  mm.  The  meanihg  is  this, 
 \  when  finne  rifeth  in  a  man  from  day  to  day,  if  he 
 cherifh  finne,  andentertaineit,  and  fufferfinnes 
 00  dwell,and  abide  in  his  heart  quietly,  without 
 difturbance,  if  he  fuffer  them  to  be  foddenin,  as 
 it  were,now  they  defile  the  heart :  But  if  finnes  a- 
 rife  in  the  heart,  and  hee  continually  refift  them  • 
 he  continually  caft  them  forth,  he  continually 
 clenfeth,  and  purifieth  himfelfe  from  them,  fuch 
 a  man  is  not  defiled  with  them ;  nor  is  his  minde 
 defiled,  nor  his  confeience  defiled  >  but  notwith- 
 ftanding  this  continualf  Ebullition  ofevils  ( that 
 
V 
 
 PRI-GHTNBf. 
 
 I  may  fo  call  it )  he  is  a  man  of  a  pure  heart,  and 
 with  GW.-and  this,  I  fay,  is  one  of  the  expreflions 
 oiftirenejfe^. 
 
 And  fo  likewifc/i#W#tt,when  a  man  is  found 
 at  the  hearr,  that  is  another  expneflion  of  this 
 perfcdincs.Now  a  thing  is  laid  to  befound(as  an 
 Apple,  you  know,  isfaidtobe  found,  when  it  is 
 not  rotten  at  the  core,  though  there  bee  many 
 fpecks  in  it  $  and  a  Ship  is  faid  to  be  found,  when 
 there  is  no  leake  in  it,  though  it  may  haue  fome 
 other  flavves  and  defe&s  j  And  a  VeiTell  is  faid  to 
 be  found,  when  there  is  no  cliftin  the  bottom, 
 though  it  may  otherwifebe  bruifed  &  battered, 
 yet,  you  fay,  it  is  a  found  Veffell)  I  fay,fo  it  is  in 
 this  cafe,  when  the  bottom  of  the  heart,  and  the 
 inward  frame  of  the  heart  is  right  and  found: 
 Though  a  man  be  fubjed  to  many  fay  lings,  yet 
 this  is  a  perfc<3  man,  he  hath  a  found  hearty 
 whereas  on  the  other  fide,  take  a  man,  my  Be- 
 lived,  (that  wee  may  fliewyou  what  this  rot- 
 tenneifeatheartis)  who  doth  admit  a  conftant 
 negled  of  any  dutie,  or  an  ordinary  commiflion 
 of  any  linne/fuch  a  man  may  properly  be  faid  to 
 hauea  leake  in  the  bottom  of  his  heart,  to  bee 
 rotten- hearted,  to  be  vnfound  at  the  bottom  . 
 But  a  man,  that,though  he  be  fubjeft  to  infirmi- 
 ties,yet  had  rather  die  then  omit  aknowne  dutie, 
 or  to  be  in  a  knowne  fin,  I  fay,  this  man,  though 
 he  haue  many  infirmities,  yet  he  hath  a  found 
 heart :  And  the  reafon  of  it  is  this,becaufe  fuch  a 
 man  although  he  haue  fome  weaknes,  fomefick- 
 nefle,  and  infirmitie  hanging  vpon  him,  yet  hce 
 
 S  4  _____     will 
 
 Zl$ 
 
 SoundnefTe,    ; 
 
 SoundnefTe, 
 what. 
 
 Vnfound  hear 
 teds  who. 
 
a*4 
 
 Hypocrific 
 commonly 
 difcovered  be- 
 fore death* 
 
 Of     M  a  n  « 
 
 ) 
 
 Simplicities 
 
 will  grow  it  out,  as  one  that  is  found  in  his  bow- 
 els will  weare  out  his  ficknefle,  and  diftemp:r,as 
 it  is  [i\&jf  the  infide  beckdne,thz  outfide  will  fol- 
 low: And  that  is  true,  on  the  other  fide,  let  the 
 infide  be  rotten,  though  there  be  a  faire  &  a  gol- 
 den outfide,  as  in  an  Apoftleoft  times,that  faire- 
 nes  doth  not  continue  long,  but  rottenneffe  will 
 poffeffe  the  outfide  alfo- That  we  fee  often  in  ex- 
 \  perience,  &  you  fhall  fcldome  fee  it  otherwife5(l 
 thinke  there  is  fcarce  an  example  of  it)bu t  that  an 
 hy  pocrke,a  man  of  an  vnfound  heart,  though  he 
 may  carrie  a  faire  (lie w  long,yet,ia  the  end,  even 
 the  outfide  fhall  be  tooke  away,  that  fhall  vanifh 
 alfo,and  rottenneffe  fhall  feize  vpon  it :  for  that  is 
 the  nature  of  things,  that  are  vnfound,  they  ftay 
 not  there,  but  they  putrifie,  &  corrupt  more  and 
 morejSo  that,you  fee  throughout  the  Scriptures 
 ft  ill  thofe  that  were  of  imperfedi  hearts-,  that  is, 
 that  had  vnfound  hearts,  they  were  difcovered 
 before  their  death  -as  AmAzUh  was,  he  held  out 
 long,  and  fo  was  ioajh,  and  divers  others  s  It  is  a 
 rule,  I  thinke,  thatfeldomefailes  :  becaufe  God 
 hath  faid,he  will  curie  the  name  of  the  mcked^nd 
 it  [ball  rot. Now  except  their  hypocrify  fhould  be 
 difcovered  in  time,  and  that  their  outfide  were 
 removed,  and  made  as  rotten  as  the  infide,  how 
 fhould  his  name  rot? So  much  fhall  feme  for  this 
 firft  expreffion,  that  it  is  expreffed  by  furtnejfe 
 dXi&fottndne[Je. 
 
 Secondly  j  you  fhall  haue  it  expreffed  by  fim- 
 plicitie>  and  finglenes  of  heart ;  he,  whofe  heart  is 
 per  felt  before  God,heis  faid,3//tf .  6. to  haue  zfingle 
 
 0«* 
 
PRIGHTNBS. 
 
 zzt 
 
 eye  >,  and  Tam.i.  he  that  is  knperfeft  is  /aid  to  be  a 
 \donble  minded  man,  contrary  to  which  is  &wx£s, 
 a  man  that  hath  afimplehcarr,  a  heart  without 
 guile,  a  fingle  heart.  Now,  if  wee  can  findc  out 
 what  this  fingleneffe  of  heart  is,  this  finglenes  of 
 jeye,and  of  heart,you  will  finde  out  this  perfecti- 
 on, that  is  here  fpoken  of -JYalke  before  me,  and  be 
 thottperfeft.  Now  a  fingle  heart  is  fo  called  from 
 the  finglencfTe  of  the  obje<ft,  that  is  a  fingle  eye, 
 that  lookes  but  vpon  one  obje#,and  that  is  a  fin- 
 gle  hcart,that  lookes  but  vpon  one  thing:Iike wife 
 that  is  a  double  eye,  and  a  double  heart,  that  lookes 
 vpon  two  obje&s,  and  is  divided  betweene  two, 
 and  knowes  not  which  to  choofe-,  like  a  man  that 
 is  in  bivio,  in  a  double  way,he  ftands,and  lookes 
 on  both,  and  know#not  which  to  take-fo  an  im- 
 perfefi  hearted  man,  an  vnfound  hearted  man,he 
 ftands,and  lookes  vpon  cW>and  vpon  the  world, 
 and  he  knowes  not  well  which  to  choofe,  fome- 
 timeshe  is  following  the  one,  fometimestheo- 
 thcr,  this  is  his  Condition,  he  is  diftradied  be- 
 tvveene  both  •  fuch  a  man  hath  a  double  eye,  and 
 therefore,fayth  the  Text,4  wicked  eye :  for  fo  it  is 
 called,  if  the  eye  be  fingle,  all  the  bmy  is  light,  but 
 if  the  eye  be  wicked:  (for  fo  it  muft  be  interpreted  ) 
 if  the  eie  be  double,which  is  a  wicked  eie.So,my 
 Beloved,zn  vnfound  hearted  man  is  not  defcribed 
 to  you  by  any  thing  fo  plainely,  and  perfpicu- 
 oufly,  as  by  this,  that  his  heart  is  not  pitched  vp- 
 on  God  alone  ^  buthehathaneye  vponCW,  and 
 an  eye  vpon  credit,  he  hath  an  eye  vpon  God,  and 
 an  eye  vpon  his  wealth,  vpon  his  pleafures,  or 
 
 what- 
 
 lam,  a. 
 
 Heart  fingle 
 and  double 
 
 A  figneof  an 
 vnibtwd  heart 
 
Zl& 
 
 O 
 
 M 
 
 A    N    • 
 
 K*e. 
 
 A  figne  of  a 
 perfed  heart, 
 
 whatfocver  it  is,when  there  arc  two  objc&s :  for 
 in  that  regard  a  man  is  faid  to  haue  a  heart  and  a 
 hem, not  as  commonly  it  is  taken  to  make  a  Ihew 
 of  one  thing,and  haueanother  within  5  But  it  is  a 
 heart  &  a  hearty  when  there  arc  two  obje&s,  vp- 
 on  which  the  heart  is  fet,  that  the  heart  is  divi- 
 ded between  two,and  fo  it  is  cloven  afunder,as  it 
 were:&  fo  it  is  a  double  heart,by  way  of  divifion 
 and  not  by  having  one  thing  in  (hew,  &  another 
 within.  Now  then,  if  you  will  findc  out  what  a 
 perfed  man  is,  I  fay,  it  is  he  that  hath  a  fixed  re* 
 folution  to  clcaueto  God  alone,  that  hath  his  eye 
 vpon  him,  and  vpon  nothing  befides.  This  is  a 
 fingle  heart,  when  a  man  (hall  refolue(for  inftan- 
 ces,  willbeft  make  it  cleare  to  you )  when  a  man 
 (hall  fay,  tsUfbuah  did,  W^,  faith  he,  I  fee  you 
 are  ready  to  take  divers  wayes,  but  I  am  refolved 
 for  my  part,  for  me  and  my  houfe,  wet  mllferue 
 the  Lord,  that  I  am  refolved  on.  So  Davidjhane 
 ehefen  the  way  of  his  commandements \  /  hauefworne 
 to  keepethem,  and  that  I  mil  doe  :  When  a  man  is 
 once  refolved  throughly,  when  he  is  grounded, 
 and  hath  a  fetled  refolution,  an  vnchanged  refo- 
 lution, that  pitcheth  him  vpon  one,he  is  no  lon- 
 ger in  doubt  bctweene  two ,  this  is  a  pcrfeft 
 hearted  mznSo  Mo fes  takes  this  refolution,I  will 
 fujfer  affliction  with  the  people  of  God  $  as  if  hee 
 (hould  fay,  I  haue  chofen  it,  whatfoevcr  become 
 of  me,  though  I  bea  bani(hed  man,  though  I  liue 
 a  poore  life,  though  I  turne  from  being  Phara- 
 ohs fonnc  in  Law  to  keepc  fhcepe  in  the  Wil- 
 dernefle,  yet  this  is  my  refolution:  here  I  haue 
 
 fixed 
 
VPRIGHTNES. 
 
 fixed  my  ftaife,  this  will  I  doe.  Herein  the  per- 
 fection and  intcgritic  of  his  heart  was  feene* 
 So  the  three  men,  Sidrach,  CMefech^ni^bed- 
 nego.  This,  fay  they,  wee  are  refolved  vpon, 
 whether  wee  be  delivered,  or  not  delivered, 
 whether  wee  die  or  Hue,  whatfoever  come  vpon 
 vs5  wee  will  feme  the  Lardy  me.mllnet  worfhip 
 thine  idolL  Ahd  fo  lob,  though  hee  kill  mee,  yet 
 xvillltruftinhim^  That  is;  though  he  multiply 
 miferies  vpon  me,  even  to  the  very  death  5  yet 
 I  am  refolved  to  ferue  him,  my  heart  is  there 
 pitched,  his,  will  I  be.  This  is  to  haue  a  fin- 
 gleeye,  and  a  fingle  heart  •,  When  the  heart  is 
 divided,  it  is  imperfeft,  fuch  a  man  is  vnconjlant 
 in  all  his  way  es, fay  th  lames:  Such  a  one  was  Saul, 
 and  fuch  a  one  wasAmaziab :  that  indeed  is  the 
 cafe  of  all  hypocrites.  And  to  this,  I  adde,  that 
 which  isfaid  Matthew  8.  the  fourth  ground  is 
 fayd  to  haue  an  honejl  heart  $  an  honeft  heart 
 ftands  in  this,  that  a  man  refolues  to  ferue  the 
 Lord  with  patience,  and  with  abftinence,  that  is 
 the  definition,  that  I  will  giue  of  it,  hee  that 
 hath  an  honeft  heart,  hee  refolues  to  ferue  God, 
 in  all  things  with  patience,  and  abftinence,  one 
 of  them  is  expreft  in  theText,£<f  brings  forth  fruit 
 with  patience,  the  other  I  adde,  for  a  more  full 
 explication  of  it.  The  meaning  is  this,  hee  hath 
 an  vpright,  and  honeft  heart,  that  fo  pitcheth 
 vpon  God,  that  hee  will  not  be  drawne  afide  for 
 anything  :  Now  there  are  but  two  things  that 
 draw  vs  afide  •  that  is,  either  perfecution,affli<5ti- 
 on,  and  trouble.  And  for  this  the  honeft  heart 
 
 hath 
 
 zz^ 
 
 An  honeft 
 heart,vfhat* 
 
 Two  things,  i 
 draw  ?s  from  I 
 God. 
 
zzS 
 
 Integritie 
 
 which  con- 
 fifts  in  three 
 things, 
 Icrera.  so.  j. 
 
 o 
 
 M 
 
 A    N    9 
 
 The  Integrity 
 ofthc  fubje&, 
 
 hath  patience,  he  rcfolucs  to  fuftcrthcm,whatfo- 
 ever  they  be,  and  therefore  he  is  ableto  goe  on  : 
 or,  on  the  orher  fide,  pleafures,  and  divers  lufts, 
 that  drew  away  the  third  ground,  as  perfecution 
 did  the  (econd:here  the  honeft  heart  bath  a  refol- 
 ved  abftinence,  he  is  content  to  part  with  them, 
 and  to  be  without  themrtherfore  he  brings  forth 
 fruit  when  another  doth  not  •,  that  is,  another 
 may  haue  a  faire  blade,but  either  perfccution,or 
 e!fe  pleafures,  and  divers  lufts  comebetweene, 
 and  intercept  his  msturitie,  that  he  never  comes 
 to  any  bearing  of  fruit,  to  any  purpofe  -,  This  ex- 
 preffion I  put  together  with  finglencfle  of  heart, 
 a  heart  without  guile,  and  without  mixture,  be- 
 caufc  there  is  a  fimilitude  betweene  them.  So 
 much  for  that  expreffion  likewife. 
 
 A  third  Expreffion  there  is  in  the  Scripture, 
 which  you  (hall  finde  in  thefe  words,  Iere.3.  1  o. 
 7  hey  did  not  turne  to  me  with  their  -whole  heart,  bttt 
 feignedly.  And  very  oft,  thou  Jhalt  ferue  the  Lord 
 thy  God  with  all  thy  heart  .So  that  the  wholcnes  of 
 the  heart,  the  integritie  ofthc  heart,  he  that  hath 
 this  is  a  perfeft  man,  hce,  that  wants  it  is  an  vn- 
 found  hearted  man.  Now  what  is  this  Integrity, 
 and  wholnes  of  hearr5you  fliall  fee  in  thefe  three, 
 the  integritie  of  thefubjed,  the  integritie  of  the 
 objed3and  the  integritie  of  the  meancs,  whereby 
 the  fubje&,and  the  objed  are  joyned  together. 
 
 The  Integritie  of  the  fubjed,  that  is  the  heart 
 of  a  man,  that  I  call  thefuhjedh  The  Integrity  of 
 the  objed  I  call  the  Commandements,  when  he 
 hath  refped  to  all  of  them ;  The  Integritie  of  the 
 
 meanes 
 
PRIGHTN    Ef# 
 
 __ 
 
 meaneslcallthat,  which  brings  the  heart,  and 
 '  the  Comraandcraent  together ;  that  is,  the  vfe  of 
 all  holy  Ordinances,  and  the  abftinence  from  all 
 occafions,  that  may  draw  vs  another  way.  So 
 now  he  is  a  perfect  man  with  God,  that  firft  hath  a 
 whole  heart  %  that  is ;  fuch  a  heart  whereof  every 
 part,andfacultieis  fan&ified:  There  is  no  part 
 of  it,  but  it  is  fcafoned  with  grace,  there  is  no 
 wheele  in  all  the  loule,  but  it  is  turned  the  right 
 way,  according  to  that,  i  Thef.  y.  Heisfmtiified 
 throughout^  in  body,foule,  andfpirit,  I  fay,  when  a 
 man  (hall  finde  every  thing  within  hinji  readie  to 
 pray fc  the  Lord,  and  to  looke  toward  the  Lord, 
 all  that  is  within  him.  There  is  not  any  thing 
 within  him,  of  which  he  can  fay,  the  bent  of  it  is 
 another  way.  I  fay,  fuch  a  man  hath  an  intcgritie 
 of  heart :  Another  man,you  fhall  finde  it  thus  al- 
 way  with  him,  that,  though  in  many  things  hee 
 wifliwcll,  and  hath  a  good  meaning,  and  good 
 purpofes,  yet  there  is  fomething  or  other,  hath 
 ftollcn  away  fomething  in  his  heart,  fomething 
 within  him  is  not  right,  it  may  be  in  his  feare,  he 
 cannot  fay  he  feares  Cod,  and  nothing  elfe :  for 
 there  are  many  things  that  he  feares  more  then 
 God,  fo  he  cannot  fay  of  his  loue  to  God,  that  that 
 isright,itraaybe,itismifplaced,  though  many 
 other  things  may  be  right  in  him,he  loues  riches, 
 he  loues  credit,  he  loues  reputation,  he  loues  his 
 eafe,  and  conveniency,  his  pradtife,  andimploy. 
 mcnt^Sothat,  if  God  and  thefefliould  come  in 
 competition,  he  would  be  readie  to  violate  his 
 confeience  towards  him,rather  then  to  part  with 
 
 thefe: 
 
 12? 
 
 A  whole  heart: 
 what. 
 
 1  Thef,  i ■ 
 
 N#e9 
 
*}0 
 
 2 
 
 Integritie  in 
 tkc  objed. 
 
 lam.  5.  it 
 
 lam,  i.  i& 
 
 o 
 
 M 
 
 A   K    • 
 
 Integritie  of 
 the  meanes. 
 
 thefe:  Andfo  hisgriefe,  that  is  not  principally 
 for  finne,  there  is  fomewhat,  or  other,  that  you 
 (hall  finde  hira  fay  ling  in,  there  is  not  an  integri- 
 tie in  the  fubjeft. 
 
 Andfecondly,  there  is  as  little  in  the  objeft. 
 he  hath  not  an  eye  to  all  the  commandements,  wher- 
 as  the  perfe<3  hearted  man3  there  is  no  dude  but 
 he  giues  vp  his  heart  to  it :  And  againc,  there  is 
 nothing  forbidden,  no  finne,  but  his  heart  is  a- 
 verfe  from  it,  and  herefiftsittothc  vttcrmoft. 
 You  (hall  fee  this  exprcffion,/^w.3 .2  .He  that  can 
 guide  his  tongue  is  aperfett  man,  in  many  things  we 
 finne  all,  if  any  man  finne  not  in  word,  he  is  a  per f eft 
 man  :  Compare  this  with  lames  1.  26.  If  any 
 man  among  you  feemes  to  he  religious,  andrefrai- 
 nethnot  his  tongue,  hut  deceiues  his  owne  heart  • 
 this  mans  religion  is  in  vmne.  I  fay,  you  may  take 
 but  this  one  inftancc,  that  this  is  the  judgement 
 of  the  holy  ohofl :  fhould  a  man  hauean  eye  to  e- 
 very  Commandement,  and  fhould  he  but  fayle 
 in  this  one  thing,  not  bridling  his  tongue,  but 
 giue  vp  his  tongue  to  evill  fpeeches,  to  let  it 
 walke  loofe3  vp  and  downe,  whither  it  will,if  he 
 doe  but  negledl  this  one  particular,yer,fay th  the 
 Text,  all  the  reft  of  his  Religion  is  but  vainc  j 
 Why  *  Becaufc  there  is  not  an  Integritie  in  the 
 obje<3,  he  hath  not  an  eye  to  the  whole  Law,  fo 
 that,  if  a  man  fayle  in  this,  hce  is  not  a  perfc<a 
 man,  if  either  it  be  in  the  fubjeft,  or  in  the  ob- 
 je<». 
 
 Or  thirdly,  if  it  be  in  the  meanes,  that  knits 
 thefe  together,  that  is,  take  a  man  that  will  not 
 
 vfe 
 
VPRIGHTNE    8. 
 
 vfe  alleys  Ordinances  confeionably,  &  in  their  i 
 feafon^  that  he  doth  not  pray,  and  receiue  the  J 
 Sacrament,  and  vfe  the  Communion  ofSaints> 
 and  fading,  and  every  one  in  their  fcafon :  I  fay, 
 if  he  doe  not  vfe  all  themeanes :  And  againe,  if 
 he  doe  not  abftaine  from  all  the  occafions,  but  if 
 he  venture  vpon  evill  occafions,  and  incentiues 
 to  luft,  vpon  fuch  obje&s,  as  are  readie  to  worke 
 vpon  him,  I  fay,  if  there  be  adefc&inthefe,  he 
 is  an  vnperfed,  and  vnfound  hearted  man  •  as 
 you  may  fay  of  a  mans  body,if  y  ou  fee  he  faile  in 
 any  of  thofc  things  that  are  effentially  to  a  mans 
 health,  that  hee  will  not  drinke,  nor  hee  will  f 
 not  eate,  nor  hee  doth  not  fleepe,  he  faylcs  in  | 
 the  meanes  that  fhould  make  him  found  •  or  elfe 
 if  hee  adventure  vpon  the  occafions  that  may 
 corrupt  him,  he  venters  vpon  poyfoning,  and 
 infedling  dyet,  infe&ed,  and  peftilentayre,&c. 
 he  cannot  haue  a  found  body,*  no  more  can  fuch 
 a  one  haue  a  found  fouk:So,I  fay,that  the  whol- 
 nefTe,andintegritieof  the  heart,  it  lyesinthefe 
 three  put  together.  Firft,  the  heart  muft  be  alJ 
 fan&ified :  If  you  fay,  how  fliall  we  know  that  t 
 Thus:he  hath  refpe<3  to  every  Commandement, 
 he  fay  les  not  in  any  thing,  he  fay  les  not  in  look- 
 ing to  his  thoughts,  nor  in  looking  to  his  fpee- 
 ches,hc  doth  not  negled  any  affe&ion  that  rifeth 
 in  him,  at  any  time* 
 
 But  how  fliall  a  man  know,  whether  he.  haue 
 donethiSjOrno? 
 
 They  hang  fo  onevpon  another,  that  you  may 
 knowthefirltbythefecond,  and  thefecond  by 
 
 the 
 
 *3I 
 
 Simile* 
 
w 
 
 O    V  -    M    A    M    • 
 
 4 
 Vprightncs  or 
 
 ftraightntt. 
 
 •Pfal  $7- 
 
 Theayraeof 
 an  vpright 
 man. 
 
 The  rule  of  a 
 
 pcrfcft  man. 
 
 the  third,  you  may  know  whether  a  man  haue  an 
 eye  to  every  Commandement,  if  he  vfe  all  the 
 meanes,  and  abftaine  from  all  occafions  of  finne : 
 for  ifthou  doe  not  this,  pretend  what  thou  wilt, 
 thy  heart  is  falfe.  So  much  for  this  third. 
 
 The  fourth  expreffion,  that  I  findein  Scrip- 
 ture, is  vprightncjfcz  or  ftraightneffe  of  heartrthc 
 word,  in  the  originall  anfwers  ( Rec?it#do)and  an 
 vpright  man,  in  the  originall  is  as  much  as  ( <vir 
 retttu)  aftraightman  :  Markethe  way  of  the  vp- 
 right, and  perfe<S  man,  bis  latter  end  is  goody  it  is 
 |  peace,  Pfal.  37.  That  is  jof  a  ftraight  man :  So  the 
 ftraightnes  of  the  heart,if  we  can  find  what  it  is  • 
 we  (hall  know  what  it  is  to  haue  a  perfe&  heart 
 with  God,  Now  the  ftraightnefle  of  a  man  (for  fo 
 1  will  rather  cxprefTe  it  in  the  Concrete )  is  feene 
 in  thif ,  whether  he  hath  ftraight  &  vpright  ends : 
 An  vpright  man  you  fhallknow  by  hisaymes^ 
 he  hath  a  right  end  •,  the  ayme,  and  fcopc,  and 
 marke,  that  his  eye  is  vpon,  is  Gods  glory, and  his 
 I  owne  falvation,to  doe,and  fuffer  the  will  of  God, 
 \  whatfocveritisj  thatistobefaithfnll  and  dili- 
 gent in  his  calling,  to  be  ferviceableand  profita- 
 ble to  others,  rhefeare  the  things  that  are  in  his 
 heart,  thefe  are  the  right  ends ;  and  he  is  fay  d  to 
 haue  a  right  heart,whofe  ends  are  right,  that  pit- 
 cheth  vpon  right,and  ftraight  ends,and  likewife, 
 he  that  goes  by  a  ftraight  rule:  for  a  right  end  ne- 
 ver hath  a  crooked  rule  leading  to  it.But  if  a  man 
 would  know  whether  he  hath  a  right  end :  thou 
 (halt  know  it  by  this,there  needs  not  any  oblique 
 J  way  to  lead  to  fuch  an  end,  but  thou  wilt  go  by  a 
 
 ftraight 
 
V 
 
 PRIGHTNE    S. 
 
 ftraight  rule ;  that  is  the  way  of  Gods  Comman- 
 dements  is  the  rule  that  thou  wilt  walke  by  j 
 Therefore  if  thou  finde  this  in  thy  heart,  that 
 there  are  devices,and  plottings,&  windings,  and 
 turning  waies,thatthou  proje&eft  to  thy  felfe  to 
 bring  any  enterprifeto  pafle,  now  thou  goeft  not 
 by  a  ftraight  rule,  but  by  a  leaden  Lesbian  rule, 
 by  a  bended  rule :  whereas  a  right  man,his  eye  is 
 ftill  vpon  the  rule,  he  confiders  not  fo  much  this, 
 and  this  will  I  bring  to  pafle,  as  hee  confiders 
 with  himfelfcj  what  is  the  rule  I  ought  to  walke 
 by :  For  indeede  every  man  hath  fome  certaine 
 rule,  and  principle  in  his  heart,  and  all  the  a<fti-  j: 
 ons  that  hee  doth,  proceedefrom  thofefecrot 
 rules,  though  himfelfe  takenot  notice  of  them. 
 Now  this  is  planted  in  the  heart  of  an  vpright 
 man,  that  ftill  he  goes  by  a  ftraight  rule,  though 
 he  could  defire  many  things  might  be  brought 
 to  paffe,  yet  if  the  rule  will  not  hold,  he  will  not 
 fceke  it.  This  you  fhall  finde  Gal.  6.  Peace  on  the 
 ifraelofGod,  as  many  as  walke  bf  this  rule.  They 
 are  the  true  Ifrael,  that  keepe  the  right  rule  5  fo  I 
 will  commend  this  to  defcribe  to  you  a  right-, 
 and  ftraight  man,  when  his  end  is  right,  and  his 
 rule  is  iight:That  is,when  his  heart  is  not  a  croo- 
 ked heart :  for  it  hangs  all  vpon  a  ftring,  crooked 
 ends,  and  crooked  wayes,  and  a  crooked  heart. 
 He  that  hath  a  right  heart  &  thatis,not  a  perverfe, 
 and  fro  ward  heart >  as  we  fee  ?rov.  ij.iS.Afro- 
 rvardheart  (as the  tranflation is,  that  is  a  croo 
 ked  heart)  itfndes  no  good.  A  man  is  then  laid 
 to  haue  a  crooked  heart,  when  if  you  will  lay  to 
 
 T  him 
 
 *K 
 
 Note. 
 
 Gal.  6, 
 
 Pro.  17.  «8# 
 
**4 
 
 A  crooked 
 heart  hon 
 
 difcovcrcd, 
 
 O   V      M    A    N    • 
 
 PfaLiay. 
 
 1 
 
 Approyinga 
 mans  felfe  to 
 Gods  fight. 
 
 i  Co*,  a* 
 
 him  any  ftraight  rule  5  that  is,  giae  him  any  right 
 precepts,  tell  him  this  you  ought  to  doe,  this  is 
 the  juft  courfcthis  is  the  way  you  ought  to  hold, 
 you  (hall  never  bring  a  crooked  heart,  and  a 
 ftraight  line  together,  his  heart  will  ftill  be  dar- 
 ting afide  from  it,  it  will  notcleauetoit,  it  will 
 not  accommodate  it  felfe  to  that:  for  his  heart 
 is  crooked.  Therefore,  when  wcgiue  ftraight 
 Counfells  to  them  that  haue  crooked  hearts, 
 we  doe  but  loofe  our  labour.  If  it  were  a  ft  raigto 
 heart,  ftraight  Counfell,  and  it  would  (bone  a- 
 gree:  fuch  an  expreffion  you  fee  Pfal.  125.  He 
 that  fee  kes  him  felfe  mcrookedwdyes,  I  will  lead  him 
 forth  with  the  workers  of  iniqttitie  •  That  is,  when 
 the  inward  bent  of  a  mans  heart  is  crooked, 
 when  it  will  not  entertainc  ftraight ,  or  right 
 Counfells,  but  is  ftill  jarring,  and  difagreeing 
 with  them,  fuch  a  man  God  reje&s :  Therefore 
 (  fay  th  he)  he  will  leadc  him  forth  with  the  wor- 
 kers of  Iniquities  That  is,  he  will  reckon  him  as 
 aworkeroflniquitic,  and  fo  will  he  deale  with 
 him. 
 
 The  laft  Expreffion,  that  I  finde  in  Scripture, 
 to  fet  forth  this  perfe&ion  of  heart  is  to  docc- 
 very  thing  in  Gods  fight ;  When  thou  haft  an  eye 
 vponthelW,  as  well  as  hee  hath  aneyevpon 
 thee.  So  you  fhall  finde,  1  dr.  2.  Asoffinceritie 
 in  the  fight of Gad,  where  the  fecond  is  an  expli- 
 cation of  the  firft,  and  fo  here,  Walke  before  mee, 
 and  be  f  erf  eft :  That  is,  if  a  man  walke  before  God, 
 and  approue  himfelfe  to  him,he  is  a  pcrfea  man, 
 for  that  fhewes  the  difference  betweene  pcrfefii- 
 
 on 
 
V 
 
 PRIGHTNES. 
 
 *3* 
 
 onandfoundnefle  of  /heart,  and  vnfoundnetfe : 
 the  one  is  truely  fuch  as  will  endure  the  vtmoft 
 tryall,  fuch  as  will  endure  even  the  eye  of  God 
 himfclfe,  when  that  which  is  feigned,  and  coun- 
 terfeit, will  not  endure  it :  fo  he  is  faid  to  haue  an 
 vnfound  heart,  that,  like  adrugge,  carries  the 
 name,  and  the  (hew  of  a  true  drugge,  but  it  is 
 not  fuch  as  it  is  taken  for,  it  hath  a  (hew  of  a  Dia- 
 mond, or  Pearle,  and  is  not  fuch ;  but  he  is  faid  | 
 to  haue  a  found  heart,that  will  endure  the  touch- 
 ftone  to  the  vtmoft  tryall  i  that  is  able  to  lay  to 
 God,  Lord  thou  knoweft  mine  Innocencie,  as  David 
 did,  and  Lord,  Ibefeechthce,  fearch  my  reynes, 
 and  my  heart  $  when  one  can  fay,  as  Hezekiab, 
 Lord,  thouknoweft,  that  I  haue  walked  with  auvp- 
 right  heart. 
 
 Now,I  fay,when  a  man  is  fo  entire,when  there 
 is  fuch  truth  in  him,  that  bring  him  to  what 
 touch-ftone  you  will,  let  him  be  brought  to  the 
 light,  hee  knowes  hisworkes  aright,  he  is  not 
 afraid,  let  GodhimkWe  looke  into  his  heart,  that 
 hath  pure  eyes,  that  can  fearch  every  cranie  of 
 it,  to  whom  everything  is  naked,  yet  hee  fliall 
 finde  him  true  :  that  is,  hee  doth  every  thing, 
 ( if  GOD  looke  to  the  moft  inward  retired 
 thoughts,)in  Gods  fight,  he  approues  himfelfe  to 
 him,  fuch  a  one  hath  a  perfed  heart.  So  much 
 fliall  ferue  for  the  opening  of  this  to  you,  what 
 it  is  to  bee  a  perfe<&  man  $ 1  will  apply  it  very 
 briefly. 
 
 You  haue  feene  the  ground  why  God  re- 
 quires perfe&ion,  and  that  no  man  can  bee  no! 
 
 T  2  faved' 
 
 A  found  heart 
 will  indare  the 
 tryall  in  Gods 
 %ht. 
 
 Vfe  i. 
 To  examine 
 our  felaes 
 whether  we 
 beperfeftor 
 
zyZ 
 
 O 
 
 M 
 
 A    M    • 
 
 faved  without  it.  Ice  vs  make  this  vfe  of  it,  to  try 
 our  fclucs  j  let  a  man  examine  himfelfe  whether 
 he  be  a  pei  fed  man,  or  no  :  you  will  fay,  how 
 (hall  we  doe  it  i  Indccde,  Iconfeffe  it  is  a  hard 
 |  thing  to  doe :  for  men  are  children  in  vnder fan- 
 ding  *and,  as  children  are  apt  to  be  deceived  with 
 guilded  things,  they  fee  the  outfides  to  be  faire, 
 they  fee  a  faire  peece  of  gold,  but  they  are  not  a- 
 ble  to  finde  out  the  bafe  mettall ,  that  is  hid 
 within^  So  it  is  our  cafe,  for  the  moft  part  wee 
 are  not  able  to  finde  out  this  truth,  whether  our 
 hearts  be  imperfeft,  and  vnfound,  and  rotten,  or 
 no.-Therefore  we  had  neede  of  helpe,I  will  name 
 one  or  two. 
 
 1"  i.  Property      And  this  is  one  rule  (  I  take  but  fuchasl 
 A  do*SfiS(  ^n^e  *n  Scripture)  that  our  Saviour  giues,  by 
 f«  anything* ;  which  you  may  try  your  felues  •  fayth  he  to  the 
 young  man,  whenhecomestoprofefTeto  him, 
 that  he  had  done  thus  and  thus  from  his  youth, 
 fayth  he ,* ft be  u  wilt  be  f  erf  eft,  goe  (ell  all  that  then 
 baft  •  Aiif  hefhould  fay  •,  wouldeft  thou  know 
 now  if  thou  be  perfed,  that  is,  whether  thou 
 haue  a  found  heart,  or  no,  goe  fell  all  tbat  then 
 haft :  As  if  hee  fhould  fay  ;  thou  fhalc  know  it, 
 by  this,  that  is  the  meaning  of  the  Rule,  Goe  fell, 
 &c.  Let  a  man  looke  round  about  him,  if  there 
 be  any  thing  in  the  world,  any  evill,any  calami- 
 I  tie,that  he  is  not  willing  to  fuffcr  5  if  againe,there 
 be  any  blefling5  any  comfort,  that  he  is  not  wil- 
 ling to  part  with,  I  dare  boldly  affirme  it,  that 
 fuch  a  man  is  an  vnfound  hearted  man:  for  exam- 
 ple, put  the  cafe  that  fuch  a  thing  befall  him,  as 
 
 im- 
 
 that  God  co- 
 ntend*. 
 
VPKIGHTNES.        * 
 
 whether  it  be  thus  broad,  that  is  ( that  I  may  ex- 
 preflc  it  fully  to  you )  whether  you  walke  ib'ex- 
 j  a#Jy,that  you  haue  not  onely  an  eye  to  the  main 
 poynts  of  every  Commandement0  but  you  ob- 
 ferue  the  leaft  particle  of  every  Commandement, 
 the  leaft  Iota,the  leaft  pricke^ahd  poynt,that  you 
 findein  every  Commandement.Except  you  doe 
 this,  I  fay,  your  hearts  are  not  perfeft :  the  fcopc 
 of  that  Chapter  is  to  require  the  exa&  keeping 
 of  every  Commandement,to  the  leaft,and  to  the 
 fmalleft things.  And  thercare  thefe  threereafons 
 put  together,  to  confirme  it. 
 
 One  is  this,  ( fayth  he, )  every  jot  of  the  Law, 
 is  of  fo  much  worth,though  you  thinke  it  a  fmal 
 thing,  That  it  were  fatter  that  heaven  and  earth 
 fhQuldperifhtthcn  that  it  fhould.  It  is  of  greater 
 price  then  the  whole  world.Therefore  the  Lord, 
 will  not  haue  the  leaft  jotc  of  the  Law  to  pe- 
 rifli. 
 
 Againcjfayth  hcjhc  Pharifies  would  keepe  the 
 great  Commandements,  the  principall  poynr, 
 and  part  of  every  Commandement  -,but  the  par- 
 ticles of  it,the  nicer  poynts  of  it,  they  would  not 
 keepe;  And,fayth  hejxcept  your  righteettfneffe  gee 
 beyond  their sy  except  ym  get 'further then they >,  ym 
 Jhall never be  faved, 
 
 Thenthelaftis,  that  I  named  to  you  before, 
 you  nmf  be  f  erf  eft,  &c.  There  rauft  be  fuch  a  la- 
 titude, for  the  extenfion  of  your  perfe&ion, 
 though  not  for  the  intention,  and  degrees  of  it, 
 as  is  in  your  heavenly  Father,  you  cannot  be  fa- 
 ved  elfe.  Therefore,  I£  you  fay,  this  is  a  hard 
 
 con- 
 
 241 
 
 Three  reafont 
 why  we  ft  oul  d 
 fee  exaft  in 
 keeping  the 
 Command- 
 metits, 
 
 2 
 
I  *4* 
 
 O 
 
 M 
 
 A    N    S 
 
 Simile* 
 
 CQnd\tior\-yBelovcdyyQ\i  muft  know  this,that /<?/*# 
 Chrifi  hath  given  to  all  thofe  that  (hall  be  faved 
 grace  for  grace^that  even  as  he  requires  perfe&ion 
 of  obedience,  in  a  latitude  anfwerable  to  all  the 
 CommandementSj  to  all  the  particles  of  them, 
 even  a  perfe&ion  anfwerable  to  his  ownc  per- 
 fection ;  fo  he  hath  given  vs  grace  for  grace,  that 
 is,  he  hath  given  vs  an  inward  abilitic  of  graces 
 which  anfwer  every  Comraandement,  hee  hath 
 given  vs  grace  for  grace,as  the  Father  giues  limb 
 for  limb,  part  for  part,  there  is  not  a  little  finger, 
 not  a  toe,  but  the  Father  giues  it  the  Sonne,  fo 
 the  Sonne  of  God  giues  to  vs,  UMofes  brought  the 
 Latv,fat  Grace  comes  by  him ;  and  when  he  would 
 (hew  what  grace  it  is,  it  is  grace  of  fuch  a  lati- 
 tude, that  it  enables  you  to  be  hoi),  *s  he  is  holy, 
 in  all  manner  of  converfation,  there  is  another  ex- 
 preffion  like  that,  to  be  f  erf  eft  as  your  heavenly 
 father  is  f  erf  eft.  Therefore,  if  you  would  haue 
 the  teftimony  of  finceritie,  and  perfc&ion  to 
 your  felucs,  take  hcede  you  negieft  not  the 
 fmalleft  things*  I  know  how  vfually  it  is  found 
 fault  with,  when  men  are  fo  curious  to  looke  to 
 every  moate  (it is  to  be  more  nice  then  wife) 
 it  is  too  much  ftraightnefle,  and  too  much  prc- 
 eifeneffe,  and  exa&neflc  :  but  I  befeech  you, 
 confider  the  ground,  I  will  be  bold  to  fay  this ; 
 that  man  that  neglc&sthc  fmalleft  thing,  fay  it 
 bevaine  fpeech  vpon  the  Sabbath  day,  fay  it  be 
 theneglc  &,or  overly  perform  ace  of  prayer  from 
 day  to  day,  though  he  will  not  omit  the  maine 
 dutie ,  though  it  be  but  a  vaine  fpeech,  or  vaine 
 
 thoughts,! 
 
V  P  R   I  G  H  T  Nil, 
 
 thoughts,,  though  it  be  that  which  the  beftare 
 continually  fubje<3  vnto,  yer,  if  it  be  fo  that  hce 
 /  hauenotcontinuaileyeto  them,  fothatheneg- 
 I  led  not  the  fmalleft  of  thefe  things,or  if  you  can 
 f  nameanylefTerCommandement,  I  fay,  let  any 
 mans  heart  be  of  this  conftitution,  that  he  neg- 
 leds  them,  that  he  hath  not  a  fpeciall  eye  to  the 
 obfervance  of  them,  a  fpeciall  care  to  keep  them, 
 heisvnfound,  and  rotten  at  the  heart,  heiliall 
 never  be  faved  continuing  fuch,for  the  confirma- 
 tion of  it,I  will  name  but  that  one  place^r#v.xp . 
 1 6.  Hethat  keepes  the  Commandements,  keepes  his 
 etvnefoule,  but  he  that  defpifeth  his  way,  [halt aye  for 
 it :  That  is,he  that  keepes  the  Commandements 
 every  way,  that  lookes  to  all  the  Comraande- 
 ments,and  every  particle  of  them,&  kes  how  far 
 they  reach  as  they  are  particles  of  the  Comande- 
 mcnt.The  Comandement  faith  jbmjhalt  not  kill,  \ 
 but  to  be  angry  with  thy  brother,  to  admit  an  in- 
 ward diftemper  of  malice  and  envie  in  thy  heart, 
 this  fmall  thing,  though  it  be  but  a  tranfient  paf- 
 fion,  yet  thou  muft  make  a  fpeciall  confeience  of 
 it.  And  fo,  thoHJhalt  not  commit  adulterie  5  That  is 
 the  main  of  the  Comandement,  yet,if  thou  haue 
 an  adulterous  eyc,an  adulterous tongue,or  adul- 
 terous thoughts  in  theq,  thefe  are  the  touches  of 
 vncleannefTc,the  tin&ures  of  it,I  fay,except  thou 
 makeft  conference  of  thefe,  andkeepe  the  com- 
 mand thus  farrc  in  this  extent,  and  thus  exa&ly, 
 thou  doeft  not  keepe  thine  ewne  foule,for  he  that 
 thus  keepes  the  Commandements,  keepes  his  foule, 
 but,  fay  th  he,  he  that  defpifeth  his  way,  that  isthe 
 
 word 
 
 Hi 
 
 NegleAing 
 the  lead  of 
 our  wayes  a 
 note  of  vn. 
 foandfiefle. 
 Prov.jj.i6. 
 
*44 
 
 Note. 
 
 Of     Mans 
 
 word  I  meanr  to  vrge,  he  [hull  dye  for  it ;  that  is, 
 he  that  thinkes  thus  with  himfelfe  :  Alas/thcfe 
 are  poore,and  fraali  things,they  are  things  of  lit- 
 tle moment,  and  therefore  hee  defpifeth  them ; 
 Well,  fayth  he,  he  that  defpifeth  the  leaft  thing, 
 he  that  defpifeth  any  of  his  wayes ;  that  is,  the 
 leaft  particle  of  any  Commandement,  you  fee, 
 what  he  faith>hedoth  not  fay,he  (hall  be  affli&ed 
 for  it,  but  he  fhalldyeforit.  Therefore  I  pro- 
 nounce this  out  of  that  place  as  well  as  the  reft, 
 that  he  that  defpifeth  any  of  his  wayes,  any  part 
 of  Gods  Commandement,  feemethedutieto  be 
 of  never  fo  little  moment,  vnleflfc  he  repent,  and 
 amend,  he  fhall  dye  for  it  •,  for  now  he  defpifeth 
 fome  of  his  vtfayes :  Beloved^  godly  man  though 
 hefayle  much,  yet  this  is  aninfeparabie  proper- 
 tic  of  a  perfe<a  heart,  ftill  he  hath  an  eye  vpon 
 every  thing,  he  doth  not  defpife  the  leaft 
 of  his  wayes,  the  leaft  ftep,  the  leaft 
 particle,  the  leaft  tincture  of 
 the  Commandement,  but        / 
 hehathrefpe&toall. 
 
 . 
 
 So  much  for  this  time. 
 
 F  /  wji  s. 
 
VpRig  ht  n  esse. 
 
 H7 
 
 [««sm 
 
 :2s 
 
 THE  EIGHTH 
 
 SERMON. 
 
 Genes  !  S     17.  I. 
 
 Wdke  before  me ,  mdhee$houperftB. 
 
 Eenow  proccede  to  the  reft  of 
 the  properties  of  this  perfecti- 
 on, that  you  may  trye  your 
 felves  by  them  .  And  we  will 
 hold  the  fame  courfe  wee  did, 
 in  opening  to  you  the  nature 
 of  this  perfection  :  thatis,  wee  will  opento 
 you  thofe  places  of  Scripture,  wherein  are 
 exprefifed  the  proper  effe&s  of  a  perfect  heart : 
 And  therefore,  to  that  fecond  we  will  adt'e  this 
 asathirdthac  will  keepe  you  from  mif  under- 
 ftandingic:  thatis,  wcmu&be  perfitf,  as  our 
 heavenly  Father  is perfeS  $  thac  proper ry  of  per- 
 fe&ion  you  fhali  finde,  i  Ioh.  3.3.  Hee  that  hath 
 this  hope  in  him^purifiethhimfelfe^  even  as  hee  ii 
 pure.  So  likewile,  2  C0/.7.  Stnce  wee  have  fuch 
 _  F promfesj 
 
 I  *■ 
 
 5. Property, 
 He  purifiech 
 hidUlte* 
 
 1  Car. 7,  i« 
 
H* 
 
 ^ m.        .       « 
 
 Of  Mans 
 
 i 
 
 S^uscii. 
 
 Aaunfotmd 
 heart  cannot 
 
 but  re  la  pie. 
 
 promifes,  let  vs  clenfe  ourfelves  from  all  pollution 
 ofjlefb  andfpirit :  That  is,  thofe  that  have  thcfe 
 promifes  and  belecvc  them,  will  bcc  ftill  clean- 
 ling  of  themfelves  :  Contrary  to  which  is  that 
 generation  fpokcn of,  Prov.  30,1a.  Tbtreisa 
 generation  that  are  pure  in  their  orvne  eyes,  but  yet 
 they  clesnfe  not  thetnfelvesfrom  their  fithyneJfe.So 
 that,my  belovcd,to  have  a  purified  difpoiition, 
 to  have  a  heart  and  a  fpirit  ready  to  cleanfeit 
 felfc,  this  is  to  have  a  perfed  heart :  So  that  a 
 godly  man,he  may  bee  many  times  defiled  with 
 finne  and  uncleanncffe,  hce  may  have  hisheart 
 many  times  muddy  and  impure,  he  may  have 
 it  clouded  and  overcaftwith  paiCons  and  unruly 
 affedions,but  yet  it  cleares  up  againe,  and  hee 
 comes  out  of  them  all  with  more  brightnefle5 
 and  with  more  clcareneflc  and  purcnefTe  of 
 heart.  Thefubftaaceofitisthis:  we  deny  not 
 that  a  godly  man  may  fall  into  many  finnes,  in- 
 to  many  impurities,  into  many  defilcments,but 
 yet  he  arifeth  out  of  them  againe  by  an  affiduous 
 and  daily  repentance,and  ftil  he  growes  up  dai- 
 ly to  more  and  more  perfe&ion  •  as  David,  and 
 Hezekias  and  the  reft,whcras,  on  the  other  fide 
 a  man  that  hath  an  imperfed  &  unfound  hearty 
 though  hee  bee  recovered  out  of  a  finne  againe, 
 and  againe,  yet  he  returnes  to  ir,  as  it  is  laid,  2 
 P  n  2.1 4.  men  that  have  eyes  full  of  adult eryjhat 
 cun^vt  ceafe  to  finne  :  that  which  is  faid  of  that 
 nne  rh?ie  (  they  cannot  ceafe  to  finne  :  that  is, 
 0h  •  hey  make  many  Covenants  wirh  God, 
 u>  e^vc  their  imw  ot  uncleanntfle,  yet  they 
 
 have 
 
Vprightnessi.         I 
 
 H9 
 
 have  eyes  full  of  adultery ,  that  cannot  ceaf  e  to 
 finne,  Ifay  )it  is  true  of  any  other  finne,  to  which 
 jan  unfound  hearted  man  is  given  up,  he  cannot 
 Jceafeto  finne,as  Pn.19.19.  A  tnanof  much  anger 
 fb*Ufujferpunijbment  though  he  be  delivered^  bu 
 anger  j hall  come  againe:  that  is,  though  hee  bee 
 joften  punifhed  tor  his  anger,  for  his  diftem- 
 pered  anger  and  paffion,  though  he  finde  many 
 evill  effe&s  of  it,and  fo  be  delivered  from  it  by 
 many  purpo{es  to  returne  to  it  no  more  •  yet, 
 faith  he,  his  anger  will  come  againe  and  againj 
 So  that  it  is  true  which  is  faid  in  the  generall, 
 Let  thefoole  bee  beaten  in  a  morter,  yet  he  will  re- 
 turne againe  to  his  folly  &  wickcdnes,it  cannot 
 bee  beaten  out  of  him :  it  is  the  nature  of  an  un~ 
 found-hearted  man,  though  he  be  often  delive- 
 red, he  will  returne  againe  and  againe.  Ferobo- 
 amy  though  he  were  admonifhed,  yet  dill  hee 
 will  returne  :  the  lfraelitery  though  they  were 
 often  quieted,  and  fatisfied,  yet  being  a  ftiffe- 
 flecked  people,  they  ftill  rebelled  and  murmw« 
 red  again  ft  God  j  fodid  Pharaoh  :  fo  that  you 
 may  take  this  for  a  fure  rule,  that,  take  a  man 
 whofe  heart  is  not  found,  all  the  miracles  in 
 the  world,  all  the  preaching,  all  the  admoni- 
 tions, all  the  mercy es,all  the  affii&ions,  all  the 
 cxp  ^rience  that  he  can  gaine  by  all  the  pafTages 
 oicods  providence  towards  him,  and  about 
 1  him,  will  not  keepe  him  from  returning  to  his 
 I  finne,  but  ftill  hee  fals  backe  to  it  againe  and  a- 
 I  gaine  it  gets  ftrength  ftill  •,  but  with  a  man  that 
 I  hath  a  found  heart,  that  is  perfed,  it  is  not  fo, 
 V  2        *  he 
 
 feou.19.19. 
 
 AH  Godsdea- 
 Jings  will  not 
 k«cpe  an  un- 
 found heart 
 from  finne. 
 
ObjeA. 
 
 A  holy  man 
 mayrclapfe 
 intofinne. 
 
 ^Differences 
 bctwccne  *Uc 
 
 Iielapfesof 
 found  and  un- 
 found-beartcd 
 men. 
 
 i. Difference. 
 A  holy  man 
 get*  ground 
 •ffinncbyit. 
 
 hedothnoteafily  rcturne  againe,  but  though 
 he  doth  fall  for  a  time  (  as  I  deny  not  but  he  is 
 many  times  overtaken  with  the  fame  infirmity) 
 yet  he  ftill  cleanfeth  himfelfe. 
 
 But,  you  will  object,  take  the  holyeftman, 
 may  he  not  relapfe  many  times  into  finne,  may 
 heenot  fall  into  the  famefinne  againe  and  a- 
 gaine  5  yea,  even  into  grofle,  and  great  tranf- 
 greflions  ? 
 
 Beloved, 1  cannot  deny  but  he  may,  (  for  we 
 muft  not  takeaway  the  righteoufnes  from  thofe 
 that  are  perfed,  whileft  wee  feeke  to  exclude 
 thofe  that  are  hypocrites  and  unfound-hearted- 
 and  therefore  I  fay  )  I  deny  not  that  there  may 
 bee  many  relapfes  into  the  fame  finne,  though 
 the  heart  be  perfect  and  fincere-and  therefore, 
 to  fhew  you  plainely  the  difference,  wee  muft 
 fpend  a  little  time  in  this  point.There  arc  thefe 
 foure  differences  betweene  the  turning  againe 
 of  a  man  whofe  heart  isunfound,  and  the  relap- 
 fes that  are  incident  to  a  man  whofe  heart  isp?r- 
 fe8  with  God. 
 
 Firft,  you  fhall  findethis  difference  between 
 them,  that  a  man  whofe  heart  isp;rfe<ft  with 
 Gody  though  he  doe  re!apfe intofinne,  yet  ftill 
 hee  gets  ground  of  his  finne,  even  by  every  re- 
 lap(e,(markc  it)l  fay,  he  gets  ground  of  fin,and 
 grace  gathers  ftrength  by  it  •  whereas  on  the  o- 
 therfide,  anunfound-heancd  man,  theofrncr 
 he  fals  the  more  finne  gathers  ftrength,  ande- 
 venthegoodneffr  he  feemed  to  have  had,  is 
 leffened  more  and  more,till  at  length  it  be  quite 
 
 abolilhed 
 
Vp 
 
 RIGHTNESSE. 
 
 \  m 
 
 abolifhed.  This  is  a  point  much  tebe  obfervcd. 
 The  ground  of  it  is  this  •  becaufe  any  grace 
 where  it  is  a  proper  grace,  where  it  is  a 'right 
 grace,  let  it  bee  wounded  by  any  relapfe,  by 
 any  tranfgreffion,  I  fay,  it  gathers  ftrength  e- 
 ven  by  that  relapfe,  it  is  the  nature  of  true  grace 
 fo  co  doe V  It  gathers  ftrength,  even  from  the 
 contrary,  as  fire  doth  when  it  is  compafled  a- 
 bout  with  coldnefle,  by  an  Antiperiftafis,  fo  it 
 is  with  grace :  It  is  a  common  faying  that  you 
 have,and  true(as  you  commonly  underftand  it) 
 that  venue  growes  ftronger  when  a  man  falls 
 intoaffii&ron:  but  more  true,  if  thus  taken, 
 chat  Qrace  gathers  ftrength,  when  it  felfe  hath 
 received  a  wound,  when  the  Grace  it  felfe  is 
 weakried,  as  thou  thinkeft,  it  gathers  more 
 I  ftrength.  As,  for  example,  let  a  found-hearted 
 man,whofe  grace  is  rrue,and  right  and  genuine, 
 andnotcounterfeit,  let  him  fall  into  any  tranf 
 greffion  that  gives  a  wound  to  his  graces,  fay  he 
 fell  into  any  ad  ot  intemperance,  of  anger  and 
 paffion,  hee  gathers  more  ftrength  by  it,  thefe 
 contrary  graces  they  grow  brighter  by  it :  Ic  is 
 not  fo  with  other  men,  the  more  they  fall  the 
 weaker  they  grow :  j  David,  when  once  he  had 
 committed  the  finne  of  cutting  off  the  lappe  of 
 Sauls  garment,  none  was  more  careful!  rhan 
 he  was,  afterward,  hee  would  not  offer  him 
 the  leaft  violence:  And  fo  Peter,  when  fihe 
 grace  of  courage  and  boldneffe  for  the  Truth 
 had  once  received  a  wound  by  his  denying  of 
 Chrifts  you  fee  what  ftrength  hce  gathered  by 
 
 iii Y$ j -    ■** 
 
 Simki 
 
 l^otf. 
 
 Inflames* 
 
 % 
 
%%% 
 
 O  f    Mans 
 
 A&4*"« 
 
 xCbro.3i.1f, 
 
 Corruptions 
 difcevered  in 
 idapfe%thac 
 lay  hid  before 
 in  Gods  chil- 
 dren^ 
 
 it,  he  grew  afterwards  the  boldeft  of  a!!  the  A* 
 poftles,  As  you  fee,  ABs  4.  So  it  is  generall 
 with  all  the  Saintsreven  thofe  words,  by  which 
 it  is  expreffed  in  the  Scripture,difcover  as  much 
 untous-HrcdhiA,  whenhewasfalne  into  the 
 fin  of  pride  and  boafting  of  his  Treafure,  faith 
 the  Text,  he  humbled  hmfelfe  :  you  fhall  finde, 
 2  chrm.  32.15.  the  jjrords  there  ufed,  are,  the 
 Lord  tryed  He&kiakjhe  Lord  left  him,  that  hee 
 might  try  him,  and  know  all  that  was  in  his 
 heart:  The  like  phrafeisufed  of  Peters  fal- 
 ling, Satan  defires to  rpinmw  theey  bm  /have 
 prayed  for  thee  ,  that  thy  faith  doe  not  faile:  Now 
 marke  it,  when  they  doe  fall  into  any  finne,  it 
 is  to  them  as  a  try  all  to  the  Gold,  and  a  win- 
 nowing to  the  Corne  •  every  finne«,every  temp- 
 tation, every  fall,  though  Satan  intend  to  burne 
 out  the  good  metall,  yet  the  iflue  ftill  is  this, 
 they  Iofe  nothing  by  their  fals^  but  their  drofle, 
 the  Chaffe  is  all  winnowed  out5  every  finne 
 thev  fall  into,  difcovers  that  corruption  that 
 befote^hey  tooke  no  notice  of.  ss  Hezekiah 
 knew  not  the  pride,  before,  that  was  in  his 
 heart,but  that  a&ion  difcovcred  it  to  him .  fo  it 
 was  thereby  cleanfed  and  emptied  forth  z  So 
 likewifeP^m  cowardlineiflb  and  fearefulnefle 
 wasdifcoveredbythata&,  hee  knew  it  more, 
 and  therefore  was  more  watchfull  againft  it, 
 hee  gathered  more  ftrength  againft  it :  fo  that 
 this  is  the  nature  of  the  relapfes  of  the  §odIy3 
 that  ftill  they  empty  their  hearts  more  and 
 more  of  thofe  finnes  that  they  fallinto :  againe^ 
 ++  .  -  — =_ the 
 
V 
 
 BRIGHTNESS  E. 
 
 25* 
 
 the  graces  to  which  they  give  a  Wound,  ftill 
 gather  more  ftrengtiij  but  with  others  it  is  not! 
 (6,  ftill  they  are  weakned  by  their  relapfes,  the  I 
 good  things  they  feeraed  to  have,  are  ftill  lef-1 
 fcned,  and  fuffer  diminution,  till  at  length  they  \ 
 be  quite  abolished.  That  is  one  difference. 
 
 The  fecond  is  ,   though  a  godly  man  fall 
 backe  t©  finne  againe  and  againe,  yet  he  never 
 falsbacke  to  the  allowance  ot  any  finne:  there 
 is  a  great  difference,my  belovedpetWQene  thefc 
 two,  betweene  returning  to  the  a£t  of  a  finne, 
 and  the  allowance  of  it :  Another  man  doth 
 not  onelyreturne  to  the  finne,  buthee  returnes 
 likewife  to  the  continuance  in  it,  fcc  is  ready,  in 
 the  end,either  toexcufe  the  finne,  to  finde  out 
 fomedeviccandexcufeforir,  orelfc  he  is  rea- 
 dy to  fay,  I  fee  it  is  impoffible  for  me  to  over- 
 come it,  I  fee  there  is  no  remedy,  I  muft  give 
 up  my  felfe  to  it :   This  you  (hall  fee  in  the  re- 
 lapfesof  sauly  Saul  tooke  a  refolution  more 
 than  once,  that  he  would  perfecute  David  no 
 more  ;  and  no  doubt  this  refolution  was  ex- 
 ceeding hearty  for  the  time  -y  but,  you  lee,  he 
 did  not  onely  returne  to  the  aft,  but  to  a  conti- 
 nuance in  it,  and  an  allowance  of  himfelfe  in  it. 
 So  likewife  did  pharoah ,  hee  refolved  many 
 times  that  hee  would  let  the  people  goe,  and 
 made  that  promife  to  Mofes  and  to  the  LORD , 
 that  hee  would  let  them  goe*  but,  you  fee,  he 
 returned  againe,  not  onely  to  the  finne,  but  to 
 iuch  an  allowance  of  it,  that  hee  excufed  him- 
 felfe in  it,  hee  thought  rather,  he  had  erred  in 
 __  V4  his 
 
 1.  Difference, 
 A  godly  vwl* 
 allowcs  him-~ 
 felfe  in  no  fin, 
 the  wicked  do. 
 
 Infiancest 
 
M4-  1 
 
 O  f    Mans 
 
 3.  Difference, 
 In  their  man- 
 ner of  rifing. 
 
 Similes* 
 How  a  found 
 heart  refiHeth 
 finne. 
 
 Gal.  J.  I7« 
 
 his  purpofc  of  letting  them  goe,  and  fo  conti- 
 nued ftill  to  retaine  then*  This  you  fliall  findc 
 in  all  the  fals  of  Hypocrites,  in  all  their  relap-. 
 fes,  that  in  the  end  (  how-ever  for  a  time  they 
 may  refume  their  purpofes  againe)  they  weare 
 them  out,  and  they  fteppc  backe  to  a  retolution 
 to  continue  in  that  finne .  they  thinke thus  with 
 ■themfelves,  I  fee  it  is  a  finne  that  prevailes  a- 
 gainft  mee,  I  am  not  able  to  refitt  it  5  it  is  too 
 ftrong  for  me,and  therefore  I  will  goe  no  more 
 about  it. 
 
 Thirdly*  as  there  is  a  difference  in  this - 
 fo  there  is  a  difference  in  their  manner  of  over- 
 comming,  and  in  their  manner  of  returning, 
 when  they  arife  out  of  a  finne,  when  theypre- 
 ferve  themfelves  from  it  after  a  relapfe,  by 
 which  you  may  judge  likewife  •  for  you  may 
 judge  the  one  by  the  other  :  A  man  whofe 
 heart  is  unfound,  may  take  to  himfelfe  a  ftrong 
 and  fixed  refolution,  by  which  hee  may  refill 
 the  finne,  and  yet  this  banke  may  bee  borne 
 downe  by  the  violence  of  Temptation  :  But 
 in  a  godly  man  the  refiftance  is  otherwife,  and 
 accordingly  the  relapfe  is  of  a  different  nature  : 
 for  the  refiftance  is  after  this  manner,  it  is  as 
 when  you  fee  one  ftreame  refift  another,  as  you 
 fee  in  Rivers  that  are  fubjeft  to  ebbing  and 
 flowing,  there  runnes  a  contrary  ftreame  that 
 over-beares  it  •  fo  it  is  in  thofe  that  are  found- 
 hearted,  there  is  a  ftrong  inclination  that  car- 
 ries them  another  way,  fiichaswas  expreffed, 
 Gal.  5.17.  The  Spirit lujteth  againjt  thejiejh  :  fo] 
 
Ypr 
 
 IGHTNESSE 
 
 that,  if  you  marke  the  manner  of  their  over- 
 comming,  the  manner  of  their 
 
 rifing 
 
 out  of 
 
 their  relapfes,  you  ihall  finde  them  to  bee  in 
 this  manner  ^  put  the  cafe  the  flefh,  for  fome 
 brunt,  for  fbme  fit,  have  gotten  the  better, 
 notwithftaBding,  faith  he,  the  Spirit  luftsa- 
 gainft  it^  and  fuffers  not  the  flefh  to  doe  what 
 it  would;  that  is,  there  is  a  contrary  ftreame 
 within  him,  which  refifts  thofe  defires  of  the 
 ftefh,  that  bindes  them  againe,and  leades  them 
 captive,  as  before  the  Spirit  was  led  captive : 
 In  others  it  is  not  fo  •  there  may  bee  a  certaine 
 fixed  refolution ,  which  may  refift  a  ftrong 
 temptation,    as  a  banke  or  a  rocke  refifteth  a 
 ftroag  billow :  but  there  is  a  great  deale  of  dif- 
 ference between  this,and  thofe  rifings  out  of  re- 
 lapfes that  are  done  by  a  contrary  ftreame,  by 
 the  lulling  of  the  Spirit:  for  they  have  no  fuch 
 fpirit  in  them,to  luft  againft  the  flefh,  and  foto 
 bindeit^asitwere,  to  overcome  it,  that  they 
 returne  no  more  to  thofe  finnes,  to  which  be- 
 fore they  were  given  up. 
 
 Laft  of  all,  there  is  this  difference  betweene  j 
 them ;  hee  that  hath  a  perfed  heart,  he  that 
 is  found-hearted  ,  while  hee  is  himfelfe  , 
 hee  never  relapfeth  into  any  finne*  marke  it, 
 while  hee  is  himfelfe-  which  note  I  take 
 out  of  Romanes  7,  a  place  which  you  know : 
 It  is  no  longer  /,  but  finne  th&t  dwelktb  in  me  : 
 thacis,  asifheethouldfay,  I, while  I  am  my 
 felfe3  never  fall  into  any  finne-  but  when  I  am 
 diftempercd,  when  I  am  overcome,  and  ouer- 
 
 ruled 
 
 25? 
 
 4 » Difference. 
 A  godly  man, 
 when  he  is 
 
 himfelfcjuns 
 not. 
 
 R,om.7,  i©; 
 
15  6 
 
 Ioh.4^i 
 
 Simile. 
 
 Of  Mans 
 
 When  the  re- 
 generate part 
 is  overcome. 
 
 ruled  by  finne,  that  dwelleth  in  mc,then  I  finne 
 and  fall  backc :  but,  otherwifes  I  fey,  a  godly 
 man,while  he  is  himfelfe,  never  relapfeth  into 
 any  finne,he  cannot  finne,  becaufehe  is  borne 
 of  G  o  d,  he  keepes  hitnfelfe  that  the  evill  one 
 ,  couch  him  not  •  the  ground  of  which  is,  be- 
 caufe  while  he  is  liimfelfe,he  that  is  in  him,  is 
 ftronger  than  all  the  world:  i  Ioh.  4.4.  He  that 
 is  inyQujsfironger}  &e.  That  is,  if  hee  be  upon 
 even  termes ,  ftill  hee  gets  the  vi$ory.  But 
 now  let  there  bee  an  inequality,  let  him  not 
 behimfelfe,  let  there  bee  fome  violent  trans- 
 portation from  the  flefli,  fo  that  he  is  led  cap- 
 tive by  it,  now  he  is  overcome :  for  hee  is  not 
 himfelfe  in  fuch  a  cafe  ^  it  is,  as  Paul  faith  of 
 himfelfe,  the  good  I  would  doe^  that  doe  I  noty  and 
 the  evill  that  I  would  not  doey  that  doe  1 :  that,  as 
 youfeeinaCombate  betweene  two,  fuppofe 
 that  one  that  were  the  ftronger,and  were  it  up- 
 on equall  termes,  would  carry  the  vi&ory .  not- 
 withrtanding,  when  his  adverfarie  gets  the  hill, 
 and  hath  the  wind  of  him,  he  overcomes  him, 
 and  feades  him  captive :  fo  it  is  in  this  cafe ; 
 the  Spirir,the  regenerate  part,  though  it  might 
 and  would  alwaies  get  the  better,  were  it  upon 
 equall  termes  with  the  flefh5  yet,  when  the 
 fleih  (hall  get  the  hill,  as  it  were,  get  upon  the 
 hill  of  temptation,and  fhall  have  wind  to  drive 
 the  (moke  upon  the  face  and  eyes  of  the  Com- 
 batant, tbatisjtoblindehini;  in  fuch  a  cafe, 
 upon  i«ch  a  dtfadvantage,  he  is  overcome,  and 
 fals  into  finne :  And  therefore  you  fee  how  the 
 J  Apoftle 
 
 \ 
 
V 
 
 PRIGHTNE  SSR. 
 
 Apoftlc  cxpreffeth  it,  Rem,  7.  22.  /  delight 
 (laithhejmtheLawtfGod)  according  to  the  in~ 
 ward  man  :  as  if  he  fhould  fay,  That  is  my.con- 
 ftant  courfe -,  might  I  doe  what  I  would,  Thar 
 would  I  alwaies  be  doing  •,  that  is  my  inclinati- 
 on, there  is  my  delight^  but  yet  (faith  he)  /  fee 
 a  Law  of  my  members ,  rebelling  againft  the  Law 
 tfmymwde,  leading  me  captive  to  the  Law  of 
 finne5thatis,  there  is  a  ftrong  power  within 
 me,that  fometimes  diftempers  me,and  puts  me 
 out  of  my  felfe :  that  he  cals  a  Law  •  becaufe  it 
 is  commanding  and  powerfull  like  a  Law-  #and 
 the  Law  of  my  members,  (whereas  the  other  is 
 called  the  Law  of  the  mind)  becaufe,  though  it 
 be  through  the  whole  foule,  yet  principally  the 
 force  and  vigour  of  it  is  feene  in  the  members, 
 that  is,  in  the  inferiour  parts  of  the  foule :  faith 
 the  Apoftle,whenIamthus  diftempered,  and 
 put  befides  my  felfe,  when  there  is  fuch  a  Law 
 rebelling  againft  the  Law  of  my  minde,  in  fuch 
 a  cafe,  lam  overcome,  and  led  captive-  but 
 when  I  am  my  felfe,  Ifinnenot,  itisthefinne 
 that  dwels  in  me.  So  much  fhall  ferve  to  hive 
 fhewed  you  the  difference  betweene  thofe  re- 
 lapfes  which  godly  men  are  fubjeft  to,and  thofe 
 turnings  and  fallings  backe  into  a  continuance 
 in  finne,  to  which  other  men  are  fubjeft :  For, 
 my  beloved,  it  muft  not  feeme  ftrange  to  us  •  for 
 botli  are  alike  fubje&  to  infirmities,   both  are 
 fubje&  to  returne-as  you  fee,  a  (hecpe  may  fall 
 
 into  the  myre  as  foone  as  a  fwine,  for  the  com- 
 million  of  (inland  fo  likewifc  for  the  omiffion  of 
 
 duties ; 
 
 **7 
 
 Kom.7,  JX, 
 
 Simijtl 
 
3658 
 
 Of  Mans 
 
 4.  Property, 
 He  preileth  to 
 the  mark  that 
 
 Phii.3.ii>X*. 
 
 I  dutiesran  Applctree  may  have  a  fit  of  barf  etaes 
 and  uufruitfulncs3as  well  as  a  Crab  tree,  or  any 
 other  jbut  the  difference  is  great  in  the  manner 
 ofthem,as  wefhewed:  But  ftill  the  maine  dif- 
 ference is  to  be  remembred,  that  he  that  hath  a 
 perfect  hearths  ftill  clenfing  and  purifying  him- 
 felfe--  the  other  doe  not  that,  but  fo  fall  backe 
 to  finne,  that  they  wallow  in  it,as  a  Swine  doth 
 in  the  myre.  So  much  fhall  ferve  for  this. 
 
 A  fourth  property  of  a  perfect  heart,  you  fhall 
 findeexprefled, />/#/.  3.  if  you  take  the  words 
 hbe7orehim.  j  together,  from  the  12.  verfe  to  the  15.  (fori 
 fay,  the  courfe  we  will  hold,  fhall  bee,  to  open 
 to  you  thole  places,  where  the  Scripture  fets 
 downe  the  characters  and  properties  of  Aper- 
 fe&  hewt:)  not  as  though  1  had  already  attained  it, 
 or  were  already perfeB  •  but  I  follow  after,  if  I  may 
 comprehend  that,  for  which  I  amalfo  comprehen- 
 ded by  Itfus  chrijl ,  &c.  I  prejfe  hard  to  the 
 marke,  for  the  price  of  the  high  Calling  of  G  O  D 
 in  chrifi  Iefits  :  Let  therefore  as  many  as  bee  per- 
 feB^ be  thus  minded.  The  meaning  of  it  is  this, 
 faith  the  Apoftle,  this  is  my  courfe :  I  have  not 
 yet  attained  to  perfe&ion  -3  bur,  faith  he,  this  I 
 doe,I  ayme  at  the  utmoft,even  at  the  price  of  the 
 high  Calling-  of  God  in  Iefus  chrift:  I  ayme  at 
 the  ucmoii,  even  at  the  toppe  of  perfeftion :  and 
 againe5  faith  he,  Ifoltowhardtoit:  And,  faith 
 he,not  only  I,but  as  many  as  are  perfeB^  let  them 
 be  thus  minded:  where,by  the^r/£#,he  meanes, 
 you  fee,noc  one  that  hath  already  a  perfeft  ho- 
 linefTe,  but  one  that  is  found-hearted :  for,  he 
 
 had 
 
m 
 
 v 
 
 — 
 
 PKI  GHTNSSSIi- 
 
 259 
 
 k 
 
 had  faid  before,  not  as  if  1  were  already  perfctt  ± 
 and  yet  here  hee  faith.  Let  us  as  many  as  beper- 
 feBje  thus  minded:  fo  you  {hall  findheere  thefe 
 two  properties  of  a  perfe&man,  ofonewhofe 
 heart  is  perfeB  with  God. 
 
 Firft,  he  aymes  at  the  higheft  degree  ofho- 
 linefle,hee  lookes  at  the  very  marke  it  felfe,  hee 
 ookes  at  the  toppe  at  the  ftandard,  atthe  ut- 
 moft  exa&  line  of  holinefle,  and  hee  labours  to. 
 fquare  himfelfe  t©  it,  though  hee  cannot  rea  ch 
 it,  yet  it  is  his  endevouf,  hee  propounds  not  to 
 himfelfe  a  fhorter  journ|(eyes  end  than  he  fhoti  Id 
 doe,  buthisayme  is  even  at  the  very  toppeof 
 perfe&ion,  at  a  perfeft  conformity  to  tful- 
 mage  ofchrift  $  for  that  is  it  the  Apoftie  here 
 fpeakcsof,  that  wee  may  bee  conformable  to  the 
 Death  and  Refurreftion  cj •  leftts  Christ,  this  was 
 his  ayme :  whereas  on  the  other  fide,  another, 
 doth  not  fo  but  hee  fetsa  certainecompafle,  a 
 certaine  limit  to  himfelfe,  there  hee  fixethhis 
 ftaffe,  hee  doth  not  intend  to  goe  any  further 
 hee  doth  not  intend  to  grow  up  to  full  holintjfe, 
 as  it  is  expreffed,   2  Cor.  7. 1  •  hee  doth  noi  in. 
 tend  to  be  holy  as  the  Lord  u  holy ',  in  all  manner 
 tfconuerfatien^  this  is  not  his  intent,  this  is  not 
 the  thing  hee  aymes  ar.  So  herein  they  differ 
 bee  that  hath  a  perft  St  heart,  hee  followes  hard 
 alter  the  marke,  heeaymes  at  the  verytrppc 
 ofperfe&ion  •  and  the  ground  of  this  diffe- 
 rence is,  partly  ,beca  life  a  man  that  is  unfound- 
 hearted  will  not  bee  at  fo  much  cofl  and  pames 
 j  for  heaven,  as  to  ayme  at  the  top  of  pcrfe&ion, 
 
 he 
 
 Which  cSfiits, 
 
 1. In  ayming 
 at  [the  higheft 
 degree  ot  ho| 
 lincfle, 
 
 Ananfound 
 heart  aymes 
 not  at  perfect 
 holineflc. 
 
 %  Cor,7.i. 
 
 He  will  not  be 
 at  the  coil  and 
 paines, 
 
2<5©  I 
 
 Of    Mans 
 
 hcc  thinks  thus  with  himfelfe,  that  to  bee  fo 
 ftraitlaccd,  that  he  muft  be  exaft  in  every  thing 
 to  obferve  all  his  fpecches,  that  hee  m*y  not 
 fpeake  freely  •  and  to  give  an  account  of  all  his 
 time,  and  ot  all  his  anions,  that  he  may  not 
 walke  in  many  things  according  to  his  ownc 
 phantafies,  according  to  his  owne  delight  and 
 pleafure,  he  thinks,  it  hee  mud  bee  tyed  to  this, 
 that  he  may  not,  at  any  time,  give  the  bridle  to 
 his  hnmour  and  to  his  inordinate  appetite,  but 
 dill  hee  muft  befo  reftraincd  and  fettered,  acd 
 pinioned,  as  it  were,  to  walke  by  an  exad  rule, 
 that  all  his  anions,  and  all  his  fteps  may  bee 
 pondered ;  he  thinks  with  hinafclfe,  it  is  more 
 than  hee  fhall  ever  be  able  to  doe  5  hee  doth  not 
 indeed  prize  chrijl  and  heaven  at  fuch  a  rate, 
 that  he  will  be  thus  exa&  and  perfe&.and  ther- 
 fore  he  aimes  not  at  it,  he  never  goes  about  it : 
 And  partly  againe  •  becaufe  God  indcede  is  not 
 his  aymebut  his  owne  fafcty,  his  owne  happi- 
 nefle  and  fecurity,  his  owne  efcaping  of  Hell 
 and  Iudgment  :  therefore  hee  doth  notfeekc 
 fimply  to  plcafe  GO  D,  and  to  keepc  his  Com- 
 mandements,  but  hefeekesfomuch  perfection 
 as  will  ferve  his  ownc  turne  •  a  .d  therefore  hee 
 doth  with  it,  cuenasalaziefchollcrdorh,  that 
 intends  not  fimply  to  excell  in  learning,  but 
 would  have  fo  much  learning  as  fhouldpaflfe 
 through  examination,  and  get  a  degree-  or  as 
 a  man  that  labours  not  fimply  to  get  an  excel- 
 lency in  the  Art  of  Arithmeticke,  but  would  j 
 have  fo  much  only  as  wouid  keepe  a  Marchants  1 
 ,   .„    booke. 
 
 % 
 
 He  iymet  not 
 atGod,but 
 
 kirolcfte. 
 
 Slmik. 
 
PRIGHTNESSI. 
 
 z6i 
 
 books  ;  or  as  a  Lawyer    that  would  have  fa 
 much  Law  oncly  as  will  fcrvc  his  turne,  as  will 
 fervehispra&icc  :  I  fay,  when  a  man  aymes; 
 ac  this,  you  doc  not  fay  knowledge  is  his  ay  me. 
 Gar  were  it  fo,  hee  would  defire  to  know  what- 
 foeveris  knowable,  hee  would  fet  no  limits  to 
 himfelfc,  were  knowledge  his  ayme  fimply  : 
 butwcemayfaytruelyoffuch  a  man,  it  is  not 
 learning, but  it  is  his  trade,his  degree,  or  fome 
 fuch  particular  thing,that  is  his  ayme :  So  it  is 
 with  a  man  whofe  heart  is  unfound,  and  not 
 ferfeS  with  God :  GtdhimCclfe  is  not  his  ayrae, 
 and  therefore  hee  doth  not  defire  to  keepe  his 
 Commandements  perfc&ly  and  exa&ly :   for 
 did  he  fo,hee  would  fet  no  limits  to  himfclfe^he 
 would  doe  as  pauldoth  here,hce  wouldayme  at 
 the  utmoft  degree  of  pcrfe&ion  •  but  fuch  mens 
 ayme  is  their  ownc  profit,   their  owne  advan- 
 tage,  their  fecurity  and  deliverance  from  Hell 
 and  from  Iudgements  :  that  is,  they  doe  not 
 care  for  holinefle  fimply  confidered,  bur  fo  far 
 as  it  may  fervefucha  turne,  as  it  may  deliver 
 them  from  fuch  a  Iudgcmcnt,as  it  is  a  bridge  to 
 lead  them  over  to  fuch  a  benefit  to  themfelves. 
 And  the  laft  ground  of  this  difference  be- 
 tween them,that  they  ayme  not  at  the  utmoft 
 degree,  is,  becaufe  an  unfound-hearted  man 
 hath  not  fo  much  light  in  him,as  to  difcover  to 
 him  to  fhew  to  him  the  utmoft  degree  of  per-  j 
 fe&ion.  A  man  that  hath  but  a  moral!  lighr,  a 
 naturall,  common  lighr,  is  able  to  fee  grc.flc 
 Evils,  and  common  duties  that  are  contrary  to 
 
 them . 
 
 Hcwantilighs 
 to  difcover  ex- 
 a&  bolincffe. 
 
16 
 
 Of  Mans 
 
 i  hem  •,  but  the  exa&nefie  of  perfe&ion  that  is 
 required,  he  fees  not  •,  or  if  hee  doe  difcerne  it, 
 pra&ifed  by  others,  yet  in  his  judgement  hee 
 Jifallowes  it,  he  thinks  it  is  a  thing  more  than 
 needs.  Whereas  a  man  that  is  found-hearted, 
 one  that  is  pcrfe&,  hee  approves  it,  he  fees  an 
 excellency  init,  hee  admires  it  in  others,  and 
 would  faine  imitate  it  himfelfe  :  and  hen.e  is 
 the  difference,  thofe  that  are  unfound,  they 
 aymenotat  perfe&ion  $  it  is  not  their  fcope, 
 theydefire  nottheutmoft,  i  he  higheft  degree 
 ofholinefle;  whereas  a  man  that  hatha  found 
 heart,  ftill  he  labours  to  adde  to  that  which  is 
 wanting,  in  his  faith,  in  his  love,  in  his  obedi- 
 ence: And  this  is  one  difference,  that  hee  that 
 is  perfed  f  faith  he  )  is  thm  minded. 
 
 The  fecond  is  5  hee  followes  hard,  hee  doth 
 dot  onely  make  the  marke  his  utmoft  ayme, 
 but  hee  followes  after  it  hard;  that  is,  it  is 
 the  property  ofamanthatisperfed,  that  hee 
 doth  not  loyter  in  the  way,  but  hee  followes 
 hard  to  the  marke  though  hee  bee  fubje<3  to 
 many  decayes,  to  many  fwervings  anddecli- 
 nings,  yet  ftill  hee  makes  them  up  againe,  {[ill 
 hee  rcpaires  rhofc  breaches  in  his  heart ;  and 
 tho  ugh  many  times  he  ftep  out  of  the  way,  ftill 
 hee  recovers  himfelfe  againe  .  io  that  his  con- 
 ftant  and  ordinary  worke  is,  every  day  to  make 
 his  heart  perfeft ;  where  he  finds  any  crooked- 
 nelTe  to  fee  it  ftraight  againe  *  where  hee  finds  | 
 anydefed,  hee  labours  to  lupply  it-,  this  is  I 
 his  ordinary  and  conftant  courfe  :   So,  ,be-\ 
 
 loved  ' 
 
 t  A  petfeft 
 heart  followes 
 bard  to  the 
 marke. 
 
Vprig  h  t  n  esse. 
 
 z6\ 
 
 loved  flow  {hall  finde  this  difference  betweene  a 
 man  that  is  imperfe<5t,and  another  that  is  found' 
 hearted,that  the  one  ftill  amends  his  heart,  hee 
 (kill  makes  it  up,he  ftill  brings  it  to  a  good  tern- 
 per,  that  is  his  worke  from  day  to  day,  that  hee 
 fets  it  right  and  ft  raight  before  tf^inall  things: 
 and  you  fliall  fee  fuch  an  expreffion,^taM  8.1. 
 there  the  Difciples  aske  chrift  this  queftion  • 
 Majlery  ((ay  they)  who  fly  all  he  the  great  eft  in 
 the  Kingdome  of  God  £  Our  Saviour  takes  a  little 
 childe  y  and fet  shim  up  amongst  themy  and  faith, 
 Except  you  be  converted  as  one  ofthefe  little  chiL 
 dren9youjballnot  enter  into  the  Kingdome  of  God. 
 The  meaning  is  this^I  fee  there  is  a  pride  arifing 
 in  your  hearts ,  you  are  looking  after  great 
 things  for  your  felves,  this  arifeth  of  a  felfe- 
 conceipt  you  have  j  I  tell  you  (faith  hee)  Ex- 
 cept  you  convert  from  this  evill  ,  except  you 
 turne  your  felves  from  it,  except  you  become 
 as  this  childe,  and  empty  your  felves  of  this 
 pride,  and  become  humble,  as  this  childe,  be- 
 come  little  in  your  owne  eyes,  as  this  childe  is, 
 you  fhall  notenter  into  the  Kingdome  of  Hea- 
 ven, So  that  the  meaning  of  it  is  this  •  that  a 
 man  who  is  found-hearted,  he  is  ftill  following 
 hard,  hee  is  ftill  making  his  heart  perfeft  from 
 day  to  day>he  is  ftill  turning  to  God  againe  and 
 againe,  asitisfaid,  Lam.  3.40.  Letmfearch 
 and  try  our  wayes ,  and  turne  againe  to  the  Lord: 
 that  is,  it  is  his  conftant  worke ;  My  beloved, 
 this  is  the  nature  of  a  mans  heart,  ftill  there  is 
 f bmething  or  other  arifing  amifle  in  it,  as  you 
 
 Xv  fee 
 
 A  Chriftians 
 daily  woike  to 
 reforms  his 
 heart. 
 
 Mat&iji;;. 
 
 Lam.3.4Gi 
 
& 
 
 16+  \ 
 
 Simile. 
 
 1 I  oh.  8. 
 
 Rev.3.11, 
 
 Of    Mans 
 
 fee  weedes  in  a  Field.  As  it  is  in  a  Corne  field, 
 except  you  weed  it  ,  and  till  it,  and  plow  it,  and 
 manure  it,  and  never  give  it  over,   it  will  bee 
 overgrowne  with  weedes,  and  wax  Fallow  a- 
 gaine,  and  not  be  fit  to  beare  Corne  with  any 
 conftancy  j  lb  it  is  with  our  hearts,  except  Wee 
 ftil!  plow  them,  and  weede  them,  and  watch 
 outrfhem,  they  will  be  ready  to  grow  fallow, 
 they  will  be  ready  to  bee  overgrowne :  there* 
 fore  I 'fay,  it  is  the  property  of  a  man  that  is 
 perfect,  he  is  ftill  returning,  and  making  up  the 
 breaches  and  defe&s  h  as  wee  fee,  2  I  oh.  8.  Let 
 wlooketoourfelves,    that  wee  lofenotthe  things 
 that  wee  have  wrought ,  but  that  wee  may  receive  a 
 full  reward:  Marke,lec  uslobketo  our  felves, 
 that  we  lole  not  the  things  wee  have  wrought . 
 as  if  he  ftiould  lay,  even  thofe  that  are  perfeB, 
 that  are  found-hearted,  there  is  this  property 
 in  them,(though  he  deliver  it  by  way  of  exhor- 
 tation,yet  it  is  a  property  that  is  never  ftparate 
 j  from  them)  they  ftill  looke  to  themfelves,  'that 
 they  lofe  not  the  things  they  have  wrought: 
 I  and  fee,  my  beloved,  there  is  great  reafon  for  it  : 
 for  a  man  may  lofe  all  that  he  hath  wroughr,he 
 may  lofe  his  reward  altogether,as  you  fee.  Rev. 
 3 .  1 1 .  Take  heed,  hold  that  thou  haft,  left  another 
 take  thy  Crowne.  You  know,  loafb  went  farre 
 and  fo  did  Ithu,  and  lb  did  thofe  lfraelites  in  the 
 Wilderneffe  •  and  yet  they  loft  their  reward 
 for  not  looking  to  themfelves:  but  this  is  for 
 thofe  that  may  fall  quite  away :  But  for  the  fi- 
 led, that  can  never  fall  quire  away,  this  dili- 
 *-««________  gence 
 
Vpr  ig  h  tnesse. 
 
 zdy 
 
 lofe  a  part  of 
 his  reward, 
 
 *C©r.3,ia. 
 
 gence  is  required,  and  is  proper  to  them  ^  rh<sy 
 ftill  looke  to  thcmfelves ,  left  rhey  loic  rhar 
 which  they  have  wrought,  left  they  fhouid  not 
 receive  a  full  reward:  for,  though  they  can  a  wicked  m^ 
 net  lofe  their  reward  altogether,  yet  they  may  j  chriftianmay 
 lofe  a  part  of  their  reward,  as,  you  fee,  DavlJ. 
 did,  becaufe  he  did  not  looke  narrowly  co  hifri- 
 felfe,  he  did  not  follow  hard  to  the  marke  (for 
 in  fome  things  they  may  faile,  though  it  bee 
 their  property  to  looke  to  themf  elves,  that  I 
 expreffe  to  you  by  the  way :  I  fay,  part  of  their 
 reward  they  may  lofe,for)  the  Sword  departed 
 not  from  his  Houfe :  if,  like  thofe  builders,  2 
 Cor.  3.  yotibuildhay  and  Jlubble,  you  fhall  bee 
 faved,  (if  your  hearts  be  upright)  yet  as  by  fire : 
 that  is,you  fliallbe  fcorched  by  the  fire,  it  fhall 
 have  fome  impreflion  upon  you,  form-thing  or 
 other  upon  your  name,  or  fome  other  judge- 
 mentjfomwhat  you  fliall  have5  but  this  is  their 
 property,  They  looke  to themselves,  that  they  kfe 
 not  the  things  they  have  wrought,  but  that  they 
 may  receive  a  full  reward:  For  (till  they  are  apt 
 to  fall  backe  from  the  degree  they  have  attai- 
 ned: And  agaiuc,  the  fintull  lulls  they  thoughc 
 they  had  mortified,  are  ready  to  returne ;  now 
 he  that  is  per feB,  is  thus  minded,  hee  not  onely 
 aymesatthcutmoft,  but  from  day  to  day,  he 
 makes  up  the  defeats  that  he  finds  in  his  heart, 
 and  againe,  labours  to  bring  downe ,  and  to 
 mortifie  thofe  lufts  that  are  renewed,  and  be- 
 gintogathcranewftrength,and  to  bud  for»h 
 againe  ;  this  is  their  property :  fo,  I  iky.  if  thou 
 
 1.  Reafon* 
 2*Rea[on» 
 
 X2 
 
 wouldeft 
 
166  \ 
 
 Of    Mans 
 
 Epb.5.if,x*. 
 
 5.  property, 
 Zeis  a  whole 
 heart. 
 Ier.3.1* 
 
 Hof.7.r4, 
 
 wouldeft  know  whether  thow  be  perfe<3,  marke 
 what  thy  ayme  is,  whether  thou  ayme  at  the 
 utmoft  degree  of  holinefle,  or  whether  thou  fet 
 limits  to  thy  felfe ;  and  like  wife,  whether  thy 
 conftantcourfebe,  to  make  thy  heart  perfeft 
 with  God  from  day  to  day,and  to  walke  exa&ly  j 
 with  him-  whether  thou  bee  carefull  to  huf- 
 band  thy  time,that  thou  mayeft  have  leafure  to 
 doe  it :  for,  my  beloved,  a  man  cannot  doe  a 
 tbing  exa&ly,  except  hee  have  time  to  doe  it 
 in  :  And  therefore,  Eph.  5 .  walke  exaBly,  mt  as 
 fooles,  but  as  wife,  redeemingthe  time  :  As  if  hee 
 ftiould  fay,ifyou  would  walke  exa&Iy,redceme 
 the  time,  it  is  your  wifdome ;  for  elfe  your  lofc 
 all  your  labounwalke  exa&Iy,and  not  as  f ooles. 
 for  elfe  you  had  as  good  doe  nothing  at  all  •  be 
 fo  farre  wife,  that  you  doe  not  lofe  the  things 
 youworke-andtodoe  this,  redeeme  the  time 
 that  you  may  have  leafure  to  doe  it :  I  fay,  con» 
 fider  whether  you  bee  willing  fo  to  husband 
 time,  to  gaine  fo  much  leafure  from  your  other 
 1  calling  and  affaires,  that  you  can  fpend  time  to 
 !  ftarch  your  hearts,  in  trying  your  wayes,  in  fet- 
 ting  all  things  ftraight  within  you,  that  you 
 may  walke  perfe&ly  with  God  from  day  to 
 jday.  So  much  for  this  property  likewife-  So 
 many  as  areperfeftjet  them  be  like-minded. 
 
 The  next  property  of  this  perfc&nefle  of 
 heart,youfliallfind  inthofetwo  places  compa- 
 red together,/£r.  3.10,  They  have  not  returned  to 
 me  with  their  whole  heart,  but  fninedly :  if  you 
 compare  that  with  Hofea  7. 14.  the  zW  there 
 com- 
 
Vprightnessb, 
 
 ,  '\ 
 
 **7 
 
 complaincs  ,  though  they  did  returne  and  fan- 
 difie  a  Faft3  and  did  fecke  him  very  devoutly  3 
 faith  hee, you  returned  not  to  the  moB  High ,  but 
 agatnftrnez  have  you  rebelled.  The  meaning  of 
 both  places  is  this ;  They  have  not  fought  mee 
 with  their  whole  heart,  but  feynedly-  the  word 
 Feynedly ,  fhewes,  that  by  whole  heart,  hee 
 meanes  there  j  a  true  heart:  So  that,  as  you 
 would  judge  now  of  an  unfoundhearted  friend, 
 you  fay,he  is  not  perfect,  hee  is  not  found,heis 
 hot  true,when  his  adions  carry  a  fiiew  and  ap- 
 pearance of  love5and  his  heart  doth  not  anfwcr 
 it.  There  is  a  diflbnancy  betweene  the  appea- 
 rance hee  makes ,  and  his  heart  :  His  heart  is 
 knowen  by  this,  hee  loves  not  the  perfon  of  his 
 friend  9  Hee  may  obferve  him ,  for  fome  other 
 refpeds,  but  his  perfon  hee  doth  not  inwardly 
 refped:  So, if  a  man  would  know  whether  his 
 heart  be  perfed  with  G  O  D,let  him  confider 
 whether  hee  doe  not  as  falfe-hearted  men  are 
 wont  to  doe,  that  obferve  other  men  out  of  re- 
 fpeds, becaufe  they  fee  thofe  parties  have  po- 
 wer to  doe  them  good  or  hurt ,  therefore  they 
 are  diligent  to  obferve  them,  astheApoftlc 
 faith,  They  have  the  perfinf  'of  tnin  in  admira- 
 tion y  becaufe  of  advantage  :  That  is,  they  have 
 them  in  admiration ,  they  are  very  obfequious 
 to  them  ,  ready  to  doe  them  offices  of  friend- 
 fhip;  But  it  is  for  thdr  owne  advantage, 
 not  becaufe  they  love  their  friends,  they  are 
 not  affeded  to  their  perfons.  Contrarie  to 
 this  is  fingleneffe  of  heart ,  when  wee  love  not 
 X  3  in 
 
 Whole  heart 
 what  it  is; 
 
itfS 
 
 Of    Mans 
 
 Vnfound  raen 
 fceke  not  God 
 for  himfelfe. 
 
 x  Tioiol.ii* 
 
 f»  ffo  nw^  only^  but  indeed  and  in  m^fowhcn  we 
 love  wirh  a  pure  love,fuch  a  man,wefay,comes 
 to  be  pencd  with  his  friend :  and  (b  it  is  in  this 
 cafe,  when  a  man  lookes  en  God,  as  one  that 
 hath  power  to  doe  him  good  or  evil!,  as  one 
 that  hath  power  to  advance  him,  or  to  call  him 
 downe  and  out  of  thefe  refpedb  he  fcrves  him, 
 and  obeyes  him,  and  will  doe  many  things  for 
 his  fake .  but  yet  he  doth  not  ferve  him  with  a 
 fingle  heart  5  that  is,he  doth  not  inwardly  leve 
 the  perfonof  God,  he  doth  notlooke  on  him  as 
 he  is  feparate  from  al  punifhments  and  rewards^ 
 as  he  is  fequeftred  from  all  fuch  refpe£b5  -  fo  as 
 to  be  hearty  to  him. 
 
 This  was  the  fault  of  the  Icwes.faith  he,they 
 returned  againe,buttowhomwasit5  to  their 
 corne,  to  rheir  oy  le,  and  not  to  the  moft  High  : 
 they  returned,  and  were  very  devout  to  keepe 
 the  Faft,  ready  to  heare.  But  againft  mee  they  re- 
 belled. The  meaning  of  it  is  this- the  lewes  retur- 
 ned to  the  £0^,  they  were  carefull  to  pleafe 
 hior,  but  it  was  becaufe  they  defiredfreedome 
 from  the  famine  and  war3and  other  calamities, 
 and  therefore  they  ferved  the  Lordfiut  they  did 
 not  lay  hold. on  God  himfelfe,  apon  the  graces 
 and  comforts  of  the  Spirit,  upon  Eternal i  life, 
 thefe  were  not  the  things  they  did  inwardly  re- 
 fge&  •  and  therefore  God  himfelfe  they  loved 
 not,  to  him  they  did  not  returne>  (  as  you  fhall 
 fee,  becaufe  I  will  Life  that  expreffion  of  laying 
 hold  on  God,  and  on  EternailHfe,  1.  Tim.6.) 
 when  the  Apoftle  had  fpoke  there  of  divers 
 „__. men' 
 
N 
 
 PRIGHTNESSI. 
 
 Z69 
 
 men  that  are  contentious,  hee  puts  thefe  two. 
 properties  together  ♦,  they  are  exceeding  con- 
 tentious  and  covetous,  they  reckon gaine  godlines^ 
 but  thou,  faith  hee,doe  not  fo  •  but  fight  the  good 
 fight  effaifh:  doe  not  contend  with  iuch  akinde 
 ofcontemion,and  in  fuch  a  manner  as  they  doe: 
 andagaine,  faith  hee,  when  they  lay  hold  on 
 wealth  and  preferment, and  fuch  ad  vantages, do 
 thou  lay  hold  upon  eter nail  life.  I  fay,  this  was 
 the  cafe  of  the  Iewes,they  layd  hold  on  fuch  be- 
 neHts  as  a  carnal!  man  is  capable  of,  fuch  as  in- 
 deed they  conceived  to  come  from  the  Lords 
 hands  only,and  therfore  they  returned  unto  him 
 but  they  did  not  lay  hold  upon  God  himielfe 
 upon  eternal  life,upon  the  fpirkual  priviledges, 
 &promifesof  grace,and  therfore  they  returned 
 tohimbutfainedly  ;  that  is,  they  did  not  feck 
 the  face  of  Gorf,that  which  is  required,  %chron 
 7. 1 4  Jf my  people  humble  themfehes •,  andfeeke  my 
 face:  thatis,feekemy  prefence:  this  they  did 
 not. 
 
 Now  with  thofe  that  have  found  hearts,it  is 
 not  fo,  but  they  feeke  the  Lordh\mk\te  •  they 
 are  thus  minded,thatif  they  may  have  the  Lord 
 himfelfe,  though  they  bee  ftripped  of  all  things 
 elfe,  they  doe  not  much  heed  it ;  though  thev 
 pafle  through  evil  report,though  they  loie  their 
 eftates,  let  them  bee  put  intotirhat  condition 
 they  can  bee,  yet  they  are  content  to  have  the 
 Lerd  alone  for  their  portion  >  for  they  looke  on 
 him  as  an  exceeding  great  reward  :  as  J^ongas 
 they  may  have  his  love,  as  long  as.  they  may 
 X  4  have 
 
 1  Chron.7.14, 
 
 A  fonnd  hear- 
 ted iran  fecks 
 ihe  Lord  hlm- 
 
 (clfc 
 
7o 
 
 Of  Mans 
 
 Hofu  7»io« 
 
 have  him,  though  alone,  they  care  for  nothing 
 elfe :  thus  they  are  affected.  When  GOD  puts 
 them  to  it  ,  as  you  fee,  Naomi  put  Ruth  and  her 
 other  daughter  to  it.  faith  fhee,  Wilt  thou  goe 
 with  me  ?  I  have  nothing  for  thee,  Gods  hand  is 
 gone  out  againft  me ,  I  have  no  more  fonnes  in 
 my  wombe  •  or,  if  I  had,thou  wouldeft  never 
 ftay  till  they  were  of  age  :  When  they  were 
 put  to  it  thus,one  daughter  forlboke  her,name- 
 ly \Orphab  ,  and  returned  backe  to  her  people  • 
 But  Ruth  gave  her  this  anfwer5  Bee  it  fo,  yet 
 whither  thou  goeft  ,  I  will  goe  ,  I  will  dwell 
 where  thou  dwelleft  , 1  will  never  forfake  thee 
 So  it  is  with  the  Saints  ,  they  choofe  the  Lord, 
 though  alone,they  cleave  to  him  alone  ,  they 
 reckon  it  reward  enough,if  they  may  have  him, 
 as  you  lee Abraham  did^asGod  faid  to  him,I  my 
 felte  wiU be  thy  exceedinggreat  reward^he  would 
 not  fo  much  as  take  any  thing  from  the  King  of 
 Sodome,\Nhy  ?  Becaufe,faith  hee,it  fhall  never 
 bee  faid  that  he  hath  made  Abrahamrkh :  God 
 alone  fhall  make  me  rich,he  is  reward  enough, 
 hee  is  Alifufficient ,  I  will  not  take  any  of  thefe 
 things  in  with  him  :  All  the  Saints  are  thus 
 minded,they  are  contented  with  60^  alone,be- 
 caufethey  looke  on  him  as  an  AUfujficient  re^ 
 ward,  they  have  agood  opinion  of  him,  and 
 therefore  they  forfake  him  not-,  whereas  others 
 have  been  in  admiration  of  him,but  for  advan- 
 tage,when  they  have  gotten  what  they  would 
 have  3%and  are  delivered  from  what  they  feare, 
 ihey  Jlart  a(idey  like  a  broken  Bow,  Hofea  7.  the 
 
 place| 
 
Vpr  I 
 
 GHTNESSE. 
 
 /  *7 
 
 place  before  named,  as  you  fee  leroboam^.  chr. 
 2  2.i.Saichthe  Text  3  the  Lord  helped  him  till 
 he  was  ftrong5and  when  hee  wasftrongjoee  and  all 
 Ifrael  departed  from followingthe  Lord. 
 
 And  foTzziah ,2  chronic  .2  6.  It  isfaid3the 
 I  Lord  helped  him  till  hee  wasmightie,and  what 
 J  then  ?  When  hee  had  gotten  what  hee  would 
 have  3  bis  heart  was  lifted  up  to  his  dejlrutfion; 
 That  is3hee  ferved  God,  as  it  were,  a  flippery 
 tricke.  then  he  departed  from  him,when  he  had 
 gotten  what  hee  defired,which  was  a  figne  hee 
 did  not  returne  to  the  zW,or  that  he  did  ferve 
 him  with  his  whole  heart,but  feynediy^he  did 
 not  fceke  the  Lord  himfelfe,  hee  did  not  feeke 
 his  face  and  prefence. 
 
 And  the  ground  of  all  this  is ,  becaufe  they 
 have  no  conftant  fixed  good  opinion  ofcodjou  t 
 they  thinke  well  of  Godiox  fits  and  for  times, 
 as  we  fee  the  Israelites  did .  They  would  follow 
 tf^forfuch  a  time  in  the  WildernefTe ,  after 
 hee  had  rcfrefhed  them ,  /and  delivered  them . 
 but  as  fooneas  new  trouble  came ,  when  they 
 wanted  bread,  and  water,  and  flefh ,  prefently 
 they  murmured  againe,and  grew  difcontented. 
 And  fo  lor  am  King  of  ifrael^when  he  was  pref- 
 fed  with  famine,  faith  he,I  will  way  t  no  longer 
 upon  the  Lordjaut  he  would  needes  take  away 
 £/*/]ta\fhead,  the  Man  of  God,  that  exhorted 
 him  to  way  t  on  G  O  D.  Thus  ut  is  with  men, 
 they  have  no  conftant  good  opinion  of  GOD; 
 But  it  is  not  fo  with  the  Saints-,  They  have 
 knowne  the  LORD  himfelfe ,  hee  hath  Shewed 
 
 his 
 
 aChron^i.i 
 
 *  Chron.16.7, 
 
 Vnfound  men 
 thinke  well  of 
 
 God  by  fits. 
 
*7* 
 
 Of  Mans 
 
 hisowne  felfe  to  themy  that  good  opinion  they 
 have  of  him,  is  fixed  andeftablithed  •  it  is  the 
 ^Whimfelfe  that  hath  taught  it  them  -3  and 
 chat  which  they  have  beene  confirmed  in  by 
 >ong  experience,  and  therefore  they  will  never 
 forfake  him,  nor  part  from  him  ;  it  is  hee  him- 
 felfe  whom  they  have  chofen.  And  this  is  the 
 next  difference  betweene  an  unlound-hearted 
 man,  and  he  that  hath  a  perfeft  heart,  that  he 
 feekesthe  Lord  himfelfe,  his  heart  is  perfect 
 with  him,  when  another  returnes  not  to  the 
 mod  High,but  retnaines  to  ferve  him  for  other 
 ends,  and  for  oiher  refpe&s  5  butagainft  the 
 Lord  himfelfe,  when  he  hath  fervedhis  turne, 
 heisreadytorebell. 
 
 The  next  property  you  fhall  find,  1  Cor. 2 . 6. 
 Howbeit  hpefjpeake  wifdome  to  thofe  that  areperfeB^ 
 not  the  wifdome  of  this  world^  or  of  the  Princes  of 
 this  world)  but  the  wifedome  of  God  in  a  mifterie, 
 even  the  hidden  wifedome  that  GOD  hath 
 ordained  before  the  world  to  out  glory  : 
 Here  is  another  property  the  Holy  Ghoftfets 
 downeofa  perfed-hearted  man .  the  Apoftle, 
 when  he  had  faid,I  come  not  among  you  with 
 the  excellency  of  wifedome,  or  the  words  of 
 man,  but  my  ayme  is,  my  defire  is3  as  to  know 
 Chrift  crucified  alone,fo  to  teach  nothing  elfe 
 to  you,  and  to  preach  to  you  in  the  plaine  evi- 
 dence of  the  Spirit,  and  of  power  j  whereas  it 
 might  bee  obje<5Wd,  I  but,  Paul,  every  man 
 thinkes  not  <o,  many  men  th?nke  you  would 
 doe  better,  if  you  would  preach  as  other  men 
 
 doe. 
 
 ^.Poverty. 
 He  accoun- 
 ted the  Gof- 
 pell  wifdome* 
 1  Cor.*.£. 
 
PRIGHTNESSE, 
 
 1*75 
 
 d  .  rvl  be  curious  and  quaint  of  Oratory.-faith 
 Ik  ,  rfiefc  things,as  I  deliver  them,whatfoever 
 they  may  feeme  to  other  men,  yet  to  thofe  that 
 ar  perfect,  they  feeme  wifdome.  though  others 
 may  deipiu'  it,  and  reckon  it  foolifhflefic,  yet 
 to  theper^ft  ic  is  wifedome.  So  that  I  gather 
 hences  a  perfeft  man  in  this  is  diftinguifted 
 from  another  that  is  not  found  hearted,that  hee  \ 
 hath  eyes  to  fee  the  wifdome  of  the  Holy  Ghoft 
 he  knowes  wifdome. 
 
 Now  a  perfed  man  is  there  fo  called,  in  op- 
 pofition  to  him  that  is  only  animate,  that  hath 
 only  a  reafonable  foule  and  no  more  j  for  that 
 is  the  word,  the  fame  word  that  is  ufed  in  ano- 
 ther place  of  this  Chapter,  the  naturall  man,  it 
 is  tranflated^but  the  word  in  the  Original  figni- 
 fies  a  man  that  hath  only  naturall  abilities,and 
 endowments^  and  naturall  perfe&ions,  fuch  a 
 man  is  reckoned  an  imperfect  man,  a  man  that 
 is  not  found  :  But  faith  the  Apoftleto  a  man 
 that  is  perfed,  that  is,  to  a  man  that  hath,  be- 
 fidesthe  ftrength  of  naturall  gifts,  the  fan&ify- 
 ing  Spirit  that  enlightneth  hina,that  the  Spirit 
 of  G  o  d  pofleflethand  informes  his  foule,  it 
 joyneswith  his  foule,  it  is  dwelling  in  him- fuch 
 a  one  is  a  perfe&  man,  faith  hee,  and  you  fhall 
 know  him  by  this,  heedifcernes  the  wifedome 
 of  G  o  a,  hee  judgeth  aright  of  it :  fo  that>  my 
 falovedjihe  meaning  of  it  is  this,  there  is  a  cer- 
 taine  wifedome  of  GW,there  are  certain  things, 
 that  no  naturall  man  in  the  world  reaches  or  re- 
 li(hes:take  the  hypocrite,  that  goes  thefurtheft 
 
 in 
 
 :i 
 
 A  man  mecrly 
 natural!  is  an 
 itapeifc^man 
 
74- 
 
 Of    Mans 
 
 Hcb.#.4,Ji 
 
 in  the  profeffion  of holinefle  ,evcn  a  s  farre  as 
 
 the  iecond  or  third  ground  ,  even  as  farre  as 
 
 thofc,Hebr.6.  that  were  much  enlightned  ,and 
 
 had  tdjicd  of  the  power  of  the  world  to  come  ,   yet 
 
 this  wildorae  that  we  f peake  of  here(we  fpeake 
 
 the  wifedomc  of  (7^)confiftsof  fuch  things 
 
 asthey  never  knew-  Certaine  things  that  the 
 
 mod  knowing  Man  that  lives  in  the  Church  of 
 
 God,  that  is  not  regenerate,  can  never  know 
 
 them5ashe  faith^cr. 9  Juch  as  eye  never  faw^c. 
 
 iignify  ing  thus  much  ,  the  eye  and  the  eare  are 
 
 the  fenfes  by  which  knowledge  is  gathered5yec 
 
 Mans  eye  never  (aw,  and  his  eare  never  heard, 
 
 &c.  and  his  heart,  that  is  more  a&ive  than  ey- 
 
 ther  of  them  jOever  underftood  them. 
 
 You  will  fay,  What  arethefe  things  ?  They 
 are  exprefled  by  divers  names  in  this  Chapter^ 
 They  are  called  the  wifedome  of  G  O  D ,  they 
 are  called  thewifedome  of  GOD  hid  in  a  My- 
 fterie,the  deepe  things  of  Gedjhc  things  of  the 
 fpirit  of  God,the  things  that  are  given  us  of  God 
 for  our  glory :  Beloved,  thefe  are  things  that  no 
 un found-hearted  Man  did  ever  found;  And 
 therefore  I  will  be  bold  to  fay  to  you,if  ever  you 
 knew  thefe  things,  if  ever  you  reckoned  thefe 
 things  wifdome,certaine]y  your  hearrs  are  per- 
 fe&,you  are  not  mecre  naturall  men ,  but  you 
 have  received  the  Spirit  of  God,  that  is,the  fan- 
 <5tifying  and  enlightning  Spirit  of  God. 
 
 But  you  will  fay,How  can  it  be,that  a  natu- 
 rall man  fhould  never  know  thefe  things? 
 Beloved^  I  fay,  it  may  bee  very  well:  for  they 
 
 are 
 
' '    *"'      '  "        I  111  1^, 
 
 VPRIGHTNESSI,  I      2JJ 
 
 are  things  that  no  Minifter  in  the  World  can 
 teach  you  5  wee  may  propound  them  to  you, 
 and  you  may  heare  them  feven  yeeres  and  fe- 
 vcn  3  you  may  read  the  very  fame  things  in  the 
 Scriptures,  and  in  other  Bookes,  a  thoufand 
 times  overhand  yet,  for  all  this,  not  underftand 
 them :  It  is  the  wifedome  of  GOD  in  a  Myfierie  • 
 and  they  are  the  deepe  things  of  GO  D  :  As  a 
 manmayloskeonaTrade,  and  never  fee  the 
 myftery  of  it,he  may  looke  on  artificial!  things, 
 pi&ures,  or  any  thing elfe,  and  yet  not  fee  the 
 Art  by  which  they  are  made,  as   a  man  may 
 looke  on  a  Letter,  andytt  not  underftand  the 
 fenfe,fomething  there  is  that  he  fees,and  fom*. 
 thing  that  he  fees  not,  nor  it  enters  not  into  his 
 heart  <  (and  therefore  it  is  faid,  feeing,  they  fee 
 not-,  which  argueth  that  there  is  foraething* 
 that  they  fee.)  Thus  there  are  fome  things , 
 there  is  a  wifedome  of  G  o  d,  that  an  vnfound* 
 hearted  man  can  never  know,  it  can  never  en- 
 ter into  his  heart :  which  wifedome  tkerefore 
 if  thou  haft,certaine]y  thou  art  a  perfeft  man. 
 
 You  will  fay,  How  fhall  a  man  know  whe- 
 ther he  know  this  wifedome  or  no,  whether  he 
 thus  judge  of  the  wayes  of  G  o  d  ? 
 
 I  anfwer  •  You  fhall  know  whether  the  wife- 
 dome  you  have,  be  fuch  as  belongs  to  perfed 
 men,or  no,by  thefe  foure  things,  which  I  will 
 deliver  diftin&ly  unto  you, 
 
 Firft,  you  fhall  finde  this,  that  when  this 
 knowledge  is  difcovered  to  a  man,it  exceeding- 
 ly humbles  him,  all  other  knowledge  doth  not 
 
 Thcnaturall 
 manfknoweth 
 a©t  the  things 
 oiGod. 
 
 Anffrl 
 Foure  markes 
 whereby  to 
 knew  this 
 wifedomeo 
 i.lthumbletb' 
 aChriftian, 
 
176 
 
 Oe  Mans 
 
 a.He  knowes 
 things  as  he 
 ought. 
 
 to,  it  rather  puffes  him  up :  But  this  brings  a 
 man  exceedingly  out  of  conceit  with  himfelfe, 
 ic  makes  him  to  ftand  amazed  at  himfelfe.  that 
 is  the  property  of  this  wifedome,which  fhewes 
 i  c  (elfe  to  be  perfeft :  and  the  reafon  is,  becaule 
 it  is  a  fan&ifyed  difcovering  wifedome  •  a  wife- 
 dome,  which  that  Spirit  that  gives  it,  enables 
 him  to  make  this  ufe  of,  that  hee  ufeth  it  as  a 
 Lanthorne  to  his  feet,  asalighttodifcover  the 
 crookednefle  of  his  wayes,  to  finde  out  the  de- 
 feds,  to  which  he  is  fubjed,  both  in  his  heart, 
 and  in  his  converfation  -y  therefore  this  wife- 
 dome  difcovers  him,  and  opens  him  to  him- 
 felfe;  whereas  the  knowledge  of  any  naturall 
 man,  or  that  any  hypocrite  hath  in  the  World 
 befides,  opens  him  not  to  himfelfe  properly, 
 but  rather  lifts  him  up,  he  ufcthit  to  reprove 
 others,  he  ufeth  it  for  other  purpofes,  hee  holds 
 it  as  a  light  to  other  mens  feet,  hee  makes  not 
 this  ufe  of  it,  tofearchthe  infide  of  his  owne 
 heart^he  fearcheth  not  every  defe&  and  cranny 
 ofhisfoulewith  it,  and  he  finds  not  out  him- 
 felfe  what  he  is.  Therefore,you  fee,  as  foone  as 
 they  have  been  enlightned  with  this  vvifdome, 
 (Paul  and  others)  how  they  were  confounded 
 in  themfelves,  how  unworthily  they  thought 
 of  themfelves.  That  is  the  firft  property  of  this 
 wifedome,  to  humble. 
 
 Another  property  is,  He  that  bath  that  wif- 
 dome  revealed  ro  him,that  is  proper  only  to  the 
 pcrf&s  thofe  things  that  he  knowes,  he  knowes 
 them  as  he  ought  to  know  them-  whereas  an- 
 other 
 
Vpr 
 
 IGHTNE  SSE. 
 
 other  man,  though  he  kijow  exceeding  much 
 yet  hee  knowes  nothing  as  he  ought  to  know, 
 as  we  fee,  i  Cor.S.  2.  Be  that  thinkes  he  knowes 
 any  things  knowes  nothingyet  as  he  ought  to  know 
 it,  faith  the  Apoftle  •  liee  knowes  not  fame  as 
 he  ought  to  know  it,  he  knowes  not  the  promi- 
 fes  of  grace,  he  knowes  not  eternall  life,   hee 
 knowes  not  thefe  as  hee  ought  to  know  them: 
 for,  did  hee*   hee  would  be  wrought  upon  by 
 them  •   if  he  did  know  G  o  d  as  he  ought,  hee 
 would  feare  God  with  all  his  heart,  and  with 
 all  his  foule,  and  with  all  his  ftrength .   fo,  if  he 
 did  know  finne  as  he  ought,  he  would  make  it 
 his  chiefeft  forrow,  he  would  abhorre  it,  hee 
 would  not  come  neere  it ,  hee  would  clcanfe 
 himfelfefrom  it,he  would  flye  from  it,  as  from 
 a  Serpent,  upon  all  occafions :  So,  did  he  know 
 remiffionoffinnes,  hee  would  noc  efteeme  fo 
 lightly  of  it  as  he  doth,  but  hee  would  feeke  it 
 earnestly,  even  as  a  condemned  man  doth  his 
 Pardon.  So  that  is  the  difference^  they  know 
 not  thefe  things  as  they  ought  to  know  them  j 
 fot, beloved,  this  is  to  be  obTerved,  when  any 
 man  is  converted  to  God  by  the  revelation  of 
 this  wifedome,  he  doth  not  alwaies  know  new 
 things,  hehathnot  new  things  revealed  unto 
 him,  more  than  he  knew  before,  but  the  fame 
 things  he  knowes  now  as  hee  ought  to  know . 
 whereas  before,  though  hee  kaew  them,  hee 
 knew  them  not  as  he  ought  to  knowthem  :  hee 
 never  knew  finne  what  ic  was,  hee  never  knew 
 what  grace  was,  all  thofe  promifes  and  threat- 
 
 nings 
 
 *77 
 
 1  C*r.  8.  »• 
 
 An  unfound 
 raan,though 
 he  know 
 mucbjknow- 
 eth  it  not  as 
 he  ought. 
 
 ConVerfionis 
 wrought  by 
 knowing 
 things  other- 
 wife  than  v/e 
 did  before. 
 
178 
 
 Of  Mans 
 
 g.Hedifcernes 
 things  that 
 differ. 
 
 Simile* 
 
 *i&*t*&ak 
 
 Inings,  all  that  wifedome  of  God  revealed  in  the 
 Booke  of  GoD,in  the  holy  Scriptures,  he  never 
 knew  it  as  he  ought,  therefore  it  is  not  profita- 
 ble to  him,  to  bring  him  home,  and  worke  a 
 change.  This  is  the fecond  difference* 
 
 Thirdly  5  Wifedome  to  the  perfed,  is  fuch 
 wifedome,  as  enables  him  to  diftinguifti  of 
 things  that  differ,he  is  able  to  difcerne  between 
 good  and  evill,as  you  (hall  fee  an  expreffion  of 
 it,  Heb.  ^.butfirong  meate  belongs  to  thofe  that 
 areperfeB;  (for  fo  it  ought  to  bee  tranflated, 
 and  fo  it  is  in  the  Originall)the  oldTranflation, 
 byreafonofcuftotne^  and  the  new,  by  reafon  of 
 ufe  :  but  neither  is  fo  full  as  the  originally  rea- 
 fon of  habit,  in  refped  that  they  have  their  fenfes 
 exercifed  to  difcerne  both  good  and  evill:  that  is, 
 hee  that  hath  this  true  wifedome,he  hath  fuch  a 
 diftinguifhing  facultie,  that,  as  the  tafte  dif- 
 ccrnes  of  meate,  or,  as  a  man  that  is  accufto- 
 med  to  tafte  Wine,  can  eafily  difcerne  between 
 good  and  bad,  fo,  (not  by  mecre  cuftorae,  as 
 other  men  have  it,  but)  by  a  certaine  wife- 
 dome  that  is  infufed  into  you,  you  are  able 
 to  difcerne  betweene  good  and  evill ,  even 
 as  the  fenfes  doe :  (for  that  is  the  fcope  of  the 
 place.)  As  the  fenfes  difcerne  betweene  colour 
 and  colour,betweene  tafte  and  tafte,  fo  (here  is 
 an  ability  in  thofe  that  are  perfeft,  ro  difcerne 
 betweene  good  and  evill:  fothar,  take  fuch  a 
 man  ro  whom  this  wifedome  is  revealed,  you 
 fhall  finde  fuch  an  aptneflein  him  to  difcerne 
 betweene  good  and  evill  j  that  is3  hee  knowes 
 
 the 
 
Vprightnesse. 
 
 zyp^ 
 
 the  voice  of  the  Shepheard,  hee  knowes  and 
 difcernes  between  that  which  is  good,  and  that 
 which  is  counterfeit  ;  face  knowes  morall 
 goods  and  evils,what  is  tobechofen,and  what  1 
 toberefufed  -3  this  hee  knowes,  fuchadiftin- 
 guifhing  faculty  he  hath>this  is  proper  to  thofe 
 that  are  perfect;  the  like  you  fhall  haveexpref- 
 fed,  Rom.iz.be  renewedin  thefpiritofyourmindy 
 that  yon  may  difcerne  the  good  will  of  God  :  that 
 is,tht>t  you  may  diftinguifh  between  the  good 
 will  that  is  truely  perfec1:,and  that  which  is  not 
 his  will  -  This  property  will  follow  a  minde 
 that  is  renewed,  hee  will  bee  able  to  difcerne 
 what  another  cannot, 
 
 Laftly,  that  I  may  conclude  5  Hee  to  whom 
 this  wifdome  is  revealed,he  that  isperfeBjhete 
 is  a  wondrous  change  in  his  judgement  •  that 
 whichbefore  feerned  foolifhnefle  to  him,  now 
 hee  reckons  it  to  bee  true  w  ifedome  •  and  that 
 which  before  was  the  greateft  wifedome,  now 
 it  appeares  to  be  foolilhnefTe-as  a  Child,when 
 hee  is  growne  to  yeeres,  and  is  perfect  the 
 things  that  before  he  magnified,  now  he  difre- 
 gards  them  ;&  the  things  that  before  he  made 
 no  account  of,  now  they  are  prized  and  eftee- 
 med ;  fueh  a  difference  there  is,  fuch  a  change 
 in  the  judgement,  when  once  this  wifedome  is 
 revealed.  S  o  it  is  in  other  things ;  take  a  yong 
 beginner  in  anything,  a  young  Scholler,  liee 
 judgetlrotherwife  of  the  exercife  of  what  hee 
 Jearnes,  than  when  hee  is  growne  to  maturity  <, 
 as  wee  feev,  a  man  that  is  unacquainted  with 
 Y  Muficke, 
 
 Rflm.ulu 
 
 4.H1S  higc'' 
 mentis  chan- 
 ged; 
 
 Smile* 
 
 Simile?* 
 
So 
 
 Of  Mans 
 
 Muficke,  that  hath  noskill  ink,  thecommon 
 tunes  like  him  bed  5  but  when  hee  growesa 
 skilfull  Mufitian,  he  cares  not  for  them,  thofe 
 that  have  more  perfed  Muficke  in  them,  thofe 
 he  regards  when  hee  hath  a  more  skilful!  eare  : 
 fo,  that  is  the  meaning  of  the  Apoftle,  wejpeafo 
 tvifedome  to  thofe  that  flreperfeft  •  as  if  hee  fhould 
 fay,they  are  able  to  difcern  things,  their  judge- 
 ment is  another  kind  of  judgement  than  yours 
 is,or  than  their owne  was  before;  that  which 
 they  could  findeno  relifliin,  notafte,  when 
 they  are  perfed  once,  they  finde  a  more  excel- 
 lent ufe  in  it  than  others  :  fo  that  this  change 
 of  judgement,  judging  otherwife  both  of  the 
 perfons  and  of  the  things,  argues  they  are  per- 
 fe&.  And  this  is  the  Iaft  figne  that  I  will  now 
 name  to  you,  of  this  property  heere  fpoken 
 of,  Wefpeafo  vpifedome  to  thofe  that  are  per. 
 feB :  that  is,it  is  the  property  of  thofe 
 that  are  perfeft,  to  reckon  that 
 wifdome  to  be  wifedome 
 indeed. 
 
 So  much  flhall  fcr  ve  for  this  time. 
 
 FIWJS. 
 
 THE 
 
 ■        '»■ 
 
 y 
 
Vpr  ig  h  t  ne  sse. 
 
 2.U 
 
 Ml 
 
 THE  NINTH 
 
 S  ERMON. 
 
 Genesi  s    17.  !•    * 
 Walke  before  me y  andbeethouperfeB. 
 
 j^Efore  wee  delivered  to  you  cer 
 jtainc  properties  or  adiun&s 
 ^  which  are  not  disjoyned  from 
 this  fincerity  or  integrity  of 
 heart:  That  which  wee  have 
 now  to  doe,  is  to  {hew  you  the 
 effe&s  of  it,  what  operation  it  hath  in  the 
 hearr. 
 
 Firft,  you  fhall  finde  this  to  bee  one  proper 
 effeft  of  it,  that  it  teacheth  a  man  to  exalt  God 
 in  all  his  w^ies,  to  lift  up  G  o  d  in  all  his  waies, 
 above  himffclfe,  above  his  owne  ends,  above 
 any  thing  that  tends  to  his  owne  happineffe  : 
 for  indeede  herein  is  fincerity  otheart  feene, 
 when  a  man  prefers  God  before  htmfelfe  in  all 
 things  :  for  hollownefle  and  unfoundnefle  of 
 Y  2  heart 
 
 Effcas"ot  fin-; 
 
 cerity* 
 
 i. It  exalc^th 
 
 God* 
 
8z 
 
 O  f    Ma  ns 
 
 PfaU3'.*3' 
 
 Proves* 
 
 I.ln  matter 
 ofprofit. 
 
 heart  is  in  this,  when  one  prefers  himfelfe  be- 
 fore God:  it  is  a  fnre  rule,  and  it  is  pra&ifed  by 
 all  the  Saints,  which  you  have,  Pfil.  1^8.13'. 
 Thy  Name  O  Lord,  (  faith  the  Prophet  there  )  is 
 onely  to  be  exalted.  The  meaning  is  this,  when 
 a  man  hath  any  bufinefle  to  doe,  when  he  hath 
 any  defigne  or  project  in  his  thoughts,he  is  no  t 
 tothinke  how  hee  iliall  advance  himfelfe,  or 
 any  end  of  his  owne,  but  (  faith  hee  )  O  L  o  r  d 
 thy  Name  only,  thy  Name  onely  is  to  bee  exal- 
 ted. Suchancxpreffionyou  ftiallfrnde,  Prov. 
 4.8.fpeakingof  wifedomeand  defcribing  the 
 fincerity  of  their  hearts  that  fought  it  j  it  is  cx- 
 prefled  by  this  phrafe,  Exalt  hsr^  mdfhefhaU 
 exalt  thee ;  that  is,  looke  not  to  thy  felfe,  to  the 
 way  that  thine  own  heart  iliall  fuggeft  to  thee; 
 but  what  way  wifedomeand  godlinefle fliaJi 
 propound, exalt  and  prefer  thofe  wayes  before 
 thine  owne,  and  let  wifdome  alone  forexalting 
 of  thee,  take  thou  no  care  for  that,  exalt  her  : 
 And  it  is  a  phrafe  frequently  ufed  in  the  Scrip- 
 tures,that  God  is  to  be  exalted  ,  to  be  lift  up: 
 themeaning  of  it  is  this  *  as  when  2  man  take  s 
 another  and  fets  him  upon  his  thoulders,  ihar, 
 he  onely  might  be  preheminene,  that  he  onely 
 mightappeare,andbeeexpofedto  view,  and 
 himfelfe  ftand  in  the  crowd,  and  not  be  feene  • 
 fo  when  a  man  exalts  GoD^n  all  his  wayes,thar 
 lie  may  have  advancement,  and  honour,  and 
 prehcminence,ihough  himfelfe  appeare  to  bee 
 no  body  •  this  is  to  exalt  God,  and  this  is  the 
 proper  efte<5i  of  fincerity  and  integrity  of  hearrD  J 
 
 Another 
 
VPRIQHTNESSE, 
 
 *% 
 
 Another  man  whole  heart  is  not  found,  how-, 
 foe  ver  hee  may  exalt  God  in  many  things,  h  ee 
 may  exalt  him  in  many  Commandements,  he 
 may  feeme  to  feeke  him,  and  to  feeke  him  dili- 
 gently 3yet  hedothall  infuch  a  manner}that  he 
 may  exalt  himfelfe,  and  his  owne  ends,  above 
 the" Lord :  you  fhall  beft  fee  it  in  particulars. 
 
 ThePharifesdid  many  good  workes,  (faith 
 the  Text)  they  did  them  to  be  feene  of  men;  that 
 is,  they  hadaneyecothemfclves,  that  them- 
 selves might  be  exalted  in  what  they  did,  that 
 they  might  be  feene,  that  they  might  be  heard: 
 And  lb  Itht  j  though  he  were  imployed  in  an 
 honourable  fervice,  and  hee  did  it  diligently, 
 which  was  to  avenge  the  quarrell  of  God  againft 
 the  Houfe  otAch&hjmA  ib  did  it,  that  he  went 
 through  with  his  worke,yet  hee  had  an  eye  up- 
 on  himfelfe  all  the  while :  Come  and  fee^  (  faith 
 he  )  my  zeale  for  the  LordofHofis>  (frc.  as  if  hee 
 fnould  fay,  indeed  I  doe  all  this  for  God  j  but 
 hee  fecretly  intimates  in  his  fpeech,  before  hee 
 was  aware^hat  it  was  the  appearance  and  pt£- 
 heminence  ofhimfelfe,thathe  might  have  rhe 
 praife  of  the  zeale  and  diligence  that  he  flaw- 
 ed in  the  worke,  he  exalted  himfelfe. 
 
 Look  upon  the  Saints  now,and  you  fhail  fee 
 a  quite  contrary  difpofition.  John  Baptift&kes 
 this  relolution  to  himfelfe ,faith  he,let  mc  even 
 decreafe,/ that  is  my  condition,  lam  cpntettt 
 to  doe  fo,  and  let  itfas  chriftmttsjfe ;  fo  he  be 
 exalted  &  honoured,  I  am  content  to  decreafe* 
 I  am  content  to  wither  in  my  honour  and 
 Y  3  repu- 
 
 Manxes  of 
 men  exalting 
 themfelvcs. 
 
 Of  men  cxal« 
 tingled. 
 
 i 
 
 ] 
 
Of  Mans 
 
 iC»r,4;j, 
 
 reputation  which  I  have  had,  fothe  Lordmay 
 receive  advantage  by  it :  So  likewife  Paulk  an 
 excellent  example,  a  £07.4. 5 .  faith  he,  /  doe  not 
 preach  myfelfe^  but  the  Lordlefta^and  myfelfeyeur 
 fervantfor  hisfake.l  doe  not  preach  my  felfe^the 
 meaning  is  this  j  faith  he,  in  my  preaching3my 
 ayme  is  not  that  I  might  fet  forth  my  felfe,that 
 men  might  lookeon  mce,  on  my  wit,  on  my 
 learning,  on  my  eloquence  v  no,  faith  hee,  I 
 defire  that  I  might  be  concealed,as  it  werc,thac 
 I  might  bee  obfeured  and  hidden  in  the  world, 
 mdthatfefiuCbriJl  might  onely  appeare,  that 
 hee  might  be  feene,  that  thofe  that  heare  me, 
 may  have  their  thoughts  and  affe&ions  carryed 
 to  him  alone  j  I  am  but  a  fpokefman,  but  the 
 friend  of  the  Bridegroome,  I  would  have  your 
 affe&ions  beftowed  on  him,  therefore  I  fee 
 out  him  altogether  5  for  his  fake  I  am  your  fer- 
 vant,and  I  carry  my  felfe  as  a  fervant,  that  ft  ill 
 my  Matter  may  havehoneur,  This  Paul  did, 
 and  thus  he  exalted  the  Lord.  And  fo  Mofes^ 
 wien  the  Spirit  of  God  was  powred.upon  ma^y 
 of  the  people,  that  they  grew  up  to  fome  ripe- 
 nefe  ofgifts,and  fo  feemed  to  bee  more  equall 
 with  him,  Mofis  feemed  to  bee  obfeured  by 
 thisineanes,  in  the  opinion  of  Iofuab,  who 
 comes  and  tels  him,  Doeft  thou  not  fee  whar 
 thefenendoe  ?  ^/^/anfwered  againe,  hee 
 was  very  well  contented,  So  God  might  have 
 honoin,  tharjiimfelfe  fhould  be  fomewhat  ob- 
 feured and  lefTeped  •  Doeji  thou  envy  for  fny 
 fakei  And  this  is  the  difpofition  of-ail  the 
 
 Saints 
 
Yfr 
 
 IGHTNESSE, 
 
 Saints,  that  looke  what  loab  did  in  the  cafe  of, 
 i^&s&theCitie,  when  heebefieged  it,  and 
 was  ready  to  take  it,  he  fent  to  David,  faying, 
 come  thou  and  befiege  it,  left  the  Victory  bee 
 attributed  unto  mee .   the  fame  the  Saints  a  re 
 exceeding  careful  of,that  God  might  ftill  have 
 the  prehcminence,  that  ftill,  whatfoever  vifto- 
 ry  they  have,  whatfoever  worke  they  doe,  it 
 might  be  attributed  to  G  o  d,  and  not  to  them- 
 felves,  thi  s  is  their  conftant  difpofition  to  exalt 
 him  :  Therefore  you  fee  how  jealous  the  A- 
 poftles  were  of  it,  ABs  4. 1 2 .  when  the  people 
 were  ready  to  exalt  them  for  the  Miracle  they 
 had  wrought,  fay  they,  in  fome  indignation, 
 why  Uokeyou  on  us,  as  if  wee  by  ourgodlineffe  had 
 done  the worke,  to  make  this  man  whole?  Ko,(ay 
 they,  the  Lord  hath  done  it ,  thathee  might  exalt 
 his  Sonne.  They  were  carefull  to  preferre,  and 
 to  exalt  him :  and  hcerein  indeed  our  fincerity 
 confifts.  This  is  aninftancefor  matter  of  ho- 
 nour,  that  in  any  matter  of  credit,  it  is  the  dif- 
 pofition of  thofe  whofe  hearts  are  upright  ,  who 
 walke  before  Cod perfectly ,  to  exalt  the  Lord,  and 
 to  fet  him  above  themfelves. 
 
 Solikewifeitis  in  all  matters  of  advantage, 
 and  profit :  the  heart  of  an  upright  man  faith 
 thus  j  fo  God  and  the  Church  may  be  gainers, 
 it  is  no  matter  though  I  be  a  lofer  5  fo  God  may 
 have  honour,  and  his  people  be  favqd,  and  the 
 worke  goe  on,  and  the  Gofpell  may  have  free 
 paflage,  it  is  no  matter  what  becomes  of  mee. 
 You  fee,  this  difpofition  was  in  Mofes,  and  in 
 
 Y4  Paul: 
 
 \ 
 
 A&.4.US 
 
 »Jn  matter  of 
 
 profit* 
 
zte 
 
 Of  Mans 
 
 A^i6»Z4« 
 
 3. In  matter  of 
 pleasure. 
 
 Paul:  faith  Mofes,  Let  my  name  bee  blotted  out  of 
 theBookc  of  life ,  let  me  lofeall  my  reward  and 
 recompence,  fo  the  Church  of  G  o  d  may  bee 
 fafe  :  and  fo  Paul,  though  I  bttfeparatefrom 
 chrifijctjo  the  Church  of  the  lewes  may  bee 
 fafe,  io  chyijl  may  bee  honoured  in  their  wor- 
 fhippingof  him,  and  cleaving  faft  to  him,  it  is 
 no  matter  •  there  is  that  fcope  in  it.  So  likewife 
 Ali*  20.  24.  there  is  an  excellent  expreflion, 
 faith  the  Apoftle,  Jp^JJe  not,  my  life  is  not  deare 
 lomeyfo  the  jniniflration  be  fulfilled,  that  I  have 
 received, to tejlife the $race  of  God  :  that  is, 
 though  I  bee  alofer  every  way  ,  though  my 
 life  be  in  danger  and  in  hazard,  though  many 
 other  afflictions  may  befall  me  of  divers  kinds, 
 I  paffenot  for  them ,  fo  the  miniftration  may 
 be  fulfilled,  fo  the  Lordmay  be  exalted,  fo  the 
 grace ^of  God  may  bee  testified,  I  paffe  not,  I 
 heecjitnot,  I  regard  it  not  :  Whereas  another 
 man  \vho(e,hearc  is  not  found  and  upright  with 
 GW,  faith  thus  within  himfe!fe3  It  is  no  mat- 
 ter though  iuch  a  Church,  though  fuch  a  Peo- 
 ple, though  fuch  a  Kingdom?,  or  fuch  a  Nati- 
 on pcrifh,(oI  may  be  fate,  lb  I  may  enjoy  my 
 comforts,  my  ca'e,  my  profit,  my  lit^rty^  this 
 is  in  the  hearc  of  every  natural!  man:  but  a  man 
 whofe  heartis  perfect  with Gfd&il  exalts him., 
 both  in  piatters  of  credit,  andiilvewife  in  mat- 
 ter of  profit  and  advantage. 
 
 Laft  ofal^in  any  matter  of  pleafure:  He  finds 
 his  heart  difpofed  after  the  fame  manner  [  hee 
 faith  thus  with  himfelfe  1  I  care' not  though 
 
 my 
 
PRIGHTNESSI. 
 
 g7 
 
 my  ownedefire  of  pleaiureand  cafe  be  croflld 
 f  o  men  may  bee  pleafed  in  that  which  is  good 
 for  edification  5  a*  wee  ieethat  difpoiltionjn 
 Paul^X  Cor.  10/33.  faith  he3  I  pleafe  all  men  in\ 
 all  things.  Saith  hee,  /  have  liberty  to  eate  fltjh, 
 and  I  defire  to  ufe  that;  lijberty^  it  is  acceptable 
 to  me  as  to  any  other-  notwithstanding,  I  will 
 even  deprive  my  fclfe  of  that  liberty,  to  pleafe 
 men:and  not  in  this  only,  but  inall  things  elfe  • 
 and  why?  for,  faith  hec3  Ifeeke.not  my  felfe, 
 and  my  owne profit  ^  but  the  profit  of  many  y  that 
 they  might  befaved  j  and  that  is  the  reafon  of  it  : 
 And  why  did  he  feekethe  profit  of  many?  We 
 fee  in  the  3 1  .Verfe  hee  gives  this  rule,,  whether 
 you  eate  or  drinke^  &c>doe  all  to  the  glory  ofG  o  d 
 forthiscaule,  faith  hee,  I  doe  not  pleafe  my 
 felfe5  but  others  •  I  pleafe  other  men  in  all 
 things.,  becaufe  I  would  glorifie  G  o  Dithat  is3 
 in  pleafing  them,  GWisadvanced,he  is  prefer- 
 red and  exalted :  therefore,  faith  hee,  1  pleafe 
 not  my  felfe,  but  I  pleafe  others  in  all  things. 
 So,  I  fay,  that  is  one  effecT:,  and  the  firft  that  I 
 name  to  you,  that  it  is  the  property  of  fincerity 
 and  integrity  of  heart,   to  fee  amanaworke  to 
 exdpG  o  d,  to  prefer  God  before  himfelfeinal 
 occafions. 
 
 A  fecond  effect  arifing  from  fincerity  of 
 heart,  from  this  perfe&ncffe  of  heart,is  this,  he 
 whofe  heart  is  perfect  with  <W,  you  fhallfind 
 in  him  this  difpofition,that  he  is  not  moved  to 
 his  maine  anions  ordinarily,  but  by  vertue  of 
 I  fome  command  from  G  o  d  3  if  hee  have  not 
 
 fome 
 
 tiEffcft; 
 Nothing 
 moves  a  fin- 
 cere  man  but 
 Godscoac 
 rnand* ' 
 
*8$ 
 
 O  f    Mans 
 
 Ere*y  natu- 
 rall  man  fecks 
 hiaalelfe; 
 
 Simile 
 
 C*lt+iii 
 
 fomc  fuch  motive,  he  ftands  ftill,and  ftirs  nor. 
 
 The  ground  of  this  is,  becaufe  while  a  man 
 feekes  himfelfe,  while  a  man  is  unfound-hear- 
 ted,while  he  is  full  of  himfelfe,  (  as  every  man 
 is  till  he  bee  regenerated,  till  his  heart  is chan- 
 get)  come  and  tell  fuch  a  man,  informehim, 
 and  fay  to  him,  Sir,  this  will  make  for  your 
 profit,  or  this  is  for  your  credit,  this  will  bee 
 tor  your  advantage,  it  prefently  raooves  him, 
 andfetshimaworkc  :  for  his  end  is  to  fecke 
 himfelfe,  but  let  his  heart  bee  changed,  and 
 be perfeft with  God,  tofeekehim,  now  mo- 
 tives drawne  from  thefe  refpc&s,  doe  not  fo 
 much  worke  upon  him  •,  but  let  a  Commande- 
 ment  come  from  G  o  D,let  it  be  thus  prefented 
 to  him,  This  is  the  will  of  God,  this  is  for  Gods 
 glory,  this  hee  will  have  performed  by  thee; 
 thefe  are  the  motives  that  worke  upon  him  in 
 the  generall  faftiion  and  courfe  of  his  life  • 
 other  refpc&s,  that  are  more  prevalent  with 
 him  before,  they  moove  him  not  now  •  but 
 when  they  are  fugg^fted,  as  in  former  time,he 
 ftands  (till,  as  it  were,  as  a  Ship  that  is  becal- 
 med, that  hath  no  wind  to  move  it :  but  when 
 a  Commandement  comes  from  God,that  Com- 
 mand fills  the  Sailes,  it  fills  the  faculties  of  the 
 foulc,  that  moves  it  to  and  fro,  that  indeede  is 
 the  ground  that  fers  this  man  aworke  •  in  all 
 the  anions,  and  in  all  the  courfes  of  his  life, 
 you  fhall  fee  that  metaphor  ufed  CW.4.1 2.(it  is 
 Epapbras  prayer  for  the  people,  that  Paulherc 
 expxefTeth)  Epapbras  afervant  of  Chrijl,  one  of 
 
 ■  J°2 
 
V 
 
 BRIGHTNESS!. 
 
 zSp 
 
 youfalutethyM>  andalway  ftrivesfirybuinpray-, 
 er,  that  you  may  flandperfeB  and  be  filled  with  ail 
 the  will  of  the  Lord  •  Marke,  this  is  the  thing  hee 
 prayesfor,that  they  might  ftand perfeB :  Why, 
 howfhoulditbeknowne  they  were  perfedt? 
 Saith  he,  this  is  the  effed  it  will  produce,  you 
 fhall  be  filled  in  all  the  will  of  the  Lord,  that  is, 
 aj  thrword  fignifies  in  the  Originall,  when  a 
 man  is  filled  with  theCommandement,even  as 
 the  fayle  of  a  Ship  is  fiilerj  with  wind,  fo  when 
 a  man  findes  this  difpofition  in  himfelfe,  that 
 the  principall  motive,  that  which  lets  hima- 
 worlcc  upon  all  occafions,  is  fome  Commande- 
 ment  from  God,  and  not  felfe-refpc&s,  it  is  an 
 argument  that  hecisperfeB,  that  he  is  filled with 
 the  will  of  the  Lord :  otherwife  hee  would  ftand 
 ftillas  a  Ship,  when  the  Sailes  have  no  wind 
 to  drive  them :  this  is  an  argument  of  perfeft- 
 nefle  and  integrity  of  heart.  The  likeexpreffi* 
 on  you  (hall  finde,  Pfal.  u$.6.  Then  fhall  I  not 
 be  confounded^  faith  David,  when  I  have  refpeB 
 (marke  the  phrafe ;  for  iti  is  the  phrafe  that  hee 
 choofeth  to  cxprefle  hfe  fincerity  by  )  when  I 
 have  refpeB  to  thy  Commandements.  That  is, 
 faich  hee,  the  time  was,  and  it  is  fo  with  other 
 men,  that  when  a  Commandemcnt  of  God 
 comes,  they  little  heedeit,  they  little  regard 
 it  :  if  other  motives  come,  which  propound 
 honour,  credit,  and  advancement,and  profit  to 
 themfelves,  thofc  things  they  refpeft^  but  faith 
 he,heerein  is  my  fincerity  feene,  and  upon  that 
 ground  I  defire  I  may  not  bee  co-founded,  tha 
 
 To  be  filled 
 with  the  will 
 of  God  what. 
 
 PfaLix*.*.' 
 
 I  have 
 
ZpO 
 
 O  f    Ma  ns 
 
 i 
 
 SimiU. 
 
 Torefpeft 
 Gods  Com'* 
 
 jnaRsi*\*hac 
 
 A^i3<^; 
 
 I  have  now  refpeft  to  thy  Comraandements  : 
 even  as  you  fee,a  man  that  hath  fbme  principal  1 
 friend,  that  he  regards  above  all  the  world  be- 
 fidcs,it  may  bee,  when  many  others  come  and 
 fpeake  to  him,  and  make  ftrit  to  him  to  have 
 fomething  done,  hee  regards  them  not,  bur3  if 
 fuch  a  friend  fpeakes,  heehathrefpe&tohim  : 
 or  as  a  fervarir,if  -another  man  bid  him  gob^nd 
 bid  him  doe,he  ftands  ftill  •  but  if  his  Matters 
 command  come  once,  he  goes  about  it  prefent- 
 Jy:  for  he  hath  refpeft  unto  him  :  this  is  Da- 
 "vids meaning:  for, faith he,L  o  RD,Ihavere- 
 fped  to  thy  Commandemcnts  -s  other  things 
 move  mee  not  fo  much  •  but,  it  any  Comraan- 
 dement  come  from  thee,  I  have  refpeft  unto  it 
 and  I  prefently  goe  and  execute  it  :  and  in  this 
 regard  hee  is  laid  to  bee  a  man  after  Gods  owne 
 hearty  as  wee  fee  in  the  A8. 1 3 .2  2 .  /  have  founds 
 faith  the  Lord^aman  after  mine  owne  heart :  that 
 is  a  man  of  fincere,  of  an  upright  heart,  a  man 
 in  whofe  heart  is  integrity  and  fincerity,a  man 
 without  guilc»,&  he  proves  it  by  this3  faith  hee, 
 He  will  doe  whatfoever  I  will :  that  is,  if  my  will 
 be  known  to  him,that  wil  he  do,that  is  the  mo- 
 tive that  leads  him,  that  is  the  thing  that  ftirs 
 htm  upon  all  occafions:  for  that   is  the  effect 
 by  which  he  is  described  to  be  a  man  after  Gods 
 owneheart,he  will  doe  whatfoever  I  will. 
 
 Now,  beloved  J  you  may  examine  yovr  felves 
 by  this3whetheryou  may  have  thofeeffr&s  that 
 arife  from  fincerity  and  integrity  of  heart  3 
 confider  what  mobves  yon  to  every  aftion! 
 
 Certainly 
 
Vpriqhtnesse. 
 
 w*p^.. : ' — " 
 
 Certainly  there  is  no  man  that  goes  about  any 
 bufines,  but  there  is  fome  motive  that  lets  him 
 aworke :  It  is  by  vertue  of  the  Commande- 
 ment  that  thou  goeft  about  all  thy  occasions  ? 
 Is  it  that  that  moves  thee  ?  Haft  thou  that  re- 
 aped to  G  o  d  s  Commandement  •  that  when 
 other  commandements  come,  thou  regarded 
 them  little  >  but  thou  haft  ftillan  eye  to  that?as 
 D  avid  faith,(which  is  an  other  expreflion  of  his 
 fincerity,)  M-ineey.es  wake  on  thee,  as  the -eyes 
 of  the  handmaidwaite  on  her  Miflris ;  that  is, 
 lam  ftill  looking  to  tbeey  to  thy  VVord3  to  thy 
 Commandement,  anybecke  or  nod  from  thee 
 moves  me,  as  the  Maid  waitcs  on  her  Miftris, 
 to  fee  what  her  will  is.  This  is  the  difpofition 
 ofall  the  Saints  •  and  therefore  take  heed  of 
 being  deceived  in  this-  beloved,  it  falls  out 
 oft-times  that  you  fhall  finde  them  both  impli- 
 cated and  involved  together,(and  therein  com- 
 monly we  are  deceived  * )  a  Commandement 
 comes  from  God,  andrefpe&sofourowne  con- 
 curre  :  (  raarkeitwell,  that  I  may  take  away 
 this  deccipt)as  for  example ;  perhaps  there 
 afervicewhichthe  Lord  himfelfe  commands, 
 a  man  may  bee  very  diligent  in  this  worke; 
 bur,  it  may  bee,  there  is  not  onely  a  Com- 
 mandement of  G  O  D  to  moove  him,    but 
 there  is  much  applaufe,  there  is  a  certaine 
 luftre,  and  fplendour  that  followes  diligence 
 in  a  good  a&ion,  in  fome  great  bufineffe.  Here 
 now  is  a  double  motive  •,  here  is  a  Commande- 
 ment from  God,  and  withall  thpreis  credit 
 
 and1 
 
 |  hi    \ 
 
 IS' 
 
 Pfal.131.aj 
 
 Gods  com- 
 mand and  our 
 ownc  refpecls 
 come  toge- 
 ther in  many 
 aftions. 
 
%9h 
 
 Snefi. 
 
 Of  Mans 
 
 How  to  know 
 when  wc  are 
 moved  to  acti- 
 ons by  Gods 
 command. 
 
 andeftcemc  from  men.  As  I  fay  of  doing,  fo 
 likewife  of  fuffering  •  it  maybe  a  man  is  to  luf- 
 fer,  and  it  is  G  o  d  s  will  to  have  him  fuffer,and 
 heefuffers  for  keeping  of  a  good  confidence  j 
 but  withall,  there  is  fomewhat  more  mingled 
 with  it,there  is  efteeme  from  men :  and  fofor 
 other  anions  •  diligence  in  a  manscalling3it  is 
 true,  is  the  Commandement  of  God,  and  the 
 worke  is  the  L  o  r  d  s,  he  doth  it  for  him,  hee 
 oughttobediligent-,  but  withall  there  is  pro. 
 fit  and  reputation  followes  it,  there  is  advan- 
 tage comes  to  himfelfe  5  hecre,  you  fee,  there 
 |  are  more  refpe&s  than  one  ^  here  is  the  Com- 
 mandement of  G  o  d5  and  other  rcfpe&slike- 
 I  wife*  &  fo  for  the  hearing  the  Word,  it  is  true, 
 it  is  G  o  d  %  Commandement  to  heare,  and  a 
 man  comes  it  may  be,  out  of  fomerefpe&to 
 that  Commandement  •  but  withall,  there  may 
 be  other  refpe&s  mingled  •  a  man  may  come 
 to  fcede  his  underftanding  with  new  notions, 
 with  novelty  hee  may  come  to  fee  wit  and  lear- 
 ning, or  to  know  the  humour  and  fpirit  of  the 
 Preacher,otherrefpe&s  maybe  mingled. 
 
 Now  (  you  will  fay  )  how  thenfhali  a  man 
 know  whether  it  bee  the  Commandement  of 
 God  that  moves  him,  if  that  be  the  proper  ef- 
 fe&offincerity  ? 
 
 Beloved,  it  is  eafie  to  know  it  by  this  $  take 
 a  man  whofe  heart  is  not  found,  whofe  heart  is 
 impure,who  is  impure  towards  the  Lord,  and 
 take  out  the  other  refpe&s,and  leave  the  naked 
 Commandement  alone,  and  he  will  ftand  ftill, 
 
 he 
 
PR  IQHTNE  SSE. 
 
 I  &j 
 
 A  try afl  of 
 fincerity. 
 
 he  moves  not ;  let  other  refpe&s  bee  tooke  a- 
 way,  let  the  worfce  want  the  outward  glory, 
 and  he  ftands  ftill,  hee  goes  not  about  it  fo  dili- 
 gently: let  the  fuffering  bee  fequeftred  from 
 thepraifeofmen,  which  accompanies  it3  let 
 there  be  nothing  but  a  barecommand,yea,fup  - 
 pofe  fometimes  they  inenrre  difcredit  with 
 men,as  fometimes  they  doe,  in  fuffering,  the  re 
 is  only  a  naked  Commandement  to  encourage 
 thena'toitj  I  fay,  if  the  heart  bee  unfound,  it 
 ftands  ftilland  moves  not  :  but  when  the  heart 
 is  upright,  take  away  the  Commandement, 
 and  leave  the  other  refpe&s,  and  it  ftands  ftill 
 on  the  other  fide  ;  by  which  you  may  know, 
 that  it  is  not  refped  to  mens  Commandements 
 that  moves  a  man,  becaufe  when  that  is  tooke 
 out,  when  there  is  not  the  will  of  God  fignified 
 in  it,  when  he  thinks  with  himfelfe,  this  is  not  j 
 for  Gods  glory,  I  have  no  warrant  from  God 
 to  doe  it,  though  there  be  other  refpe&s  to  my 
 owne  credit  and  profit,  the  heart  ftands  ftill y 
 as  a  Mill  doth,  when  it  hath  no  water  nor  no 
 wind  to  drive  it.  This  is  an  argument  of  fince- 
 rity,  when  ftill  the  Commandement  moves 
 
 But  this  ob  je&ion  may  be  made '.  May  not  a 
 man  be  moved  with  other  refpe&s,  may  he  not 
 bee  moved  with  regard  to  credit  and  advance- 
 ment that  may  follow  upon  the  performance  of 
 good  duties  > 
 
 I  anfwer,he  may  in  the  fecond  place,he  may 
 not  primarily  be  moved  with  it,  it  is  the  Com-  \™£(£Zm 
 
 mandement 
 
 Ohje&; 
 
 How  other 
 relpeft*  be- 
 fide  Gods  conaj 
 
 move  us, 
 
H 
 
 Of  Mans 
 
 Qgfi- 
 
 How  to  know 
 whether  we 
 are  moved 
 principally 
 With  Gods 
 Command, 
 
 mandement  that  rauft  fethim  on  worke^but ! 
 when  hee  is  upon  the  way,  thefe  refpe&smay 
 carry  him  on  with  more  facility  and  alacrity : 
 asafervantthat  is  commanded  cogoc  a  jour- 
 ney, if  there  bee  concurrence  of  other  things, 
 if  he  have  a  good  way,  and  good  weather,  and 
 good  company,  and  money  in  his  purfe,  it  is 
 his  advantage,  he  doth  it  the  more  willingly  & 
 cherefully ;  but  if  there  be  none  of  thefe,  it  is 
 enough  that  it  is  his  Mafters  bufinefle,  that  is 
 enough  to  fethim  on  work.  You  know,  Paul  had 
 many  hard  taskes,  when  he  went  to  Macedonia, 
 and  upon  other  occafions,  you  know  what  his 
 enrertainement  was,  and  yet  it  was  his  Mafters 
 worke,  it  was  his  Commandemen  t :  for  it  is  a 
 fure  rule,  that  as  we  ought  to  ufe  all  Gods  Ordi- 
 nances, fo  alfo  we  may  ufe  all  Gods  Arguments. 
 Ic  is  an  argument  that  himfelfe  ufeth,that  wee 
 may  have  refpe&  to  the  recompence,T^mpW 
 of  the  f ear  e  of 'God ,  and  humility ,  is  riches,  andhe- 
 nour%andlife$c. 
 
 If  you  aske,But  how  fhal  a  man  know  when 
 hee  doth  it  thus  in  the  firft  place,  when  hee  is 
 moved  with  the  Commandemcnt  ? 
 
 Ianfwcr-  you  {hall  kno  a/ it  by  this:  A  fer- 
 vent that  feekes  his  Mafters  profit  altogether, 
 with  the  negteft  oi  his  owne,it  is  an  argument 
 that  he  ferves  him  not  out  of  felfe.refpevfts,but 
 that  which  hee  is  primarily  moved  with,  is  re- 
 gard of  his  Mafter.  Indeed,  here  is  thediffe- 
 |  rente :  A  fervsnt  that  trufts  not  his  Mafter,  fo 
 fmannagethhisbufineffe,  asaFa&or  thatftill 
 I  hath 
 
M-I.H  ■■MTU  ll  —  ll—    llll    Ill* 
 
 <»m 
 
 VPR  IGHTNE5  SE# 
 
 i     %>>9 
 
 hath  an  eye  upon  himfelfe ;  For  hce  trufts  not 
 his  Matter :  Another  ,  that  trufts  him  ,  that 
 thiokes  thus  with  him(elfe ,  my  Mafter  is  wife 
 to  obferve ,  and  is  willing  and  able  to  recom- 
 pence  mee,  That  fervant  lookes  not  to  himfelfe 
 and  his  owne  ends,  but  he  doth  his  Matters  bu~ 
 finefle  faithfully  ,and  he  cares  not  fo  it  may  bee 
 for  his  Matters  advantage  :  For  hee  loves  his 
 Mafter  ,and  hee  thinkcs  his  owne  good  and  pro- 
 fperitie  confifts  more  in  his  Mafters3than  in  his 
 owne  j  This  is  that  that  moves  him,  and  there- 
 fore,without  refpeft  to  himfclfe,hc  ferves  him, 
 he  doth  his  bufinefle  faithfully,  he  lookes  what 
 may  be  for  his  Matters  advantage ,  and  not  for 
 his  owne.  So  much  for  this  fecond  effect. 
 
 A  third  efle&  that  arifethfrom  this  finccrity 
 or  integrity  of  heart,  is  to  fcrve  the  Lordjio  doc 
 his  will  with  all  a  Mans  might,to  doc  it  excee- 
 ding diligently  ,not  onely  to  have  refpe&  to 
 his  Commandement ,  but  to  doe  it  with  all  a 
 Mans  might  and  ttrength :  when  a  Man  doth  it 
 remiflcly,it  is  a  figne  hee  doth  it  feinedly^whcn 
 he  doth  it  diligently 3it  is  a  figne  he  doth  it  with 
 aperfiB  heart.  A  fervant,whcn  hce  (lubbers  o- 
 vcr  his  woirke,  and  doth  but  eye-fervice,  it  is  an 
 argument  that  hee  doth  it  not  with  his  whole 
 heartjbut  feinedly :  For  when  hee  doth  it  hear- 
 tily ,he  doth  it  painefully  ,he  doth  it  throughly, 
 andexa&ly^  and  with  all  his  ttrength.  The 
 ground  of  it  is  this  ,becaufe  when  a  Man  doth 
 any  thing  truely ,and  in  good  earneft,when  hee 
 doth  it  for  it  fclfe,  hee  doth  it  alway  exceeding 
 Z  diligently, 
 
 1.  Effcft.  Hce 
 fcrvethGod 
 
 with  all  hii 
 might. 
 
ip6 
 
 i  Pet.ii. 
 
 Looking  to 
 
 God  in  that 
 we  doe,makes 
 
 us  diligent. 
 
 Of    Mans 
 
 diligently,  they  arc  never  difioyrcd.  When  a 
 Man  doth  a  thing  for  a  refped^hec  doth  itfo 
 farrc  as  that  refpeft  requires,fo  much  diligence 
 heeufeth,andno  more:You  may  feeit  in  other 
 things •,  If  a  Man  have  money  bur  for  his  ufe , 
 he  will  feekc  fomuch  as  will  ferve  fuch  a  turnc, 
 and  no  more .  Bat  if  hce  doe  it  for  money  it 
 felfe  ,if  hce  love  riches,  hce  will  doe  it  with  all 
 his  might,  hee  fets  himielfe  to  it  with  all  his 
 ftrengch.  You  have  an  excellent  place  for 
 jthe  exprefilon  of  this  in  i  Pet.  1.22.  Saith  the 
 Apoftie^Seeingyour  hearts  are  purified  to  love  one 
 another  without  feyning  ,fee  that  you  love  one  Ano- 
 ther with  a  pure  heart  ,  fervently.  The  meaning 
 is  this,If  a  mans  love  bee  fincere^  without  fey. 
 ning  ^  If  it  bee  with  a  pure  heart  \  without  re- 
 fpe&s,withoutdifiimulation  ,  this  propertie  it 
 will  have,  you  will  love  one  another  fervent- 
 
 ly. Beloved,  thefe  cannot  bee  difioyned,when 
 one  ferves  the  Lord  with  a  perfect  heart,  when 
 his  eye  is  upon  him5whcn  he  doth  truft  to  him, 
 without  any  other  by-refpeds ,  hee  will  doc  it 
 exceeding  diligently.  Therefore  that  exprefTi- 
 on  you  finde  fo  oft  in  the  Scriptures,  Thor:  [halt 
 love  the  Lord  thy  God^  with  all  thy  Soule  \  with  ah 
 thy  hearty  and.  with  all  thy  ftrcngth  ,  it  is  not  an 
 expreffion  of  the  degrees  of  love  5  That  is  not 
 the  iole  icopeof  that  place,  but  it  is  an  expref- 
 fion of  the  finceritie  of  a  Mans  love;  as  if  hec 
 fnould  lay,  heerein  is  the  finceritie  of  a  Mans 
 love,thisisan  argument  that  aManloves  God. 
 truely,and  not  for  refpedts,  when  he  loves  him 
 
 with 
 
VPRIGHTN  ESSE. 
 
 J.  z97 
 
 with  all  his  heart?,  and  with  all  his  might :  It  is 
 fo  in  all  things ;  when  you  doe  any  thing  for  it 
 lelfe5you  will  doe  it  with  all  your  might. 
 
 Befides,  there  is  this  further  ground  of  it; 
 you  (hall  jfinde  this,  that  when  a  Man  doth 
 a  thing  remiffely,  and  overly,  and  perfun- 
 ftorily,  it  argues  alway  a  divided  intention, 
 it  is  an  argument  that  the  whole  minde  is  [not 
 Cet  on  it ,  but  that  the  intention  is  diftra&ed , 
 andbeftowed  on  other  things:  Whence  that 
 common  faying  isy  Hee  that  will  bee  excellent 
 in  every  thing,is  fo  in  nothing;  Becaufe  his  in- 
 tentions are  divided.  So,  beloved,  you  know, 
 this  is  the  property  of  finceritie,tohave  afin- 
 gle^eyejLO  have  the  heart  fet  upon  one  objed,to 
 looketo  GOD  alone-  If  a  Man  doe  fo,  the 
 heart  is  fincere,  and  hee  that  lookes  upon  God 
 alone,|hee  muft  needs  doe  it  with  all  diligence: 
 whenfoever  a  Man  mindes  one  thing  ,hee  will 
 doe  it  with  all  his  might,  becaufe  all  the  facul- 
 ties,the  intentions,the  thoughts,andaffe&ions 
 of  the  foule,they  are  then  conccntricall,&  uni- 
 ted, and  drawne  together  into  one  point,  they 
 are  ftill  running  in  one  channell:  And  therefore 
 a  Man  that  hath  a  fincere  heart ,  that  choofeth 
 God  aloae,that  faith  thus  with  himfelfe,!  have 
 but  one  Mafter  to  (erve,I  have  but  one  to  feare, 
 I  have  GOD  alone  to  looke  to,  my  bufinefle  is 
 with  him  in  Heaven ,  I  thinke  him  to  bee  All- 1 
 efficient  y  and  an  exceedingly -eat  reward:  I  fay, 
 this  refolution  will  alway  accompany  fuch  a 
 heartjthat  hee  ferveshim  with  all  diligence:  If 
 
 Z  2  there 
 
 The  intention 
 is  divided, 
 when  thin gg 
 are  done  re* 
 mUTely. 
 
 ■w* 
 
9$ 
 
 Of  Mans 
 
 rfalv.71**, 
 
 Intention  in  a 
 mans  owne  af 
 fairei,andrc- 
 miflcncffe  in 
 G»ds,afigne 
 of  impurity; 
 
 Holincifcttc 
 element  o  fan 
 wprightjman* 
 
 there  bee  any  worke  of  his  to  be  done,hee  will 
 doe  it  with  all  his  might :  For  that  is  the  difpo- 
 fition  of  a  Mansminde,whenonceheisabIeto 
 fay  as  DavidfoithyPfalw.  72 .4.  One  thin^have  I 
 defired  of  the  Lordy  and  that  mil  I  feeke  ^  to  fee  the 
 beautieof  the  Lordy  to  live  in  his  Temple  ,  &c. 
 One  thing  have  I  defired ,  and  that  will  I 
 feeke  with  all  diligence :  When  a  Man  defires 
 but  one  thing.his  mindc  will  bee  exceeding  in- 
 tent upon  it-  And  therefore  if  you  would  finde 
 out  now  what  is  a  proper  effed  of  finceritie, 
 you  ftiall  finde  this  alway  to  be  in  thofc,whofe 
 hearts  are  upright  with  GOD,  that  they  give 
 themfelves  up  to  his  fervice  «  I  lay  ,  they  give 
 themfelves  up  to  do  it  with  all  di!igence:Ther- 
 fore  a  Man  that  faith  thus  ,  I  hope  my  heart  is 
 upright  with  God  y  and  yet  you  lee  him  excee- 
 ding bufie  with  other  thin^,  the  worke  of  God 
 he  doth  not  overly, he  (lubbers  icover,hee  doth 
 it  negligently^asa  fervant  that  doth  eyefervice- 
 but  for  bufineflcs  of  his  owne,hee  is  exceeding 
 intent  upon  them  ,  hee  is  overwhelmed  with 
 them,  in  following  pleafiires  ,  and  divers  lufts, 
 his  mindc  is  exceeding  much  taken  up  in  things 
 of  that  kinde  •  I  fay ,  hee  doth  but  diflemble , 
 when  he  faith  he  hath  prepared  his  whole  heart 
 to  feeke  the  Lordy  that  hee  walkes before  him 
 pcrfe&Iy,  it  cannot  bee :  a  Man  whofe  heart  is 
 upright ,  hath  this  difpofition  in  him,  that  his 
 fpeeehes,  his  thoughts  and  his  a&ions  are  (till 
 bufied  about  things  that  belong  to  the  King- 
 dome  of  G tf^holineffe  in  the  element  hee  lives 
 
 in, 
 
VPR  IGHTNESSE. 
 
 99 
 
 in,he  would  ftii  be  doing  fomething  that  tends 
 chat  way,by  his  good  will  he  would  bee  doir,g 
 nothing  elfe :  I  fay,  thus  hee  ferves  the  LORDy 
 with  all  his  might,and  that  is  an  argument  hee 
 hath  a  fincere  and  upright  heart.  You  have  a 
 common  faying,  when  aMandoth  athingex 
 ceeding  diligently ,he  doth  it  for  his  life :  Now 
 a  Man  whole  heart  is  upright,  his  ©pinion  is 
 changed  of  his  owne  happineffe,of  his  life  and 
 fafety-  Whereas,  before,  hee  conceived  it  to 
 confift  in  other  things,  now  he  knowes  it  whol. 
 ly  confiftsin  the  favour  of Godjn  plcafinghim, 
 and  in  enjoying  of  him  -,  And  therefore  when 
 hee-reckons  his  life  to  confift  therein,  hee  doth 
 I  exceeding  diligently  whatfoever  worke  tends 
 to  him ,  and  to  his  glory.  This  is  the  third  ef- 
 fect thatarifeth  from  finceritie,and  perfe&ion 
 of  heart. 
 
 A  fourth  effe&  is  this-  a  Man  whofe  heart  is 
 entire  and  upright,  and  perfeft  with  God ,  you 
 (hall  finde  him  thus  difpofed,  hee  fuffers  every 
 grace  to  have  its  perfcft  worke :  That  is  a  figne 
 the  heart  is  found3and  entire  ,and  perfe<a,when 
 the  graces  of  Gedare  not  retrained,  when  they 
 are  not  dammed  and  barred  up,but  are  fuifered 
 to  have  their  perfeft  worke  :  as  it  is  faid  of  Pa- 
 tiencc,you  (hall  fee  that  expreflion,  Iam.i.  Let 
 !  Patience  have  herperfetl  worke.  Rejoyce  (  faith  the 
 I  Apoftle  ihcve)whenyou  fill  i*to  troubles  of  divers 
 I  forts ,  rejoyce,  knowing  that  the  trying  of  your  Faith 
 [brings  forth  Patience  ,  and  let  Patience  have  her 
 \perfctl  worke,  that  you  may  bee  perfect  and  entire  , 
 1  ;  Z  3  wanting 
 
 Every  Grace 
 hath  its  per- 
 fect worke. 
 
 i;  Patience. 
 lanM«*,3j4« 
 
 r 
 
300 
 
 Of  Mans 
 
 \ 
 
 Patience  its 
 perfect  vveike, 
 what. 
 
 An  unfound 
 Man  flirinkes 
 
 in  fume  try  a)s 
 
 wantingnotbiug.  Where  you  fee ,  that  this  xs 
 put  downe ,  as  an  effed  that  arifeth  irom  per- 
 feftnefle  andintegritie  of  heart3when  wee  iiif- 
 ter  the  graces  ote0d,(aspauence  in  particular) 
 co  have  their  perfed  worke.Now  patience  is 
 faid  to  have  its  pcrfeft  worke,  when  it  endures 
 all  kindes  of  try  alls  ,for  that  is  the  fcope  of  the 
 Apoftle.  Rejojce  (  faith  the  Apoftle)  when  you 
 fall  into  trials  of  divers  forts:  That  is,tryals  that 
 concerne  you  in  Soule,  in  Body ,in  name,and  in 
 ftate,  tryalls  of  every  fort^andeverie  kinde:  If 
 Patience  be  perfe&3(  &  it  will  be  perfeft,  if  it 
 bee  in  a  heart  that  is  perfe£t,and  entire  ,  it  will 
 have  a  perfect  worke  )  it  will  make  us  ftay  no 
 where :  So  that  patience  hath  then  its  perfed 
 worke  3  when  it  will  fuffer  any  thing  ,  bee  it 
 death,  bee  it  difgrace,  bee  it  jimprifonment,&r 
 poverty  ,be  it  Ioffe  of  friends  ,bee  it  what  it  will 
 bee,affii<5i:ions  of  any  kinde ;  Name  all  forts  of 
 trouble  that  you  can  devife,if  Patience  have  a 
 perfedi  worke  3  it  willbeare  all  of  them.  When 
 the  heart  is  found  3  then  this  Grace  or  a- 
 ny  other  hath  a  perfed  worke :  Therefore  you 
 fee  ,  [men  whofe  hearts  are  not  found  ,  Nature 
 will  make  a  ftand  fomewherc :  A  Man  perhaps 
 willbeare  many  thiugs  for  Religion,  but  if  it 
 come  to  death,  there  hee  fhrinkes :  A  Man  will 
 endure  much,but  if  it  come  to  difgraces  o  dif- 
 credit,to  Ioffe  of  reputation,there  his  patience 
 hath  not  a  perfect  worke :  And  therefore  hee 
 gives  over ,  As  Patience  its  perfeft  worke 
 is  feene  in  fuffering  3  fo  like  wife  it  is  feene  in 
 __ doing, 
 
Vprightnesse.  ]    ^o1 
 
 doing.  So  you  ice  chat  expreffion  5#e£r.i2.i. 
 Seeing  wee  have  fuch  acloudofwitnejJes,(iaith  the 
 Apottle)  let  us  runne  the  race  with  patience  that  is 
 fetbefereus.  The  meaning  of  it  is  this:  It  Pa- 
 tience have  a  perfect  worke ,  it  will  carry  vou 
 through  the  whole  race  to  the  journeys  end; 
 but  if  otherwife3  a  Man  will  runne  fo  farre,or  (6 
 farre- Bat  when  hee  meets  with  fucha  rub, with 
 fuch  abarre  by  the  way,  there  hee  will  make 
 a  ftand ,  when  hee  comes  to  thicke  way ,  or  to 
 thorny  way  *  or  to  rough  way  ,  there  hee  will 
 not  runne- And  why?  Becaufe  patience  hath 
 not  a  perfed  worke.  Therefore3  faith  he,runne 
 with  patience  the  race  that  is  fet  before  you. 
 So ,  a  Mans  heart  is  then  entire  ,  when  everie 
 grace,  ( I  inftance  now  ia  this)  hath  his  .perfed 
 worke. 
 
 If  youobjed;  But  you  fee  fometimes  Pa- 
 tience ,  even  in  thebeft  of  the  Saints5hath  not 
 a  perfed  worke  ,  [but  is  fometimes  inter- 
 rupted ?  You  fee  it  was  fo  in  lob  -y  though 
 hee  were  a  Man  of  an  upright  heart  ,(GOD 
 bearesthat  witnefle  to  him,  hee  was  ajuft 
 Man ,  one  that  feared  GOD  )  and  likewife  this 
 grace  was  perfed  in  him,  (as  that  witnefle  is 
 given  him ,  lames  5 . 1 1 .  rouknwv  the  patience  cf 
 /0b  )  yet  notwithftanding  this,tt  feemed  to  bee 
 interrupted,  it  feemed  not  to  have  its  perfed 
 worke* 
 
 To  this  I  <  anfwer :  That  it  did  not  rife  from 
 the  hollowneffe  of  his  heart,  ortheimper- 
 .fedion  of  the  grace,  but  it  arifeth  many  times 
 
 Z  4  from 
 
 HeM^o* 
 
 Objeft* 
 
 Interruption 
 in  the  Saints 
 graces  ariietk 
 noctromun-jj 
 
 foundnefle* 
 
^Ol 
 
 Of    Mans 
 
 Simile* 
 
 1  a;  Faith  hath 
 iti  pcrfcft 
 wcxkc. 
 
 Jnftances,. 
 
 *Chron.2$< 
 
 7,8,9. 
 
 from  fome  other  impediment,  fome  other  acci- 
 dent,from  fome  diftemperthat  may  ariie  in  the 
 Soule^that  fometimes  may  hinder  even  aper- 
 fe&  grace  frcm  having  a  perfect  worke-as  you 
 fee  in  the  workes  of  nature,  there  may  be  a  per- 
 feft  Spring,  and  yet  fometimes  it  may  be  hin- 
 dred  from  running  ,  by  fome  outward  impedi- 
 ment^ may  fome  way  or  other  bee  dammed 
 up :  So  it  may  bee  a  perfeft  Drug3fit  and  apt  e- 
 <nough  to  worke,&  yet  fome  impediment  there 
 ^nay  be,that  may  hinder  it,  and  choake  ir3  and 
 dead  the  venue  of  it  for  a  time,but  it  is  but  for 
 a  fit ,  ordinarily,  and  in  ordinary  courfe,  every 
 grace  will  have  its  perfect  worke. 
 
 And  as  I  fay  of  Patience,fo  like  wife  you  fee, 
 in  all  other  Graces ,  ( to  give  you  another  in- 
 iiance ,  the  fame  the  Apoftlc  gives  there  of 
 Faith) Faith,when  it  arifeth,when  it  dwels  in  a 
 heart  that  is  entire,that  is  perfe<a,it  hath  a  per- 
 fed  worke  :  When  it  is  otherwife,  it  workes 
 butimperfe<5Hy3and  but  by  halfes,  I  will  give 
 yon  an  experiment  of  it- You  fhall  fee  two  nota- 
 ble examples  of  it,  one  in  Amaz>iahy  z  chronic. 
 a 5.  You  ftiall  find  there  what  worke  Faith  had 
 in  him,  You  fee  in  the  8 ,9 , 1  o.Verfes,  Amaziah 
 was  to  goe  to  warre  againft  the  Edomitesjte  hy- 
 red  one  hundred  thoufand  ofjfrael^  which  was 
 halfe  his  Army,  to  goe  and  affift  him  in  battle: 
 there  comes  a  Prophet  from  the  Lord^nd  tells 
 him^Amaziah  know  this,  the  Lord  is  not  with 
 Ifrael,  and  therefore  fcparate  thefe  men ,  and 
 (end  them  home,if  thou  doe  not,thou  flialt  fall 
 
 before 
 
VPRI  GHT  NESSE. 
 
 3°3 
 
 before  the  enemy  :  For  in  the  Lord  there  is  po- 
 wer to  helpe,or  to  caft  dowpe5  Atnaziah* 
 beleeved  the  Prophet :  So  that  you  fee,  Faith 
 had  a  great  worke  in  him  •  But,  faith  hee,  I  am 
 not  able  to  hyre  any  more.  That  is  no  matter  , 
 (faid  the  Prophet )  goe  with  thofe  thou  haft  • 
 and  hee  was  content  to  doe  fo ,  hee  went  on 
 to  the  Battle ;  And  in  the  next  Verfe,  hee  was 
 encouraged  to  goe  on :  It  was  a  great  worke 
 of  Faith,to  fendbacke  halfe  his  Army,  and  to 
 goe  onfo  much  encouraged  notwithftanding  , 
 yetafter,in  the  fame  Chapter,  you  fhall  finde, 
 though  Faith  went  thus  farre  in  him,  and  car- 
 ried him  through  fo  difficult  a  cafe,  yet  it  had 
 not  its  perfeft  worke :  For  immediately  after 
 hee  had  overcome  the  Edomites  >  heefetup 
 their  Gods,  and  a  Prophet  comes  and  tells 
 him  3  Amaziah  ^  art  thou  fo  foolifh ,  to  fet  up 
 the  GODS  of  the  Edomhes  ,  that  were  not 
 Me  to  deliver  their  owne  people  ?  Saiththe 
 Text,  Hee  would  not  hearken  to  the  Prophet  3 
 but  bade  him  ceafe ,  and  the  Prophet  ceafed.  So 
 you  fee  Faith  had  a  worke  in  him,  and  a  great 
 worke ,  but  herein  hee  had  an  unfound  heart, 
 as  it  is  faid*5  Verfe  2.  Hee  walked  before  the 
 LORD ,  in  the  way  of  his  Fathers ,  but  not 
 with  aperfeB  heart.  And  you  fhall  finde 
 this  very  ftory  ,  that  I  have  now  named, 
 brought  in  as  an  evidence  that  his  heart 
 was  not  found  ,  that  his  Faith  had  not  a 
 perfed  worke:  So  farre  his  Faith  went,  thus 
 farre  he  did  by  vertue  of  thatFaith  that  he  had, 
 
 but 
 
 Men  may  doc 
 much,  and  yet 
 want  laving 
 gracs. 
 
 VcrW/ 
 
;04 
 
 Of  Mans 
 
 i  Chioiuu. 
 
 Wicked  men 
 
 may  follow 
 Go4  ioi  a  time 
 
 Rom.4.1^. 
 
 but  a  perte&  workc  his  Faith  had  not.  Another 
 example  is  in  Rehoboam ,  2  chronic.  1 1 .   W  hen 
 theKingdome  was  divided,  and  given  to  Jero- 
 boam 3  and  the  tenne  Tribes  had  made  that  de- 
 fe&ion  from  Rehoboam  ,  hee  gathered  together 
 ninefcore  thoufand  fighting  men,  to  goe  up  a- 
 gainft  ifrael:  But ,  faith  the  Text ,  The  -word,  of 
 the  Lord  came  to  Shemaiah,  a  man  of  God,  faying, 
 Speake  to  Rehoboam  ,  the  fonne  of  Salomon ,  King 
 of  Iudah,  and  to  all  Ifrael,  and  ludah,  and  Eenjar 
 min,faying :  Thus  faith  the  LORD,  Tou  fhall  not 
 goe  up  to  fight  againjl your  brethren,  returne  everie 
 Man  to  his  houfe  :  (For  this  thing  is  done  by   mee  „ 
 They  obeyed  therefore  the  word  if  the  Lord ,  and 
 returned  from  going  against  Jeroboam^  You  (ee 
 he  ere  a  very  great  worke  of  Faith,  that  caufed 
 him  to  give  over,to  fit  downe,  to  be  content  to 
 Iofe  fo  great  a  part  of  his  Kingdome ,  and  to 
 lookeno  more  after  it :  That  3  when  he  had  an 
 Army  ready  of  valiant  men  ,  yet  hee  was  con- 
 tent to  fit  downc ,  though  hee  were  a  Man  that 
 was  not  found-hearted ,  yet  Faith  had  thus  far 
 a  worke  in  him :  And  not  onely  for  this  time, 
 but  for  three  yeares  after  hee  cleaved  to  the 
 LORD,  and  fcrved  him  in  all  things :  And  yet 
 forallthis^ithadnotitsperfed  worke3it  ca- 
 ryedhimnot  thorow:  For  afterwards  hee  de- 
 parted from  the  L  OR  D.  This  is  a  figne  of  an 
 unfound  heart ,  when  Faith  fhall  goe  fo  farre, 
 when  it  fhall  enable  aMan  todoemany  things^ 
 and  yet  for  al  this^it  hath  not  its  perfed  worke.! 
 Wee  fee  the  contrary  in  Abraham^  Rom.^i^\ 
 
 when 
 
VPRIGHTWfc  SSE 
 
 when  he  was  put  to  it ,when  God  had  made  him 
 a  promife,that  hee  flionld  be  the  Father  of  ma- 
 ny Nations,  faith  the  Text,  hee  was  not  weake  in 
 the  Faith.lhe  meaning  is,hee  was  not  unfound, 
 but  was  perfeft  in  theFaith.What  did  he  doe? 
 How  did  that  appeare  ?  Saith  hee ,  hee  went 
 thorow  ,  when  the  Lord  c&me  with  fnch  a  pro- 
 mife ,  hee  considered  not  his  owne  body ,  that  was 
 deadh  ( tor  hee  was  an  hundred  yeares  old  )  nor 
 hee  considered  pot  the  deadnejfe  of  Sarahs  womhe  : 
 but  (  faith  hee)  hee  beleeved  that  hee  was  able  that 
 hadprewifed  This  is  given  as  an  evidence  of  the 
 truth  ©f  his  Faith;  heemadenotaftandinfuch 
 a  difficult  cafe.-For  hee  was  not  unfound,but  he 
 was  perfe&  in  rhe  Faith  •  So  likewife,when  he 
 came  to  offer  Ais-fonnc  j  herein  the  perfe&ion 
 of  his  Faith  was  feene.  And  by  this  you  may 
 know  whether  your  hearts  bee  right5if  you  fufr 
 fer  every  grace  to  have  its  perfect  worke,when 
 your  Faith  doth  not  picke  and  choofe,and  take 
 heere  a  promife,and  leave  there  another- Here 
 I  tobeleevea  threatning,anothernottobeleeve- 
 !  Here  to  take  hold  on  aConimandement,to  be- 
 j  leeve  that  this  is  the  will  of  GOD,  in  another 
 \  cafe  not  to  beleeve;  For  fo  doing  is  a  figne  of  an 
 funfound  heart. 
 
 Ifyou  obje&,but  faith  many  times  hath  not 
 aperfed  worke  in  the  Saints  ,  asMofesatthe 
 waters  of  ftrife^  faith  the  Text  Jheefayled through 
 unbeleefe  ;  And  againe  ,  David ,  when  hee  fled 
 from  Sauho  Achis%  wee  fee  his  Faith  there  had 
 not  its  perfeft  worke :  So  likewife  Peter , when 
 
 305   I 
 
 Chufingin, 
 
 Gods  waves 
 note  of  uri 
 foundnciiV 
 
 I 
 
 the 
 
- 
 
 $otf 
 
 Of  Mans 
 
 \  True  grace 
 I  may  bee  inter 
 !  tuptedjhow* 
 
 Simile. 
 
 I  the  waves  beganne  to  arife,  to  fwcll  ,  and  hce 
 beganne  to  finke ,  his  Faith  had  not  aperfed 
 worke. 
 
 To  this  I  anfwer,that  Faith  may  have  a  per- 
 fe&  workc,  that  is,  there  may  be  an  aptncffe  ia 
 it,that  ordinarily  it  goes  through  the  worke . 
 though  by  fome  accident,  it  may  bee  hindred  : 
 for  (  marke  the  Faith  of  thofe)  wee  fee  David> 
 though  he  failed  at  this  time,yet  at  other  times 
 hee  did  not.  No  more  did  Mofes ,  nor  Peter •,  • 
 which  is  an  argument  that  it  rofe  not  from  un- 
 foundneffe,  from  hollownefie  of  the  grace ,  or 
 of  their  hearts,  but  from  fomeintcrveniall  im- 
 pediment,fome  pafSon  ^  As  it  was  a  paffion  in 
 Mofesjnz  was  diftempered«and  fo  i t  was  a  f  care, 
 a  mift:  that  was  caft  before  the  eyes  of  Peter  at 
 that  time.  Now  you  know  aManmaybefaid 
 tohaveaperfe£teye,andyet,  for  alltbat3in  a 
 mift  he  may  not  be  able  to  fee  as  at  other  times- 
 and  a  Man  may  be  faid  to  have  a  perfed;  hand, 
 and  yet  a  fit  of  a  Palfie  may  make  it  flbakc,and 
 make  it  unfit  for  any  thing :  So  a  man  may  have 
 a  perfect  tafte ,  able  to  diftinguifh  one  thing 
 from  another  ,  yet  when  hee  is  in  an  Ague,  in 
 fuch  a  fit  he  takes  things  amifiqthings  that  arc 
 wholfome,  feeme  bitter  to  him ;  So  in  the  gra- 
 ces of  the  Spiritjthcrcmaybefometimcsmuch 
 imperfe&ion  admitted ,  when  a  Man  is  in  the 
 mift :, when  hee  is  in  the  fit,  when  fome  diftem- 
 per  fome  paflion  or  affe&ion,hath  overcaft  and 
 overclouded  the  Soule,as  it  were,and  polTeffed 
 the  palate  ^  Thefe  defects  may  bee,  and  yet  the 
 
 grace 
 
*-!= 
 
 Mfe 
 
 PRIQHTNE  $SE, 
 
 3O7 
 
 3  Knowledge 
 of  the  truth 
 
 fed  nearc» 
 
 Rohm  .18  ♦ 
 
 grace  may  bee  perfe&.But  you  fhall  know  it  by 
 this,ordinarily  it  is  not  fo3tt  is  but  by  accident; 
 and  ttierfore  it  comes  to  paiTe  but  now  &  then. 
 And  as  wee  fay  of  the  grace  of  Faith,  fo  ( to 
 give  you  another  inftancc)  Truth  or  the  know- 
 ledge of  the  truth :  this  great  grace3if  the  heart  |  hatljit?perfcc^ 
 bee  found  ,  will  have  a  perfeft  worke  •,  It  will 
 goe  thorow ,  it  will  not  make  aftandheere 
 and  there ,  as  it  doth  in  thofe  that  are  unfound, 
 as  youfee3^0/«.i.i8.  it  is  given  there  as  a  figne 
 of  an  unrighteous  Man,  when  they  withhold  the 
 truth  in  unrighteoufnejfe  •  that  is,when  the  truth 
 is  not  fuffered  tohave  a  perfed  workej  When 
 there  is  truth ,  and  they  fuffer  it  perhaps  to  in- 
 forme  their  underftandings,but  they  fufFer  it  to 
 goe  no  further  j  When  they  fuffer  it  not  to 
 walke  abroad  into  all  the  corners  of  the  Soule, 
 into  all  the  inward  roomes  of  it^Or^if  they  doe 
 that,yet  they  fufFer  it  not  to  come  into  the  out- 
 ward Courts  of  their  converfation,  it  isa  figne 
 that  this  grace  hath  not  a  pcrfed  worke,  but  is 
 reftrained:  And  fuch  an  expreffionyou  fhali ' 
 finde,  2  Peter  3.5.  This  they  -willingly  know  rtdi* 
 (  marke)  that  the  Heavens  were  of  old,  &c.  Hec 
 fpcakes  there  of  certaine  Atheifts,  that  were 
 mockers ,  and  defpifers,that  were  readie  to  fay, 
 where  is  the  promife  of  his  comming  I  Doe  not  all 
 things  continue  alike  ^xnce the  time  of  our  Fathers  > 
 The  Apoftle  anfwers  them  thus^Saith  he,they 
 have  truth  in  them,  there  is  light  enough  ,  God 
 hath  borne  wkneffeto  himfelfe  in  their  owne 
 ■  conlciences  ^  There  arc  many  things  that  they 
 migtit 
 
 iP«ecr3«7« 
 
$o8 
 
 Of  Mans 
 
 Maub, 
 
 I|.I« 
 
 might  objeft  hgainft  thefe  temptations  of  A- 
 theifme :  But,iaith  hee,  they  willingly  will  not 
 \  know  them  5  That  is  ,  they  will  not  take  them 
 into  confideration ,  as  if  hee  (hould  fay  ,  their 
 will ,  becaufe  they  will  not  be  troubled^becaufe 
 they  willlive  loofely,  it  fufters  them  not  to  un- 
 derftand  ,  and  to  enquire  into  thefe  things  , 
 that  they  might  know  them;  Theft  things  they 
 willingly  know  not.  So,  beloved  ,  it  is  an  argu- 
 ment that  the  knowledge  of  6#d,and  the  know- 
 ledge of  the  Truth  hath  not  a  perfe&  workc , 
 when  there  is  fomething  that  a  Man  willingly 
 will  not  know  ,  when  a  Man  (hall  winke  with 
 his  eyes,as  it  is  hid>M.nth  13. 15,  They  winke 
 with  their  eyes  ,that  they  might  not  understand 
 with  their  hearts ,  and  bee  convert  cd,  that  I  fhould 
 healethem.  They  winke  with  their  eyes  :  That  is, 
 when  the  light  ftiines  to  them,  they  will  not  fee 
 it;  When  the  confidence  fuggefts  fomething, 
 when  there  is  fomewhat  intimated  ,  and  whif- 
 pered  to  the  hearts  of  men,theirwillrunnes  a 
 loofe  courfe  ^  Therefore  they  will  not  fuflfcr 
 their  underftandings  to  be  informed,  they  will 
 not  fee  all  the  light :  Whereas  a  Man  whofe 
 heart  is  perfe&3  if  the  light  begin  to  appeare , 
 if  he  fee  it  thorow  a  crevis,hee  opens  the  win- 
 dowes  of  his  Soule  ,  and  lets  it  in ,  even  into 
 every  corner  of  it;  And  the  ground  is,becaufe , 
 his  heart  is  found,hee  defires  to  make  his  heart 
 perf eft  5he  is  not  w  tiling  to  fpare  it  in;any  thing, 
 hce  defires  not  there  fhould  bee  any  exempt  I 
 place  in  his  heart ,  or  in  his  life ,  or  any  of  his  * 
 
 courfes. 
 
VPRIGHTNESSE. 
 
 3°P 
 
 'ods  will,  He  defires  not  that  the 
 light  fhould  oee  kept  off.  This  is  another  in-. 
 ftance.  Patience  will  have  her  perfect  worke, 
 and  the  knowledge  of  the  truth  will  have  its 
 perfed  worke:  Sol  may  fay  of  all  other  graces, 
 Temperance  will  have  its  perfeft  workcyf  the 
 heart  bee  fincere  and  found  j  That  is,  it  will  re- 
 ftraine  every  inordinate  appetite,  it  will  caufe  a 
 Man  to  forbeare  every  inordinate  delight,  eve- 
 ry inordinate  pleafure,  It  will  make  him  with- 
 draw himfelfe  from  excefle  in  every  thing  ,  in 
 dyet  3  in  fports,in  eafe3&c.  Solikewife  Cba- 
 ftitie,  holineffe  and  pnrenefle  3itcleanfeth  the 
 heart  from  all  kinde  of  uncleannefTe,if  it  have 
 its  perfeft  worke  5  It  fuffers  none  of  that  leaven 
 to  remaine  in  Soule  or  Body  eyther-ney  ther  in 
 the  eye,nor  in  the  thought.  This  is  another  ef- 
 fect of  an  upright  heart  3  of  one  that  is  perfeft 
 with  G  O  D  3  that  every  grace  hath  its  perfevf! 
 worke :  And  by  this  thou  may  ft  know,whethcr 
 thy  heart  be  founder  no. 
 
 I  will  adde  but  one  more  exceeding  briefly  , 
 and  fo  conclude.  This  is  a  fifth  effedt  that  ari- 
 feth  from  integrity  ,and  fincfcritie  of  heart -.It 
 breedes  in  us  a  peaceablenefTe  and  quietnefie 
 
 of 
 
 Iob.^.*!, 
 
 courfes ,  for  hee  fees  3  Hee  that  doth  evilly  comes, 
 not  to  the  light  iIoha'}.  2  1.  but  here  that  loves 
 the  tructh,hee  whole  heart  is  found-  that  is  not 
 an  hypocrite,he  comes  to  the  Iight,he  comes  to 
 bee  enlightned  in  what  he  dothjsee  coma  to  the 
 light  ^that  his  deedes  might  bee  ?nade  wmifcfbp  hat 
 is,that  it  might  bee  evident  that  his  workes  are 
 according  to 
 
 Spirit  is 
 quieted? 
 
JlO 
 
 I 
 
 Of  Ma  n  s 
 
 Frawardnefie 
 ?«acfFcft  of 
 J  impurity. 
 
 of  ipirir,  as  you  may  fee  James  3  .ultimo ,  But  the 
 wifedome  that  is  from  above  y  is  fir  ft  pure,  and  then 
 peaceable ,gentle,eafie  to  bee  intreated>  full  of  met- 
 cie ^  full  if good  fruit.  The  wifedome  is  firftpurey 
 and  then  peaceable:  As  if  hee  (houidfay,  The 
 purity  ofwifdome,the  perfe&nefle,the  entire- 
 nefle,the  finccritie  which  holy  wifdome  brings 
 forth,it  is  feene  in  this  effeft ,  it  will  make  the 
 hcaTtpeaceablejtisfirftpurey  and  then  peaceable. 
 His  meaning  is,that  peaceableneffe  is  an  eflFe& 
 of  the  purcnefle  and  entirenefle  of  the  heart : 
 So  that,  when  any  Mans  heart  is  perfe&  with 
 G  OD,you  (hall  finde  this  effed  rifing  from  it 
 that  his  heart  is  quiet,  and  humble,and  gentle3 
 and  peaceable  towards  men ;  fuffoi  love  ,  and 
 *f mercy  and  of good fruits  ,  and  of  good  a&ions, 
 and  workes :  but  when  the  heart  is  impure,and 
 unfound,  and  hollow,  it  is  awkward,  and  fro- 
 ward3and  contentious, and  implacable  towards 
 raen5  they  arc  not  full  of  mercy , but  ful  of  wrath- 
 they  are  not  fulLof  good  fruits,and  good  works 
 and  a&ions ,  but  they  are  like  the  raging  Sea,  that 
 cafis  up  mire  and  dirt upon  thofe  with  whom 
 they  have  to  doe. 
 
 So  that  this  is  theeffe&of  a  pure  heart, it 
 breedes  a  quietneffe,a  peaceableneffe  of  fpirit- 
 whereas  the  other  brings  forth  tumult  &  turbu- 
 lent difpofition  :  they  are  eajie  to  be  intreated,  (to 
 be  handled)faith  theText-  Whereas  the  others 
 whofe  hearts  are  unfound,as  David  faith  of  the 
 wicked ,  they  are  as  thornes  ,  that  they  cannot 
 eafily  bee  handled ,  a  Man  cannot  eafily  dcale 
 
 with 
 
Vp 
 
 RIGHTNESSE. 
 
 /     J«« 
 
 vvich  them,  they  are  not  eafily  intrcated.  So, 
 my  belovedjhis  frowardneffe,this  wafhpifhnes 
 of  fpirir,  this  implacableneffe,  is  a  figne  of  an 
 unfound  heart,  of  an  impure  heart,  of  a  heart 
 that  is  not  perfedt  with  the  Lord:    as  you  fee, 
 the  Devils  are  the  moft  impure  (Spirits  of  any 
 other,the  moft  full  of  malice,  and  of  envy,  and 
 revenge  of  any  other.  lefits  Cbrift,  on  the  other 
 fide,  as  he  had  the  moft  pure  heart,  lb  hee  was 
 the  moft  gentle  of  all  others  :  hee  returned  not 
 rebuke  for  rebuke,  but  hee  was  as  a  jheepe  bef$re 
 the  {bearers,  &c.  Vfe  a  Wolfe  or  a  Tiger  never 
 fokindely,  they  wilibee  ftill  implacable  and 
 greedy  :  vfe  Sheepe  never  fo  roughly,  they 
 will  bee  meeke  and  gentle  ;  fo  it  is  with  the 
 Saints,  becaufe  their  hearts  are  pure :  I  fay,the 
 ground  of  it  is  this,  becaufe  an  unfound  heart 
 breeds  in  it  continually  ftrong  lufts,  and  eager 
 defircs ;  and  eager  defires  are  unyeelding,  and 
 unruly,and  that  is  thecaufeof  contention,  and 
 implacablenefle  with  men :  whereas  when  the 
 heart  is  cleanfed,  when  it  is  pure  and  perfed,  | 
 it  is  emptied  of  thefe  ftrong  and  domineering 
 luftSjitgrowestoaquietnefTeoffpirit,  to  bee 
 quiet  within,  and  when  it  is  quiet  within,  it 
 will  bee  peaceable  towards  others  without. 
 When  it  is  quiet  thus,  the  Spirit  is  ready  to 
 fee  G  O  D,  and  to  yeeld  to  G  O  D  in  his  pro- 
 vidence, in  all  unkindnefles,  and  in  all  the 
 evill  dealings  of  men,  a  man  is  neither  ready 
 to  murmur  againft  GOD,  nor  to  fret  againft 
 men  :  for  quietnefle  followes  a  pure  heart,  as 
 A  a  unquf- 
 
 Notel 
 
 Simile* 
 
 Lufti  the 
 caufc  of  un- 
 qwetnefle. 
 
n2- 
 
 Of  Th  e 
 
 unqutetneflc,and  awkwardnefTe,  and  froward- 
 ncffe  followes  impurity  and  imperfection 
 of  heart.  So  much  fbali  ferve 
 for  this. 
 
 FI WJ  S, 
 
 THE 
 
New   Covenant.     /    31$ 
 
 «^r« 
 
 &&a 
 
 THE 
 
 TEN  T  H 
 
 S  ERMON. 
 
 Genesis    17.  i32. 
 W^tte  fo/bre  ^  and  bee  thouperfeB.  And  I  wi/t 
 make  my  Covenant  betweem  mte  and  thee. 
 
 Will  not  repeat  what  hath  been 
 delivered^  but  come  to  that 
 which  remaines5and  fo  proceed 
 to  thefecondVerfe.The  lafi:  ef- 
 fect therefore  of  this  fincerity, 
 or  integrity  of  heart,    is  that 
 which  wee  find  exprefled,  Mat.^&.Blejfedare 
 the  pure  inbeart/ortheyfhallfee  G od .That  is,this 
 ariieth  alway  as  an  infeparable  effeft  of  purenes 
 ,  of  hearty  that  it  is  able  to  fee  God  ;   to  fee  him 
 ,  here,  and  it  fhall  fee  him  face  to  face  hereafter 
 !  When  the  heart  is  yet  unfound  and  impure3  it 
 
 Aa2  is 
 
 Lafl;  effe&  o£ 
 fincerity,  To 
 fee  God, 
 
 Mat.j.S. 
 
H4 
 
 Of  The 
 
 s 
 
 ijnhisattri* 
 butcs. 
 
 sjnfcis  works 
 of  providence 
 
 is  not  able  to  fee  him  -,  but  when  a  mans  fpiric 
 is  cleanfed  from  thatdro(Te,from  that  corrupti- 
 on^ man  is  growne  pure  and  entire,  and  faith-  f 
 full,  he  is  able  then  to  fee  GW,  which  before  he 
 could  not  doe  ±  that  is,  he  is  able  to  fee  G  o  d  in 
 his  attributes,as  Mofesfaw  him  that  was  inviji- 
 ble  •  that  is,  hee  faw  in  him  more  than  he  could 
 fee  in  Pharaoh ,  hee  faw  him  in  his  power  to  rc- 
 compence  him  •  he  faw  him  in  his  wrath,  and 
 territ>Iene(Te,if  he  had  difobeyed  him  -hee  faw 
 him  in  his  goodnefle  and  mercy,  and  therefore 
 hee  chofe  him  rather  than  pharaeb  or  his  fa- 
 vour. 
 
 Againe,they  are  able  to  fee  him  in  his  works 
 as  lacob  did  •  it  is  faid  of  him,  hee  was  aplaine 
 man,  and  he  was  able  to  fee  the  Lord,  hee  was 
 able  to  fee  him  in  the  workes  of  his  providence 
 he  was  able  to  fee  him  when  he  got  the  goods 
 oiLaban-,  faith  hee,  God  hath  tooke  the  goods 
 from  your  Father,  and  bath  given  them  to  mee  : 
 it  is  h  is  fpeech  to  his  Wives :  hee  did  fee  him, 
 when  he  met  with  £j&»,f(aith-th.e  Text)  he  faw 
 t'lefweofGod,  when  hee  faw  the  face  of  Efau^ 
 he  faw  him  in  his.cattell,&in  his  children  that 
 he  had  gotten :  thefc  are  the  cattell,  and  thefe 
 a  e  the  wives,  and  the  children,  and  the  bands 
 rhat  God  ofhisgoodnejje  hath  given  mee  :  he  was 
 abletofee  CWinallthcfe-,  heefawhimin  all 
 his  workes  of  providence  and  goodneffe  :  fo 
 likewife  in  all  his  chaftifements,  David  faw 
 G  o  d  in  the  curfing  of  sHmei :  Ir  is  the  Lord 
 that  bids  him  doe  it  :  Andfo  Job,  hee  faw 
 
 God 
 
New  Covenant. 
 
 5»5 
 
 God)  it  is  hee  that  hathgiveny  and  be  that  hath  ta~ 
 ken  awayfie  overlooked  thofe  thatwere  theim- 
 |  mediate  inftruments. 
 
 Thirdly ,  they  faw  him  in  his  guidance  and 
 dire  dion,  they  are  able  to  fee  the  fiery  cloudy 
 Piller,  which  way  they  are  led  by  him  ^  they 
 areable'to  ice  which  way  he  would  have  them 
 goe,  upon  all  occafions,  when  others  walke  in 
 darkeneffe,  and  they  fee  not  the  way  that  God 
 would  lead  them. 
 
 Laftly,  they  fee  him  in  his  Ordinances,they 
 fee  God  in  the  preaching  of  the  Word,they  re- 
 ceive it  not  as  the  wordofman^but^as  it  is  indeed, 
 the  Word  of  God  :  they  fee  him  in  the  Sacra- 
 ments,for  they  are  able  to  di&ern  the  Lords  bo- 
 dy, that  is,they  are  able  to  fee  chriji  crucified, 
 to  efteeme  him,  and  to  fet  that  price  upon  him 
 as  they  ought,and  fo  they  come  prepared  $  this 
 they  are  able  to  doe,becaufe  they  are  pure :  but 
 when  the  heart  is  yet  unfound  and  impure,they 
 arenorabletofee<j0^cleerely  •  a  fight,  and  a 
 knowledge  they  have,  but  it  is  another  kind  of 
 knowledge.  So  much  fhall  ferve  for  this  point. 
 
 And  I  mil  make  my  Covenantee. 
 
 Thefe  words  containe  a  further  and  a  greater 
 favour  expreffed  to  Abraham^than  the  former 
 words  doe :  it  was  a  great  tfiercy  to  him,to  ex- 
 preffe  thus  much  to  him, /  am  AlfufjjcientJ  am 
 able  to  hdpe  thee,  lam  thy  exceeding  great re- 
 ward,  I  am  able  to  be  a  Sunne  and  a  fhield  unto 
 
 Aa3  thee, 
 
 g  .In  his  gui- 
 dance and 
 (UlgCUojh 
 
 4-Inhis  Ordi- 
 nances* 
 
V* 
 
 <GetM7.7' 
 
 Of  Th  e 
 
 chee,to  fill  thee  with  all  comfort,,  and  to  deli- 
 ver thee  from  all  evill  :  but  yet  that  which  is 
 here  added:is  a  mercy  of  a  much  higher  nature 
 (faith  the  Lord)   J  mil  malt  my  covenant  be 
 tweene  me  and  thee  •  that  is,  I  wiil  not  endy  tell 
 thee  what  I  am  able  todoe,l  will  not  oiielycx- 
 preffe  to  thee  in  generall,  that  I  will  deaie  weli 
 with  rhee,that  1  have  a  willingneiTe  and  abili- 
 ty torecompence  thee,if  thou  walk  betore  mc; 
 and  fervemce,and  be  perfc  <5h  but  I  am  willing 
 to  enter  into  Covenant  with  the e5that  is, I  wii  j 
 bindmyfelfr,  I  will  ingage  my  ielie,  I  will 
 enter  intobond,  as  it  were,  1  wiii  not  be  at  li- 
 berty any  more, but  lam  willing  even  to  make 
 a  Covcnar,a  compact  &  agreement  wkh  thee 
 I  wili make  my  Covenant  bttrveene  mee  and  thee : 
 that  is  the  general!.  You  fhall  finde  it  exprei 
 fed  more  at  large,  Verf  .7. Moreover  ^  I  mil  ejla- 
 blifh  my  Covenant  bttvpeene  mee  and  thee>  and  thy 
 feed  after  the f,  in  their  generations  for  an  ever  la. 
 fling  Covenant^  to  bee  aG  O  D  to  thee^  and  to  thy 
 feed  after  thee:that  is,  as  if  hee  ihculd  iay3Firft, 
 I  am  willing,  not  only  to  make  ic  with  thee,but 
 with  thy  feed. 
 
 Sicond!y,I  will  not  make  a  temporary  Co- 
 venant,butan  everlafting  Covenant,there  flial 
 be  a  mutuall  ingagement  betweene  us3  and  it 
 fhall  continue  forever,  both  to  thy  felfc  and  to 
 thy  pofteriry  :  in  particular,  it  is  added,  /  will 
 mdtiplythee  exceedingly  j  that  is  but  a  branch  of 
 the  Covenant,/  will  make  thee  a  Father  of  many 
 Nations ,  thou  fnalc  have  a  Sonne,  and  km 
 
 chi!ci".  n  j 
 
 \ 
 
New  Covenant. 
 
 37 
 
 cmiuren  fnail  grow  in  number  as  the  ffarres  of 
 heaven, md  as  the  daft  of *the  earth  -y  that  is  but  a 
 particular  :  whence,  this  is  the  point  that  wee- 
 have  to  obferve. 
 
 God  enters  into  Covenant  with  allthofe  that  are  j 
 
 faithfdl. 
 
 Fpr  it  was  not  with  Abraham,  as  he  was  A- 
 
 braham,  butashee  wasafaithfiiil  man  :  and 
 
 therfore  all  the  faithful!  are  reckoned  to  be  the 
 
 feedo? Abraham.  For  the  opening  of  this  to 
 
 you,  which  is  one  of  the  maine  points  in  Divi- 
 
 nity  •   I  will  {hew  you  thefe  five  things : 
 
 Firft,  what  this  Covenant  is. 
 
 Secondly, With  whom  it  is  made. 
 
 Thirdly,How  we  lhall  know  whether  we  be 
 in  this  Covenantor  no. 
 
 Fourthly,  What  the  breach  of  this  Covenant 
 is. 
 
 Laftly,  Thereafonswhy  Godns  willing  to 
 make  a  Covenant  with  men.       W 
 
 i.  what  this  Covenant  is.  You  mud  know, 
 that  there  is  a  double  Covenant,  there  is  a  Cove- 
 nant of  Works3  and  a  Covenantor  Grace  :  The 
 Covenant  of  Workes  runs  in  thefe  termes,  Doe 
 this,  and  thou  fhalt  live,  and  I  will  bee  thy  God. 
 This  is  the  covenant  that  was  made  with  Adam 
 and  the  Covenant  that  is  exprefiedbyiHo/h' 
 intheMorall  Law,  Doe  this,  and  live.  The 
 fecondis  the  Covenant  of  Grace,  and  that 
 runnesin  thefe  tearmes,  Thou  flialt  beleeve, 
 
 A  a  4  thou 
 
 Go<*  e*cets  in.  I 
 to  Covenant 
 w"1*  allthofe 
 taatare  faith 
 fuU. 
 
 Twofold  Co- 
 vcnant,i.of 
 w«rke5>*.of 
 Grace, 
 
 The  condition 
 of  both  Cove-  j 
 nants+ 
 
3l8    I 
 
 Of   The 
 
 A  threefold 
 difference  be 
 tweenctbera. 
 i. Difference. 
 The  firft  Co- 
 venant ihc 
 mimftatio  n 
 of  the  letter. 
 
 ».  Difference, 
 It  breed*  en- 
 mity, 
 
 thou  {halt  take  my  Son  for  thy  Lord,   and  thy 
 Saviour,and  thou  (halt  likewife  receive  thegiit 
 of  righteoufnefTe,  which  was  wrought  by  him, 
 for  an  ablolution  for  thy  finnes,  for  a  reconcili- 
 ation with  me,  and  thereupon  thou  fhalt  grow 
 up  in  love  and  obedience  towards  mee,  then 
 I  will  be  thy  Gotland  thou  fhalt  bee  my  peop!e.  I 
 This  is  the  Covenant  of  Grace,  Tk$k  fhalt  be- 
 leeve,  and  take  my  Sonne > and  accept  of xthe  vtft  of 
 rightcoufnes^and  I  mil  be  thy  God. The  difference 
 between  them  you  fnal  find,*  Cor.3  .where  you 
 fhall  fee  3.  differences  ,to  reduce  them  to  thofe 
 heads,  I  will  not  trouble  you  with  particular 
 places,  left  I  ftay  to  long  upon  them. 
 
 The  firft  Covenant  wslssl  Miniflration  of  the 
 Letter ;  that  is,in  the  firft  Covenant,  there  was 
 no  more  heard  nor  feene,  but  the  naked  Com- 
 mandement,  it  was  written  in  Tables  of  ftone 
 and  prefentcd  to  them  j  there  went  with  it  no 
 aptncfle,  nodifpofition  to  keepe  it;  they  heard 
 what  the  Law«va%  they  faw  what  God  rcqui- 
 red,but  there^as  no  more,and  thofe  that  were 
 declarers  of  it,were  but  the  Minijiers  of  the  Let- 
 ter^and  not  of  the  Spirit* 
 
 Secondly,  this  Covenant,  it  brings  onely  a 
 fervilefeare,  and  an  enmity  •  for  when  a  man 
 lookes  upon  the  Author  of  this  Covenant,  and 
 he  hearesno  more  but  the  Law,aod  what  it  re- 
 quires  •  he  lookes  upon  God  as  a  hard  Maftcr, 
 as  an  enc  my :  againe,he  lookes  upon  his  Law 
 as  a  hard  and  cruell  Law,  as  a  heavy  yokc,as  an 
 unfupportablebopdage^nd  therefore  he  hates 
 
 it. 
 
New    Covenant.      / 
 
 319 
 
 it,  and  wiflies  there  were  no  fuch  Laws  he  runs 
 from  it,as  a  Bondflave  runnes  from  his  Mafter, 
 as  far  as  it  is  in  his  power.  This  is  that  which  is 
 hid%GAl.^>Hayar gendmh  to  bondage: that  is,the   GaU2». 
 Covenant  of  Workes  begets  bond-men,  and 
 flaves,  and  not  fonnes  arid  freemen:  and  like- 
 wiie that,  Heb.  12.18.  faith  the  Apoftle.  Tou  Hcb,i 
 are  not  come  to  Mount  Sinai,  to  the  burning  of 
 fire^  to  clouds,  todarkenejje^  totempeft,  to  the 
 found  of  a  Trumpet  ,  fo  that  Mofes  himfdfe  did 
 quake  and  tremble.  That  is>  when  a  man  lookes 
 upon  thisCovenant  of  workes,it  caufeth  in  him 
 afeare  and  an  enmity :that  is  the  2. difference. 
 
 The  third  is,  *That  his  a  minif  ration  of  death 
 as  it  is  called,  2  0.3.  a  miniftration  of  death, 
 that  is  J^>ropounds  acurfe  to  all  thofe  that  do 
 notkeepejt,anditfhewes  nomeanes  to  avoid 
 it  5  and  therefore  a  man  is  affe&ed  to  it;and  to 
 Gedthe  Author  ofit^as  one  is  to  an  enemy  that ^ 
 feeks  his  deftrudions&  therefore  the  miniftra- 
 tion of  it  is  faid  to  be  the  miniftration  of  death. 
 The  reafon  of  this  is,  not  becaufe  there  is  any 
 ill  in  the  Law,  it  fc  a  mimftration  of  the  letter, 
 it  begets  feare  &  enmity,  it  is  a  miniftration  of 
 death-  I  fay,  this  arifeth  not  from hence,  that 
 the  Law  of  God  is  a  cruell  deadly  Law:(for  the 
 Law  is  good)but  it  arifeth  from  theweakenefle 
 and  the  infirmity  of  the  flefh:  As  for  example, 
 'if  you  would  take  a  Potters  Veflell.  and  dafh  it 
 againft  a  firme  Wall^the  reafon  why  the  Wall  smik\ 
 is  the  deftru&ion  of  the  vefTell,is  not  any  infir- 
 mity or  weakeneffe  in  the  Waf,for  it  is  the  ex- 
 cellency 
 
 3.  Difference. 
 The  miniftra- 
 tion of  death. 
 iCor.3.' 
 
}lO     f 
 
 ThcCovenant 
 ofGrace,the 
 
 miniftration 
 
 I. 
 
 Of  the  Spirit. 
 
 2. 
 OfLoYC. 
 
 5« 
 
 •Of  Lite 
 
 Of  The 
 
 cellency  and  vcrtue  of  the  Wall  to  bee  hard,  uk 
 ihould  be  fo,but  it  is  the  weaknefle  and  fragi- 
 lity, and  brittlenefle  of  the  VcflTell/and  thence 
 comes  it  t®  be  broken  a  funder :  and  fo  in  this 
 cafe,the  reafon  why  this  Law,  or  Covenant  of 
 workes(is  a  miniftration  of  death3and  of  enmi- 
 ty, it  is  notbecaufe  there  isany  imperfection 
 in  the  Law,it  arifeth  rather  from  the  pert e £tion 
 ofit,but  it)  is  from  the  weakenefieof  the  flefti^ 
 that  is  not  able  to  keepe  the  Law  y  it  is  the  ex- 
 cellency of  the  Law,  that  it  is  fo  perfect  hat  a 
 man  is  not  able  to  keepe  it^it  arifeth,!  fay,from 
 the  weakenefleand  infirmity  of  the  flefh,  that 
 is  not  able  to  obferve  this  Law. 
 
 Now,  on  the  other  fide,  as  the  Covenant  of 
 Workes  is  thus/o  you  fhall  find  that|[^  Cove- 
 nant of  Grace, 
 
 Firft,  is  a  miniftration  of  the  Spirit,  and  not  of 
 the  letter. 
 
 Secondly,  aminijlration  of  love,  not  of  enmi- 
 ty ;  offreedeme,  not  of  bondage  •  it  is  a  mini- 
 ftration of  righteoufnefle,  as  it  is  there  called 
 the  miniftration  of  righteoufnefle  $  fir  if  the 
 minijlratien  of  condemnation  were  glorious,  much 
 more  floall  the  miniftration  of  righteoufnejfe  exceed 
 invlory. 
 
 Thirdly,  a  miniftration  of  life  and  juftificati- 
 on,  and  not  a  miniftration  of  death  and  con- 
 demnation. The  ground  of  this,  and  how  it  is 
 thus,  we  fhall  fhew  you,  by  cxprefling  to  you 
 the  order  how  thefe  depend,  and  follow  one 
 upon  the  other :  when  a  man  hath  looked  upon 
 
 the 
 
NEW    tOVHWAN  T. 
 
 3m 
 
 the  Covenant  ofWorkcs,  and  fees  death  in  ir, 
 fees  a  (hid  Law  that  hee  is  not  able  to  keepe  . 
 then  comes  the  Covenant  of  Grace,  and  fhewes 
 to  him  arightcoufnes  tofatisfiethat  Law5  that 
 himfelfe  never  wrought,  fhewes  him  a  way  of 
 obtaining  pardon  and  remiffion  for  the  finn.es 
 that  hee  hath  committed  againft  this  Law,,  by 
 thedeath^nd  fatisfa&ion  of  another  .  when 
 hee  feef  this,  he  fees  withall  the  goodnefTe  and 
 mercy  of  God,  giving  this  te  him  lor  his  falva- 
 tion,out  of  his  iree  grace  and  mercy^  and  when 
 he  fees  it,  the  opinion  of  a  (inner  is  changed: 
 marke  .  I  fay ,  his  opinion,  his  difpofltion  and 
 affe&ion  is  altered :  hee  lookes  not  on  Godnow 
 as  upon  a  hard  and  cruell  Matter,. but  he  lookes 
 upon  him  now  as  a  GWexccedingfull  of  mercy 
 and  companion  •  whence  this  followes,  that 
 his  heart  melts  toward  the  Lord,  it  relents,  it 
 comes  to  be  a  lbftheart,that  is  eafie  and  trada- 
 ble, it  is  not  haled  now  to  the  Commande- 
 ment,but  out  of  an  ingenuity  and  willingncife, 
 hec  comes  and  ferves  the  Lord  with  alacrity 
 andcheerefulnefle;  the  difpofition  is  wrought 
 in  him,  becaufe  now  hee  fees  another  way, 
 hisapprehenfion  is  altered,  even  as  a  fervant 
 when  it  is  revealed  to  him  that  he  is  afon,  and  Stm&c* 
 that  thofe  hard  taskes  that  are  laid  on  him,  are 
 the  beft  way  to  lead  him  to  happinefle,  they 
 are  but  rules  of  direction,  for  his  owne  wealth, 
 and  for  his  owne  advantage,he  doth  them  now 
 withall  wilhngnefTe,  the  cafe  [is  altered,  hee 
 lookes  not  now  upon  the  Law  of  God  as  an 
 
 enemy, 
 
lit 
 
 Note* 
 
 Heb'S.ttfyio 
 
 2,  Cor.3«2,2, 
 
 ThcMctaphor 
 ot  writing  the 
 Lawmmans 
 heart  explai- 
 ned 3.waie^ 
 
 I. 
 
 There  is  an 
 
 cxpreflion  of 
 every  com- 
 mand in  she 
 heat*. 
 
 Of  Tm  e 
 
 enecny,or  as  a  hard  bondage,  but  he  lookes  up- 
 on all  the  Law  otGod,  as  a  wholfome  and  pro- 
 fitable rule  of  dire&ion,  that  hee  is  willing  to 
 keepe  for  his  owne  comfort  :  now,  when  the 
 heart  is  thus  foftned,  then  the  Spirit  of  God  is 
 feat  into  his  heart,  and  writes  the  Law  of  God 
 in  his  inward  parts,as  you  fhall  fee,if  you  com- 
 pare thefe  two  places  together,  #^«8.8,?,io. 
 Behold;  faith  the  Lord,  I  will  make  a  flew  Cove- 
 nant, and  this  is  the  Testament  that  I  will  make 
 with  the  Ho ufe  oflfrael :  After  thoje  dales,  faith 
 the  Lord,  I  will  put  my  Lawes  into  their  mindes 
 and  in  their  hearts  will  I  write  them, and  I  will  bee 
 there  God  and  they  fhall  be  my  people  ;  Ifyou  com- 
 pare it  with  that  z  Cor.%.  2.3.  TouareourE- 
 piftle  written  in  our  hearts, which  is  under fiood  and 
 read  of  all  men,  in  that  you  are  manifejl  to  bee  the 
 Epijlle  of  Chrijl,   manifeft  by  vs,  and  written , 
 not  with  Inke,but  with  the  spirit  of  the  living  God± 
 not  in  Tables  ofjlonejtut  in  the  fteffyy  Table?  of  the 
 heart.    The  meaning  of  it  is  this  •  when  the 
 heart  is  once  foftned,  God  fends  his  Spirit  to 
 write  his  Lawes  in  ^the  heart  :  which  Meta- 
 phor will  bee  expreffed  to  you  in  thefe  three 
 things. 
 
 Firft,  the  meaning  of  it  is  this,  looke  what 
 there  is  in  the  outward  Law3as  it  is  writr en^and 
 laid  before  you,there  fhall  be  a  difpofition  put 
 into  their  heart,that  fhal  antwer  it  in  all  things 
 there  fhall  bee  a  writing  within,  anfwerable  to 
 the  writing  without,  that,  even  as  you  fee  in  a 
 fcale^  when  you  have  put  the  feale  upon  the 
 
 wax. 
 
New  CovtwANT, 
 
 wax,  and  take  it  away  againe,  you  finde  in  the 
 wax  the  fame  impreflion  that  was  upon  the 
 fealc  i  you  (hall  lee  in  it,  ftampe  aufwering  to 
 ftampe,  chara&er  to  character,  print  to  print-  j 
 fo  it  is  tin  the  hearts  of  the  faithfully  after  they 
 are  once  thusfoftned,  the  Spirit  of  God  writes 
 the  Lawesin  their  hearts ,  fo  that  there  is  a  Law 
 within,anfwerable  to  the  Law  without,  that  is 
 an  inward  aptneffe,anfwering  every  particular 
 of  the  Law-  an  inward  difpofition  whereby  a 
 man  is  inclined  to  keep  the  Law  in  all  points  -3 
 which  Law  within  is  called  the  law  of  the  mind; 
 therefore,  if  you  adde  to  this,  that  Rom.  7  J  fee 
 a  law  in  my  members y  rebelling  again fi  the  law  of 
 mymindy  fbthereisaLawin  the  mind  within, 
 anfwerable  to  the  Law  of  God  without ;  it  an- 
 fwers  it,as  lead  anfwers  the  mould,  after  it  is 
 caftintoit;  it  anfwers  it,  as  Tallic  anfwers  to 
 Tallie,  as  Indenture  anfwers  to  Indenture,  fo 
 it  agrees  withit  in  all  things  j  that  is,  there  is 
 an  aptneffe  put  intorheminde,  that  is  able, 
 and  willing,  and  difpofedinfomemeafureto 
 kcepe  every  Commandemerit,  thatanfweretfa 
 to  all  the  particular  Commanderaents  of  the 
 Law  of  G  o  n  •  this  is  to  have  the  Law  of  God 
 written  in  the  minde  :  and  this  is  that  which 
 is  firft  meant  by  it,  there  is  a  Law  within  an- 
 fwerable  to  the  Law  without  in  all  things. 
 
 The  2 .  thing  meant  by  it  is,  that  it  is  not  on- 
 ly put  into  the  mind,as  acquifit  habits  are,  but 
 it  is  fo  ingrafted  as  any  naturall  difpofition  is, 
 ,  it  is  fo  rooted  in  the  heart,  it  is  fo  riuettcd  in, 
 '  as 
 
 Rom^.' 
 
 It 
 It  is  t  firme 
 
5*4  I 
 
 Of  The 
 
 manner 
 
 The 
 
 of  writing  the 
 
 Law  in  the 
 
 heart. 
 
 as  when  letters  are  ingrayed  in  Marble,  you 
 know,  they  continue  there,?  they  are  not  cafily 
 worne  out,  and  that  is  meant  by  it,  I  will  plant 
 my  Law  in  thy  heart,it  fliall  never  out  againe, 
 there  will  I  write  it,there  fliall  it  continue.-this 
 is  the  fecond  thing  that  is  meant  by  it,  it  (hall 
 be  natnrall  to  you  ,  for  that  is  meant  by  this, 
 when  it  is  faid,  it  fliall  bee  printed .  it  fhall  bee 
 graven  and  written  in  the  heart,  and  likewife  it 
 ftiall  be  perpetuall,  it  fhall  never  weare  out  a- 
 gaine,as  things  that  are  written  in  the  duft^but 
 it  fhall  be  written  fo  as  it  (hall  never  againe  be 
 obliterated/ 
 
 The  third  thing  to  be  exprefled^is  the  man- 
 ner of  the  writing  of  it  5  the  Apoftle  here  com- 
 pares himfclfe  and  all  other  Minifters  to  the 
 Pen  3but  it  is  chrijl  that  writes  the  Epiftle,'  the 
 Epiftle  is  his,  for  thefe  works  he  doth  in  it,it  is 
 he  that  takes  the  Pen,  it  is  he  that  handles  it3& 
 ufeth  it,it  is  he  that  puts  Inke  into  the  Pcn,it  is 
 he  that  applies  it 3  fo  that  though  the  Minifter 
 be  the  immediate  writer  of  thele  Lawes  in  the 
 heart,  yet  the  Inke  is  the  Holy  Ghoft,  and  it 
 comes  originally  from  Chrift  s  andbefides, 
 they  are  not  left  to  themfelves,  but  the  L  o  r  D 
 muft  concurre  with  them  immediately,  we  are 
 but  co-workers  with  him%  he  holds  our  hands3  as 
 it  were3when  we  write  the  Epiftle  in  any  mans 
 hearr3it  is  he  that  guides  thePenne,  as  it  is  he 
 that  puts  Inke  into  it,  it  comes  originally  from 
 him3  and  therefore  the  Epiftleis  his.  Be/ides, 
 this  is  a  further  to  be  confidcred  in  this  Meta- 
 phor, 
 
N  e  yv  Covenant. 
 
 515 
 
 •The  writing 
 
 oi  the  La. v 
 
 vifiblc. 
 
 phor,  that  God  will  write  his  Law  in  our 
 hearts,  that  we  may  fee  thefe  Lawes,  wc  m  ay 
 reade  them,  and  underftandthem,  as  whea  a 
 thing  is  written,  Cod  may  fecit,  and  man  may  j 
 fee  it  :  amanhimfclfe  may  fee  it,  and  others 
 alfo  may  reade  it :  <?0^fees  ithimfelfe,  for  he  | 
 hath  written  it :  man  fees  it,  for  hec  is  able  to  \ 
 fee  the  Law  in  his  minde,  hee  is  able  to  fee  that 
 habituall  difpofition that  is infufed into  him: 
 and  others  are  able  to  fee  it:  for,  (aith  Paul,  you 
 areourEpiftle,  evident  to  all  men-  that  is> 
 as  you  may  fee  letters  graven  in  (lone,  fothcy 
 fee  the  fruites  and  effe&s  of  this  Law  writ- 
 ten in  your  hearts.   So  you  fee  now  what 
 this  Covenant  of  Grace  is,  and  how  it  differs 
 from  the  Covenant  of  Workes :  it  is  the  mini, 
 ftration,  not  of  the  Letter,  but  of  theSpirir, 
 becaufe  it  doth  not  onely  prefent  the  outward 
 letter  of  the  Commandement,  but  there  is  a 
 Law  written  within,  that  is  done  by  vertue  of 
 the  Spirit.  So  that  the  order  is  this  5  firft  it 
 reveales  righteoufneflejfecondly,it  foftens  the 
 heart  5  it  is  the  miniftration  of  the  Spirit^  fand 
 thirdly,it  is  a  miniftration  of  love,  it  is  a  mini- 
 ftration of  freedome,  and  not  of  bondage  anil 
 enmity:  for  when  the  Law  is  thus  written, 
 aman  is  not  haled  to  it :  he  comes  not  to  it,  as 
 ia  Bondilave  to  doe  his  worke,  but  hee  comes 
 willing!y,he  finds  he  hath  fome  ability  to  doe 
 it,he  finds  a  delight  in  it,as  Paul  faith,/  delight 
 in  the  Law  of  God  according  to  the  inward  man. 
 So  you  fee  the  difference  betweene  the  Cove- 
 
 Thc  order  of 
 writing  the 
 Lav?  in  the 
 
 heart. 
 
 nant 
 
^6   I 
 
 Covcnautof 
 Grace  twofold 
 
 Sixdifferences 
 betwecne  the 
 Old  and  New 
 Teftament. 
 
 I. 
 The  New  is 
 larger. 
 
 It  is  clearer. 
 
 Gal<4< 
 
 OfThi 
 
 nant  01  Grace,  and  the  Covenant  of  W  oikct, 
 Now  the  Covenant  of  Grace  is  twofold,  it  is  f 
 eyther  the  Old  Teftament  or  the  New  :  they 
 both  agree  in  fubftancc,  they  differ  only  in  the 
 manner  of  the  miniftration  •  that,  which  is 
 called  the  new  Teftament,  Heb.  7 '.8,9.  which 
 is  oppofed  to  the  Old  Teftament  for  fubftance 
 is  the  fame  Covenant,  they  are  both  the  Cove- 
 nant of  Grace,  only  they  differ  in  the  manner  • 
 and  youfhall  find  thefe  6  differences  between 
 them. 
 
 Firft,  the  New  Teftament  or  the  New  Co- 
 venant, is  larger  than  the  01d,it  extends  to  the 
 Gentiles,  where  as  the  firft  was  confined  onely 
 to  the  Jewes,  it  was  onely  kept  within  the  wals 
 of  that  people,and  extended  no  further. 
 
 Secondly,  the  Old  was  expreffed  in  types 
 and  fhaddowes,  and  figures,  as  for  example, 
 they  had  the  bloud  of  Bulls  and  Goats,   they 
 had  the  wafhings  of  the  body  in  cleane  water, 
 they  had  offerings  of  Incenfe,  &c.  by  which 
 things,  other  things  are  meant ;  as  namely , the 
 death  otcbriji^md  the  fatisfa&ion  hee  gave  to 
 his  Father  by  his  death,and  iikwife  the  inward 
 fan&ificatio  of  the  fpirit,fignifiedby  the  wafh- 
 ing  of  watcr3and  alfo  the  work<*sand  ihc  pray- 
 ers of  the  Saints,  that  are  fweet  as  Incenfe;now  f 
 (  faith  the  Text,  Gal.  4. )  thefe  were  elements 
 and  rudiments  that  Cod  ufed  to  them  as  chil- 
 dren, that  is,  as  children  have  their  A,B,  C, 
 their  firft  elements,  fo  God  did  fhew  to  the 
 lewes  thefe  principall  my ftcries,  not  in  them- 
 
 felves 
 
N 
 
 E  VV 
 
 Gov 
 
 ENANT, 
 
 ielves,but  in  thefe  types  and  (haddowes,as  they 
 were  able  to  fee  them  from  day  to  day:for  ther- 
 in  was  their  weakneffe,  they  were  not  fo  able  as 
 to  conceive  fpirituall  things  without  a  mediate 
 view;  they  law  the  blood  fhed, « and  againe, 
 they  faw  the  wafhings  and  the  rites,  thefe  were 
 in  their  eye.  whereas  now  in  the  time  of  the 
 Go!pelI,thefe  things  are  taught  tous,  thefe  we 
 comprehend  in  our  mindes,  weferve  the  Lord 
 in  fpirit  &  in  truth,  but  there  is  not  that  vifible 
 fight  which  was  a.helpe  to  tkeir  weakenefle5  fo 
 that  thefediffer  as  the  image  and  the  iubftance 
 it  felfe,  even  as  you  fee  things  in  profpe&ive 
 fhewes,  and  in  painting,  that  are  different  from 
 the  things  themfelves,  when  you  come  to  fee 
 Countries,  and  Citties,  and  Mountaines,  and 
 Woods  themfelves,  it  is  another  thing.  And 
 this  is  the  fecond  difference  between  the  Testa- 
 ments, the  one  was  expreffed  but  in  types  and 
 fhaddows,the  other  hath  the  fubftance  it  feife. 
 Thirdly,  they  differ  in  this,  the  Old  Tefta- 
 mentinit  felfeis  but  weake and  unprofitable, 
 (as  you  (hall  feelikewife  in  the  fame  place,/fr£. 
 8.18.)  for  the  Commandement  that  went  be- 
 fore was  difannulled,becaufe  of  the  weakenefle 
 and  unprofitablenefle  thereof  :  for  the  Laroe 
 made  nothing  perfeB^  but  the  bringing  in  of  a 
 better  hope  makes  perfiB5  by  which  wee  draw 
 neere  to  God  5  that  is,  this  was  able  of  it  felfe 
 to  doe  nothing,  further  than  as  it  did  lead  to 
 that  which  was  effe&uall,  therefore  it  waxed 
 old,  and  vanifhed  away  ^  fohe  puts  them  toge- 
 B  b  ther, 
 
 ?>7 
 
 It  is  ftronger, 
 Heb.8.18. 
 
3*8 
 
 It  is  more 
 
 Exod,24. 
 
 It  gives  more 
 knowledge. 
 
 Heb,8.io. 
 
 Of  Th  b 
 
 thermic  was  weake  and  unprofitable,  and  there- 
 fore  it  continued  not,  it  had  an  end,  as  you 
 know  the  fecond  proved  effe&ual  to  take  away 
 finne,  andto  fan&ifie  us,and  therefore  it  is  an  e- 
 verlafting  Covenant,  the  Teftament  that  conti- 
 nues for  ever. 
 
 Fourthly  Dthey  differ  in  the  confirmation^this 
 fecond  Teftament,  the  New  Teftament,  was 
 confirmed  by  an  Oath,  and  confirmed  by  the 
 blood  of  the  Teftator^by  thebloodof  G  h  r  ist3 
 whereas  the  other  was  confirmed  by  the  blood 
 of  Goats,  as  we  fee,£W.24.it  is  called  the  blood 
 of  the  Covenant ,  wherewith  the  Booke  of  the 
 Covenant  was  fprinkled,  that  is,  the  (bedding 
 of  the  blood  of  beafts,  confirmed  the  Cove- 
 nantrbut  this  is  confirmed  by  the  death  ofchrisl 
 himfelfe,and  accordingly  5it  hath  new  fealcs  put 
 |  to  kyBaptifme  and  the  Loxds  Supper  >  when  the 
 OldTeftament  had  other  kA^Circumcifion  and 
 the  Pafeover. 
 
 Fifthly,  they  differ  in  this .  in  the  New  Te- 
 ftament there  is  a  more  cleere  perfpicuous 
 knowledge  of  things,  there  are  better  promi- 
 fes,  a  larger  infufion  of  the  fpirir,  there  is 
 morecleerenefTeaswee  fee5  Heb .8.10.  After 
 thofe  dates ,faith  the  Lord,  I  will  put  myLawes 
 into  their  mindes^  &c.  And  thcyfliall  not  teach  e- 
 very  man  his  neighbour  ^and  every  one  his<  brother ^ 
 faying^  know  the  Lord;  for  all  (hall  know  me^  from 
 we  leaji  to the  greatejl  of  them. That  is3  they  {hall 
 know  much  more,  and  that  which  they  dee 
 know  they  fnall  know  in  another  manner : 
 "  they  J 
 
New  Covenant, 
 
 5*9 
 
 they  (hall  know  ic  more  diftin&ly,  more  parti- 
 cularly.  Moreover,  as  the  knowledge  is  grea- 
 ter, fo  the  promifes  are  better  promifes,  #*>£.  8. 
 6.  But  now  our  bi/h  Prieji  hath  obtained  a  more 
 excellent  office, in  as  much  as  be  is  the  Mediator  of 
 a  better  Tefiament,  efiablifhed  upon  better promi- 
 fts.  The  meaning  of*  it  is  this,  the  promifes 
 which  were  made  in  the  Old  Teftament, 
 ( though  the  promife  of  falvation  was  not  ex- 
 cluded- yet )  the  maine  of  them,  the  moft  ap- 
 pearing and  infifted  on,were,they  jfhould  have 
 the  land  of 'Canaan ,&  they  ftiould  have  an  out- 
 ward profperity  ,you  fee  the  old  teftamet  much 
 infills  upon  that;  the  New  meddles  little  with 
 them,but  with  promifes  of  falvation,remiffion 
 of  fins,{an&ification  by  the  fpirit :  therefore, 
 faith  the  Apoftle  here,  it  is  cftabliflhed  upon 
 better  promifes.  And  againe,  there  is  a  larger 
 effufion  of  the  Spirit,  the  fpirit  is  now  powred 
 onus  in  a  greater  meafure,  then  it  wasdi- 
 ftilledbydrop*,  now  the  Lord  hath  difpenfed 
 it  in  a  greater  abundance  to  the  fons  of  men,  in 
 the  time  of  the  Gofpell,there  is  a  greater  mea- 
 fure of  grace,  and  it  followes  upon  the  other, 
 G race  and  truth  comes  by  lefus  chriji  ^  that  is,  be- 
 caufe  there  was  more  truth  &  more  knowledge 
 there  went  likewifc  more  gr%e  with  it  •  there 
 is  a  greater  revelation,  fo  likewifc,  there  goes 
 more  grace  •  thatisafurerule,  that  all  know- 
 ledge, when  it  is  increafed,  when  it  is  faving 
 knowledge  taught  by  God?it  carries  grace  pro- 
 portionally with  it.This  is  the  firft  difference. 
 
 Bb2  The 
 
 Heb.8.tf. 
 
 Better  promi, 
 fes  in  the  New 
 Teftament. 
 
 The  Spirit  gi« 
 venmorea- 
 bondantly  in' 
 the  New  Te- 
 ftament* 
 
 *PV 
 
w 
 
 6. 
 
 Ithath  a  bet- 
 ter Mediator. 
 
 Vfe.l. 
 The  goodncs 
 of  God,  to 
 maVe  a  Cove- 
 nant with 
 man. 
 
 OfThe 
 
 The  lad  difference  is  in  the  Mediator  ^  Mq- 
 fes  was  the  Mediator  of  the01dTeftament3that 
 is,  it  was  he  that  declared  it,  it  was  hce  againe 
 that  was  the  executioner  of  it  •  but  wee  ha\e  a 
 High  Prieji  that  hath  obtained  a  more  excellent 
 office  ^in  as  much  as  he  is  the  Mediator  of  a  bttter 
 Tejlament  •  that  is,  now  cBriJi  is  the  Mediator  of 
 the  Covenant,  it  is  he  thatdelcares  the  Covenant 
 and,  fecondly,  it  is  he  that  by  the  interventi- 
 on of  a  cercaine  Compaft,  of  certaine  Articles 
 ofagreemenr^  hath  reconciled  the  difagreeing 
 parties^  he  hath  gone  between  them,as  it  were, 
 and  hath  undertaken  for  both  fides ;  hee  hath 
 undertaken  on  Gods  part,  thefe  and  thefe  things 
 fliall  be  done,  allhispromifes  are  Tea,  and  Amen^ 
 in  him  :and  againe,  hce  hathfr  undertaken  on  our 
 part  to  give  fatisfa&ion  by  his  death,  and  like- 
 wife  to  make  us  obedient  to  his  Father  :  This 
 he  doth,  this  is  to  be  a  Mediator  of  the  Cove- 
 nant. I  will  ftand  no  longer  on  this  :  I  come 
 briefly  to  make  fome  life  of  it,  and  leave  the  o- 
 ther  4  things(that  is,  With  who  this  Covenant 
 is  made^  How  a  man  fhall  know  whether  he  be 
 within  the  Covenant  5  When  this  Covenant  is 
 broken  •  and  The  reafon  why  God  wiil  make 
 this  Covenant  wuh-men  )  to  another  occafion. 
 Now  this  ufe  we  will  make  of  it :  Firft5  wee 
 may  confider  hence  the  great  goodnes  ofGW, 
 that  hee  is  willing  to  enter  into  Covenant  with 
 mortallmen.  My  beloved^  itisa  thing  that  is 
 not  fufficiently  confidered  of  us3  how  great  a 
 mercy  it  is,  that  the  glorious  God  of  Heaven 
 
 and 
 
New  Covenant. 
 
 and  earth  fhould  be  willing  to  enter  into  Cove- 
 nant >  that  hee  fhould  be  willing  to  indent  with 
 us,  as  it  were,that  he  fhuld  be  willing  to  make 
 jiimfelfeadebtortous.  If  we  confider  it,  it  is 
 an  exceeding  great  mercy,  when  wee  thinke 
 thus  with  our  felves,  hee  is  inheaven,andwe 
 are  on  earth  5  hee  the  glorious  God,  weeduft 
 andafhes  -y  he  the  Creator,  and  wee  but  crea- 
 tures .5  and  yet  hee  is  willing  to  enter  into  Co- 
 venant,which  implies  in  a  kinde  of  equality  be- 
 tweene  us  ^  as  when  Jonathan  and  David  made 
 a  Covenant,  though  thfcre  was  a  difference,the 
 one  was  a  Kings  Sonne  •  yet  notwithftandiag, 
 when  the  Covenant  of  friendfhip  was  made, 
 there  did  rife  a  kind  of  equality  between  them. 
 foitis  betweene  the  L$rd  and  us,  when  hee 
 is  once  willing  to  enter  into  Covenant  with  us. 
 This  fliould  teach  us  to  magnifie  the  mercy 
 ofGOD,  and  to  bee  ready  to  fay,  as  David 
 did,What  am  I,  or  what  is  my  Fathers  houfe, 
 that  I  fhould  be  raifed  hitherto,  that  I  fliould 
 enter  into  Covenant  with  the  great  God,  that 
 he  fliould  come  to  a  Compact  and  agreement 
 with  me,  that  he  fliould  tye  himfelfe,and  bind 
 himfelfe  to  become  a  debtor  tomee  ?  Yon 
 know,  it  is  called  an  abafing,  hee  abafeth  him- 
 felfe,   to  fee  and  to  view  the  things  below,  but 
 how  much  greater  abafing  is  it,  tor  him  to  en- 
 ter into  Covenant  with  man  ?   It  is  not  a  fmall 
 thing,  as  David  faid  to  another  cafe  .  scemes 
 it  tojou  a  fmall  thing  to  bee  the  Sonne  or  Daugh- 
 ter to  a  King  i  So,I  fay,  it  is  not  a  Small  thing 
 Bb  3  to 
 
 Nctel 
 
 Ged?  mercy 
 in  ending  in- 
 to Covenant 
 with  us. 
 
 Pfal.13, 
 
*n 
 
 Of   The 
 
 By  the  Cove- 
 nant wc  have 
 intereft  in  all 
 Godsattii* 
 butcs. 
 
 to  enter  into  Covenant  with   G  OD3  to  bee 
 in  Covenant  with  the  King  of  Kings  :  we  com- 
 monly reckon  it  a  great  advantage  to  haveal- 
 lyance,  to  bee  in  confederation  with  ftrong 
 Princes.  You  fee  what  a  Covenant  there  was 
 betweene  Iehofyaphat  and  Ahaby  fee  how  feho- 
 fhaphat  exprefieth  himfelfc .  Truely,  faith  hee, 
 there  is  a  League  betweene  us^  (What  then?  ) 
 therefore  my  Horfes  are  thy  Horfes,  and  my  people 
 are  thy  people  j  and  lb  it  is  betweene  GOD 
 and  us,  when  there  is  a  Covenant  betweene 
 us,  then  his  ftrength  is  our  ftrcngth3  and  his 
 Armies  are  our  Armies,we  have  intereft  in  all- 
 there  is  an  offenfive  and   defenfive  League . 
 and  wh(!-n  we  feek  to  him,  and  put  him  in  mind 
 of  it,  he  cannot  deny  us.  The  People  of  Rome 
 had  other  parts  and  Nations,  that  were  ailyes 
 with  them,  and  if  they  were  to  fight,  at  any 
 time,  the  Romans  wee  bound  to  honour,  to  de- 
 fend them, and  toaffift  them,  and  they  did  ir 
 with  as  much  diligence  as  they  defended  their 
 owneCitty  oi'Rome.  If  we  doe  implore  Gods 
 aide,  doe  you  thinke  that  God  will  breaiehis 
 Covenant}  Will hee not  ftirre  up  himfelfe  to 
 fca' ter  his  and  our  enemies  ?  Certainly  hee 
 will.  This  igreat  benefit  you  have  •  therefore 
 youhavecaufeto  magnifie  your  felves  in  this 
 Condition  and  toblelte  the  Lord>  to  magnifie 
 him  for  his  great  goodnefie,  that  he  would  en- 
 ter into  Covenant  with  you,  this  was  the  grea^ 
 teft  favour  that  ever  hee  fhewed  to  Abraham, 
 and  it  is  the  very  icope  of  this  place  5  Abraham  ^ 
 
 lam 
 
New  Covenant. 
 
 555 
 
 I  am  willing  to  enter  into  Covenant,  totyemy 
 felfe,  to  enter  into  bond  •  and  therefore,  fince 
 the  L&rdis  not  afhamedro  make  us  his  people, 
 let  us  not  bee  afhamed  to  call  him  our  God,  to 
 profeffe  it,and  make  it  good  upon  all  occafions. 
 ThisisthefirftVfe. 
 
 Secondly ,  from  this  difference  of  the  Ceve- 
 nmts,  you  have  thefc  two  things  to  obferve : 
 Firft,  in  that  the  Covenant  of  Grace  onely,  is 
 the  mini H rati on  of  the  [pint*  when  the  other  is 
 but  the  minijlration  of  the  letter ,  it  fhould  teach 
 us  thus  much,  to  labour  to  grow  to  aflurance 
 of  the  forgiveneffe  of  our  iinnes.  If  a  man 
 would  defire  to  change  his  courfe,  to  have  his 
 heart  renewed,  to  bee  made  a  new  creature,  to 
 bee  tranflated  from  death  to  life;  the  way  is 
 not  to  confider  prefently  the  Commandement 
 for  a  man  to  thinke  with  himfelfe,  this  I  ought 
 to  doe,  and  I  will  fet  about  it,  I  have  made  a 
 Covenant,I  have  refolved  with  my  felfe  to  doe 
 it  5  but  the  way  is,  to  labour  to  get  aflurance  of 
 forgivene(Te,to  labour  to  apprehend  the  Cove- 
 nant of  Grace  :  for  by  thatmeanes  thy  heart 
 (hall  be  foftned,there  fhall  be  an  infufion  of  the 
 Spirit,  that  fhall  write  the  Law  of  God  in  his  in- 
 wardparts :  all  thofe  places  of  Scripture  make 
 it  good,  wherein  it  is  faid,  faith  purifieth  the 
 heart:  and,  bythepromifeswe  are  made  partakers 
 ofthe godly  nature,  as,iPetmi.$.  andlikewife 
 Heb.9.  14.  How  much  more  foall  the  blood  of 
 Chrifi,  which,  through  the  et email Spirit,  offered 
 himfelfe  without  fault  to  God,  purge  your  conscience 
 
 B  b  4.  from 
 
 rfct. 
 
 To  get  a(Tu« 
 ranee  of  for- 
 giveneflc. 
 
 How  to  gee 
 the  hearts  re- 
 newed* 
 
 i  Pet,  1.4. 
 Hcb.£  14. 
 
3H 
 
 Of   The 
 
 <3al.3; 
 Gal.$, 
 
 from  dead  workes^  tejerve  the  living  GOV.  The 
 meaning  is  this,  if  a  man  would  have  his  con- 
 feience purged  from  dead  workes,  let  him  la- 
 bour for  faith,  Whereby  hee  may  bee  juftificd, 
 let  him  labour  to  be  fprinckled  wich  the  blood 
 of  cbrijl)  to  have  affurancc  of  the  forgivenes  & 
 pardon  of  his  finnes  through  his  blood,  then 
 he  fhal  hive  that  Spirit  put  into  his  heart,that 
 eternall  Spirit,  that  {hall  purge  and  cleanfe  his 
 confeience  from  dead  workes.  So  likewile, 
 Gal.  3 .  Didyett  receive  the  Sprit  by  the  workes 
 of  the  Law?  Did  you  not  rather  receive  it  by 
 the  hearingof  faith  preached  ?  And  fo,   Gal.  5, 
 Faith  that  workes  by  love$  that  is,  it  is  faith  that 
 brings  forth  love,  and  lovefets  us  on  worker 
 All  thefe  {hew  thus  much  unto  U5,  that  the  beft 
 way  tohealeanyftrong  luft,  the  beft  way  to 
 change  our  hearts,  to  get  victory  over  any  fin, 
 that  it  may  not  have  dominion  over  us,to  have 
 our  confeience  cleanfed  from  dead  workes,  to 
 bee  made  partakers  of  the  divine  nature,  is  to 
 grow  up  in  the  afliirance  of  the  love  of  G  O  D 
 tous  in  C  h  r  1  s  t,  to  get  afiurance  of  pardon 
 and  forgiveneffe :  for,    know  this,  if  the  heart 
 doe  no  more  but  looke  to  the  Commande- 
 ment,  if  you  heare  only  that  there  are  fuch 
 duties  to  be  done,  and  confider  them,  and  you 
 compare  your  owne  heart  and  the  Comman- 
 dement  together,  there  growes  a  quarrell  be- 
 tweene  the  heart  and  the  Commandement,  an 
 exacerbation  betweene  them,  and  an  enmity 
 they  looke  one  upon  another  as  enemies  3  but 
 
 when 
 
NevvCovena^t. 
 
 335     | 
 
 when  the  heart  is  fofrned,  and  reconciled  to 
 Godjt  clofeth  with  the  Conimandemenr,as  the 
 foft  clay  doth  with  the  mould,  andis  ready  to 
 receive  any  impreffion ;  but,  till  then5  it  rebels 
 againft  the  Commandement.,and  ftands  out  as 
 a  hard  ftone^  that  receives  no  impreffion  5  and 
 therefore  the  way  is  not  to  go  about  to  reforme 
 our  lives  as  morall  men  to  think  with  thy  felfe, 
 there  are  thefe  duties,  Imuft  take  a  courfe  to 
 perfbrme  them,and  enter  into  vows  in  particu- 
 lar courfes  with  my  felfe  to  doe  them :  no,  my 
 be!oved,the  way  is  to  get  afTurance  of  forgive- 
 nes,  to  labour  to  be  partaker  of  the  Covenant of 
 Grace :  your  hearts  will  then  be  foftned,  when 
 you  have  received  the  fpirit,that  hath  wrought 
 in  your  hearts  a  difpofitionanfwerable  to  the 
 Law  without,  when  the  Law  is  put  into  your 
 minds.  And  that  is  the  firft  difference. 
 
 The  fecond  is,  in  regard  of  thedifference  of 
 the  two  Teftaments,  the  fecond  Teftament  be- 
 ing ftablifhedupon  letter fromifis.W/hatis  the 
 reafon  that  the  New  Teftament  is  faid  to  bee 
 ftablithed  upon  better  promifcs  ?  Beloved, 
 this  is  the  condition  of  the  New  Tefta- 
 ment, you  (hall  finde  it  very  little  expref- 
 fion  of  the  promifcs  of  this  life  ^  looke  ia  all 
 the  Epiftles  of  Paul,  and  the  other  Epiftles, 
 looke  to  all  theDo&rinc  of  the  Gofpell,  and 
 you  (hall  fee  the  things  that  areiterate^ftill 
 they  are  thefe.  You  (hall  beefaved,you  ikall 
 have  your  finnes  forgiven,  you  flaall  be  jufti- 
 fied^youfhallbeefandified^  you  flaall  receive 
 
 the 
 
 Note. 
 
 From  the  2. 
 difference  of 
 the  Covenacs 
 gveft. 
 
 Why  the  New 
 Teftamentis 
 ftablj&cdon 
 6ettcr  promi- 
 fcs. 
 
Spirituall 
 things  better 
 than  tempo- 
 rail; 
 
 $36  OfThe 
 
 the  adoption  of  fonnes,  you  fhall  receive  the 
 high  price  of  your  calling,  &c.  Thefe  arc  the 
 things  that  Paulcvexy  where  magnifies,  as  the 
 condition  that  exceeds,  and  goes  beyond  the 
 conditiens  of  our  forefathers  times  :  Now  this 
 great  Myftery  is  revealed,  now  thefe  great 
 riches  are  opened,    that  before  were  hid. 
 Whence  you  may  gather  thus  much3that  grace 
 &  fpirituall  things/pirituall  priviledges,things 
 belonging  to  the  Kingdome  of  God,  and  of  I  u. 
 $vs  Christ,  exceed  mudi  all  outward  &  tcm- 
 porall  happinefle:  Why  are  they  otherwifc cal- 
 led better  promifes?There  are  many  other  pla- 
 ces   I  know,  to  (hew  the  vanity  of  outward 
 things,  and  to  preferrrc  fpirituall  things  before 
 them;  but  let  this  bee  added  to  the  reft  •  this 
 Covenant  is  eftablifhed  on  better  promifes  •  la- 
 bour then  to  worke  your  hearts  fully  to  that 
 perfwafion,  namely ,to  thinke  with  your  felvcs, 
 it  is  better  to  be  rich  in  Grace,  better  to  have 
 tbepriviledgesof/^  chrift,  then  too  bee  rich 
 in  this  world,  Rev.  2.  I  knew  thy  poverty,  but 
 thou  art  rich.  You  muft  thinke  with  your  fclves, 
 this  is  the  great  riches  .  and  therefore  the  Apo- 
 ftle  exhorts  rich  men,  that  they  change  thefe 
 other  riches  they  enjoy,  to  fpirituall  riches. 
 Now  a  man  will  never  bee  exhorted  to  change, 
 except  it  bee  for  the  better.  Charge  thofe  that 
 an  rich  in  the  world,  that  they  bee  rich  in  good 
 workes  :  let  them  fo  ufe  their  riches,  fo  difpence 
 them,  fo  manage  them,  that  they  may  turne 
 to  other  riches.  When  a  man  is  rich  in  know- 
 ,,,     ledge, 
 
NewCovenamt. 
 
 337 
 
 icd^e,  as  it  is  faid  of  the  Corinthians  >  that  they 
 were  rich  in  all  knowledge,and  in  every  grace. 
 Thcfe  are  the  better  promifevhis 1S  c^e  better 
 and  more  glorious  condition.  So  that,  if  there 
 fhould  be  a  Cenfa  of  men, as  one  may  Co  fay,  if 
 there  fhould  be  an  eftimation  ofrnenj  as  there 
 was  wont  to  bee  amongft  the  Romans,  they 
 were  put  in  leverall  conditions,  and  one  was 
 worth  thus  much,and  another  fo  much^Indeed 
 if  God  fhould  make  fuch  a  Cenfm  -  as  every  man 
 is  richer  in  grace,  as  hee  excels  in  thefe  better 
 priviledges,as  he  hath  had  thefe  better  promi- 
 fes  fulfilled  more  or  lefle  to  him,  io  hee  fhould 
 be  reckoned  a  more  excellent  man3   and  fo 
 fhould  every  man  efteeme  both  of  himfelf  and 
 others  :  and  there  is  very  great  reafon  for  it  • 
 becaufc  when  a  man  is  rich  in  grace,  rich  in  fpi- 
 rituall  bleffings,  when  hee  hath  the  fpirimall 
 promifes,hchath  Gods  image  renued  in  him,he 
 hath  God  to  be  his  friend,  who  is  the  Governor 
 of  the  World,  and  he  is  rich  (as  I  faid  )  whom 
 God  favours^  hath  grace  that  heales  his  foule, 
 which  is  that  that  makes  his  happinefTe  :  It  is 
 that,  which  is  the  inward  fafhioning  of  every 
 mans  apprehefion,that  makes  him  happy ,that 
 brings  comfort  to  him.  Now  they  are  thefe 
 better  promifes,  they  are  the  graces,the  confo- 
 lations  of  the  Spirit-  the  worke  of  the  Holy 
 Qhoft,  the  vertue  of  regeneration .  I  fay,  it  is 
 that  that  fafhions  theheart,and  the  inward  a  p- 
 prchenfioft;  it  is  that  that  heales  the  foule,  and 
 adorned  it,  it  is  that  that  puts  into  it  another,  a 
 
 fitter 
 
 Menftiould 
 beefteemed 
 according  to 
 their  graces. 
 
 Gods  favour 
 malediiich. 
 
«8 
 
 Of  Tm  e 
 
 Not  to  take 
 fcandall  at 
 [  low  eftate  of 
 the  Church. 
 
 fitter  condition,  tend  it  farre  goes  beyond  all  o- 
 thertemporall  felicity -,  thatreacheth  notto 
 the  inward  man,  it  makes  not  him  that  is  the 
 Governour  of  the  world  to  be  his  friend-,  other 
 frinds  he  may  have,that  may  make  him  potent 
 upon  the  Earth,  but  G  O  D,  in  yphofeband  is 
 his  life,  and  alibis  wyes,  it  makes  not  him  his 
 friend.  Learne  thus 'to  judge  of  the  condition 
 of  the  C  hurch.  You  thinke  the  Church  is  in  a 
 miferable  eftate,  when  you  fee  it  a  little  under 
 hatches,  when  you  fee  it  downe,  when  you 
 fee  it  harrowed  and  plowed  by  the  enemies  ^ 
 the  condition*  of  the  Church  in  the  new  Te- 
 ftament  is  to  be  fo ;  they  have  a  poore  outfide3 
 yttmakingmany  rich  •  they  have  a  fbrrowfull 
 outfide,  thou  ghalway  rej eyeing,  as  Christ 
 himfelfe,  and  all  the  Apoftles  were  herein  ex- 
 emplary for  after- Ages  of  the  Church,  yet  we 
 muft  not  thinke,  becaufe  the  Church  is  downe 
 a  little,becaufe  it  wants  that  outward  profperi- 
 ty  that  before  itenjoyed,  .that  therefore  it  is  the 
 worfe : ,  It  is  a  true  obfervation  of  one  .  When 
 there  were  but  woodden  Chalices,  then  there 
 weregoIdenPriefts;  and  in  after  time,  when 
 there  were  golden  Chalices,they  had  woodden 
 Priefts :  fo  it  isy  when  the  Church  is  in  a  lower 
 condition,  cotnmonly  it  profpers  beft  j  and  in- 
 deede  properly  the  profperity  of  the  Church 
 con  fills  in  thefe  better  promifes,  the  outward 
 peace  is  not  fo  proper  and  peculiar  to  it. 
 
 And  as  of  the  Church,  fol  may  fay  of  eve- 
 ry particular  man  :  Thinke  not  with  your 
 
 felvts 
 
New  Coven  a  nt. 
 
 539 
 
 felves  when  your  outward  condition  is  bafe 
 and  low,  that  it  is  more  miferable  •  your  happi-  J 
 neffe  ftands  in  better  promifes  :  when  a  man  | 
 hath  Gaius  prosperity:  that  is,  when  his  foule  •  j 
 profpers,  that  is  his  beft  condition  ^  and  com- 
 monly his  foule  profpers  beft,when  his  outward 
 eftate  fares  the  worft-  the  winter  of  his  outward 
 condition  is  ufuall  y  the  fpring  time  of  his  foule 
 we  {houldlearne  to  judge  thus.  You  know,  it 
 is  an  obfervable  thing,  that  the  promifes  of  out- 
 ward profperity  were  made  to  the  Church  of 
 God,  whiles  it  was  yet  in  its  infancy,  while  it 
 was  weake  5  fo  that  this  you  may  obferve  from 
 it,  that  it  is  a  figne  ofchildiftmefleand  weake- 
 nefle,  and  infirmity,  that  a  man  is  not  growne 
 perfed,  that  hec  is  not  growne  to  maturity,  to 
 thinke  outward  profperity  to  be  the  better  con- 
 dition. The  Iewes  had  thefe  promifes,  but  in 
 regard  of  their  infancy,  and  when  the  Church 
 grew  up  to  a  greater  height,  when  it  grew  to 
 manhood,  as  it  were,  we  have  little  mention  of 
 any  fuch  promifes  as  thefe  .  the  promifes  are 
 quite  of  another  nature  5  and  therefore  when 
 you  are  able  to  outgrow  thofe  opinions,  when 
 you  are  able  to  lookeupon  things  with  another 
 eye, when  you  thinke  this  outward  profperity 
 to  bee  but  a  trifle  in  comparifon  of  the  better 
 promifes,  it  is  a  figne  you  are  growne  up  to 
 moreftrength.  You  fee  Salomon,  when  hee 
 camehimfelfe,  when  his  wifedome  returned 
 to  him(as  I  may  fo  fay  )  you  feehow  he  looked 
 on  all  outward  things,  how  he  goes  thorow  all 
 
 the 
 
 The  foule 
 fares  beft  fore- 
 times in  a  tow 
 condition, 
 
 A  figne  of 
 weaknefle loo- 
 king much  to 
 outward 
 things. 
 
5<J-° 
 
 Twofold  wife. 
 
 dome  inSah" 
 
 tntn* 
 
 I  Of  The 
 
 the  particulars,  theyJare  vanity  \and  vexation  of 
 fpiriu  Salomon,  when  he  was  old.,  when  he  had 
 the  wifdorae  of  experience  joyned  together 
 with  that  infufed  wifedome  that  hee  had  from 
 the  Holy  Ghoft,  made  this  thefumme  of  all, 
 that  outward  profperity  is  meere  vanity,  &  ex 
 treme  vanity,  a  vanity  that  hee  could  not  e 
 nough  exprefle,  and  only  be  magnifies  thefc 
 better  promifes  -this  hee  magnifies  as 
 the  better  condition,  to  ftare  Ged 
 anikeepehis  Commands 
 ments$c. 
 
 THE, 
 
ii  m  iiw 
 
 Nexv  Covenant. 
 
 34.1 
 
 m.m^mkm 
 
 THE 
 
 ELEVENTH 
 
 SERMON. 
 
 Genes  i  9   17.  2. 
 
 And, twill tnake my  Covenant  between*  mee  and. 
 thee. 
 
 He  third  Vfe  (  which  we  did 
 but  touch  upon  the  laft  day, 
 and  meane  at  this  time  fom- 
 whatto  enlarge)  is,  that  if 
 the  Covenant  of  the  Law, 
 and  likewife  the  Old  Tefta- 
 mentj  as  it  confifts  in  types 
 and  fhaddowes,be  but  a  miniftrauon  of  the  let- 
 ter^ miniftration  of  bondage,  and  a  mniftrati- 
 on  of  enmity  •,  But  this  New  Covenant,  this 
 Covenant  of  grace,  is  the  miniftration  of  the 
 Spirit,  the  miniftration  of  love,  the  miniftrati- 
 on of  freedome,  the  miniftration  of  righteouf- 
 
 nefle. 
 
i¥ 
 
 Difficulties  in 
 Gods  com- 
 mands kecpc 
 men  frcm 
 holineue. 
 
 Of  The 
 
 —  ■  .»M^a>a      ■!■  ■  ■  .i    .    ■  i  .  ni 
 
 neffe,  andtheminiftrationoflife:  then,  belo- 
 ved,we  may  gather  this  from  it,  that  if  a  man 
 will  obtaine  the  Spirir,and  therby  mortifie  the 
 deeds  of  the  body,  if  hee  would  bee  delivered 
 from  the  bondage  of  finne  and  death  •  then 
 let  him  make  ule  of,  and  apply  to  himfelfe  the 
 Covenant  of  Grace,  the  free  promifes  of  the 
 pardon  and  remiffion  of  finnes,  let  him  apply 
 them,  that  is  the  way  to  get  the  Spirit,  that  is 
 the  way  to  mortifie  the  deeds  of  the  flefh,  that 
 is  the  way  to  get  his  heart  changed,  that  is  the 
 way  to  be  made  a  new  creature.  For  the  better 
 understanding  of  which,  this  is  to  be  obferved, 
 that  that  which  keeps  every  man  off3that  which 
 keepes  men  in  a  condition  of  flrangenefTe  from 
 the  life  of  God,  is,  becaufe  they"  fee  fuch  diffi- 
 culties in  the  Command:  ments  of  God,  as  they 
 are  notable  to  keepe,  when  they  looke  upon 
 the  Commandement,and  on  the  ftubbornncfTe 
 of  their  owne  hearts,  and  the  indif  position  that 
 is  in  them  toyeeld  obcdience,they  thinke  there 
 is  no  hope,  and  therefore  they  never  goe  about 
 it :  for  they  lee  the  Commanckracnt,  and  they 
 finde  in  their  owne  heart  no  diipofition  to  keep 
 it,  but  an  aptneffe  to  rife  in  rebellion  againft  ir- 
 I  fay  this  keepes  men   off  from  the  lite  of  God. 
 But,  on  the  other  fide,when  a  man  lookes  upon 
 the  promifes,  he  begins  to  fee  the  Covenant  that 
 his  finnes  fhall  be  put  away,  hee  beginns  rofee 
 the  goodneffe,  and  the  mercy,  and  the  tender 
 compaffion  of  God  towards  him  •  hee  begins  to 
 fee  a  poflibility  of  fulfilling  the  Law  •  in  fuch  a 
 
 manner 
 
New  Covenant, 
 
 manner  as  GOD  now  requires-  Then  his  hcarn 
 melreth,»hec  becomes  not  onely  applyableto 
 the  Commandement,but  is  ready  to  delight  in 
 ir- this  a  Man  gets  by  applying  his  heart  to  the 
 Covenant  of  Grace,or by  applying  the  Cove- 
 nant of  Grace  to  himfelfe  5  That  very  applying 
 of  the  promifes  of  forgivencfle,  I  fay,  it  begets 
 a  difpofition  in  the  heart,which  the  Scriptures 
 call  a  new  life .  that  even  as  you  fee  the  Sunne, 
 when  it  applyes  its  beames  to  a  fitly  difpoftd 
 matter,  and  ftayes  upon  it,when  it  pitchethits 
 beanies  upon  it  with  any  continuance,it  begins 
 to  beget  life  and  motion  in  it,and  makefiNt  a  li- 
 ving creature  :fo  doth  the  Covenant  of  Grace, 
 when  it  is  applyed  to  the  heart  of  a  Man,it  be- 
 gins to  beget  life  in  him  ,  and  to  make  him  a 
 new  creature,it  makes  him  another  Manrthere 
 is  that  power  in  the  Covenant  of  Grace,in  the 
 promifes  of  the  pardon  and  forgivenefle  of  fins, 
 that  it  begets  another  life  in  a  man,it  makes  him 
 a  new  creature,  it  makes  him  a  living  creature 
 to  GW,which  before  he  was  not. 
 
 The  ground  of  which  you  {hall  fee,  2  Coy.  3. 
 S.Hee  hath  made  m  able  Ministers  of  the  New  Te- 
 fiament^not  of  the  letter  ^but  ofthefprit:for  the  let- 
 terkilsj?ut  the  ft  irit gives  ///%.Marke  it,the  mea- 
 ning of  it  is  this,when  the  Covenant  of  works 
 is  delivered  to  you,that  is,  when  you  heare  the 
 Law,theCommands,the  duty  you  cannot  per- 
 forme ,  there  is  no  more  delivered  to  you  but 
 the  bare  Letter,  that  is,you  know  the  duty^and 
 no  more.  And  what  doth  this  duty  doe?  What 
 
 Cc  doe 
 
 Hi 
 
 Simile* 
 
 *  Cor. p6* 
 
344 
 
 Of    Thi 
 
 Aft  comity  be* 
 tweenc  the 
 
 heart  and  the 
 coBStsandr 
 
 doe  thefe  Commandcmf  nts  and  precepts  doe, 
 when  they  are  applyed  to  the  heart  of  a  Man  ? 
 Saithhee  ,  they  kill.  Now  that  which  kils, 
 fights  before  it  kils,and  that  which  fights  muft 
 needes  be  an  enemy :  So  then  the  Commande- 
 ment  is  an  enemy,  that  is,  every  Man  cfteemes 
 it  as  an  enemie  to  himfelfe ,  and  therefore  hath 
 an  enemy-like  affe&ion  to  it  againe-That  is,he 
 hates  it,he  would  be  rid  of  it,  he  wiflieth  there 
 were  no  fuch  Law  or  Commandemenr,hce  de- 
 sires it  lhouldbee  dealt  with  as  hee  would  have 
 an  enemy  dealt  with,bce  would  have  it  utterly 
 takcril&ray -When  they  grow  in  enmity  one 
 with  another ,  as  indeede  they  doe  ,  the  naked 
 Commandemcnt  and  the  heart  are  atenmitie  : 
 For  the  Commandemcnt  would  have  one- 
 thing,  and  the  heart  would  have  another,  there 
 are  contrarie  wils ,  and  there  is  a  driving  bc- 
 twecne  them  ,  the  one  ftriving  this  way  t  the 
 other  that  way, the  one  refitting  the  other,  and 
 in  the  end3  the  Law  and  the  Commandemcnt 
 gets  the  vi&ory  •  Becaufe  the  fting  of  the  Law 
 is  finne:  Now  the  Law  is  thecaufe  of  finne,as 
 isthc%caufe"o"t  j  a  ftraight  Rule  is  the  canfe  ofcrookedncfle-For 
 fianc.  I  without  the  Law  there  fliould  bee  no  fin :  Now 
 
 it  caufeth  finne :  For  if  there  were  no  Law,you 
 know3there  could  bee  no  offence,  no  tranfgref- 
 fion  -3  Becaufe  there  could  bee  nothing  againft 
 which  the  tranfgrcflion  could  come-  This 
 finne  is  the  death  of  a  Man :  So  now  the  letter 
 kils :  But  come  now  to  the  Covenant  of  Grace, 
 Dith  the  Text,  it  is  aminiffratienef  the  Sprite 
 
 and 
 
 How  the  Law 
 
■  ■.«..-■  .  *>  ■  ...  t  ,      ._jJaJi,_UL_ae- 
 
 New  Covenant.       J   345 
 
 and  the  Spirit  gives  life^  That  is,  when  a  Man  j 
 lookes  on  the  Covenant  of  Grace,he  lookes  not 
 on  it  now  as  an  enemy,  as  hee  did  before  upon 
 the  Commandement,  but  hee  fees  in  it  much 
 Iove,and  much  friendftiip  towards  him^he  fees 
 sWintendsnotany  hurt,  anyevilltohim,a5 
 hee  apprehended  before- he  fees  Ged  exceeding 
 kinde  and  mercifull ,  and  willing  to  put  away 
 all  his  finnes ,and  willing  to  accept  the  fincerity 
 of  his  obedience,  though  therebe  not  a  perfc-  j 
 &ion  of  obedience,  now  hee  begins  to  change 
 hisopinion,bothot  GWandof  allhisLawes, 
 and  precepts  j  When  he  fees  (7f*£f  kindnefle  to- 
 wards him,  and  his  compaflion  and  readinefle 
 to  forgive  him,  then  his  heart  begins  to  relent 
 towards  the  £  w/againe,he  begins  to  magnifie 
 Gods  goodnefle ,  and  to  condemne  himfelfe, 
 hee  beleeves  thofe  promifes ,  and  thence  hee 
 growes  up  in  love  towards  GOD-I  fay,  hee  j  Motel 
 growes  up  in  Faith  and  Love,andin  this  aft  of 
 Faith  is  the  Spirit  infufed  into  his  heart .,  This 
 Spirit  being  thus  infufed ,  writes  the  Law  in 
 his  inward  parts,  that  is  it  that  breedes  in  him 
 aholydifpofition,  that  enables  him  in  tome 
 mcafure  to  keepe  the  Law,  it  prints  in  him  all 
 thofe  graces  that  give  him  ftrength  to  obfervc 
 the  Commandements  that  GO  D  hath  given 
 him :  fo  that,if  a  Man  will  goe  about  this  great 
 !  worke ,  to  change  his  heart,  and  to  change  his 
 life,let  him  not  goe  about  it  as  amorallMan* 
 That  is,  let  him  not  onely  confiderwbat  Com- ] 
 mandements there  are, what  the  re&itudcis 
 Cd  that 
 
 i 
 
M* 
 
 Fattkrnr$etli 
 
 Heb.<?.i* 
 
 Galat.3^, 
 
 O  F      Th  S 
 
 that  the  LORD  requires,  and  how  to  bring  his 
 heart  to  it3  but  let  him  goe  about  it  as  a  Chri- 
 ftian,  that  is ,  let  him  beleeve  the  promifes  of 
 pardon  in  the  bloud  of  chri  ft  >and  the  very  be- 
 leeving  of  thofe  promifes  will  be  able  to  cleanfe 
 and  purge  the  heart  from  dead  workes  ;  ( In  that 
 place  wee  then  named  3  and  wee  could  doe  no 
 more  but  name  it )  you  (hall  finde  it^Heb.?.!^ 
 How  much  more  [ball  the  bloud  of  Chrift  5  which 
 by  the  eternall  Spirit  offered  himfelft  without  fault 
 to  God,purgeyour  conference  from  dead  workes  3  to 
 fervethe  living  GOD.  The  meaning  of  it  is  this, 
 when  a  Man  hath  once  applyed  the  bloud  of 
 chrift  fox  his  juftification,this  effe<ft  will  follow 
 upon  it,  there  will  accompany  it  a  certaine  vi- 
 gour, a  certaine  vertue ,  a  certaine  power  aad 
 ftrength,  which  will  alfo  purge  his  confeience 
 from  dead  workes »  That  is ,  there  fhall  goe   a 
 power  of  the  Holy  Ghoft  together  with  this 
 bloud  3  that  fhall  not  onely  forbid  him  3  and 
 fhew  him  that  hee  ought  not  to  doe  fudrand 
 fuchevill  things,  but  it  fhall  cleanfe  his  con- 
 feience from  thofe  rootes  of  dead  workes,thofe 
 corrupt  lufts,  and  finfullaffe&ions,  that  are  in 
 him,that  difpofe  him  to  that  evill-he  fhall  find 
 j  this  power  growing  upon  him,  if  hee  doebut 
 apply  thebloudjthat  is,if  he  apply  the  promife 
 ot  pardon  and  forgivenefle  through  the  bloud 
 of  lefm  Chrift.  The  like  you  {hall  [ce^Gal.  3.5. 
 Hee that  mini ftreth  to  you  the  Spirit ,  andworketh 
 m'wacles  amongft  yeu^  doth  hee  dee  it  through  the 
 workts  of  the  Law^or  through  the  hearing  of  Faith 
 ' '•"* . preached} 
 
New  Covenant. 
 
 H7 
 
 preached  ?  That  is3faith  the  Apoftle  ,if  I  ftiould 
 onely  deliver  to  you  the  Commandements,and 
 the  Precepts  3  and  the  Rules,  by  which  you 
 ought  to  walkej  might  preach  long  enough  to 
 yoUjbutyou  fhould  never  have  ability  tokeepe 
 any  of  thefe ,  faith  hee3  you  may  obferve  thofe 
 that  preach  the  Law  to  you  ,did  you  receive 
 the  Spirit  then?  No  ,  but  when  I  preached  to 
 you  the  promifes  of  pardon  and  forgivenefle, 
 then  you  received  the  Spirit  ,  it  was  conveyed 
 into  your  hearts. 
 
 Now  ,1  take  it,there  is  a  double  meaning  of 
 this  infufion  of  the  Spirit  here :  In  the  time  of 
 the  Apoftles,  there  was  a  miraculous  infufion 
 and  giving  of  the  Holy  Ghoft3that  when  they 
 preached  to  them,asP  wr  to  Cornelius  fund  faul 
 to  others ,  and  layd  their  hands  on  them ,  the 
 Holy  Ghoft  fell  on  them  j  That  is,  they  were  fil- 
 led prefently  with  an  immediate  infufion  of 
 knowledgCjthcy  had,fome  the  gift  of  tongues3 
 fome  extraordinary  manifeftation  of  the  Spi- 
 rit ,  faith  the  Apoftle,  when  this  was  done,was 
 it  done  by  the  preaching  of  the  Law  ?  Was  it 
 not  done  by  the  preaching  of  ckriji,  and  by  of- 
 fering to  you  the  pardon  and  forgivenefle  of 
 finnes  through  him  ?  Therefore  you  fee  how  he 
 exprefleth  it,  He  therefore  that  miniftreth  the 
 Spirit  to  you,and  workes  miracles  among  you, 
 how  dothhec  worke  thefe  miracles  ?  Hee  doth 
 them  not  by  the  workes  of  the  Law, 
 but  by  the  hearing  of  Faith  preached  •  that 
 is,  by  our  preaching  of  it,and  your  hearing  it: 
 .A: ,  - Cc  3 Now 
 
 A  double  infu- 
 fion of  the  fpi. 
 lie. 
 
3+8 
 
 O  F       T  H  E 
 
 A  man  by  his 
 owne  ftrength 
 cannot  prc- 
 vaile  againfU 
 luft. 
 
 i  Paten.* 
 
 N  ow  looke  how  the  fpiric  was  thence  conveyed 
 t  o  men,after  the  fame  manner  it  muft  now  bee 
 conveyed  to  us ;  So  tbatbeleeving  the  promi- 
 ses is  the  way  to  get  the  heart  healed  ^  When  a 
 Man  hath  any  ftrong  luft  to  conflid  withall,he 
 muft  not  thinke ,  that  fetting  himfelfe  with 
 ftrong vowes  and  refolutions  to  refift  it,  is 
 the  way  to  kill  it  :  No ,  the  way  is  to  gee 
 afliirance  of  pardon  ,  to  get  aflurancc  of  Cods 
 rlove  to  himfelfe  in  chri&^to  labour  to  get  com- 
 munion betweene  CHRIST  and  himfelfe,to 
 labour  to  delight  in  God^s  hee  will  when  there 
 once  are  termes  of '  reconciliation  betweene 
 them,and  when  this  is  done,his  heart  wil  grow 
 to  an  application  of  the  Commandement,  it 
 will  clofe  with  the  Commandement:  Where- 
 as before  it  refifted  it ,  and  rebelled  againft  it, 
 it  will  cleave  to  it,  and  love  it,and  delight  in  it, 
 and  will  receive  an  impreffion  from  it:  This  I 
 take  likewifc  to  be  the  meaning  of  that  2  Pet.x. 
 4.  Hereby  (faith  he)  we  have  tnojl  gracious promi- 
 fes^and  are  thereby  made  partakers  of  the  .Divine 
 nature  :  that  by  them  we  (hall  bee  partakers  of 
 the  godly  nature  j  That  is,  by  beleeving  the 
 promifes  of  pardon  ,wee  are  thereby  made  par- 
 takers of  the  godly  nature^  there  is  a  renewing 
 there  is  a  change  of  the  nature,  a  Man  is  made 
 another  creature ,  even  while  hee  is  looking  on 
 the  promife  of  pardon  and  remiffion,  the  pro- 
 iaifes  of  theNewC0W2/z/tf,that  offer  lefuschrift, 
 and  the  gift  of  righteoufneffe  through  him,  e- 
 ven  by  beleeving  thofc  promifes  it  is  wrought. 
 
 You 
 
New  Covenant. 
 
 l\9 
 
 You  may  compare  this  with  that  Romanes  6. 
 where  this  obje&ion  is  made  ,  If  there  bee  a 
 a  promife  of  pardon  3  and  of  Grace,  through 
 Chrifi,  then  belike  we  may  live  as  we  lift  >  No, 
 faith  the  Apoftle,  doe  you  butbeleeve  thofe 
 promifes  of  grace,and  the  care  is  eafie  for  the 
 reft-  In  the  1,2,3  Verfes,  What  jhaU  we  fay  then} 
 shall  we  continue  injinne  that  grace  may  abound  } 
 God  forbid:  shall  wee  that  are  dead  to]inney  live 
 yet  therein}  Knowyounoty  that  as  many  as  are 
 haptized  into  lefm  Christ ,  are  baptized  into  his 
 death}  The  meaning  is  this,  if  once  you  re- 
 ceive lefus  Chrift ,and  the  pardon  and  remiffion 
 of  finnes  through  him, you  cannot  be  fo  bapti- 
 zed into  him,but  you  muft  be  baptized  into  his 
 deathjThat  is,of  neceffitieiiqne  muft  beecru-> 
 cified  in  you,you  muft  bee  dead  tofinne,as  hee 
 was  dead-  you  cannot  be  baptized  into  him  for 
 juftification,but  you  muft  be  baptized  likewife 
 for  mortification  of  the  fleflr,  and  for  refurre- 
 <9;ion  to  newneffe  of  life  -3  Know  you  notjhat  all 
 that  are  baptized  into  lefus  CHRIST ,that  is,that 
 are  baptized  into  him  for  reconciliation  with 
 <W,ofneceflitie  they  muft  bee  alfo  baptized  in- 
 to his  death }  Therefore,  faith  hee,  you  are  dead 
 to  finne,by  being  thus  baptized  withCH£AS7*, 
 it  is  impoffible  you  fhould  live  in  it.  So, 
 I  fay ,  hee  that  hath  the  ftrongeft  Faith ,  hee 
 thatbeleeves  in  the  greateft  degree  the  pro- 
 mifes of  pardon  and  remiffion ,  I  dare  boldly 
 fay , hee  hath  the  holieft  heart ,  and  the  holieft 
 life :  For  that  is  the  roote  of  it,  it  arifeth  from 
 C  c  4  .    that 
 
 Ronn^i,*,}, 
 
 He  thathath 
 the  ftrongeft 
 Faitb,haththe 
 holieft  life. 
 
350 
 
 O  F       Th  E 
 
 A  double  po« 
 werin  Chrifts 
 bloud* 
 
 To  know  on 
 what  ground 
 wclookefor 
 Jfalvatioa. 
 
 that  roote,  fan&ification  arifeth  from  juftifica. 
 tion3the  bloud  oichriH  hath  in  it  a  power,now 
 onely  to  wafh  us  from  the  guilt  of  finne,but 
 to  cleanfe  ,  and  to  purge  us  likewife  from  the 
 power  and  ftaincof  finnc :  And  therefore,!  fay, 
 the  beft  way  to  get  a  great  degree  of  fan&ifica- 
 tion3and  of  mortification  of  finfull  lufts  3  the 
 bed  way  to  get  a  greater  meafure  of  the  graces 
 of  the  Spiric,to  grow  up  to  greater  holinefTe  of 
 conversation ,  is  to  labour  to  grow  in  Faith,  in 
 thebeliefeof  thofe  promifes  of  the  Gofpcll: 
 For  there  is  no  other  reafon  Jin  the  world ,  w  hy 
 intheKew  Teftament  there  is  an  infufion  of 
 the  Spirit  that  gives  life,butbecaufe  now  there 
 are  more  evident  promifes  of  pardon,and  for- 
 giveneflfe,  and  reconciliation  with  God  which 
 by  the  Covenant  of  workes  could  not  bee.  And 
 fo  much  ftiall  ferve  for  this. 
 
 The  fourth  and  raaine  Vfe  ,  that  wee  are  to 
 make  of  this3froimhis  defcription  of  the  Co- 
 venant, istolearneto  know  the  ground  upon 
 which  we  expeft  fa!vation3and  the  fulfilling  of 
 all  the  promifes  5  The  ground  of  all  is  this  Co- 
 venant. My  beloved,  it  is  the  greateft  point 
 that everwee  had  yet  opportunirie  to  deliverto 
 you  ^  Yea ,  it  is  the  maine  point  that  the  Mini- 
 fies of  the  Gofpell  can  deliver  at  any  time 
 neythercan  they  deliver  a  point  of  greater  mo5- 
 ment,nor  can  you  heare  any3  than  the  defcrip- 
 tion  of  the  Covenant  of  Grace :  This  is  that 
 you  muft  lay  up  for  the  foundation  of  all  your 
 comforts ,  it  hath  becne  the  corner  ftone  upon 
 -  which 
 
N 
 
 aw 
 
 Gov 
 
 ENANT. 
 
 which  the  Saints  have  becne  builr3from  the  be- 
 ginning of  the  world  3,unto  this  day  :  There  is 
 no  ground  you  have  to  beleeve  you  (hall  bee  fa- 
 vedjthere  is  no  ground  tobeleeve.that  any  pro- 
 mifc  of  God  ftiall  bee  made  good  to  you,to  be- 
 leeve that  you  fhall  have  the  price  of  the  high 
 calling  of  G  O  D  in  Iefus  ChriJi,  and  thofe  glo- 
 rious riches  of  the  inheritance  prepared  for  us 
 in  him;  I  fay, there  is  no  other  gronnd  at  all,but 
 upon  this  Covenant-  all  that  wee  teach  you, 
 from  day  to  day  ,  are  but  conclufions  drawne 
 from  this  Covenant  they  are  all  built  upon 
 this  :Therefore,if  ever  you  had  caufe  to  attend 
 any  thing5you  have  reafon  to  attend  to  this*  •  I 
 (ay,this  Covenant  betweene  GOD  and  us. 
 And  therefore  wee  will  labour  to  open  to  you 
 now  more  cleerely  and  diftin&ly  this  Cove- 
 nant- though  a  difficult  thing  it  is,  to  deliver  to 
 you  cleerely  what  it  island  thofe  that  belong  to 
 it  :  Yet  you  muft  know  it,  for  it  is  the  ground 
 of  all  you  hope  for,it  is  that  that  every  Man  is 
 built  upon,  you  have  no  other  ground  but  this, 
 G  O  D  hath  made  a  Covenant  with  you,  and 
 you  are  in  Covenant  with  him :  thereforeDthat 
 I  may  fhew  it  to  you,we  will  proceed  from  the 
 very  firft  preaching  of  the  Covenant  to  Adam. 
 When  the  Serpent  had  overcome  the  Woman 
 and  fupplanted  her  and  the  Man-,  and  had 
 throwne  them  from  their  happinefle,(Whim- 
 felfe  firft  preached  the  Gofpell  to  them  ,  and 
 that  in  thefe  termes^after  he  had  charged  them 
 with  their  finne  %  and  had  humbled  them,  (for 
 
 that 
 
 35 
 
 A  hard  thing 
 to  unfold  the 
 Covenantof 
 
 Grace. 
 
35* 
 
 Godfirfthusn- 
 bleth ,  &"thcn 
 comforted). 
 
 The  Serpents 
 feede^who. 
 
 Of  Th  e 
 
 that  method  hceufech)  hce  (hcwesEve  what 
 fhec  had  done,and  faith  to  Adam^H^H  thou  ea- 
 ten efthe  Tree  of  which  I  [aid  thou  fhalt  not  eate  I 
 hee  fhewes  them  their  finne,  and  after  that  the 
 curfe-  then hee begins  to  tell  them  hee  will  not 
 leave  them  without  hope .  It  is  true,  faith  hec3 
 the  Serpent  is  your  enemie,and  hath  overcome  j 
 you  :  But ,  faith  hee,  you  fhall  not  bee  Haves  to ( 
 him  and  captivated  to  him  for  ever .  But  you 
 (hall  red  ft  him  ,  and  bee  enemies  to  bim,  /  will 
 put  enmitie  betweene  the  Serpent  and  the  Wo- 
 man 3and  you  fhall  fight  together,there  fhall  be 
 a  warre  betweene  you ,  and  this  fhall  bee  the 
 ifTue  of  the  warre,the  Serpent  fhall  afflift  you, 
 and  hurt  you  fomething ,  but  thou  fhalt  over- 
 come him,  and  bruife  his  head  ,  thou  fhalt  bee 
 the  death  of  him,  thou  fhalt  have  the  vi&orie 
 over  him.  The  Woman  might  aske.  But  how 
 can  this  bee  ?  Alas ,  lam  weake ,  I  finde  my 
 felfe  too  weake  already  in  the  Battle,  hee  is  too 
 ftrong  for  mee  ?  Saith  hee,  I  will  give  thee  a 
 certaine  feede,one  that  fhall  bee  borne  of  thee, 
 and  hee  fhall  be  an  enemie  to  the  Serpent  and 
 his  feede  5  that  is,  to  all  e vill  men,  that  are  cal- 
 led his  feede,  becaufe  they  are  like  him :  there 
 fhall  be  enmity  betweene  them  two,&  he  fhall 
 fight  the  Battle  for  thee  :  And  in  rhat  Battle 
 between  him  and  the  Serpent,  this  fhall  be  the 
 i  fluc,the  Serpent  (hall  bruife  his  heelejhat  is,he 
 fhall  prevay  le  fo  farre  as  to  caufe  men  to  cfaci- 
 fie  him  ,  which  is  but  as  the  bruiilngof  the 
 heele<But3faith  hee,hee  fhall  breakehisheadjnc 
 
 (hall 
 
New   Gov ENANT. 
 
 fhall utterly  deftroy  him,  and  overcome  him  J 
 for  thee :  So  fhalt  thou  prevaileagaine,  and  be 
 fet  in  the  place  3  and  enjoy  all  the  promifes. 
 The  Church  continued  in  the  vertue  of  this 
 promife,this  preaching  of  the  Gofpell3  qntill 
 Abrahams  time,  and  then  God  begins  to  mani- 
 feft  his  Covenant  againe  5  hee  cals  forth  Abra-  j 
 ham,at\d  teJs  him,hee  meanes  to  make  a  Cove- 1 
 nant  with  him,hee  tels  him  that  hee  will  blefle 
 him,and  that  all  the  Nations  of  the  World 
 fliould  bee  blefled  in  him  :  one  while  it  is  faid 
 thus  3  another  while,  all  the  Nations  of  the  earth 
 fhall beblejfed  in  thyfeede. 
 
 There  are  many  difficulties  in  this,  how  the 
 promifefhould  bee  made  to  the  feede  •  how  a- 
 gaine  it  fhould  bee  made  to  Abraham  himfelfe? 
 (  for  it  is  faid  to  be  made  to  both)  how  all  Na- 
 tions are  blefled  in  Abraham,  and  yet  it  is  {aid, 
 they  fhall  be  blefled  in  thy  (cede. 
 
 Againe,  the  Condition  of  the  Covenant , 
 which  hee  requires  of  Abraham ,  is  the  fame 
 thing  that  Cod  makes  a  part  likewife  of  his  own 
 Covenant. 
 
 Befides ,  G  O  D  S  Covenant  feemes  not  to 
 bee  the  giving  of  the  Mejjiah ,  but  the  giving 
 of  the  promifed  Land ,  giving  him  a  Sonne, 
 and  making  him  a  great  Nation  •  many  diffi- 
 culties there  are  in  this :  Therefore ,  that  you 
 may  underftand  them  diftin&ly,  I  will  deliver 
 it  thus  to  you-  not  in  the  method  wherein 
 it  is  fet  downe ,  but  fo  as  I  fhall  make  it  much 
 clearer  and  perfpicuous  to  you,  and  beft 
 
 to 
 
 353 
 
 Difficulties  in 
 the  (Covenant 
 io*4brabam. 
 
1    V* 
 
 I. The  Cove* 
 
 nan  t  made 
 with  Abraham. 
 
 Allbleffings 
 inChnft  the 
 promifedfecd- 
 
 Of  Th  e 
 
 to  bee  underftood  by  you :  Therefore  you  fhall 
 obferve in  GODS  preaching  the Gofpell to 
 Abraham. 
 Firft,the  Covenant. 
 Secondly,  the  condition  of  it. 
 Thirdly, theconfirmation  of  it. 
 Fourthly,  the  parts  of  the  Covenant. 
 Fifthly ,the  objections  the  Jewes  might  bee 
 ready  to  make  againft  it.  And  fhe wing  [ thofc 
 five,wee  will  open  it  fully  unto  (you. 
 
 Firft,  The  Covenant  that  GOD  made  with 
 Abraham  ^  was  after  this  manner   :  Abraham, 
 faith  the  L  O  R  D,  I  will  give  thee  a  feede,and 
 in  that  feede,  both  thou  thy  felfe ,  and  Sail  the 
 Nations  of  theEarth  (hall  bee  blefledj  And  the 
 queftionis,how  this  (hall bee  done  ?  Saith  the 
 Lm/,hee  (hall  blefle  thee,hee  fhall  have  power 
 in  his  hands  to  blefle  thee5  for  I  will  make  him 
 a  Prophet,  a  Prieft  ,  and  a  King.  All  the  blef- 
 (ings  that  the  people  ever  had,  they  were  con- 
 veyed to  them  by  thefe  three,  by  their  Priefts, 
 by  their  Prophets,  and  by  their  Kings  :  Saith 
 he,this  promife  I  have  made  to  that  feede,that 
 he  (hall  be  aProphet,a  Prieft,and  a  King; Yea, 
 faith  hee ,  that  feede  of  mine  that  I  (hall  fend, 
 that  fhall  be  borne  of  thee ,  hee  (hall  bee  my 
 Sonne,and  my  hcyre,andin  him  likewife  thou 
 (halt  bee  made  an  heire  and  a  fonnej  An  heyre 
 of  all  the  World,ashee  is  a  Sonne ,  as  he  is  en- 
 dowed with  all  fpiritual  priviledges  belonging 
 to  him  •  yea ,  thou  (halt  not  onely  have  this , 
 but,  faith  he,thou  (halt  even  have  the  Spirit  of 
 I  the 
 
New  Covenant. 
 
 the  Sonne,  and  be  made  like  to  him , thou  (halt 
 be  made  a  Prophet,  as  he  is  a  Prophet,he  fhall 
 teach  thee  ib,by  infufing  of  the  fame  fpiric  that 
 dwells  in  himielfe,  hee  fhall  teach  thee  fuch 
 knowledgc,that  thou  {halt  be  a  Prophet,as  hee 
 issyea3hefhal  make  thee  a  Prieft,as  himfelfe  is, 
 thine  owne  perfon  fhall  bee  accepted  afwell  as 
 what  thou  doeft :  Yea  ,  hee  fhall  make  thee  a 
 King,  as  hee  is  a  King^That  is,thou  {halt  have 
 thefpirit  of  a  King ,  to  rule  overall  thy  finfull 
 lufts,and  difpofitions,thou  {halt  have  the  peace 
 of  /a  King,  the  joy,  the  comfort,the  riches  of  a 
 K  ng,and  thevi&ory  of  a  King ,  I  will  deliver 
 thee  from  all  thine  enemies:  And  for  a  Type 
 of  this,(for  the  Covenant  was  made  after  Mel- 
 chifedech came  to  him,  as  wee  may  fee ,  Chapr. 
 14.)  thou  {halt  fee  a  refemblance  of  it,  in  that 
 Melchifedech  hath  done  to  thee3  hee  came  to 
 thee,  and  blefled  thee,  and  hee  wasaKing3  a 
 Prieft,  and  a  Prophet-   Hee  was  the  King  of 
 peace^and  the  Prieft  of  the  mod  high  GOD  j 
 and  what  was  the  bleffing  that  Melchifedech 
 brought  to  Abraham  >  Saith  hee ,  the  L  OR  D 
 blefle  thee  5  He  blefled  him  •  That  is,hee  bade 
 him  goe  on ,  and  profper  i  hee  wiflied  that  all 
 bleflings  might  come  upon  him,  that  he  might 
 overcome  his  enemies ,  &c.  That  hee  might 
 j  have  bleflings  of  all  forts,they  are  not  fct  down 
 I  ^particularly^  And  ( in  a  word  )  hee  made  him 
 ^hejre  of  all  things:  For  (faith  he)  lam  the  Prieft 
 ;0f  the  mod  high  GOD  rfojfejfir  of  Heaven  and 
 .Earth :  An d  heere  I  have  brought  thee  Bread 
 
 and 
 
 555 
 
 Chrifti  offices 
 communica- 
 ted to  every 
 
 Chriftian. 
 
 GeneC  14.7. 
 
 Melchifedech 
 his  bit  fling  of 
 Abraham.  J 
 
V* 
 
 Of  Th  e 
 
 Holy  men 
 cavefoU  to 
 give  God  the 
 glory  of  His 
 bidding** 
 
 iT^the  tfigne 
 t  of  homage. 
 
 Iand  Wine  ,  that  is  ,  an  earned ,  a  little  for  the 
 whole,  to  fhew  this  to  thee  ,  that  GOD  hath 
 made  thee  heyre  of  all  things :  And  thereupon 
 when  the  King  of  Sodeme  ptefently  offered 
 him  the  riches  that  he  had  taken,when  he  came 
 backe  from  the  jvi&ory  ,  No ,  faith  Abraham , 
 I  will  not  take  them  •  For  it  is  the  LORD  that 
 blefleth  me,  it  is  he  that  (hall  make  me  rich ,  tt 
 is  he  that  is  my  exceeding  greatreward,it  is  he 
 that  hath  entred  into  Covenant  with  mee  j  And 
 therefore,faith  he,it  (hal  never  be  faid,that  the 
 King  ofSedome  bath  made  Abraham  rich%  I  have 
 received  all  from  him  ,  and  I  will  reftore  all  to 
 him :  Therefore,  you  fee ,  hee  payd  Tythes  to 
 Melchifedech,  he  gave  him  the  tenth  of  all  that 
 hee  had  :  So  ,  (  faith  GOD)    that  Meffuib, 
 that  promifed  feede,  is  a  Prieft  after  the  order 
 of  Melchifedech:  Hee  is  a  King  ,  Hee  (hall  J 
 come  and  blefife  thee,  after  that  manner  hee 
 fhali  make  thee  heyre  of  all  things  ,oneIy  thou 
 (halt  doe  him  homage 3faith  hee,  as  thou  didft 
 to  Melchifedech.  What  was  that  homage  ? 
 That  thou  (halt  give  him  the  tenth  of  all  thou 
 haft,  that  is,  by  that  thou  (halt  fhew  thine  ho- 
 mage ,  thou  (halt  (hew  that  thou  art  bound  to 
 (hev  him  obedience,  thou  (halt  (hew  upon 
 what  tenure  thou  holdeft  all  that  thou  haft : 
 Thou  giveft  him  that  as  a  Rent,acknowledging 
 him  to  bee  the  LORD ,of  whom  thou  haft  re- 
 ceived all  things ,  and  to  whom  thou  oweftall 
 things :  Therefore  Abraham  would  take  no- 
 thing of  anyelfe,bce  would  take  nothing  of 
 
 the 
 
I         New  Covenant. 
 
 |  the  King  oisodotnej\ox  hee  would  doenothin  g 
 jfor  the  King  ofsodome^  that  is5not  for  him, nor 
 any  Man,  but  as  from  G-od^  as  a  racanes  under 
 him  •  This  is  the  great  Covenant  that  the  Lord 
 made  with  Abraham :  So  you  fee  how  the  pro- 
 mife  is  made  to  the  feede :  For  the  promife  was 
 made  thus  to  the  feede3<j0^hath  promifed  that' 
 he  (houldbee  aKing,aPrieft,and  a  Prophet, 
 /  have fworne  faith  hc^ythou  art  a  Priejlfor  ever^ 
 after  the  order  of  Melchifedech :  Againe  ,  /  will 
 give  unto  him  the  Kingdome  of  David.  Thus  the 
 promifes  come  after  in  the  Old  Teftament:  So 
 the  promife  is  made  to  thefeede,and  againe,it 
 is  the  feede  that  bleffeth  him.  This  is  the  pro- 
 mife. 
 
 Now  for  theCondition  that  GOD  required 
 of  Abraham ,  it  was  this ,  Thou  fhalt  belceve 
 this,thou  (halt  beleeve  that  fueh  a  Mtfftah  fliall 
 bee  fent  into  the  World :  Art  thou  able  to  be- 
 leeve this  ,  Abraham  >  Hee  anfwers,Yes.Well.> 
 faith  the  Z,<?r^,  I  will  put  thee  to  the  tryall,  I 
 !  will  fee  whether  thou  canft  beleeve  this  or  no  h 
 |  and  withall,I  will  give  thee  a  figne  orevidence 
 J  that  I  am  able  toperforme  it :  Saith  he  , 1  will 
 !  give  thee  a  Sonne :  It  is  true,thou  art  as  a  dead 
 I  Man,  thou  art  almoft  a  hundred  yeers  old,and 
 the  Wombe  of  Sarah  is  dead :  I  will  promife 
 thee  a  Sonne ,  Arc  thouable  to  beleeve  it  ?  A- 
 \  gaine,thou  feeft  the  Land  of  Canaan ,  thou  haft 
 I  notonefootinit,I  will  give  this  Land  in  the 
 length  and  breadth  of  it,  for  thy  pofieflion: 
 Art  thou  able  to  beleeve  this  ?  Saith  the  Texr, 
 
 Abraham 
 
 357 
 
 i.Thc  condi* 
 tionoftheco- 
 venant  which 
 
Gcncf.:^4« 
 
 Vcrf.*. 
 
 55S  O  F    T  H  E 
 
 Abraham  did  belceve ,  and  G od  accounted  that 
 Faith  of  his  for  righteoufne{fe,that  is  heaccep- 
 ced  him  for  it-  For  thatFaith  he  reckoned  him 
 a  Man  fie  to  make  a  Covenant  withall ,  hee  ac- 
 counted him  a  righteous  pcrfon-,that  is,he  was 
 willing  to  enter  intoc  ovenant  with  him,becaufe 
 hee  beleeved  him.  Beloved  ,  this  was  not  di- 
 rc&Iy  the  beleeving  of  the  Mejftab  (  hee  did 
 intend  theMeJJixh)but  it  was  the  beleeving  that 
 hee  fliould  have  a  fonne.  You  fee,  the  Text  is 
 pMne,Gen.i  5. when  God  had  faid  to  Abraham, 
 that  hee  would  bee  his  exceeding  great  reward, 
 faith  Abraham,  Igoe  childlefje,and  the  Steward  of 
 my  houfe  will  bee  mine  heyre.Saith  the  LORD  to 
 him,Verfe  4.  This  Man  JhaU  not  bee  thine  heyre, 
 but  one  that  fyall  come  out  of  thine  owne  bowels  jh  all 
 be  thine  heyre.  Goe  looke  upon  the  Starres,  if 
 thou  bee  able  to  number  them,  then  thou  (halt 
 number  the  feede  that  thou  {halt  have,  Saith 
 the  Text,Vejf.£.  Abraham  beleeved,  and  hee  ac- 
 counted that  to  him  for  righteoufnejfe.  S  o  like- 
 wife  hee  faid  in  the  Verfes  following,  againe 
 hee  faid,/  am  the  Lord  that  brought  thee  out  of 
 Vr  of  the  chaldees  ,to  give  thee  this  Land  to  inherit 
 it.  So  J?doved,this was  the gromife.  Now,when 
 Abraham  had  beleeved  this,  faith  the  LORD 
 to  him  .  This  Faith  of  thine,  that  is  to  fay,not 
 this  particular  a&,by  which  thou  beleeveft  that 
 thou  {halt  have  a  fonne,  that  fhall  be  thine  im- 
 mediate heyre ,  but.  that  habit ,  that  Grace  of 
 faith,that  beleeving  difpofition  in  thee,where- , 
 by  thou  are  able  to  beleeve  this  promife ,  faith! 
 
 he,' 
 
 m+ 
 
 .jMI.     TJI 
 
Ne  w  Covenant. 
 
 3*9 
 
 hee3with  the  fame  Fail  h  thou  alfo  beleevcit  the 
 promife  of  the  Mejjiab  3  that  a  certaine  f  eede 
 fhall  be  given  thee3m  whom  all  the  Kations  of 
 die  Earth  (hall  bcebiefled.  Saith  be3this  Faith 
 of  thine  I  take  for  the  condition  of  the  Covenant 
 on  thy  part,  I  will  for  this  reckon  thee  righte 
 oiis,  I  will  account  thee  as  a  Man  fit  to  b^e  en- 
 tred  into  Covenant  withall.  Againe,  the-  Lord 
 tryed  him  afterward  3  when  Ifaac  was  grownc3 
 ver.a2  .Goe3faith  he3and  kill  thy  fonne :  wc  fee 
 Abraham  was  able  to  keepe  it ,  hee  went,  and 
 meant  to  have  done  it  in  good  earned;  fo  there 
 was  the  fame  ground  for  beleeving  now.  that 
 there  was  before  :  For3  faith  hee3  GOD  could 
 have  raifed  him  from  the  dead3when  I  had  kil- 
 led him3afwell  as  make  mee3  when  I  was  dead3 
 and  Sarahs  wombe  3  when  that  was  dead  3  to 
 bring  forth  a  fonne :  G  o  d  can  afwell  ray fe  him 
 from  the  dead3as  hee  could  give  him  mee  from 
 a  dead  wombe  at  firft.  Wee  fee  that  God  upon 
 this  renewes  the  Covenant  againe3and  renewes 
 it  with  an  Oath,  Sure3faith  he3 1  will  performe 
 my  covenant  fince  I  fee  that  thou  beleeveft3and 
 feareft  mee3and  preferred  me  before  thine  one- 
 Iy  forme :  Thefe  are  but  the  Concomitants  of 
 his  Faith.  So  that  it  was  this  ^Qioi  Abraham, 
 by  which  hee  did  beleeve  the  promife  of  God, 
 that  made  him  partaker  of  the  Covenant. 
 And  if  you  aske  now  what  is  the  conditi- 
 on that  makes  everie  Man  partaker  of  this  Co- 
 venant of  Grace  ?  It  is  nothing  but  onely  I 
 Faith3  abilitie  to  beleeve  it3that  GOD  would  I 
 
 Dd  fendl 
 
 The  ground  of 
 
 Abraham  iiiih. 
 
5<5o 
 
 O  F      Th  E 
 
 All  other  pro- 
 
 m  ;es  are  ac- 
 complished in 
 Chrift. 
 
 fend  fuch  a  Mejsiah ,  before  the  Law  3  and 
 that  hec  hath  exhibited,  andfenthimfince: 
 Foryoumuft  know  this  3  that  all  the  promifes, 
 the  very  giving  of  Jfaac,ihe  giving  of  the  pro- 
 mifed  Land,all  thefe  were  but  fhaddowes,as  it 
 were,  of  the  great  promife,  of  themaineCo- 
 venant  in  CHRIST.  So  likewife3thata&  of 
 Abrahams  faith3whereby  hee  beleeved  that  hee 
 fhould  have  a  Sonne3and  beleeved  that  G  O  D 
 would  give  his  Children  pofleffion  of  that  land 
 where  hee  had  not  a  foote  3  but  was  likewife  a 
 branch  ,  and  a  fhaddow  3  and  a  pledge  3  as  it 
 were,of  the  maine  ad  of  Faith^whereby  he  be- 
 leeved the  promifedfeed  (houldbc  given  him^ 
 in  whom  hinifelfe  D  and  all  the  Nations  of  the 
 Earth  fhould  beeblefTed.  So  when  wee  have 
 found  out  this3what  the  condition  isy  that  God 
 requires  of  every  man  to  bee  made  partaker  of 
 his  Covenant ,  It  is  nothing  but  to  beleevc  in 
 GOD;  that  isyGod  faith3 1  will  give  my  Sonne 
 to  you  ■  To  us  afdnneisgi<veny&c.  that  fliall  bee 
 the  prornifed  feed3and  i  will  make  him  a  King, 
 aPrieft,  and  aProphet,  to  blefleyou- Hee 
 fhall  give  you  remiflion  of  finnes3&c.  He  fhall 
 teach  you  and  inftruft  you  to  mortifie  your 
 lufts3  and  fhall  make  you  partakers  of  his 
 Kingdome ;  Hee  fhall  make  you  heyres  5  and 
 fonnes-  This  is  a  very  great  promife  3  Can  you 
 beleeve  this  >  If  a  Man  will  but  beleeve 
 GOD  now  3  it  makes  him  partaker  of  the 
 Covenanr3this  puts  him  within  the  Covenant: 
 You  will  fay3  this  is  very  ftrange  j  How  /ran  it 
 
 bc5 
 
 Note* 
 
N 
 
 EVV 
 
 Co 
 
 VINANT, 
 
 ?<5l 
 
 bee  3  that  fo  fraall  a  condition  as  this ,  that  to 
 beleeve,  fhould  make  a  Man  partaker  of  the 
 Covenant  ?  That  upon  which  all  the  promifes 
 hang  initially  ,  is  nothing  but  beleeving.  You 
 lee  Abraham  did  no  more  but  beleeve  GOD, 
 when  hee  told  him  hee  fhould  have  a  Sonne, 
 you  fee  how  much  God  made  of  that :  So  it  is 
 wnh  us,if  wee  doe  but  beleeve  this,  God  will 
 make  as  much  of  it,hee  will  make  good  all  the 
 promifes  of  the  Covenant  to  us :  But,  I  fay,  this 
 hath  ncede  of  a  reafon,why  it  is  fufpended  one- 
 ly  upon  Faith ,  and  belicfe ;  The  reafon  is  this, 
 marke  it  well,  it  is  a  point  of  exceeding  great 
 moment. 
 
 Firft,  though  there  werfc  nothing  but  Faith, 
 yet  that  beleevicg ,  brings  with  it,  and  workes 
 fan£tification,  and  holinefle  of  life:  For  where- 
 as yon  might  objeft ,  May  a  Man  beleeve  this 
 promife,and  yet  walke  according  to  the  lufts  of 
 his  owne  ignorance,  and  fo  to  bee  made  parta- 
 ker of  the  Covenant  i  Let  him,  if  hee  can  be- 
 leeve truly,and  doe  this-  but  it  is  impoflible,lct 
 him  belceve,and  the  other  will  follow.  Behold 
 Abraham  hirafelfe  ,  (to  give  you  an  inftance 
 of  it )  hee  belee  ved  God,  and  it  was  accoun- 
 ted to  him  for  righteoufnefle^  I  fay,  it  was 
 enough  for  him  to  beleeve  GOD  :  For  that 
 drawes  after  it  inherent  righteoufnefle  of  (an- 
 difieation, and  holineffe  of  life :  For , (aith  the 
 Text,  Rom. 4.  Abraham  is  faid  to  beleeve 
 G  o  D,whcn  hee  faid  hee  fhould  have  a  fonne, 
 hee  gave  him  glory ,  that  is  the  ground,which 
 D  d  2  drawes 
 
 Why  Faith  is 
 the  condition 
 of  the  Cove- 
 
 nane. 
 
 T.'Rztfon. 
 Faith  dravreth 
 holmes  with  it 
 
%6i 
 
 ^ ow  faith 
 drawcs  other 
 graces. 
 
 lam. a. 
 
 Of     T 
 
 H  E 
 
 drawes  with  it  all  other  graces  after  this  man- 
 ner -Hee  thatbelceves  GOD3hath  a  good 
 opinion  of  him3hee  loves  him-  Hee  that  loves 
 him,muft  needes  bee  full  of  good  workes,  Be- 
 fidcs3hee  that  beleeves  him,  when  GOD  fhall 
 lay  to  him,  /  am  thy  exceedinggreat  regard  3  fee 
 that  thou  keepe  clofe  to  mee  3  thou  (halt  have 
 an  eye  upon  mee  3  and  walke  with  mee  from 
 day  to  day.  Let  a  Man  beleeve  that  God  is  Al- 
 {ufydent^  that  hee  will  bee  zSunneand  a  shield 
 to  him3and  his  exceedinggreat  reward>he  will  be 
 ready  to  doe  it.  Abraham  did  fo  3  when  GOB 
 called  him  from  his  Fathers  Houfe  3  and  from 
 his  kindred3hee  was  ready  to  doe  fb-  when  God 
 would  have  him  to  offer  up  his  onely  fonne3he 
 was  ready  to  doe  it:For  he  beleeved  Godjkic  be- 
 leeved  his  promife3and  his  ability  and  willing- 
 nefle  to  helpehim*  hee  beleeved  his  Almighty 
 power ,  and  therefore  whatfoever  Ged  bid  him 
 doe3hee  would  doe  it ;  he  preferred  God  before 
 his  owne  eafe,  before  his  owne  profit  3  before 
 his  onely  fonne  whom  hee  loved :  Let  any  Man 
 beleeve  as  Abraham :  did3and  of  ncceflity  it  will 
 produce  good  workes- Let  a  Man  beleeve  true- 
 ly3  and  truth  of  beliefe  will  bring  forth  truth 
 of  holinefle:  And  therefore  wee  hearewhat 
 Saint  lames  faithjam.  2 .  Abraham  was  justified 
 by  Faith  ;  It  is  true :  But ,  faith  hee  3  Abrahams 
 Eaith  had  workes  joyned  with  it  :  For  it  was 
 not  a  dead3a  counterfeit  Faith3buta  true  Faith, 
 and  being  atrueFaith3youfce3  Abrahamhad 
 workes  afwell  as  Faith:  For  when  GOD  bade 
 
 him 
 
Nev/  Covenant. 
 
 56? 
 
 him  offer  his  fonne,  heedidic  :  Was  not  that 
 an  exceeding  great  worke  ?  Saith  the  Apoftlei 
 there:  So  lay  I,  no  wonder  that  it  is  by  Faith, 
 that  the  LORD  requires  no  more  buttobe- 
 Jeeve  :  For  when  a  Man  beleeves3workes  will 
 follow,  it  will  breede  holinefle  of  life ,  let  him 
 beleeve  GOD  tp  bee  an  exceeding  g*eat  re- 
 ward  ,that  hee  is  a  Sunne and  a  Shield,hee  will 
 follow  GOD  wherefoever  hee  leades  him^Let- 
 him  beleeve  the  promife  of  G  O  D,whenhee 
 defcribes  himfelfe ,  hee  muft  needes  have  a 
 good  opinion  of  him,  and  love  him ,  and  bee 
 exceeding  fruitfull  in  good  workes ,  and  obe- 
 dience to  him  5  therefore  that  is  one  reafon  for 
 it. 
 
 A  fecond  reafon  of  it  is,becaufe  it  could  not 
 bee  done  by  obedience  to  the  Law  5  it  was 
 impoflibleto  have  made  the  fonnesof  men 
 partakers  of  the  Covenant  chat  way :  For  if  it 
 could  have  beene  done  by  the  Law  ,  and  by 
 the  Commandement ,  it  fhould  have  beene  • 
 but  the  LORD  tryedthatin  Adam\    hee 
 gave  Adam  a  Commandement ,  and  abilitieto 
 keepe  it  (  for  hee  made  him  perfe&ly  righteous 
 and  innocent  )  yet  Adam  did  not  keepe  it. 
 Put  the  cafe  that  GOD  fhould  have  tryed  him 
 the  fecond  time ,  and  have  given  him  a  Com- 
 mandement againe,  and  not  have  required  the 
 Condition  of  Faith ,  but  of  obedience  5  hee 
 would  have  broken  it,  as  hee  did  before  •  and 
 therefore  it  could  not  bee  by  the  Law ;  There- 
 fore it  muft  needes  bee  by  Faith ,  and  the  pro- 
 
 D  d  3  mifes 
 
 Nothing  but 
 Faith  could  be 
 the  condition 
 o(  the  Cove- 
 nant. 
 
^* 
 
 O  F      Th  S 
 
 Faith  waVes 
 I  the  premifes 
 lure  to  us. 
 
 Galau3.11. 
 
 %.Reafon. 
 Faith  beft  an- 
 swers Gods 
 Covenant. 
 
 mifes  9  othciwife  it  cculd  never  have  beene 
 lure.     ^<fci»  brake  it  ,  furely,if  hce brake 
 it  3  wee fiiould  have  broken it,if  ithadbeene 
 any  other  way  but  by  Faith :  And  therefore 
 wee  fee  what  the  Apoftle  faith ,  Calat.4}.  2 1. 
 Is  the  Law  then  again  ft  the  prcmife  $f  COD} 
 GOD  forbid  :  For  if  there  had  beene  a  Law 
 given  that  could  have  given  life  ,  furely  righteouf- 
 nejje  had  beene  by  the  Law:  If  Adam  had  ftood, 
 s  and  had  kept  the  Law,  and  if  men  could  have 
 entred  into  Covenant,  and  have  kept  it,  chrili 
 had  beene  fparcd ,  the  Covenant  of  Grace 
 had  beene  fpared  •  if  rightcoufnefle  had  beene 
 by  the  Law3therehad  needed  no  Meffiahy 
 there  had  needed  no  Covenant  of  Grace  $ 
 and  therefore ,  through  the  infrmitie  of  thejiefh^ 
 (  Adams  flefti,  that  would  not  keepe  the  Law, 
 and  ours  3  that  is  not  able  to  keepe  it)  there 
 was  no  other  way  to  make  mankinde  partaker 
 of  the  Covenant  of  Grace,but  onely  by  Faith, 
 bybeleevingG*?^  and  by  taking  the  promife, 
 and  the  gift  of  Righteoufnefie ,  through  Iefus 
 Chrijl :  for  it  could  never  elfe  in  likelihood  have 
 beene  fure  to  thefeede*  This  is  the  way  to  make 
 it  fure,  when  there  is  no  more  but  an  acceptati- 
 on required,  and  not  exa<5t  obedience  to  the 
 Commandemenr. 
 
 Thirdly ,  it  is  by  Faith :  Becaufe  nothing 
 elfe  can  anfwer  the  Covenant,  but  Faith  :You 
 fee,  the  Covenant  is  not  a  Comraandemenr3 
 Doe  this  and  live,  but  the  Covenant  is  a  pro-  j 
 mife ,  I  will  give  thee,  it  runnes  all  upon  pro-  { 
 
 tnife$,  * 
 
New  Covenant.        j    365 
 
 mifcs,  I  will  give  thee  afeede,  and.  in  that  feede\ 
 thou  {halt  bee  blejfed.  I  will  give  thee  this  goo  d 
 Land^&c.  So  that  the  Covenant  of  Grace 
 ftandr  on  G  O  D  S  part  all  in  promifes :  Now, 
 you  know  that  it  is  Faith  that  anfwers  the  pro- 
 mife :  For  the  promife  is  to  be  beleeved-  if  the 
 Covenant  had  flood  in  precepts  ,  and  Comman- 
 dernents  ,  and  rules  of  the  Law ,  then  it  muft 
 have  beene  anfwered  by  workes  ,  and  obedi- 
 ence, and  therefore  it  could  not  bee  by  obedi- 
 ence :  For  that  holds  aot  proportion,  there  is 
 not  agreement  betweene  them*  But  fince 
 the  Covenant  confifts  of  promifes  ,  that 
 muft  needes  bee  by  beleeving  ,  and  not  by 
 workes. 
 
 Fourthly  and  laftly ,  it  is  by  Faith  ,becaufe 
 the  Lord  would  have  it  by  free  Grace,  and  not 
 of  debt:  For,  if  the  LORD  (hould  give  a 
 Law  and  rules  to  men ,  and  promife  them  life 
 upon  it,  when  they  had  performed  the  worke, 
 they  would  challenge  it  of  debt:  No,  faith 
 the  L  O  R  D,  it  is  an  inheritance,  I  doe  not  ufe 
 to  deale  with  my  Children,  as  men  doe  with 
 their  fervants ,  that  I  (hould  give  them  worke 
 to  doe ,  and  when  they  havedqpe  it ,  I  fhould 
 give  them  wages,  then  they  would  come  and 
 challenge  it  at  my  hands  by  way  of  debt;  No, 
 faith  the  LORD,  this  is  an  inheritance,and  you 
 are  my  fonnes ,  and  you  (hall  have  it  given  you 
 freely ,and  given  you  as  it  becomes  a  Father 
 to  give  it  ,ib  you  (hall  take  ir  .  Therefore  that 
 it  might  bee  of  free  grace,and  not  of  debt,  it 
 
 Dd  4  is 
 
 Trc  Covcna»c 
 on  Gods  pa^t 
 
 Uf^romifcs, 
 
 4.7tiafon. 
 Faith  receives 
 ita>afreegift 
 
66 
 
 Of     T 
 
 H  fi 
 
 boafUng. 
 
 is  by  Faith  ,  and  nor  b)  workts.     Ard  that 
 is  added  3  like  wife  ,  if  it  had  beene  by  workcs, 
 men  would  have  beene  re^dy  tobo*ft,  and1 
 Faithcxcludcj    have  faid  5  I  have  done  this  ,  I  am  able  to 
 keepe  the  Law  ,  therefore  the  promife  of  eter- 
 nall  life  {hall bee  made  good  unto  mee,  I  fhall 
 receive  has  wages,  men  would  boaft  in  them- 
 felves  :  No,  faith  the  Lor  d,  no  creature  fhall 
 boaft  in  it  felfc:For  that  puts  every  Man  iurther 
 vfrom  the  L  o  r  d,  the  more  a  Man  ft  joyceth  in 
 Jiinifelfe ,  the  more  hce  (lands  upon  his  owne 
 bottome,the  more  heeis  divorced  from  God, 
 and  feparated  from  him :  But ,  faith  hee  ^Hee 
 I  that  rejoycetbjethim  rejoyce  in  theL  O  RD  :  For  I 
 j  that  fits  a  Man  for  the  L  O  R  D,  and  therefore  j 
 I  will  have  it  by  Faith ,  it  ("hall  not  bee  by  j 
 workes.     So  you  fee  now  what  is  the  Condi- l 
 tione  Surely ,looke  how  Abraham  was   made 
 partaker  of  the  Covenant ,  fo every  one  of  us 
 muftbee;  Abraham  was  made  partaker  of  it 
 by  Faith,fo  fhall  every  Man  bee  made  partaker 
 of  it  by  Faith,  and  no  otherwife.  Abraham  be- 
 L  eved  God  when  hee  had  a  promife ,  and  be- 
 caufe  hee  beleevcd  him5(i  ot  that  particular  aft 
 of  Faith  5bur)thar  grace  of  faith,  whereby  hebe- 
 lecvcd  this,  and  the  other  promifes  of  the  jidef 
 Jiah,  was  counted  to  him  for  righteoufnefle : 
 And  fo  for  this  caufe  ,  becaufe  wee  beleevethe 
 promifes  ,and  the  Covenant  of  Grace3therefore 
 the  L  o  »  o  accepts  us,  and  accounts  us  rightel 
 tus,  Ard  becaufe  this  feemes ftrange to  the 
 fonncs  of  men,therefore  we  fee  with  how  much 
 
 adoe 
 
New  Covenant. 
 
 3d7 
 
 TheConfirma- 
 tion  of  the  | 
 Covenant. 
 
 adoe  Paul  labours  to  make  it  gocd,what  ftrong 
 obje&ions  were  againft  it  in  all  times.  I  have 
 flic-wed  the  reafon :  Now  when  you  reade  Rom. 
 3 .  and  4.  and  Gal.  3 .  and  4.  you  may  know  the 
 better  the  meaning  of  thofe  places.  Well, you 
 fee  the  Covenant ,you  heare  that  there  is  fiich  a 
 C^f^^5feeondly3youfeethe  Condition  of 
 this  Covenant. 
 
 The  third  thing  is  the  confirmation  of  the 
 ..Covenant ;  when  a  Man  heares  that  God  will 
 vouchfafc  ib  much  favour  unto  mankinde ,  a 
 Man  is  ready  to  fay  as  Gedeon  did3alas^myfami- 
 j  ly  is  pore  in  ManajJ'es^  I  am  the  leaft  in  all  my 
 j  Fathers  Houfe.  And  who  am  I ,  thatfhould 
 1  bee  rayfed  uphirherto?  That  fuch  a  promife  as 
 .  this  fhou!d  bee  made  to  mee,that  I  fhould  goe 
 ;  and  favcljrael?  &c.  I  fay,  after  the  fame  man- 
 1  ner  a  Man  might  bee  ready  to  obje&.    Alas, 
 what  are  wee  the  formes  of  men,  that  the  great 
 G  O  D  of  Heaven  and  Earth  fhould  enrer  into 
 fuch  a  Covenant  with  us,that  hce  fhould  make 
 us  fuch  promifes  as  thefe,  that  he  fhould  make 
 us  heyres  of  the  World,  that  hee  fhould  bk-fle 
 us  in  that  manner ,  to  make  us  fonnes,  to  make 
 us  Kings  and  Priefts :  Saith  the  L  o  r'd  ,  I  con- 
 j  fefle  it  is  a  Covenant  that  needes  confirmation : 
 j  therefore  the  L  o  r  d  hath  confirmed  it  all  thefe 
 j  wayes.  The  L  o  r  d  hath  confirmed  it,  firft,  by 
 [  his  promifc.faith  hee^you  have  my  fure  Word 
 for  it-,  If  that  bee  not  enough ,  I  will  confirme 
 it  by  an  Oath,  and  becaufe  he  had  no  greater  to 
 fweare  by,hee  faith,by  my  felfe  have  I  fworne,  \  By  hif  oath. 
 
 that' 
 
 TheCovcnant 
 confirmed. 
 
 I. 
 
 By  Gods  pro- 
 mife. 
 
}<*& 
 
 By  the  bloud 
 
 ofChrift. 
 
 Galat.3»ij. 
 
 Hebr.?.* 
 
 4. 
 
 By  feales* 
 
 Oreumcifion. 
 
 PaffaoYcr. 
 
 Of  Th  e 
 
 that  I  will  make  it  good:  This  is  not  enough, 
 butheconfirmes  it  by  the  bloud  of  chrift  him- 
 fclfe  3  the  Mediator  ,fhall  come  ,  andconfirme 
 chisTeftament,  and  when  the  Teftament  is 
 confirmed  by  the  death  of  the  Teftator  ,  there 
 is  no  more  altering  of  that  •  faith  hee,  Galat.$. 
 A  mans  Tejtament  no  man  changeth  ,  after  once  it 
 is  confirmed  :  and  when  the  Teftator  is  dead, 
 Heb.1).  then  theTeftament  is  confirmed  :  So  ic 
 is  confirmed  by  the  bloud,  by  the  death  of  the 
 Teftator.  This  is  not  enough  ,  but  hee  hath 
 added  fealcs  unto  it ,  hee  hath  confirmed  it 
 likewifeby  them :  Saith  hee  ,  I -will  adde  the 
 feale  of  Circutncifion ,and  of  the  Pafleover.  Con- 
 cerning  Circutncifion,  faith  the  Z,0rd,Goe,and 
 circumcife  your  felves ,  and  when  I  fee  the 
 Circutncifion,  I  will  remember  my  Covenant, 
 and  make  it  good  to  you  •  that ,  as  hee  faid  of 
 the  Bow,hee  fettheBow  in  the  Cloud ,  faith 
 hee,  I  will  make  my  Covenant ,  that  I  will 
 never  deftroy  the  Earth  againe  with  Raine, 
 this  Bow  fhallbe  the  witneffe  of  the  Covenant, 
 and  when  I  looke  upon  it,  I  will  remember  my 
 Covenant-after  this  manner  are  the  fignes  and 
 feales  of  the  Covenant  j  Saith  hee,Circumcife 
 your  felves,  and  when  I  fee  that,  I  will  remem- 
 ber my  Covenant,  and  will  fpareyou ,  and  I 
 will  make  good  to  you  all  the  promifes  of  it: 
 So  likewife  the  Pafleover ,  faith  hee ,  See  that 
 you  keepe  it,take  theLambe,and  fprinckle  the 
 bloud,  &c.  Saith  hee,  when  I  fee  it,  I  will  re- 
 member  my  Covenant,  Where ,  Behvedyil&s 
 
 is 
 
 -a=  -B ij..      . 
 
New  Covenant. 
 
 \«9 
 
 is  to  be  obferved,  that  thefe  fignes  or  fcales  of 
 the  Covenant,not  onely  confirme  the  promifcs 
 on  Gods  part^but  they  fignifie  that  Faith.,  that 
 condition  which  is  required  on  onr  part :  For 
 when  the  L  O  RD  comes  and  lookes  into  his 
 Church,  and  fees  a  great  company  in  it ,  fees 
 his  Houle  full,and  he  comes  ,  and  askes,What 
 doe  you  in  my  Houfe  ?  What  doe  a  number  of 
 thofe  that  profefle  themlelves  to  bee  within 
 thecompafTe  of  the  Covenant  there  ?  Their 
 anfweris,zW,wee  beleeve,  wee  are  among 
 thofe  that  keepe  the  Condition.  If  you  be- 
 leeve, where  is  your  Circumcifion  ?  h  may 
 bee  you  have  the  outward  Circumcifion  of  the 
 flefh,  but  where  is  the  Circumcifion  of  the 
 heart  I  For ,  if  they  did  beleeve  indeede  ,  it 
 would  worke  a  change  in  the  heart,as  Faith,  I 
 told  you,  that  is  indeede  a  lively  Faith,  workes 
 a  change,  it  cuts  off  finfull  lufts,it  makes  a  Man 
 denie  himfelfe ,  and  cleave  to  God,  and  ferve 
 him  with  a  perfe<ft  heart.  So  againe,after  that 
 manner  doth  the  fecond  figne  of  the  Covenant^ 
 which  is  the  P ajfewer >whcn  the  L  O  R  D  fhall 
 aske ,  Doe  you  beleeve  ?  Yes  ,  here  is  the 
 fprinckling  of  the  bloud  of  the  Lambe,But 
 where  is  the  true  fprinckling  upon  the  heart  & 
 confidence?  Heereisthe  outward  Pafleover, 
 the  outward  profeflion ,  you  come  and  take 
 the  figne  and  the  feale,but  where  is  the  inward 
 fprinckling?  Therefore  you  fee  what  was  re- 
 quired in  the  PaiTeover-,  Saithhee ,  when  you 
 eatethe  Lambe ,  &c.  Have  you  tafted  of  the 
 
 fweet 
 
 The  fcales  of 
 the  Covenant 
 arc  figncs  of 
 our  faith. 
 
 Circumcifion 
 inward. 
 
 What  is  meant 
 
 I. 
 
 By  fprinckling 
 in  the  Pafle- 
 over, 
 
*?o 
 
 By  eating  the 
 Lambc. 
 
 By  going  out 
 of  Egypt. 
 
 4- 
 
 By  lowre 
 hearbs. 
 
 Rom.a. 
 
 By  cleaning 
 cut  kaven. 
 
 O  F    Th  E 
 
 fweet  of  the  Lambe,have  you  ever  tafted  of  the 
 iweetnefTe  that  is  in  Iefm  Cbrift,  lo  that  you  can 
 ovehim  y  and  delight  in  him?  Are  you  clad 
 like  thofe  that  went  out  of  Egypt,  with  their 
 itaves  in  their  hands  >and  their  feet  fhod  -,  that 
 is,are  you  ready  to  goe  out  of  Egypt,  that  is, 
 from  finne  and  wickednefle  ?  iromthcftate 
 of  unrcgeneracie.  wherein  you  were  before  ?  I 
 Againe,  have  your  Soules  tafted  of  thefowrej 
 hearbes  of  that  bondage  3  that  now  you  are  j 
 weary  of  all  the  bondage  of  finneandSathanJ 
 that  you  defire  exceedingly  to  goe  from  ir, 
 that  you  reckon  the  contrarie  condition  a  condi- 
 tion of  freedome>  wherein  you  are  willing  and 
 defirous  to  continue  ?  Saith  thcL  OR  D3when 
 I  Igoke  upon  thefe  fignes,  I  will  remember  my 
 Covenant  >  onely  fee  that  your  Circumcifion  be 
 not  in  the  Letter5as  wee  fee3£0/».2.but  fee  that 
 you  bee  circumcifed  in  your  hearts  y  that  there 
 not  onely  be  a  PafFeover,  but  fee  that  you  keepe 
 the  PaJJeover  withjinceritie  3  fee  that  all  Leaven 
 bee  cleanfed  out  of  your  hearts  y  that  is  3  that 
 your  hearts  be  emptie  of  the  dominion  of  eve- 
 ry finne  y  fee  that  you  have  tafted  of  the  fowre- 
 ncfleof  that  bondage,  that  you  bee  willing  to 
 bee  rid  of  ir3  fee  that  you  bee  willing  to  travell 
 out  of  Egyptjo  another^to  a  further  Countrey, 
 fee  that  this  be  reall3not  in  profeflion  and  fhew  J 
 bur  in  deede;  And/aith  the  L  O  R  D,l  will  re- 
 member my  Covenant  3  and  thefe  are  the  con- 
 firmations of  the  Covenant 3  faith  the  LoRD3you 
 fhall  not  neede  to  doubt  it ,  I  have  fworne3it  is 
 
 repeated  j 
 
New  Covenant. 
 
 57 " 
 
 repeated  //e£r.6.Befides ,  it  is  confirmed  with 
 bloud  5  with  the  death  of  the  Teftator  3  and 
 there  is  none  that  alters  the  will  of  the  dead3 
 when  hee  is  dead  they  adde  nothing  to  it  3  nor 
 take  nothing  from  it:  BefidesJ  have  confir- 
 med it  with  feales  3  and  therefore  it 
 ftands  unalterable.  Thefe  three 
 things  wee  have  obferved 
 now  in  this  Covenant. 
 
 Hebr,6» 
 
 K 
 
';/5 
 
 THE 
 
 TWELFTH 
 
 S  ERMON. 
 
 Genesis    17.  t. 
 
 And  1  mil  make  my  Covenant  between*  mee  and 
 thee. 
 
 Ou  have  heard  what  the  Cove- 
 nant is  in  the  general!. 
 
 The  fourth  thing  is ,  What 
 the  particular  branches  5  and 
 parts3or  gifts3and  privilcdges  of 
 this  Covenant  are3and  thofe  wee 
 will  redace  to  thefe  three  heads. 
 
 Kow  the  three  parts  of  the  Covenant  are  an- 
 fwerable  to  the  three  Offices  of  C  h  r  t  s  t.  For3 
 wee  told  you^it  is  C  h  r  i  s  t  himrelfe<)to  whom 
 thepromifes  are  immediately  made; hee  is  a 
 Priefl^a  King5and  aProphet}it  is  he  that  makes 
 
 good 
 
 4* 
 
 The  parts  of 
 1  he  Co  vena  at 
 three. 
 
 ^^^.j, 
 
*7+ 
 
 The  excellen- 
 ce of  Chrifo 
 Pricfihood, 
 
 Hebr.is.5i. 
 
 Nete\ 
 
 Of  T h  e 
 
 good  all  the  parts  of  the  Covenanted  he  doth  ; 
 it  according  to  all  his  three  Offices  5  Remiflion  | 
 of  finnes5he  gives  as  a  Prieft  :  the  other  Priefts  I 
 were  but  afnaddow  of  this  Priefthood  of  I 
 ChriftJiCQ  is  the  great  HighPrieft,that  is  belyy  j 
 and  harmelejfe^and  unde filed ,  that  is  higher  than  I 
 the  Heavens  y  the  great  High  Prieft  ,  that  is  en-  \ 
 tred  (faith  the  Text)  into. the  very  Heavens  them- 
 felves^  hee  that  fits  at  the  right  hand  of  Cod  ,  and  j 
 is  now  prefent  with  him  •  hee  that  is  not  cntred 
 in  by  the  blond  of  Bulls  ,  and  of  Goats  ,  but  by  his  \ 
 ovpne  bloud.  This.is  fuch  a  high  Prieft  as  is  able 
 indeede  to  give  remiflion  of  finnes,  and  there- 
 fore faith  the  Apoftle,  Hebr.  10.22.  Seeing  wee 
 have  fuch  a  high  Prieft,  doubt  not,  but  now  come 
 withfullaffuranceof  Faith  ,  when  you  fee  fuch 
 an  High  Prieft  as  this :  If  they  were  able  to  be- 
 leeve,  that  had  but  aweake  Man  to  bee  their 
 Prieft^before  the  comtning  of  chrift,  that  offe- 
 red for  his  owne  finnes,  afwell  as  for  the  finnes 
 of  others ,  that  often  repeated  his  Sacrifice, 
 that  had  but  the  bloud  of  Buls  and  Goats,that 
 did  but  enter  into  the  Tabernacle-  faith  hee, 
 when  you  fee  lefm  chrisJ  hirafelfe  come  3  that 
 hath  no  finne  of  his  owne,that  offered  one  per- 
 fed  Sacrifice  that  hee  needes  not  to  repeate, 
 that  entred  not  into  the  Tabernacle  y  but  into 
 the  Heaven  itfelfe,  that  did  this  with  his  owne 
 bloud,  andnot  with  the  bloud  of  Beafts ,  faith 
 hee,  drawneere  now , with  ajjurance  of  Faith: 
 that  is ,  Why  ftiould  you  make  queftion  now  ? 
 you  have  great  ground  of  affuring  your  felves, 
 
 that 
 
\ 
 
 New  Coven  ant. 
 
 m 
 
 a.  Part. 
 
 The  excellen- 
 cy of  Chrifts 
 Prophetical^ 
 Office. 
 
 that  your  finnes  fhalibee  forgiven  •  Now  you 
 may  tru  ft  perfectly  to  the  grace  revealed  through 
 him.  This  is  the  firft. 
 
 The  (econd  is ,  I  will  teach  you  knowledge, 
 and  that  hee  doth  as  a  Prophet-   you  fhaU  n0  Knowiedg^ 
 more  teach  every  Man  his  Brother  Jout  aUJhaHbee 
 taught  of  mee.  Beloved,  it  is  another  kinde  of 
 teaching  ,  when  the  Lord  teacheth  us  know- 
 ledge, than  that  is  that  wee  can  have  from  the 
 hands  of  men-  chrift  is  another  kinde  of  Pro- 
 phet ,  you  come  not  to  heare  him  fpeake ,  to 
 heare  him  teaching,  as  a  man  heares  other  Le- 
 ctures ,  where  his  undcrftanding  is  informed ., 
 but  hee  is  fuch  a  Prophet ,  as  enlightens  everie 
 Man  within  ,  that  comes  into  the  world  5  that 
 iSj  every  Man  that  is  enlightned ,  is  enligutned 
 by  him,hee  is  fuch  a  Prophet ,  as  baptizethy&u 
 mtk  the  Holy  Ghoft)  hee  is  fuch  a  Prophet  that 
 makes  mens  hearts  to  burne  within  them  when 
 hee  fpeakes  to  them-  fuch  a  Prophet  as  faith  to 
 Matthew ,  Follow  mee^  and  hee  doth  it :  Sach  a 
 Prophet  as  faith  to  his  Minifters ,  Goe  teach  all 
 Nations^  and  I  will  bee  with  you^ndi  will  make 
 you  able  Minifiers^  not  of  the  Letter ,  but  of  the 
 spirit^  there  is  no  Man,  in  the  world  can  fay 
 this5bnt  this  great  Prophet,and  this  is  the  Pro- 
 phet that  the  Lord  hath  rayled  up,  the  Prophet 
 that  he  promifed  hee  would  rayfe  another  like 
 MofeSy  that  great  Prophet,  that  fhould  teach 
 men  after  another  fafhion  than  all  the  Prophets 
 before  were  ever  able  to  doe.  And  that  is  the 
 fecond  part  of  the  Covenant. 
 
 Ee  *  We 
 
 |  —  ■    '  ■■  ii    in  ii  »      ii     .  mi      i»«  m  mu  ■  ■iumiii^    .mi,  m     im*«*m*»m  ,1411    wwnu. 
 
V* 
 
 o 
 
 H  S 
 
 2  C©r.S» 
 
 Chrifta^a 
 Prophet  tea' 
 cheib  us. 
 
 I. 
 
 To  know  £11 
 aright. 
 
 To  knowGcd 
 aright. 
 
 Wee  aiay  knew  many  ihirgs  ,but  it  is  a 
 hard  thing  to  know  as  wee  oi-ght  te  know.  It  is 
 faid  of  an  unregenerate  Man,  2  Corinth.  8. Hee 
 knowes  nothing  M  hee  ought  to  hew.  For  exam- 
 plcyhou  mayftknowfinne,  andknowit  mod 
 exa&ly^butif  this  doenotworke  upon  thy 
 heart  ,  if  the  fin  lye  not  exceeding  heavy  upon 
 thee^it  it  breed  not  in  thee  godly  ibrrow  tor  it, 
 if  it  doth  not  amaze  thee  ,  as  it  were,  with  the 
 filthineflc  and  vilenefle  of  it,it  is,  becaufe  tkou 
 doft  not  yet  know  it  as  thou  oughteft  to  know 
 it :  And  how  fhall  a  Man  doe  then?   Goe  to 
 Christ,  hee  is  the  Prophet,  that  is,  hee  teach- 
 eth  a  Man  to  fee  things  fo ,  that  his  heart ,  his 
 will  and  affe&ion  fhall  likewife  be  moved  with 
 it :  You  are  to  confider  the  Covenant  when  you 
 goe  to  the  Lord:  and  therefore  that  Man 
 that  faith  D I  can  looke  upon  my  fiane  With  dry 
 cyes,Ican  looke  upon  it,and  never  bee affe Qed 
 with  it3this  is^becaufe  he  is  taught  but  with  the 
 teaching  of  men  -,  hee  muft  remember  that  this 
 is  a  part  of  the  Covenant ,  and  God  hath  bound 
 himfelfe  by  an  Oath  to  performe  ir.  hsvs 
 chrift&s  he  is  a  Prophet  of  God  hath  fent  him  to 
 teach  thee  all  things  belonging  to  falvation  3 
 and  fo  to  teach  thee,that  thou  (halt  be  in  a  right 
 manner  affe&ed  with  ir. 
 
 And  fo  likewife  put  the  cafe  thou  know  God, 
 thou  feeft  him  in  his  attributes  ^thou  hearft  him 
 often  ddcribed,  and  art  able  to  defcribe  him  to 
 others  ,but  for  all  this,thou  findeft  not  thy  heart 
 affecltoned  toward  him  3  thou  feeft  not  that  ex- 
 __ cellcncy 
 
New  Covenant. 
 
 ccllency  and  beautie  that  is  in  him ,  fo  chat  thy 
 heart  is got  enamoured  with  him,  thoucanrt 
 not  fay  thou  loveft  himwith  all  thy  heart ^with  al 
 thy fide  $  with  all  thy  ftrength.VS/ 'hat  wilt  thou 
 doe  in  this  cafepGoe  toC^ni?3the  Prophet,and 
 befeech  him  that  he  would  teach  thee  to  know 
 the  zW^this  is  his  promife>  if  thou  pray  to  him,, 
 and  he  doe  not  doe  k3urge  him  with  this,it  is  a 
 part  of  his  Covenant  jhat  he  hath  confirmed  by 
 Oath,and  muft  doe  it,  and  be  aflured  of  this3if 
 we  feeke,and  be  earneft  with  him,he  will  teach 
 us  to  know  the  L  O  R  D,  and  to  know  him  fo, 
 that  wee  fhall  love  himwith  all  our  Soule,and 
 with  all  our  ftrength.  The  like  may  I  fay  of  any 
 thing  elfe. 
 
 Put  the  cafe  affii&ions  come  upon  thee,and 
 thou  bee  not  able  to  bee  patient  under  fiich  af- 
 flictions ,fuppofe  it  be  a  matter  of  dilgrace  and 
 difcredir,  that  fo  wounds  thee ,  that  thy  heart 
 cannot  bee  at  reft,  what  is  the  reafon  of  this  ? 
 Thou  called  to  minde,it  may  be,all  the  rules  of 
 patience,  that  fhould  teach  thee  to  beare  affli- 
 J  d:ions;  well,and  yet  thou  art  not  able  to  doe  it: 
 thecaufcis,becaufethoudoeft  not  yet  know 
 thefe  outward  temptations  3  thefe  outward  e- 
 vills ,  as  thou  oughteft  to  know  them ,  if  thou  | 
 diddeft,they  would  fcemefmallto  thine  eyes 
 finne  would  bee  an  exceeding  great  grief  e ,  but 
 thefe  would  bee  but  trifles  and  flea-bitings ,  in 
 comparifon  of  the  other :  Goe  to  Ch  rist  now, 
 and  befeech  him  to  (hew  thee  what  is  the  na- 
 ture of  thefe  outward  croffes  and  loffes ,  that 
 
 W7 
 
 Ee2 
 
 thou 
 
 3* 
 
 To  know  affli- 
 #ions  aright. 
 
378 
 
 Of   The 
 
 4- 
 
 Tokaowplea- 
 fures  aright* 
 
 3. Part  of  the 
 Covenant. 
 Ghrifts  Kingly 
 0ffiee3in  three 
 thing?. 
 I. 
 Jo  fubdue  fin- 
 full  lufts. 
 
 thou  may  ft  bee  taught  of  him  once :  Hee  is  the 
 great  Prophet  that  teachcth  aManfo,hcefo 
 prefents  things  in  their  owne  colours  to  the 
 under ftanding,  that  the  will  and  affe&ions  fol- 
 low and  apprehend  them  aright-  goetohim, 
 andbefeech  him  that  thou  maift  know  them  as 
 thou  oughteft,  and  thou  fhalt  finde  that  thou 
 {halt  be  able  to  .beare  the  greateft  crofle  with 
 patience  > it  (hall  bee  nothing  then  to  thee  3  it 
 will  appeare  to  bee  a  fmall  matter,  when  hee 
 hath  taught  thee  to  judge  aright,thou  fhalt  not 
 be  deceived  in  it. 
 
 So  likewifc,<for  pleafure,  when  a  man  findes 
 his  heart  fo  wedded  to  any  finfull  luft,to  any  e- 
 vill  haunt, wherein  his  heart  is  held  inordinate- 
 ly, that  it  canr*ot  divorce  it  felfe  from  it,  goe  to 
 Chrift)  hee  is  the  great  Prophet.  Thus  we  may 
 doe  with  the  reft.  This  is  the  fecond  part  of  the 
 Covenant. 
 
 The  third  part  of  the  Covenant  is,that  which 
 hee  will  performe  to  us,  as  hee  is  a  King,  and  it 
 confifts  in  thefe  three  things. 
 
 You  know  the  Office  of  a  King  is  to  guide 
 and  rule  -9  Kow,  if  thou  finde  thy  heart  unruly, 
 if  thou  finde  thy  feife  fubjedt  to  unruly  affefii- 
 ons,to  finfull  inordinate  lufts,which  thou  can  ft 
 not  mafter,it  is  a  part  of  his  Kingdome  now  to 
 kt  up  his  owne  government  in  thy  heart,  to  put 
 his  Law  in  thy  minde ,  and  to  write  it  in  thy  in- 
 ward parts,thatfo  thou  may  ft  bee  indeede  Tub- 
 led  to  the  Kingdome  of  chrift  in  a  willing 
 manner.    When  a  Man  fees  nothing  (as  wee 
 
 faid. 
 
— — — — . ■■ 
 
 New  Covenant.       |    yjy 
 
 faid  before)  but  the  outward  letter  of  the  Law3 
 hee  will  never  bee  fub  je^hee  will  never  yeeld  j 
 obedience^but  Christ  coaies  as  a  king  now 
 and  puts  an  inward  difpofition  into  the  tninde, 
 that  (hall  anfwer  the  letter  withour^and  fo  hee 
 makes  a  man  fubje&  to  his  government.  Belo- 
 ved3that  Phrafe  is  to  be  marked3#^,8.  i  o.faith 
 the  Lord,  I  will  put  my  Law  into  their  mi ndes  • 
 there  are  Lawes  out  of  mens  raindes ,  Lawes 
 without  that  every  man  may  fee-  but  it  is  ano- 
 ther thing  to  have  the  Law  put  into  a  mans 
 minderFor  example,this  is  theLaw without. 
 Thou  fhalt  love  theLord  thy  Godjvith  all  thy  hearty 
 with  all  thyfoule,  andwithall  thy  ftrengtkTo  an- 
 fwer which^you  ftiall  fee,De#*.jo,£. 1  will  cir- 
 cumcife  thy  heartland  then  thou  fhalt  be  able  to  love 
 the  Lord  thy  God  with  all  thy  heartland  with  all 
 thySoule,  and with  all  thy  jtrength  :  That  is,  I 
 will  put  this  affe&ion ,  or  this  Grace  of  Love 
 within  thy  heart ,  it  (hall  not  bee  without  one- 
 Iy3  but  I  will  put  it  within ,  that  there  (hall  bee 
 a  grace  within ,  a  habit  of  Love  within^anfwe^ 
 rable  to  the  Commandement  without :  This 
 is  to  put  the  Law  into  the  minde  :  You  know 
 Xhis  is  the  Commandement  of  the  L  O  R  D , 
 Toufballfeare  the  LO RD  >  andkeepehis  Or. 
 dt nances,  and his  Statutes  3  and  hisCommande- 
 ments  to  doe  them.  Well3  faith  the  L  O  R  D  ler. 
 32 .40.  I  will  make  a  Covenant  with  you:  And 
 what  will  I  doe  ?  /  will  put  my  feare  into  your 
 hearts.  I  will  not  onely  give  you  this  precept3 
 thauhou(haltlooke  of  without ,  Thou  fhalt 
 E  e  %  far* 
 
 Hcbr*8,xo. 
 
 TheLaw  with- 
 out and  within 
 the  minde* 
 
 Dcur^o*  rf. 
 
 Iorom.3^0; 
 
 m*m 
 
 mm 
 
?8o    \ 
 
 To  giveaVun* 
 
 dance  of  pea*  c 
 
 Spiritual* 
 peace  a  part  of 
 God>CoYc- 
 
 O  f     The 
 
 feare  mee  ,  and  keepe  my  Cemmandtments  :tm 
 I  will  put  the  affedhons  oi  feare  into  thy 
 heart  ,  there  it  {"hall  bee  ,  and  then  thou  fhalt 
 eafily  feare  mte  ,  and  keepe  my  Commande- 
 mentsjthou  (halt  feare  to  difobey  mee,  thou 
 (halt  feare  and  tremble  at  my  Word  ,  and  take 
 hcede  how  thou  doeft  any  thing  contrary  to 
 my  minde :  And  beloved  ,  when  this  is  done 
 indeede ,  hee  makes  us  Kings,  as  hee  makes  us 
 Prkfts  and  Prophets :  For  when  a  Man  is  thus 
 taught  ,  hee  is  a  Prophet  ,  other  men  neede  not 
 to  teach  him  ,  for  hee  is  a  fpirituall  man  then, 
 and  is  Me  to  judge  of  all  things  -3 1  (ay,when  this 
 government  is  let  tip  ,  and  the  Law  is  put  into 
 his  minde,when  it  is  put  into  his  inward  parts, 
 then  hee  makes  us  Kings :  For  when  men  have 
 fo  much  ltrength  within  them(elves,that  they 
 can  guide  and  rule  themlelves ,  and  walke  in 
 the  way  of  righreoufnefle,  now  they  are  made 
 Kifcgs,and  fuch  K;ngs  the  Lord  makes  all  thofe 
 that  come  to  him*  This  is  the  fir  ft  part  .of  his 
 Kingdom  e. 
 
 The  fecond  part  is ,  to  give  us  abundance  of 
 all  things ,  to  give  us  peace :  For  the  Office  of 
 a  King  3  (  you  know  )  is  to  keepe  his  people  in 
 peace,  as  it  is  (aid  of  Saul  y  hee  clothed  them 
 with  Scarlet :  That  is,hee  made  his  people  to  a- 
 botird  with  wealth,  and  peace,  and  ^uietntfle  : 
 this  il  e  /fr^dothiikewife,  and  it  is  a  part  of 
 his  fpmtuali  Kingdome.  Now  his  Kingdome 
 is  fpinruallj  therefore  the  niaine  worke  of  it  is 
 to  give  us  inward  pe^ce  and  joy.  You  may 
 
 have 
 
N 
 
 EVV 
 
 Cov 
 
 E  N  A  N  T. 
 
 )8l       I 
 
 have  troubles  in  the  World ,  but  my  Kingdeme. 
 is  not  of  this  world,  and  therefore  wee  are  not 
 Co  much  to  expeft  an  outward  worldly  peace 
 though  we  have  like  wife  a  promife  of  that,but 
 in  mee  you  fhall  have  inward  peace ,  faith  hee, 
 the Kingdome of  GO  D  is  in  righteoufnejfe ,  that 
 is  the  firft  part,  when  God  workes  righteouf- 
 nefTe ,  as  I  have  named  before.  The  fecond  is 
 Peace  and  joy,  fo  that  that  is  a  part  of  the  Cove- 
 I  nant,GW  promifed  inward  peace  and  j  oy,when 
 you  want  it,know,tbat  it  is  a  part  of  his  Cove- 
 nant,you may goe coGod,  and befeech him 
 to  fill  your  hearts  with  thtepeacetbjtpajfeth  un- 
 derstanding ,  and  with  this  joy  which  is  unfearch- 
 able  andglortow  5  Goe  and  befeech  him  to  en- 
 rich your  hearts  with  thofe  fpirituall  riches 
 that  belong  to  falvation.  This  is  a  part  of  his 
 Kingdome  ,and  that  which  heehatn  promifed 
 tous :  now  this  is  not  all,  buthe  hath  promifed 
 likewife  an  outward  peace ,  hee  hath  promifed 
 wee  fhall  be  hey  res  of  all  things  •  all  things  are 
 yours  :  hee  hath  promifed  outward  riches,  wt  e 
 are  hcyres  of  all  the  world :  So  that  it  is  like- 
 wiie  a  part  of  his  Covenant ,  when  a  Man  wants 
 any  outward  comfort,  any  outward  helpe,  any 
 bit  {Tings,  or  delivera  ce,he  may  goe  to  chriji, 
 that  is  the  King  of  ail  Kings,  as  hte  is  Lord  or 
 all  things3as  hee  himfelfe  is  heyre  of  all  1  hings, 
 and  beleech  him  to  grant  it  unto  him :  For  it  is 
 part  of  his  Covenant. 
 
 And  the  third  and  laft  is,  that  we  fna!  1  over- 
 come our  enemies ,  that  is  the  third  branch  o\ 
 Ee4      thi» 
 
 Outward 
 peace  a  part  of 
 Codi,  Cove- 
 nant, 
 
 3< 
 
 1  c  give  vi&e- 
 jyocr  aliour 
 enemies. 
 
J»»    \ 
 
 Luke  1.74- 
 
 Chrift  as  King 
 
 O  F      Th  E 
 
 this  Kingdome  •  And  that  which  was  promi- 
 sed to  Abraham  ,  thou  Jbak  fojftjfe  the  Gates  ef 
 thine  enemies  ,  when  hee  renewed  his  Covenant , 
 upon  the  offering  of  his  fonne ,  and  you  fhall 
 Rndeit^Luke  1. 74. repeated againe, this  is  the  , 
 great  promife  that  God  hath  made,  that  being 
 delivered  from  the  hands  of  all  our  enemies  ,  wee 
 might  fewe  him  in  righteoufneJJ'e  and  holinejfeall 
 the  dayes  of  our  life.  Now  as  this  Kingdome  is 
 Ipirituall,fo  theehiefe  part  of  this  kingdome 
 eyercommctbl  I  ftands  in  overcomming  our  fpirituall  enemies* 
 *•  and  therefore  you  may  challenge  this  Covenant 
 
 Spintttdl  ene-    at his  hands  ^  whcn  you  arc  tQ  wreftle  with  Sa- 
 
 than  3  or  any  temptation  or  luft ,  L  O  R  D,  haft 
 thou  not  laid  that  thou  wilt  deliver  mee  out  of 
 the  hands  of  all  mine  enemies  ?  Is  it  not  a  part 
 of  thy  Covenant  ?  But ,  beloved  ,  that  is  not 
 all  neyther,there  is  a  promife,and  that  is  a  part 
 of  the  Covenant  like  wife,  that  wee  (hall  over- 
 come our  outward  enemies,  thou  (halt  pofleffe 
 the  gates  of  thine  enemics-fo  farre  as  it  is  good 
 for  us,asfarre  as  GWfees  it  meet,hee  difpofeth 
 thefe  in  a  different  manner^butyet  it  is  a  part  of 
 the  Covenant ,  and  therefore  a  man  may  goe 
 and  challenge  it  at  G  OD  S  hands- LoRD,if  it 
 be  goodjif  it  be  fir,and  meet  for  me  to  have  it, 
 thou  haft  promifed  ir,  I  fhall  have  vi&ory  over 
 themalfo.  Sonowyou  fee  what  the  Covenant 
 is  :  But  now  there  is  one  mainegenerall,tbat 
 likewife  is  a  branch  of  this  Covenant ,  that  is  ge- 
 neral! to  all  the  three ,  t  hat  is  the  giving  of  the 
 Spirir^it  is  a  branch  of  the  Covenant^  wee  fee 
 
 Ioel 
 
 Outward  ene- 
 mies, 
 
Navv  Covenant. 
 
 38? 
 
 E%44'*» 
 
 Aa.i; 
 
 Udi.  which  is  repeated  ABs  z.  I  willpowre\ Iocl  *. 
 out  myfpirit  upon  allfefh  in  thefe  dayes ,  and  jour  l  ^*x* 
 young  men  [ball  fee  vifans  ,  &c.  Beloved,  kno w, 
 that  this  was  a  part  of  the  Covenant  that  was 
 made  with  Abraham.  It  was  exprefled  to^- 
 braham  in  generally  /  willblejje  thee  :  afterwards 
 there  were  feverall  branches  of  it  ,  now  one 
 thing  was  exprefled  as  a.  part  of  the  Covenant, 
 and  then  another,  Among  the  branches  ,  this 
 waf  one  ,  /  willpowre  out  my  spirit  upon  allflejh, 
 which  is  that  which  you  have  likewife  Efay  44. 
 3.  I  willpowre  out  my  Spirit  as  water  upon  the 
 drie ground  j  and youfhall grow  as  thegrajfe  ,  and 
 as  the  Willow  by  the  Rivers  of  water.  Whereof 
 that  this  is  the  meaning,  Peter  makes  it  good, 
 AH.  i.  And  fo  likewife  the  great  promife  that 
 our  Saviour  chrijt  made  to  them  was,/  willbap- 
 tizeyouwhh  the  Holy  choft ,  this  promife  was 
 made  before  hee  departed  in  the  flefh ,  but  it 
 was  fulfilled  after ,  when  hee  powred  forth  his 
 Spirit.  Beloved,this  is  that  great  part  of  the 
 Covenant,  that  which  comprehends  the  life  of 
 all  the  other  three,  that  which  makes  us  to  doe 
 all  the  reft ,  that  which  makes  us  Kings ,  and 
 Priefts ,  and  Prophets,  this  powring  out  of  the 
 Spirit  upon  us,  even  as  chrift  himfelfe  was  an- 
 oynted  with  the  fpirit  without  meafure ,  that 
 he  might  be  able  to  teach  us,that  hee  might  be 
 a  Prophet,  a  King,  and  a  Prieft,that  which  en- 
 abled him  to  performe  all  thele  Offices,was 
 the  effufion  of  the  Spirit  upon  him  without 
 meafure  :  That  which  makes  us  able  to  bee 
 
 partakers 
 
 The  giving  of 
 the  Spirit  a 
 pact©f  Go«J$ 
 Covenant, 
 
*H 
 
 f.Gbjedions 
 agamlt  it. 
 
 uObjcSti 
 
 Of  Th  e 
 
 Ihc    prcDoifes 
 are  rot  tc  the 
 cbtdience  et 
 tkcLaw* 
 I* 
 The  Law  was 
 attcr  the  prc- 
 
 j  Bceaufe  wee 
 cannot keepe 
 the  taw. 
 
 partakers  of  thofe  three  parts  of  the  Covenant ; 
 i3  likewife  the  fame  Spirit,where with  wee  are 
 anoyntcd  according  to  ourmeafure.  So  much 
 i  hall  ferve  for  this,  namely  what  the  particular 
 j  ranches  ,and  parts  and  priviledges  ot  the  Co- 
 venant are. 
 
 The  firth  and  laft  is,  the  Obje&ioas  that  arc 
 made  againft  this  Covenant.  There  were  two 
 great  Objections  that  Paul  every  where  met 
 with  (for  our  fcope  is,that  when  we  put  all  this 
 together,  that  wee  have  delivered  about  this 
 Covenant ,you  may  rcadeat  leafure,£0/«.3.&  4. 
 and  Gal.  3 .  and  4.  and  all  the  promiies  made  to 
 Abraham^  and  when  you  have  this,  before  you, 
 you  will  bee  able  then  to  underftand  it )  I  lay, 
 there  are  two  great  Obje&ions  thai  Paulevery 
 where  met  with. 
 
 The  one  is  from  the  Law .  Is  it  not  faid  eve- 
 ry  where  ,thofe  that  obey  the  Commandement 
 fnalllive  ,  and  everie  promise  is  made  ftill  to 
 them  that  feare  the  LORD,  and  keepe  his 
 Commandemcnts  ?  And  therefore  it  is  by.tke 
 Law. 
 
 Nay,  faith  the  Apoftle9Galat.  3.  it  is  impof- 
 fible  that  it  fhould  be  by  the  Law  :  for  the  Law 
 was  given  430.  yeares  after-  the  promife  and 
 Covenant  was  eftablifhed  with  Abraham  long 
 before  it;  It  cannot  bee  now,  that  that  which 
 ccmes  after,  can  difanull  that  which  went  be- 
 fore .  But  belides  there  is  another  great  reafon, 
 and  that  is  this  •  faith  the  Apoftle  ,  you  were 
 never  able  to  keepc  ihe  Law,  you  could  never 
 
 bee 
 
New  Covenant. 
 
 *fc 
 
 bee  faved,  if  you  would  have  it  by  the  Law ,  to 
 what  end  is  the  Law  given  then?  By  reafon  of 
 tranfirreffion ,  that  you  might  learne  to  know 
 how  impoffiDle  it  is  for  you  to  come  to  God,  to 
 bee  partaker  of  the  Covenant  any  other  way 
 than  by  Faith .  Saith  hee ,  you  might  remem- 
 ber that  AdamjN\itn  hie  was  in  innocency  and 
 perfe&ion ,  was  much  ftronger  than  you  ,  yet 
 did  not  keepe  che  Law  y  but  ,  becaufe  that  was 
 eafie  for  people  to  forget ,  the  Law  was  given 
 againe  by  Mofes  upon  Mount  Sinai ,  that  the 
 L  o  r  d  by  that  meanes  might  re-minde  you  of 
 the  Commandement ,  and  of  your  finnes,and 
 of  the  curfe  belonging  to  you ,  and  therefore  , 
 faith  hee ,  when  the  Law  was  delivered,  it  was 
 fo  terrible  ,  that  Mofes  himfelfe  did  tremble- 
 and  therefore  faid  the  People,  LO  RD^doe  not 
 thou fpeake  to  m  any  more ,  deliver  not  the  Law 
 to  us  any  more ,  but  let  Mofes  come ,  and  bee 
 as  a  Mediator  betweene  us,  let  him  lpeake :  For 
 we  are  not  able  to  fee  thefe  fires,theie  burnings 
 wee  are  not  able  to  fee  this  and  live.  The  mea- 
 ning of  it  is  this,the  Lawjf  any  man  bcke  on 
 it,it  is  fo  terrible ,  when  Go d  comes  to  fpeake 
 to  a  Man  in  his  Law ,  and  in  his  Commande- 
 mentSjthat  there  is  nothingtobeexpc&edbut 
 death :  That  fame  fcarefnlnefle  at  Mount  Sinai y 
 was  but  onely  an  exprefifion  of  that  feare  which 
 the  Law  of  God  puts  upon  every  Mans  confer- 
 ence. And  therefore  when  the  People  then  de- 
 fi  red  a  Mediator,  that  might  fpeake,  and  that 
 GOD  might  fpeake  no  more ,  another  thing 
 
 was 
 
 The  end  of  gi« 
 ving  the  Law. 
 
 What  the'terS 
 routs  at  che  gi- 
 ving of  the 
 
 Law,Jdid  %ni= 
 
&6 
 
 0b}e8. 
 
 ThcCovenant 
 
 of  grace  dea- 
 th ed  with  tht 
 
 Ccrca  oniaU 
 Law. 
 
 Simile* 
 
 Of  Th  e 
 
 was  fignifiedby  it,  that  no  man  is  able  to  come 
 lO  God  by  yeelding  obedience  to  the  Law ,  but 
 heemuft  needes  have  a  Mediator  to  goe  be- 
 tweenetfodfandhim. 
 
 The  other  obje&ion  is  from  the  Ceremo- 
 nies of  the  Law;  they  were  ready  to  fay ,  We 
 have  aPrieft,wee  have  Sacrifices,wce  have  di- 
 vers wafhings  andRites,&c.  Wee  were  wonc 
 to  bee  laved  by  them  ,  Why  may  wee  not  fo 
 (till? 
 
 The  anfwer  to  it  h ,  That  thefe  were  but  the 
 oldncfleof  the  letter-  for  indeede  all  thefe  did 
 but  cloath  the  Covenant  of  Grace  •  the  Cove- 
 nant of  Grace  was  delivered  to  the  Jewes- ,  the 
 Ceremonies didindcede  butfet  it  out,  they 
 were  but  Types  and  fhaddowes  y  by  which  it 
 was  exprefled  to  the  Jewes :  the  Jewes,  by  rea- 
 fon  of  their  ignorance,  were  not  able  to  fee  the 
 bodie  for  the  clothes ,  they  were  not  able  to  fee 
 the  fignificationof  the  fpirit  for  the  Ietter,they 
 were  not  able  to  fee  the  Sword  for  the  (heath, 
 the  kernell  for  the  ihell-  that  is,  they  could  not 
 fee  Christ  himfelfc^  the  inward  promifes,  but 
 ftucke  in  the  outward  barke  andrinde  of  Cere- 
 monies3in  the  {hell  of  thera,and  fo  they  became 
 unprofitable  -,  but  indeede  thofe  Rites  did  no- 
 thing but  cloathe  the  Covenant  of  Grace,  and 
 let  it  forth  to  them.  So  much  (hall  ferve  for  the 
 difpatching  of  thefe  five  things. 
 
 Now  hence  you  fee  how  thofe  difficulties 
 may  bee  anlwered ,  that  I  mentioned  before. 
 For  example,  it  is  faid,  thefromife  is  made  to  the 
 
 feede, 
 
Nevy.Covenant, 
 
 3  87     } 
 
 feede  ,  yet  the  promife  is  made  to  us  ,  and  yec  a- 
 gaine  the*Covenant  is  made  with  Abraham: 
 How  can  all  thefeftand  together  ?  The  pro- 
 mifes  that  are  made  to  the  feed3that  is  to  cbrift 
 himfelfe ,  thofe  are  thefe  promifes :  Thoufhalt 
 bee  a  Priejlfor  ever^andl  mil  give  thee  the  King- 
 dome  of  David,  thou  fhalt  fit  in  that  Throne^ 
 thoufhalt  bee  a  Prince  of  P  eace^and  the  govern- 
 ment fhalbe  upon  thyfhoulder^  likewife  thou  fhalt 
 be  a  Prophet  to  my  People  ,  thou  fhalt  open  the 
 prifon  to  the  Captivejhou  fhalt  be  anoynted?&c. 
 and  then  fhalt  goe  and  preach  to  them :  Theft 
 are  the  promifes  that   are  made  unto  the 
 leede. 
 
 The  promifes  that  are  made  to  us  ,  though 
 they  bee  of  the  fame  Covenant,  yet  they  differ 
 in  this  j  the  a&ive  part  is  committed  to  the 
 Mefiiah ,to  the  feed  it  felfe-  but  the  paffive  part, 
 thofe  are  the  promifes  that  are  made  to  us-  Tott 
 fhall  be  taught ,  you  (hall  bee  made  Prophets  , 
 likewife  you  fhall  have  yourfinnes  forgiven, 
 you  {hall  have  the  erTe&  ef  his  priefthood  made 
 good  unto  you,  you  fhall  bee  fub  je&  to  his  go- 
 vernment^ an  inherent  righteoufneffe  that  he 
 (hall  worke  in  you,for  you  ftialbe  made  Kings  : 
 So  the  promife  is  made  to  us, 
 
 H  ow  is  the  promife  made  to  Abraham  >  For 
 it  is  laid,  In  thee  all  the  Nations  of  the  Earth  fhall 
 be  blejfed. 
 
 The  meaning  of  it  is,  they  are  derivative 
 promifes,the  primitive  &  Ori'ginall  was  made 
 tola  s  v  s  Christ  :  But  why  it  is  faid  then, 
 
 that 
 
 What  promi. 
 fes  are  made 
 toChrjft; 
 
 The  promifes 
 made  to  us 
 pa  (five* 
 
 Ndte. 
 
#% 
 
 Of  The 
 
 Child  of  Aba- 
 ta,\vhatf 
 
 a1  that  partake 
 of  Chnft,  deri- 
 ved  trom3or 
 grafted  into 
 
 Rom.n.17. 
 How  the  Gen- 
 tiles receiv;- 
 the  promil$in 
 
 that  in  Abraham  all  tht  Nations  of  the  Earth  fhall 
 beebleffedl  The  meaning  of  it  is  this  3  there 
 was  none  that  ever  was  partaker  of  the  promi- 
 fes^but  the  children  of  ^^k^and  therefore  | 
 they  were  derived  from  Abraham  to  all  the  men  I 
 in  the  world  befides,that  ever  have  becne  fince. 
 Now  what  it  is  to  bee  a  Childe  of  Abraham  Z  \ 
 Not  to  bee  borne  of  Abraham  according  to  the 
 flefh,  but  to  bee  like  Abraham :  You  are  the  chil- 
 dren of  the  Devill:  Why  ?  You  are  like  him. 
 So  that  ill  that  have  Faith,are  the  Children  of 
 Abraham  :  but  more  is  meant  than  that ;  I  fay, 
 all  that  doe  partake  of  this  promifed  Mejliah, 
 are  derived  from  Abraham^ ther  derived  from 
 him^or  ingrafted  intohim,one  ofthefe  two*  all 
 that  were  faved  before  the  comming  oFchriff 
 were  eyther  fuch  as  defcended  from  him  3  or 
 were  ingrafted  into  the  fame  Nation.  But  what 
 doe  you  fay  of  the  Gentiles,  that  are  now  come 
 in?  How  doe  they  receive  from  AbrahamtHow 
 can  it  bee  faid  3  in  Abraham  fhall  all  the  Nations 
 of  the  Earth  be  blejfed  ? 
 
 Youknow,itisfaid,£o;8.  n.  that  the natu- 
 rall  branches  were  broken  ojf3  and  the  wilde  Olive 
 is  ingrafted  in  ;  That  is  the  reafon  like  wife  why 
 the  Law  comes  from  57"<w,  the  Lord  will  have 
 the  Gentiles  to  be  ingrafted  into  the  ftocke,  as 
 it  were,  hee  will  have  the  Law  proceede  from 
 lerufalemjie  will  have  them  put  into  that  fami- 
 ly as  theProfelytes  ,and  fo  were  all  Nations : 
 for  they  received  it  from  Ierufalem :  For  they 
 hadthe  Oracles  of  God  committed  to  them, 
 
 all 
 
New  Covenant. 
 
 all  the  Nations  in  the  World  received  them 
 from  them  3  they  drew  the  fap  of  knowledge 
 from  them5fo  that  they  were  grafted  in :  Thus 
 all  the  Nations  of  the  World  we  are  blefled  in 
 Abraham ,and  Abraham  was  blefled  in  the  feede 
 it  felfe. 
 
 But  yet  one  obje£Hon  is  yetbehinde,  that  is3 
 how  comes  it  to  paffe  2  that  to  bee  renewed  in 
 the  fpirit  of  our  mindes  ,  and  to  walke  in  the 
 wayes  of  the  Lord^  in  the  way  of  regeneration^ 
 fhouldbe  a  part  of  the  Covenant  on  ourpart^ 
 you  flia*ll  repent  and  bcleeve,  and  bee  renewed 
 and  then  you  (hall  bee  forgiven3&c.  You  fliall 
 have  the  kingdome5and  yet/or  jail  this3you  fee, 
 it  is  a  part  of  the  Covenant  on  G ods  part/aith 
 the  L  O  R  D  3  Ezek.  36.26.  I  will  give  you  a  new 
 heartland  a  new  fpirit ,  there  is  an  expreflionof 
 the  Covenant  3  and  yet  it  is  aconditionthatis 
 required  on  our  part. 
 
 To  this  I  anfwer  briefly  j  The  Condition 
 that  is  required  of  us  5  as  part  of  the  Cove- 
 nant is  the  doiag  of  this  3  the  action ,  the  per- 
 formance of  thefe  things  5  it  is  to  repent  3  to 
 ferve  the  Lord  in  newnefle  of  life  3  but  the  a- 
 bilitie  by  which  we  are  able  to  performe  thefe, 
 is  a  part  of  the  Covenant  on  the  L  o  a  d  s  part, 
 to  have  new  hearts,  and  new  fpirits,  whereby 
 wee  are  able  to  repent,  and  to  brin%  forth  fruhe 
 worthy  rf  amendment  of  life  •,  I  fay,  the  inward 
 abilkie3the  change  of  the  heart,the  renewing 
 of  us  in  the  fpirit  of  our  mindesrthe  writing  of 
 the  Law  in  the  inward  parts  3  that  is  a  branch 
 
 of 
 
 3*P 
 
 Obje&. 
 Repentance  a 
 partoftheCo- 
 venanton 
 Gods  part  and 
 ours  coo,  how, 
 
 Ezek.3^26, 
 
 The  afiions  of 
 Faith*  and  Re-- 
 pentanceours, 
 the  power  of 
 doing  them 
 Gods. 
 
?p° 
 
 %#< 
 
 tAnfw. 
 How  to  knew 
 whether  we  be 
 in  the  Cove- 
 na^fe-or  no. 
 
 By  Faith? 
 
 Galat.*.  1  * 
 
 OfThe 
 
 Ml.  ^M^fc         II  ...  ■        -  ^ 
 
 of  G^  Covenant  ,  but  the  doing  of  this,  the 
 bringing  forth  the  fruite  of  thefe  inward  abili- 
 ties,of  thefe  inward  habits  and  graces  that  are 
 planted  in  us  by  the  power  of  Chrijljhat  thing 
 is  required  in  us.  As  for  example,the  very  ha- 
 bit of  Faith,the  very  grace  and  power  of  be- 
 leeving,  that  God  hath  promiied  to  give  ,  it  be- 
 longs to  him,but  to  beleeve,to  take  the  promi- 
 fes,to  accept  oilefut  chriH  find  to  receive  him5 
 and  the  gift  of  righteoufnefie  by  him,this  is  re- 
 quired as  a  condition  on  our  part. And  fo  much 
 fhall  ferve  for  the  opening  of  this,  and  for  this 
 point. 
 
 The  next  qneftion  wee  had  to  propound  to 
 you3  was  this  :How  a  Man  fhouldknow  whe- 
 ther hee  bee  within  the  Covenant,  or  no  ?  You 
 (hall  know  it  by  this,  How  did  Abraham  know 
 whether  hee  was  in  the  Covenant,  or  how  will 
 you  know  whether  Abraham ,  or  any  other 
 were  ?  Saith  the  Text,  Abrahambdceved 
 God  find  therefore  (^reckoned  him  as  a  Man 
 that  was  righteous,  and  accepted  him  to  bee  a 
 partaker  of  the  Covenant :  And  fo ,  if  thou  be- 
 leeve ,  it  is  certaine  then5  thou  art  within  the 
 Covenant  :  But  how  fhall  a  Man  know  chat  ? 
 Gal.  5 . 5  .Neyther  circumcifion  avayleth  any  things 
 nor  uncircumcijion ,  but  Faith  which  worketh  love. 
 If  thou  canft  finde  this  now,that  thou  art  able 
 totake  Iisvs  Christ,  totakehimasa 
 Lord  and  Saviour ,  thou  art  able  to  beleeve  all 
 the  Covenant  of  Grace,thou  art  by  that  put  in- 
 to the  Covenant. 
 
 But 
 
_ 
 
 New  Covenant. 
 
 B01 
 
 Simile* 
 
 True  faith  is 
 operative. 
 
 But  how  fhall  a  man  know  whether  his  faith 
 be  right  or  no  ?  For,youknow5thereis  a  falfe, 
 dcad3and  counterfeit  Faith :  if  it  be  right,:hou  I 
 fnalt  finde  it  to  bee  of  a  working  and  lively  na.  %Z"JlbZ 
 cure^but  many  times  wee  may  bee  deceived  in  [  true, 
 that.  A  woman  many  times  thinkes  flie  is  with  | 
 childe  3  but  if  fhee  finde  no  motion  or  ftirring,  I 
 it  is  an  argument  fhee  was  deceived :  So  when 
 a  man  thinkes  that  hee  hath  Faith  in  his  hearty 
 but  yet  hee  finds  no  life,  no  motion,no  ftirring, 
 there  is  noworke  proceeding  from  his  Faith, 
 it  is  an  argument  hee  was  miftaken,  he  was  de- 
 ceived in  it :  For,if  it  be  a  right  Faith  ,  it  will 
 worke,  there  will  bee  life  and  motion  in  it.  As 
 Abrahams  Faith,  you  fee,it  enabled  him  to  doe 
 whatfoever  GWappointed  him,to  offer  his  fon, 
 ro  excommunicate  Ifmael  ,whea  God  bid  him 
 caR.  him  out  ,  though  hee  loved  Ifmael  excee- 
 ding dearely,  yet  hee  did  it,  and  did  it  readily- 
 So5whatfoeverelfe  <?<?^bade  him  doe,here  was 
 a  worke  of  Faith. 
 
 But  yet  a  little  further,  a  man  may  bee  yet 
 deceived  in  this,  a  mans  Faith  may  wqjke,and 
 an  Hypocrite  may  doe  many  workes  ,  if  it  bee 
 but  bare  workings  a  Man  may  bee  decei- 
 ved 5  and  therefore  this  is  added  further,  it 
 workes  by  love.  A  Man  may  doe  exceeding 
 many  duties  ,  hee  may  fuffer  Martyrdome, 
 hee  may  give  all  to  kthe  poore,  hee  may  bee 
 a  very  diligent  Minifter  of  the  Gofpell :  For 
 Paul  faith ,  I  may  Jpeake  with  the  tongue  of 
 Men  and  Angels ^L  may  give  my  goods  to  the  poor  e> 
 
 F  f  I  may 
 
 An  hypecrite 
 may  doe  much 
 without  faith. 
 
$9* 
 
 O  F      Th  E 
 
 Doing  duties 
 with  love, a 
 fignc  efFaith 
 
 I  may  five  my  body  tc  bee  burned>and  yet  if  thefe 
 great  workes  bee  done  ,  without  Uve  they  are  no- 
 thing. But,  on  the  other  fide,if  you  finde  this, 
 that  you  doe  but  the  leaft  worke,if  it  be  but  to 
 give  a  cup  of  cold  water,anddoe  it  out  of  love3 
 j  if  you  abftaine  from  one  finne,if  you  overcome 
 any  one  luft  whatfoever,thatis  neereand  deare 
 to  you,becaufe  you  love  Jefia  ChriH,  if  you  fet 
 your  felves  upon  any  worke^upon  any  imploy- 
 mentandendevour,andthy  heart  witnefleth 
 this  to  thee  ,  It  is  becaufe  I  love  the  L»rd ,  and 
 defire  exceedingly  to  pleafehim,he  is  one  that 
 I  would  fainehave  communion  with  ,  my  de- 
 light is  in  him  ,  therefore  I  doe  thefe  workes . 
 for  it  is  my  meate  and  drinke  to  doe  his  will  • 
 now  thou  art  on  a  fure  ground  ,now  thou  may  ft 
 know  thou  art  within  the  Covenant :  For  thou 
 beleeveft  as  Abraham  did  3  and  therefore  thou 
 art  within  the  Covenant,  as  hee  was^thou  may  ft 
 know  it,  becaufe  thy  Faith  workes,  and  then 
 thou  mayft  know  that  it  workes  right  ,  becaufe 
 it  is  done  by  love. 
 Well,  yet  there  is  another  way  to  know  this, 
 By  being  graft  |  that  is,  in  thy  fade  (  faith  the  Text  )JbnffaS  the 
 into  Chtift.     |  Nations  tfthe  world  bee  blejjtd'  L  a  Man  be  then 
 ingrafted  into  this  feed,  into  iheMefiiah  once, 
 then  hee  fhall  bee blefTed,if  once  hee  belong  to 
 hinie  Well, how  fhall  a  Man  know  that  ? 
 
 If  thou  have  received  the  Spirit  of  the  Sor?. 
 forwhofocveris  in  Christ ,  hath  received  the 
 Spirit  of  chriftjf  he  have  not  received  the  (pi- 
 ricofdW/^hecisnotinhim.  Confider  whe- 
 ther 
 
 How  to  know 
 weare  jpgiaft 
 intoCbrift, 
 
Nevst  Covenant. 
 
 m 
 
 ther  you  have  received  the  Spirit  of  theSonne 
 the  (pint  of  the  promifed  feed,that  is,whether 
 thou  arc  made  like  Cbrijl  by  the  Spirit :  for  the 
 fpiric  will  affimulate  thee,  &  renew  this  Image 
 in  thee,he  makes  thee  fuch  another  in  fome  de- 
 gree as  hee  is,  yea,  hee  will  not  onely  doe  this, 
 but  he  will  witnefle  to  thee,that  hee  is  thy  God, 
 and  that  thou  art  of  thofe  that  are  partakers  of 
 the  Covenant  •  and  therefore  that  is  the  way  to 
 finde  it  out ,  that  is  the  thing  I  intend  to  infill: 
 upon,to  finde  out  whether  you  have  this  fpirir, 
 you  (hall  finde  it,  this  is  the  great  marke  that 
 the  Apoftle  Pad  infifts  upon ,  ftill  in  all  his  £- 
 piftles,by  which  a  Man  may  know  whether  he 
 be  within  the  Covenant  or  no,  ftill  it  is  this,  we 
 have  received  the Jpir i*,and,  the  Spirit  feales  m  to 
 the  day  of *  redemption ,  we  are  ejtablifbed  and  fealed 
 by  thefpirit  efpromife^  and  we  have  received  the 
 fpirity  which  is  an  earneft ,  &c. 
 
 Now  to  know  whether  you  jhave  the  Spirit, 
 I  will  commend  thefe  two  places  of  Scripture 
 to  you  to  confider :  one  is,  Rom.%.  1 5.  Tou  have 
 not  received  the  Spirit  of  bondage  to  feare  againe^ 
 but  the  Spirit  of  Adoption  ,  whereby  you  crie  Ab- 
 ba Father  :  The  fame  Spirit  beareth  witnejje  with 
 ourfpirits ,  that  wee  are  the  fonnes  of  God.  The 
 other  you  (ball  finde,  1  John  5.8.  And  there 
 are  three  that  beare  record  in  Earthy  the  Spirit ,  the 
 water ^andthe  Blonde  and  thefe  three  agree  in  one. 
 If  you  would  finde  out  whether  you  have  the 
 Spirit  of  the  Sonne , or  no ,  you  (hall  know  it 
 by  thefe  three ; 
 
 Ffs  In 
 
 An  evidence 
 of  being  in 
 the  Covenant 
 
 Rom,8.  if. 
 
 1  Iohn  i*%s 
 
394-  J 
 
 Of   The 
 
 Tri all  whether 
 wee  have  the 
 fpirit; 
 I. 
 By  that  which 
 goes  before  , 
 Namely  the 
 fpirit  of  bon- 
 dage. 
 
 TheLawwor- 
 fceth  not  with- 
 out the  fpirit 
 
 'of  bondage. 
 
 I  A&a. 
 
 Affiiaions,  & 
 judgement* 
 the  execution 
 of^theLaw. 
 
 1Sam.12.x8, 
 
 ^zra  20.  <?» 
 
 In  the  Antecedents,  the  Concomitants  3and 
 the  Confequents. 
 
 The  Antecedent  is  the  Spirit  of  hondagey 
 for  that  of  neceffitie  muft  goe  before  3  fothat 
 if  thou  never  hadft  the  Spirit  of  bondage3cer~ 
 tainely,  thou  haft  not  yet  received  the  ipiritof 
 the  Sonne :  For  the  Apoftle  fpeakesof  it  here 
 as  the  common  condition  to  all  Chriftians^they 
 doe  not  receive  the  Spirit  of  bondage  againe . 
 you  had  it  once^but  now  you  have  the  Spirit  of 
 Adoption :  I  fay5every  man  muft  have  this  fpi- 
 rit  of  bondage^  and  the  ground  of  it  is  this3be- 
 caufe  no  map  can  come  to  chrijl  3  except  the 
 Law  be  aSchoolemafter  to  bring  him  to  ehrifi- 
 Now  the  Law  is  not  a  SchooIemafter3  it  teach, 
 eth  no  man  ^except  the  fpirit  of  bondage  worke 
 feare,  except  the  fpirit  of  bondage  put  an  edge 
 upon  the  Law5put  a  Sword  into  the  hand  of  the 
 Law5to  pricke  the  heart,to  wound  the  hearths 
 it  is  (kid^Bs  2. this  is  the  spirit  ofbondage:You. 
 may  heare  the  Law ,  and  the  threatnings  and 
 curfes  appiyed  to  you^tenne  thoufand  times 
 over3  and  yet  no  feare  bee  bred  in  you  3  except 
 the  fpirit  of  bondage  joyne  with  it3that  makes 
 it  effe&uall.    Now  in  the  Law  are  included 
 judgements  and  affli&ions  3  which  are  but  the 
 execution  of  thcLaw,  fometimes  it  goes  with  j 
 the  Law  it  felfe-  fomtimes  with  the  judgement 
 andaffli&ionsj  it  is  the  Spirit  of  bondage  that 
 muft  goe  with  both  ,  As  for  example,  when  it 
 thundredand  rained  in  Wheat-barveft3i .Sam. 
 12  .the  people  feared  exceedingly^  Ezr.  1  o.  ? . 
 
 when 
 
Nev/  Covenant. 
 
 5P5 
 
 when  there  was  an  exceeding  great  Raine  ,  the 
 people  did  exceedingly  tremble ,  and,  youknoWjin 
 chac  Earthquake,  though  all  werefafe^af.  1 6K 
 and  there  was  no  caufe  why  hee  fhould  bf  e  fo 
 unquiet,yet  we  fee  how  thegoaler  was  amazed, 
 his  heart  was  wounded  ,  this  was  not  for  thefe 
 particular  Judgemems,there  might  bee  a  great 
 Raine,there  might  bee  a  great  Earthquake  and 
 thunder  in  Wheat-harveft,and  yet  mens  hearts 
 litde  moved^but  there  went  a  fpirit  of  bondage, 
 that  bred  a  feare  in  theirf,  this  is  that,  I  iay^no 
 man  can  come  to  cbrili ,  without  the  Law,ey- 
 ther  in  it  felfe,  or  in  affli&ions ,  which  are  but 
 the  executioners  of  it,and  thefe  are  not  effectu- 
 al! without  the  fpirit  of  bondage. 
 
 And  there  is  a  very  great  reafon  for  it-  be- 
 canfe  otherwife  we  fhould  never  know  the  love 
 of  cbrili ,  hee  that  hath  not  knowne  what  the 
 meaning  of  this  fpirit  bf  bondage  is,what  thefe 
 feares  are,  what  thefe  terrors  of  confeience  are 
 in  fome  meafure ,  knowes  not  what  cbriH  hath 
 fuffered  for  him,  or  what  deliverance  hee  hath 
 had  by  him;befides,vhe  will  not  be  appliable  to 
 cbrili:  But  I  will  not  (land  more  upon  this. 
 Haft  thou  not  had  the  fpirit  of  bondage  ?  I  fay; 
 furely,if  thou  haft  not  tafted  ohhisychrift  hath 
 not  fowne  the  feede  of  grace  in  thy  heart :  doth 
 any  man  low  before  he  hath  plowed?  Doth  any 
 man  make  a  new  impreflion  before  there  bee 
 an  obliteration  of  the  old  ?  Before  the  heart  bee 
 melted  with  the  fpirit  of  bondage  ,  there  is  no 
 fenfe  of  a  new  Ipirit,  to  make  a  new  impreflion 
 F  f 3  upon 
 
 hfait. 
 
 AfHi&ionsnot 
 effe&ual  with« 
 oat  the.  fpirit 
 ofbondage* 
 
 The  fpirit  of 
 bondage  tea- 
 chethus  to 
 know  Chrifts 
 love,. 
 
\9& 
 
 Of    Th 
 
 £ 
 
 The  fpirit  of 
 bondage  in  a 
 
 different  mea» 
 fare  or  men. 
 
 3. Things  goe 
 together  with 
 the  fpiri*. 
 
 I. 
 
 The  tcftimo- 
 ny  of  the 
 blcudofChrift 
 
 upon  it- 1  confefle  it  is  different,it  is  fometimes 
 more,  iomerimes  lefle,  but  all  have  it ,  more  or 
 lefTe^fcmtimes  the  Medicine  goes  foclofe  with 
 the  revealing  of  fin,and  of  Judgement,that  it  is 
 not  fo  much  difcerned :  fometimes  againe,  Cod  j 
 meancs  to  beftow  upon  fomemen  a  greater! 
 measure  of  grace^and  therefore  hee  gives  them 
 a  greater  meafure  of  the  fpirit  of  bondage,  be- 
 caufe  GOD  meanes  to  teach  them  more  to 
 prize  CHRIST,  hee  meanes  more  to  bap- 
 tize them  with  the  Baptifme  of  the  holy  Ghoji^ 
 and  therefore  hee  baptizeth  them  with  a  grea- 
 ter meafure  of  the  fpirit  of  bondage,they  fliall 
 drinke  deeper  of  that  fpirit,  becaufe  his  inten- 
 tion is3that  they  fhall  drinke  deeper  of  the  fpi- 
 rit of  Adoption  :  and  therefore  Christ  takes 
 it  for  an  Argument,  concerning  the  Woman., 
 when  he  faw  ihe  loved  exceeding  much/urely 
 fhe  had  a  great  meafure  of  the  fpirit  of  boa- 
 dage,fhe  was  much  wounded  for  her  fms,there 
 had  beene  exceeding  much  forgiven  her.in  her 
 apprehenfion  5  and  fo  was  Paul  exceedingly 
 wounded.  This  muft  goe  before. 
 
 The  things  which  goe  together  with  it,  are 
 thefethree,theteftimonyof  the  Bloud^o{  the 
 Water^nd  of  cur  oyvne  Spirits* 
 
 Firft,belovcd,thereisinthetefiimony  of  the 
 Bloud  ,  There  are  three  that  beare  record  in  the 
 Earth,  the  fpirit  ^the  water ,  and  the  bloud,  though 
 fpirit  bee  put  firft  ,  asitisufuallamongft  the 
 Hebrevres ,  and  in  the  Scriprures^to  put  the  laft 
 firft  j  Now  if  a  Man  would  know  whether  hee 
 
 be 
 
Nevy  Covenant. 
 
 197 
 
 be  in  chrifty  whether  he  have  received  the  pro- 
 mifed  feede,or  no,  let  him  confider  ftrft,  whe- 
 tber  hee  hath  beleeved  in  the  Bloud  ,  that  is  , 
 there  is  a  word  of  promife  ,  that  faith  thus  to 
 us :  There  is  a  Sacrifice  that  is  offered ,  there  is 
 the  blood  of  theLambe  (hed  from  the  begin- 
 ning of  the  World  ,  and  this  Bloud  fhall  wafh 
 thee  from  all  thy  finnes,  when  a  Man  ftands  to 
 confider  this  promife,  this  promife  hath  two 
 things  in  it3there  is  the  truth  of  it,  &  thegood- 
 nefTe  of  it ,  a  Man  doth,with  Abraham^  beleeve 
 the  truth  ofit,heebeleeves6W,and  iaith  jit  is 
 true,  I  beleeve  it ;  but  withall,  there  is  a  good- 
 neffe  in  it,  and  therefore,  as  the  underftandiug 
 (aith,it  is  true,  fo  the  will  faith,it  is  good , and 
 he  takesit,  and  embraceth  it,and  is  exceeding 
 greedy  of  it :  For  when  the  Spirit  of  bondage 
 makes  a  Man  feare,it  empties  a  man  of  all  righ- 
 teoufhefle,  as  a  Man  empties  a  caske^that  there 
 is  nothing  left  in  it ,  it  puis  away  all  other 
 props  and  ftayes  from  him  3  Sit  leaves  a  Man  in 
 this  cafe,  that  hee  fees  nothing  in  the  world  to 
 fave  him ,  but  the  Bloud  of  Chris  T^when  a 
 Man  lees  this,  he  takes  fafthold  of  that,he  will 
 not  let  it  goe  for  any  things,  and  though  it  bee 
 told  him ,  you  fhall  have  many  troubles  and 
 croffes  3  you  muft  part  with  all  you  have ,  you 
 (hall have fomewhat  hereafter,  but  you  fhall 
 have  little  for  the  prefent .  he  cares  not  though 
 it  coft  him  his  life,if  he  may  have  this  bloud  to 
 wafh  away  his  finnes,  it  is  eaough,this  he  layes  \ 
 fafthold  upon. 
 
 Ff4  When 
 
 Two  things  in 
 the  promifes 
 ofGode 
 
 Nttel 
 
?ps 
 
 o 
 
 H  E 
 
 When  a  man 
 is  faid  ^o  enter 
 into  the  Co- 
 venant. 
 
 i.Tbe  u.limo- 
 cycf  wa,terf 
 
 Ephef.?. 
 
 \Vhen  a  man  doth  this ,  at  that  very  houre 
 j  he  is  entred  into  Covenant}  he  is  tranflated  from 
 '  death  to  life,hee  hath  now  received  the  prcmi- 
 i  fed  feedc,and  he  fhallbebleffed  ;  For  tfe^hath 
 1  faidit,andfworne  it,  and  it  cannot  bee  other- 
 wife  •  and  this  is  the  teftimony  of  the  Bloud, 
 when  a  Man  can  fay  ,  I  know  I  have  taken  and 
 applyed  the  bloud  of  cbrijlj  reft  upon  it,  I  be- 
 leeve  that  my  finnes  areforgiven,  I  grafpe  it,  I 
 receive  it,  this  is  theteftimony  of  the  bloud. 
 
 Now  when  a  Man  hath  rooke  the  Bloud, 
 
 What?  Shall  he  continue  in  fiithineffe  ltill,and 
 
 walke  after  the  lufts  of  his  former  ignorance  ? 
 
 No,  the  Lord  comes  not  by  bloud  onely  ,  but 
 
 by  Water  alio ,  that  is ,  by  fanftification  ,  he 
 
 j  fends  the  Spirit  of  fan&ification  that  clean  - 
 
 I  feth  and  wafheth  his  fervants ,  that  wafheth  a- 
 
 way  not  onely  the  outward  fi]thineife5but  the 
 
 evillnature,the  fwinifn  nature,  that  they  defire 
 
 no  more  to  wallow  in  themyre,as  before  :  For 
 
 the  L  ord  will  not  have  a  iluttifh  Church  ,  and 
 
 therefore,,  Epbef.  j.Heewjfhctb  the  Church ,  and 
 
 dearth  /^hewaiheth  every  man  in  theChurch 
 
 from  top  to  toe  :  There  is  not  one  place  in  the 
 
 Soule ,  not  one  place  in  the  converfation ,  but 
 
 it  is  rinfed  in  this  Water-  And  then,  when  a 
 
 Man  comes  to  finde  this3that  he  hath  not  onely 
 
 found  the  bloud  of  chriH  applyed  to  him  by 
 
 E$ith,but  hath  found  that  face  hathbeene  able 
 
 to  putuire  himfdie,and  by  the  worke  ofcbrijts 
 
 Spirit  joyning  withJhim ,  when  hee  goes  about 
 
 to  purge  himfelfe,  thathelpcsto  cleanfehis 
 
 con 
 
N 
 
 £  VV 
 
 Gov 
 
 ENANT. 
 
 confcience  from  dead  wcrkes.  This  is  the  fe- 
 ccmd  teftiraoriy. 
 
 Now  followes  the  teftimony  of  our  owne 
 Spirits3  which  gathers  conclufions  from  both 
 thefe  and  faith  thus:  Seeing  I  have  received  the 
 bloud3  and  feeing  I  am  able  to  purifie  my  felfe3 
 I  conc!ude3 1  am  in  a  goodeftatej  am  partaker 
 of  the  Covenanted  a  man  could  argue  thus  true- 
 Iy 3it  is  faid3  whofiever  beleeves  (haliefavedjdut  I 
 beleevc3tbat  is  the  teftimony  of  the  bloud  one- 
 Iy;but  when  a  Man  can  fay3 1  doe  labour  to  pu- 
 rifie my  felie  3 1  defire  nothing  in  the  world  io 
 much3Idoeingood  earneft3:his  is  the  teftimo- 
 ny of  the  water  to  this  figne  3  and  teftimony  of 
 thcbloud3which  fhew ?s  that  it  is  true3thatit  is 
 a  lively  hope  :  for  hee  that  hath  a  lively  hogefae 
 purifies  himfelfe,  1 1  eh.  3  • 
 
 But  fbme  Man  may  fay /This  teftimony  of  a 
 mans  owne  fpirit  may  deceive  him. 
 
 I  an(wer3  it  cannot3becaufe  though  it  be  cal- 
 led the  teftimony  of  our  owne  fpirit3  yetitisa 
 Spirit  enlightned  3  a  fpirit  fan&ified  with  the 
 fpirit  of  chrift&nd  then  that  rule  istrue3i  Ioh. 
 3 .  //  our  oivne  hearts  eondemm  m  not  •  that  is  3  if 
 the  heart  of  a  man  enlightned3ii  the  heart  of  a 
 man3with  which  the  Holy  Ghoft  joynes  3  if  the 
 J  heart  of  a  Man  fan&ified  doe  not  condemne 
 I  him3if  he  have  the  teftimony  of  this  fpirit3that 
 he  fhalbe  laved ^he  needes  not  doubt  it3he  hath 
 boldneffe  towards  God  3  then  againe  hee  muft 
 confider3  thisworke  is  theteftimoiiyof  the 
 fpirit3thewater3and  thebloud  ^and  thefe  three 
 
 agree 
 
 199 
 
 3.  The  tefti- 
 mony of  our 
 ownefpirits. 
 
 1  Iohn  3.3* 
 Objefr. 
 
 An  fa. 
 The  teftimo- 
 ny ©f  ourfpi- 
 rits  enlighc 
 ned,cannoc 
 deceives 
 1  Ishnj. 
 
/J.QO 
 
 The  teftimo- 
 ny  of  Gods 
 fpirit. 
 Ephef.j.r3. 
 
 The   teftimo* 
 ny  <yfthcfpi» 
 ric  whac. 
 
 Of   Ihe 
 
 agree  in  one-?  it  is  not  the  tcftimony  of  the  Spirit 
 alone^but  it  is  the  teftimony  of  the  Water  joy- 
 ned  with  itsif  it  were  but  the  tcftimony  of  one 
 indecde  the  ground  were  not  good  5  buc  they 
 all  agree  in  one :  and  therefore  if  thou  have  one 
 furc  to  thee,it  is  enough.  Thefe  are  the  things 
 which  goe  before  and  accompany  iu 
 
 Now  folio  wes  the  tcftimony  of  Gods  Spirit- 
 which  we  fnall  fee  defcribed3befides  the  places 
 I  named  to  you3  Mphef.  i .  Wherein  after  you  klee- 
 ved0youwere  fealed  with  the  Spirit  of  promt 'fe. 
 When  aManhathbeleeved5andtooke  Iesvs 
 C/jn/^fecondlyjWhenheehath  wafhed  and  pu- 
 rified himfelfe,  that  is3hee  hath  gone  about  his 
 worke,&  fo  his  own  fpirit  gathers  a  teftimony 
 hence,that  he  is  in  a  good  eftate-  after  hee  hath 
 thus  beleevedj  then ,  faith  hee,  comes  the  Holy 
 Ghojl,  andfeales  the  fame  things  unto  you,  that 
 is3  the  L  o  r  d  leaves  a  Man  alone  a  while^as  it 
 were,to  champe  upon  ? the  bridle3  as  I  may  fay 
 iie  lets  a  Man  alone  to  fome  doubts  andfeares 
 that  fo  he  may  purge  himfelf  the  more  careful- 
 ly ;but  after  a  time,when  a  man  hath  put  to  his 
 feale  that  God  is  true;,  then  the  zWfeales  him 
 againe  with  the  fpirit  of  promife  3  that  is,  the 
 Lord  fends  the  fpirit  into  his  heart,&that  fpirit 
 gives  witneffc  to  him,and  when  he  hath  put  to 
 his  feale  that  God  is  true  9  then  the  Ion/ puts  to 
 his  feale,and  affures  him  that  hee  hath  received 
 him  to  mercie.  You  will  fay,What  is  the  feale 
 or  witneffe  of  the  Spirit  ?  My  beloved,  it  is  a 
 thing  that  wee  cannot  exprefTe,  it  is  a  certaine 
 
 divine 
 
New  Covenant. 
 
 divine  expreffion  of  light,  a  certaine  unexpref- 
 fible  afliirance  that  wee  are  the  fonnes  of  God^a  \ 
 certaine  fecret  manifeftation,  that  Godlmih  re- 
 ceivedus,and  put  away  our  finnes :  1  fay  ,  it  is 
 fuch  a  thing,that  no  man  knowes,but  they  that 
 have  ir5you  fhall  finde  it  exprefled  by  all  thefe 
 places  of  Scripture,/^?/.  3  .If any  man  will  open 
 to  meey  I  will  come  in  and  [up  with  him  :  that  is, 
 when  the  Lord  enters  into  a  kinde  of  familiarity 
 with  a  Man,when  hee  vouchfafes  him  fo  much 
 favourastocomeand  fup  and  dine  with  him, 
 as  it  were,and  to  dwell  with  him :  And  fo ,  Re- 
 vel. z.ij.To  him  that  overcommeth^  will  I  give  of 
 the  hidden  Mannahy  I  will  give  him  a  white  J;  one 
 with  a  new  name  written  in  ttjhat  no  man  knowes 
 \  but  he  that  hath  it-,  that  is,there  fhall  bee  a  fecret 
 privy  token  (  as  it  [were  )  of  love  given  him3  a 
 fecret  marke  of  it,  that  there  is  no  Man  in  the 
 world  knowesbefides.  So ,  John  14,21. //  any 
 man  loveme^ndkeepemyCommandements^  I  will 
 fhew  myfelfe  to  him  5  that  is ,  hee  fhall  have  an 
 extraordinary  manifeftation  of  myfelfe,  hee 
 fhall  have  fuch  an  expreffion  of  love  &  peace, 
 that  fhall  fill  his  heart  with  peace  and  joy,fuch 
 athingthat  no  man  knowes  but  himfelfe.  Be- 
 loved, this  is  the  teftimony  of  the  Spirit.I  con- 
 fefle,k  is  a  wondrous  thing ,  and  if  there  were 
 not  fome  Chriftians  that  did  feele  it,  and  know 
 it5y  on  might  beleeve  there  were  no  fuch  thing, 
 that  it  were  but  a  fancie  or  enthufiafme  5  but  it 
 is  certaine,  there  are  a  generation  of  men  that 
 know  what  this  feale  of  the  Lord  is- indeed  you 
 
 muft 
 
 ^O 
 
 Revd.3.  zo» 
 
 ReveU;i7« 
 
 Iohn  14/21* 
 
 The  teftimo- 
 ny of  Gods 
 fpirit  iskettcr 
 felt  than  ex*^ 
 pre&d, 
 
4-oz 
 
 Tkewitncfle 
 of  Gcdsfpirit 
 is  after  the  to 
 flimony    of 
 
 blow4  anti  wa 
 ter. 
 
 Of   T 
 
 H  E 
 
 mud  remember  this ,  to  diftinguifh  it  from  all 
 fancies  and  delufions  3  this  Spirit  comes  after 
 you  have  the  Water  and  the  Bloud ,  after  you 
 arebeleevers,  after  you  have  purged  your 
 felves^and  therefore  if  any  man  have  flafhes  of 
 light  and  joy  3  that  witnefle  that  hee  hath  recei- 
 ved the  promife3and  that  he  is  in  the  Covenant > 
 and  for  all  this  he  have  not  the  things  that  goe 
 before  it ,  hee  may  well  take  it  for  a  ddufion  y 
 faith  Christ,  I  will  come  and  [up  with  him  ;But 
 with  whom?  With  him  that  firft  openeth  to 
 mee.  If  thou  open  thy  heart  to  the  Lord^when- 
 foever  he  knockes3and  comes  to  th£e.  And  fb3 
 71?  him  that  overcomes  5  /  will  five  of  the  hidden 
 lAannah.  If  thou  be  one  that'arr  able  to  over- 
 come temptations,  and  unruly  affe&ions  ,  and 
 finfull  lufts3thou  mayft  condiide,it  is  a  truete- 
 ftimony  that  thou  art  not  deceived5but  if  thou 
 bee  one  that  art  overcome  with  every  bafe  luft3 
 with  every  temptation  3  thou  art  deceived  \  if 
 thou  art  perfwaded  thou  art  in  good  eftate; 
 Thisisnotthewitnefieof  the  Spirit  3  ^ox^itis 
 to  him  that  overcomes.     So  againe  3  To  him  that 
 loves  wee,  and  keepes  my  Cemmandements^&c. 
 Now  if  thou  be  one  that  breakft  the  Comman- 
 dements  of  God,  that  findft  not  that  holy  fire  in  ! 
 thy  breft,that  findeft  nor  thy  heart  affedioned  | 
 to  him  5  and  yet  thou  haft  thefe  great  flaihes  of  ■ 
 aflurance3and  rhinkeft  thy  ftate  good^thou  de~ 
 eeifeft  thy  felfe3the  Lord  Lath  not  fhewed  him-  j 
 felfe  to  thee3but  it  is  a  delufion- and  Therefore  I 
 fay3confider  itj  and  this  is  the  confequcu&of  ity 
 
 that 
 
I      ■■      .       T  .  I      ■     II  '  • - 
 
 New  Gove  ha  nt.        "|  4.0$ 
 
 that  hee  that  hath  it  is  able  to  pray.  So  I  will 
 conclude  all,  hee  is  able  to  cry  Abba  Father.  Vt 
 thou  have  fuch  an  afiiirance  of  a  good  eftate3and 
 yet  art  not  able  to  pray,  thou  art  deceived  like- 
 wife  :  for  that  is  the  property  of  the  Spirit^  it 
 makes  a  man  cry  to  God^and  call  him  Father. 
 
 You  will  fay  ,Is  it  fuch  a  matter  ?  Every  man 
 can  pray. 
 
 Beloved,  it  is  another  thing  than  the  world 
 imagines  it  to  bee^  hee  that  hath  this  Spirit,  is 
 mighty  in  prayer,faeis  able  to  wreftle  with  Ged> 
 (as  Iacob  did)by  the  fpirit  of  Adoption^ he  had 
 power  with  God,  as  it  is  faid  there,  hee  is  able  to 
 prevaile  with  the  Lord ,  and  why  ?  Becaufe  he 
 can  fpeake  to  him  3  as  to  a  Father,hee  can  conti- 
 nue in  prayer ,  andwatch  thereunto  with  all pet fe- 
 verance  -y  hee  can  fpeake  to  him  as  one  that  hee 
 is  well  acquainted  with- he  can  not  only  fpeake 
 remiffely  ,  but  hee  can  crie  Abba  Father  3  that 
 fhewes  fervencie  in  his  prayer^  there  is  no  man 
 in  the  world  that  is  able  to  doe  it  befides.Wee 
 fee  adefcription  of  other  men,£p.3  3.i4.when 
 they  are  troubled,  they  are  not  able  to  pray  in- 
 deed,they  may  have  formes  of  praier,that  they 
 may  ufe  in  times  of  peace ,  but  let  any  great 
 trouble  come  upon  them*  let  them  be  put  to  it3 
 and  you  {ball  finde  they  are  not  able  to  doe  it  5 
 but  they  runne  a  way  from  G  O  D  as  faft  as  they 
 can  at  that  time ,  they  are  not  able  to  come 
 and  fay;  Thou  art  my  Father  y  I  befeechthee 
 heare  mee3,I  befeech  thee  pitty  me  and  forgive 
 mee :  No ,  but  they  tremble  at  Gods  prcfence, 
 
 \  How  to  know  j 
 J  whether   wc«  i 
 
 have  the  wit,  I 
 ,nefleofthe 
 
 fpirit. 
 
 A  fpirit  of 
 prayer  a  grea- 
 ter thing  than 
 men  thinks 
 
 Efay33.i4. 
 
 None  bold 
 with  God,but 
 his  children. 
 
 as 
 
4-°* 
 
 Wicked  men 
 run  from  God 
 trouble. 
 
 in 
 
 Ioht»7t$.9.i«( 
 
 Note. 
 
 Op  The 
 
 as  the  Thicfe  doth  at  the  prefence  of  the  Iudge- 
 thefinnersin  S ion  are  afraid  in  that  day  when 
 God  comes,  at  the  day  of  vifitation,  the  finners 
 in  Sion  arc  afraid,  &c.  for  who  fhaU  deale  with  de- 
 vouringfirc  I  that  is,they  tremble  at  fuch  a  day, 
 when  the  day  of  death  comes,when  God  begins 
 to  (hew  himfelfe  to  them  3  in  the  fiercenefle  of 
 his  wrath,  when  he  begins  to  come  neere  them 
 in  the  day  of  vifitation,  then  they  fly  from  him 
 as  one  would  fly  from  devouring  fire  ,they  fly 
 not  to  hifir,  as  one  would  fly  to  a  mercifull  Fa- 
 ther ,  that  is  ready  to  heare  them,  and  helpe 
 them,but  they  fly  from  him  as  faft  as  they  can 
 as  one  would  fly  from  everlafting  burning/The 
 like  place  you  have  ^lob  27.8,9,10.  For  what 
 hope hath  the  Hypocrite  when  hee  hath  heaped  up 
 riches  ^when  GodjhaUcome  and  pull  away  his  foulel 
 will  Go d  heare  his prayer  when  he  cries  ^&c\?  Will 
 bee  call  upon  God  at  all  times  2  A  wicked  Man 
 may  make  fome  fhew  of  prayer  to  God  in  time 
 of  health,and  in  timeofpeace^butat  that  time, 
 faith  hee ,  when  hee  hath  fpent  his  time  in  ga- 
 thering riches3in  heaping  them  upland  GOD 
 comes  upon  him  (liddenly,  and  fhall  pull  away 
 his  fouIe,hee  teares  and  rends  it  from  him,  (for 
 fo  the  word  fignifies  in  the  Originalljthat  is,he 
 is  not  willing  to  refigne  it  into  Gods  hands ,  as 
 the  righteous  Man  doth  3  but  hee  isbufie  about 
 his  wealth ,  and  God  furprizeth  him , and  rends 
 his  Soulefrom  him :  What  will  hee  doe  in  this 
 cafe  ?  Will  bee  pray  ?  faith  lob :  No,  hee  gives 
 two  reafons  3  Hee  hAth  no  delight  in  theLerd9hec 
 
 never 
 
 iL     Jl.«»^»   ■■ 
 
New  Covenant. 
 
 405 
 
 never  loved  the  Lord ,  there  is  no  fuch  love  be, 
 tweene  the  Lord  and  him3  as  there  is  betweene 
 the  Father  and  the  Childe,  betweene  the  Huf- 
 band  and  the  wife3  he  never  had  the  fpirit  of  a 
 fon3he  cannot  pray,  for  hee  delights  not  in'God. 
 
 Buthe  doth  pray  fometimes  ? 
 
 Yea3for  fome  fit3it  may  be3infomecxtremi- 
 tie3he  may  cry  as  a  Thiefe  at  the  Barre  may  cry 
 to  the  Iudge3(as  he  doth  fometimes  exceeding 
 hard)  not  becaufe  he  loves  the  Iudge3but  it  is  a 
 cry  that  comes  from  extremity,  and  it  is  but  in 
 extremity  3and  by  that  the  falfenefle  and  hypo- 
 crite of  them  is  knowne :  So  an  hypocrite  may 
 cry  in  the  time  ofextremity3but  it  is  acry3it  is 
 not  a  prayer3and  it  is  but  in  the  time  of  extre- 
 mity3it  is  not  at  all  times  that  hee  doth  it3  he  is 
 not  able  to  doe  it  5  For  the  Lord  is  a  ftranger  to 
 him3heJk>okes  upon  the  Lord^s  upon  a  terrible 
 Iudge^  And  therefore  if  thou  wouldeft  know 
 whether  thou  haft  the  fpirit  of  the  fbnne3firft 
 thou  {halt  know  it  by  that  which  went  before  3 
 fecondly3thou  {halt  know  it  by  that  which  goes 
 together  with  it,  theteftimonyof  the  Bloud, 
 the  teftimony  of  the  Water3and  of  thine  owne 
 Spirit. 
 
 Thirdly  5  thou  may  ft  know  it  by  this  3by  the 
 Confequcnt3  it  makes  thee  able  to  pray,  and  in 
 the  time  of  extremity  it  makes  thee  able  to  goe 
 to  Godja&  to  a  Father,  when  another  flyes  away 
 fromhim3as  fromeverlafting  burnings. 
 So  much  fhall  ferve  for  this  time. 
 FINIS. 
 
 Objeft. 
 t/4n[w. 
 Wicked  aien 
 come  not  to 
 God  out  of 
 love  to  h.m, 
 bur  are  forced 
 by  their  ownc 
 extremity. 
 
I 
 
THE 
 
 THIRTEENTH 
 
 S  ERMON  . 
 
 Genes  i  s    17.  2. 
 And  I  mil  make  my  Covenant  beweene  mee  and 
 thee. 
 
 TT         .         .  -  -  -     I  How  to  know 
 
 He  point  which  wee  were  in  whether  wc 
 handling,  was  this,  How  a  arc  in  the  Co- 
 man  may  know  whether  hee 
 be  in  the  Covenant,  or  no  >  I 
 told  you,  there  are  3  •  wayes 
 to  know  it.  Let  a  man  con- 
 'fider  how  Abraham  came 
 into  the  Covenant ;  Abraham  beleeved  God,  and 
 it  was  imputed  to  him  for  righteoufmjfi.  If  thou 
 beleeve,then  thou  art  within  the  Covenantjbut 
 it  muft  be  \aith  that  wroketh  by  love  5  if  it  bee  a 
 faith  which  workes  not,  it  is  but  a  dead  faith, 
 
 Gg  and 
 
4o  6 
 
 Of   The 
 
 I  and  if  it  dot  vvorke,  yet  if  it  workenot  by  love 
 '  thczWregardethitnot  :  it  is  true^  it  is  faith 
 that  Iayes  hold  upon  the  Covenant  ^out  it  works 
 by  love -,  faith  is  the  point  of  the  Compafle, 
 that  faftcnsaipon  the  Covenant y  but  love  is  the 
 other  parr,  that  goes  about,  that  doth  all  the 
 bufineiTe,it  is  that  which  keeps  the  Comman- 
 dements,  it  is  that  which  quickens  us  to  every 
 
 If  we  have  ta- 
 ken the  proiiii- 
 fed  feed. 
 
 Rom.S.1  s . 
 
 good  worke. 
 
 The  fecond  way  to  know  whether  wee  are  in 
 the  Covenant^  or  no,  isj  to  confider  whether  we 
 have  taken  the  promifed  feed-  for  in  him  fhall 
 all  the  Nations  in  the  world  bee  bleflfed.  How 
 fhall  we  know  that  ?  If  wee  have  the  fpirit  of 
 the  Sonne3that  is  knowne  by  the  Spirit  it  felfc 
 the  spirit  beares  witnejfe  $  the  witnefle  of  the 
 Spirit,as  I  told  you,it  is  knowne  by  that  which 
 goes  before  it,  by  that  which  accompanies  ir3 
 and  by  that  which  followes  after.  This  is  the 
 point  that  we  were  in  handling,  and  we  were 
 broken  off  in  the  middeft  of  it  ^  wee  will  recall 
 it  a  little,  and  deliver  it  fomewhat  more  di- 
 ftin&Iy  unto  you,  than  wee  could  doe  than  for 
 hafte. 
 
 Firft,I  fay.whofoever  hath  the  Spirit  of  the 
 Sonne^he  muft  have,  before  it,  the  fpirit  of  ion- 
 dige;  Rom.  8.  15.  Ton  have  not  received  the 
 fpirit  of  bondage  againe  to  fear e  3  but  you  have  re- 
 ceived the  fpirit  of  adoption.   As  if  hce  fhould 
 I  fay,there  are  none^but  firft  they  receive  the  fpi- 
 j  rit  of  bondage :  for  there  is  no  man  can  come 
 1  to  cbrijl,  except  the  Law  bee  his  Schoolema. 
 I  ftcr 
 
New  Covenant. 
 
 4.07 
 
 fter,and  the  Law  is  not  effe&uall  without  the 
 i'pirit  ot  bondage,neither  the  Law  in  the  threat 
 nings,  nor  in  the  judgemenis,which  are  the  ex- 
 ecutioners of  thole  threatnings :  you  may  heare 
 the  Law  opened  to  you  a  hundred  and  a  hun- 
 dred times  ;  that  is,  the  particular  finnes  of 
 which  a  man  is  guilty ,defcribed  •  yea,  the  par* 
 ticular  judgements  ♦,  yea,  the  Lord  may  fol- 
 low you  with  affli&ions  andcrofles,yet  except 
 there  be  a  fpirit  of  bondage  to  worke  together 
 with  thefe,  it  will  never  mollifie  an  obdurate 
 heart. 
 
 And  therefore,  my  beloved,  yon  muft  make 
 this  accouut,  if  you  have  never  beene  affrighted 
 with  the  terrours  of  God,  if  you  have  never 
 beene  put  into  any  feare  by  the  fpirit  of  bon- 
 dage, be  aflured  that  you  have  not  yet  the  $/- 
 rit  of  Adoption.  If  men  would  have  looked 
 to  the  brazen  Serpent ,  without  being  ftung  of 
 the  fiery  Serpents,  God  would  have  fpared 
 the  fpirit  of  bondage j  but  who  doth  it?  or 
 who  is  able  to  doe  it  ?  Wee  bee  all  in  a  dead 
 fleep,and  except  we  be  wakened  with  the  ter- 
 rours of  the  Almighty  s  there  is  no  man  would 
 feeke  after  lefits  Chriff  ;  wee  may  preach  the 
 Gofpell  long  enough^  and  men,  for  the  moil 
 part  turne  the  deafe  eare  to  us,till  the  Lord  open 
 their  eares  by  afflictions,  and  especially,  by  the 
 fpirit  of  bondage-^  it  cannot  be5buu  here  muft  be 
 
 feme  precedent  worke,   wee  wili  not  come 
 I  home  to  the  Lord  without  it.  VVec  doe  all  as 
 
 the  Woman  that  had  the  bloody  ifTiie,  as  long 
 1  Gf  2  as 
 
 He  that  neve? 
 had  the  fpirit 
 ot bondage, 
 hath  not  the 
 fpirit  of  Adop 
 tieo. 
 
40S 
 
 O 
 
 H  E 
 
 Simile* 
 
 None  come  t« 
 Chnft, till  all 
 other  aneanes 
 faile. 
 
 Smile* 
 
 as  fhe  had  mony  in  her  purfc,or  that  there  were 
 Phyficians  to  goe  to,  that  fhee  had  ability  to 
 have  them,  {Tie  would  not  come  to  GuiisT-but 
 when  fhe  had  fpent  all,when  fhe  law  there  was 
 no  more  hope,  thenflie  comes  to  chrifi^  and 
 was  healed  of  her  bloody  iflbe :  fo  doe  wee3  fo 
 long  as  we  can  liveinfinne,  wee  confidernot 
 the  greatnefle  nor  thedarkenefTe  of  the  difeafe, 
 but  if  wee  can  but  fubfift  with  it,  wee  goe  on 
 we  come  not  to  chriji ;  but  when  wee  are 
 fpoiled  of  all  by  the  fpirit  of  bondage,  when 
 wee  are  put  into  feare  of  death,  that  is  it  that 
 brings  us  home  to  Iefus  Chrift>  and  therefore 
 wee  muft  make  account  of  it  as  a  generall  rule, 
 there  niuft  be  fuch  a  fpirit  of  bondage  to  bring 
 us  home :  wee  doe  in  this  cafe  as  I&ab  did  with 
 Abfolon^  when  hee  lived  in  the  Court  in 
 eafe  and  pleafure,  hee  would  not  come  at  Jlb- 
 folon,  hee  might  fend  againe  and  againe,  but 
 hee  would  not  come  at  him,  till  his  Corne 
 was  fet  on  fire,  and  that  brought  him  :  So, 
 unlefle  there  bee  fome  fuch  crofle  as  may 
 make  an  impreffion  upon  us,  fuch  a  crofle 
 as  hath  the  fpirit  of  bondage  joyned  with  it, 
 tocaufek  to  wound  our  fpirits,  (as  it  isfaid^ 
 they  were  pricked  in  their  hearts  when  they  heard 
 Peter)  I  (ay,  wee  would  not  come  home  unto 
 the  LORD,  wee  muft  have  fuch  an  aven- 
 ger of  bloody  to  purfue  us,  before  wee  feeke 
 to  the  chit  of  refuge^  And  therefore  confi- 
 der,  whether  thou  haft  tafted  of  this  fpirit  ; 
 and  withall,   you  may  obferve   this  by  the 
 
 way, 
 
'-.*■ 
 
 Neyv  Covenant. 
 
 4.00 
 
 way,  that  when  God  doth  write  bitter  things 
 againft  a  man,  it  is  not  a  juftcaufe  of  deje&ion; 
 for  this  is  a  figne  that  God  is  beginning  a  good 
 worke  in  thee.  Seeke  not  to  put  it  off,  and  to 
 thinkc  it  is  a  miferable  thing  to  be  under  luch  a 
 bondage  as  this:  no,  but  make  this  Life  of  it,  let 
 it  bring  thee  home  to  I  ejus  Chrijl.  And  heere,by 
 the  way,  that  men  may  not  be  deceived  in  this 
 andfay,  Alas,  I  have  not  had  this  fpiritof  ban- 
 dage and  ieare,  and  therefore  I  feare  I  am  not 
 right. 
 
 Beloved,  you  muft  know  for  what  end  the 
 Lord  iends  it :  hee  fends  it  for  thefe  two  ends, 
 andbythatyoufhall  know  whether  you  have 
 it  or  no  -y  for  if  thou  haft  the^nd  once,  if  the 
 effe<5t  bee  wrought  no  doubt  but  thou  haft  had 
 the  caufe  that  produceth  that  effed. 
 
 One  end  is  to  bring  us  home  to  chrijl-,  if 
 thou  finde  thou  haft  tooke  lefm  chrijl,  it  is 
 eertaine  there  hath  beene  a  worke  of  the  fpirit 
 of  bondage  upon  thy  heart,  if  thou  finde  thou 
 art  willing  to  take  him  upon  any  conditions, 
 that  thou  art  willing  to  deny  thy  felfe,  thou  art 
 willing  to  fervehim^  to  love  him,  and  to  obey 
 him. 
 
 And  a  fecond  end  is,  GOD  fends  his 
 Spirit  of  bondage,  that  thou  mighteft  know 
 the  bitterneffe  of  finne,  and  learne  to  ab- 
 ftaine  from  it  :  that  thou  mayeft  learne  to 
 tremble  at  his  Word,  for  the  time  to  come, 
 /  looh  to  him  that  is  of  a  contrite  fpirit) 
 and  that  trembleth  at  my  word  :  that  even 
 / Gg  3        £2 
 
 Note. 
 
 Objeft. 
 
 How  to  know 
 we  have  had 
 the  fpirit  of 
 bondage. 
 
 By  our  taking 
 •fChiift. 
 
 By  our  appre- 
 heniionetche 
 bitternefle  of 
 
 finne. 
 
4-iQ 
 
 The  fpirit  oi 
 bondage i  • 
 noitoiathfir 
 iorfinns  paft 
 buttoprevcnt 
 fins  to  come. 
 
 That  which 
 accompanies 
 die  fpirit. 
 
 Of  Th  e 
 
 as  parents  doe  with  their  children.,  they  would 
 never  affli<5t  and  corred  their  children  for  that 
 which  is  paft,  but  their  end  is  for  the  time  to 
 come3thac  they  may  not  commit  the  fame  faulr 
 againe  s  otherwiie,  I  fay,  the  parent  wi  uld  not 
 :ay  any  afflift  ion  upon  the  chiHe^  fo  the  Lord 
 hach  this  very  end  in  fending  the  fpirit  of  bon- 
 dage3  thou  muft  not  thinke  it  is  for  thy  finnes 
 paft,  that  there  may  bee  a  kinde  of  fatisfaftion 
 made  for  them,  that  is  not  the  end,  but  the  end 
 is,  that  thou  mighteft  know  the  bitternefle  of 
 finneforthe  time  to  come,  that  thou  being 
 fcorched  once  with  it.  thou  mighteft  not  ealily 
 meddle  with  it  againe,  and  therefore  if  thou 
 findeft  this  to  bee  thy  cafe,  thou  haft  fo  farre 
 tailed    the  terrours  of  the  Almighty  ,  that 
 thou  dareft  not  adventure  upon  finne,thou  (lan- 
 ded in  awe  of  the  Lord,  that  thou  dareft  not 
 be  fo  bold  with  finne  as  thou  haft  beene,  thou 
 dareft  not  meddle  with  theoccafionofit,  that 
 thou  dareft  not  come  neere  it  .  I  fay,  if  thou 
 finde  fuch  a  tendernefle  of  conference  in  thy 
 felfe,  if  thou  finde  that  that  finne  is  made  terri- 
 ble tothee,tha  t  thou  diddeft  defpifc  before,  (for 
 it  is  the  property  of  a  carnal  man  to  defpife  his 
 waies)Ifay,if  this  be  wrought  in  thee3defer  not, 
 make  not  dainty  of  applying  the  prcmifes,  be- 
 came thou  haft  mot  received  the  fpirit  of  bon- 
 dage :  for  thou  haft,  theeffeft,  therefore  thou 
 needeft  not  doubt3but  that  thou  haft  the  thing. 
 This  is  it  that  goes  before. 
 
 That  which  goes  together  with  it,  I  ihewed 
 
 you 
 
New  Covenant. 
 
 411 
 
 you,  chen  is  the  witneffe  of  the  bloody  and  of 
 the  water  and  of  onr  owne  fpirit  j  there  bee 
 three  that  beare  witneffe  inearth,  1  loh.q.tbe 
 fpirit,  and  the  water,  and  the  blood  :  by  fpirit 
 there,  is  meant  our  owne  fpirit  enlightcned,oy 
 blood  is  meant  juftification,  by  water  is  meant 
 fan&ification  5  fo  that  thefe  goe  together  with 
 the  witneife  ot  the  Spirit, 
 
 The  firft  is  the  witneffe  of  the  bloods  that  is, 
 when  a  man  is  humbled,  when  a  man  is  broken 
 with  1  he  fpirit  of  bondage,  then  hee  beginnes 
 to  make  out  for  a  pardon :  when  hee  fees  he  is 
 arretted,  as  it  were,  when  he  is  fhut  up,  as  that 
 phrafe  is  uf  d.  Gal. 3 . and  fees  what  a  debt  is  re- 
 quired of  him  3apd  he  is  not  able  to  pay  the  lcaft 
 farthing,  now  hee  beginnes  to  looke  out  for  a 
 furety,  now  hee  beginnes  to  hunger  and  thirft 
 exceedingly  after  cbrijlfiovr  hee  is  not  content 
 onely  to  watch  with  him,  to  ferve  him,  and  to 
 obey  him,  but  hee  is  willing  to  part  with  his 
 life,  and  all  that  he  hath,  upon  that  condition. 
 Now  when  a  man  is  in  this  cafe,  when  the  Lord 
 beginnes  to  (hew  him  the  blood  of  his  Sonne, 
 he  begins  to  open  a  little  crevis  of  light,  and  to 
 fhew  him  the  new  Teftament  in  hisblood,that 
 is,theNew  Teftament  confirmed  in  his  blood- 
 fhedfor  many  for  theremiffonofjinnes.  I  fay,  hee 
 begins  then  tolcrke  upon  the  promifes3to  con- 
 iider  fuch  promifes  as  thefe.  Come  to  mee^  allyee 
 that  are  weary^&c.and,  If  any  manfxnne,  wee  have 
 an  Advocate,  and  let  whofoeverwill ,  come 
 and  take  of  the  water  of  life  freely  :  and,  Goe, 
 
 Gg  4  and 
 
 1  Ioh.4. 
 
 t.Thewrtucs 
 of  blood. 
 
4>?* 
 
 Of   The 
 
 Wclookeon 
 the  promifes, 
 
 I. 
 Ascruc. 
 
 Gal.3, 
 
 1. 
 
 As  good. 
 
 and  preach  to  every  creature  vnder  heaven^  and 
 tell  them,  if  they  will  beleeve,  and  take  my 
 Sonne,  they  fhall  be  faved.  I  fay,  thefe  are  all 
 promitcs  made  in  the  blond  of  Iefiu  chriii% 
 Now  he  begins  to  confider  thefe  promifes,  and 
 he  begins  firft  to  thinke,What  ?  are  thefe  pro- 1 
 mifes  true  ?  Yes,  furely  they  are  moft  true, 
 they  areconfirmed  with  an  oath,  they  arc  eon- 
 firmed  with  the  bloud,  with  the  death  of  the 
 Teftator :  a  mans  Covenant,  after  it  is  once 
 made,  and  the  Teftator  is  dead,  Gal.  3 .  no  man 
 addes  to  it,  or  takes  from  it.  Now  when  a  man 
 considers  this.  Are  thefe  the  promifes  of  the 
 Lord  ?  hath  hee  confirmed  them  with  an 
 Oath  ?  are  they  confirmed  with  the  bloud  of 
 the  Teftator  ?  Certainly,  they  are  moft  true, 
 I  Cannot  doubt  of  them  :  but  when  he  begins  to 
 confider3  Asthey  are  true,  how  fitare  theyfor 
 me  ?  what  is  the  goodneflc  of  them  ?  They  are 
 alfo  exceeding  good,  there  is  nothing  in  the 
 World  fo  excellent,  fo  precious,  fo  fweet,  and 
 fo  comfortable,  as  thefe  promifes  bee:  I  fay, 
 when  he  hath  done  thefe  two.,  when  the  under- 
 ftandingfaith  they  are  true,and  bclceves  them, 
 arid  when  the  will  faith  they  are  good,and  em- 
 braced them,  at  that  very  inftant,  fdvation  is 
 come  to  thy  h$ufey  and  to  thy   heart  ;  I  fay, 
 Chriji  It  fa  is  come  to  thee,  at  that  very  iuftar.c 
 he  hath  made  a  Covenant  with  thee,,  through 
 perhaps  thou  fee  him  not  atthattime,(as  Mary 
 could  not  fee  him,but  tookc  him  for  the  Gar- 
 diner )  but,  I  fay,  at  that  time  thou  art  tranf 
 
 lared 
 
Nevy  Covenant. 
 
 4.1) 
 
 lared  irom  the  Covenant  of  Workes  to  the  Cove- 
 nant o£  Grace. 
 
 But  you  will  fay,  How  comes  this  blood  to 
 be  a  witneilc? 
 
 It  is  a  witneiTe  in  this  manner  :  when  a 
 
 To  whom  the 
 promifes  arc 
 made* 
 
 mans  fpirit  fhall  confider  the  promifes,  and  ^wiheHood 
 ponder  them  well,    and  fhall  fay  thus  with  witne^1' 
 himfclfe.  Well,  I  have  applyedthefe  promi- 
 ses,  but   upon  what  warrant,   upon   what 
 ground  have  I  done  it  5  every  body  will  bee 
 ready  to  apply  the  promifes  of  mercy  and  for- 
 givenefle,  but  what  warrant  have  I  to  apply 
 them  ?  to  know  upon  what  good  ground  I 
 lay  hold  of  thefe  promifes  ?  Then  a  man  con- 
 siders with  himfelfe  the  promifes,  they  are 
 fure,  they  are  clecrely  and  diftin&ly  fct  downe 
 in  the  Word  •   lice  confiders,  to  whom  thefe 
 promifes  are  offered  ,,tothofe  that  are  unrighte- 
 ous ;   The  LORD  juflifieth   the   vnrighteom^ 
 even  to  Publicans  and  Harlots ,  to  jinners^  fuch 
 they  were  that  came  to  C  h  r  i  s  t,  to  fuch 
 the  promifes  were  offered.  Well, I  know,  I 
 am  an  unrighteous  man,  and  therefore   the 
 want  of  forrowand  contrition,  and  the  want 
 of  holinefle,  and  the  want  of  tendernefle  of 
 heart  in  the  beginning,  fhall  not  exclude  mee : 
 for  they  are  promifes  that  are  made  to  the  un- 
 righteous, to  the  uncleane  and  polluted,to  the 
 hard-harted,fuch  they  are  at  the  firft,  to  whom 
 the  promifes  are  made.But  what  doth  the  Lord 
 require  of  thofe?  That  they  thirft:  All  that, 
 tbirtficome  ;  Now  I  finde  an  extreme  thirft 
 
 I  would 
 
 Thirftingafrer  ( 
 Cbrift  rcqui' 
 red. 
 
4*4- 
 
 Of  The 
 
 iXXhe  witnes 
 ot  the  water. 
 
 1  would  dye  that  I  might  have  cbrijt  and  his 
 righteouinefle.  Is  this  all?  No,  it  is  required 
 further,  that  when  thou  art  come  in,  thou  take 
 this  refolution,  now  I  will  fcrve  him,  now  I 
 will  love  him,  now  I  will  obey  him,  I  will  bee 
 content  to  take  Jefm  Cbriji^for  better^forworfe^ 
 I  will  bee  content  to  deny  my  felfe,  to  take  up 
 myCrofTc,  to  follow  him  in  all  his  wayes. 
 When  a  mans  fpirit  hath  pondered  this  well, 
 when  hee  hath  looked  on  the  blood  of  I  e  s  v  s 
 Christ,  and  the  promifes,  and  fees  himfelfe 
 qualified  upon  this  ,he  faith,  iurely5thefe  pro- 
 mifes belpng  to  mee,  this  is  the  witneffe  of  the 
 blood. 
 
 Then  followes  the  witneffe  of  the  water .  for 
 the  blood  hath  a  double  vertue  in  it,ithath  not 
 onely  the  vertue  to  deliver  us  from  the  guilt  of 
 finne,  to  caufe  the  Lord  to  paffe  over  us^  when 
 hee  fees  the  fprinckling  of  the  blood  upon 
 our  hearts,  and  upon  our  perfons,  but  there  is 
 more,  it  hath  a  cleanfing  vertue  in  it,itclenfeth 
 the  confeience  from  dead  workes  •  and  fo  hath 
 faith,  it  hath  not  onely  vertue  in  it  to  receive, 
 andtodigeftand  to  take  the  promifes,  but  it 
 hath  an  ability  to  worke  •  as  the  hand,  you 
 know,  hath  tw®  offices,  it  hath  an  office  tore- 
 ceive,  and  to  take,  and  likewife  it  hath  ability 
 to  worke :  Beloved,  thele  are  never  disjoyned, 
 the  blood  never  waiTieth  from  fin,  but  likewife 
 it  clenfeth  the  confeience  from  dead  workes  •, 
 faith  never  receives  the  promiie,  but  ir  workes 
 likewife :  indeed  for  the  receiving  part  j  wee  re- 
 ceive 
 
New  Coven  ant. 
 
 4*5 
 
 ceive  all  alike  precious  faith  -,  but  for  the  wor- 
 king pare,  there  is  much  difference :  you  know  a 
 weake  hand  is  able  to  receive  as  well  as  a  ftron- 
 ger,  but  a  ftronger  can  doe  more  worke  :  there- 
 fore as  faith  growes  more,  foit  workes  more. 
 Some  men  have  a  more  working  faith  thano- 
 thers,  though,  as  it  is  a  receiving  faith,  he  hath 
 it  alike:  therefore  thou  mayeft  confider  this 
 with  thy  felfe.  It  I  have  the  teftimony  of  the 
 bloody  I  have  alfo  the  teftimony  of  the  water, 
 that  isfan&ification  juyned  with  juftification  . 
 Christ  came  not  by  blood  onely, but  by  water 
 alio  :  ifthefpirkofa  man  lookeon  this  now, 
 and  can  fay, I  fee  I  am  renewedin  the  fpirit  of  my 
 minde-y  I  fee  I  am  wafhed  from  my  filthinefle,I 
 Tee  my  confeience  is  in  fome  meafurecleanfed 
 from  dead  workes,  then  he  may  conclude  with 
 himfelfe,  furely  Tarn  in  the  ftate  ofgrace,  I  am 
 in  the  Covenant.  And  this  is  the  witnefTe  of 
 our  owne  fpirit,  and  the  witnefleof  the  water, 
 and  of  the  blood.  But  when  this  is  done,  it 
 may  be  the  L^f  continues  3  yet,  at  fome  fits,! 
 to  write  bitter  things  againft  thee,  he  feemes  to  I 
 cad  thee  off,  hee  feemes  to  wound  thee  fome- 
 times  with  the  wounds  of  an  enemy  >  This 
 the  Lord  many  times  doth,  that  he  may  put 
 us  to  it-   hee  turnes  the  deafe  eare,.  that  hee 
 may  try  what  wee  will  doe:  when  the  fpirit  of 
 a  man  hath  now  thefe  testimonies,  and  yet 
 hath  not  reft,  though  it  have  them  on  good 
 1  ground,  (  for  I  mean?  not  the  naked  fpirit  of  a 
 man,  but  his  fpirit  enlightened  and  fan&ified 
 <     i^  by 
 
 Faitb,as  *i 
 receives,  isa- 
 like in  al  1. 
 
 WhytkeLord 
 fpeakesnot 
 peace  alwaies 
 tothofethac 
 are  in  Cove* 
 nanc  witfe 
 him* 
 
^\6 
 
 Wc  muft  truft 
 Gods  proraifc 
 though  wcc 
 
 want^eace. 
 
 Thefealeef 
 Gods  fjnric. 
 
 Eph.i.i^, 
 
 Ioh.14.11. 
 
 Of  Th  e 
 
 by  the  Holy  Ghoji  )  yet  when  hce  hath  good 
 ground,  and  faith  thus  with  himfelfe,  Yet  for 
 ail  this,  I  will  truft  him,  I  have  his  fu re  Word 
 for  it,  I  have  his  promiie,  I  know  that  Heaven 
 and  earth  fhallpajfe,  rather  than  anypromifeof 
 his  (hall  paffe.  Now  when  the  Lordfecih  a 
 man  beleeving  thus,  and   milling  him  upon 
 his  bare  Word,  then  the  zWgoes  a  ftep  fur- 
 ther with  him,  andfealesthe  fame  things  to 
 him  with  the fpirit  ofpromije,  (  as  I  fhewed  be- 
 fore out  of  Epbef  1 .  1 3 .  In  whom  after  you,  be- 
 leeved,you  were  fealed  with  the  fpirit  of  promt fe) 
 when  you put  to  your  feale  that  God  is  true,  God 
 then  comes  and  puts  to  his  feale,  hce  gives  you 
 thefpiritofpromife,  and  allures  you  that  it  is 
 fo .  that  is,  he  doth  by  his  owne  Spirit  fay  to  a 
 mans  foule,  /  am  thy  falvation.  My  beloved, 
 this  is  a  certains  expreffion  of  the  Holy  Ghojl 
 to  the  foule  of  a  man,that  we  know  not  how  to 
 ,exprefletoyou:  therefore  it  is  called  the  hid- 
 den Aiannah:\t  is  called  a  white  stone,  with  a  new 
 name  written  in  it,  that  no  man  knowes  but  bee  that 
 hath  it,  a  certaine  manifeftation  oichrijl  to  the  J 
 foule,  a  certaine  divine  light,  a  certaine  fecret 
 token  of  his  love,    whereby  chrift  manifefts 
 himfelfeto  the  foule  of  man,  that  which  the 
 Scriptures  call  fuppingwith  him  j  /  will  come 
 andfupwitbhim  •  Rev.  3.8c  lob.  14.2 1.  /  and  my 
 Father  will  come  to  him,  and  I  will  manifeji  my 
 owne  felfevnto  him-,  this  is  the  witneffe  of  the 
 Spirit,  that  when  the  witnefTe  of  our  owne 
 fpirit  is  fomewhat  obfeure,  wee  may  than  fay, 
 '  Lord] 
 
New  Covenant. 
 
 ¥7 
 
 Lord,  thou  now  fpeahjl  pUinely,  now  there  ' 
 isnoqueftion.  My  beloved,  this  is  the  wit- 
 nefle of  the  Spirit-  thatthou  becnotmiftaken 
 in  it,  ftill  remember  this,  that  it  is  given  to  thefe 
 that  overcome ;  if  thou  bee  overcome  of  every 
 thing,  of  every  ftnall  temptation,  if  thou  bee 
 overcome  with  a  blaft  of  praife,  with  a  little 
 pelfe  and  wealth,  doft  thou  thinke  now  thou 
 haft  got  the  white-fane,  that  chrift  gives  as  the 
 witnefle  of  his  Spirit  $  No,  it  is  to  thofethat 
 overcome,  andfo  it  is  to  thofe  that  open;  if  thou 
 be  a  ftubbornefervant,  that  Christ  may  come 
 againe  and  againe,and  knocke  at  the  doore,and 
 tell  thee  of  fuch  a  finne,  that  thou  lieft  in,  and 
 of  luch  a  duty  that  thou  negle&eft,  and  yet  thou 
 carrieft  thy  felfe  like  a  ftubborne  fervant,  that 
 will  not  hcarehim,  or  if  thou  doe,  thou  wilt 
 not  goe  about  the  worke  that  hee  hath  appoin- 
 ted thee .  doft  thou  thinke  hee  will  come  in  and 
 fup  with  thee,  when  thou  wilt  not  open  to  him 
 No,  it  is  not  C  h  r  i  s  t  that  lups  with  thee,  but 
 it  is  a  delufion  of  Satan.  But  how  fhall  we  know 
 this  ?  Thefe  are  the  things  that  accompany  the 
 Spirit:  but  now  for  the  Confequents  of  it,they 
 are  thefe  fixe, 
 
 Firft  there  followes  a  fpirit  of  prayer,  that 
 goes  together  with  it,  prayer  in  theperfe&ion 
 of  it  is  not  a  lip-labour,  no,  it  is  not  a  puting  up 
 of  petitions  onely,  bee  they  never  fo  excellent, 
 it  is  not  a  crying  to  the  L  o  r  d  :  for  other  men 
 may  doe  fo,  but  it  is  when  a  man  can  come  to 
 God  with  confidence,  becaufe  hee  knowes  him 
 
 to 
 
 Who  tr.ey  be 
 chat  have  the 
 witnefle  of  the 
 Spirit. 
 
 Six  t  ©nfe* 
 
 quents  of  the 
 
 Spirit. 
 
 i.A  fpiritof  * 
 
 prayer* 
 
4>«? 
 
 i. Love  to 
 God&Chrift. 
 
 Love  com- ; 
 
 X 
 
 From  know* 
 kdge. 
 
 Of  Th  e 
 
 to  bee  his  Father,  becaufe  hee  hath  beene  ac- 
 quainted with  him,  becaufe  hec  hath  received 
 the  Spirit  of  the  Sonne,  that  tels  him  in  plaine 
 termes  he  is  his  Father:  when  a  man  can'  come 
 with  holy  affe&ions  to  the  Lord,  this  is  the  fpi- 
 rit  of  prayer  •  a  wicked  man,  as  we  (hewed  out 
 of/^27.  when  GW  comes  to  him,  and  rends 
 and  teares  his  foule  from  him  ^  that  is,  he  parts 
 with  his  foule  unwillingly,  when  God  puis  on 
 the  one  fide,  and  hee  on  the  other,  when  God 
 puis  away  his  foule,  faith  he,  will  the  LORD 
 heare  him,  when  hee  cries  to  the  Almigh- 
 ty ?  No  :  for  hee  doth  not  pray,  it  is  in- 
 deede  a  cry,  a  man  in  extremity  may  cry  hard, 
 as  a  theefe  at  the  Barre,  he  cryes  hard,  not  be- 
 caufe  he  loves  theIudge,or  hath  any  confidence 
 in  him  if  it  were  not  for  the  extremity,  hee 
 would  not  doe  it  at  alljfaith  he3he  prayeth  not; 
 he  doth  not  delight  in  the  Almighty,  hee  goes 
 not  to  him  as  to  a  father,  and  it  appeares  hence 
 that  were  there  not  fiich  an  extremity,  hee 
 would  not  pray :  for  hee  will  not  pray  at  all 
 times, 
 
 Secondly,it  breedes  love  •  wherefoever  the 
 witneffcof'thc  Spirir  is,alwaies  there  follower 
 it  love  towards  God,  and  I  ejus  chrijl  :  forir 
 cannot  bee  otherwise,  all  love  comes  from 
 knowledge  -y  now  when  a  man  hath  feene  Iefiu 
 Chrijl  indeed,  that  is,  when  the  Lord  hath 
 fhewed  his  owne  felfe  unto  him, f \  hen  he  hath 
 drawne  neere  to  a  man  in  the  witneflfe  of  his 
 Spirit,  when  he  hath  manifefted  himfelfe,  it 
 
 can- 
 
New  Covenant. 
 
 ¥9 
 
 cannoc  bee  put  a  man  muft  Jove  him.  What  is 
 the  reafon  that  wee  fhall  love  him  perfe&ly  in 
 heaven,  but  becaufe  we  {hall  know  him  fully  ? 
 any  man  that  knows  him  in  part  here,loves  him 
 in  part  j  and  therefore  if  you  have  ever  knowne 
 theZW,  ifhee  have  thus  fhewed  himfelfc,  it 
 cannot  be  but  thou  (halt  love  him. 
 
 Befides,  love  comes  from  kindnes  and  good- 
 nefle  of  one  that  hath  fhewed  love  to  us,  love 
 begets  love,  as  fire  begets  fire.  Now  when 
 this  was  thy  cafe,  when  thou  waft  a  man  expe- 
 cting nothing  but  death  and  hel,and  the  wrath 
 oEGod,  and  the  Lard  hath  come,  and  fpoken 
 kindely  unto  thee,  as  it  were,  the  Lord  hath 
 come  and  fpoken  to  thee,  when  thou  waft  to 
 die,and  hath  faid,  thoujbalt  Iwe^when  he  hath 
 overcome  thee  with  kindnes,  as  it  were,  it  can- 
 not be  now  but  that  thy  heart  fhoiild  be  affe&i- 
 oned  towards  him,as  David  faith,PfaL  i8.Lord 
 I  hve  thee  dearely  ^  for,  wbenl  was  in  dijirejfe, 
 thou  didjl  heart  me  \  fo3  when  a  man  hath  tele 
 the  rerrours  of  the  Almighty,  when  hee  hath 
 lyen  under  the  fpirit  of  bondage,  for  a  time, 
 when  he  expected  nothing  but  death,  and  con- 
 demnation, and  the  Lord  hath  fhewed  mercy 
 and  loving  kindnefTe  unto  him,  love  will  fol- 
 low. 
 
 Thirdly,  thou  fhalt  finde  this  follow  upon 
 it3  likewife  5  if  thou  have  the  fpirit  of  Adopti- 
 on, it  will  fet  thee  on  worke^to  clenfe  thy  felfe 
 as,  a  Cor.  7. 1.  fee  a  notable  place  for  this  pur- 
 pofej  faith  hee5  if  you  haue  fuch  promt fes^  that 
 
 is, 
 
 From  kindnes 
 
 PJalrt. 
 
 3.CJenfinga 
 Hianshcarr, 
 
 a  Cor.7«j. 
 
4-j.o 
 
 A  tryall  of  ha- 
 iling the  fpirit 
 
 rlob.ji 
 
 .Heb.xe«n. 
 
 \ 
 
 Falfe  comfort 
 [breeds  finfull 
 ieciirity# 
 
 Of  Th  e 
 
 is,  the  promife  of  grace,  and  of  forgiveneiTe 
 and  of  the  pardon  of  finne,  if  you  have  apply  ed 
 hem  indeed  by  the  Spirit  of  Adoption,  then 
 you  will  cleanfe  your  felues  from  all  pollution  of 
 flefh  and  fpirit.  So,  by  this  thou  maift  know 
 whether  thou  haft  the  Spirit  of  adoption,  whe- 
 ther thou  haft  applyed  the  Covenantor  Grace, 
 and  the  promifes  of  it,  indeede,  and  in  good 
 earneft,orno:  this- will  certainly  follow,  thou 
 wilt  cleanfe  thy  ;felfe  :  butifthtfu  finde  now, 
 that  thou  walloweft  inthylufts,  in  thy  filthy- 
 neffe,  that  thou  art  not  yet  wafhed  from  thy 
 finnes,  and  from  thy  fwinifh  nature,  be  afliitect 
 thou  haft  not  yet  applyed  the  promifes,  thou 
 haft  not  yet  the  Spirit  of  Adoption,  be  alTured 
 if  thou  haft  any  hope5  it  is  not  a  true  and  lively 
 hope,  it  is  but  a  falfe  and  dead  hope :  for,  if  it 
 were  a  true  and  lively  hope,  i  loh.$.  it  would 
 fet  thee  aworke  to  purge  thy  felfe,  and  therfore 
 Heb.  i  a.  22.  you  fee  the  difference  there  be- 
 tweene  the  aflurance  of  faith,and  of  preempti- 
 on, Draw  mere  in  full  ajfurance  of faith:  What 
 then  }  havin/jour  hearts  fprinkled  from  an  evill 
 eonfeience^  and  your  bodies  wafhed  in  pure  water. 
 If  it  bee  afftirance  of  faith,  it  hath  alwayes  this 
 following  with  it,  the  heart  is  fprinkled  from 
 an  evill  confeience;  but  if  it  be  a  prefumptuous, 
 a  falfe  aiTurance,  upon  falfe  grounds,  there  fol- 
 lowes  no  fuch  clean  fing,  no  fuch  watchful- 
 nefle.  This  is  a  fuch  rule,  that  will  not  de- 
 ceive you,  thofe  that  have  but  falle  flafties  of 
 comfort,  they  grow  fecure  after  them,  thefe 
 
 breed 
 
New  Covenant. 
 
 4,i 
 
 breedc  carelefnefle3they  are  more  bold  to  com- 
 mie finne,  they  walke  loofely  ,  and  are  apt  and 
 ready  to  lay  , 1  doubt  not  but  it  fhall  bee  well 
 enough  with  mee  j  But  thofe  that  have  aflu- 
 rance  indeede,  it  makes  them  much  more  dili- 
 gent3andfollicitous,andcarefull  to  pleafe  the 
 Lord  in  all  things  -y  For  it  is  as  a  feaft  to  him  , 
 when  chriH  leades  them  into  his  Cellar,  as  it 
 werc,and  makes  a  mans  heart  glad  with  Flag- 
 gons  of  wine ,  that  is  ,  with  the  confolations  of 
 the  Spirit  j  I  fay ,  it  quickens  him  ,  and  makes 
 him  zealous,and  readie  to  every  good  worke  • 
 When  hee  harh  once  taftedof  this  Wine,  his 
 cafe  is  like  Elibues  3  hee  cannot  hold  in,  but  hee 
 muft  breake  forth  into  good  workes  ,  into  holi- 
 nefTe  of  life.  A  man  walkes  in  theftrengthof 
 fuch  a  testimony  of  the  Spirit  for  many  dayes, 
 for  many  yeares  ,  fo  farre  it  is  from  making  a 
 ManremifTeinthewayes  of  God. 
 
 Fourthly,that  which  accompanies  it  js  peace 
 and  joy  ,  Rom.  1 5 . 1 3 .  the  Apoftle  pray  es  that 
 they  may  befiUed  with  peace  and  joy  ,  through  be- 
 leevingi  as  if  he  fhould  fay,if  thou  beleeve  once 
 indeede  ,  joy  will  follow  5  And  therefore  you 
 know  it  is  called  the  joy  of  'the  holyGhofl^  that  is, 
 when  once  a  Man  receives,  the  witneflfe  of  the 
 Spirit, there followcs  a  wondrous  quiet,  and 
 peaceablenefle  3  and  calmenefle  in  the  heart. 
 Beloved,  it  is  with  every  fonne  of  Adam^as 
 it  was  with  Adam-,  When  hee  had  loft  the  I- 
 mage  of  G  O  D  ,  there  followed  trouble  and 
 horrourof  his  confidence,  till  thatlmage  was 
 H  h  recovered. 
 
 4.  Peace  aa4 
 joy. 
 
4Z 
 
 Of   The 
 
 Pfalm.3. 
 
 Note, 
 
 recovered  ,  Ins  heart  was  never  fully  at  peace  - 
 butaflboneas  that  was  recovered,  the  heart 
 recovers  the  former  joy  that  Adam  had  ,  that 
 former  quiet  3  and  peace  ,  and  comfort,  that 
 Adam  had  in  that  innocencie  ,  hee  hath  it  in  a 
 meafure  :  So  3  when  the  LORD  returnes 
 againe  to  a  mans  fpirit,  (if  it  be  his  returning, 
 and  no  delufion  )  I  fay  3  there  arifeth  a  certaine 
 peace  in  the  SouIe5   and  joy  that  fcno  worldly 
 man  ever  tafted  of,that  they  never  underftood^ 
 nor  knew  the  meaning  of-   a  certaine  peace 
 and  joy  that  goes  beyond   all  worldly  joy 
 whatfoever  ,  that  which  David  called  the  /hi-, 
 ningof  Gods  countenance^  Pfilm^.  and,beloved, 
 one  good  looke  from  Cod  is  worth  more  than 
 all  the  wealth  in  the  world ,  yea3  than  the  verie 
 corporall prcfence of  Iesvs  Christ- and 
 therefore  Christ  tells  his  Difciples,  that  they 
 fliould  be  great  gayners  by  lofing  of  him ;  for, 
 faith  hce^you  fhallget  this  by  it,  I  will  fend  the 
 Comforter ,the  Holy  Gbojl ,  and  hee fhall  fill  you 
 with  peace  ,  and  joy ,  this  fhall  bee  much 
 better  for  you,  than  if  I  fhotild  bee  with  you 
 ftill-    It  is  better  thatC  hr  is  t  fhould  dwell 
 in  our  hearts  5  than  in  our  houfes-    It  is  bet- 
 ter the  L  o  r  d  fliould  bee  with  us  in  his  Spi- 
 ritual! comforts  ,  than  with  his  corporall  prc- 
 fence •  And  this  comfort ,  I  fay,  every  man  re- 
 ceives 3  aflbone  as  hee  receives  the  Spirit,  hee 
 receives   Peace  that  paJJ'eth  all  undcrjtandvig. 
 But  now  ,  when  a  Man  hath  received  this  joy3 
 and  this  peace  3  when  hee  is  lift  up  into  the 
 
 third 
 
New  Covenant. 
 
 4*? 
 
 j/Humility; 
 
 The  befi  men 
 worft  in  their 
 owne^ves. 
 
 Ezek.3^5r. 
 
 third  Heaven,as  it  were.  What  followes  upon 
 this  ?  Will  hee  bee  lift  up3and  puffed  up  with 
 all  this  ^  Oh  no,  itisimpoflible;  and  there- 
 fore in  the  fife  place,  this  accompanies  it,there 
 followes  an  exceeding  great  humility ,  a  man  is 
 never  fo  humble  as  after  hee  hathreceived  the 
 fpirit  of  promife  »  It  is  very  exceeding  cer- 
 taine  that  no  men  in  the  world  are  fo  vile  in 
 their  owne  eyes  ,  as  thofc  to  whom  the  Holy 
 Ghost  hath  borne  this  witnefle :  there  is  a  place 
 forit,  that  puts  this  out  of  all  doubt,  Ez,ek.$6. 
 31.  when  the  Lord  faith,  hee  wilt  pome  out  his 
 Spirit  upon  them jind give  them  [a  new  heart ,  and 
 a  new  fpirit  5  then ,  faith  hee ,  then  at  thatftime, 
 when  you  have  received  the  fpirit  of  adoption, 
 and  I  have  made  my  Covenant  with  you5,  then 
 youfhatfeonjider  your  owne  deedes  that  were  not 
 good ,  andyoufhati 'acknowledge your f elves  worthy 
 to  bee  dejtroyedforyour  iniquities  and  tranfgreffi- 
 ons  y  The  new  Tranflation,j0#  jhall  loath  your 
 felvesy  that  is ,  a  man  (hall  bee  exceeding  vile 
 in  his  ownc   eyes.      Preemption  alwayes 
 puffes  up  a  man,it  brings  him  into  a  better  con- 
 ceit with  himfelfe^  But  this  puts  him  quite 
 out  of  conceit  with  bimfelfe^  theneerer  the 
 Z<Wdrawes  to  any  man  3  the  more  rottcnnefiTe 
 heefindes  in  his  bones  s  As, wee  fee,  when  the 
 Lord  came  neere  unto  Iohjthen  he  abhorred  him- 
 felfe  in  daft  andajhes :  Becaufe  the  Lord  comes 
 alwayes  with  a  bright  light,as  the  Sunne  doth,  I  makeVgood 
 that  thewes  2  man  the  corruptions  that  beein !  men;  vile  in 
 hinijthat  he  never  fawlDefore,  that  he  wonders 
 Hh2  at^ 
 
 Nete, 
 
 What  it  is  that 
 
 theit  ownc 
 eyes. 
 
424 
 
 Of   Th 
 
 £ 
 
 £.Not  to  re- 
 ceive the  fpirit 
 of  bondage  a- 
 gaine. 
 Roni.8.x6. 
 
 at  h  imlelte,that  he  hath  lived  io  long  with  hitu- 
 felfc,and  yet  knowes  himfelfe  no  better :  this  is 
 the  cafe  of  every  man,  when  the  LORD  comes 
 home  to  him  ,  ithumbleth  him  exceedingly ; 
 and  therefore  confider,  whether  thou  bee  thus 
 vile  in  thine  owne  eyes  ,  whether  the  fpirit  of 
 humility  have  gone  together  with  it. 
 
 And  laft  of  all  5  to  end  this  point ,  this  will 
 follow  upon  it,  though  it  bee  a  negative,  thofe 
 that  have  the  fpirit  of  Adoption,  they  never  re- 
 ceive the  fpirit  of  bondage  againe,  A<^.  8.  \6. 
 Ton  have  not  received  the  fpirit  of  bondage  againe 
 to  fear  e:  as  if  hee  fhould  lay  ,  this  is  the  condi- 
 tion of  all  the  Saints,  you  have  tafted  of  it,  that 
 is  the  common  condition,  and  that  youmuft 
 looke  for  j  and  faith  hee  yt  his  teftimonie  you 
 have,  (for  it  is  the  Apoftlcs  fcope  to  give  them 
 a  teftimony  oftheir  good  eftate,that  they  were 
 within  the  Covenant  3  that  they  were  under 
 grace, faith  hee )  by  this  you  {hall  know  it3  you 
 have  not  received  the  fpirit  of  bondage  againe^ 
 as  ii  he  fhould  fay,  fhould  you  ever  receive  the 
 fpirit  of  bondage  againe ,  you  were  not  under 
 grace  rforit  is  impoflible.  So  likewifc  you  fee 
 an  excellent  place  for  this,  Gal.  3.25.  wherefore 
 the  Law  is  a  SchooU-mafker  tobringm  to  ChriH^ 
 that  wee  might  bee  made  righteom  by  Faith:  But 
 after  Faith  comes  ^  we  arenolonger  under  aSchoole- 
 HowtheLaw*'  mafier.  There  is  no  man  comes  to  chrijl ,  but 
 the  fpirit  of  bondage  is  firft  a  Schoolemafter  to 
 bring  him,  that  is,  the  Law  rnuft  fet  him  hard 
 taskes,that  he  is  not  able  to  performe,and  the  n 
 
 hee 
 
 Galat.3.15. 
 
 is  a  Schools 
 matter. 
 
New  Covenant. 
 
 +*5 
 
 hee  fues  to  chrijl>  as  a  weake  Scholler  doth  to  a 
 Schoolemafter  ,and  defires  him  to  performe  it 
 for  him3this  brings  him  to  c^njjsbuc,faith  hee, 
 when  you  are  once  come  to  chrifi ,  when  Faith 
 comes ,  we  are  no  more  under  a  Schoolemafter, 
 a  Man  never  comes  under  the  Law  againe. 
 
 But  3  you  will  objeft  ,  Was  it  not  lobs  cafe  > 
 did  not  the  Lord  write  bitter  things  againft  him, 
 and  he  was  a  juft  Man5and  one  that  feared  God? 
 WasitnotX>4W/caie?  Were  not  his  bones 
 broken3as  he  complaines,  after  the  committing 
 of  the  fin  of  Adultery  ?  Doc  not  many  findeby 
 experience3that  God  hath  wounded  them  fome- 
 times  with  the  wounds  of  an  enemy,  and  hath 
 feemed  to  caft  themoflF.,even  after  they  have  re- 
 ceived the  fpirit  of  Adoption? 
 
 BeIoved,to  this  I  anfwer3it  is  very  true3there 
 are  fomeawakings  that  a  man  may  have3a  Man 
 may  be  put  into  a  great  feare  after  hee  hath  re- 
 ceived the  fpirit  of  Adoption,  he  may  tremble 
 exceedingly  at  the  wrath  of  G  O  D  .  J  fay  3 
 all  this  hee  may  doe  3  yet  hee  never  receives  the 
 fpirit  of  bondage  againe,  that  is,  hee  never 
 comes  to  this,to  bee  to  Ged  as  a  fervant  is  to  a 
 hard  Mafter  3  but  alwayes  this  perfwafion  is  in 
 him3that(7^is  his  Father,  and  ftill  hee  hath 
 the  affection  of  a  fonne,  and  ftill  he  hath  that  o- 
 pinion^that  GWis  his  Father,  that  affe&ion  ne- 
 ver weares  out  of  him,  hee  never  comes  againe 
 tolookeontf^j  astheTheefe  lookes  on  the 
 Iudge ,  hee  never  comes  to  bee  iuch  a  ftranger 
 to  the  Lord  Jo  as  to  flye  from  him :  for  the  fpirit 
 I Hh3  of 
 
 Quefl. 
 
 Though  the 
 Saints  may 
 have  fearcs& 
 terrours  after 
 conversion  , 
 yet  they  re- 
 ceive not  the 
 fpirit  of  bon» 
 dage  againe* 
 
4*<5 
 
 The  fpirit  of 
 bondage^what 
 
 Of  Th  e 
 
 Heb.S. 
 
 of  bondage  is  nothing  but  this  9  when  it  makes 
 a  Man  to  ieare  the  Lord,  and  to  tremble  at  him 
 exceedingly,  as  a  Man  doth  at  the  wrath  of  a 
 Iudge  that  hee  thinkes  will  condemnehim- 
 though  hce  may  in  extremitie  fay ,  Lord,  why 
 haft  thou  forfaken  me  ?  Yet  there  goes  a  fecret 
 fpirit  of  Adoption,  that  never  leaves  him  alto- 
 gether, though  there  bee  fome  mixture  with 
 this,to  awaken,  him,  and  to  quicken  him ,  and 
 to  caufe  him  to  come  home  to  chriH  :  for  that 
 is  the  end  (till ,  even  as  a  Man  is  brought  home 
 by  the  fpirit  of  bondage  at  the  firfl: .  So,  when 
 a  Man  fteps  out  from  Christ,  and  begins 
 to  grow  wanton ,  when  hee  will  runne  out  from 
 the  Lord  Ii  s  v  s,  and  will  not  keepeclofe, 
 the  Lord  fends  the  fame  Spirit  againe  to  bring 
 him  m^  the  Spirit  doth  its  worke  againe^but  as 
 hee  was  never  wholly  our3fo  hee  never  hath  the 
 full  worke  of  the  fpirit  of  bondage.  So  you 
 fee,this  is  the  fecond  meanes  to  know  whether 
 we  be  in  the  Covenant. 
 
 Now  followes  the  third  meanes  of  knowing 
 whether  we  be  in  the  Covenanted  thacjs  this5 
 yon  (ee^thisis  a  partof the  Covenant, Heb.S.Tou 
 fljall  know  me  from  the  great  eft  to  the  lea  ft,  and  I ! 
 willteachyou,youjhaUnomore  teach  one  another' 
 his  neighboured  it  fhall  bee  fuch  a  knowledge, 
 thatwithall «,  you  fhall  have  my  Law  written  in 
 
 The  third  way 
 of  ^knowing 
 
 whetherwe.be  |  y0ur  hearts  :  and  in  another  place,  /  wiUdrinfn 
 
 intheCovc-    rr/. l.^_-      -o^r .  j     .u-    *u„_  *    .r     j- 
 
 Kan\yisbyc\xi\ci[epurhcans.  Beloved,  this  then  is  the  third 
 way, and  the  laft,  by  which  we  may  knew,  that 
 wee  are  within  the  Covenant ,  Is  there  fuch  a 
 
 know- 
 
 knowlepge, 
 which  hath  1 
 properties* 
 
New  Covenant. 
 
 V7 
 
 knowledge  of  G  O  D  wrought  i»  you  ?  Hath 
 C  h  u  i  s  t  fo  taught  you  >  Marke  it  well/rom 
 that  knowledge  thefe  two  things  followsone  is, 
 that  your  heart  is  circumcifed,  that  the  lufts  of 
 your  former  ignorance ,  that  raigned  in  you 
 before,  bee  diflblved:  Secondly ,  it  is  fuch  a 
 knowledge,  as  breedes  in  you  a  forwardnefle 
 and  willingncfle  to  ferve  the  Lord  in  all  things? 
 Is  the  Law  of  God  thus  written  in  your  hearts  ? 
 Have  you  had  experience  of  this.*  Then  cer- 
 tainelyyou  are  within  the  Covenant.  There  is 
 a  double  knowledge, there  is  a  knowledge  that 
 men  have,that  know  much^but  are  not  affe&ed 
 according  to  the  things  they  know ,  nor  doe 
 they  pra&ife  according  to  the  things  they 
 knows  this  is  a  knowledge  that  the  Minifter 
 may  teach  them ,  but  it  is  not  the  knowledge 
 that  lefiu  ChriH  teacheth. 
 
 But  there  is  a  fecond  knowledge,that  which 
 cbriji  teacheth  as  hee  is  a  Prophet ,  when  hee 
 teacheth  a  Man  fo  to  know  finne  3  and  everie 
 thing  el(e ,  that  withall,  the  Iuft,  the  dominion 
 of  finne  is  difTolved  by  that  knowledge  5  that 
 this  knowledge  circumcifeth  the  heart ,  it  cuts 
 off  thofc  lufts  that  did  cleave  to  us  before.  If 
 thou  finde  this  efFecl  of  thy  knowledge  3  now 
 I  ejus  chrijl  hath  taught  thee  this  knowledge. 
 You  know  j  The  old  Man  is  corrupt ,  Efhefq*  2  2 . 
 through  lufts,  that  come  fromerrour,  and  the 
 new  Man  is  renewed  through  holinejfe,  that  comes 
 from  truth.  There  are  certaine  lufts  in  the  old 
 Man ,  that  proceede  from  errour :  Now  thofe 
 H  h  4  lufts 
 
 Knowledge 
 double* , 
 
 1.  Property  of 
 true  knew. 
 lcdgc,Ic  cir- 
 cumcifeth the 
 heart. 
 
 EpheC4.11. 
 
4*8 
 
 The  roote*f 
 lufti*  errour. 
 
 All  lufts  refer- 
 red to  3. heads. 
 1.  Liift  of  the 
 Eyes* 
 
 Ecdcfiaft.  ?. 
 
 Of  The 
 
 lufts  wee  fee  what  they  are,i  John  2.  all  Iufts  are 
 referred  to  thofe  three  heads,  the  lujis  of  the  Eyey 
 the  lufts  of  the  Flefh,  and  the  f  ride  of  Life.  Now  if 
 thou  wouldeft  know  whether  Christ  hath 
 caught  thee  or  no ,  whether  thou  haft  this  evi- 
 dence of  being  in  the  Covenant  with  him  ,  confi- 
 der  whether  the  truth  bee  fo  farre  taught  thee  3 
 that  thefe  lufts  are  diflblved  by  it  :  For  lefus 
 chrift  came  into  the  world  to  dijfohe  lufts  •  as  the 
 lufts  arifc  from  errour  ,  fo  they  are  diflblved  by  j 
 truth :  Beloved  ,  the  roote  from  which  everie  i 
 luft  growes,is  fome  errour  ^fome  miftake  -  now 
 takeaway  the  foundation  of  it  >  and  the  luft 
 dyes.  So  that  ,  when  chrifi  teacheth  the  right 
 knowIedge,whenhee  rcveales  his  truth  to  us, 
 as  a  Prophet,  hee  takes  away  the  roote,  the. 
 bottome  and  foundation  of  a  luft,  and  when 
 the  foundation  is  taken  away ,  the  worke  of 
 the  Devil!  is  diflblved  in  us,  itfalles  to  the 
 ground. 
 
 As  for  example,  to  give  you  an  inftance  of 
 itin  thofe  three  lufts  ,to  which  all  the  lufts  in. 
 the  world  ar£  referred  :  The  luft  of  the  Eyes  y 
 that  is  3  when  a  Man  lookes  upon  wealth  ,  and 
 riches  ,  and  whatfoevcr  a  Man  lookes  upon ,. 
 it  is  but  the  fight  of  the  Eye5  Ecclcfiaft.^. 
 What  is  the  reafon  that  men  love  riches  ?  That 
 they  feeke  them ,  and  heape  them  up  above 
 meaftue  ?  It  is  becaufe  a  Man  is  deceived  ;  hee 
 rhinkes  there  is  Rich  a  worth  in  riches,  andj 
 that  they  will  ftand  him  in  fuch  a  ftead ,  hee 
 hath  an  high  opinion  of  them ,  and  thence 
 
 comes 
 
Nevy  Covenant. 
 
 4-ip 
 
 comes  a  Man  to  defire  them  fo  much,  from 
 hence  arifeth  this  luftiof  the  Eyes :  Npw,when 
 C  h  k  i  $  t  teacheth  a  Man  that  there  is  no  fuch 
 thing  in  riches 3  that  hee  is  but  deceived ,  when 
 hee  teacheth  him  to  looke  on  them  as  Paul  did, 
 heethinkes  they  are  but  drojfe  and  dung+  but 
 emptie  withering  Flowers  ,  lames  i,  As  the 
 Flowers  y  fo  doth  the  rich  Mam  fade  in  all  his 
 wayes:  Riches  are  no  better -,  hee  teacheth  a 
 Man  that  they  are  nothing ;  Why  wilt  thou  fet 
 thy  heart  upon  that  which  is  nothing  }  Proverb.  2  3 . 
 kll  the  men  in  the  world  are  not  able  to  teach 
 this,  till  chrifilefus  hath  taught  it  to  aman,  but 
 when  hee  hath  taught  it  him,  I  fay ,  the  luft  is 
 difToIvedjthere  is  an  end  of  it,hee  doth  no  more 
 feeke  wealth  in  that  manner  as  he  did3he  fets  no 
 imore  that  price  upon  it  as  hee  did,  hee  thinkes 
 Jiow  hee  may  doe  good  with  it,  how  hee  may 
 make  good  ufe  of  it  3  how  hee  may  rcdeeme 
 time  now  from  worldly  things  to  better  things: 
 for  now  hee  needes  them  not ,  as  Paul.  What 
 doe  you  tell  mee  of  money  ?  I  heede  it  not,  but 
 to  further  your  reckoning  -r  I  rejoyce  that  I  may 
 further  your  reckoning  againft  the  Day  of  Judge- 
 ment. " 
 
 And  fo  for  pride  of  Life ,  that  is  \  honour ,  and 
 dignitie ,  and  cfteeme ,  and  place  of  prefer- 
 ment, and  applaufe  of  men,  all  things  of  that 
 nature-  What  is  the  reafon  that  this  luft  rules 
 and  captivates  aMan^It  is  becaufe  hee  thinkes 
 that  there  is  an  excellencie  in  thefe  things ,  but 
 when  CHRIST  hath  taught  him ,  when  hee 
 
 hath 
 
 lam. 
 
 Provexb;»> 
 None  can 
 teach  to  know 
 the  vanity  of 
 •archly  things? 
 butChrift. 
 
 *.PrWc«!life^ 
 
4*° 
 
 ?♦ 
 The  lufts  of 
 the  flcOi. 
 
 i.'Property,;A 
 readinefle  to 
 obey  God. 
 
 Of  Th  e 
 
 hath  written  the  New  Covenant  within  him, 
 when  hae  hath  written  his  Law  in  his  heart, 
 when  hee  hath  taught  him  with  his  owne  tea- 
 ching ,  hee  beginnes  to  fee  a  vanitic  in  all 
 thefe  things,as  the  Apoftle  faith  s  the  praffe  of 
 men  is  emptie  glorie,the  applaufe  of  men,that 
 pleafedhim  before,  heenowlookes  upon  it, 
 asaBubbieblowne  with  the  breath  of  men, 
 an  emptie  thing  •,  hee  efteemes  it  a  thing  that 
 quickeJy  lives  and  dies,and  vani(heth,he  ieekes 
 no  more  after  it  :  And  fo  for  the  lufts  of  the 
 flefh)  whereas  a  Man  before  thought  it  the  one- 
 ly life  for  a  Man  tofatisfie  the  fletTi,and  the  dc- 
 fires  of  its  now  hee  begins  to  looke  on  it  after 
 another  manner,hee  begins  to  fee  the  filthinefle 
 and  the  bitterneffe  of  thofe  finnes,  hee  begins 
 to  fee ,  that  Jiefhly  lujls  figbp  againfi  the  Soule  , 
 as  enemies ,  hee  Iookes  upon  them  as  things 
 more  bitter  than  death  •   more  fharpe  than  a 
 two-edged  Sword.     Now  when  GOD  hath 
 enlightned  a  Man  thus,  and  hath  written  his 
 Law  in  his  heart,  and  hath  taught  him  fo, 
 that  hee  Judgeth  thus  of  his  finnes ,  and  lufts, 
 now  his  finnes  and  lufts  are  diflblved  in  him  , 
 his  heart  is  Circumciftd,  now  they  are  cut  off} 
 now  the  building  of  Sathan  is  pulled  downe, 
 and  yct0Belovedy  this  is  but  one  part  of  this  Co- 
 venant. 
 
 There  is  not  onely  this ,  but  Iikewife  there 
 followes  this ,  further ,  when  Chrijl  hath  writ- 
 ten his  Law  in  the  heart ,  that  a  Man  hath  not 
 onely  his  heart  weaned  from  all  the  finfull 
 
 lufts 
 
N  E  VV  Co  V  E  N  A  M  T. 
 
 4*i 
 
 luits  chat  before  hee  delighted  in3but  there  fol. 
 lowes  a  wondrous  forwardnefle  and  propenfe- 
 nefletotheLawof  God,  to  keepe  it  5  there  is 
 a  wondrous  defire  to  grow  in  Grace  ,  to  doe 
 the  duties  of  new  obedience,  that  by  his  good 
 will  hee  would  live  in  no  other  Element ,  but 
 in  doing  the  duties ,  and  ufing  the  meanes ,  by 
 which  hee  may  receive  ftrength  to  doe  them. 
 When  that  Law  is  out  of  the  heart,  when 
 wee  looke  upon  the  letter  of  the  Law ,  there 
 is  no  fuch  matter  5  but  when  it  is  put  into  the 
 heart  5  when  it  is , written  within  3  there  is  an 
 inward  difpofition  and  proncnefle  put  into 
 the  heart.     If  you  looke  upon  the  Law  with- 
 out ,  Thoufhah  love  the  Lord  thy  God,  andfhalt 
 feare  him^  &c.  It  is  a  hard  Law,who  can  keepe 
 it?  But  when  thou  haft  put  it  into  thy  heart, 
 that  is  the  grace  of  love,  (  for  that  is  to  put  the 
 Law  into  the  heart ,  when  there  is  fuch  a  habit 
 planted  in  the  heart ,  a  habit  of  feare ,  and  of. 
 everie  good   Grace)  then   there  is   a  great 
 pronenefle  and  aptnefle  in  a  Man,and  willing- 
 nefle  to  keepe  the  Law ;  and  therefore  in  that 
 place  ,  i  Tim.i.  9*  The  Law  is  not  given  to  the 
 righteom,  they  are  a  Law  to  themfelves.    If  thou 
 findeft  this  to  bee  thy  cafe,  that  thou  needeft 
 not  the  Law  to  fet  thee  on  with  terrours , 
 and  the  threatnings  of  it ,  but  thou  art  now  a 
 Lawtothyfelfes  that  is,  thou  findeft  in  thy 
 felfe  fuch  an  inward  aptnefle  and  propenfe- 
 nefle  to  keepe  the  Law  of  God j.h&i$  thou  were 
 put  to  thy  choyfe  ,  if  there  were  no  neceffitie 
 
 layd l 
 
 What  it  is  to 
 put  the  law  in- 
 to the  hearc 
 
 x  Tiw.x.*. 
 
Note* 
 
 Simile* 
 
 Note, 
 
 Duties  perfor- 
 med out  of* 
 feare. 
 
 4;*  /  OfTme 
 
 •   r.    -    1  ki  ii    1    ■  1  '  '     '  '  "    '  
 
 layd  upon  thee  ,  if  there  were  no  threaming  3 
 no  Hell ,  yet  thou  delighteft  in  GOD3  and 
 defireft  exceedingly  to  have  communion  with 
 him  •  There  is  nothing  feemes  to  bee  (o  beau. 
 tifull  as  Grace,  as  the  Image  of  GOD  re. 
 newed  in  thy  Sonle  5  I  fay  ,  this  will  bee  thy 
 difpofition,  and  this  is  for  a  Man  to  bee  a  Law 
 to  himfelfe :  For  you  know  this  common  Na- 
 ture is  betweene  the  Image  of  the  old  Adam> 
 and  the  Image  of  the  new,  betweene  the  flefh 
 and  the  Spirit ,  betweene  thofe  lufts  that  re- 
 maine  in  thee ,  when  thou  art  under  the  Cove- 
 nant of  workds,  and  betweene  this  Covenant  of 
 Grace,and  fervency  in  well  doings  I  (ay,com- 
 mon  nature  is  betweene  thefe  two ,  as  a  Bowie 
 betweene  two  Byafles :  Now  the  L  or  A ,  when 
 he  comes  to  write  hisLawin  the  heart,hc  doth 
 not  onely  knock  off  theoldByas  of  finfull  lufts, 
 that  carryed  it  out,  but  he  fets  a  new  Byas  up- 
 on the  foule,that  bowes  and  bends  thee  to  the 
 wayes  of  God, that  ftill  there  is  a  ftrong  inclina- 
 tion that  carries  thee  oh  that  way5  befides  the 
 Gommandement  3  that  thou  doeft  not  everie 
 thing  as  of  neceflitie :  a  man  before  this  time,it 
 may  bee,prayed,it  may  bee  he  was  conftant  in 
 praycr,he  would  not  let  a  Morning  nor  an  Eve. 
 ning  goe  without  it3it  may  bee  hec  would  doe 
 every  other  duty,but  hee  did  it  as  a  taske,  as  a 
 Man  that  dares  not  omit  it ,  there  is  a  natural] 
 conference  in  him,that  will  be  upon  him  if  he 
 doe-  Hee  feares  God  will  become  his  enemie, 
 heefhalltafleof  fearefull  Iudgements,if  hee 
 1  ■■..',  ,,.     neglefl 
 
N 
 
 evv  Covenant. 
 
 negle&  it,all  this  while  he  doth  it  ouc  of  feare  . 
 but  one  that  hath  the  Law  written  in  his  heart 
 that  is  a  law  to  himfelfe ,  that  hath  a  new  Byas 
 put  upon  his  heart;  I  fay ,  it  ftill  bends  and  in- 
 clines him  to  it,  hee  cannot  doe  otherwise  hee 
 longs  after  it  exceedingly,  he  is  exceeding  for 
 ward  to  it,  the  inward  inclination  of  his  miride 
 Hands  to  it.  This  is  the  third  way,  whereby 
 you  may  know  whether  you  be  in  the  Covenant 
 orno,if  youfinde  that  chrifthath  thus  taught 
 yon,  and  hath  written  his  Law  in  your  hearts 
 if  you  bee  thus  enlightned  with  knowledge5 
 that  both  the  lulls  of  the  former  ignorance  are 
 diflblved ;  and  likewife  there  comes  in  the 
 roomeof  them,  a  wondrous  pronenefTe  and 
 propenfenefTe to  well-doing,  when  there  is  a 
 certaineconnaturalneflebetweene  good  duties 
 and  thy  heart,  when  thou  canft  fay  indeede'  as 
 Paul,  1  delight  in  the  Law  of  God  in  the  inward 
 man:  and  it  I  might  have  my  defire    if  Ced 
 wouldgjive  me  my  wift  as  hee  did  to  Salomon, 
 that  which  I  would  wifh  before  all  things  in  the 
 world,is,  that  I  may  have  a  greater  meafure  of 
 the  fpmtjthat  my  finfull  lulls  may  be  more  and 
 more  mortified,that  J  may  excell  more  in  grace 
 and  hohnefie,  that  his  Image  may  be  renewed 
 in  me,  and  that  it  may  fhine  more  bright  in  all 
 the  parts  of  it :  I  fay,whenthou  findeft  this  be 
 allured  thou  art  in  the  Covenant  So  much  for 
 that  point. 
 
 I  will  add-  a  fecond,whtch  is  this,  from  this 
 difference;  whereas  this  is  one  of  the  diffe- 
 _i rences 
 
 4-H 
 
 A  propenfneflc 
 to  holy  duties 
 in  a  Chriftianr 
 
 2« 
 
43  + 
 
 Of     Th 
 
 E 
 
 Take  tbc  pre- 
 fenc  opportu 
 niue. 
 
 rences  betweenc  the  old  Covenant  and  the  new, 
 the  Old  Teftament  was  made  with  the  Icwes 
 onely ,  it  was  fliut  np  within  the  compaffe  of 
 that  Nation  ,  the  New  Covenant  is  enlarged  to 
 the  Gentiles ,  there  is  now  an  open  Doore  for 
 them  to  come  in,  there  are  now  better  promi- 
 fes  ,  more  knowledge ,  a  larger  infufion  of  the 
 Spirit,  both  for  intention  ,  and  for  the  extent 
 of  it,it  is  to  many  more  •  and  beloved ,  were 
 it  not  for  this  Covenant ,  all  you  that  now  heare 
 this  Covenant  of  grace  preached  unto  y  ou,and 
 have  heard  it  often  ,you  had  never  heard  it, 
 but  this  benefit  you  have  by  the  New  Tefta- 
 ment ,  that  now  this  good  newes  is  come  to 
 your  eares :  Beloved,  this  e^brings  home  to 
 the  Gentiles,and  they  had  their  feverall  times, 
 and  this  is  the  feafon  that  God  hath  brought  it 
 home  to  yon ,  even  when  you  heare  thefe  pro- 
 mifesof  Grace  made.  And  what  ufe  fhould 
 you  make  of  it  ?  Surely  this. 
 
 Take  heede  of  refufing  the  acceptable  time, 
 take  heede  of  not  comming  in  when  the 
 Dcore  of  Grace  is  open ;  take  heede  of  doing 
 as  the  foolifh  5  Virgins  did ,  they  would  come, 
 and  came,  but  they  tarryed  till  the  Doore  was 
 (hut  upon  them  :  Beloved ,  there  is  acertaine 
 acceptable  time ,  when  GOD  offers  Grace , 
 and  after  that  hee  offers  it  no  more  ,  as  wee 
 told  you,the  time  of  this  life  is  the  time  that  we 
 can  propound ,  wee  know  no  other  5  but  there 
 are  certaine  fecrer  times ,  that  God  referves  to 
 himfelfe,  that  none  knowes  but  himfelfe*  and 
 
 when 
 
_  »!—»—-  i  -     , 
 
 New  Covenant. 
 
 435 
 
 when  that  time  is  paftover,  hee  offers  it  no 
 more.  You  know ,  thofe  in  the  WildernefTe3 
 they  lived  many  yeares  after,  and  therefore  it 
 was  not  the  time  of  this  life  to  diem ,  after 
 GOD  had  fworne  in  his  wrath :  therefore  3 1 
 fay 9  take  heede  of  deferring  ,  It  is  an  excee- 
 ding dangerous  things  Delay  in  all  things  is 
 dangerous  ,but  procraftination  in  taking  the 
 offer  of  Grace  ,  is  the  mod  dangerous  thing 
 in  the  world :  wee  know  not  what  wee  doe  3 
 when  wee  doe  it.  I  befeech  you  confider  itferi- 
 oufly,itis  that  that  deceives  all  the  world,they 
 thinke  to  doe  it  to  morrow,tomorrow3though 
 they  bee  not  come  in  3  yet  they  will  doe  it,  and 
 doe  it  fpeedily :  Take  heede  you  be  not  decei- 
 ved in  this,  I  will  doe  it  now  ,  and  now ,  Modo 
 &  modi  3  dfc.  The  Chariot  jwheelcs  ?  when 
 they runne,  the  fecondrunnes  neerethe  firft 
 all  the  day  long,but  never  overtakes  it  •  As  in  a 
 Clocke  3  the  fecond  minute  followes  the  firft, 
 but  it  never  overtakes  it  •  So  it  is  with  us ,  this 
 doing  of  it  now  ,  and  now  ,  and  to  morrow , 
 and  to  morrow ,  thefe  little  di fiances  deceive 
 ns3and  delude  us;  we  thinke  to  doe  it  in  a  fhort 
 time3and  by  reafon  of  the  neerenefTe  and  vici- 
 nitie  of  the  time,we  thinke  we  fhall  doe  it  eafi- 
 ly  5that  we  can  take  hold  of  that  time-  but  it  is 
 not  fo,we  are  deceived  and  deluded  with  it3as 
 Grafie- hoppers  and  Butterflies  deceive  Chil- 
 drcn^when  they  thinke  to  lay  their  hand  upon 
 them,  they  hoppe  a  little  further ,  and  a  little 
 further,  that  in  the  conclufion,  they  take  them 
 
 not 
 
 Simile. 
 
 Simile  *\ 
 
45* 
 
 O  F      Th  E 
 
 The  Lord  will 
 notwayte  fo 
 long  now  for 
 men  as  hereto- 
 fore. 
 
 Motives  to  lay 
 hold  on  pre- 
 fent  opportu 
 
 nicies  of  grace 
 
 not  at  all-  fo  it  is  with  us,wee  coozen  our  felves 
 in  that  manner,we  lofe  our  lifc,we  lo(c  our  op- 
 portunitie  of  taking  grace,becaufe  we  thinke  it 
 to  bee  fo  necre  ,  wee  thinke  wee  can  take  it  the 
 next  weeke,or  the  next  moncth,and  out  of  this 
 wee  are  confident  it  is  in  our  power  3  wee  may 
 take  ir.  No,  my  beloved^for  the  raoft  part  wee 
 aredeceived,when  wee  thinke  it  is  fo  neere  ,  it 
 may  fly  away,fo  that  thou  fhalt  never  have  part 
 in  it.  You  fee  how  God  dealt  with  men  in  the 
 firft  Covenant  ,  I  meane  in  the  time  of  the  Old 
 Teftament,  yon  fee,  when  they  would  not  take 
 the  offer,  how  God  [ware  in  his  wrath  that  they 
 foould  not  enter  into  his  reft:&  I  am  fully  perfwa- 
 ded,that  in  this  New  Teftamentsin  thefe  daies 
 of  Grace,  the  Lord  is  much  more  quickc  and 
 peremptory  in  reje&ing  men,and  calling  theal 
 off,the  time  is  fliorter,he  will  not  wayt  fo  long 
 as  hee  was  wont  to  doe  in  thofe  times,hee  will 
 fooner  fweare  in  his  wrath  now3  that  you  ftiall 
 not  enter  into  his  reft:  I  fpeake  this  upon  this 
 ground,  faith  hee,  if  the  Lord  would  doe  this 
 for  the  Law  of  Mofes  ,how  much  more,  if  wee 
 negleB  fo  great  falvation  as  was  preached  by  the 
 Sonne  himfelfe  t  As  the  mercie  is  much  greater , 
 now  in  the  New  Covenant ,  then  it  was  then,fo 
 the  wrath  and  danger  is  greater  in  refufing : 
 therefore  when  we  eonfider  what  a  hazard  it  is, 
 me  thinkes  the  frailtie  and  brittlcnefle  of  this 
 life3the  unfearchablenefle,and  uncertaintie  of 
 Gods  feafons  and  times ,  that  hee  hath  put  into 
 his  ownc  power ,  the  libertie  of  the  Spirit,that 
 
 breatheth 
 
New  Covenant. 
 
 \VJ 
 
 breatheth  where  and  when  it  lifteth,  the  excee- 
 ding danger  that  wee  precipitate  our  felves  into 
 when  wee  lofe  the  oportunity  once,me  thinkes 
 thefe  fhonld  move  us  to  come  in  ,  and  to  take 
 heed  of  refufing the  offer  at  any  time-thole  ex- 
 prcflions  that  you  iliall  finde  ib  often  in  the 
 Scripture,  that  Godjlands  andknockes  jthat  hee 
 waytes^andjiretcheth forth  his  hands ,that  hee  will 
 gather  us,<tf  the  Hengathereth  her  chikens-, fignifie 
 thefe  two  things  unto  us :  Firft,  how  exceeding 
 readie  God  is  to  receive  us,if  we  come  in  while 
 the  acceptable  time  lafteth. 
 
 Againe^ithall,  how  dangerous  it  is  to  refufe 
 itrfor  who  knows  how  long  the  L$rd  will  wait/ 
 whoknowes  when  hee  will  ceafe  way  ting,,  and 
 fhut  up  the  doore  of  grace  to  uspand  then,when 
 the  day  of  peace  is  gone,  it  is  no  more  to  be  re- 
 covered,when  the  acceptable  time  is  paft  it  can 
 not  bee  recalled.  I  befcech  you  therefore  con- 
 fider  and  apply  it,  takeheede  of  refufing,when 
 you  heare  yet  this  Covenant  of  grace  is  offered, 
 the  doore  is  now  open5you  may  come  in3if  you 
 will  j  take  heede  of  flaying  till  the  acceptable 
 time  is  paft3Ieft  the  Lordfweare  in  his  wrath>  (at 
 a  time  when  you  thinkenot>W  thoitfhalt  never 
 enter  into  his  reft.  So  much  for  this. 
 
 That  which  I  intended  moft  was  this  ,  the 
 reafon  why  this  Covenant  is  made ,  why  God 
 makes  a  Covenant  with  Man- which  was  chief- 
 ly, that  we  might  have  ftrong  confolatior^that 
 wee  might  know  his  good  will  towards  us^that 
 hee  might  not  onely  doe  us  good,  but  that  hee 
 
 I  i  might 
 
 The  accepta- 
 ble time  once 
 paft,  unreccu 
 verable. 
 
4?8 
 
 Of    Th 
 
 E 
 
 covenant 
 
 The 
 renewed  inthc 
 Sacrament. 
 
 I  might  make  it  manifeft  to  us.  Of  this  alfo  wee 
 fhould  have  made  iome  ufe3which  is  the  laying 
 hold  of  the  Covenant  ythe  promifes  of  free  jufti- 
 fication,the  promifes  of  San£tification3and  the 
 promifes  of  fuch  bleffings  as  belong  to  this  pre- 1 
 fent  life,thofe  are  the  three  parrs  of  the  Cove- 
 nant :  We  {hould  have  Chewed  how  we  fhould  | 
 lay  hold  of  them,that  when  the  Lordhaih  pro- 
 mifed  once3when  Faith  hath  a  promife  to  clofc 
 withjwhen  it  hath  fuch  a  ground  to  fet  footing 
 upon3then  to  apply  them5and  if  the  Lord  defer  j 
 I  to  performe  them,  then  to  put  him  to  it,for  the ) 
 '  fulfilling  of  them  ,  And  fo  wee  fhould  doe  for 
 the  promife  of  Iuftification,the  promife  of  for- 
 giveneffe  of  finnes,tha£  you  have  caufe  to  make 
 ufe  of  at  this  time  when  you  receive  the  Sacra- 
 ment :  For  what  doe  you  ?  You  come  to  renew 
 the  Covenant  with  God,  that  wee  have  now 
 fpoken  of:  For  it  is  the  feale  of  the  Covenant^ 
 there  is  a  Covenant  that  God  makes  with  you, 
 and  a  Covenant  that  you  make  with  him:when 
 you  confider  this  ,  you  fhould  ftrengthen  your 
 Faith,  goe  to  him5and  fay.  Lord,  thou  haft  pro- 
 mifed  to  forgive  mec  my  finnes3and  to  remem- 
 ber them  no  more ;  Lord^it  is  a  part  of  thy  Co- 
 venant :  Lord ,  it  is  thy  Covenant  that  thou  hall: 
 put  thy  feale  to  ,  ( for  the  feale  is  put  to  it  for 
 that  very  purpofe,  that  when  you  fee  the  Bread 
 j  and  Wine,you  might  thinkeofthefefeales,  as 
 !  fignes  of  the  Covenant )  you  have  Gods  owne 
 j  Word ,  as  you  have  his  Word  that  the  Rainc 
 |  (hall  no  more  drowne  the  Emh>GOD  hath  fet 
 
 his 
 
N 
 
 eyv  Covenant. 
 
 '4*9 
 
 his  Bow  in  the  Cloud,that  when  hee  lookes,he 
 may  remember  the  Covenant :  So ,  likewiie  3 
 yon  (hall  fprinckle  the  Doore-pofts  with  the 
 bloud  of  the  Lambe,and  when  the  deftroying 
 Angell  ihallcome  and  fee  the  bloud,  hee  may 
 pafle  you  over :  After  the  fame  manner3for  the 
 fame  end  God  hath  appointed  the  Sacrament  , 
 now  when  you  receive  thofe  elements  of  Bread 
 and  Winejrake^eatejbis  if  my  body  ,  and  drinke5 
 this  is  my  bloud \whlch  was  fhedforyou^andfor  ma- 
 ny :  you  may  goe  to  God  upon  the  fame  ground, 
 &  fay  to  hitn,l0r  J5thou  haft  made  a  Covenant 
 with  me,  to  forgive  mee,  to  receive  mee  to  thy 
 mercie  -  z,*rd,thefeare  the  fealesof  thy  Cove- 
 nant,that  if  thou  forget  them ,  thou  haft  faid 
 that  if  we  doe  but  fhew  thee  thofe  fignes,(for  it 
 is  the  feale  that  GWhfrnlelfe  hath  put  to  it) thou 
 wilt  remember  thy  Covenant ,  &  make  it  good : 
 therefore  it  is  an  exceeding  great  confirming  to 
 you,when  you  looke  upon  them,when  you  can 
 fay  to  the  Lord^LordfiQere  is  thy  feale  that  thy 
 felfe  hath  put,  I  befeech  thee  looke  upon  it,and 
 remember  thy  Covenant  that  thou  haft  made. 
 
 And  as  wee  fhould  doe  thus  for  the  promises 
 of  Iuftification,  fo  for  the  promifes  of  San&i- 
 fieation  ,  fuppole  there  bee  a  ftrong  luft  hang 
 upon  thee ,  an  hereditary  difeafe ,  a  luft  that 
 is  natnrall  to  thee,that  thou  thinkeft  thou  (halt 
 never  bee  able  to  overcome ,  yet  God  hath  pro- 
 mifed  to  breake  the  dominion  of  everie  finne, 
 that  hee  will  crucifie  tbeFlefh,  with  the  affeftions 
 of  *>,that  he  will  fan&ifie  thee  throughout.Be- 
 
 I  i  2  loved, 
 
 Gcd  can  healc 
 the  ftrongeft 
 luft. 
 
44° 
 
 Of   The 
 
 loved  3  youmuft  beleeve  thofc  promifes  of 
 San&ification;  afwell  as  of  Iuftification :  For 
 certainely, where  the  Scripture  hath  a  mouth  to 
 fpeake,  Faith  hath  an  eare  to  heare,  and  a  hand 
 to  receive :  Therefore  when  you  grapple  with  a 
 ftrong  luft,goe  to  theLord^nd  iky  to  him,I  am 
 not  able  to  keepe  this  Commandement, 1  feele 
 this  temptation  is  too  ftrong  for  me,I  find  fnch 
 ftrong  naturall  inclinations ,  that  I  am  not  able 
 to  out-wreftle,L0rd,it  is  a  part  of  thy  Covenant , 
 thou  haft  faid  thou  wilt  circumcife  my  heart, 
 thou  haft  faid,thou  wilt put  thy  Law  into  my  in- 
 ward  farts  ,  thou  haft  laid  thou  wilt  diffblve 
 thefe  lufts,  I  befeech  thee  to  doe  it^  L  ord  j  thou 
 art  able  to  doe  it,as  Chrift  was  able  to  heale  he- 
 reditary difeafes ,  fo  the  Spirit  is  able  to  heale 
 the  hereditary  difeafes  of  the  Soule,thofe  that 
 are  moft  naturall  to  us,  thofe  that  are  bred  and 
 borne  with  us :  and  therefore  truft  him. 
 
 And  fo  likewife  for  any  other  bleffing,goe  to 
 him  whatfoever  bleffing  thou  needeft,it  is  part 
 of  Gods  Covenant  y  hee  faith  to  Abraham ,  /  will 
 blejfe  thee^and  I  willbe  thy  God-y  that  is,Iet  a  Man 
 looke  round  about,  and  fee  what  bleffings  hee 
 needes,what  evill  he  would  be  delivered  from, 
 and  let  htm  goe  to  the  Lord^nd  iay^Lord^t  is  a 
 part  of  thy  Covenant >to  give  me  fuch  a  bleffing, 
 to  guide  mee,to  deliver  mee  from  fuch  a  crofle 
 and  calamine .  urge  the  Lord ,  and  tell  him  it  is 
 his  C&venant.Vor  example,if  a  Man  be  in  forne 
 great  trouble  ,  that  hee  hath  fome  foredifeafc , 
 fome  fore  affii&icm ,  as  imprifonment ,  or  evill  [ 
 
 report 
 
 Beflowing  of 
 outward  blef- 
 fings a  part  of 
 Gods  Cove- 
 nant. 
 
Nev^  Covenant.       J    4.41 
 
 report,feare  of  death3or  whatfoevcr^goe  to  the 
 Lord^nd  fay3L  w/,thou  haft  faid  that  the  rod  of 
 tbeivickedfyaUnot  rejiujion  the  lot  oftherighteotts, 
 thou  wilt  afflid  but  in  meafure ,  thou  wilt  not 
 breake  my  bones :  as  a  Father,  though  hee  eha- 
 ften  his  chi!de5hee  will  not  breake  the  bones  of 
 his  childe,  the  rod  of  the  wicked  to  fome  men, 
 is  the  breaking  of  the  bones,  they  know  not 
 what  to  doe,thou  haft  faid  thou  wilt  ehaften  us 
 according  to  our  ftrength ,  and  thou  wilt  cha- 
 ftife  us  for  our  good  :  when  it  is  too  rauch,thou 
 wilt  ftay  thy  hand.  As  for  eyill  report ,  a  Man 
 may  goe  to  the  Lord ,  and  fay/,  Lord>  thou  haft 
 faid  thou  wiltblefife  the  name  of  the  righteous, 
 thou  wilt  honour  them  that  honour  thee.  And 
 fo  for  every  other  particular  cafe ,  be  it  what  ft 
 will  bee,  lay  hold  on  the  promife ,  and  comfort 
 thy  felfe  with  it :  It  is  a  great  matter  ,  Beloved , 
 when  you  confider  this,  that  God  is  entred  into 
 Covenant  with  you,when  you  have  the  promi- 
 fes  once :  therefore  if  thou  finde  a  promife  from 
 God,  build  upon  this  ground ,  bee  affured  that 
 thou  art  one  within  the  Covenant:  Secondly, 
 thou  finde  a  promife  in  Scripture,never  let  thy 
 hold  goe,but  bee  affured  of  this,  that  the  Lord 
 will  furely  doe  it,thongh  he  deferre  long,yet 
 hee  will  doe  it,it  cannot  be  but  he  will 
 performeit,&c.  So  much  {hall 
 ferve  for  this  time. 
 
 FINIS. 
 
 Ii? 
 
"■wit  i1 1  ,'ri-ji 
 
 New  Covenant. 
 
 4-4} 
 
 &m 
 
 Wkmwi 
 
 THE 
 
 FOVRTEENTH 
 
 S  ERMON. 
 
 Genesis    17.  2# 
 
 And  l  mil  make  my  Covenant  hetmene  wee  and 
 thee. 
 
 r\  O  V  remember  how  Farre  wee 
 are  proceeded  in  this  point : 
 for  mypurpofe  is  not  to  re- 
 peate  any  thing  of  that  which 
 hath  beene  delivered  :  Onely 
 this  wee  muft  call  to  remem- 
 brance j  that  the  maine  difference  which  is  be- 
 tweenetheOldTeflament  and  the  New3  it 
 (lands  in  this,  that  the  Old  Teftament  was  hid 
 with  fhaddowes,  and  Types  •  in  the  New  Te- 
 
 I (lament  ,  there  is  a  more  cleere  revelation 
 of  all  things  ^  The  things  that  were  bid,  (kith 
 I  i  4  Paul) 
 
444 
 
 Of     Th 
 
 E 
 
 Hebr.8,] 
 
 Hcbr.8.<T. 
 
 Ffei 
 To  labour  for 
 knowledge. 
 
 Paul)  frem  the  beginning  of  the  world 3  are  mre 
 revealed  unto  us  ,  ( that  is )  the  great  difference 
 betweene  them,  it  lyes  in  this,  that  there  is  a 
 greater  abundance  of  knowledge  difcoveredto 
 the  fonnes  of  men  ,  now  ,  in  the  time  of  the 
 Gofpell,then  there  was  inthe  time  of  the  Old 
 Teftament  3  and  from  hence  it  is ,  that  now  God 
 makes  a  Covenant  with  us  ,  and  wee  doe  not 
 breake  it  •  but,  faith  Iiqq  ^Hebr.S.  I  made  a  Cove- 
 
 Vimtwith  your  Fathers  ,  when  I  tooke  them  by  the 
 hand^and  led  them  out  of  the  Land  of  Egypt  •  but 
 they  broke  rny  Covenant :  And  what  was  the  rea- 
 fon?Becaufe  their  knowledge  was  exceeding 
 (lender,  and  therefore  their  grace  andftrength 
 
 ;  was  exceeding  little,  and  therefore  they  were 
 not  able  to  keepe  the  Covenant ,there  is  no  other 
 reafon  and  ground,  why  the  Covenant  is  better 
 now,as  it  is  faid  to  be  a  better  Covenant^  Heb.S. 
 6.  Jlablifhed  upon  better  promt fes  ;  I  fay,  there 
 is  no  other  ground  for  it^but  this^the  difference 
 of  knowledge  betweene  the  two  Covenants  fox, 
 for  fubftance  they  are  the  fame5onely  in  the  ad- 
 
 j  miniftration  of  them,  the  glorious  myfteries  of 
 the  Gofpell  are  more  openly  and  more  cleerely 
 revealed  to  us  in  the  New  Teftament  ,  than  in 
 the  Old. 
 
 Whence  wee  will  onely  make  this  ufe,  that, 
 if  wee  would  have  the  benefit  of  the  New  Co- 
 venant 3weemutl  labour  to  get  the  knowledge 
 of  it^othcrwifeit  is  no  advantage  to  you  at  all, 
 that  you  are  borne  in  the  time  of  the  New  co- 
 venantyin  the  time  of  the  Gofpell,except  koow- 
 __  ledge^ 
 
New  Covenant, 
 
 445 
 
 ledge  abound ,  except  you  take  the  benefit  of, 
 it,except  you  labour  to  nnderftand  the  un- 
 [earcheable  riches  a/Christ  ,  that  are  unfoulded 
 tousintheGovenanc  of  Grace.  What  is  the 
 reafon  why  the  Apoftle  ,  Galat.  4.  cals  the  Old 
 Teftament,thofe  teachings  that  the  people  had 
 then  ,  impotent  and  beggarly  Rudiments  d  The 
 reafon  is  ,  becaufe  their  knowledge  was  excee- 
 ding little,  therefore  it  brought  little  profit  to 
 them,they  were  beggarly  ,they  had  little  riches 
 in  them,  and  they  were  impotent ,  they  could 
 communicate  little  power ,  and  ftrength ,  and 
 efficacie  to  the  inward  Man :  On  the  other  fide 
 now,  the  New  Covenant  is  ftrong ,  and  rich , 
 ;  andlively,and  effectuall  •,  and  the  reafon  is,be- 
 caufe  there  is  more  knowledge  in  it ,  wee  are 
 I  taught  to  know  G  o'd  better ,  and  to  know  the 
 whole  myfterie  of  the  Gofpell  better. 
 
 Therefore  I  fay ,  if  you  would  bee  ftrength- 
 
 ned  in  grace,if  you  would  be  enabled  to  keepe 
 
 the  Covenant  more  than  they  were ,  labour  to 
 
 growinknowledge,let  it  not  bee  unufefullunto 
 
 you,whatfoever  is  delivered,  but  make  benefit 
 
 1  of  it.  You  fee  what  riches  of  knowledge  are 
 
 i  delivered  to  us  in  Pauls  Epiftles,  let  none  of 
 
 i  this  bee  loft  ,it  is  thy  benefit ,  that  this  is  now 
 
 I  difcoveredtothee,  that  was  hid  from  all  the 
 
 !  world  aforetimes.  It  is  that  benefit  that  the  A* 
 
 \  poiilcPauKo  exceedingly  magnifies,  that  £020 
 
 I  this  my  fiery  is  revealedjhzt  wee  have  this  grace, 
 
 J  to  make  knowneto  Principalities  and  Powers  the 
 
 j  manifold mfedome of Ged^the unsearchable  riches 
 
 of 
 
 Galat. 4. 9. 
 Note. 
 
 Growing  in 
 knowledge  in, 
 c  eafeth  grac « 
 
44* 
 
 Wantofgraee 
 and  firength 
 is  from  want 
 ot  knowledge. 
 
 i  Pet.  3:17. 
 
 There  may  be 
 knowledge"! 
 without  grace, 
 but  not  grace 
 withoutknow- 
 ledgc. 
 
 Simile* 
 
 Note* 
 
 Of  Th  e 
 
 of  Chrijt :  make  this  ufe  of  it,  grow  in  know- 
 ledge 3  and  thou  {halt  grow  in  Grace  ,  by  that 
 meanes  ,  the  ftrength  thou  getteft  in  Grace  3 
 it  is    from  the  abundance  of  knowledge; 
 this  is  an  exceeding  ufefull  point.    The  com- 
 plaints ordinarie  amongft  Men  ,  are  3  they 
 would  faine  doe  otherwife ,  they  would  ab- 
 ftaine  from  fuch  finnes,  and  they  would, ob- 
 ferve  fuch  duties  ,  they  intend  it ,  and  defire  it, 
 and  pnrpofe  it  ,  but  they  are  not  able  to  per- 
 forme  it.  What  is  the  reafon  of  that  ?  Becaufe 
 they  want  grace  and  ftrength,that  is  the  imme- 
 diate caufe  :  But  what  is  the  caufe  they  want 
 Grace  ?  Becaufe  they  take  no  paines  to  grow 
 in  knowledge.  In  2  Pet.$ .  1 7-fee  how  they  are 
 put  together  y  Takeheede you  bee  not  plucked  a- 
 way  with  the  err  out  of  the  wicked  ,  but  grow  in 
 Grace.    How  fhall  wee  doe  that?  Grow  in  the 
 knowledge  of  our  Lord  and  Saviour  Iefus  Chrift. 
 Idenienotbut  a  Man  may  have  much  know- 
 ledge,and  want  Grace  ^  but,  on  the  other  fide, 
 looke  how  much  Grace  a  Man  hath  ,  fo  much 
 knowledge  hee  muft  have  of  neceflity. Though 
 there  may  bee  much  wood  that  is  not  kindled^ 
 yet  looke  how  much  fire  there  is3  fo  much  fuell 
 there  muft  needes  bee.Knowledge  is  the  Oyle, 
 as  it  were, wherein  the  flame  of  the  Spirit  lives, 
 and  you  cannot  have  more  Grace  than  you 
 have  knowledge ,  though  you  may  have  abun- 
 dance of  emptieand  unprofitable  knowledge, 
 without  Grace.  Therefore5if  you  would  have 
 the  fruite  of  this  Covenant  ,  labour  to  grow  in 
 : knowledge. 
 
447 
 
 Note* 
 
 m  *  ■     ■     ■  ■         ■  iii  ii 
 
 New  Covenant, 
 
 knowledge./^  1. 17. that  place  is  excellent 
 for  this  purpofe :  The  Law  continued  till  Iohn 
 Bapift  yThe  Law  came  by  Mofes  ,  but  Grace  and 
 Trutfocame  by  lefus  chrift.  Marke  it,  Grace  and 
 Truth.  What  is  the  reafon  there  was  more 
 Grace  difperfed  by  lefus  ohrijtfhan  by  Mofes  I 
 The  reafon  is,  becaufe  there  was  more  Truth 
 revealed  to  the  fonnes  of  men  by  C  H  R I S  T, 
 than  there  was  by  M*fes:Truth  was  hid  in  Mo- 
 fes time  under  veyles,  and  (haddowes,  but  was 
 manifefl:  in  the  time  of  lefus  Chrift.  Now,be- 
 caufe  truth  was  more  revealed  by  him,hence  it 
 was,  that  there  was  a  greater  communication 
 of  Grace ,  a  larger  cffuii  on  of  the  Spirit,  But 
 that  place  comes  as  necre  to  this  purpofe,  that 
 you  (hall  finde  ,  2  Cor.  3 .There  is  an  exprelli- 
 onof  the  difference  beiweene  the  two  Cove, 
 nants  :  Nevertheleffe  when  their  hearts  {hall  bee 
 turned  to  the  Lord ,  the  veyle  fha  11  bee  taken  from 
 before  their  eyes.  Hce  faid  before,  To  this  day, 
 when  Mofes  is  read ,  there  is  a  veyle  layd  over  their 
 hearts,  but  when  their  hearts  jhall  bee  turned  to  the 
 Lord ,  the  veyle  (hall  bee  taken  away :  And  what 
 then  ?  They  Jhall  behold,  as  in  a  G la ffe,  the  glory  of 
 God,  with  open  face, and  bee  transformed  and  chan- 
 ged into  the  fame  I  mage  from  glory  to  glory ,  as  by 
 the  Spirit  of  the  Lord.  The  meaning  is  this  -y 
 faith  he,in  the  time  of  the  01dTeftament,there 
 was  a  vey!e,that  covered  their  hearts ,and  their  morcd* 
 eyes,  that  they  were  notable  to  fee  the  Truth 
 clecrely  ,  but  new,  faith  hee^that  veyle  is  taken 
 away , and  we  fee  the  truth  with  openface,even 
 
 as 
 
 iCor.5.1^. 
 
 The  vevle  re 
 
++8 
 
 Of  Th  e 
 
 I#bn  17.17, 
 
 as  you  fee  an  Image  in  a  GlaflTe.  But  what  is  the 
 benefit  of  this  knowledge  ?  Now  the  veyle  is 
 taken  away,  we  know  much  more,faith  hee,by 
 feeing  with  open  face,we  are  transformed  into 
 che  fame  Image ;  that  is,  by  the  knowing  of  it, 
 by  looking  upon  it ,  by  viewing  thofe  truths 
 that  are  delivered  in  the  Gofpeli,  by  feeing  the 
 wayes  of  G  OD,andthe  Image  of  GOD,there 
 described,  and  f et  forth  unto  us ;  by  this  know- 
 ledge we  are  transformed  and  changed  into  the 
 fame  Image,  from  glory  to  glorie 5  that  is , 
 from  one  glorious  degree  of  that  Image  to  an- 
 other ;  not  that  the  very  knowledge  fhall  doe 
 it,  but  it  pleafeth  the  L  O  R/D  to  accompany 
 that  knowledge  by  the  Spirit- this  is  done,faith 
 hee ,  as  by  the  Spirit  of  the  L  O  R  D.  So,the 
 way  to  grow  in  Grace ,  and  in  ftrength ,  to  re- 
 ceive that  immediate  benefit  of  the  Covenaot, 
 is  to  grow  in  knowledge,  Iehn  17.  it  is  apart 
 of  chriUs prayer, verf.  ij.SanBifie  them  with 
 thy  truth  jhy  word  is  truth.  The  meaning  is  this* 
 as  if  he  fhould  have faid.  Oh  Lord, I  know  that 
 the  way  to  fan£fcifie  them ,  the  way  to  increafe 
 grace  and  holinefle  in  their  hearts,  is  to  reveale 
 more  truth  to  them  ;  now^Lord,  I  befeech  thee 
 reveale  thy  Word  to  them .  For  thy  Word  is 
 that  truth,  teach  them  to  know  thy  Word,  ac- 
 quaint them  with  it  more  and  more  ^  For  by 
 that  meancs  they  (hall  get  grace  and  fan<3ifica- 
 tion.  So  then,if  you  would  receive  the  benefi  t 
 of  the  Covenant,  you  muft  labour  to  grow  in 
 knowledge ,  labour  to  underftand  it  more  and 
 
 more: 
 
New  Covenant. 
 
 449     1 
 
 more:  For  ,  this  is  averie  furerule,  there  is 
 not  a  new  notion  that  a  Man  gets ,  there  is 
 not  a  beame  of  new  truth  y  there  not  a 
 further  enlagement  of  knowledge  and  illu- 
 mination ,  but  it  brings  tome  riches  of  Grace 
 with  i t ,  it  comes  not  emptie  ,  but  k  comes  loa- 
 ded with  fomething  ,  it  hath  fome  power  and 
 ftrength  5  and  it  gives  a  new  vigour  to  the  in- 
 ward man :  And  therefore  if  thou  wouldeft  a. 
 bound  in  Grace  ftudy  the  Scriptures,  much  at- 
 tend to  them  j  much  meditate  in  them  day  and 
 night, labour ftill to  get  fome  new  fparke  of 
 knowledge  5fome  new  light  out  of  them  ,  and 
 thou  fhalt  finde  this ,  that  grace  will  follow,  as 
 it  is  the  Apoftles  exhortation  to  Timothy  faith 
 hee,  Give  attendance  to  readings  and  to  learning^ 
 fhalt  thoufave  thyfelfe,  and  fhalt  be  able  alfo  tofave 
 others.    The  meaning  is ,  the  way  to  get  that 
 Grace  that  will  fave  a  man ,  is  to  give  much  at- 
 tendance to  reading  and  to  learning :  For ,  be- 
 loved ,  whatfoever  it  is  that  begets  a  Man ,  the 
 increafe  of  that  likewife  edifies  and  builds  him 
 upfurther.   Fixft>wee  are  begotten  by  thewordof 
 truth  :  It  is  the  revelation  ofc  the  truth  of  God 
 to  a  Man  at  the  firft,that  reneweshim  in  thejpirit 
 of  his  minde^k  changeth  his  judgement,it  makes 
 him  tjiinke  of  things  in  acleane  other  fafhion 
 then  hee  was  wont  to  doe :  Thus  hee  is  begot- 
 ten to  God,  and  made  a  new  Man ,  a  new  crea- 
 ture :  Now  the  increafe  of  the  fame  truth 
 is  it  that  builds  us  up  further:  For  whatfoever 
 begets ,  the  4increafe  of  that  alfo  edifies ,  and 
 
 hence 
 
 Note. 
 
 J"he  word  be- 
 gets \  &  builds 
 up  Chriftians. 
 
4-50 
 
 Why  wifdome 
 
 is  fo  magnified 
 by  Salomon, 
 
 I  Iohn  4, 
 Ioh©  8, 
 
 Epftef.  J,  14, 
 
 Note* 
 
 %  Peter  1.10, 
 
 Of  Th  e 
 
 hence  it  is  that  Salomon  fo  exceedingly  magni- 
 fies wifedome  and  knowledge:  above  all 'getting^ 
 faith  hee, get  that.  There  are  many  things  that 
 are  precious  in  the  World  ^Pearle  3  Go'd ,  and 
 Silver  3  but  this  is  beyond  them  all.  Why  doe 
 you  thinke  the  wifeman  would  magnifie  wife- 
 dome  fo  much  ?  Becaufe  this  wifedome  brings 
 grace  with  it,and  therefore  when  chrijl  isfaid 
 to  bee  the  light  oftheworld^he  is  faid  likewife  to 
 I  be  the  life  :  the  light  hee  was,  1  Iohn  4.  and  loh. 
 8.  Hee  is  the  true  light  ,  that  lightens  everie  man. 
 And  what  is  that  light  >  Why,  it  is  that  light 
 that  brings  life  together  with  ir.    Therefore, 
 Epkef.  i*i^.Arifethm  that  Jleepeft  ,  &c.  and 
 chrijijhaffgive  thee  light.    >3ow,you  know,Iife 
 is  contrary  to  death, but  the  Apoftle  exprefleth 
 it  thus  .-Christ  (hall  give  the  light,  becaufe 
 when  a  man  hath  much  light,  hee  fhall  withali 
 have  much  life  and  grace : ;  and 'therefore  this  I 
 will  commend  to  you ,  as  one  of  the  principall 
 meanesof  all  other  togrowftrong  in  Grace, 
 and  in  the  inward  man,to  grow  much  in  know- 
 ledge. Beloved  3  it  is  another  thing  than  wee 
 are  aware  of :  if  wee  were  fully  perfwaded  that 
 it  were  a  thing  fo  excellent,that  it  would  bring 
 fo  much  grace  with  it ,  certainely  wee  would 
 ftudy  it  more  than  wee  doe :  2  Peter  2.2o.faith 
 hee ,  Teuhave  efiapedthefilthinejfe  of  the  World, 
 through  the  knowledge  of  chr iff :  That  is  that, 
 that  delivers  you  from  the  bondage  of  finne, 
 that  which  enables  you  to  efiape  the  filthinejje 
 that  is  in  the  world,  when  other  men  are  yet 
 tangled 
 
New  Covenant, 
 
 4.S1 
 
 tangled  with  it ,  it  is  becaufe  you  know  that 
 that  other  men  are  ignorant  of,it  is  through  the 
 knowledge  of  cbriftjf  you  have  efcaped  9  and, 
 2  Peter  i,a .Grace  be  multiply ed  through  the  know- 
 ledge  of  God^and  ofhisfonne  Iefm  Chrijl.  Grace 
 be  multiplyed  through  that  knowledge's  if  he 
 jfhouldfay5multiply  you  that  knowledge ,  and 
 this  is  the  meanes  whereby  Grace  fliall  be  mul- 
 tiplyed to  you. 
 
 That  you  may  fee  the  ground  ofall  this,there 
 is  no  grace  that  any  man  hath,  but  it  pafTeth 
 in  through  the  Vnderftanding:  For  example, 
 What  is  the  reafon  that  any  man  loves  GOD 
 more  than  another,but  becaufe  (Wisprefented 
 to  his  underftanding  in  another  manner  than 
 hee  is  to  another?  Hee  knowes  God  better  than 
 others  ,  and  fo  for  other  Graces :  Why  is  one 
 man  patient,  when  another  is  not ,  but  becaufe 
 his  underftanding  is  enlightned  to  judge  other- 
 wife  of  the  evill  hee  fufrers,than  another  doth?' 
 Hee  reckons  them  not  fo  great  and  intolerable 
 evils,  hee  fees  another  hand  of  providence,  hee 
 fees  another  end  in  it.  And  fo.  What  is  the  rea- 
 fon one  is  ; temperate ,  and  fober  ,  and  meeke , 
 when  another  is  not,but  becaufe  hee  hath  ano- 
 ther Judgement  of  pleafuresand  delights?  Hee 
 Iookes  upon  them,  as  on  things  that  are  ene- 
 mies to  his  Soule,  hee  fees  vanitie  and  empty- 
 nefle  in  them  ,  that  another  doth  not :  I  fay, all ' 
 the  Grace  that  a  Man  hath  ,  it  pafTeth  through 
 the  Vnderftanding :  And  therefore ,  if  a  Man 
 would  be  ftrong  in  Grace,let  him  labour  to  get 
 
 much 
 
 2  Peter  i3a. 
 
 All  our  grace 
 comes'in 
 through  the 
 underftan- 
 diBg,as3Lovc. 
 
 Patience5 
 
 Temperance  j 
 
45* 
 
 Whence  the 
 
 difference  in 
 theftatureof 
 Chriftians  is. 
 
 Iohn  1 6. 
 
 Of  Tm  e 
 
 I  much  light  ,  to  get  much  truth  i  much  know- 
 ledge in  his  minde  :  For  certainely  all  the  dif- 
 ference betweene  Chriftians  ,  the  difference  of 
 ftature  betweene  men  in  Chrirtianitie.  the  dif? 
 ference  of  degrees,  (  as  one  Man  hath  a  higher 
 degree  of  Faith  ,  aud  another  a  lower  degree) 
 it  followes  from  hence,  that  one  is  more 
 enlightned,  hee  hath  more  knowledge,  hee 
 hath  more  truth  revealed  to  him,  which 
 truth  carries  Grace  with  it.  What  is  the 
 reafon  that  Paul  exceeded  other  men  in 
 Grace  ?  Becaufe  there  was  more  truth  re- 
 vealed to  him  than  to  other  men :  but  ftill 
 remember  that  I  deny  not ,  but  that  there 
 may  bee  much  knowledge  without  Grace  $ 
 but  it  is  a  fure  rule  ,  there  cannot  bee  much 
 Grace  without  knowledge  :  The  reafon  why 
 any  Man  is  ftrong  in  Grace ,  and  able  to  doe 
 that  which  another  is  not  able  to  doe ,  that 
 hee  is  able  to  goe  through  thofe  troubles, 
 and  thofe  croflfes  that  another  fhrinkes  at. 
 hee  is  able  to  overcome  thofe  lufts  that  another 
 is  not  able  to  grapple  with,it  is  ftill  the  ftrength 
 of  his  knowledge,  that  hee  hath  more  unaer- 
 ftanding  of  things,that  hee  is  better  and  more 
 enlightned.  In  Iohn  16.  when  the  Apoftles 
 were  come  into  the  World ,  and  Christ 
 telsthem  what  entertainement  they  fhould 
 have,  they  begin  to  bee  exceeding  fearefull, 
 alas,what  ftiali  wee  doe  in  the  world,  when  we 
 have fuch things  to  doe?  Wee  have  men  to 
 wreftle  with ,   that  fhall  thinkc  they  (hall  doe  I 
 
 God* 
 
New  Covenant. 
 
 God  fervice  when  they  put  us  inprifon,  iaith 
 he,  feare  not,  I  will  fend  my  Spirit  along  with 
 you,  and  he  ihall  helpeyou  to  worke,  heefball 
 convince  the  world  ofjinnet  ofrighteoufnejfe^and 
 of  judgement.  As  if  he  (hould  have  faid,it  is  true 
 when  you  come  into  the  world,  you  (hall  finde 
 mens  opinions  exceeding falfe,  you  fhall  finde 
 Satan  building  upjtrong  holds  in  their  deceipts, 
 anderrours,  and  their  evill  imaginations  that 
 they  have  of  things^and,  faith  he,  if  you  fliould 
 goe  alone  without  my  Spirit,  truely  you  might 
 befiege  the  Citys  you  might  ufe  your  fpintuall 
 Armour,  but  you  (hould  doe  no  good  5  but  I 
 will  (end  my  Spirit,  that  ftiall  convince  y  ( the 
 word  in  the  Originall  figntfies  the  refuting  of 
 an  opinion  that  men   had  before  drunke  in, 
 and  were  poffefled  of)  the  end  of  the  Spirit  is 
 to  fan&ifie  men,now  what  is  that  way  that  the 
 Spirit  ufeth  to  fan&ifie  men?  It  is  to  weare  out 
 thofc  old  opinions,  tocoafute  them,  to  let  men 
 know  they  were  exceedingly  deceived.  Alas, 
 they  did  not  know  that  they  werefo  excee- 
 dingly finfull  as  they  bee,   but  when  the  Spirit 
 comeSjhe  (hewes  them  what  natures  they  have 
 and  what  lives  they  have  lived,  they  know  they 
 are  other  creatures  than  they  imagined  them 
 felves  to  bee  :  for  the  Holy  Gkoft  refutes  that  o- 
 ninion,  and  convinceth  them  offinne,  and  of  judge- 
 mem:  That  is,  the  Spirit  (hall  ihcw  men  the 
 beauty  and  the  glory  of  fandification,  offpi- 
 rituall  priviledges,  and  fhall  make  men  in  love 
 with  it :  (  fo  judgement  is  to  bee  taken  )  as  you 
 
 W 
 
 The  courTe 
 that  the  Spi- 
 ne cake » to 
 fan&ifie  us. 
 
 Kk 
 
 have) 
 
45f  I  O  f     Th  e 
 
 hath  it  taken  inthat  place,  where  it  is  faid  of 
 Cbrifty  hee  fyall  not  breake  the  brufed  Reede,  nor  j 
 quench  the  fmoking  Flax,    till  hee  bring  forth 
 judgetnentto  vitlory  :  for  it  (hall  not  ceaie  till 
 hee  have  brought  forth  Iudgement  to  vi&ory : 
 where3by  lodgement  3is  meant  holincffe,and  the 
 beginning  of  grace  or  fan&ification,  thefirft 
 part  that  doth  begin  to  fmoke,  hee  cals  Judge- 
 ment :  faith  he,  the  L  o  r  d  will  not  put  ic  out, 
 but  fhall  blow  that  fparke,hee  fhall  put  new  fu- 
 el! to  that  fparke  till  it  overcome,  till  bee  hath 
 brought  forth  this  beginning  of  judgement,  or 
 integrity,  orfandlification,  tovi&ory:  that  is 
 to  get  the  victory  over  finfulllufts  :  now  this 
 is  doneby  convincing,  by  dealing  with  the  uq. 
 derftanding,  it  is  the  worke  of  the  Holy  Ghojl, 
 withthemindes  of  men.  Now,  beloved,  ihej 
 ufe  you  may  make  of  it  is  this  •  Jf  this  bee  the 
 way  by  which  the  Holy  GfojZfancUfies,  andin- 
 fufeth,  and  communicates  to  the  hearts  of  men 
 the  graces  of  his  New  Covenant,  if  it  bee  by  the 
 altering  of  the  opinions  of  mens  underftan- 
 ding,the  way  then  that  thou  muft  take  to  grow 
 excellent,  to  grow  ftrong  in  grace,  is  to  grow 
 much  in  knowledge,  to  ftudy  the  Scriptures 
 much  ^  and  therefore  let  not  this  exhortation 
 beinvainetoyou,  make  this  ufe  of  it,  ftiJl  to 
 meditate  in  the  Law  of  God  day  and  night  ;  ftil!  to 
 do fomewhat  therein,  to  be  trading  therein,  to 
 be  buficd  in  fpeaking,  or  in  reading,  cr  in  thin- 
 
 king on  it. 
 Beloved 
 
 if  you  doe  but  take  any  piece  of 
 
 this 
 
New  Covenant. 
 
 4-5  5 
 
 this  Word,  and  ftay  upon  ic  as  the  Bee  doth 
 upon  the  Flower,  and  will  not  offtill  you  have! simtle*. 
 got  fomewhat  out  of  it  •  if  you  bee  ftill  digging 
 in  this  Mine,  ( here  is  enough,it  is  a  large,  it  is  a  i 
 deepe  Mine)  this  would  make  you  rich  in 
 knowledge,  and  if  you  be  rich  in  knowledge,  it 
 will  make  you  rich  in  grace  likewife :  it  is  the 
 expreffion  that  isufed,  1  Cor.i.  Therefore  bee  li 
 allured  of  this,  we  have  many  bufinefles  to  doe 
 in  this  world,  and  every  man  beftowes  hirafelfe 
 on  fome  thing,  he  fpends  his  time,  and  placcth 
 his  intentions  fome  where  :  now  there  is  no- 
 thing in  the  world  that  you  can  beftow  it  fo 
 profitably  on,  as  to  get  new  light  daily  ,   get 
 new  truths :  if  a  man  gather  knowledge  of  other 
 things,  they  are  but  trifles-   and  yet  that  is  a 
 thoulaod  times  beyond  the  gathering  of  wealthy 
 but  yet  that  is  nothing  to  the  other  knowledge, 
 it  is  beggarly,   and  impotent,   and  poore/as 
 the  Apoftle  jfaith  :  for  the  things  themfelves 
 (are  poore*  Is  there  any  thing  in  the  world 
 canhelpeaman  to  happinefieto  anypurpofe? 
 if  the  things  cannot  doe  it,  the  knowledge  can  i 
 not :  for  the  knowledge  cannot  bee  better  than 
 the  thing.  I  fay,  the  beft  naturall  thing  you  can 
 doe,  is  to  gather  wifedome  that  will  ferve  but 
 for  this  prefent  life,  but  to  get  that  wifedome 
 that  will  build  you  up  in  grace,  that  will  make 
 you  ftrong  in  Chrifi^  that  is  farre  more  to  bee 
 chofen5  remember  thatwhich  Salomon  faith, 
 that/*  is  above  VcarltSy  and  that  is  not  enough 
 toexpreffeitj  but,  (  (kith  he)  goe  through  all 
 
 I.  k  2  the 
 
 Morallknow 
 ledge  better 
 than  wealth* 
 
4*<* 
 
 O  F      Th  E 
 
 The  benefit  of 
 faving  know- 
 ledge. 
 
 Hcb,S, 
 
 Nett* 
 
 the  precious  things  in  the  world,  it  goes  be- 
 yond them  ;  Why  ?  becaufe  it  exceedingly  in- 
 creafeth  grace :  And  what  is  the  profit  of  it  > 
 It  makes  God  to  fet  an  high  efteeme  of  you,  it 
 makes  the  mighty  God,  who  is  able  onely  to 
 doe  thee  good,"  to  delight  in  thee,  it  makes 
 him  ready  to  doe  thee  much  good ;  which  I 
 gather  out  of  that  Heb.  8.  faith  the  Lord  there, 
 when  I  tooke  your  Fathers  by  the  hand,  and  led 
 them  out  of  Egypt,  faith  hee,  they  brake  my  Cove- 
 nant, and  I  re  garded  them  not,  faith  the  Lord^ 
 marke  it  -y  but  I  will  make  another  kinde  of  Cove- 
 nant with  you.  Kow,  by  the  rule  of  contraries, 
 thefe  men  had  little  knowledge,  and  by  that 
 meanes  they  had  no  ftrength,  and  therefore 
 they  broke  the  Covenant  of  the  Lord,  and 
 therefore  the  Lord  regarded  them  not,  butcaft 
 themaway^as  you  do  refufe  thingsron  the  other 
 fide  now,there  is  much  knowledge,  that  brings 
 men  much  grace,  that  makes  men  keepe  the 
 Covenant  of  Godin  greater  meafure ;  if  hee  re- 
 garded not  them  that  brake  the  Covenant,  cer- 
 tainely  now  he  will  regard  them  that  keepe  the 
 Covenant,  thole  that  are  his  peculiar  people,the 
 men  of  his  delight,  the  men  whom  he  loves, 
 upon  whom  hee  raeanes  to  beftow  all  his  fa- 
 vours, that  are  Favourites  to  the  Court  of  Hea- 
 ven* ihis  you  fhallbave,  ifyouexcell  in  grace, 
 there  are  many  other  benefits,  but  ftill,  I  fay, 
 remember  this,  if  thou  wouldeft  have  much 
 grace,  reade  the  Scriptures  exceeding  much3 
 make  it  thy  chiefeft  ftudy  from  day  to  day, 
 
 enquire 
 
New  Covenant. 
 
 ¥7 
 
 enquire  into  them,  if  thoucanft  live  under  a 
 good  Minifter,  that  is  lively,  and  powerfull, 
 andenlightning,  let  a  higher  price  upon  him,  j 
 than  thou  haft  done-  if  thou  haftaneftate 
 fpare  nothing  for  thy  foules  good  :  for  if  wife;, 
 dome  bee  better  than  Gold,  and  Silver,  why 
 fhouldnotyou  part  with  them  for  it  ?  andfbj 
 by  conference  bee  doing  fomething.  Wee  fee, 
 PfiL  i,  what  they  are  that  are  pronounced  blef-  pfaitI; 
 fidy  that  meditate  in  the  L  aw  of  God  day  and  night, 
 itisupofl  this  ground,  when  a  man  meditates, 
 that  is,  when  he  delights  in  it,(  he  will  not  me- 
 ditate in  it  elfe  )  grace  will  follow :  for  there 
 is  no  manble(Ted,unlefle  he  hath  grace,and  the 
 propofition  fhould  not  bee  fure,  except  a  man 
 do  fettle  himfelf  to  meditate  day  &  night.Now 
 this  brings  ability  to  keepe  the  Law- and  there- 
 fore, I  of.  i  .8.  you  fhall  find  it  fo  exprefledsfaith 
 the  Lord  to  lofuah.  Let  not  the  Law  depart  out  of 
 thy  mouth,  but  meditate  in  it  day  and  night >that 
 thou  maifiobferve  &  doe  itjhatfo  thou  maijb  make 
 thy  wayes  to  grower,  then  thou  [halt  have  good fuc- 
 cejfe.  Marke,  if  a  man  be  ftill  taken  up  in  doing 
 fomething,  in  the  things  that  belong  to  the 
 Kingdome  of  God,  that  he  make  that  the  ele- 
 ment that  hee  lives  in,  as  it  were,  that  hee 
 make  it  his  chiefe  and  principall  ftudy,  that  he 
 bufie  himfelfe  about  it  from  time  to  time,  as 
 much  as  poffiblyhe  can  get  leafure,  that  he 
 preferreit  before  all  things  elfe5  doe  it  both 
 day  and  night  j  by  this  hee  fhall  bee  more 
 able  to  keepe  the  Law,hee  lhallbe  more  able  to 
 [  Kk  i  obferve 
 
 iof.i.8. 
 
 Meditation 
 of  the  Law,  a 
 helpc  to  keep 
 it. 
 
45 
 
 8 
 
 When  the  Co 
 
 venautis  bro- 
 ken. 
 
 Whtt  makes 
 the  Covenant* 
 
 O?   The 
 
 obterveir,  and  when  it  is  obferved,  it  makes 
 way  for  profperity,  then  God  will  bleflethec, 
 and  give  thee  good  fuccefle.  So  much  (hall 
 ferve  for  this. 
 
 The  next  thing  to  be  confidered,  which  wee 
 propounded,  is,  W  hen  the  Covenant  is  difibl- 
 ved. 
 
 You  muft  know j  that  the  Covenant  is  then 
 diflblved,  when  that  is  difiblved  that  did  make 
 the  Covenant.  Looke  what  it  is  that  purs  a  man 
 into  the  Covenant  ol  grace  at  the  firft^when  that 
 is  taken  away,  then  the  covenant  is  difannulk  d 
 betweenc  Cod  and  us,  but  till  then  the  Covenant 
 remaines  fare.  Now,  what  is  it  that  makes  the 
 Covenant  t  Marke  it.  This  is  that  that  makes 
 the  Covenant,  when  Iefus  Chrijl  offers  hirafelfc 
 to  vs,  and  makes  knowne  his  confent,  hee  is  the 
 promifed  feed,  in  whom  all  the  Nations  of  the 
 Earth  fljall be  bltffed^  when  we  again  come  and 
 take  the  promiied  ietde,  and  give  ourconfent 
 to  make  him  our  Lord^  and  wee  fubje&our 
 felves  to  him  to  be  his  ^  when  we  fay  to  the  pro- 
 mised fecde,  hee  fhallbee  my  God  and  my  Go- 
 vernour,  and  I  will  bee  among  his  people,  and 
 be  f  ubjed  to  him  ,  I  fay,  when  the  heart  gives 
 afullconicnttothis,  when  the  heart  hath  thus 
 tcokethe  promifed  leed,  and  received  him, 
 andlookesfor  all  from  him,  now  the  Cove- 
 nant and  contra&  is  made  betweene  them. 
 Now,  beloved,  as  long  as  this  union  continues 
 berweene  Christ  and  us,  the  Covenant  is 
 nor  difannulled,  fo  that,  in  a  word,  the  Cove- 
 nant 
 
N 
 
 B  VV    COVENANT. 
 
 4-5P 
 
 nam  is  never  nullified,  untill  thou  haft  chofen 
 to  thy  felfe  another  husband,  till  thou  haft  ta- 
 ken to  thy  felfc  another  Lord.  In  a  marriage, 
 there  may  be  many  failings  of  a  Wife  towards 
 her  Husband ,many  negle&s,  manydifobedien^ 
 ces-7  many  fits  of  paffion,  many  offences  ftice 
 may  give  him,  but  till  (he  commit  adultery,the 
 bond  continues  fure,there  is  no  divorce  between 
 them  5  the  Covenant  of  C70^ftill  remaines  be- 
 tweene  them,  there  is  no  diffolution  of  the  Co* 
 venant :  Beloved,  fo  it  is  heere,  thou  commit- 
 left  many  tranfgreffions,  thou  offendeft  God 
 |  oft,  thou  faileft  much  in  the  fervice  thou  oweft 
 him,  but  till  thou  fhalt  commit  fpirituall  adul- 
 tery, till  thou  leave  him,  as  it  were,  and  fhalt 
 feled  and  choofe  to  thy  felfe  another  Ma- 
 tter, another  Lord,  another  Husband,  the  Co- 
 venant remaines  fure  betweencyou,  there  is  no 
 diflblution  of  the  Covenant.  Beloved,  this  is 
 a  point  exceeding  full  of  comfort :  thou  muft 
 notthinke,  that  upon  every  finnc  the  Cove- 
 nant is  overthrowne  betweene  God  and  thee  : 
 no,  the  Covenant  remaines  fure,  the  bond  is 
 not  untyed  as  yet,  though  thou  faile  exceeding 
 much,  though  thou  fall  into  many  a&uall  re- 
 bellions againft  him,  yet  the  Covenant  is  not 
 diffolved. 
 
 But  you  will  fay  to  me,Ifthts  be  to  break  the 
 Covenant,  to  chuic  another  Husband,  I  hope 
 there  is  none  of  us  that  are  breakers  of  the  Co- 
 venant then,  wee  have  not  chofen  another  God, 
 we  are  willing  enough  to  ferve  the  Lord. 
 
 fcKk4  Beloved, 
 
 Note, 
 
 Simile. 
 
4<fo 
 
 Of  Th  e 
 
 Two  rules  to 
 know  whether 
 we  bare  bro- 
 ken the  Co- 
 venant. 
 I  Rule. 
 When  the 
 heart  is  adul* 
 teroufly  knit 
 to  any  thing 
 below. 
 
 Iam$4, 
 
 Que  ft. 
 
 How  to  know 
 our  love  of  the 
 creature  is 
 finfull. 
 
 Beloved,  the  rule  is  exceeding  tme, if  then 
 deceive  not  thy  felfe  in  applying  n :  therefore  I 
 fay  this  to  thee,  take  heed  thou  deceive  not  thy 
 felfe:  it  is  certaine,  the  Covenant  rcmaincs  fure 
 not  withftarding  all  infirmities,  as  long  as  thy 
 heart  cleaves  to  thine  Husband,  as  long  as  thou 
 takeft  not  another  in  his  ftead: therefore  if  thou  I 
 '  wilt  not  be  deceived(as  many  do  deceive  them- 
 felves  )  I  will  give  thee  but  thefe  two  rules  to 
 know  it  by. 
 
 The  firftis  an  immediate  examination  of 
 thine  owne .  heart,    looke  narrowly  to  this  if 
 there  be  any  creature  in  the  World,  any  plea- 
 fure,any  profit,  any  matter  of  credit  or  honour,  I 
 or  whatsoever  the  thing  be,  any  delight,  or! 
 fport,  orinclination,  or  luft,  wherewuh  thy  j 
 heart  commits  adultery,  certainely  thou  haft 
 chofen  another  Husband,  whatfoever  thou  pre- 
 tended :  If  there  bee  any  finne  that  thou  art  in 
 league  with,  wherewith  thou  artentred  into 
 Covenant, as  I  may  fo  fay,  thou  haft  broken  the 
 Covenant  with  thy  firft  Husband,,  as  you  fhall 
 fee  an  exprcflion  thereof,  lam.  4.  Tee  adulterers 
 and  adult ercjjis,  if  you  love  the  world ,  you  love  not 
 God.  That  is,  if  there  be  any  thing  in  the  world 
 that  you  love  in  that  manner,  it  is  enmity  to 
 God>  the  Covenant^  broken. 
 You  will  fay ,  How  fhall  we  know  this  > 
 You  (hall  know  it  by  this,  if  it  divert,  and 
 put    out,   and  quench  the   love  to  your  Huf- 
 band,  You  fhall  fee  a  Wife  oftentimes,  her 
 heart  is  ftolne  from  her  Husband,  fhe  comes  to 
 
 be 
 
N  E  VY  GOV  E  N  A  NT. 
 
 ^6l 
 
 be  in  kis  prefence  from  day  to  day,  to  doe  all 
 fervice  to  him,  fhe  performes,  it  may  be,  every 
 duty  as  carefully,  and  as  diligently  asthebeft 
 Wife  in  the  world,and  yet  for  al  this  her  heart  | 
 is  gone,  here  is  but  a  (foadow  of  performance,  ] 
 fhe  doth  them,  but  not  with  love  and  delight, 
 fhe  doth  them  not  with  cheerefulnefie  and  wil- 
 lingnefTe^  fhe  would  be  free :  if  thou  finde  this 
 thy  cafe  that  thou  art  fo  in  love,  that  thy  heart 
 is  ft olne  away  with  any  thing  in  the  World, 
 with  matter  of  eftate,  pleafures,  or  whatfoever 
 it  is,  any  outward  excellency  that  thy  heart  is 
 (etupon,  any  haunt,  any  delight,  any  luft  that 
 hath  dominion  in  thy  foule,that  thou  haft  made 
 a  league  withit,  fo  that  thou  commeft  indeed 
 to  performe  holy  duties  from  day  to. day,  but 
 they  have  no  taft,  no  relifh,thou  doft  them  not 
 with  livelynefle  and  quickenes,  thou  doft  them 
 as  onethatdoth  themoutot  neceflity,  and  by 
 force  j  but  thou  delighteft  not  in  thy  Husbandy 
 thou  comeft  before  him,but  thou  delighteft  not 
 in  his  company ;  thou  delighteft  not  inhispre- 
 fence,bu£  the  love  of  other  things,worldly  min- 
 dednefle,»quencheth  that  delight,  it  is  certaine 
 thou  haft  committed  adultery,  thou  haft  chofen 
 another  husband. 
 
 You  muft  know  this  beloved,  that  a  godly 
 man  that  is  once  entred  into  the  Covenant, 
 though  hee  faile  exceedingly  in  many  things 
 yet  his  delight  is  ftill  in  the  I,  O  R  D,  hee  de- 
 fires  exceedingly  to  pleafe  him,  hee  had  ra- 
 ther be  in  his  company,  hee  had  rather  have 
 
 com- 
 
 Simile* 
 
 Note. 
 
 AChriflians 
 delight  is  in 
 God. 
 
4^ 
 
 O  F      Th  E 
 
 Nctc. 
 
 AChrifttan 
 would  notbe 
 frcef  oan 
 Gods  fei  vice 
 i£  he  might. 
 
 communion  with  him,  than  with  any  other  in 
 the  World  befides  j  hce  had  rather  bee  doing 
 fervicetohimthan  to  any  other  •  he  had  rather 
 be  employed  in  any  thing  that  tends  to  him,  for 
 that  if  it  could  be,  ( I  make  that  (uppofition  )  if 
 
 ^  there  were  fuch  a  propofition  as  there  was  in 
 the  old  Law,every  feventh  yeere,that  thofe.that 
 hadfervedan  Apprentifhip,  that  were  bond- 
 flaves,they  might  goe  free,  yet  wee  fee  fbme  fo 
 loved  their  Matters,  that  they  would  not  goe 
 free,  but  would  be  their  (ervants  for  eve  r,  and 
 they  werebored  thorow  the  eare,  and  were 
 their  fervants:  for,  faith  the  Text,  they  loved 
 their  Mafters,  and  would  (lay  with  them.  So  it 
 is  in  thi s  caf e5take  a  man  that  commits  adultry 
 with  any  thing  in  the  world,let  him  have  fuch  a 
 
 /  Proclamation  that  he  may  goe  free  from  Gods 
 
 Mervice,  he  would,  were  it  not  for  the  lofle  of 
 heaven,  and  for  going  to  hell,  (butlfuppofe 
 it  were  free  to  him)  hee  would  goe  free  with  all 
 his  heart,  he  would  choofe  another  mafter,and 
 would  bee  free  from  that  bondage^  (  for  fo  hee 
 accounts  it;  )  but  he  that  loves  the  Lord,  will 
 not  goe  free  if  hee  might:  for  hee  reckons  that 
 fervice  the  greateft  freedome  and  delight,  hee 
 had  rather  live  in  His  Family,  than  in  any  fer- 
 vice in  the  world-,  it  is  not  a  fervice,but  a  friend, 
 fbip ;  it  is  a  marriage,  he  lives  as  a  fonne  in  the 
 Family3  and  therefore  hee  is  willing  to  conti- 
 nue: for,  this  is  the  ground  of  it,  as  fooneas 
 man  is  gotten  into  the  Covenant  once,  there 
 is  fuch  a  difpofition  put  into  his  heart,  there  is 
 
 fuch 
 
N 
 
 EV/ 
 
 Co  V 
 
 ENANT. 
 
 46? 
 
 Inch  a  difpofition  grafted  in  him5  and  rooted  in 
 his  inward  parts,  that  hee  longs  after  the  Lord, 
 lookewhat  difpofition  and  inclination  there 
 isintheLoadftone,  inlingring  after  thelron, 
 if  yon  pull  it  from  itathoufard  times,  ftill  it 
 lookes  after  it,  and  it  cannot  chooie,  it  is  the 
 difpofition  of  the  Iron  :  fo,  fuch  a  difpofition 
 1  here  is  in  the  fervants  of  the  Lord,  to  chufe  him 
 for  their  Lord  and  Husband;  and  it  is  not  an 
 empty  choyce,  thatconfiftsonelyin  affection, 
 or  in  the  naked  refolution  ofthe  minde,but  it  is 
 fuch  a  choice  as  hath  ftrong  affe&ions  running 
 together  with  it,  a  ftrong  inclination  carrying 
 the  ioule  to  him,  fo  that  though  he  be  hindred 
 many  times,  and  often  in  his  life,  unruly  lufts 
 come,  and  make  a  feparation  between  the 
 Lord  and  him,  yet  heecannot  abide  to  bee 
 long  from  him,  it  is  the  Lord  that  hee  loves, 
 he  cannot  for  his  heart  choofe  another  matter, 
 hee  cannot  chooie  another  Husband,  another 
 Lord,  another  friend,  but  it  is  hee  with  whom 
 hee  will  dwell,  live,and  dye :  if  this  be  thy  cafe, 
 know,  that  thy  continuall  failings  make  not  a 
 breach  of  the  Covenant :  for  thou  knoweft  that 
 thy  heart  harh  not  chofen  another  Husband  : 
 for  though  thou  be  forced  fometimes,  through 
 the  violence  of  temptauo  >,to  ferve  another,yet 
 I  thy  heart  cleaves  to  thy  right  Matter,  it  cleaves 
 to  him,  it  inclines  ro  him,  it  bends  that  way  : 
 this  is  one  way  to  finde  it,  looke  to  thy  heart 
 immediately. 
 
 If  j  hou  canft  not  doe  it  by  this,  if  this  bee  too 
 
 obfeure 
 
 Simile, 
 
 A  difpofiticn 
 in  the  Saints 
 (to  long  after 
 the  Lord, 
 
Ioh,8. 
 
 a.Pct.2: 
 
 4.64-  OfThe 
 
 jobfcurea  rule  for  thee,  (I  wilLaddebut  this 
 Rule.  f°r  che  asking  of  it  plaine.)  Looke  to  the  ef- 
 
 By  the'eflfca.    fe&s.  Thou  pretended, 1  have  not  chofen  ano- 
 ther Husband,  I  have  chofen  the  Lord  for  my 
 God,  and  him  will  I  ferve,  it  is  well,  it  is  a 
 good  profeflion,  but  take  heed  you  be  on  a  fure 
 ground.  Saith  our  Saviour,  IohnS.  You  pre- 
 tend  that  you  are  the  children  of  Abraham, 
 that  you  have  him  for  your  Father,  and  not  the 
 Deviil:  but  I  fay  unto  you,  he  that  committeth 
 finne,  is  the  fervant  of  finne  :  and  fo  likewife^ 
 Knew  you  not,  that  to  whomfoever you  obeyy  bisfer- 
 vantsyouare,  to  whom  yoit  obey  lRom.6.  And 
 againe,  2  Pet.  2.  Of  whomsoever  a  man  is  over- 
 come, to  that  hee  is  in  bondage.  Looke  to  it  now, 
 art  thou  overcome  with  finne  ?  doft  thou  obey 
 finne,  when  it  comes  with  a  command  upon 
 thee  ?  doft  thou  commit  finne  ?  Certainejy 
 thou  haft  chofen  another  Husband,  thou  doeft 
 deceive  thy  felfe. 
 
 Alas,  you  will  fay,  is  it  every  committing  of 
 finne  that  breaketh  the  Covenant. 
 
 No,  beloved,  that  is  not  the  meaning  of  it, 
 but  take  heede  of  this,  when  a  finne  is  drawne 
 out  as  a  thread  in  the  courfe  of  thy  life,  now  in 
 trut^i  thou  obeyeft  it,  now  thou  art  overcome 
 of  ir„  how  it  hath  dominion  whenfoever  it  com- 
 mands thee  •  when  there  is,  I  fay,  a  trad:  of 
 I  finne,  when  a  man  is  ftill  given  to  fuch  a  way, 
 to  fuch  an  infirmity,  (  I  cannot  properly  call  it 
 j  an  infirmity  )  that  you  may  fay  it  is  fuch  a  mans 
 j  trade,  he  walkes  in  it,  now  a  man  obeyes  finne,  J 
 
 Quefi. 
 
 tsfnf 
 
 A  conftant 
 
 courieinfinja 
 
 /lgne.ofchoo- 
 
 tfngaaother 
 
 husband  then 
 
 God. 
 
New  Covenant. 
 
 4^5 
 
 he  is  overcome  ot  it,  it  hath  gotten  the  viftory 
 over  him,  as  we  life  to  fay  of  men5fuch  a  one,  he 
 is  a  world'y-nr  nded  man,  go  to  him  when  you 
 will,  you  fhall  finde  him  fodifpofed,  you  fhall 
 finde  him  in  all  his  carriage  to  fhew  himfelfe  to 
 be  fuch  a  man,  this  finne  it  runnes  as  a  thred 
 through  his  whole  life,  ftill  he  mindes  earthly 
 things,hee  is  taken  up  about  them,  hee  difreli- 
 fheth  rhe  Word,  he  doth  not  minde  it,hedoth 
 not  delight  to  reade  it,  or  to  heare  it,  hee  doth 
 not  love  the  company  of  the  Saints,  and  the 
 like  ;  and  fo  for  any  other  finne. 
 
 If  this  will  not  lerve  the  turne,  thoumayeft 
 judge  it  by  one  fin,  but  that  is  fomewhat  more 
 difficult :  I  will  give  you  three  Examples,  you 
 fhall  fee  Aiam,  and  Balaam,  and  Saul,  you  fhall 
 fee  every  one  ot  them  in  one  finne  breake  the 
 Covenant,  and  if  you  can  finde  yours  *he  fame 
 cafe,  you  fhall  know  whether  you  have  broken 
 it  by  one  mifcarriage.  Take  saulRrA,  hee  was 
 commanded  to  goe  and  kill  the  Atnalekitesjmd 
 God  would  have  him  deftroy  them  utterly^  Saul 
 goes  about  his  Commandement,  hee  feemes  to 
 keepe.  it  exceeding  well,  and  where  he  failed  in 
 it,  hee  feemed  to  have  a  fatre  excufe  5  faith  he, 
 Ididbutfave  the  King,  the  whole  body  of  the 
 people  was  deftroyed;again,  he  faved  but  a  few 
 of  the  fatteft  of  the  cattle,  &  for  what  purpofe  ? 
 not  for  his  owne  profit,to  make  him  rich,but  to 
 offer  Sacrifice  to  the  Lwdy  and  he  hoped  there 
 was  no  fay  ling  in  this.  Well,  faith  Samuel,  Thoa 
 baji  cajt  away  the  Lord,  thou  haft  chofen  another 
 
 G&d 
 
 Instances  of 
 breaking  the 
 Covenant  by 
 one  finne. 
 
 South 
 
4.66 
 
 Of   The 
 
 When  a  man 
 isfaidtocaft 
 away  God. 
 
 God.  Samuel  charged  him  with  nolefle  •  tor, 
 faith  he,  thy  fwne  is  as  witchcraft)  it  is  as  Idola- 
 try, that  is,  thou  haft  caft  God  quite  away,  thou 
 haft  chofen  to  thy  felfe  another  Lok  D,another 
 Husband  to  obey.   How  (hall  this  bee  made 
 good?  Thus:  When  a  man  receives  a  Com- 
 mandement  from  G od,  (  marke  it )  when  a  man 
 knowes  itis  the  Lords  wil,  that  I  fhouldwalke 
 thus  and  thus  before  him,that  Iftiould  abftaine 
 from  fuch  and  fuch  finnes.,  I  cannot  deny  but 
 this  is  his  Commandement  j  well,  when  a  man 
 comes  to  the  keeping  of  ir3&  his  heart  finds  out 
 excufes3and  faith  in  ilich  and  fuch  a  cafe5I  hope 
 I  may  befomewhat  excufed  from  aftrid  perfor- 
 mance of  it  ;  I  fay,  when  the  heart  at  any 
 time  deliberates,  and  yet  that  word  is  not  iiiffi- 
 cient  to  expreffe  it,  but  when  the  heart  workes 
 according  to  it  owne  proper  inclination,  and 
 then  difobeyes  the  Lord  in  any  Commande- 
 ment, certainely  then  it  cafts  God  away.  Belo- 
 ved, it  is  not  fuch  difobedience,  as  when  a  man 
 is  tr^nfported  with  a  ftrong  affr&ion3  a  ftrong 
 temptation,when  he  is  not  himfelfe  for  a  time, 
 for  then  if  his  finnebe  difcovered^hee  eafiiy  re- 
 turnes,  and  will  bee  the  fame  man  he  was5butl 
 fay,  when  aman  deliberately  commits  fin,when 
 a  manconfiders  himfeifc  well,  and  heeisnot 
 tranfportedwith  the  ftrengthof  a  temptation, 
 but  his  heart  works  at  liberty,  fo  that  heeadis 
 himfelfe,  in  this  cafe  hee  doth  as  Saul  did,  hee 
 cafts  God  away,  and  God  fent  him  word  that 
 he  had  caft  him  away* 
 
 The 
 
N 
 
 £  VV 
 
 O  YEN  A  NT, 
 
 carried 
 
 Vi  11  give 
 
 The  like  was  the  a 
 it  exceeding  feireiy,/  will 
 me  his  ho ufefuii  of  'gold ,  en  :  I  ca  i;  not 
 
 do  that  which  God  hadi  no  laid  ro  me-yet  Ba- 
 laam defired  much  to  doe  it,  hee  thought  hee 
 would  make  triall,  hee  would  goe  as  farrt  as  he 
 could-  God  faw  it,  and  fQund  itout,and  yon  fee 
 what  judgement  was  given  upon  him,  arid  this 
 he  prefently  difcovered,  hee  gave  advice  to  Ba- 
 laac,  to  put  aflumbling  blocke  before  the  children  of 
 Ifracll:  that  is,  by  offering  with  the  Maabites, 
 and  committing  fornication  with  their  women, 
 andfo,  faithhee,  Ifballbeeabletocurfethem 
 when  they  have  committed  finneonce,  then  I 
 may  curie  them  to  purpofe.I  fay,  there  was  the 
 naturall,the  proper  inclination  of  Balaams  heart 
 it  was  not  a  thing  that  hee  was  drawne  to,  but 
 when  his  heart  was  left  to  it  felfe,  to  goe  which 
 way  it  would ,  that  way  it  went  :  it  is  not  fo  of 
 with  a  man  that  is  in  the  Covenant  :  for  grace 
 ftillprevailes,  and  hath  power  over  him,  it  is 
 that  which  hathdominion  and  poiJeffion,  it  is 
 that  which  is  the  Lord  of  the  Houfe,and  when- 
 I  foever  he  is  left  limply  to  himfelf,that  his  heart 
 workes  which  w ay  it  would3certainely  then  he  j 
 pleafeth  God3  hee  cannot  fin,  he  doth  not  fin  a- 
 gainft  him.I  cannot  ftay  to  prefle  it  furthcr3but 
 rather  come  to  make  fome  me  of  it  •  but  this  re- 
 member;,  fo  long  as  a  man  doth  not  choofe  ano- 
 ther Husband,  fo  long  the  Covenant  is  not  bro- 
 ken,though  the  failings  be  exceeding  many. 
 The  Vie  we  are  t<p  make  of  it  is  this,  If  ihere 
 
 bee 
 
 407 
 
 'Balaam* 
 
 Vfi, 
 
 To  comfort 
 ourfelvesin 
 applying  the 
 promiies  of 
 the  Covenant 
 
\6% 
 
 P*©miefs 
 
 threefold. 
 
 Ofiuftificati- 
 onj 
 
 Heb.ie. 
 
 Of   The 
 
 j  be  this  comfort,that  though  a  man  doc  commit 
 m  any  finnes,yet,  fo  long  as  he  hath  the  Lord  for 
 his  husband,as  long  as  he  is  not  willing  to  chufe 
 another  mafter,fUil  the  Covenant  is  lure.  Then 
 comfort  your felves  with  thefe  words,  and  make  ufe 
 of  the  Covenant,  and  apply  the  promifes  of  the 
 Covenant/ay  this  with  thy  felfe,it  is  very  true, 
 I  am  finfull,  1  provoke  God  from  day  to  day , yet 
 for  all  this,  I  am  not  out  of  the  Covenant,  and 
 therefore  the  promifes  of  the  Covenant  belong 
 tome,  therefore,  notwithstanding  my  finnes,! 
 will^e  boldly  totbeTbrom  of  Grace^  and  I  will 
 lay  claime  to  the  promifes,  and  to  all  the  parts 
 of  the  Covenant,  for  they  belong  to  me.  This 
 ufe  you  fhould  make  of  it,  when  you  finde  the 
 Covenant  is  not  broken. 
 
 Now  the  promifes  of  the  Covenant  are  of  3. 
 forts^the  promifes  of  juftification,  the  promifes 
 offan&ification,  and  the  promifes  of  bleffings 
 of  all  forts,  that  belong  to  this  life,  and  to  the 
 life  to  come.  This  threefold  ufe  then  thou 
 fhouldft  make  of  it,  firft,  put  the  cafe  there  lyes 
 upon  thy  heart  the  confeience  of  any  finne  that 
 thou  haft  committed,  that  troubles  thee,  thou 
 art  afraid  that  this  finne  fhould  make  afeparation 
 betweene  Godandtbee,  thou  haft  yet  no  a  durance 
 of  the  forgivenefTe  of  it,but  the  confeience  of  the 
 finne  lyes  upon  thee,as  thatexpreflion  you  have 
 Heb.  1  o.  what  wilt  thou  doe  in  fuch  a  cafe?Goe 
 to  the  Lord)  and  fay  to  him^LoRE ,  notwithstan- 
 ding this,  I  know  I  am  in  Covenant  with  thee,  \ 
 and  Lord)  this  is  one  part  of  thy  Covenant,  that 
 
 thou ' 
 
m      i        ...  I*     ■      ■■        >  '  '  '■'  'i  M I  ■  ■     »■  — 
 
 Nev/  Covenant. 
 
 47* 
 
 Faith  feizeth 
 on  Chrtfteru* 
 cified, 
 
 thou  wilt  remember  mrfinnes  no  more  ,  but  when) 
 they  are  fought  y  they  fhall  not  bee  found.  My  belo- 
 ved ,as  you  have  heard  before,they  are  the  verie 
 words  of  the  Covenant.  I  fay3tf  thou  come  to 
 the  L<?^  thus,  and  bring  d?n/Hn  thine  armes, 
 (for  that  is  the  nature  of  Faith,  faith  firft  feizeth 
 upon  the  deadbodie,  as  the  Vultures  and  as  the 
 Eagles  doe  firft  feize  upon  the  bodie .  So  Faith 
 firft  feizeth  upon  chrik)  I  fay,if  thou  canft  goe 
 tohim,  and  lay , Lordl  have  thy  Sonne,he hath 
 offered  himfelfe  to  mee,  he  is  freely  offered,and 
 I  have  taken  him,  and  all  thy  promifes  in  him  are 
 Yea  and  Amen  ^ndthis  hone  of  thy  promifes, 
 that  thou  wilt  ;f orgivemee  :  If  onepleade  the 
 Covenant  hard  with  God^nd  tell  him  it  is  a  part 
 of  his  Covenant,  and  he  muft  be  juft,he  cannot 
 be  a  Covenant-breaker jdoeft  thou  thinke  that  God 
 willbreake  his  Covenant  with  thee,or  any  Man  ? 
 He  cannot  denie  thee,  he  $ill  put  away  thy  fins: 
 ftrengthen  thy  felfe  with  this  :  for  this  Cove- 
 nant is  continual,ltheMediator  of  this  Covenant 
 is  IesysCmrist,  who  is  fuch*«  high  Priejt, 
 that  is  able  perfectly  to  fave  thofe  that  come  unto 
 him^whcn  a  Man  hath  committed  the  greateft 
 finne,  and  fees  but  the  bloud  of  Buls  andGoates^ 
 hee  might  thinke  thus  with  himfelfe,  alas,  what 
 can  this  poore  and  beggerly  Ccremonie  doe,  to 
 deliver  meefrom  the  confcienceof  my  finne? 
 Well,faith  the  Apoftk, wee  have  another  kinde 
 of  facrifice,and  another  kinde  of  Prieft,£fr£r.7. 
 tree  have  fuch  ankighPrieJl^as  is  able  perfectly  to 
 fave  thofe  that  come  to  him  :  And  why  ?  Fer9  faith 
 L 1  hee, 
 
 tfcbrji 
 
47* 
 
 Of     Th 
 
 E 
 
 Hebr.io.t»v 
 
 Drawneere 
 
 with  full  afifc- 
 rancc. 
 
 Sit*il<  > 
 
 he,  hee  it  gone  ynot  into  the  Tabernacle  ,  as  the  other 
 triefts;  buthee  is  entred  into  the  very  Heavens,  Be- 
 fides/aith  hee, he  goes  not  once  ayeare,as  they  did, 
 but  hee  lives  for  ever  to  make  inter  cejtion  for  us, he  is 
 not  gone  with  thebloudof  Buls  and  Goat esjbut  with 
 his  owne  blond,  he  is  a  high  Prieftjooly ,  harmeleffe, 
 undefiledjeparated from  jiuners, higher  than  the  he  a- 
 vens^nd  therefore  doubt  not  but  heis  ableperfiFf- 
 ly  to  fave  thofethat  come  unto  him. 
 
 Beloved  ,  confider  this,k  is  the  vcrie  life  that 
 the  Apoftle  makes,  Hebr.  10.21.  faith  he,fceing 
 thefe  things  are  fo ,  fince  wee  have  fuch  an  High 
 Priejl  as  wee  have  delcribed  ,  fince  it  is  the  very 
 Sacrifice  of  hisbloud  it  felfe ,  Let  m  draw  neere 
 infullaffurance  of  Faith;  that  is,  if  the  confeience 
 of  any  iinnelyeuponus,letusnotgoetoG  od 
 with  a  quarter  winde,or  with  a  haltc  winde  ,but 
 with  a  full  afluranc^of  Faith ,  let  us  make  no 
 queftion  ,  but  truji perfectly  to  the  grace  that  is  re- 
 vealed. You  muft  thinke  fo  oilefus  Chrift,  hee 
 would  have  you  thinke  fo  ,  and  conceive  of  him 
 that  hee  is  now  in  heaven,  that  hee  is  able f  erf  ff- 
 ly  to  fave  you,  that  there  is  nothing  you  have 
 committed,  that  can  doe  you  hurt ;  hee  i  like  a 
 friend  in  the  Court;  if  a  Man  were  fure  that  hoc 
 had  one  that  were  never  from  the  King ,  that 
 hathhiseare  continually ,  that  is  alway  in  his 
 prefence,thatis  fuch  a  Favouritr^f  fuch  pow- 
 er with  him  ,  that  certainely  hee  can  deny  him 
 nothing,  a  Mau would  bee  fecure:  put  the  cafe 
 there  were  fame  whifpering  fellows  thai  would 
 bee  ready  toinfonneagainft  him,  yet ,  faith  he, 
 
 Ituve 
 
N  e  v  /  Covenant* 
 
 47* 
 
 L  have  one  there  that  will  be  ready  to  take  care 
 for  niee.  My  belovcd,this  is  thy  very  cafe,  cbrijl 
 lefus  is  gone  to  Heaven ,  it  is  a  thoufand  times 
 better  for  thee  that  he  fhould  be  thcrc,than  that 
 hee  fhould  be  here  in  this  world  ftill,there  he  is 
 thy  Attorney,  as  it  were,  he  takes  care  for  thee, 
 hee  fees  all  the  accufadons  that  are  brought  a- 
 gainft  thee,  and  he  is  ready  to  anfwer  for  thee, 
 faith  the  Text,  hee  makes  mterceflion  ,  if  there 
 come  any  thing  that  tends  to  make  a  breach  be- 
 tween God and  thee3he  is  the  Mediator  for  thee, 
 he  dwels  there  for  that  end,  if  there  bee  any  of- 
 fence, any  breach  comes  y  that  hee  may  make  it 
 upbetweeneG^andthee;  confidcr  this, and 
 when  thou  haft  committed  a  fin,goe  to  this  high 
 Prieft,  that  is  able  to  fave  thee  perfe6Uy,and  re- 
 member that  it  is  a  part  of  his  Covenant,and  fo 
 labour  to  grow  up  in  full  affurance  of  Faith,that 
 no  confeience  of  fin  may  lye  upon  thee,  to  make 
 a feparation betweene GWand  thee:  For,beIo. 
 ved,you  ought  to  truftperfeBly  to  the  grace  that  is 
 revealed  through  him. 
 
 And  a$  I  fay  of  the  guilt  of  finne,fo  in  the  fe* 
 cond  place  you  arc  to  make  u(e  of  the  Covenant, 
 againft  the  power  of  finne,as  put  the  cafe  there 
 bee  fome  ftrong  luft ,  fome  violent  temptation, 
 that  thoa  art  not  able  to  outwreftle,  it  is  too 
 ftrongjbr  thee,thou  wouldeft  faine  be  rid  of  it, 
 but  thftuart  not  able,why  what  (halt  thou  do  in 
 this  ca(e?Remember  that  it  is  a  part  of  the  Lords 
 Covenant,  that  he  will  deliver  thee  from  all  thine 
 tbtt  thonmayfi  fervehim  in  righmufnefje  I 
 L 1 2  and 
 
 It  is  better  for 
 us  that  Chrift 
 is  in  Heaven, 
 than  if  he 
 were  ou  Earth 
 
 ».Of  fanaifi- 
 cation, 
 
 enemies, 
 
474- 
 
 O 
 
 F 
 
 H  £ 
 
 Sar.ftificatien 
 a  part  of  Gods 
 Covenant* 
 
 Tbewa^to 
 
 overcome 
 
 lufts. 
 
 and  helinejfe  all  the  dans  of  thy  life.  It  is  a  part  o^ 
 his  Covenant  toiemember  it,hc  hath  fworne  to 
 remember  it,he  hath  laid  he  will  write  his  Law 
 in  thy  heart ,&  that  can  never  bee,withouthe  obli- 
 terate all  oidwritingjhee  hath  iaidhee  will  give 
 the  holy  Gkojl,  hee  hath  promised  to  give  thee  a  | 
 mw  hearted  a  mwf^irit^ow  confider  this,it  is 
 a  part  of  his  Covenant,  goe  to  thcLord,  and  be- 
 feech him  to  make  good  his  Covenant ,  this  is 
 the  way  for  thee  to  overcome  it  -  If  thou  goe  a- 
 bou t  it  any  other  way ,  thon  {halt  never  bee  able 
 toout-wreftleit.  For  a  Man  to  thinke  this  with 
 himfelfe  , 1  have  received  grace  , 1  hope  I  have 
 fomeftrength,thereforeI  will  be  bold  to  adven- 
 ture on  fuch  a  temptation  •  or,  at  leaft,I  hope  by 
 my  promifes,by  my  vowes,and  prayers^and  rea- 
 ding one  way  or  other,to  mailer  and  overcome 
 it- this  is  not  the  way ,  thou  muft  goe  to  God^nd 
 make  ufe  of  this  Covenant,  and  befeech  him  to 
 give  thee  ftrength :  For  ,  markc  it  ,  God  would 
 not  take  this  upon  him ,  to  give  us  new  hearts , 
 and  new  fpirits  to  fan£U£eus,  to  make  us  new 
 creatures,to  crucifie  the  flefh,to  weaken  the  do- 
 minion of  finne,  hee  would  not  take  this  upon 
 him,  and  make  a  promife,  if  wee  were  able  to 
 doe  it :  But  hee  knowes  it  is  in  his  owne  power, 
 and  hee  muft  doe  it  for  us,  and  therefore  in  fuch 
 a  cafe  wee  muft  goe  to  him ,  and  befeech  him 
 to  doe  it  :  For  know  this ,  when  a  Man  is  in 
 chrifi  once ,  when  hee  is  in  the  Covenant  3  hee 
 lives  by  a  principle  without  himfelfe5and  not  by 
 one  within  himi<;ifc,as7W  faith ,  I  live  bylefus 
 chrifi^ 
 
Nev/  Covenant. 
 
 475 
 
 Why  the  Lord 
 will  have  our 
 ftrength  out 
 of  our  fejvcs. 
 
 chriftftiit  is,  he  is  without  me,  and  it  is  hec  ftill 
 that  gives  me  ftrength,  therefore  g;oe  to  him. 
 
 If  you  aske  the  reafon ,  Why  will  the  L  o  r  d 
 have  it  fo  ?  Why  may  not  a  Man  have  afufficient 
 habituall  ftrength  in  himfelfe,by  which  heemay 
 bee  able  to  out-wrcftle  lufts ,  and  to  overcome 
 temptations  ?  The  realon  is  ,  becaufe  no  fiefh 
 (hall  rejoyce  in  it  felfe .  and  therefore  Christ 
 it  made fan8ificationy  that  is ,  you  derive  it  from 
 him ,  from  day  to  day  ,  from  time  to  time  ,  that 
 ybu  might  not  rejoyce  in  your  felves ,  but  in 
 him :  Therefore  let  no  Man  goe  about  fnch  a  bu- 
 fineflcin  his  owne  ftrength:  for  a  Man  tothinke, 
 beloved ,  by  vcrtue  of  that  habituall  Grace  hec 
 hath  received ,  to  bee  able  to  overcome  finne, 
 and  to  worke  rightdoufnefle  ,  it  is  all  one  as  if  a 
 Manftiould  fay  thus  with  himfelfe,  I  fee  my 
 houfe  is  full  of  light ,  now  I  will  (hut  up  my 
 Doores  and  Windowes ,.  I  hope  to  have  light 
 enough •  when  hee  hath  done  fo  ,  you  know  ,  the 
 light  periiheth  prefently,bccaufe  the  Sun  is  fhut 
 out  ,  that  which  gives  light :  I  fay,  fo  it  is  when 
 a  man  thinkes,now  I  am  fomebody,  I  have  now , 
 gotten  (omc  ftrength,  now,  I  hope,  I  may  walke 
 with fome confidence  more  than  before.  This' 
 is  to  (hut  up  the  windowes,  as  it  were.  No5thou 
 mnft have continuall  dependance  upon  Christ, 
 otherwife,if  thou  goe  to  overcome  any  {inne3and 
 thinke  to  doe  it  with  thy  owne  ftrength ,  it  fhall 
 bee  too  ftrong  for  thee :  for  you  wreftle  with  fpi- 
 rituall  things ,  and  without  a  ftrength  from  one 
 without  thee,  they  will  bee  too  ftrong  for  thee : 
 LI  3  goe 
 
 Simile. 
 
47* 
 
 O 
 
 H  £ 
 
 goc  to  the  Lord  find  fay, Lord,  I  confcfle  I  am  able 
 to  doe  nothing  of  my  ielfe,but  I  bring  my  heart 
 to  thee,  as  an  empty  Caske  ,  befeeching  tnec  to 
 fill  it  with  grace j  Lord}  want  much  grace  •,  lefm 
 chrijt  is  full  ot  grace,  and  hath  filled  himfelfe  for 
 that  purpofe,  that  hee  might  communicate  it  to 
 us  :  I  fay  ,  in  fuch  a  cafe  now,  if  thou  goe  to  the 
 L*rrf,andbefeechhim  to  make  good  his  Cove- 
 nant, tell  him  thou  refteft  upon  his  ftrength,thou 
 goeftagainftfinae,as  /t/fozwent  againftthec*- 
 naanites  y  not  becaufe  hee  was  able  tp  overcome 
 them :  for  they  were  Giants  and  had  Cities  walled 
 up  to  Heaven,  but  hee  went  in  the  Lords  ftrength; 
 I  fay ,  if  thou  goe  in  this  manaer,  be  affured  that 
 the  Lord  will  not  fay le  thee,  hee  will  give^thee 
 abilitie  to  overcome. 
 
 The  third  cafe  is ,  when  any  outward  trouble 
 lyes  upon  a  Man,  let  him  goe  and  remember  it  is 
 a  part  of  Gods  Covenant  to  bleffe  him :  T«  blefTe 
 him  with  what  ?  With  all  kinde  of  bleffings3and 
 to  bee  a  Buckler  to  him,  there  is  no  cvill  in  the 
 world ,  but  God  hath  promifed  to  bee  a  Buckler 
 tofhieIdhim,and  todefend  him  from  it; ;  Put 
 the  cafe  thou  lye  under  any  preflure ,  any  cala- 
 mitie3any  eroffe,any  difeafe,  any  affli&ionof 
 minde ,  or  of  body, or  eftate ,  or  of  name ,  why 
 goetocWnow,and  tell  him  it  is  a  part  of  his 
 Covenant  to  deliver  thee  ,and  labour  to  finde  out 
 if  thou  canft,befide  the  generall  Covenant,  fome 
 particular.  The  LORD  hath  faid  ,  if  thou  bee 
 in  trouble,  call  upon  mee  and  J  will  deliver  thee  •  if 
 thoubeeinaftrait,inextremitie,the  Lord  hath 
 
 faid3 
 
 j.Thepromi- 
 fes  that  con* 
 lerne  the 
 things  of  this 
 life. 
 
New  Covenant. 
 
 {diidjhee  willworkethyworkes for  thee ,  afidfo  you 
 may  goe  to  him  in  particulars.  But  when  Faith 
 hath  once  gotten  a  promife ,  bee  fure  that  thou 
 keepe  thy  hold,pleade  ,  hard  with  the  Lord,  and 
 tell  him  it  is  a  part  of  the  Covenant,  and  it  is 
 impoffible  that  hee  ftiould  deny  thee;  doe  as  the 
 Woman  of  Canaan ,  when  thou  art  on  a  fure 
 ground,  take  no  denyall,  though  the  Lord  may 
 dcferre  long,yet  hee  will  doe  it,her  cannot  chufe- 
 for  it  is  a  part  of  his  Covenant.  Beloved  ,  there- 
 fore in  this  cafe,  doe,  as  you  fee  two  Metaphors 
 ufed  in  Scripture,  they  are  excellent  for  this 
 purpofe, Efay  66.11.  there  is  a  Commandemcnt 
 of  the  Lord  for  the  Children  of  iflraal,  that  they 
 ftiould//^  and  beefatisfied  with  the  breads  of  con- 
 folathn,  &c.  The  words  are  obfcure ,  as  they  are 
 readetoyou,buttheOriginall  makes  them  ex- 
 ceeding cleare^  there  are  two  Metaphors  ufed, 
 one  is  to  milke  confolation  out  of  the  promifes , 
 the  meaning  is  this ,  that  the  promifes  are  full 
 of  comfort ,  as  a Dugge  is  full  of  milke  5  now,if 
 thou  bee  ready  to  faint,  goe  and  milke  out  con- 
 folation out  of  the  promifes,  that  will  relieve 
 thce,that  will  flay  thy  hearty  goe,faith  hee,and 
 fucke,  draw  out  confolation  from  theDugges, 
 from  the  promifes ,  (for  that  is  the  meaning) 
 which  hee  cals  the  breafts  of  confolation,  (  for  he 
 repeates  the  promife  pref ently  after  )  thus  fay  th 
 the  LORD ;  behold,  I  wiU  extend  peace  otier  her  like 
 a  Flood,  &c.  The  other  Metaphor  is  to  extort, 
 to  oppreffe  the  promifes  ,  that  as  a  rich  Man 
 opprefleth  a  poore  Man  budgets  out  of  him  all 
 I  L 1 4  that  i 
 
 477   I 
 
 Efaytf&ix* 
 
 ■j  i 
 
 Simile* 
 
 Wefosuldop- 
 
 preffethepro- 
 miles, 
 
47^ 
 
 Of     Th 
 
 E 
 
 Inftaaccs  of 
 applying  tke 
 piemilcs. 
 
 that  hce  is  worth,hee  leaves  him  worth  nothing, 
 hccplayesthe  extortioner  with  him -after  that 
 manner  deale  thou  with  the  promifes,  for  they 
 are  rich  ,  there  is  a  price  in  them,  bee  thou  as  an 
 extortioner  to  them  3  take  out  wbatfoever  thou 
 needed,  or  wring  it  out  of  the  promifes,  as  it 
 were.  Now  when  a  Man  is  poore  and  needy  , 
 let  him  goe  to  the  rich  promifes ,  and  bee  as  an 
 oppreffor  to  them,  that  is,  confider  the  promifes 
 totheiumoft,  fee  the  utmoft  riches  that  is  con^ 
 tayned  in  them,  and  they  will  make  thee  rich,  A- 
 gaine,draw  out  the  utmoft  of  that  milke  that  is 
 in  them,  and  it  will  exceedingly  revive  and  com- 
 fort thee :  for  example/  that  I  may  a  little  open 
 it  to  you  )  Jacob  when  Efau  met  him ,  and  his 
 heart  began  to  faint ,  (for,  faith  the  Text, bee  fea- 
 red exceedingly) i§his  heart  began  to  faile  him  now, 
 and  what  did  hee  ?  Hee  did  goe  and  fuckeconfo- 
 lationoutof  the  promifes:  for  thus  hee  reafons 
 with  the  Lord,  Lord  thou  baft  faid  thou  wilt  dee 
 meegood  5  now  hee  ftayes  himfelfe  up  with  this, 
 and  hee  got  fo  much  ftrength  with  this  milke , 
 that  hee  was  able  to  wreftle  with  the  L  O  R  D  all 
 night,and  would  not  let  him  goe  without  a  blef- 
 fing,this  promife  fuftaincd  him ,  from  whence 
 hce  fucked  confolation  and  ftrength,  for  thou  baft 
 faid  thou  wilt  doe  me goodjhzrdote  I  amrefolved, 
 I  am  fare  I  am  upon  good  ground,  /  will  not  kt 
 thee  goe  without  a  hieing.  And  fo  Abraham ,  when 
 hce  was  to  offer  his  onely  fonne,what  fhould  hee 
 doe  now  i  Here  he  was  delolate,  poore,  and  nee. 
 dy,  certainely  his  heatt  could  not  but  bee  rcadie 
 
 to- 
 
New  Covenant, 
 
 to  failc,&  what  fhould  fuftaine  him  in  this  cafe  ? 
 There  was  a  promife,  you  fee,  He br.  1 1 .  hec  was 
 fure  GWhad  made  apromife,  and  had  faid  unto 
 him  j  this  is  tfaac,  and  this  Ifaac  I  will  multiply  3 
 andwithhimlwilleftablifti  my  Covenant,  and 
 bis  feed?  {hall  bee  as  the  Stars  of  Heaven  foith  Abra- 
 hamfi  O  D  promifed  it,and  though  I  fhould  kil 
 hira,G^can  put  a  new  life  into  him  •  hee.  went, 
 you  know  how  farre  from  his  houfe  where  hee 
 dwelt  •  furcly  hee  fuftained  himfelfe  by  the  pro- 
 mife,hee  rcfted  upon  this  promife3hee  drew  con- 
 folation  from  it,  and  hee  drew  it  to  the  full,there 
 was  muchmilke  in  that  promifc,and  that  fuftay- 
 ned  and  comforted  him.  I  might  give  you  ma- 
 ny inftanccs.  So  David  ,  when  hee  comforted 
 himfelfe  at  Ziglag ,  what  was  it  that  hee  comfor- 
 ted himfelfe  in  ?  Surely  David  remembred  this, 
 the  Lord  hath  anoynted  mee  King  over  lfrael, 
 hee  hath  faid  that  I  (hall  bee  King,  and  fhall  fit  in 
 the  Throne  of  saul^  it  is  true,  I  have  loft  all 
 that  I  have ,  and  the  Souldiers  that  fliould  bee 
 my  ftrength,are  now  at  this  inftant  readie  to 
 ftone  mee .  yet  hee  remembred  this  promife^nd 
 comforted  himfelfe  in  the  L  o  r  d,  that  is,  in  the 
 promife  that  the  Lord  had  made  to  him,  where- 
 of this  was  the  maine  tfeat  hee  had  to  comfort 
 himfelfe  with. 
 
 Beloved ,  learnc  to  doe  this  when  you  are  in 
 any  ftrait,  if  there  bee  any  thing  that  you  neede,. 
 remember  this,  if  thou  can  but  get  a  promife,  if 
 Faith  can  but  get  this  footing,  the  L  O  R  D  hath 
 made  it  a  part  of  his  Covenant,  and  there  is 
 
 his 
 
 \19 
 
 Hcbr.ii, 
 
The  mifcry  of 
 thofe[that  are 
 out  of  the  Co* 
 venanc. 
 
 Ephef.2. 
 
 He  hath  "no 
 right  in  Gods 
 promises. 
 
 Of  The 
 
 his  hand  and  fealc  to  it,  the  Sacrament  that  thou 
 receivcft  from  time  to  time,  is  but  a  fcale  of  that 
 Covenanted  if  hee  leeme  to  forget  it  for  a  time, 
 hec  will  remcmb  er  it,  hee  cannot  forget  it-  long, 
 bee  allured  hee  will  pefforme  it  ',  it  is  inipoffibie 
 but  hee  (h  ould,let  not)  your  hearts  fay  lc,  iff  <  thou 
 have  apromifc  ,  hee  will  doe  it  irt  due  fcaYoi^al- 
 though  not  in  thy  feafon ,  yet  hee  will  doe  it  in 
 thebeft  manner,  though  not  in  that  manner  as 
 thou  iraagineft. 
 
 Beloved  one  thing  more  wee  fhould  have  ad- 
 ded ,  that  is ,  to  exhort  men  to  enter  into  Cove- 
 nant ;  this  I  fhould  have  prefled  to  you,  the  mi- 
 fcrable  condition  of  a  Man  that  is  without  it  , 
 andthehappineiTeof  the  Man  that  is  within  it, 
 with  this  wee  fhould  have  concluded  the  point. 
 Beloved,  confider  this,  in  what  a  miferable  con- 
 dition men  are  without  the  Covenant,  it  is 
 enough  that  I  faid,  Efbef.2 .  without  COD  fa  the 
 world  3  and  without  the  Covenant ■,  they  are  put  to- 
 gcther ,  they  are  Aliens and  fir  angers from  the  Cove- 
 |  nant, without  the  Covenant,  without  G  ODin  the 
 world;  Is  it  a  fmall  thing  to  be  without  Godi and 
 without  the  Covenant  ?  When  thou  confidereft 
 this  Booke ,  and  the  many  precious  promifes  in 
 it ,  that  wee  fpake  of  before ,  and  thou  haft  not 
 right  to  one  of  thefe  promifes,if  thou  be  without 
 the  Covenant,  when  thou  art  in  a  ftrait,-  if  thou 
 bee  a  ftranger  to  God,  if  thou  be  out  of  the  Cove- 
 nantwiih  him,what  wilt  thou  doe?  Whither  will 
 thou  goe  ?  We  are  fub je&  to  a  thoufand  ftraits , 
 you  know  what  a  weake  creature  Man  is  ,what 
 
 neede 
 
New  Covenant. 
 
 needehee  hath  of  affiftance^What  wilt  thou 
 doe  in  the  time  of  extremitic  ?  Thou  canft  not 
 goe  to  God ,  thou  art  not  in  the  Covenant  with 
 him j  but  thy  cafe  is  as  that  of  Zedekiahs,  tAicau 
 ah  tells  himjboufhattgoe from  chamber  to  chamber*^ 
 So  thou  (halt  goe  from  place  to  place  ,  GOD 
 will  not  receive  thee,  for  thou  art  not  in  Cove- 
 nant  with  him.  But  is  that  all,  that  thou  (halt 
 want  the  comfort  of  Godi  No,know5if  thou  bee 
 not  in  Covenant  with  God ,  hee  is  thine  enemie  ; 
 if  thou  come  ^neere  to  him  for  refuge  and  com- 
 fort,hee  will  bee  to  thee  as  a  devouring  fire  ,  and 
 when  thou  commeft  to  him,  thou  {halt  bee  as 
 foft  Waxe  to  the  fcorching  flame  ,  as  ftubble  to 
 the  fire ;  and  not  onely  fo ,  but  thou  (halt  cgbjjc 
 toeverlafting  burnings,  fuch  fires  as  (hall  never 
 goe  out :  Such  the  Lord  (hall  bee  to  thee,  if  thou 
 bee  not  in  Covenant  with  him.  You  will  fay,  to 
 mee,thisistocome,if  it  may  bee  well  for  the 
 prefenty  I  (hall  bcare  ft  the  better.  I  will  goe  one 
 ftcp  further  therefore.  If  thou  be  out  olCovtmnt 
 with  G  O  D,all  the  creatures  areatenmitie  with 
 thee ,  there  is  not  a  creatyre  in  Heaven  or  Earth, 
 but  it  hath  libertie  to  doe  thee  hurt :  For  if  thou 
 bee  out  of  League  with  GOD,  thou  art  out 
 of  the  prote&ionof  the  Law,if  any  creature  doe 
 thee  mifchiefe,  it  (hall  never  bee  required  at  his 
 hands ,  but  there  is  a  libertie  given  them,Sathan 
 may  hurt  thee,  Men  may  hurt  thee,  Bcaftsmay 
 hurt  thee,  all  the  infenfible  creatures  may  hurt , 
 thee  h  for  there  is  no  prohibition.  Befides ,  thou 
 haftnoftueld  nor  buckler  to  defend  thee  from 
 
 them; 
 
 4.81 
 
 Goais  hi$ 
 
 cncB°y» 
 
 Similft 
 
 The  creatures 
 are  his  cne-» 
 mie„a*d  have 
 power  jtojhuri;  , 
 him. 
 
4n 
 
 Of   The 
 
 I 
 
 The  creatures 
 at  peace  with 
 Saints, 
 
 thcrcn  for  thou  art  not  in  Covenant  with  God,  hce 
 is  not  Buckler  to  thee :  ail  this  is  the  cafe  of  every 
 man  that  is  out  of  the  Covenanted  this  is  not  a 
 fmaIlthing,tobcoutofthc  pales  of  GW/prote- 
 6Hon,tohave  everie  creature  ready  to  doe  a  man 
 a  fhrewd  turne,  and  he  to  have  no  imm unity 3no. 
 thing  to  deliver  him  •  it  is  not  fo  with  the  Saints, 
 all  the  creatures  are  at  peace  with  them. 
 
 To  draw  this  alittleneerer,if  there  bee  any 
 thing  in  thebodie,  or  out  of  the  bodie  that  trou- 
 bles you5if  there  be  imaginations  in  the  minde, 
 that  are  to  the  Soule,as  the  Gout  is  to  the  bodie, 
 if  thou  bee  in  Covenant  with  G od,  all  thefe  are  at 
 peace  with  thee :  For  all  thefe  are  at  Gods  com- 
 mand ,  it  is  a  part  of  his  Covenant  •  when  thou 
 art  in  Covenant  and  league  with  him ,  thou  art 
 in  league  with  them ,  and  therefore  they  fhall 
 never  doe  thee  hurt.  Bee  allured  of  that,when 
 thou  art  within  the  Covenant ,  there  is  no  crea- 
 ture in  Heaven  or  Earth  can  doe  thee  hurt :  For 
 thou  art  at  peace  with  it,  it  is  not  an  enemic ,  and 
 that  which  is  not  an  enemie ,  it  never  doth  hurt  • 
 but  if  thou  bee  not  in  Covenant  with  God,  now 
 thefe  have  a  power  to  hurt  thee ,  there  is  no  pro- 
 hibition upon  them,  there  is  noreftraint,  but 
 they  may  doc  thee  hurt ,  they  are  enemies  to 
 thee ,  both  thofe  things ,  and  whatfoever  elfe  is 
 in  Heaven  or  Earth  j  Sathan,  and  every  creature 
 hath  power  to  doe  thee  hurt;  When  thou  wal- 
 ked in  the  way,  when  thoufitteft  in  thy  houfc, 
 wherefocver  thou  art,  thouwalkeflinthemidft 
 of  a  thoufand  dangers ,  becaufe  thou  art  not  in 
 
 Cove. 
 
New  Covenant. 
 
 +8? 
 
 Objetf. 
 
 Anfif. 
 Holy  Bleu  may 
 be  cxereifed, 
 they  cannot 
 be  hurt  by  the 
 creature. 
 
 Covenant  with  God,  therefore  thou  art  expofed 
 totheenmitie  of  all  the  creatures. 
 
 But  this  obje&ion  will  be  made,Yea,but  ma- 
 ny of  thofe  that  are  within  the  Covenant  re- 
 ceive hurt  from  the  creatures,and  many  of  thofe 
 that  are  out  of  the  Covenantee  peaceable  and 
 quiet  lives. 
 
 I  will  anfwer  it  in  a  word-  It  is  very  true  they 
 
 may  be  exercifed^though  all  thehoft  of  Heaven 
 
 and  Earth  bee  at  peace  with  them,  and  there  is 
 
 not  any  creature  can  doe  them  the  leaft  hurt- 
 
 No  ,  they  neyther  will  nor  can  goe  about  it3  to 
 
 lift  up  their  hand  againft  them,  yet  they  may  be 
 
 exercifedwith  many  affii&ions  ,  but  there  is  a 
 
 very  great  difference  betweene  thefe  two  b  the 
 
 fame  difeafe ,  the  fame  grief e  \  the  fame  appre- 
 
 henfion  lyes  on  the  hearr,  and  wounds  thefpi- 
 
 rfts  of  the  one  Man  ,but  to  the  other  that  is  in 
 
 Covenant^  it  is  a  rod  in  the  hand  of  a  Father^en- 
 
 abling  him  to  keepe  his  Covenant  the  better^  it 
 
 is  as  a  Medicine  in  the  hand  of  aPhyfitian  to 
 
 |  heale  him  ,  to  comfort  him,  to  doe  him  good  . 
 
 |  that  very  difeafe  to  another  is  as  a  Sword  in  the 
 
 ;  hand  of  an  cnemie5as  poyfon  in  the  hand  of  the 
 
 j  deftroyer  to  hurt  him.    As  y  for  example  ,  the 
 
 Devill  had  power  to  vexe  Saul,  and  to  vexe  lob, 
 
 ?  here  was  the  fame  inftrument  3  the  Devill  had 
 
 f  power  over  both,  but  there  was  a  great  deale  of 
 
 difference  3you  know  hee  had  power  over  Saul  as 
 
 an  enemie ,  hee  had  power  over  lob  as  a  friend  5 
 
 and  fo  likewife  ludas  had  a  meflenser  of  Satan3 
 
 to-fiH  his  hearty  andp^/hadameffenger  of  Sa- 
 
 DifFerence  in 
 the  fame  try  all 
 to  godly  and 
 wicked.; 
 
 tan 
 
Of   The 
 
 Intheircri<J. 
 
 I  n  their 
 ftra'mc. 
 
 rc< 
 
 Simile* 
 
 ran  too ,  to  follicitehim,and  to  trouble  him3and 
 to  joyae  with  his  lufts,  to  make  them  as  prickes 
 in  his  fides,but  there  is  much  difference  •  to  the 
 one  hec  had  a  rcftraint,  the  Lord  faid  to  the  De- 
 vill,What  haft  thou  to  doe  with  /^?Thou  ihalt 
 goe  thus  farre5and  no  further,thcu  fualt  not  hurt 
 Idh  To  Paul  there  was  reftrain;:  too ,  thou  fhalt 
 goe  thus  farre,for  what  purpole  ?  As  there  was  a 
 rcftraint,  fo  there  was  another  end  likewife ,  fo 
 ferrc  it  (hall  gqe,as  tillit  hath  humbled  him;/*£ 
 aid  -ml  were  bumbled  by  it,  a  jot  further  it 
 cannot  goe:  ForiheDevill,  in  truth,  though  he 
 bee  houiie  co  f^iem  in  affe&ion,  yet  cannot  hurt 
 them  ia  a&ion..becaufe  God  ufeth  them  onely  to 
 doe  them  gped,  and  to  humble  them .  lob  was 
 the  better,  and  Paul  was  an  exceeding  gayner 
 by  it ,  But  SauUnd  ludas  were  great  lolers  5  fo 
 there  is  a  great  difference  betweene  thefe  two. 
 The  fhepheard  fets  his  dog  upon  the  fheepe  to 
 bring  them  in,  another  Man  fets  his  maftifteon 
 another  creature  to  worry  it,  and  to  deftroy  it  -y 
 the  Lord  fets  the  creature  upon  hisowne  fervants 
 but  as  the  fhepheard  lends  out  his  dogge ,  to 
 bring  them  in ;  afToone  as  they  are  brought  in, 
 hee  rates  the  dog^and  will  not  fuffer  him  to  doe 
 them  the  lead  hurt.  A  Man  will  not  have  his 
 fervants  nor  Children  ?  nor  his  friends  hurt,but 
 hee  will  rate  the  dog  whenhee  fals  upon  them  • 
 So  the  Lord  doth  with  evcric  creature  whatfo- 
 evef,when  it  comes  to  hurt  them,  he  rebukes  it, 
 as  he  <3id  the  ftormes  and  windes :  on  the  other 
 fide,y/hen  a  Man  is  out  of  Covenant  with  God> 
 
 then 
 
N*VV    GOVENANT. 
 
 485 
 
 then  GWunloofeth  the  coller  of  the  creature,  as 
 it  werc,and  fetshim  upon  fuch  a  Mcn,and  faith 
 unto  him,Goeand  worry  fuch  a  Man,  wound 
 himc  be  an  enemy  to  him,  hurt  him.  This  obje- 
 ction is  fo  to  bee  anfwered2  that  thofc  that  are 
 within  the  Covenant >they  are  often  mC  ^ed  and 
 troubled ,  th:1  creatures  feeme  to  hurt  thetii  , 
 though  they  bte  in  League  and  at  peace  wit** 
 them,andcandoe  "hem  no  hurt. 
 
 Secondly  it  is  objc&ed ,  that  others  that  1  c 
 out  of  the  Covcnant,ihcy  live  at  peace. 
 
 Beloved,  I  befcech  you  c  ^nftdcr  this,  ind  it  is 
 profitable  to confider,that  he  ttat  belong*  no 
 the  Covenant fe  may  live  in  his  Fathers  houfe,he 
 may  fit  at  Table  with  the  Children,he  may  have 
 the  fame  maintenance,  the  fame  cioathfng,  the 
 fame  ufage,  the  fame  libertic3the  fame  privt- 
 ledgesof  the  family  as  the  children  have,  and 
 yet  for  all  this,this  is  one  that  belongs  not  to  the 
 Covenant  ^ux.  one  whom  God  intends  to  caft  out. 
 Jfmael^  you  know  ,  lived  in  the  family,  afwell  as 
 Ifiac,  and  was  aiwell  ufed  as  Ifaac>  till  the  time 
 that  God  would  have  him  caft  out,  and  therefore 
 deceive  not  thy  felfe  with  outward  peace,to  fay, 
 God  and  thecreaiure  are  at  peace  with  me :  for  I 
 have  profperitie  in  all  that  I  doe.No^it  may  be, 
 the  time  of  caftingout  is  not  yet  come ,  but  in 
 due  time,when  the  right  feafon  fhall  come,then 
 J  [mad  fhalbe  caft  out, arid  every  one  with  whom 
 the  Covenant  indeede  is  not  eftablifhed. 
 
 Cain  remained  for  a  time,but  he  was  caft  out, 
 and  made  a  vajabondu^on  the  Earth.  Saul  remai- 
 ned 
 
 Note* 
 
 Objeft. 
 
 Wicked  men 
 may  have 
 peace  for 
 a  time. 
 
4«*  1 
 
 Of  The 
 
 Dcucjx, 
 
 tied  for  a  time  in  the  houfe,but  in  due  fealon  God 
 caft  him  off:  So,I  fay,C70^may  nourifh5and  ehe- 
 rifh,and  defend  thee,as  if  thou  wert  one  of  bis 
 owne  Children,  but  hee  will  caft  thee  off  in  the 
 end.  Wee  have  a  notable  example  for  ir5in  his 
 dealing  with  the  children  of  Ifrael,  they  were 
 fuch  as  belonged  not  to  the  Covenant ,  a  great 
 part  of  thera,and  yet  fee  how  he  ufed  thole  ve- 
 ry men ;  Deut.  3  2 .  it  is  faid ,  Hee  carried  them  on 
 E^es  wings  5  that  is  the  expreffion  >  that  is,  the 
 Lord  carried  them  fafely,asthe  Eagle  carries 
 her  yong.on  the  top  of  her  wings,that  no  Fowle 
 can  reach  them ^but  flie  is  above  all  Fowles,and 
 ftifcngcr  than  all  Fowles^  flyes  higher,fo  they 
 wereftfe  as  on  Eagles  wings  ,  nothing  could 
 reach  themj  After  that  manner  I  carried  you  out 
 of  Egypt}  I  kept  you  fofafe :  befides,  I  did  not 
 onely  defend  you ,  but  fed  you  with  the  fineft 
 Wbeat,with  the  pureft  Oyle,with  the  liquor  of 
 the  Grape  5  and  yet  notwithftanding  all  this, 
 thefe  men  were  fuch  as  God  hated,  fuch  as  were 
 not  in  league, as  belonged  not  to  the  Covenant: 
 Deceive  not  thy  felfe,  God  may  doe  all  this,  and 
 yet  caft  thee  out ;  hee  may  feed  thee  with  riches 
 in  abundance,and  yet  if  thou  bee  not  a  fonne,if 
 the  Covenant  bee  not  eftablifhed  with  thee, 
 thou  fhalt  be  caft  out-  the  fonne  abides  for  ever, 
 but  he  with  whom  the  Covenant  is  not  made, 
 though  hee  may  continue  in  the  family 
 for  a  while,hee  fhall  not  abide  long, 
 but  ftiall  be  caft  forth. 
 FINIS. 
 
4»5 
 
 ^^cfecfe^afe^^s^^^i 
 
 FOVRE 
 
 SERMONS, 
 
 WHEREIN, 
 
 Ccrtaine  Obiections  againflTthe 
 point  of  Gods  All-svff  i  c  i  ency, 
 
 ( handled  in  the  five  firft  fermons  of 
 the  former  TreatifeJ  are  anfwered. 
 
 EeCLESIAJT!S9.  1,2, 3,4. 
 
 J  have  fur  ely  fet  my  heart  to  all  this  Jo  declarethisjhat 
 the  )ufi,andthe  rvife^  and  their  workes ,  are  in  the 
 handofGod,andno  man  knorveth  either  love, or  ha. 
 t  red  by  all  that  is  before  him: for  all  things  come  a. 
 like  to  all}and  the  fame  condition  is  to  thejujl,  as  to 
 the  wicked,  and  to  the  good,  and  to  the  pur e  and  to 
 the  polluted ,and  to  him  that  facrificeth,  and  to  him 
 that  facrificeth  not^as  is  thegoodyfo  is  thefnner,he 
 that  fweareth,  as  he  that  fear  eth  an  oath,&c. 
 
 E  have  purpofely  chofen  this  text, 
 
 that  we  might  anfwer  fome  obje-l 
 
 <Sions,  which  might  be  made  2- 
 
 gainft  the  ^ll-fupciency ot  God, 
 
 which  wee  fpake  of  lately  to  you- 
 
 for  this  might  be  obje&ed : 
 
 If  God  be  Ml- Efficient, what  is  the  reafon  of  this 
 
 Aa  dif- 
 
 objeff. 
 
436 
 
 Jt  is  hard  to  beleeVe 
 
 [^infw. 
 
 Ecc!cf8i<\ 
 
 difpcnfation  of  things  that  we  fee  in  the  world. 
 That  there  be  righteous  men,  to  whom  it  is  according 
 to  the  tvorke  of  the  wicked,,  and  there  be  wicked  men 
 againeyto  whom  it  is  according  to  the  worke  oft  he  righ- 
 teous ? 
 
 Here  you  have  this  anfwer  made ,  That  for  a 
 time  all  things  come  alike  to  all, there  is  the  fame 
 condition  to  the  one,  as  to  the  other :  The  reafon 
 of  which  you  (hall  fee,when  we  come  to  the  han- 
 dling of  the  words.  But  inbrieteto  open  them 
 to  you,you  fliall  findc,that  this  was  the  occafion 
 of  them.  In  the  i6.vcrfeoftheformer  Chapter, 
 faith  the  Wifeman,  I  have  appljed  my  heart  unto 
 w/fedome,  and  to  behold  the  bufiiejp  that  is  done  upon 
 the  earth  jn  which  I  had  no  reft,  either  day  or  night  • 
 I  was  fo  intent  upon  them.  Well,  what  is  the 
 conclufion?  Saith  he,  I  found  this,I  was  not  able 
 to  finde  out  the  reafon  of  Go  d  s  w  orkes :  /  beheld 
 the  workes  of  God ,  that  man  cannot  fnde  out  the 
 wcrkes  that  are  wrought  under  the  Sunne ,  y;a  though 
 a  wife  man  thinke  to  know  it ,  hec  cannot  finde  it : 
 That  is,  when  I  fee  how  Go  d  difpenfeth  things, 
 I  am  not  able  to  finde  out  the  realon^  and  not  I 
 onely,but  no  man  is  able  ro  finde  it :  no,  faith  he, 
 though  he  be  a  wife  manjno,-although  he  fearch 
 never  fo  diligcntly,he  cannor-find  out  the  reafon 
 of  God  s  vvayes,the  reafon  of  his  providence,  of 
 his  difpenfing  of  profperi  y  to  the  wicked ,  and 
 adverfityro  the  godly:  yet  thefc  two  Conclusi- 
 ons notwithftanding  he  found,  which  heexpref- 
 fethinthefirfi  verfe. 
 
 Fiift,  that  thejujl^andthc  wf^and  their  workes, 
 
 are 
 
Cods  Allfufficiency. 
 
 487 
 
 are  in  the  hand  of  the  Lord :  That  is,  although  I  fee 
 not  the  reafon  why  God  doth  it,  yet  this  I  finde, 
 it  is  the  Lord  that  difpofeth  all  things  ,  both  to 
 men,and  all  their  workes  •  All  the  events  that  fall 
 out,  both  good  and  evill,  I  finde this, that  they 
 are  in  the  hands  of  God. 
 
 The  fecond  thing  to  be  found  is,That  all  thirds 
 come  alike  to  all:  There  is  the  fame  condition  to  the 
 gcody  and  to  the  evill*  to  him  that  pier  ifceth,  and  to 
 him  that  facrifceth  not.  Thefe  be  the  two  things, 
 that  the  Wifeman  profelTeth  he  found  out ,  and 
 from  hence hesatherethtwo  Confechries. 
 
 o 
 
 One  is,  That  there  is  no  man  able  to  know  love,  or  i.Confe£hry 
 hatred^  by  all  that  is  before  him  :  That  is,by  all  that 
 he  feeth  done  to  himfelfe,  or  by  all  that  he  feeth 
 God  doe  to  other  men-he  is  notable  to  judge  by 
 that,  who  it  is  that  God  loves,  or  who  it  is  hee 
 hates. 
 
 A  fecond  Confe<ftary  from  it ,  is  exprefled  in  %  Con{eaar 
 the  third  verfe :  faith  hee.  This  is  an  evill  I have  ECcknp. 
 feene  vnder  the  Sunne  >  that  there  is  one  condition  to 
 all:  Thatis,thelonncs  of  men,  when  they  have 
 feene  this  carriage  of  things ,  this  adminiftration, 
 and  difpenfation  of  good  and  evill  thus  promif- 
 cuoufly,  to  men  of  all  forts :  Therefore  faith  hee, 
 The  hearts  of  men  are  full  of  evilly  and  madnefje  is  in 
 their  hearts  while  they  live :  That  is,thcrefore  they 
 fcek  not  Go  D,but  the  creature-therefore  they  doc 
 not  depend  upon  him  3  but  feeke  to  fecondary 
 meanesrWhat  is  the  iflue  of  it  <  Thereforethey  got 
 downetothedead  :  Thatis,  they  perifh  for  even 
 So  much  briefly  for  the  meaning  of  the  words. 
 Aa2  Now 
 
488 
 
 Jttshardtohdeeye 
 
 Dot*. 
 It  Is  a  hard 
 thing  to  bee 
 perfwadcd-of 
 Gods  Allfuffi- 
 cieiicy. 
 
 Now  before  he  comes  to  deliucrthefe  twocon- 
 clufions,  he  makes  this  Vtczmbk-J  have  given  my 
 bedrtj  faith  he5  to  all  this,  or  I  bend  my  felfe  with 
 all  my  might  to  this,even  to  declare  thefetwo 
 th!ngs5that  all  things  are  in  the  hands  of  GW3&c. 
 Whence  we  will  gather  this,(in  that  Salomon  faith 
 that  he  bent  himfelfe,  with  all  his  might ,  to  de- 
 clare both  to  himfelfe ,  and  to  others ,  that  all 
 things  are  in  the  hands  of  <SW,)that. 
 
 It  is  a  very  hard  thing  to  be  perfoaded  of  Gods 
 
 K^ill-fafficiency. 
 It  is  a  very  hard  thing  to  be  perfwaded,thatall 
 things  are  in  the  hands  o(Godyit  is  a  hard  thing  to 
 perfwade  our  felves,it  is  a  hard  thing  to  perfwade 
 others,that  is,I  fliall  not  deliver  the  point  fully  to 
 you,  except  God  himfelfe  teach  y  ou,except  God 
 himfelfe  declare  it5  it  is  fo  hard  for  a  man  to  fee  al 
 t  hings  in  the  hands  of  6W,to  know  that  he  is  able 
 to  doe  all,that,  except  God  teach  it  to  a  man,  he  is 
 notable  to  know  it,  that  is,  heeis  not  able  to 
 know  it  to  purpofe,  he  is  not  able  to  know  it  fo 
 as  to  have  the  ufe-of  it,he  is  not  able  to  know  it  in 
 a  pradlicall  manner,  except  God  teach  it  him. 
 
 The  ground  of  which  is,  becaufe  it  belongs  to 
 the  holy  Ghofl  to  perfwade ,  it  belongs  to  God  to 
 perfwadc,not  onely  to  peiiwade  this  truth  to  the 
 hearts  of  men,  but  alfo  to  perfwade  allfaving 
 truthes  of  what  nature  foever.  And  therefore  we 
 fee  when  Chrift  fends  out  his  Difciplcs,  his  Apo- 
 ftles,he  bids  them,,Goe,preach  the  Word  to  the 
 Iewes,and  Gentiles:and  whereas  they  might  ob- 
 jeft  in  that  cafe,ho  w  Hull  we  be  able  to  perfwade 
 
 men,. 
 
 The  holy 
 Ghoft  muft 
 perfwade. 
 
 Objefi. 
 
GodsM-fujficien  cy. 
 
 486 
 
 men ,  that  bring  a  ftrange  do&rine ,  and  ftrange 
 ncwcs  to  them ,  a  ftrange  thing  that  was  never 
 heard  of? 
 
 .  Chrift  anfwers  them  thus,I  will  fend  my  Spi- 
 rit with  you  j  and  hefhallcovince  the  mrldoffwne, 
 °f right  eotifnes ,  and  of  judgment:  As  if ;'hee  fliould 
 fay,  I  confeflc  you  are  notable  to  doe  it,  that  is  a 
 worke  that  only  belongs  to  the  holy  Ghofi^and  he 
 fliall  convince  men  of  their  miferable  eflate  out 
 of  Chrift,  he  fliall  convince  them  of  that  righte- 
 oufneffe  that  they  are  to  have  by  Chrift,  he  (hall 
 alfo  convince  them  of  holineffe  ^  and  fan&ifica- 
 tion,under  Chrifts  Governcment.Thus,faith  he, 
 the  holy  choft  fliall  doe  $  you  are  not  able  to  per- 
 forme  it*  And  fo  when  the  Lord  makes  the  pro- 
 mife,  that  th?  people  fliould  ferve  him,  and  feare 
 him :  The  queftion  is,how  they  fliould  be  able  to 
 doe k;  fliall  the  Prophets  be  able  to  perfwade 
 them  i  fliall  the  Apoftles  in  their  times  be  able 
 to  perfwade  them  {  No,  faith  hee,T^  [hall  all  be 
 taught  of  God :  As  if  he  fliould  fay,  without  his 
 teaching  it  will  be  all  in  vaine5  but  if  the  Lord 
 teach  them  once,they  fliall  be  perfwaded  effe&u- 
 ally ,  they  fliall  not  onely  know  what  their  duty 
 is,  but  they  fliall  bee  ready  to  performe  it. 
 The  renfon  of  which  is, 
 
 Firft,becaufe  God  onely  is  the  generall,and  uni- 
 verfall  worker ,  he  onely  is  univerfally  wife,  he 
 onely  knowes  all  things,&  therefore  he  only  is  a- 
 ble  to  teach  al  things :  men  know  but  in  panyind 
 therefore  they  are  able  to  teach  but  in  part:  (now 
 he  that  is  perfwaded  of  a  thing  but  in  parr,though 
 
 Aa  3  he 
 
 Iohn*s. 
 
 Reafin .  1 
 
 God  only  wife 
 and  therefore 
 able  to  per- 
 fwade. 
 
■»»**• 
 
 49° 
 
 Jt  is  hard  to  beleeVe 
 
 Reafonz. 
 
 God  oncly 
 knowes  thefe- 
 |Ver.ill  timings 
 of  the  heart. 
 Ierm.17  o. 
 
 he  may  acknowledge  the  thing  to  be  good  ,  yet 
 his  heart  is  not  wrought  to  pra&ife  ir*for  there  is 
 fomething  yet  behind  ,  fome  obje<5Hons5thatare 
 not  yctanfwered.JItis  only  God  that  hath  an  u- 
 niverfall  lighr,that  is  a  general  workersand  therc- 
 I  fore  hee  is  {aid  to  be  onely  wife ;  for  a  man  is  not 
 jfaidtobewife,  except  he  know  all  things  that 
 belong  to  fuch  a  bufinefTe,If  there  be  any  part  or 
 cornet  of  it  hid  from  him,  he  is  not  wife  •  that  is, 
 he  is  not  able  to  proceed  aright  ,  he  is  fubjeft  to 
 erronbut  God  who  hath  abundance  of  light,  God, 
 that  knowes  all  things,is  only  wife5and  therefore 
 he  is  onely  able  to  perfwade.  Hence  it  is  that  men 
 are  able  to  perfwade,  that  fuch  graces  are  good, 
 that  fuch  wayes  are  excellent  in  themfelves ,  that 
 it  is  good  to  take  fuch  courfes  j  but  yet  to  anfwer 
 all  the  fecret  obje&ions  of  the  heart,  to  perfwade 
 fully,  to  turne  all  the  wheelcs  of  the  foule,  this  is 
 that  which  a  man  is  not  able  to  doe,  to  enlighten 
 all  the  corners  of  the  heart,  he  is  not  able  10  con- 
 vince fully. 
 
 Secondly,  GWis  onely  able  to  doe  it-becaufe 
 he  onely  knowes  all  the  windings  and  turnings  of 
 the  heart  of  man :  It  is  faid  in  let.  17.9.  that  the 
 hem  of  man  is  exceeding  deceitfully  who  can  know  it? 
 That  is,no  man  in  the  world  can  know  his  owne 
 heart,  much  Ieffe  can  any  man  elfe  know  it^  there 
 are  fo  may  windings,  fo  many  turnings  in  it, 
 there  is  fuch  a  labyrinth  in  the  heart,fuch  a  depth 
 in  ir,that  no  n  an  is  able  to  fearch  hisowne  heart, 
 to  finde  out  the  bottome  of  it:oh  but  who  is  able 
 to  doe  it  1  Saith  he,  in  the  next  words ,  it  is  God 
 
 that 
 
 ▼?■ 
 
Cods  Alljufftciency. 
 
 491 
 
 Simile. 
 
 that  fearcheth  the  heart  and  tryeth  the  r eyries :  That 
 is,he  only  knowes  the  feverall  inclinations  of  the 
 will,  and  therefore  he  only  is  able  to  perfwade. 
 
 You  know  if  a  man  make  a  key  to  undoe  fuch 
 a  Iocke,he  muft  know  all  the  wards  of  it ,  or  elfc 
 he  may  make  a  key  that  will  not  undoe  it,  he  may 
 endeavour,  and  not  be  able  to  turne  the  locke:So 
 the  Lord  that  onely  knowes  all  the  wards.,  all  the 
 fecret  paflages ,  all  the  windings  and  turnings  of 
 the  heart  of  man^he  onely  is  able  to  fute  ir,and  to 
 fit  it  with  fuch  arguments,as  fliall  be  effe&uall  to 
 perfwade,  You  fee  when  he  would  perfwade  Mo- 
 fes  to  goe  downe  into  Egift,  there  was  a  fecret 
 objedion  that  CMofes  had  in  his  hearr,if  he  went 
 thither,  that  hefliouldlofehislife^^that  knew 
 CMofes  heart,  knew  where  that  objection  lay, 
 where  it  ftucke  with  him ,  he  was  able  to  bring 
 arguments  to  perfwade  him  $  Goe  thy  way  (faid  the 
 Lord) for  they  are  dead  that  fought  thy  life. 
 
 Laft  of  all,  Godis  onely  able  to  doe  it,  becaufe  1 
 hee  is  able  to  amend  the  heart  where  it  is  amide :  I  Go^^r  3  \ 
 A  man  perhaps  may  be  able  to  (hew  an  object,  j  amendrfic C 
 and  to  bring  it  to  light :  but  what  if  the  eye  be  a-  hc4rti 
 miflec'themanis  not  able  to  fee  and  to  difcerne 
 for  all  that:  If  a  mans  eye  beblind,if  there  beany 
 weft  in  it,  he  is  not  able  to  remove  it :  So  a  man 
 ii>ay  propound  arguments,  but  to  make  the  heart 
 capable  of  thole  arguments  ^  hee  may  propound 
 reafonsand  perflations,  but  to  make  the  heart 
 apprehenfi  ve  ofthem,it  is  above  th?  power  of  the 
 Creature.  And  therefore  it  is  God  onely  that  re- 
 neweth  us  mthejpirit  ofoarmindes:  he  that  hath 
 Aa  4  made 
 
 Simile. 
 
4pZ 
 
 Jt  is  hard  to  beleeve 
 
 Ffe. 
 
 Why  cne  man 
 trufterh  God, 
 and  not  ano- 
 ther. 
 
 made  the  eye,  and  fo  he  that  made  the  will,  and 
 the  underftanding  ,  he  onely  can  heale  the  brea- 
 ches of  chem,hc  onely  can  elevate  them ,  and  put 
 a  fupematurall  light  into  them,  and  make  them 
 fit  to  apperhendthofe  fpirituall  rcafons,  of  any 
 sinde,  that  he  objects  &  propounds  to  the  hearts 
 of  men:  So  that  God  onely  is  able  to  perfwade, 
 as  of  all  other  trurhes,  fo  of  this ,  that  all  things 
 are  in  his  hands,  that  he  is  ^All-fuff>cient. 
 
 We  may  make  this  ufe  of  itrwejfee  the  reafon, 
 why  one  man  is  able  to  fee  and  trnfl:  to  this  o^//- 
 fufficiency  of  6W,  and  another  is  not.  The  reafon 
 is,  becaufe  Chrijl  hath  revealed  it  to  one  man  and 
 not  to  another :  God  hath  taught  it  to  one  man  and 
 not  to  another.-We  fee  it  in  common  experience. 
 A  wife,learned,wittie,and  able  man,thatcan  dif- 
 courfe  more  then  many  others  of  the  vanity  of 
 outward  things,  of the J  All.fufficienc]  and  fulnes 
 that  is  in  Gody  yet  when  he  comes  to  the  pra&ife 
 of  it,  he  is  able  to  doe  nothingrOn  the  other  fide 
 wee  fliall  finde  in  experience ,  that  many  poore 
 Chriftians  that  are  able  to  fay  little ,  yet  when 
 they  come  to  pra&ife,they  are  able  to  part  with 
 their  libertie  with  their  credir,  with  their  goods, 
 and  with  their  lives,  that  they  may  cleaue  to  God 
 and  keep  a  cleare  Confcience:  what  is  the  reafon 
 of  it :  becaufe  they  be  taught  of  GW,  they  are  per- 
 fwaded  by  him,  &  therefore  they  are  able  to  pra- 
 Aiie  it;  As  for  the  other  they  are  taught  by  men, 
 they  are  taught  by  themfelves,and  therefore  they 
 are  not  taught  indeede ,  they  arc  not  fully  con- 
 vinced of  it^and  therefor  though  they  know  fuch 
 
 things 
 
Gods  All- faff kiency. 
 
 49? 
 
 things ,  though  they  be  floating  in  their  mindcs, 
 yet  they  have  not  the  life  &  thepra&ifeofthem. 
 Wherein  you  fhall  obferve  this  difference^that  a 
 man  may  know  a  truth ,  and  yet  not  be  led  into 
 thar  rruch^as  you  fee  Ioh.\6. 13  Whenhe (halt come 
 which  is  thef  (f>irit  of  truth  y  heejhall  lead  you  into  all 
 truth :  (marke  it )  hee  fhall  lead  you  into  all  truth. 
 It  is  one  thing  to  preach  the  truth,  and  another 
 thing  to  be  led  into  the  truth.  The  holy  Ghoft  fhall  I 
 lead  you  into  all  truth,as  a  man  is  led  by  the  hand 
 into  a  place :  for  we  are  not  onely  blind3but  lame 
 too  ,  wee  are  not  onely  unable  to  fee  fpirituail 
 truthes,  but  when  we  fee  them,  we  are  not  able  to 
 follow  the  guidance  of  the  holy  Ghojl:  Therefore, 
 faith  he,  the  Spirit  (hall  not  onely  fhew  you  fuch 
 &  fuch  things,but  (hall  lead  you  into  thofe  truths, 
 he  fhall  lead  you  into  the  pra&ife  of  them. 
 
 Many  men  they  know  what  temperance ,  what 
 fobriety  and  patience  are,  who  are  notable  to 
 pradife  them  :  they  are  not  led  into  the  truth  of 
 thefe  points  rbecaufe  that  is  proper  to  the  holy 
 Ghofi^  it  is  hee  onely  that  leades  us  into  them,it  is 
 he  only  that  enableth  us  to  fee  them,as  to  be  ful- 
 ly convinced ,  Cor  as  to  refolve  upon  the  pradiie 
 of  them :  and  therefore  you  (hall  finde  the  Apo- 
 ftle  S.  Paul,Ephef  i  .when  he  revealeth  there  thofe 
 fpirituail  bleflings,that  we  have  in  Chrifl,  when 
 he  had  declared  many  of  thofe  glorious  priviled- 
 j  ges,  in  the  1 8 .  verfe  he  prayes,that  the  eyes  oft  here 
 under  Handings  might  bee  opened,  to  fee  the  hope  of 
 their  callings  and  the  riches  of  that  glorious  inheri- 
 tance prepared  for  the  Saints,andthe  exceeding  great - 
 
 nejje 
 
 Iohn  16.13. 
 
 Leading  into 
 the  truth* 
 
 Knowledge 
 without  pra- 
 £tife3  whenee 
 
 it  is. 
 
 Ephef.i.18, 
 
494 
 
 JtislardtobeleeVe 
 
 nejfe  of  his  power  towards  them  that  beleeve.    The 
 meaning  of  it  is  this  •  whenPWhad  difccvcrcd 
 all  this,  faich  hee,  this  labour  of  mine  will  be  but 
 m  vaine ,  except  the  Lord  open  the  eyes  of  your 
 under  (landing. So  it  is  when  we  preach  to  you  of 
 the  Aft-fijf'C/eucyofGod,  when  weedifcoverto 
 you  thofe  glorious  privilcdges ,  that  we  hauc  by 
 Chnft^cxccpt  the  zWopen  mens  eyes,  except  he 
 (end  the  fpirit  of  revelation  into  mens  hearts  to 
 difceme  thofe  things  ,  except  he  preach  to  the 
 heai t  >as  well  as  we  do  to  the  eare,  it  is  but  loft  la- 
 bour^faith  the  Apoftlcif  he  would  open  your  tyes  to 
 fee  the  hope  of  your  Calling,  to  fee  thofe  great  hopes 
 that  you  have  by  reaibn  of  your  c3lling,to  fee  the 
 riches  of  that  glorious  inheritance  prepared  for 
 the  Saints,it  is  not  only  rich,but  abundant  richeSc 
 Againe,  (faith  he,)  to  fee  the  exceeding  great- 
 neffe  of  his  power:  A  man  is  able  to  fee  fome- 
 thing,  that  God  is  able  to  doe  this  ,  and  to  doc 
 that  •  but  to  fee  the  exceeding  greatnefleof  his 
 power ,  how  farre  it  reacheth,  this  none  is  able 
 to  doe,  unleffe  he  have  the  fpirit  of  revelation,  to 
 open  his  eyes  to  fee  it  $  That,  even  as  Elijha  faid 
 to  Gebczi,  There  ar  e  more  with  m  than  again  si  us. 
 But  how  came  Gehezi  to  know  that?  Elijha  prayes 
 the  Lord  to  open  his  eyes,and  when  his  eyes  were 
 opened,  he  faw  it  vifibly.  After  this  manner  the 
 £*r//deaies  with  his  children- when  fuch  truths  as 
 thefe  are  propounded  to  them,that  GWis  All-fuf 
 fcient,  yet  all  this  is  nothing,except  God  wil  open 
 their  eyes,except  he  will  be  with  themes  he  was 
 with  lob, all  that  his  friends  faid  to  him  would  not 
 
 perfwade 
 
Cods  allfujfickncy- 
 
 !495 
 
 perfwade  him3till  God  himfelfe  fpake  to  him  out 
 of  the  whirlevvindc.  When  GW  himfelfe  will  fay 
 to  a  man  as  hee  did  to  Abraham  J  am  all- fufficient, 
 then  he  perfwades  him  and  not  before. 
 
 And  this,Beloved,is  the  office  of  the  holy  Ghosh 
 it  is  he  that  jhewes  the  Father,andtfa  Sonne ,  to  the 
 fons  of  men,it  is  he  that  glorifies  the  Father,and 
 the  Sonne.  And  in  this  fenfe  he  is  faid  to  fill  them 
 with  joy  upon  all  occafions:  for  thecaufe  why  a  ioy,thecaufc 
 man  rcjoyceth  is3becaufe  he  is  informed  of  fome  °rit: 
 good  newes ,  fomething  he  is  perfwaded  of,  and  ^Au 
 when  he  heareth  of  it,there  followes  fudden  joy: 
 So  when  the  Apoftles  were  in  diftrefle>in  prifon, 
 when  they  were  in  danger,the  hob)  GhoH  brought 
 good  newes  to  them  ,  he  revealed  to  them  fuch 
 and  fuch  things  5  upon  this  revelation,  upon  this 
 good  newes  that  was  brought  to  them,  it  is  oft 
 laid  they  were  filled  with  joyrwhich  is  therefore 
 called  thzjcy  of  the  holy  Ghojl^hkhthcholy  Ghofi 
 workes  in  men  by  periwafion,by  revealing  to  th  e 
 the  hope  of  their  Calling,  and  the  riches  of  their  glori- 
 ous inheritance  y  and  the  exceeding  greatnejje  of  his 
 power,  working in thofe  that  beleeve.  And  therefore 
 this  you  rauft  confider,that  though  we  preach  to 
 you,  and  you  heare  all  thefe  truthes  of  Gods  ^A\t- 
 Efficiency ,  yet  you  are  able  to  pra&ife  nothing, 
 till  Christ  revcale  it  to  you.  If  he  come  to  a  man, 
 when  he  is  in  a  ftrair,  and  fay  to  him,  as  he  did  to 
 /Wupon  feverall  occafions,  Fearemt  Fauljwill 
 be  with  thee:]  fay,if  he  himfelfe  would  come  thus 
 and  fpeake  to  the  heart  of  a  man •  that  is ,  if  hee 
 would  revcale  it  by  his  Spirit,  we  fhould  be  able 
 
 to 
 
 I 
 
49 
 
 Jt  is  hard  to  beleeVe 
 
 I 
 
 Outward 
 things  how  to 
 negleft  rhcm. 
 
 WhyChriftf- 
 
 ans  hold  out  in 
 all  conditions, 
 
 to  pra&ife  it,  we  fhould  be  able  to  flay  our  felves 
 upon  him,  we  fhould  be  able  to  truft  him  in  his 
 CdlLfufficicncie  ,  and  would  venture  vpon  any 
 thing  ;  wee  fliould  be  able  to  doe  our  dutie ,  wee 
 fhould  be  able  to  fuffer  perfecution,  as  the  Apo- 
 ftle  fpeakes ,  becaufe  we  trufi  in  the  living  God.lt  is 
 a  certaine  and  true  rule,  no  man  is  able  to  guide 
 his  life  aright,  his  riches,his  credit,  his  liberty  a- 
 righr,  except  he  be  able  to  ncgleft  them .  and  no 
 man  is  able  to  neglcft  them,except  he  have  fome 
 thing  that  is  better  in  ftead  ofthem,  except  he  fee 
 thefe  two  things: 
 
 An  emptineffe  in  them  : 
 
 And  a  fulnefle  fomewhere  elfe 
 But  now  who  is  able  to  perfwade  men  of  this? 
 Surely  he  that  perfuaded  Salomon  that  all  was  va- 
 nity 5  it  is  he  that  muft  perfwade  us,  without  him 
 it  cannot  be  done.  What  was  the  reafon  elfe  that 
 Peter ,  Andrew,  Iohn,  and  the  reft  of  the  Apoftles, 
 were  able  to  for  fake  all  things,when  others  were 
 not  $  Doubtleffe,  becaufe  they  were  perfwaded 
 they  fhould  findeitagainein  Chrift,  when  others 
 were  not  fo  perfwaded  t  Flefh  and  blood  did  not 
 teach  them,  but  the  holy  Ghofi  revealed  it  to  them, 
 chat  though  they  had  loft  al,yet  they  fhould  find 
 all,  yea,they  fliould  finde  an  hundred  fold  more. 
 What  was  the  reafon  that  Demos ,  and  others, 
 when  they  met  with  perfection,  and  temperall 
 preferments  in  the  world,  were  notable  to  kecpe 
 on  their  courfe,  but  turned  afide,  when  Paul  who 
 had  the  fame  temptations  did  not?  The  reafon 
 was,  becaufe  it  was  not  revealed  to  Bemas^  but  it 
 
 was 
 
Gods  AU-fujfidency. 
 
 497 
 
 was  to  Patd^  A  window  was  opened  to  him  in  | 
 heaven,  as  it  were,  to  looke  into  Gods  Allfnfft. 
 ciencyj.0  fee  the  treafures  :herc,to  fee  Gods  power, 
 and  eternity  and  bleflednes :  and  when  he  walked 
 in  a  conrinuall  fight  af  this ,  ^All-fujfiaency,  Paul 
 eared  not  whither  he  went,  nor  what  became  of 
 him  •  it  was  nothing  then  far  him  to  paflTe  from 
 prifon  to  prifon,  from  affli&ion  to  affliftion.  So, 
 as  long  as  a  man  walkes  in  a  continuall  fight  of 
 Gods  All-fufficiency,  as  long  as  he  fees  him  thdt  is 
 invifibk,  fo  long  he  is  full  of  comfort,  fo  long  he 
 is  able  to  doe  any  thing  •  but  when  once  his  fight 
 is  taken  from  him  ^  when  once  he  is  left  in  darke- 
 ne(Te,that  Torches  and  Candles  begin  to  appeare 
 great  lights  unto*  him,,  (as  you  know  it  is  in  the 
 darke  night,)  that  is  a  figne  that  a  man  is  in  darke- 
 nefle,  when  the  feare  of  men ,  and  the  favour  of 
 men  ,  feeme  great  unto  him :  So  it  will  be  when 
 C^dothbutleay.eusalittle,  when  he  doth  but 
 cloud  us,  when  he  withdrawes  from  us  that  light 
 of  his  K^ilLfufficienc] ;  then  we  are  ready  to  finke, 
 and  to  faile  in  our  duty  ,  and  to  turae  afide,  to 
 balke  the  wayesofrightcoufneffc.  And  therefore 
 if  you  would  have  the  ufe  of  this  i^ll-fufficency^ 
 if  you  would  be  perfwaded  that  all  things  are  in 
 Gods  hands,  befecchhim  tateach  you  to  depend 
 upon  him.  / 
 
 Beloved,  it  is  certaine,  that  the  holicft  men  that 
 are,have  as  much  love  of  themfelves  as  others, 
 they  defire  their  fafety,as  well  as  others,they  de^- 
 fire  to  have  liberty ,and  life,as  well  as  othersibut 
 here  is  all  the  difference>  they  are  perfwaded  that 
 
 God 
 
 Holy  men  love 
 themfelves  as 
 well  as  others. 
 
 *»—■¥■ 
 
4?8    \ 
 
 J\\  things  are  in  Gods  hands. 
 
 Doci.2. 
 j  All  things  are 
 !i  n  Gods  hands. 
 
 God\s  All-fuflicicnt^  to  reftoreall  thcfcto  them, 
 when  they  lofethem  for  his  fake,  when  other 
 men  are  notfo  perfwaded:they  have  a  new  judg- 
 ment of  things,  they  have  another  judgment  of 
 heavenly  things,  and  of  earthly,  they  fee  another 
 vanity  in  the  Greatures,and  another  Al-fuffichnc) 
 in  (70*, than  other  men  fee5or  tha  they  themfelvcs  1 
 ever  law  before;  And  this  isithereafon  they 
 are  able  to  doe  that  which  other  men  are  not  a- 
 ble  to  doe.  And  therefore  the  way  to  have  the 
 ufe  of  all  this  knowledge  ,  is  to  feeke  to  G  o  D,to 
 befeech  him  to  enlighten  you,  that  he  would  de- 
 clare this  to  you,  that  he  would  leade  you  into 
 this  truth,and  when  he  hath  taught  you,y  ou  fhall 
 be  able  to  know  all  this ,  and  to  know  it  to  pur- 
 p&fe,  So  much  for  this  point. 
 As  wetould  you,thete  are  here  thefe  two  Con- 
 clufions: 
 
 Firft,  That  the  )uft,  andthe  wife,  and  their  rvorkes, 
 are  in  the  hands  of  God, 
 
 And  fecondly,  That  all  things  come  alike  to  all: 
 we  will  take  the  firft  as  it  lies,  and  deliver  to  you 
 the  fame  point/which  is  this$ 
 
 That  all  things,  all  men,all  their  wayes,all  the 
 Creatures,  with  the  feverall  workes  of  them,  are 
 in  the  hands  of  God  :  for  it  is  thus  methodically 
 fetdowne  •  The  wife  arc  in  the  hands  of  God, 
 and  their  woi  kes,and  fo  arc  the  \vicked,and  their 
 workes,  and  fo  are  all  the  Creatures  in  his  hands, 
 with  all  the  effefts  that  proceede  from  them: 
 This  then  is  the  point: 
 That  all  things  are  in  Gods  hands. 
 
 Now 
 
Ml  things  are  in  Godi  hands. 
 
 499 
 
 All  things  in 
 the  hinds  of 
 
 Now  how  all  things  are  in  Gods  hands  in  gene. 
 rall3we  have  declared  to  you  before :  bur  we  will 
 now  deliver  it  a  little  more  diftin&ly,  that  I  may 
 adde  fomething  to  that  which  I  have  formerly 
 taught.  They  are  all  in  the  hands  of  Go  D,that  is, 
 originally  in  the  hands  of  the  Farher,  and  In  the 
 hands  of  all  the  perlons  of  the  Trinity ,  as  they 
 joyne  in  the  Deity ,as  they  are  God.-buz  yet,if  you 
 compare  this  place  with  fome  other,y ou  (hall  fee 
 more  diftindly  in  what  manner  they  are  in  the 
 hands  of  God  :  They  are,  I  fay,  originally  in  the 
 hands  of  the  Father  r  but  yet  they  are  more  im- 
 mediately put  into  the  hands  of  the  Sonne,  as  he  JhcSawr 
 is  Mediator.  Therefore  compare  this  place  with  Matth,i  x.27. 
 (JWat-th.  1 1 . 2  7.  K^dll  things  (lakh  he  are  given  mt 
 of  my  Father,  and  none  k  nerves  the  Sonne, but  the  Fa- 
 ther:  Andfolikewifewith/0^3.  i^.TheFathcr  |  **»$.*£ 
 loves  the  Sonne ,  and  hath  given  all  things  into  his 
 hands:  And  with  that,  1  Cor.  15.24.  youfliallfee 
 there  this  expreffion-fai  hthe  Apofti? ^Therejhall 
 he  an  end,  rvhm  ChriH  [hall  give  ftp  the  Kingdeme 
 into  the  hands  of  the  Father.  The  meaning  of  it  is 
 this,that  though  al  things  be  in  the  hands  of  God, 
 yet  they  are  all  put  into  the  hands oichrisl,z%  he 
 is  Mediator:  And  .therefore  Pfal. 2.  it  isfaid^4*ta 
 of  me,  and  I  mil  give  thee  the  Heathen  for  thine  inhe~ 
 ritance ,  and  the  utmofl  part  of  the  earth  for  thy  pof 
 fepon.'That  is,  he  will  give  th;am  into,  his  hands 
 to  doe  with  them  what  he  pleafeth.:  fo  that  (to 
 adde  this  to  that  which  we  have  before  delivered 
 it  wil  be  a  profitable  point  for  us  to  conlider,that 
 though  GWbe  Ls4ll-fufficient,md  hath  all  things 
 
 in 
 
 x  Cor.  15.14- 
 
 Pftl.it8. 
 
500 
 
 Jt  is  hard  to  beleeVe 
 
 £*fft- 
 
 God  hath  put 
 all  into  Chrifts 
 hands,  that  wc 
 might  be  more 
 confident. 
 
 |  in  his  hands,  yet  hee  hath  put  all  this  into  the 
 hands  of  his  Sonne. 
 
 You  will  fay,  what  comfort  is  there  in  that?  or 
 to  what  end  is  it  ufefull  for  us  to  know,  that  they 
 are  in  the  hands  of  the  Sonne,  more  than  that 
 they  are  in  the  hands  of  the  Father? 
 
 .  It  is  to  thispurpofe  5  that  you  may  be  more 
 confident  in  comming  to  GW,  to  aske  any  thing 
 at  his  hands :  for  therefore  hath  the  Lord  done  it, 
 that  you  might  come  with  the  more  boldnes.  For 
 Chrijl  hath  taken  our  nature,  our  flefh  $  he  is  nea- 
 rer to  us,  than  God  the  Father ,  who  dwells  in  light 
 waccepble :  hee  is  one  whome  we  have  knowne, 
 he  dwelt  among  us,  hee  is  of  the  fame  kindred,as 
 it  were,  we  are  flefliofhis  flefh,  and  bone  of  his 
 bone.  Nowwhenwefhallheare,  that  all  things 
 are  put  into  his  hands,  as  he  is  Mediator,  as  hee  is 
 the  Angel  of  the  Covenant,wee  may  go  with  the 
 moreboldnefle,  wee  may  haue  the  more  confi- 
 dence, that  as  we  have  need  and  ufe  of  any  thing, 
 it  fhall  not  be  denied  us: for  we  know  all  is  in  the 
 hands  of  him,  whom  we  love,whom  we  feare. 
 
 When  one  heareth  that  his  Prince  hath  put 
 all  that  he  hath  into  the  hands  of  a  friend,  with 
 whom  hee  is  well  acquainted ,  it  muft  needes 
 glad  his  heart ,  and  fill  him  with  hope  of  ob- 
 taining any  thing  that  is  fitting  for  him :  As 
 it  was  with  Tacob ,  when  lofeph  faid  to  him  5  All 
 this  I  have  in  mine  hands,  &c.  It  was  a  great 
 comfort  to  Jacob  ^  that  one  whom  hee  knewfo 
 well ,  that  was  flefh  of  his  flefh,  had  all  things  in 
 his  hands.  Now  this  is  the  comfort  we  have  by 
 
 it. 
 
 «£? 
 
 '*§ 
 
Mlthtngs  are  in  Gods  hands. 
 
 it,  That  the  Father  hath  put  all  things  into  the 
 hands  of  the  Sonne,  into  the  hands  of  Chrift,  as 
 he  is  Mediatour ,  and  this  he  hath  done  for  thefc 
 reafons  : 
 
 Firft,  that  men  might  glorifie  the  Sonne  ,  that 
 men  might  honour  the  Sonne ,  as  they  honour 
 the  Father  b  for  therefore  was  it  that  hee  would 
 not  keepe  all  in  his  owne  hands,  but  gave  them 
 up  into  the  hands  of  the  Sonne. 
 
 Secondly,  he  hath  done  it ,  that  he  might  dif- 
 penfe  that  Allfufficiency  ,  that  is  in  himfelfe,  in  a 
 way  befeeming  himfelfe ,  with  that  indulgenee, 
 and  that  mercy  that  is  futable  to  himfelfe,  and  fu- 
 table  likewife  to  our  frailty.  And  therefore  Exo- 
 dtx  33.3.  the  Lord&id ,  I  will  not  goe  up with thee, 
 for  thou  art  a  flijjene  eked  people^  therefore  I  will  not 
 goeup  with  thee,  lefilconfume  thee  ^but  I  will  fend 
 Ufore  thee  the  Angel  of  my  pre  fence  ,  and  he  fhall  goe 
 up  with  thee  :  As  if  he  fbould  fay ,  I  have  pure 
 eyes,  I  am  not  able  to  fee  that  which  I  fhall  fee  in 
 thee,but  I  fhall  be  ready  to  confume  thee  3  but  he 
 is  more  indulgent,  hee  is  more  mercifull ,  hee  is 
 more  able  to  beare,  becaufe  he  is  made  the  Me- 
 diator:therefore(faithhe)he  fhall  goe  along  with 
 thee,  even  the  ^Jngelofmj prefence :  Whereby 
 you  may  fee,  that  the  Lordhzxh  put  all  power  in- 
 to the  hands  of  the  Mediatour,  that  he  might  dif-' 
 penfe  it  the  better  to  the  fonnes  of  men. 
 
 Thirdly,  he  hath  done  it,  that  it  might  befure 
 to  us:  for  if  the  Lord  had  made  an  immediate  Co- 
 venant with  the  fonnes  of  men,  there  had  beene 
 little  hope  for  us :  We  fbould  have  broken  it,  as 
 
 B  b  ^Adam 
 
 501 
 
 Reajon  1  # 
 
 Thatwe  might 
 honour  the 
 Sonne* 
 
 Reafon  2. 
 
 To  difpenfc  his 
 Ail-fufFiciency. 
 
 ixcd,£3j. 
 
 Reafon  %t 
 That  our  eftate 
 might  be  fure. 
 
502 
 
 Ml  things  are  in  Gods  hands. 
 
 ChriftthcMcf* 
 fengerofthe 
 Covenant, 
 w!y. 
 
 Thatnoflcfli 
 fliould  reioyce 
 in  it  fclfe. 
 
 Dcut8.i& 
 
 ^Ad<xm  did,  when  the  Covenant  was  made  with 
 him;btit  he  hath  put  it  into  the  hands  of  a  Mcdia- 
 tour^whom  he  hath  made  the  AngeJ,or  the  Mef- 
 fenger  of  his  Couenant,  that  it  might  befure  to 
 us,that  is,that  the  ZW  might  perform  al  his  pro- 
 mifes  to  us,and  that  we  might  keepc  likewife  the 
 Condition  on  our  part :  for  therforc  chr/Jl  is  {aid 
 to  be  the  MeflTenger  of  the  Couenant,to  difpenfe 
 to  us  that  which  GWhath  put  into  his  hands-part - 
 ly,bccauf e  he  is  able  to  reconcile  the  Father  to  us, 
 (and  therefore  he  is  the  Prieft,  that  is  entred  into 
 the  holy  of  holieft,  that  isjnta  the  very  heavens,to 
 make  interceffion  for  us)partly  aifo,becaufe  he  is 
 able  to  bring  us  in ,  as  a  Prophet  to  enlighten  us 
 in  the  knowledge  of  hira,  and  as  a  King  ,  to  fub- 
 duc  the  ftubbornnefie  of  our  hearts ,  and  enable 
 us  to  obey  him :  So  that  the  Covenanus  imme- 
 diately made  with  him,  and  not  with  us  $  there- 
 foresail  things  being  put  into  his  hands,he being 
 the  Meffenger  of  the  Covenant ,  it  is  made  fure 
 to  us,  that  otherwife  had  not  beene. 
 
 Laft  of  all,  the  Father  hath  done  it,  thatnofejh 
 might  rejoyce  in  itfe/feSotehh  the  ApoflIe,he  hath 
 made  the  Sonne  to  us  wifedeme ,  righteoufoes,fan- 
 ttificAtionjfr  redsmptionjhAt  he  that  rejoyceth  wight 
 r^we  in  the  Sonne-  And  therefore  wefeeDr*/. 
 8.18.  How  carcfull  he  was  to  teach  the  ifrAelites 
 this ,  (hewing  them ,  that  they  were  not  brought 
 into  that  good  land  for  their  owne  righteouines, 
 but  for  his  Covenants  fakc,that  is,for  the  Cove- 
 nanthee  made  both  with  them  and  us  in  ChriH^ 
 which  was  manifefted  to  Abraham  and  Iacab^  but 
 was  in  the  Sonne.  The 
 
Mlthings  are  in  Gods  hands. 
 
 50J 
 
 The  ufe  that  we  are  briefly  to  make  of  it  is  this, 
 that  we  fhould  take  heede  of  cotnrning  to  God  (ox 
 any  part  of  his  Lsfll-fifficiency,  except  it  be  in  the 
 name  of  his  Sonne,  When  youhearethat<7*^is 
 ^All-fujf;cicnt ,  you  muft  not  thinke  now  to  goe 
 to  God  immediately,  to  fay,  L W,beftow  on  me 
 •fuchand  fuch  a  thing,  as  I  want;  for  in  doing  fo, 
 what  doe  we  elfe  but  draw  neere  to  (W,  as  the 
 ftubblc,  or  the  waxefhould  draw  neere  to  the 
 fi re?  Who  is  able  to  dwell  with  cverUfling  burnings? 
 He  is  a  confuming  fire  to  the  fonnesofmen3  if 
 they  come  to  him  immediately.  But  if  you  come 
 to  him  in  the  name  of  the  Son,into  whofe  hands 
 he  hath  put  all  things,  he  is  ready  to  accept  you, 
 &  to  grant  you  whatfoever  you  aske  in  his  name. 
 Lev.  17.5.  it  was  deathfor  a  man, though  Iris  fa- 
 crifice  was  never  fo  good ,  to  offer  it  without  a 
 Priefl:  5  and  it  is  no  leffe  than  death  to  any  man  to 
 come  to  God  without  Chrift,  that  is5the  Lord  doih 
 not  give  life  to  that  man,  he  doth  not  raife  him 
 from  nature,  which  is  death  enough.  When  we 
 come  toGWwithouttheSon,  what  doc  we  elfe 
 in  fo  doing,but  dishonour  the  Son?  We  give  him 
 not  that  honour  which  his  Father  would  have 
 him  to  have.What  doe  we  elfe  but  robbe  him  of 
 that  which  he  hath  purchafed  at  a  deare  rate?  For 
 even  for  this  very  caufe  did  he  fuffcr :  Therefore, 
 ( faith  he  )  hct  hath  given  him  a  name  above  all 
 names,  What  do  we  fclfc  but  rejoyce  in  our  fclves., 
 and  forget  to  give  all  the  glory  to  Chrijli  There- 
 fore whenfoever  you  come  to  GW,ftil  take  heed, 
 that  you  forget  not  Chrift ,  but  that  you  come  in 
 his  name.  Bb2  Se- 
 
 Vfe. 
 
 Not  to  come  to 
 God  without 
 Christ 
 
 LcvitJ7.f« 
 
:  0  % 
 
 Ml  things  are  in  Gods  bands 
 
 Vft*    2 
 
 '.acciu 
 him. 
 
 Why  God  doth 
 not' great 
 things  for  us. 
 
 T^on. 
 
 Wny  there  is  a 
 1  fulneiTein 
 Chriftt 
 
 Secondly,  as  we  muft  not  come  without  him, 
 fo  wee  muft  come  with  confidence  and  much 
 boldneffc,  if  we  come  in  his  name  •  and  that  is  an 
 cfpcciall  ufe  to  be  made  of  iy  o  come  with  bold- 
 nefle  to  partake  of  his  Alkfufftcjeno$  •  for  it  is  in 
 the  hands  of  the  Sonne,  it  is  in  the  hands  of  a 
 Mediarour. 
 
 The  reafon  why  great  things  are  not  done  for 
 us,  notwitwftanding  God  is  All-Cujficient^  is,be- 
 caufe  we  come  not  with  great  faith;  If  we  were  a- 
 ble  to  bejeeve  much,it  would  be  to  us  according 
 to  our  faith.  And  what  is  the  reafon  that  we  come 
 not  with  great  faith,  but  becaufe  we  come  not  in 
 the  name  of  Chrift  i  We  are  difcouraged  in  the 
 fight  of  our  owne  weaknes,orimpcrfed:ions  and 
 fraikies-but  if  we  did  looke  on  Chnft^nd  behold 
 him,and  come  in  his  name,  we  would  come  with 
 a  ftrong  faith5and  if  we  did  fo,it  would  be  accor- 
 dingtoour  faith.  When  we  come timoroufly  and 
 fearefully  to  GW5when  we  come  doubting  whe- 
 ther we  (hall  receive  it  or  no5it  is  a  figne  we  come 
 in  our  owne  name  :  When  we  come  boldly  and 
 confidently,  and  make  no  queftion,  but  the  thing 
 we  aske  fhall  be  granted,it  is  a  fign  that  we  come 
 in  the  name  of  Chrift :  and  if  we  doe  fo,  doe  you 
 thinke  hee  will  deny  us  i    To  what  end  hath 
 the  Father  given  him  all  things  into  his  hands  ? 
 Why  is  hee  made  rich  with  all  treafures  f  Is  it 
 that  he  might  kecpeit,  and  hoard  it  up  i  No, 
 but  it  is  to  beftow  on  thofe  that  his  Father  hath 
 given  him  amongft  men:  when  a  man  hath  ri- 
 chest is  a  vanity  under  the  Sunne  faith  Salomon 5to 
 
 keepe 
 
All  things  are  in  Gods  hands. 
 
 I     505 
 
 fceepe  them,  and  hoard  them  up,hewereas  good 
 not  to  have  them :  as  not  to  life  them :  and  doe 
 1  you  thinke  that  Chrijt  will  have  all  things  given 
 into  his  hands  for  nothing?  Is  knot  to  beftowon 
 us?  Doe  you  thinke,that  he  will  purchafea  thing 
 at  fo  deare  a  rate ,  and  when  he  hath  done ,  make 
 no  ufe  of  it  i  It  is  faid  PhiLz  .8 .9 .  That,  becaufe 
 He  tooke  upon  him  the  forme  of  a  fervant,  and  was  0. 
 bedient  to  the  death  of  the  Crojfe^  therefore  his  Father 
 gahje  him  a  name  above  aU  names ;  And  therefore  he 
 did  thus  and  thus  unto  him.  Hath  he  purchafed 
 this  for  himfelfe,  for  his  owne  fake?  Certainely5 
 it  was  not  for  himfelfe,  for  he  had  no  need  of  ixy 
 but  he  bought  it  for  us :  and  will  he  not  make  ufe 
 of  it  when  he  hath  done  i  Therefore  doubt  not 
 when  you  come  in  his  name,  you  (hall  receive, 
 and  that  abundantly  too ;  when  wee  come  in  the 
 name  of  his  Sonne,he  is  able  to  deny  us  nothing. 
 Onely  remember  this,that  you  come  with  bold- 
 neffe.  Iris  faid  Ephefi  .u .  that  we  have  this  be- 
 nefit by  Chrift,  we  come  with boldnejfe and con- 
 fidence though  faith  in  him. 
 
 If  a  man  through  the  apprehenfion  and  fight  of 
 his  owne  righteoufnefle ,  of  his  owne  fan&ifica- 
 tion ,  that  meafure  of  it  that  hee  hath  obtained, 
 think  thus  with  himfelfej  have  thus  walked  with 
 God)  I  have  beene  thus  perfeft  ,  I  have  thus  farre 
 kept  the  way,  I  have  thus  farre  denied  my  felfe, 
 and  therefore  I  (hall  be  heard:  li  he  goe  this  way 
 to  worke,  he  {hall  finde  many  objections,  much 
 falfneflein  his  heart,  much  unevenneffe  in  his 
 wayes,  that  will  difcourage  him  5  therefore  fo,  a 
 Bb  3  man 
 
 Philip.  4.8,9. • 
 
 EpHcf3.11. 
 
 Why  wee  can- 
 not be  bold  if 
 we  come  to 
 God  ia  our  J 
 owne  name. 
 
506 
 
 Ml  men  divided  into  Vtoo  ^ankes. 
 
 ?■ 
 
 Vfe< 
 To  teach  us 
 thankfulneffe. 
 
 man  cannot  come  with  boldncflc.  Bur,  faith  he, 
 voifliall  come  boldly:  through whom!  through 
 frth'm  C$rifi:i\at  is,  if  you  come  in  Chrift,con- 
 fider  th  %  you  arc  in  covenant  with  him,  that  you 
 t&fai  in  his  name,  that  is  hee  whom  you  prefent 
 to  the  Farher,  when  you  aske  any  thing  at  his 
 hands.  Aid  thus  you  may  cam?  with  boldneflTe, 
 what  objections  loever  there  can  be  made ,  they 
 will  b^  all  cafily  anfweredin  Chrift. 
 
 Then  lift  of  all,  ifitbeinChrifl;,  if  it  be  put 
 into  his  hands  immediatly5then  whenfoever  you 
 receive  any  thing,  let  him  have  the  facrifice  of 
 praife ,  let  it  adde  f omc  new  love,  and  fomc  new 
 ingagement,  and  thankefulneffe  to  the  Sonne. 
 The  Father  hath  done  it  for  that  purpofc,that  the 
 Sonne  might  be  honoured,  that  the  Sonne  might 
 be  nragnified,  that  wee  might  learne  to  love  the 
 Sonne,  to  ferve  the  Sonne,  as  we  doe  the  Father^ 
 and  therefore  whenfoever  we  obtaine  any  thing 
 at  his  hands,  let  us  be  thankfull  to  the  Sonne:  La- 
 bour to  fee  his  grace  abounding  towards  us,  and 
 our  hearts  abounding  to  him  in  thankfulneffe, 
 and  in  all  the  fruites  of  obedience..  So  much  (lull 
 ferve  for  this  point-. 
 
 Now  wee  come  to  the  next  Conclufion ,  All 
 things  come  alike  to  alt •  The  fame  condition  is  to  the 
 juftas-to  the  wicked,  and  to  the  good  and  pure ,  and  to 
 the  polluted,  and  to  him  that  facrijiceth ,  and  to  him 
 tbatfacrificeth  not  j  as  is  the  good \  ft  is  the  firmer,  hee 
 that  fwearttb,  as  hee  that  fearetkan  oath.  Hence  I 
 gather  thusmuch(before  I  come  to  fpeake  of  the 
 application  of  thefe  events  to  the  fonnes  of  men,) 
 
 That 
 
Ml  men  divided  into  Ctoo  ^ankes. 
 
 5°7 
 
 That  ^A 11  men  are  divided  into  thefe  two  Rankes, 
 either  they  are  good  or  bady  either  they  are  polluted  or 
 cleane,  either  they  are  fuch  asfacrifice,  or  fuch  asfa- 
 crifice  not :  There  is  no  middle  fort  of  men  in  the 
 world ,  all  are  either  flieepe  or  goates,  all  are  ei- 
 ther within  the  Covenant,  or  without  the  Cove- 
 nant, all  are  either  elect,  or  reprobates :  GWhath 
 divided  all  the  world  into  thefe  two,  either  they 
 are  the  Lords  portion,  or  the  Bivels  portion. 
 There  are  fomeReafons  of  it. 
 
 One  is,  that  Go  d  hath  made  all  men  to  be  vef- 
 fels  of  honour ,  or  of  dijhonom,  there  is  no  veffell 
 of  an  indifferent  or  middle  vfe. 
 
 Againe,  who  are  they  that  divide  the  world  * 
 GodandSathan:  Either  you  belong  to  God,  and 
 are  his  portion,  (  as  Deut.  3  2.9.  His  people  are  his 
 portion,)  or  you  are  the  Divels  portion. 
 
 And  io  likewife  may  we  reafon  from  the  two 
 principles ,  either  a  man  is  borne  of  theflejh,  or  of 
 thejpirityifhc  be  borne  of  the  Spirit ,  he  is  fpiri- 
 tuall,  and  if  he  be  borne  of  the  flefb,  he  is  flefhly. 
 And  therefore  in  one  of  thefe  two  conditions  he 
 muft  needs  be,  which  I  obferve  for  this  purpofe. 
 Firft,you  fee  hence  then,that  there  are  but  two 
 places  hereafter]for  men  ,*  as  there  arc  but  two 
 rankesofmen-  there  is  no  middle  place,  as  the 
 Paptfts  affirme,  there  is  no  Purgatme,  or  Lirnbm, 
 either  for  the  Fathers  before  Chrifly  or  for  Chil- 
 dren now :  As  they  are  all  in  one  of  thefe  two 
 rankes,  in  one  of  thefe  two  conditions,  fo  there 
 are  but  two  places  into  which  all  men  are  divi- 
 ded,fome  to  the  one,  and  fome  to  the  other. 
 
 Bb  4  But 
 
 i 
 
 Daft.;.  \ 
 
 Allmendivi-  '■ 
 
 ded  into  two  t 
 
 Rankcs.  ! 
 
 Reafon  1 
 All,arc  veflcls 
 of honour or 
 di  (honour. 
 
 Reafon  2. 
 
 God  and  the 
 Divcl!  divide 
 all  the  world 
 Deut  3  2,9. 
 Reafon  3. 
 All  arc  borne 
 of  thefleflior 
 the  fpirit. 
 
 Vfe, 
 There  is  no 
 Purgatory  or 
 Li  mbus, 
 
 «TW 
 
5  o  8  A 11  men  di<vided  into  two  ${anhs. 
 
 Vfe. 
 
 To  try  in 
 which  conditi- 
 on we  arc 
 
 Ephcf.f.tf. 
 
 Themiieryof 
 
 (thofe  that  try 
 not  their  con- 
 dition. 
 
 But  fccond  y,  the  cheifeft  ufe  that  wee  are  to 
 make  of  it,  is  this :  If  it  be  fo,  if  a  mans  condition 
 muftbe  oneofthefetwo,thathc  is  either  within 
 the  dore  of  the  Kingdome  of  God,  or  without,' 
 that  though  fome  are  come  neere  the  Kingdome 
 of  (W,fome  are  farther  off  among  thofe  that  are 
 withoutjand  agame ,  among  thofe  that  are  with- 
 in thedoore,  fome  are  farther  income  are  not  fo 
 farrcjfome  have  proceeded  farther  into  the  Tem- 
 p  e,  fome  a  Me  wayjyet  there  are  none  in  a  mid- 
 die  way  but  all  are  eyther  within  or  without  5  let 
 us  then  learne  to  confider,what  our  condition  is, 
 et  not  our  perfwafion  and  opinion  of  ourfelves 
 hang  betweene  both,  but  let  us  come  to  this  con- 
 |Cluuon,to  this  difiundiue  proportion.  Either  I 
 lammthenumber  of  thofe  thataregood,  orthat 
 
 Z  £fther}!m  WithLin  the  C°venat/or  with- 
 out: &  fo  confider  in  Which  of  thefe  two  condi- 
 
 S,??  ^k*  Mr?  2re  exceedi"g  ^t  in  this  cafe 
 ;4l?hlfh  m  rlveS:a?d therefore  whenthe A- 
 ?f  u  t  ,0,CCafion  to  fPcake  of  th'S  he  premi- 
 fcth  that  ftilj  Be  not  deceive dfuch  and  fuch  fall  not 
 inherit  the  Kingdome  of  God /^d  fo  in  Ephef.s  .6. 
 Let  no  man  deceive  you  with  vaine  words  'for ,  far 
 fuck  things  comes  the  wrath  of  God  uf  on  the  children 
 ofdifobedience:  That  is,men  are  exceeding  apt  to 
 deceive  themfelves  ,to  be  pure  in  their  owne  I y  es 
 wh  e  they  are  not  yet  clenfed  from  their  filthines, 
 to  think  their  eftate  good,when  it  is  not:&  there-' 
 
 a  man  hath  beene  at  the  painestofetupalarge 
 
 building, 
 
dll  men  divided  into  two  %ankei 
 
 5°9 
 
 building,  heefliould  thenlofe  all  his  labour  for 
 want  of  a  good  foundation :  that  a  man  fhould  do 
 as  the  foolifh  Virgins,  get  oyle  in  their  Lampes, 
 and  make  a  great  blaze  for  a  time,  and  when  they 
 come  to  the  very  point  to  the  doore,  to  the  gate, 
 then  to  bepccluded  <  Nay5what  a  folly  is  it  for  a 
 man  to  deceive  himfelfein  this/It  may  be,  a  man 
 out  of  the  corruption  of  his  nature ,  may  be  wil- 
 ling to  deceive  an  othcr,but  for  a  man  to  deceive 
 himfelfe,  it  is  exceeding  great  folly.  Andtruely, 
 as  it  is  faid  of  flattery,none  can  be  flattered  by  an 
 other,  till  firft  he  flatter  himfelfe.So  no  man  can 
 be  deceived  by  another,  till  firft  he  be  willing  to 
 deceive  himfelfe.  Therefor  take  heede  of  decei- 
 ving your  felves. 
 
 There  is  a  great  backwardnefle  in  us  to  come 
 to  a  tryall ,  as  a  crazie  body  will  not  indure 
 the  try  all  of  the  weather  5  as  a  weake  eye  will 
 not  induree  the  light,  for  it  is  offenfive  to  it :  So 
 when  the  heart  is  not  found,  this  tryall,  this  fear- 
 ching,  this  examining  of  the  hearty  it  is  tedious, 
 grievous ,  and  burthenfome :  but  yet  it  is  profi- 
 table, it  is  that  which  make  us  found  in  the  faith, 
 wee  muft  come  to  it  fooner  or  latter;  and  it  is  beft 
 for  us  to  come  to  it,  while  we  have  time  to  helpe 
 it,  if  we  finde  things  amifle.  To  have  a  great 
 fraight,  and  to  make  fhipwracke  in  the  Haven, 
 were  a  great  folly:  and  therefore  we  fhould  look- 
 to  the  Barkc,  and  fee  whether  it  be  found  or  no  : 
 To  fee  in  what  eft  ate  wee  are.;  in*  which  of  thefe 
 conditions  vve  are. 
 
 You  will  fay  to  me,  how  fliallwe  know* 
 
 I 
 
 Thegreateft 
 folly  to  de- 
 ceive our  fclvcs 
 
 Why  we  arc 
 loath  to  come 
 to  the  tryall. 
 
 Simile. 
 
5t* 
 
 Oilmen  divided  into  two  %4nkes. 
 
 Fouretrial!s,to 
 know  in  which 
 rankcwearc. 
 
 I  Trial! . 
 Goodnefle, 
 vrh'ch  confifb 
 in  fourc  things 
 
 Z 
 The  tree  rauft 
 be  good. 
 
 Simile. 
 
 I  will  name  you  but  thefe  foure  vvayes  of  tri- 
 all,  that  are  named  here :  the  Wifeman  makes  this 
 difference  of  men,  fomc  zxtgoed,  andfomeare 
 evilly  fome  are  cleane^and  fome  are  polluted  '5  fome 
 facrifice,oihetsfacrifce  not,  fome  are  carelejjeofan 
 oath,  others  feare  an  oath.  Wouldcft  thou  know 
 then  in  which  of  thefe  tworankes  of  men  thou 
 art?  Confider  then  whether  thou  be  zgood  man 
 or  an  eviil  man,  that  is  one  diftin&ion.  Goodnes 
 confifts  in  thefe  foure  things. 
 
 Vx&^The  tree  mutt be  good \  as  you  have  it  in 
 Math.  j.  16.17.  that  is,  a  man  is  thenfaid  to  be  a 
 good  man,when  there  is  a  good  fap  in  him,when 
 there  is  fomething  in  him  that  is  good ,  when 
 there  are  fome  fupernaturall  graces  wrought  in 
 him  5  he  that  is  not  empty  of  thefe,  he  is  a  good 
 man :  as  it  is  faid  of  Barnabas,  be  was  a  good  man  ; 
 and  how  was  that  proved?  he  wasfulloffaith^  and 
 the  holy  Ghofi. See  then  whether  thou  haft  an  emp- 
 ty heart  or  no.  You  fay  a  thing  is  good  for  no- 
 thing, when  it  is  empty  of  that  excellency ,  that 
 fhould  bee  in  it :  When  wine  hath  not  that  in  it 
 that  belongs  to  Wine,  you  fay  it  is  naught  j  and  J 
 fo  wc  fay  of  all  things  elfe :  When  a  man  there- 
 fore hath  not  that  in  him  that  belongs  to  a  man, 
 that  is,  to  a  man  as  he  was  created  in  innocency, 
 he  is  wicked  and  naught,a  fon  of  Belial:  but  when 
 he  hath  a  bleffing  in  him  ^  as  grapes  have  wine  in 
 :hcm,when  he  hath  fupernaturall  grace  wrought 
 in  his  heart,  when  he  hath  the  new  Adam  putting 
 into  his  heart  the  fapp  of  grace  and  life ,  theu  hee 
 is  good.  Therefore  fee  whether  there  be  fome- 
 
 what 
 
■MwowfM  hi  iMa—0**ii^ 
 
 Alt  men  divided  into  t  too  ^tnfas* 
 
 what  put  iato  thee ,  more  then  is  in  thee  by  na- 
 ture, fee  whether  thou  findeche  new  i^Sdam  ef- 
 fectually to  communicate  new  ftp  to  thee ,  new 
 grace  and  new  light,  as  the  old  Adam  hath  com- 
 municated corruption^fee  whether  thou  be  made 
 agoodtreeorno^for  it  is  the  tree  that  makes  the 
 fruit  good :  and  not  the  fruit,  that  makes  the  tree 
 good :  So  it  isthe  man ,  that  juftifiech  his  worke3 
 and  not  the  wprke ,  that  juftifieth  the  man :  and 
 therefore  thou  muft  Hrft  fee,  whether  thou  be  in 
 the  Covenant,,  whether  thou  haft  this  feale,  that 
 thoufeeft  fomechingput  into  thee,  which  thou 
 haft  not  by  nature-  Every  man  by  nature  is  emp- 
 ty :  when  grace  is  put  into  him,  then  he  is  faid  to 
 be  good.  As  it  is  good  wine, when  it  is  full  of  fpi- 
 rit,  when  it  hath  that  in  it,  that  belongs  to  wine$ 
 So  he  is  a  good  man  that  hath  that  in  hira,  which 
 belongs  to  him, in  his  regenerate  eftate, 
 
 Secondly  >  Confides  whetherthou bring  forth 
 good  fruit,  that  is,  not  onely  whether  thou  doeft 
 good  a&ions.but  whether  they  flow  from  thee, 
 whether  they  grow  in  thine  heart  as  naturally  as 
 fruic  growes  on  the  tree,that  flowes  from  the  fap 
 within.  When  a  man  not  only  doth  good  works, 
 but  when  he  is  zealous  of  them,  /;  is  his  meat  and 
 drink  to  doe  them^  when  they  flow  from  him  ,  as 
 water  from  the  fountainc,theahe  isagood  man: 
 for  if  the  tree  be  good ,  that  is ,  if  the  heart  be 
 good,^man  will  be  as  ready, and  will as  naturally 
 bring, forth  good  f  ruite,.as  the  Tree,the  Yine,or 
 the  Fig-tree  bring  forth  their  fruite. 
 
 The  third  thing  you  (hall  feeia  the  iTim. 2. 
 
 veflels 
 
 53 
 
 T      \ 
 
 The  fruit  muft 
 be  good. 
 
 2: 
 i  Tim*  x;  **. 
 
c  i  z    \  Ml  men  divided  into  ftoo  ^ankes. 
 
 Thcremuft  be  veflels  are  faid  to  ye  good,to  be  veflels  of  honor, 
 ateadineffeto  when  they  are  prepared  to  every  good  worke  .•  So 
 docgo°  when  a  man  is  good,  he  brings  forth  good  fruir$ 
 
 and  not  onely  brings  it  forth ,  but  if  there  be  any 
 occafions  to  put  forth  the  goodnefle  that  is  in 
 him,  he  is  prepared  for  it,  as  a  veflell  is  prepared 
 for  fuch  a  turne,  for  fuch  a  fervice.  The  word  in 
 the  originall  fignifieth ,  when  a  man  is  fafho- 
 ned ,  as  a  veflell  is  fafhoned ;  and  the  mea- 
 ning of  the  holy  Ghoftisfhzx  when  a  man  is  good, 
 when  his  heart  is  fitted  to  good  workes  ,  when 
 he  knowes  how  to  goe  about  them  5  whereas  an 
 other  bungles  at  them ,  and  knowes  not  how  to  ] 
 doe  them,  hee  is  prepared  for  t^emrand  there- 
 fore there  needs  no  more,  but  to  put  bun  and  the 
 good  worke  together ,  and  hee  is  ready  to  per- 
 forme  it. 
 
 The  laft  is,When  there  is  not  only  a  readines, 
 but  pra&ife  upon  all  occafions,  when  a  man  doth 
 goody  as  it  is  faid,  that  lefts  ChriH  went  about  do^ng 
 good.  And  therefore  he  is  a  good  man  that  is  a  ufe- 
 full  man,fuch  a  man  that  every  one  fares  the  bet- 
 ter for5  fuch  a  man  is  fery iccable  to  GW,and  pro- 
 fitable to  men.Beforeregeneration,when  a  man 
 is  aftrangertothis  goodnefle,  hee  onely  ferves 
 himfelfe,  he  is  full  of  felfe-love ,  all  his  ends  are 
 to  looke  to  himfelfe,  that  he  may  be  kept  fafe5he 
 cares  not  what  becomes  of  any  thing  elfe,  fo  it  be 
 well  with  him :  but  when  once  goodneffe  comes 
 into  his  heart,  it  h*th  this  fruit,he  goes  about  do- 
 ing good  j  becaufe  gra  ce  brings  that  principle  in- 
 to  the  heart  that  never  grew  there  before,  th  at  is, 
 
 the 
 
 There  muft  be 
 pra&ife  of 
 good. 
 Ads  io.  1 8. 
 
Ml  men  divided  into  two  %ankes.  57? 
 
 i  the  love  of  God  and  man  •  whereas  before  there 
 I  was  nothing  but  fclfe-Iovein  him:  which  plant 
 growes  naturally  in  the  garden  of  nature",  when 
 grace  com?s,  ir  brings  love  with  it,  and  that  love 
 makers  us  ufefull  and  1  erviceablc  both  to  God  and 
 man :  So  that  whatfocver  a  man  hath,  what  gifts, 
 i  what  knowledge,  whar  authority  he  hath,  he  is 
 ready  to  ufe  it  for  the  good  of  others.  As  the  A- 
 poftle  faith  of  Ontfimm  in  the  Epiftle  to  Phile- 
 mon :  Now  is  he  profitable  to  thee  and  mee^  whereas 
 before,  he  was  unprofitable :  So  k  may  be  faid  of  all 
 Saints,  when  once  this  goodnes  is  put  into  them, 
 now  they  are  profitable  to  GWand  man,  they  do 
 ferve  God  and  man  with  their  fatnefle  ,  and  with 
 their  fweetneffe  5  before  they  were  unprofitable 
 toothers,  but  now  they  are  profitable  both  to 
 themfelves  and'others. 
 
 This  is  the  fir  ft  note,by  which  you  may  know 
 yourfelves:  Art  thou  a  good  and  ufefull  man, 
 doeft  thou  goe  about  doing  good,  doe  thofe  fare 
 the  better  for  thee,with  whom  thou  haft  to  doe , 
 doft  thou  fpend  the  fatnefle ,  and  the  fweetneffe 
 that  God  hath  given  thee,  to  ferve  Godmd  man 
 with  it  ?  then  conclude,thou  art  in  the  ranke 
 of  thofe  that  are  the  Lerds  portion ,  other- 
 wife  thou  art  yet  without  the  Cove- 
 nant ,  thou  art  yet  in  the  gall  of 
 bitternejfe.  The  other  three 
 I  muft  deferre  till  the 
 afternoone 
 
 THE 
 
 Love  makes  us 
 
 fmiceableto 
 
 Godandn»an, 
 
514 
 
 2  Try  All. 
 Purity. 
 i  Cor  6. it. 
 What  it  is  to 
 bccleaneor 
 Pure, 
 
 ~1 
 
 THE  SECOND 
 
 SERMON. 
 
 ECCLESIASTES9.  1,2,3,4. 
 
 I  havefurely  fet  my  heart to  all this Jo  declarethisjhat 
 the  )ufl,andthe  wife^  and  their  workes ,  are  in  the 
 handofGod,andno  man  knoweth  either  love, or  ha. 
 trtdby  alithat  is  before  him: for  all  things  cornea, 
 like  to  all, and  the  fame  condition  is  to  thejuji,  as  to 
 the  wicked,  and  to  the  good,  and  to  the  pure  and  to 
 the  polluted \and to  him  that  facrificeth,  and  to  him 
 thatftcrifceth  not^as  is  the  good, fo  is  thefmner,  he 
 that  fwearcth,  as  he  that  fear  eth  an  oath,  &c. 
 
 EE  will  now  pro  cecde  tothefe- 
 cond  difference  which  remaineth  • 
 and  that  is  this: 
 
 Confider  whether  thou  be  cleane 
 and  pure  in  heart ,  or  polluted : 
 There  is  the  fame  condition  to  the  pure,  and  to  thepoU 
 luted.  • 
 
 Now  what  it  is  to  be  cleane,  or  to  be  wafhed, 
 you  fhall  fee  i  Cor. 6 . 1 1  .Andfuch  were  f owe  of  you,- 
 That  is,  you  were  polluted  with  thofe  fins3  there 
 named,  But  now  (  faith  he  )  yon  are  wafhed.  And 
 wherein  (lands  this  wafhing?  He  tells  us  it  (lands 
 in  thefe  two  things:  Now  youareytflifcd,  now  you  ( 
 arefmclifed;   Tw  are  jufifed  through  the  name  of] 
 
 Christ  A 
 
AM  men  divided  into  t&o  ^jnkes.  |  5 1  £ 
 
 Chrifi :  and  fantfijied  through  the  Spirit  of  God, 
 So  then  he  is  a  pure  man,or  a  cleane  man,  that  is, 
 firft  wafhed  from  the  guilt  of  his  finnes,thatis, 
 that  hath  no  finne  lying  upon  his  Confcience, 
 that  hath  not  a  polluted  Conference ,  which  is  a 
 phrafe  ufed  Titus  i .  Whofe  mindes  and  confcience 
 are  defiled.  Now  defilement,or  pollution  is  in  the 
 Conscience,  (  Divines  fay  )  as  a  thing  that  is 
 knovvne  is  in  the  faculty  ,  or  underftanding  that 
 knovvesitj  and  therefore  the  man  that  hath  com- 
 mitted any  finnc ,  which  yet  continues  upon  his 
 owne  fcore,which  his  confeience  is  yet  guilty  of, 
 and  far  which  he  hath  not  yet  gotten  an  acquit- 
 tance from  Almighty  GoJ^be  is  an  impure  man, 
 he  is  yet  uncleane,  for  he  is  not  yet  wajhed  from  his 
 f Mines.  A  man  againe  that  hath  gotten  any  af- 
 furance  of  forgiveneffe,  fo  that  all  his  finnes  are 
 put  upon  the  reckoning  of  Iefus  chrijl,  and  there 
 are  none  that  lye  upon  his  owne  fcore ,  a  man 
 who  hath  made  all  his  reckonings  eaven  with 
 Gody  and  hath  fomc  affisrance  thereof,fuch  a  man 
 is  wafhed  from  his  fikhineffe.  Such  a  phrafe  you 
 havelikewife in Ezteh.  $6.2$.  I  will  cleanfe you 
 (otwa(hyou)fromallyour  idols:  That  is, from 
 all  your  Idolatry,  from  all  the  finnes  that  you 
 have  committed,!  will  waftvyou,  that  is  ,  with 
 imputation,  or  fprinkling  of  the  blood  oichrijl. 
 The  fecond  cleanefle  is  3  when  a  man  is  not 
 onely  wafhed  with  the  imputation  of  the  bloud 
 of  Chrift,  and  the  aflfurance  of  pardon ,  but  alfo 
 when  he  is  wafhed  from  the  ftaine  of  finne,when 
 he  is  fanftified  through  the  Spirit,  when  finne  is 
 
 mortified 
 
 To  be  wafhed 
 from  the  guilt 
 offina 
 
 Titus  i, 
 
 F2ech.3tf.1j* 
 
 From  the  ftain 
 ofiinne. 
 
5,6  1 
 
 Ml  men  divided  into  rtoo  %ankes. 
 
 Atrialloffan- 
 dification* 
 
 Simile. 
 
 mortified  in  him,  when  it  is  as  well  healed,as  for 
 given.  And  therefore  if  thou  wouldft  know  whe- 
 ther thou  art  a  cleane  man  or  polluted  9  confider 
 alfo  this,  whether  thou  haft  a  cleane  heart  or  no, 
 that  is ,  whether  thou  haft  fuch  an  habituall  dif- 
 pofition  of  purity  and.cleanneffe,  that  thou  eanft 
 not  endure  to  look  upon  any  finne,  no  more  than 
 a  man,that  is  of  a  neat  and  cleane  difpofition,  can 
 endure  to  fee  filthinefle  $  whether  thou  haft  fuch 
 a  difpofition,  as  that  although  thou  be  fprinkled 
 with  finnefrom  day  today,  though  thou  bee 
 fowled  and  fpotted  with  it,  yet  thou  fuflfereft  it 
 I  not  to  abide  in  thy  heart  5  thy  heart  workes  it 
 1  out,  as  we  faid  to  you  before. 
 
 So  that  this  you  are  to  obferve^tofindeoutthe 
 cleanneffe  of  a  mans  difpofition ,  whether  he  can 
 looke  upon  finnc,  as  an  uncleanc  thing,  as  a  thing 
 from  which  his  foule  hath  an  averfion,  as  a  thing 
 that  he  abhorres  •  that  is,although  there  be  fome 
 thing  in  him,that  loves  it,  that  delights  in  it,  that 
 likes  it,  yet  the  prevailing  part  of  the  foule  ab- 
 horres it.  Both  the  cleane  and  polluted  may  for- 
 fake  finne ,  and  may  turne  away  from  finne,  and 
 therefore  in  that  the  difference  is  not  feen^but  the 
 difference  is  in  this,thar  thou  art  able  to  hate  and 
 abhoire  fin,  to  looke  on  it  as  a  thing  that  is  filthy 
 I  and  uncleane.  A  Merchant,  you  know,  will  caft 
 J  out  his  goods,  when  hee  is  in  danger  of  his  life, 
 but  he  hates  not  his  goods:  So  a  man  may  caft  a- 
 way  finne,  when  it  puts  him  in  danger  of  finking 
 into  hell,  or  of  the  judgements  of  men.   It  is  one 
 hing  to  part  with  finne,and  another  thing  to  hate 
 
 finne. 
 
 A 
 
dlltnen  divided  into  two  <I{anfos. 
 
 5*7 
 
 A  man  may  withdraw  himfelfcfrom  finne,he< 
 may  give  it  over,  he  may  feeme  to  be  divorced 
 from  it,  and  yet  he  may  have  a  months  mind  af- 
 ter it,  he  may  doe  with  it  ftill ,  as  the  husband  of 
 CMichael did,  when  ihe  was  taken  from  him.,  yet 
 faith  the  Text,  He  came  weeping  after  her  a  fane  ejf, 
 \  belonged  after  her  ftill,and  loved  her  (till  5  So  a 
 man  may  part  with  his  finne  after  fuch  a  manner, 
 that  ftill  he  goes  weeping  after  it,  he  would  have 
 it  againe,  he  would  faine  enioy  k,  if  it  were  not 
 for  fome  greater  danger,or  fome  greater  trouble 
 diat  he  expofech  himfelfe  unto ^as  you  fee  in  fhdL 
 tiet-xx  was  not  for  want  of  love  to  his  wife,that  he 
 purred  with  her,  but  it  was  out  of  a  defire  he  had 
 to  five  himfeJf,to  efcape  the  danger  of  the  Kings 
 wrath,  imprifonment,and  death,that  would  have 
 followed  upon  it.Thereforeconfider  what  hatred 
 you  have  of  iinne ,  and  by  that  you  muft  judge 
 whether  you  have  a  clcane  difpofition  or  no. 
 You  muft  not  thinkc  any  man  is  perfectly  cleane, 
 and  pure ,  but  he  is  a  cleane  man,  that  fuffers  not 
 any  impurity  to  take  quiet  poffeffion  of  his  heart 
 although  he  have  uncleane  thoughts  &  uncleane 
 affedtions,  (  as  all  finfull  thoughts  and  affe&ions 
 are)  though  finne  may  paffe  through  his  heart,  as 
 they  pallid  through  the  temple,  ycthefuffereth 
 it  not  to  fet  up  Tables  in  the  Temple,  to  fet  up  an 
 Idol  in  his  heart ,  he  fuffereth  it  not  to  make  any 
 breach  of  Covenant  with  Godjio  be  adulterous  a- 
 gainft  him ;  though  there  may  be  many  glances, 
 fome  adulterous  and  uncleane  anions ,  that  is 
 not  the  thing  that  breakes  the  Covenant,  when 
 Cc  the 
 
 ItisnotIea?ing 
 but  hating  of 
 finne  thatfhew- 
 cth  purity. 
 
 A  pure  rcaa 
 
 woo* 
 
5.3 
 
 All  men  divided  into  Wo  %ankes. 
 
 An  impure 
 man  who. 
 
 Itti  purity  an 
 effect  of  it. 
 
 the  heart  is  ft  ill  wedded  to  6W,and  choofeth  God 
 and  no  other.  And  therefore,  I  fay,  in  that  it  is 
 not  feene,  but  confider  what  thy  difpofition  is, 
 whether,  chou  hate  that  finne  all  the  while. 
 
 A  man  that  is  of  an  impure  fpiric,of  an  impure 
 h  :art,  when  he  is  with  impure  company ,  when 
 be  delights  himfclfc  in  impure  thoughts,  then  he 
 is  where  he  would  be,  he.  is  then  in  his  owne  ele- 
 ment, ani  when  he  is  other  wife,  he  is  where  hee 
 would  not  be.  O-i  the  other  fide,  he  that  hath 
 an  habitual!  difpofi  ion  of  purenefle  and  clean- 
 lies,  though  he  may  be  tranfported  to  thofe  a&es 
 of finne  and  pollution,  yet  his  heart  hates  ir^he  is 
 not  where  he  wjuld  be  ill  the  while,  he  is  not 
 upon  \\\%  owne  cerRcr?his.hsart  ft  II  fights  againft 
 it,  and  refiftsitsthereforeconfider  with  thy  Lelfe,. 
 what  thy  heart  is  in  this  afey  whether  thou  have 
 a  hears  that  hates  uncleannelfe,  or  whether  thou 
 haft  yetafwinifly.  difpoiiuon,  that  thou  ly  eft  in 
 the  mud,  and  delighted  to  lye  in  it. 
 
 A  man  may  fall  into, the  rnud,but  he  delighteth 
 not  to  be  there-no  more  will  a  cleane  difpofition 
 delight  in  finne.  And  you  may  know  ic  by  this 
 effed:,  where  the  difpofition  is  uncleane,  there 
 fi  :ne  abides,  till  it  ftaine  the  heart,  till  it  makes  a 
 mmfyoieloftbervorld,  that  is,  it  caufeth.  him  to 
 keejp a;rrad  jnfinne ,  that  a  man  may  fay,  this  is 
 the  path  hee  walketh  in,  it  caufeth  him  to  weare 
 the  livery  of  fin,that  he  may  be  knowne  by  it  fro 
 day  today,  it  caufeth  the  fpot  fo  to  fink  into  the 
 fouje?,  that,  a  man  may  fee  he  is  fuch  man.  This  is 
 to  have  aa  uncleane  difpofition ,  when;  unclcan- 
 
 nefle 
 
All  men  divided  into  ftoo  ^ankes. 
 
 5*9 
 
 i.  lohn 
 
 1 1  ope  double. 
 
 i.Pct.1.3. 
 
 nefle  fo  cleaves  to  his  foulest  they  agree  togc- 
 therjwhereas  in  a  manthat  hath  a  pure  difpofiti- 
 on  ,  it  is  not  fos  as  i  John  33.  He  that  hath  this  hope 
 furifeth  himfclje.  T  he  meaning  is  this  5  there  is 
 double  hope ;  there  is  the  hope  of  the  Hypocrite. 
 that  is  a  dead  hope ,  that  doth  not  fct  a  man  on 
 workcto  cleanfe  himfelfe  horn  fikhineffc:  There 
 is  againea//^)'  hope^  fpoken  of  in  1  Pet.  1,3 .  that 
 fe^s  a  man  on  works  to  cleanfe  himfelfe  •  that  is, 
 when  a  man  hath  a  true  hopc3arcaii  hope  to  have 
 that  undefiled  inheritance;  he  con  fid  is  this  with 
 himfelfe,  that  an  impure  heart ,  and  an  undefined 
 inheritance  will  not  ftandtog<:tru?r$  and  becauie 
 he  hopes  for  kingoodeaineft ,  ( it  is  not  afalfe 
 hope,>t  is.not  a  dead  hope)  therefore  he  fers  him- 
 felfe on  worke  indeed  to  parifie  himfelfe:  He  that 
 hath  that  hope , pun fieth  hirrfelfe,  he  cleanfeth  him- 
 felfe.  Who  ever  therefore  doth  not  purifie  him- 
 fe]fe,itis  an  argume;  that  his  hope  is  dead  which 
 he  hath  of  being  faved  ,  it  is  but  the  hope  of  an 
 hy  pocritc,a  hope  that  will  ft  and  him  in  no  deed; 
 for  it  brings  forth  no  endevounthat  is  the  fecond 
 thing.  I  mull:  be  briefe in  this,  becaufe  this  is  not 
 the  point  I  intend,  but  that  which  follows. 
 
 The  third  expreffion  here  ukd^s^Hethatfacri- 
 ficeth ,  and  he  that  facrificeth  not.  This  is  but  a  Sy- 
 necdoche^ wher  ~  one  particular  is  put  for  all  other 
 kindes  of  holy  duties:  But  the  meaning  is  this  5  j  Whatmearit 
 you  fhalknowamanby  this,in  which  of  the  two  jb>'facntK 
 conditions  he  is  •  he  whofe  heart  is  upright  wit  h 
 GoA,  he  dares  not  omit  any  holy  ordinance,  hec 
 dares  not  omit  any  facrihee ,  hee  dares  not  per- 
 
 C  c  2  forme 
 
 DencJ  hope 
 what 
 
 4  Try  all 
 
 Sacrificing. 
 
520 
 
 Jll  men  di<vidded  into  two  Q(ankes. 
 
 lames  z.io. 
 
 Objeti. 
 
 A  wicked  man 
 may  performe 
 duties  out- 
 wardly. 
 
 t  Simile. 
 
 forme  them  in  a  flight  and  negligent  manner.  He 
 ngaine  whofe  heart  is  falfe ,  facrificeth  not  ,  that 
 is,  cicher  he  omits  the  duty,  orelfe  he  omits  the 
 fubftance  and  life  of  the  duty.  You  know  in  lam. 
 2.10  he  faith  there,  Bee  that  abideth  in  ally  that 
 keepes  all  the  Commandements ,  and  yet  failesinone, 
 heis  guiltie  of  all:  and  fo  you  may  fay  of  the  ordi- 
 nances ,  he  that  keepes  them  ,  he  that  obferveth 
 them,but  yet  failes  in  one5it  is  argument  enough, 
 that  he  makes  no  confeience  of  any.  You  fhall 
 finde  this  true,  that  whofoever  he  is  that  facrifi- 
 ceth not,  that  is ,  he  that  prayesnot  constantly, 
 he  that  hcares  not >  he  that  reades  not  the  Scrip- 
 tures, he  that  fan&ifieth  not  Go  d  s  Sabbath,  he 
 that  partaketh  not  of  the  Sacraments,&c.  he  that 
 ufeth  not  holy  conference,and  fafting,  and  pray- 
 er in  its  feafon,  fuch  a  man  is  in  an  evill  conditi- 
 on :  It  is  given  here  as  a  note  of  an  evill  man , 
 he  facrificeth  not. 
 
 But  you  will  fay  to  me,  May  not  a  man  whofe 
 heart  is  unfound,keepe  a  conftant  co^rfe  in  facri- 
 ficing  to  the  ZW,that  is,in  praying  to  the  Lordi 
 May  he  not  keepe  thofe  ordinances  constantly  < 
 
 Beloved,  I  anfwer,  Hee  may  keepe  them  con- 
 ftantly,that  is,he  may  doe  the  outfide  of  the  du- 
 ty, he  may  performe  the  dutie  in  a  formall  man- 
 ner,and  many  times  men  are  deceived  with  this, 
 it  is  an  ufuall  cafe ,  (  nothing  more  ufuall  in  the 
 Church  oiGod)  for  a  man  to  content  himfelfe 
 with  a  peifundory ,  ordinary  performance,  a  cu- 
 ftomary  performance  of  good  duties :  but  herein 
 Sathan  deceives  men,  as  wee  deceive  children, 
 
 whea 
 
All  men  divided  into  ftoo  <^ankes. 
 
 521 
 
 when  we  take  from  them  gold  and  filver,  that  is 
 truely  precious^and  give  them  Counters,  things 
 that  have  no  worth  in  them  $  onely  they  have  a 
 good  glofle  upon  them,  which  quiets  them ,  be- 
 caufe  they  be  children,  becaufc  they  cannot  put  a 
 difference  betweene  things  of  (hew,and  things  of 
 true  worth  j  for  even  thus  Sathanufually  quiets 
 the  Confcicnces  of  men ,  with  thefe  bare  formes 
 of  piety ,  becaufe  they  are  not  able  to  difcerne, 
 not  able  to  diftinguifli  betweene  the  precious 
 duties,  and  the  right  performance  of  them ,  and 
 betweene  the  formal!  and  empty  performance, 
 which  hath  an  outward  fplcndour  and  glittring 
 fhew  of  performance  -'but  in  truth  he  cozens  and 
 deceives  men  with  iu  Therefore,  I  fay.,  a  man 
 may  do  thefe  duties,  he  may  be  conftant  in  pray- 
 er, from  day  to  day,  hee  may  be  conftant  in  hea- 
 ring ,  and  performing  all  the  ordinances  of  GWD 
 in  facrificing  (  as  the  Wifeman  fpcakes  here,  )  yet 
 for  all  this,  not  to  be  one  of  thefe  good  men,  ac- 
 cording to  this  note ,  becaufc  hee  doth  not  per- 
 forme  them  in  an  holy  and  fpirituall  manner. 
 
 You  will  fay  to  me,how  (hall  I  know  that? 
 
 You  (hall-know  it  thus ;  when  the  ordinances 
 of  GW,are  fpiritually  performed,  when  holy  du- 
 ties are  performed  in  an  holy  manner ,  you  fliall 
 finde  thefe  effe&s  in  them. 
 
 Firft,They  are  afire  to  heat  the  heart,  as  in 
 Itr.  2  3 .  CM j  word  is  ^fire. 
 
 Againe ,  they  quicken  the  heart  •  when  it  is 
 dead,  heavie  and  dull  3  and  indifpofed  to  any 
 good  duty,  they  raife  and  quicken  it. 
 
 Cc  3  Againe 
 
 ggffi. 
 
 Anfw. 
 
 How  to  know- 
 when  wee  ufe 
 Gods  Ordi- 
 nances 
 
 I 
 
 They  areas 
 
 fire. 
 
 Ier:ij,49. 
 
 1 
 They  quicl^n. 
 
u 
 
 5** 
 
 All  men  divided  into  ftoo  ^jtnkes, 
 
 They  ediHc, 
 Iuac  2o» 
 
 Mark  4  *f- 
 
 4 
 Thef  heale  the 
 foulc. 
 
 Againe,  They  build  us  up ;  we  arc  gainers  by 
 them ,  wee  grow  more  rich  both  in  grace  and 
 knowledge;  Iude  20  verfe  ,  Edtfie your  fdves in 
 yotir  rnojl  holy  faith,  praying  in  the  holy  ghojl  :  As  \i 
 he  (hould  fay,that  will  cdifie  yourand  you  know 
 whatChrift  fayes,  Takeheede  horv y»uheare :  for 
 to  himthat  hath,rmre  frail  be  given  .•  that  is^he  that 
 heares  as  he  ought  to  heare ,  every  time  that  hee 
 heares  he  growes  fomething  more  rich,he  gaines 
 fome  more  faving  knowledge  j  fome  greater  de- 
 gree of  faring  grace. 
 
 Againe,The  ordinances  of  GWheale  the  foulej 
 they  heale  the  diftempers  of  it,  they  compofc  it 
 and  put  it  into  a  good  frame  of  grace:  as  in  lob, 
 15.3 ,4. faith  Eliphaz,  there  to  lob, Deft  thou  dilute 
 with  words  not  comely ,&c  with  talke  that  is  not 
 profitable  !  Surely  faith  he,  thou  reftraineft  prayer 
 from  the  Almighty :  As  ifhefhouki  fay,/0£,if  thou 
 diddeft  pray,th6u  wouldeft  not  faj  intothcfcdi- 
 ftcmp-red  fpeechcs ,  as  thou  doeft  $  thy  heart 
 would  not  befodifordercdjthou  wouldeftnot.be 
 fo  paffionate  apd  froward  as  thou  art  5  therefore 
 furely  thotireftraineft  prayer.  Whence  I  gather, 
 that  duties  performed  as  they  (hould  be,  com- 
 pofe  the  heart,  and  heale  thofe  diftempers. 
 
 Againe,  They  make  the  heart fruitfull:  and 
 therefore  they  are  compared  to  raine ,  that  falls 
 upon  theearth,  and  comes  not  in  vaine.. 
 
 Againe,  They  teach  us  to  diftinguifc  betwecne 
 good  and  evil! ,  to  divide  the  fefh  andfpirit  ;  ft  ill 
 a  irtan  fees  fomewhat  more  than  he  did  in  his 
 owne  heart;  he  fees  the  good  that  is  in  it,  and  the 
 corruption  that  is  in  it.  I-aftIy3 
 
 They  make  the 
 heart  fruitfull. 
 
 They  teach  us 
 ro  difcerne  be- 
 tween;! good 
 1  And  evili. 
 
I 
 
 All  men  divided  into  Vtoo  <I(ankes.  $2$ 
 
 Laft ly  ,T  hey  clcanfc  the  heart,y  ea  the  heart  of 
 a  young  man,  where  luftsare  ftrong,  where  the 
 ftaineis  dcepe,  and  will  not  out  without  Fullers 
 fofCiDavid Pfal.i  19.9. faith,that  the  word  clen- 
 feth  the  heart,  &c.  Wherervithjhalla  young  man 
 clenfe  his -heart?  By  taking  heed  to  thy  word, 
 
 Now  then  examine  thy  felfe,  whether  thou  fo 
 performed  thefe  Ordinances ,  and  holy  duties, 
 that  God  commands  thee ,  that  thou  finde  thefe 
 cffe<fis  of  therlf  thou  doeft,  then  thou  art  one  that 
 facrificeth,  if  other  wife-,  then  thou  art  one that  fa- 
 crifictth  not :  and  therefore  confider  whether  thy 
 heart  be  warmed  by  them  •  If  they  be  to  thee  as 
 painted  fire,  fuch  as  hath  no  heate,thou  doft  not 
 facrificc,  it  is  but  an  outward  forme :  confider  if 
 they  quicken  thy  heart,or  if  it  be  as  dead ,  and  as 
 backward,  and  as  indifpofed  to  good  duties,  and 
 as  prone  to  things  that  are  evill,  after  thou  haft 
 performed  them  as  before  :  If  fo,  though  thou 
 fecme  tofacrifice,  yet  thou  art  in  the  number  of 
 thole  that  facrifice  not:  doeft  th&Jfind  that  they 
 doe  not  divide  the  flcfli  and  the  fjpflit,  that  they 
 are  as  a  fword  without  an  edge,  that  they  are  fait 
 that  biteth  not,which  doth  not  clcanfc  the  heart? 
 It  is  an  argument  thou  doeft  not  performc  them 
 as  thou  fhouldeft  :  for  there  is  a  ftarpnefle  in 
 holy  Ordinances  ,  that  makes  us  found  in  the 
 Faith,  becaufe  they  difcover  to  us  the  fecret  cor- 
 ruption ofthe  heart.  Doeft  thou  finde  thy  lufts 
 as  ftrong  as  they  were  <  Are  they  not  ckanfed 
 out?  It  is  afigne  thou  doeft  not  ufe  the  fcow- 
 ring  as  thou  fbouldeft  :  and  fo  we  may  fay  of  all 
 the  reft.  Doeft  thou  finde  the  word  to  fall  upon 
 Cc  4  thy 
 
 7 
 
 They  clcanfc 
 the  heart. 
 Pfal  119.9. 
 
5*4 
 
 Allmen  divided  into  ftoo  ^ankes. 
 
 I 
 
 4  Try  all 
 
 Fearing  of  fin. 
 
 thy  heart,  as  the  rainc  falls  upon  the  earth,  or  as 
 upon'a  (tone  ,that  it  finkes  uot  into,  that  makes  it 
 not  more  fruitfully  Doeft  thou  finde  that  thou 
 doeft  heare  from  day  to  day ,  &  yet  art  not  rich- 
 er in  grace,and  in  knowledge  .  That  it  cannot  be 
 faid  to  thee ,  that  thou  haft  fo  much  more ,  as 
 thou  haft  heard  more  i  Doeft  thou  finde  that 
 prayer  builds  thee  not  up,  that  thou  getteft  not 
 fome  ftrength,  fome  ftrong  refolution,  that  thou 
 confirmed  not  thy  Covenant  with  GW.»thy  pur- 
 pofe  of  abftaining  from  finne ,  and  the  like,  that 
 there  is  not  foraevvh3t  added  to  that  fpirituall 
 building  i  Thou  art  in  the  number  ofthofethat 
 facrifice  not,  though  thou  keep  a  conftant  courfe 
 in  performing  religious  duties.  So  much  like  wife 
 fhallferve  for  this. 
 
 The  laft  expreflion  is,  Hee  that  frveareth,andhe 
 that  fear  eth  an  oath.  That  which  is  faid  of  this  fin, 
 may  be  applied  likewife  to  all  others,and  fo  here 
 is  a  fourth  difference  betwixt  the  good  and  bad. 
 A  man  who  is  within  the  Covenant,  hath  this 
 propertie,  that  he  feares  finne,and  dare  not  med- 
 dle with  it,  that  is,  hee  will  not  negle<5i  looking 
 to  his  heart ,  he  will  not  be  negligent  in  keeping 
 a  watch  over  his  heart,  and  over  his  wayes ,  but 
 hath  acontinuall  eye  upon  finne^as  we  hy^Timor 
 figcnsQcttlos^&c.  What  a  man  feares ,  hee  will  be 
 fure  to  have  a  continuall  eye  unto  it. 
 
 If  a  man  be  about  a  bufineffe,  and  there  be  any 
 thing  that  he  feares,  he  will  neglecft  his  worke  to 
 have  an  eye  upon  that, whatsoever  it  be. If  a  man 
 feare  finne ,  he  will  be  very  diligent  in  watching 
 
 hinu 
 
oilmen  divided  into  two  Qfjnkes. 
 
 525     I 
 
 himfelfe ,  in  taking  heed  that  finne  come  not  up- 
 on him  by  the  by ,  with  fome  by-blow,  that  he 
 looked  not  for  •  fuch  a  man  hath  a  continuall  eye 
 upon  finne,  he  is  exceeding  diligent  in  looking  to 
 h  is  heart  and  way  cs,  when  another  man  ncglefts 
 it, and  therefore  eafily  flips  into  finne ;  now  into 
 an  oath,  now  into  Sabbath-breaking  •  fometimes 
 to  the  omiffion  of  prayer ,  fometimes  to  the  luft 
 of  uncleannefie ,  fometimes  to  lying  and  deflem- 
 bling,fometimes  to  one  finne,  fometimes  to  ano- 
 ther: and  thereafon  is,  becaufe  he  is  negligent. 
 The  foolijh  goes  $ny  and  is  careleffePthzt  is,he  feares 
 not  finne,and  therefore  he  neglefts  having  an  eye 
 to  finne. 
 
 Now  that  you  may  finde  out  more  diftin&ly, 
 what  this  feare  is,confider  this,  he  that  feares  ,  he 
 doth  not  onely  feare  the  fin  it  felfe,  but  he  feares 
 j  any  thing  that  he  hath  fufpition  of,  he  feares  any 
 !  thing  that  is  doubtful- if  it  be  fuch  a  thing,  as  may 
 }  be  evill  to  him,hc  feares  it :  So  a  man  that  feares 
 j  finne ,  though  it  be  not  cleare  to  him, though  he 
 be  not  fully  convinced  that  fuch  and  fuch  a  thing 
 is  a  finne,  yet  if  hee  be  one  that  feares  finne ,  hee 
 will  not  meddle  with  it.  Put  the  cafe  hee  doubt 
 whether  the  Sabbath  fliould  be  fo  ftrisftly  kept, 
 not  with  (landing ,  becaufe  he  isdoubtfull  of  it,  he 
 will  not  take  liberty  in  it.  Put  the  cafe  he  doubt 
 whether  gaming  is  to  be  ufed,  if  he  fears,  he  dares 
 not  meddle  with  it.  As  if  there  (hould  be  intima- 
 tion given  to  a  man,  that  fuch  a  cup  or  fuch  a  difli 
 were  p oy foned ,  hee  would  not  meddle  with  it, 
 becaufe  he  feareth  vu  he  fear eth  death,  he  feareth 
 
 fick- 
 
 tfe  that  fearetti  [ 
 fiane  will  not 
 adventure  up- 
 on doubtful! 
 things* 
 
 Simile* 
 
Hethatfeareth 
 
 (Inne,(hunnes 
 
 theoccafions. 
 
 ExodtZj.xo. 
 
 Hethatfeareth 
 fimne,feareth  it 
 conftancly 
 
 All  men  divided  into  f  JVo  %ankes. 
 
 ficknefle ,  fo  a  man  that  feareth  finne ,  if  there  be 
 but  a  fufpition  of  it,  though  others  fwallow  it 
 without  making  any  bones  of  it,yet  he  dares  not; 
 and  therefore  confider  what  thou  doeft  in  that 
 cafe, 
 
 Befides,when  a  man  feares,he  not  onely  feares 
 the  thing,but  that  which  may  make  way  to  it: for 
 feare,y  ou  know,  fets  the  heart  to  prevent  evill  to 
 come- the  obj?6l  of  it  is,  hlalumfuturum,  where- 
 as the  ob/e<a  of  griefe,  is  prefent  evilhfo  it  is  alfo 
 with  thofe  that  feare  finne.  Put  the  cafe  finne  be 
 f arre  off  from  a  man,  yet  if  he  feare  it,  he  will  not 
 come  neere  the  occafions ,  that  might  leade  him 
 to  it,but  keeps  himfelfe  farre  from  it,(as  in  Excel. 
 2  3 .  we  are  commanded,  Kcepethy  felfe  farre  from 
 an  evill  matter,  )\\z  dares  notfuflfer  his  thoughts  to 
 wander,he  dare  not  gaze  upon  unlawfull  ob  jeds, 
 hee  dares  not  come  into  company  with  them 
 that  will  infedl  him,  he  dares  not  come  neere  the 
 traine ,  though  he  be  farre  ofFthe  blow.  Thus  a 
 man  is  affe&qd  that  feares. 
 
 And  againe,when  a  man  is  poffeffed  with  a  dif- 
 pofitionof  feare,he  doth  not  onely  feare  for  a  fit, 
 but  if  it  be  a  thing  that  he  naturally  feares ,  it  is  a 
 conftant  feare,  he  feares  it  at  all  times.  You  fliall 
 find  evill  men  may  feare  by  f\\s,Ahab  feared  whe 
 Ehah  brought  aterrible  meffage  to  him,he  feared 
 andhumbkd  kimfelfe.So  P/w^feared,when  Mo- 
 fes  brought  upon  him  thofe  heavie  judgements 
 &  plagues^but  thefe  feares  of  theirs  were  as  mifts 
 which  cleared  up  againe,that  continued  not:  and 
 therefore  you  have  that  exprcfTion  in Prov.  28. 
 
 Blejfed 
 
dll  men  divided  into  two  1{ankes. 
 
 5*7 
 
 Blejfedis  the  man  that  feares  alwayes.-as  if  he  fliould 
 fay  j  by  this  we  (hew  the  fincerity  of  our  feare, 
 that  wee  doe  not  feare  by  fits  ,  but  feare  al- 
 wayes. 
 
 The  ground  of  it  is  this  5  heethat  fcarethnot 
 conftantly, feares  only  the  wrath  of  GW,he  feares 
 only  the  evill,and  therefore  when  that  is  taken  a- 
 way,  he  feares  no  more :  but  with  the  godly  man 
 it  is  quite  contrary  fe  feares  the  Lord  &  his goodnes 
 #0/73.5. and  thcrf  ore  when  there  is  an  end  of  evil 
 and  afflictons,  when  the  feare  of  that  is  blowne 
 over ,  when  goodneffe  comes  in  the  roome  of  it3 
 when  God  begins  to  fhew  mercy  to  him  ,  to  give 
 him  health,and  peace,and  quietneffe -when  he  is 
 rid  of  his  ficknefie,of  histroubleSjCrofles,  &  ca- 
 Iamities,his  feare  doth  not  ceafe,  (as  the  feare  of 
 Ahah  did)but  he  feares  GWftill,yeahe  feares  him 
 now  more  than  ever.  The  moreGods  goodneffe  is 
 increafed  towards  him,the  more  he  fears-becaufe 
 the  more  his  love  is  increafed ,  the  more  his  ten- 
 derncfle  ofConfcience  is  increafed  ,.  the  more 
 fweetnes  he  findes  in  GW5and  therefore  the  more 
 he  is  afraid  to  lofe  it,the  more  he  is  afraid  of  any 
 breaches  betweene  GWand  him.  This  you  (hall 
 finde  in  thofe  that  feare. 
 
 Againe,You  fliall  finde  a  difference  in  the  ob- 
 ject, the  thing  that  rhey  feare.  When  the  feare  of 
 Gody  and  the  feare  of  men  fliall  come  in  competi- 
 tion, there  is  the  tryall ;  When  a  man  fliall  be 
 threatnedby  man  with  death,  whenhefhallbc 
 threatned  with  the  lo(Te  of  his  goods,  the  loffe  of 
 libercie,the  loife  of  any  thing  that  is  precious  un- 
 to 
 
 Prov,»8,M. 
 
 Why  mens  fear 
 of  finncisnot 
 conftant» 
 
 Ho£3.5. 
 
 Tryal  of  feare, 
 
 when  the  feare 
 ofGcd  and 
 men  come 
 together. 
 
528 
 
 Ml  men  divided  into  tfto  <l{ankes. 
 
 Hethatfctrcth 
 finncmoftjfca- 
 reth  other 
 things  lcaft. 
 
 c6  him  ^  and  on  the  other  fide,  God  fliall  threaten  1 
 cternall  death.  The  queftion  now  is,  whether  of  \ 
 thefe  he  wil  feare  moft?mortall  man  jvbofc breath 
 is  in  his  nojlrills,  or  the  eternall  God,  whether  fliall 
 fway  him  moft  <  The  feare  of man^whichis  afnare 
 on  the  one  fide,  or  the  feare  of  God,znddi{ obedi- 
 ence to  him  on  the  other  fide.  When  thou  art  put 
 upon  fuch  a  ftrait,fuch  a  tryall,that  thou  muft  of- 
 fend  one  of  them,  confider  what  thou  doeft  in 
 this  cafe.  You  know  what  Chriji  faith,  Feare  not 
 men,  the  utmoft  that  they  can  doe ,  is  but  to  take 
 away  life,'but  jO^re  God  for  he  can  caji  thee  into  hell. 
 Now  therefore  examine  thy  felfe,whether  thou 
 feare  men  in  fuch  a  cafe,  when  a  good  confeience 
 is  to  be  kept,  and  thererby  fome  evill  is  to  be  un- 
 dergone from  men,  whether  thou  wilt  rather  ad- 
 venture that,  or  the  wrath  and  vengeance  of  Al- 
 mighty God^crc. 
 
 And,  (which  is  of  the  fame  nature  J  whether 
 a  man  feares  the  doing  of  evill  of  the  futfering  of 
 evill  moft ,  whether  a  man  feare  finne  or  crofles 
 more,  when  they  come  in  competition,  you  fliall 
 findethis,  he  that  is  moft  fearefull  in  finne,  he  is 
 moft  bolde  in  all  things  clfe:  And  on  the  contra- 
 ry ,  hee  that  feares  other  things  moft,  hee  feares 
 finne  leaft.  And  the  reafon  of  it  is  this3becaufe  a 
 godly  man  lookes  upon  finne  asthemaine  evill, 
 hee  knowes  that  toucheth  him  in  themaine,  it 
 touchcth  him  in  his  free-hold  $  and  therefore ,  if 
 he  be  to  undergoe  povertic,  difgrace ,  imprifon- 
 ment,  if  it  be  death,  any  of  thefe  things,  he  feares 
 them  not,  ( for,faith  he,  thefe  are  lefle  evills,thefe 
 
 touch 
 
J  a  this  life  things  come  alike  to  all.  I  520 
 
 touch  me  not  in  the  raaine, )  but  if  it  be  finne,  he 
 lookes  on  that  as  the  greateft  evill,  and  therefore 
 he  feares  it  above  al  things.  So  now  by  this  thou 
 /halt  know  what  thy  feare  is,  whether  thou  fearc 
 the  doing  of  evill,  or  the  fuffering  of  cvill-. 
 Laft  of  al,  confider  whether  thou  feare  the  word 
 of  GW,whe  there  is  nothing  but  the  mecre  word, 
 when  there  is  nothing  but  meere  threatnings,  as 
 i  n  Ifai  66.2.  I  mil  looke  to  them  that  tremble  at  my 
 word.  If  thou  feare  onely  the  a&uall  affli&ion , 
 the  judgemeut,  the  crofle,  when  it  pincheth  thee, 
 and  is  upon  thee,  any  naturall  man  is  e  ble  to  doe 
 that  5  but  the  wife  man  fees  it  before  he  beleeves 
 the  threatning,he  fees  it  in  the  cloud,before  it  be 
 Hied  do wne  in  the  ftorme,  he  feares  the  word  of 
 Go  d,  and  trembles  at  it,becaufe  he  beleeveth  it, 
 when  others  belceve  it  not.Therfore  confider  by 
 this,  whether  thou  be  fuch  a  one  as  feares  finne, 
 whether  thou  haft  all  thefe  properties  of  true 
 feare,  or  whether  on  the  other  fide  thou  art  care- 
 lefle  of  finnc,whether  thou  be  one  thatfweares,  or 
 one  that  feares  an  oath.   So  much  (ball  fcrve  for 
 this  poinr  $  All  things  come  alike  to  all,  and  the  fame  I 
 condition  is  to  thejujl  as  to  the  wicked,  &c. 
 
 The  next  point  that  we  have  to  obferve  out  of 
 thefe  words  is  this  ->  For  the  time  of  this  life  there 
 are  the  like  events  to  the  good  men,  as  to  the  wicked  ; 
 That  is,  chough  God he  k_A ll-fujjicient,  though  he 
 make  good  his  <^dll-fufficiency  to  the  Saints ,  fo 
 that  hee  is  a  Sunneana  alhield  unto  them  ,  and  no 
 good  thing  is  wanting  to  them,  nor  any  evill  thing 
 can  c  ome  neere  thcm$  yet  for  all  this,f  or  the  time 
 
 of 
 
 True  fearc 
 makes  a  man 
 feaic  the  word. 
 
 Ifa.<fc.i. 
 
 Doti.4. 
 
 Things  fail 
 out  a  like  to 
 good  and  bad 
 in  this  life.,  i 
 
53 
 
 Jn  this  life,  things  come  alike  to  all 
 
 Eccicc9.11, 
 
 Chap<8,2,iO' 
 
 of  this  life,  in  this  world,there  are  the  like  events 
 to  botb,he  deaks  with  the  one,as  with  the  other. 
 This  is  his  common  courfe,  as  the  Wjfcman  ex- 
 prcfleth  it  both  here  and  in  01  her  places.  In  the 
 1 1  .verfe  of  this  Chapter,  I  cbferve,  faith  he  and 
 I  fee,  That  the  Face  is  not  alwayes  to  thefvifi3nor  the 
 BattaiU  to  the  jlrcng  .  nor  Riches  to  a  man  cfunder- 
 fl&nding,  nor  favour  to  men  of  knowledge \&c.  but  h* 
 that  is  weake  gets  the  batraile,and  he  that  is  more 
 unwifegets  favour,  &c.  So  he  that  deferves  the 
 beft,  miflech  it ,  and  hee  that  deferves  the  worft 
 obtainesit.  So  likewife  in  the  s.  Chapter  you 
 (hall  fee  this  fully ,  if  you  compare  that  arid  the 
 latter  end  of  this  ninth  Chaprer  together :  There 
 #  ,faith  he,  a  man  that  rules  to  his  owne  hurt  and  to 
 the  hurt  of  others  5  yet,  faith  he,  this  man'conti- 
 nues  in  it,  yea,  he  continues  in  it  in  fcace3evcn  to 
 his  grave  j  and  not  foorcly,  but  when  heeis 
 gone  ,  and  is  come  fom  the  holy  place ,  that  is  the 
 place  ot  Magiftracy  (  which  is  there  called' the 
 holy  y\*cc)it  is  all  forgone* .  though  he  had  done 
 evill,  yet  hee  continued  in  peace ,  and  dyed  in 
 peace,  and  after  alfo  there  was  no  bJcmi/h  caft 
 upon  him  ,  but  it  is  forgotten;  this  I  havefeene 
 faith  Salomon.  -.  ' 
 
 Aqaine,y  ou  fhall  firide  it  as  true  on  the  contra 
 ry  fide ilhavefeene,  faith  he,  foreman  that  was 
 wife,  that  hat*  delivered  a  Citty,whe»a*reatKinr 
 had  made  forts  agamftit :  Thau's,  though  he  were 
 a  poore  man,  yet  through  his  vvifedome,  he  deli- 
 vered it  from  a  great  King  •  But,  faith  he'  this  alfo 
 was  forgotten;  The  poore  man  was  forgotten,and 
 
 fo 
 
jnthii  Uf\thin?s  comewltfoto  all. 
 
 5?i 
 
 Co  the  g  iler  was  forgottcn,:-nd  the  evil  Ru- 
 
 ler wit  fofg  Kteft.  A  id  36  ic  is  faid  of  die  Ruler, 
 fo  ic  is  (aid  of  the  ewrour  which  comes  from  the 
 face  of  the  ilcler-  /  bavefeemt  fakhi  Salomon^  a  va- 
 nity und:r  the  S  7/7  ,;.%  r  a:;  drifilkfremthefdU  of  the 
 Ruler,  that  is,  from  the  errour  of  the  Ruler. 
 Whan  is  that?  Folly  if  fit  in  great  excellency  &  tin 
 jiebfet  in  low  place,  1  hxvtfantfitvinti  o.i  her  [back, 
 and  Princes  walking  as  ft  r  v  t  H I  j  o  n  tb:  ground.  Cap. 
 io.(537.  That  is,  thole  that  were  holy  and  good, 
 they  were  rich,  how  poore  focver  they  feemed 
 to  be  5  they  vv  ;re  wife,  ho  wioever  the  world  ac- 
 counted of  them  5  though  the  world  rccko  led 
 them  as  fervants  :  And  on  the  other  hie  ,  thofe 
 that  were  evill,they  were  poore,though  they  ap- 
 peared to  be  never  fo  -rich- they  were  bafe,though 
 they  feemed  to  bee  never  fo  noble- they  were 
 foo!iih,  though  thevfeemed  to  have  the  repute 
 of  vfiftdomo.   Now,  faith  he,  I  have  feene  thefe 
 fervants  onhorfe-backe,  fitting  in  great  excel- 
 lency ,  when  others,  though  they  were  Princes, 
 jhavc  bcenefet  in  low  places.,  and  have  walked 
 like  fervants  on  foot. Thus  youfee,/^  all  things 
 com?  alike  to  all  ^  fo  the  Lord  difpofeth  i: :  If  you 
 looke  to  :he  condition  of  things,    you  (hall  fee, 
 |  that  all  baftards  efcape  not  affl  iftions,  and  againe 
 thacramy  fanncs  have  but  little  afflictions:  You 
 ihillf:e  againe,  that  not  all  evillmenhav^pro- 
 fperity,  nor  all  good  men  are  followed  with  ad- 
 verfiae  ;  but  Goidifpofcth  thefe  things  promif- 
 cuoufly. 
 
 Yoa  lliall  fee  lofiab  a  good  King,flaine  with  an 
 
 arrow. 
 
 Chap:io.£,7. 
 
 Inflances* 
 
5*2 
 
 ■-  ■  _  ...».-_.■■■- 
 
 Jn  this  life,  things  come  alike  to  all. 
 
 2Chro.jj.i3 
 
 Od  ufeth  a  li- 
 
 1         >l'ltWO 
 
 .■*:. 
 
 I 
 
 Ifiele&ioij. 
 
 •   I 
 
 arrow,when  he  changed  his  clothes,and  covered 
 himfelfe,  and  dilfembled  his  perfon  even  as  well 
 as  ^ylhab  was ,  you  (hall  fee  no  difference  in  the 
 cafe  as  it  is  defcribed,  2  Chron.  3  5 .  the  fame  con- 
 dition fell  to  them  both ,  they  both  defguifed 
 themfelves ,  the  Archers  both  (hot  at  randome, 
 GWdire&ed  the  Arrowes  to  both  of  them,  both 
 were  fickeand  wounded  in  their  Chariots,  both 
 were  carried  out  of  the  Battaile,  yet  the  one  a  ve- 
 ry good  King ,  and  the  other  a  wicked  King. 
 
 You  fee  againe ,  lofeph  was  put  in  prifon  for 
 innocency,  as  well  as  Pharaohs  Butler  and  Baker 
 were  for  their  offences. 
 
 You  fee  UMofes  and  Aaron  were  excluded  out 
 of  the  land  of  promife,  as  well  as  murmuring  re- 
 bellious Jjrael  :  the  fame  condition  was  to  the 
 one  as  to  the  other. 
 
 If  agairifc  you  looke  upon  the  good  fuccefTe  of 
 men, you  flialifindeit  thefame :  You  lhall  finde 
 Nebuchadnezzar  prevailing],  and  reigning  forty 
 yeares  in  profperity,  as  well  as  you  fee  King  Da- 
 *>/Vreigned  forty  yeares ,  and  Gods  hand  was  with 
 him&o  bleffehim  in  all  this:  All  this  you  fee  under 
 the  Sunne.Ondy  this  you  are  to  obferve,  that  it  is 
 but  for  a  time,  that  the  Z*>v/ doth  this  $  he  doth  it 
 not  all  way es ,  this  is  not  the  conftant  condition 
 either  of  the  one ,  or  of  the  other :  And  therefore 
 you  muft  know ,  ( that  this  truth  may  bee  clearc 
 to  you  )  that  God  ufeth  a  libertic  in  thefe  two 
 things  : 
 
 Firft,hc  ufeth  a  liberty  in  ele<5Hon,he  choofeth 
 one  and  refufcth  another ,and  that  for  no  other 
 
 reafon, 
 
*  — ■■-■ — ■■ 
 
 Jn  this  life  things  come  alike  to  <tll. 
 
 511 
 
 t 
 Inpunifliment 
 ana  rrwartf*i, 
 intwothiiigf. 
 
 refon,  becaufe  it  pleafcth  him. 
 
 Secondly,In  his  punifhing  and  rewarding  the 
 fonnes  of  men,  eleft  and  reprobate,  he  ufeth  a  li- 
 berty in  two  things. 
 
 Firft,  In  the  time  of  their  affli&ions  and  re- 
 wards. 
 
 And  fecondly ,  in  the  manner  and  qualitie  of 
 their  rewardsand  p'unifhments. 
 
 In  the  fubftance  it  felfe  heufcth  no  liberty  at 
 all  j  but  this  is  an  infallible  rule ,  that  will  be  al- 
 vvay  cs  true,  Thar  he  rewards  every  man  according  to 
 his  worke ,  he  rewards  the  good  according  to  his 
 worke,  and  he  rewards  the  evill  according  to  bis 
 worke:  but  yet,  I  fay,  with  this  difference,  in  the 
 tim:  he  ufeth  a  liberty,it  may  be,  he  defcrreth  the 
 rewaidingotfuchaman  aiongtimejhedeferres 
 likewife  the  puniflimenc  of  fuch  a  one  a  long  time; 
 with  others  he  deales  quite  contrary ,  hee  fends 
 punishments  upon  them  prefently  after  the  finne 
 is  committed ,  he  gives  a  reward  prefently  after 
 the  good  deed  is  done. 
 
 And  fo  likewife  in  the  manner  of  the  punifli- 
 rnent.-therearepunifhmcms  of  divers  forts,fome  ] 
 are  more  fecret  puni(hments,fome  are  more  fcan- 
 dalous,  fomeare  taken  out  for  examples,  that  o- 
 thers  may  feare ;  others  be  let  alone,  and  makes 
 them  not  examples.  Thislibertie  hcufechinthe 
 difpenfing  of  his  punifhments-  and  the  like  hee 
 doth  in  his  rewards.Somc  he  rewards  openly  for 
 their  well  doing,  that  others  might  be  encoura- 
 ged. Some  men  he  fuffers  ro  wait  a  long  time, 
 and  there  comes  no  prefent  reward :  they  (hall  1 
 
 D  d  have 
 
534     I       Jn  rf'1*  ^fe>  &*&  come  dike  tc  all 
 
 Not  to  be  of- 
 fended at  Gods 
 dealing, 
 
 Why  God  for 
 
 atimedifpen- 
 feth  things  pro- 
 milcuoufly. 
 
 Reafon  U 
 To  try  men; 
 
 have  a  reward  according  ta  their  workes,but  yet 
 this  liberty  God  ufeth  in  the  difpenfation  of  ir.  If 
 this  be  f  o3  then  let  us  not  be  offended  ,  let  us  not 
 thinke ,  that  God  is  not  therefore  All-fufftcientjoQ- 
 caufe  he  deales  fometimes  with  the  righteous  accor- 
 ding to  the  werkes  oft  he  wicked,  fometimes  with  the 
 wicked  according  to  theworkes  of  the  righteous  -for 
 you  fee  he  will  be  All-fufficient^  he  will  keepe  the 
 fubftance  of  this  rule,/*  will  reward  every  man  ac- 
 cording to  his  worke ,  he  will  make  good  his  o^//- 1 
 fufficiency  in  performing  his  promifes  unto  them,  | 
 that  belong  to  him ;  and  againe ,  hee  will  make 
 good  all  his  threatnings  to  thofe  that  are  ene- 
 myestohim. 
 
 But  now  for  the  time  of  his  difpenfation,  and 
 adminiftrationofthings,  itistrue,  be  takes  a  li- 
 berty to  himfelfe.  And  to  make  this  the  eleerer 
 to  you  I  will  doethefetwo  things, 
 
 Firft,  I  will  (hew  you  the  reafons ,  why  God 
 doth  thus  for  a  time ,  why  thus  hee  difpofeth  all 
 things  for  a  feafon. 
 
 And  fecondly ,  I  will  fhew  you  this  ,  that 
 though  he  doth  thus  for  a  feafon,  yetcertainely, 
 he  is  K^ill-fufftcent  to  the  good,  itjhaMgoe  well  with 
 them,  and  it pall got  ill  with  thejinners. 
 
 Fir  ft  I  fay,  (7^doth  thus  for  a  time:  And  why  i 
 one  teafon  is,  That  God  may  try  the  faith  and  fin- 
 cerity  of  men:  for  if  when  men  have  finned,  Cod 
 (hould  fmite  prefently,  if  whe  they  doe  well,(7o/ 
 fhoukl  reward  them  prefently ,  they  would  bee 
 drawnc  to  well-doing^and  from  evill-doing,  not 
 by  fincerity  and  by  f  aith^  but  by  fence.  Now  the 
 
 Lord, 
 
>  ..  ■       .  .   .. — —  ..  .  ■       ■  _ -■ 
 
 Jn  this  life  things  come  alike  to  alL 
 
 Lord  therefore  deferres  it,  he  puts  it  offjhat  thoft 
 that  are  proved,  maj  bekncr»ney  that  what  men  doe 
 out  of  finceritie  may  appeare  to  be  fo,  that  men 
 may  Hue  by  faith ,  and  not  byfenfe,  that  men  might 
 bedrawnctolive  by  right  refpe&s,  and  not  by 
 fenfuall  and  carnall  refpe&s,  as  they  would  doe , 
 if  either  his  punishments  were  prefently ,  or  his 
 reward. 
 
 Secondly,The  Lord  doth  it  to  fpare  mankind; 
 for  if  the  Lord  (hould  punifli  prefently ,  men 
 (hould  p^rifli  f roip  the  earth.  And  therefore  hee 
 doth  in  this  cafe,as  Generals  are  wont  to  do  with 
 their  Souldiers  when  there  is  a  generall  fault 
 committed,  they  caft  lots,  and  pick  out  two  or 
 three,  and  put  them  to  death,  that  the  whole  Ar- 
 my may  be  fave&Sothe  Lorddoth,hc  takes  here 
 and  there  onc,whom(it  may  be)hefollowes  with 
 open  and  great  judgements  for  open  finnes :  But 
 for  others  againe ,  the  generality,  he  fuffers  and 
 lets  them  alone,becaufe  he  would  ipare  mankind. 
 This  reafon  I  finde  ufed,  Gen*6.i .  the  Lard  faid 
 there,  when  he  was  about  to  deftroy  man  from 
 the  earth ,  MyfpiritJhaUno  hrtgtrftrive  with  man, 
 for  he  is  but ficfr :  That  is,  if  I  (hould  continually 
 deale  with  men ,  as  I  doc  now ,  if  I  (hould  take 
 them,  and fweepe them  away  with  thebefomc 
 of  deftru6\ion ,  as  I  doe  thefe ,  there  would  re- 
 maine  no  flefh  upon  the  earth  $  and  therefore, 
 faith  he,  Iwillnotftrive  with  them  i  but  beare  with 
 them  patiently,  though  their  finnes  are  great  and 
 many. 
 
 Againe,the  Lord  doth  it ,  that  he  might  keepe 
 Dd  2  from 
 
 5*5 
 
 ReafoHi. 
 
 Tofparcmcn. 
 
 Simile. 
 
 GcnXjN 
 
,1  II r^^^m^^^^^^_^^^,., 
 
 536     j        Jn  this  life,  things  come  alike  toall' 
 
 To  hide  events 
 from  men, 
 
 Rora.ix33« 
 
 A&SI.7. 
 
 Reafon  $4     j  from  us  the  events  of  things :  It  is  his  good  plea- 
 fure  to  referve  them  to  him{clfe,and  therefore  he 
 goes  not  in  a  conftant  courfe.  When  men  finne, 
 he  doth  not  prefently  punifh,  neither  when  a  man 
 doth  well,  doth  he  prefently  reward  him,  that  is, 
 he  goes  not  in  one  traft,  as  it  were,  but  fomtimes 
 he  doth  the  one,  and  fometiflfcsthe  other,  pro- 
 mifcuoufly  5and  for  this  end,  faith  the  Wifeman, 
 he  hath  made  this  contrary  to  that,  that  no  man  might 
 finde  any  thing  after  him:  That  is,  that  he  might 
 leave  no  footfteps  behind  him ;  as  we  have  that 
 phrafe  v£cdyRom.  11.33.  &<w  wfearchablc  are  thy 
 tvayes ,  and  thy  judgements  fast  finding  out !  The 
 wordintheoriginall  figniheth,  that  when  God 
 goeth,hc leaves  no  vefligia,not  print  behind  him, 
 fo  that  a  man  cannot  fay, he  will  goethis  way,he 
 goes  it  not  fo  of  t,as  to  make  a  path  of  ir- ( I  fpeake 
 of  thefe  particular  thingsjhe  doth  not  fo  diipenfe 
 good  and  evill,  punifliments  or  rewards ,  that  a 
 man  can  fay, the  XW will  doe  this.  Andthe  rea- 
 fon of  this  is,  becaufe  future  things ,  theeventof 
 things ,  it  is  his  good  pleafure  to  keepe  to  him- 
 felfe :  as  he  faith,  Jfits  1.7.  It  is  not  for  you  to  know 
 the  event  of  things  \  which  the  Father  hath  hep  to 
 himfelfc:  and  therefore  he  ufeth  this  promifcuous 
 difpenfation  of  punifhment  and  reward  ,  that 
 he  might  hide  thefe  things  from  the  fonnes  of 
 men. 
 
 Fourthly  ,he  doth  it  likewife,  that  he  may  bring 
 forth  the  treafures,  both  of  his  wrath,  and  of  his 
 mercy. 
 You  will  lay,  how  fliall  that  be  done? 
 
 Saith 
 
 Reafon  4. 
 
 To  bring  forth 
 his  treafurcs 
 
Jn  this  life  things  come  alike  to  all. 
 
 5*7 
 
 Saith  God^Wl  (hould  prefently  cut  oft  a  finncr, 
 
 and  {hould  not  f orbcare  him ,  his  wickedncfle 
 
 fliould  not  be  full,  I  will  let  the  ^yimerites  alone, 
 
 Gen.  15.  15.  that  the  meafekre  of  their  ferine  might  be 
 
 fullflled:  That  is^God  purpofdy  forbeares  them, 
 
 with  great  patiencc,/frw.  9.22.  He  leaves  them, 
 
 and  heapes  mercyes  and  kindreffes  upon  them, 
 
 that  they  continuing  in  their  finnes ,   and  abu- 
 
 fing  his  patience  ,  rccompenfing  him  evill  for 
 
 good,he  might  then  draw  outthc  treafures  of  his 
 
 wrath.  If  he  fliould  take  them  fuddenly  and  cut 
 
 them  off ,  there  might  be  but  fome  of  his  wrath 
 
 manifested  upon  the  fonnesofmen5  but  when 
 
 they  runnealongcourfc  in  finning,  when  they 
 
 makeaheapcoffinne,  then  GWdrawcsoutthc 
 
 treafures  of  his  wrath  and  power,that  is  the  very 
 
 reafon  ufed, Rom*  \\.%z.  and likewife Rm.z. 4. 
 
 The  Lord  hathcertaine  treafures  of  wrath,as  we 
 
 fce,Df*f,3  2. 33,34,35.  Where  fpeaking  of  the 
 
 children  of/fraeljic  faith,  that  hefujfered  them  to 
 
 grow(thix  is  the  meaning  of  that  place  )  as  a  man 
 
 Offers  a  vine  to  grow ,  I  fujj'aed  you  to  bring  forth 
 
 jgfAfes ,  I  did  not  trouble  you,  nor  interrupt  you, 
 
 but  whe  you  fhould  have  had  good  wine  in  your 
 
 grapes  to  refit fb  GodandmAn ,  faith  he ,  jour  mne 
 
 was  as  the  pojfon  tof  Dragons,  and  as  the  galj  of 
 
 Afpes .  infteede  of  doing  good ,  and  being  fer- 
 
 viceable  to  men ,  when  I  gave  you  fo  much  reft 
 
 and  peace.The  wine  you  brought  forth  was  hurt- 
 
 full  to  man,  as  poy fon,  and  as  the  gall  and  bitter- 
 
 nefle  of  Afpes ,  whkh  is  the  moft  hurtfull  thing 
 
 in  the  world. 
 
 Dd  3  Now 
 
 K^infrv. 
 
 How  God 
 drawes  out  the 
 treafures  of  his 
 wrath  to  {in- 
 ner* 
 
 Gen  if.  1 6. 
 Rom,  9.x  J. 
 
 Rono.4. 
 Rom.  1 1.  n, 
 Deut.31.33, 
 $4>3f« 
 
How  God 
 drawes  forth 
 the  treasures 
 of  mercy  to  the 
 
 godly 
 
 lames  x 
 
 iVath«j%xe> 
 
 5  5  S  Jn  this  life, things  come  alike  to  ail. 
 
 Now, liitli  'he  Lord)  all  this  I  have  done,that 
 I  might  lay  it  up  ,  /  have  fealed  it  up  among  my 
 treafures  :  for  vengeance  and  recommence  is  mint  : 
 That  is  3  therefore  have  I  fuffered  all  this,  that  I 
 might  draw  forth  al  my  treafures  of  wrath,which 
 otherwife  would  be  hidden ,  and  never  opened 
 and  manifefted  to  the  world. 
 
 The  like  he  doth  to  the  godly,  he  fuffers  them 
 'o  goe  on,  he  fuffers  them  to  doe  well,and  yet  for 
 all  this  y  hee  gives  them  no  prefenr  reward ,  but 
 leaves  them  to  the  malice  of  men,  to  the  hand  of 
 the  enemy ,  and  fuffers  them  to  prevaile  againft 
 them,  he  fuffers  them  to  be  in  poverty  ,.in  pcrfe- 
 cution,in  prifon,  to  betaken  away  by  death,&c. 
 And  why  doth  hee  fuffer  fuch  variety  of  Temp^ 
 rations  to  come  to  them?  Lim.i.  becaufe  their 
 grace,  and  their  pa:ience,and  their  faith  might  be 
 moretryed,  that  they  might  have  a  larger  Rec- 
 koning. CMath.  s.io.BleJfed  arethofe  that  fuffer 
 for  nghteoufuffe  fake  :  and  by  this  meanes  hee 
 drawes  forth  the  ueafures  of  his  mercy  .If  the  re- 
 ward  fhould  be  prefendy  ,it  (hould  not  be  f©  great 
 a  reward,but  when  he  fuffers  any  man  to  do  weh 
 ■md  then  lets  him  wake,  by  that  meanes  hcetskes 
 occafion  to  be  the  more  bountifully  as  he  lakh  to 
 them,#?£.io.  ib.When you  have  aone  his  will,  jm 
 have  neede  of  patience  :   That  is,  the  Lord  Ml  de- 
 ferres,  that  you  might  (hew  your  patience ,  that 
 you  might  have  the  honour  to  fuffer ,   as  weil  as 
 to  doe,and  fo  he  might  fbew  forth  on  you,  the  ri- 
 ches and  the  Treafans  of  his  mercy. 
 
 Laftly  another  reafon  why  GWdoth  it,  is,  be- 
 i  caufe 
 
 Hcb.10  3*. 
 
 Reafin  5 
 
time  of  dri- 
 ving- 
 Iara»x.U. 
 
 i  ■  i  ■  '-I,  I,.  -  -■ 
 
 Jn  this  life  things  come  4ifo  to  all.        \      539 
 
 caufe  the  time  of  this  life  is  the  time  of  ftriving,\  .  . 
 of  running,  of  a<5Hng ,  it  is  not  the  time  of  being 
 rewarded,  as  lam.  1 . 1 2 .  Blejfedi*  he  that  indurcth 
 th<  time  oftryall.  GWputs  a  man  for  the  time  of 
 this  life  to  many  trials,he  puts  a  good  man  to  fuf- 
 fer  many  crofles  and  affli<5tions ,  to  fee  whether 
 he  will  bearc  them  or  no,  hegiveshimnot  pre- 
 fent liberty  ,  prefent  profperity ,  nor  prefent  re- 
 wards,&c.  Saith  he,  When  he  is  try  >edy  he  flail  re- 
 ceive the  crorvne  of glory ,  which  hee  hathpromifedto 
 them  that  love  £/w,then,and  not  before  5  fo  I  fay, 
 the  time  of  this  life  is  the  time  of  driving. 
 
 You  know  men  do  not  give  the  reward  till  the 
 wraftling  be  done  j  they  are  not  knighted  till  the 
 bartaile  be  ended .  they  give  not  the  garland,  till 
 there  be  an  end  of  the  combate :  Therefore  Rom. 
 2.5 .  the  laft  day  h  called  the  manifeftation,or  de- 
 claration of  bis  jnft  judgement.  So  that  till  then, 
 there  is  no  declaration  of  the  juft  judgement  of 
 God, one  way  or  other.  There  is  not  a  declaration 
 of  wrath  till  then,  nor  a  declaration  of  mercy  till 
 then;  for  a  time  therefore  the  Lord  fuffers  them  to 
 goe  on,  he  difpenfeth  the  event  of  good  and  evil, 
 of  punifhments  and  rewards  promifcuoufly,  that 
 the  fonnes  of  men  might  be  try  cd  5  but  when  the 
 race  is  done,  then  he  will  make  good  his  promife 
 to  the  one,  and  his  threatnings  unto  the  other. 
 
 But  now,  though  the  Lord  doth  this  for  a  time, 
 as  you  fee  hee  doth  forafcafon,yet  remember 
 this  againe  for  your  comfort,  that  it  is  but  for 
 a  feafon,  it  {hall  not  allwaycs  be  fo  3  as  the  V/ifc-. 
 man  refolves  in  the  Chapter  before  my  Text: 
 Dd  4  Saith 
 
 Rom.i,f. 
 The  day  of 
 Iudgement  the 
 time  of  reward 
 
54°  3n  *&*■  ltfC}  ^n&s  cme  a^e  toaM' 
 
 Itfhallnoc  al- 
 wayesgocweii 
 with  the  wick- 
 cd,nor  ill  with 
 the  godly, 
 
 I 
 
 BccaufeGodis 
 
 a  raft  God. 
 
 2 
 Heisioimtf- 
 table. 
 
 Saith  hce,  howfoevcrit  fall  out ,  Ikttowitjbdlbe 
 rv ell  with  the  r  'ghteotu  j  a  vd  itjhall be&vill  with  the 
 wicked:  It  is  ccTtaine  that  every  mw  fhallbe  re- 
 warded ac:ordengto  his  workes  :  Godlineffehath  the 
 fromife  of  this  life  ^  and  of  the  life  to  come.  Anda- 
 gainCjUngodliaeflc  hath  the  curfes  of  this  life,and 
 of  that  which  is  to  come  •  and  certainely  they 
 fliall  be  both  fulfilled.  And  that  it  may  be  made 
 clearetoyou,  confider  this  ground  for  it,  that 
 though  the  wicked  profper  a  while ,  and  good 
 men  fuffer  affii&ion  for  a  while,yct  it  muft  needs 
 be  that  this  muft  be  the  iflue  of  it. 
 
 Firft  ,becaufe  the  Iudge  of  all  the  world  muft  needs 
 be  righteous,  as  faith  Abraham  :  Asifheihould 
 fay,The  firft  ftandard  of  Iuftice,the  firft  rule,the 
 firft  meafurc,  either  that  muft  be  right,  or  elfe 
 there  can  be  no  reditude  in  the  world.  Now  that 
 cannot  be  •  you  fee  there  is  a  re&itude  amongft 
 men ,  there  is  a  Iuftice  amongft  men ,  there  is  a 
 kindeofeven  carriage  among  the  Creatures,and 
 therefore  the  Iudge  of  all  the  world  that  gives  all 
 thefe  rules,  that  fets  all  thefe  meafures,  all  things 
 in  this  evennes,&  that  keeps  up  that  which  other- 
 wife  would  fall  in  funder/urety  he  muft  needs  be 
 righteous  5  and  therefore  he  muft  needs  doc  well 
 to  the  righteous,  and  reward  evill  to  the  wicked. 
 
 Secondly,this  is  clearc  from  his  immutabilitie  r 
 looke  what  Cod  hath  done  in  former  times ,  hee 
 muft  needs  doe  the  fame:  Goe  through  all  the 
 Scriptures ,  and  you  fhall  finde  that  ftill  the  evill 
 in  the  end  were  puni(hed,and  the  good  in  the  end 
 were  rewarded  $  he  is  the  fame  G*/ftilI,  he  is  ftill 
 
 as 
 
W— _-^»--— -_-——■■— —-—-  ■  ■     i  ii...  .       — _-__—_p— —    ■  —  «i    M 
 
 Jn  this  life  things  come  alike  to  all.  J      54 1     I 
 
 *-  - '        _____———-_______——  —  _______  _______ 
 
 as  holy  as  he  was,  ft  ill  his  eyes  cannot  abide  intquL 
 tie^  ftill  he  is  powcrfull  as  he  was  ,  there  is  no 
 change  in  him ,  norjhadow  of  turning.  And  there- 
 fore thinke  with  thy  felfe,  he  that  was  fo  fevere 
 againft  Saul  for  breaking  the  Commandcment, 
 he  that  was  fo  fevere  againft  Balaam  for  loving  the 
 wages  ofunrighteoufnejje  ;  he  that  was  fo  fevere  a- 
 gainft  Fzziah  for  touching  the  Ark,  for  medling 
 with  holy  things,  for  drawing  neere  in  an  unholy 
 manner  to  him- he  that  confumed  Ntdab  and  Abi- 
 hu  with  fire  from  heaven ,  becaufe  tl  ey  came  with 
 Jtrangefire ,  (fo  doe  we  when  we  coim  with  car- 
 nail  affe&ions  to  performe  holy  duties)  he  is  the 
 fame,  and  though  he  doe  it  not  to  thee  oq  the  fo- 
 daine,as  he  did  to  them,(for  he  did  it  to  them  for 
 exaplc,  that  they  might  be  rules  for  future  times ; 
 that  he  might  not  onely  deliver  precepts ,  but 
 might  fecond  them  with  examples )yet  being  the 
 fame  God)  he  will  doe  it  to  thee  at  length  >  if  thou 
 fall  into  the  fame  finne  5  hec  that  ftrucke  Ananias 
 and  Saphira  with  death  forfpeaking  againft  the 
 truth,  and  againft  their  Confciences*  he  will  doe 
 the  fame  to  thee,though  he  doe  it  not  in  the  fame 
 man_ier3(  becaufe  it  was  extraordinary,  heedrew 
 them  out  for  examples, )  and  fo  I  may  fay  of  re- 
 wards, it  is  certaine  he  will  doe  the  fame. 
 
 Moreover ,  it  muft  needesbe  fo ,  becaufe  Gods 
 blefTednefle  ftands  in  the  execution  of  his  owne 
 Law, in  proceeding  according  to  it. 
 
 Take  all  the  Creatures  under  the  Smne,  and 
 their  happineffe  ftandes  in  keeping  clofe  to  that 
 rule,that  God  hath  given  them :  The  fire  is  well,as 
 
 long 
 
 Gods  bleflect- 
 neffe  confift* 
 in  executing 
 hi*  ownclan'. 
 
54* 
 
 Jn  this life ■,  things  come  alike  to  all 
 
 long  as  it  followes  that  rule,  the  water,  and  fo  c- 
 very  Creature  5  Man  to  whom  the  Law  was  gi- 
 ven, his  hapines  is  to  keepe  the  Law ,  In  doing  it 
 thoujlult  live i  The  great  G^hath  made  a  Law  to 
 himfelfe^thatis,  he  hath  exprefTed  himfelfejhis 
 bleffedneflTe  confifts  in  keeping  it  -  and  therefore 
 be  afTured ,  that  whatfoever  his  Law  is,  it  fhall 
 cerrainely  be  performed.  The  Law  you  know,  is 
 this,  Either  thou  fhalt  keepe  thefe  things,  or  thou 
 flialtdyefbrit*  Now  a  difiunftive  proportion 
 is  true,  we  fay  ,  if  either  part  be  true ;  that  is,  if  a 
 '?ty**  man  doe  not  keepe  the  Law,  of  neceffitie  he  muft 
 be  punifhed,  or  elfe  Gods  Law  fhould  be  broken; 
 but  if  either  be  fulljilled .,  the  Law  is  kept :  So  I 
 fay ,  it  muft  needes  bee,  that!  the  X^muft  doe 
 that,  wherein  his  bleffedftesconfifts.T/^^^j?^- 
 ntr  prolong  his  dayes,  and  though  his  punijhment  bee 
 long  deferred,  andfentencehe  not  fpeedily  executed, 
 yet  cert3it1ejy.it muftneedes be executed,for the 
 Lord mu&  needes  a£  according  cojhat  role  hee 
 hathfettojiimfelfe.  r 
 God  wilinot  Laft  of  all,  if  the  Lordfaould  notdoe  it,  he 
 Iofehisgiory.  fhould  lofe  his  glory ;  If  wicked  men  fliould.  all 
 wayes  prqfper,  if  good  menihould  alwayes  fare 
 ill,  men  would  fay,  there  wereno  God  in  fteaven, 
 to  rule  things,  to  adminifter  things  by  his  provi- 
 dence :  therefore^  faith  he,  I  will  bring  it  to  paffe, 
 that  y#u  may  know  thatlamt fa  Lard. So  then,  feeit 
 thou  a  wicked  man  doing  wickedly ,  and  yet  not 
 punifhed?  Hee  cannot  continue  long  ,  tiieZ^ 
 fhould  lofe  hisglory  if  hee  fhould.  Seeftthou 
 a soou m<i\\  that  continuesin  his  jighteoufneflc, 
 
 _and 
 — - —  . "  ■ ' 
 
Jn  this  life  things  come  alike  to  all. 
 
 54? 
 
 and  ycrhe  fuffer.s  adverfitie  and  affliction,  he  is 
 fct  in  alow  place,  be  w alkes on  foot.  &c.  he  cannot 
 continue  fo  long;  for  the  Lord  fliould  lofc  his 
 glory,  and  the  Lord  mil  not  lofe  his  glone,  he  is 
 exceeding  tender  of  his  glory.  And  therefore 
 this  Conclufiqnmuftbcfetdowne,  that  though 
 for  a  time  atlthings  come  alike  to  good  &  had jhough 
 (Wdi'penfc  them  pvomifcuoufly  for  a feafbn,yet 
 ccrtaiiiely  the  iflue  {hall  be ,  it  (lull  be  well  with  the 
 righteous ^and  ill  with  the  wicked. 
 
 Therefore  (to  proceede  a  little  further,)  letYiot 
 holy  men  be  difcouraged,becaufe  they  fee  thiugs 
 goc  ill  with  the  Churcher-  be  not  difcouraged  at 
 it, fori t, (kail be  well  with  them  indue  feafon. 
 You  fliaUfec^/.  12-9,  j.  that  the  ZWiufferse- 
 vill  men  1 9 />/<?£££  the  Church,  and  to  make  long 
 furrowei  on  tjic  backe  of  it^but  yet,  faith  he,  in  the 
 fourth  verfe-T^  Lor d  will  cut  the  cor des  of  the  wick- 
 eds  Hee  will  cut  their  traces, .they  plow  long,, 
 and  make  deepe  furrowes.j.butyet  the  Z^  at 
 length  cuts  the  cords  of  the  wicked.  The  horfes 
 that  draw  the  plow,  as  long  as  the  traces  hold, 
 they  draw,  but  when  they  are  cut  they  caadraw 
 no  longer:  Sothe  ZW will  doe,,  hefuffers  the 
 Church  to  be  plowed  ,  when  they  doe  not  judge 
 tfcmfelvesiW hen  they  doe  not  plowthemfelves, 
 when  they  doe  not  humble  themfelves,  then  hee 
 fos  the  enemy es  of  the  Church  to  plow  them, 
 and  to  humble  their  foulesj  and  this  he  doth  for  a 
 certaine  feafon :  but  when  he  hath  done ,  he  cuts 
 their  traces,  he  cuts  their  cordes ,  and  that  in  due 
 |  feafon. 
 
 As 
 
 Vfe, 
 
 e. 
 
 Not  to  bedif- 
 couragcd3bc- 
 caufe  of  the 
 miferiesofthc 
 Churches. 
 Pfal,  1*9.5. 
 
544 
 
 Jn  this  life,  things  come  alike  to  all. 
 
 Inftmcesof 
 I  the  wicked  ptr 
 niflied  in  dne 
 feafon. 
 
 Ifa.»8.»4. 
 
 As  for  example  5  He  fuffered  Pharaoh  a  lone 
 
 tuUnei?iI?,?rthe  Church>  you  know  how  Ion! 
 heafflifted  it,  you  know  what  long  furrowes  he 
 made  upon  itjbut  yet  when  the  period  was  come 
 the  period  that  Go/bad  fet,  the  fit  time,  then  God 
 cut  his  traces ,  that  is ,  fuffered  him  to  plow  no 
 longer,  but  deftroyed  him.  * 
 
 r£r£°  HrM}nxtheu?r'K  of//<>'>  plowed 
 the  Church  a  while,till  it  came  to  the  very  point 
 
 to  the  exigent ,  that  he  mould  have  fwallowed  it 
 up,  and  then  he  was  taken  off  from  plowing  anv 
 longer  then  the  Lord  cut  his  cordes,  and  fit  his 
 Church  at  hbertic. 
 
 And  fo  he  did  with  the  MidUnites.,  They  plow- 
 ed  the  Church  for  a  time,  fas  through  the  whole 
 ftory  of  the  lodges  we  feejtbey  plowed  them  for 
 a  certaine  feafon ,  till  they  were  plowed  enough . 
 and  when  they  were  humbled,  repented,&  crved' 
 
 r°  u  t£6~  * (*  y°u  mal1  fee  ever7  where, )  then 
 faith  the  Text,  the Urdbntd  them,  andcutthe 
 cords  of  the  wicked,he  fuffered  them  to  plow  no 
 longer.  But  thefc  places  will  be  the  clearer  if  vou 
 compare  the  with  Ifiz  8 .24.faith  the  ZWthere 
 Beththe  Plow-man  plow  all  the  day  ?  Rather,  faith 
 hee,  when  bee  hath  plowed  enough,  (markein 
 fen  bee  hath  broken  tie  clods ,  then hee  calls  £  ,£ ' 
 Mfh.  And  who  hathcaufed  the  plow-man* 
 doe  this:  Is  tt  not  I  the  Lord?  If  the  Whath  rut 
 this  wifdome  into  the  plow-man,that  he  plowes 
 not  all  day,  but  when  he  hath  plowed  the  ground 
 enough,  he  ftayes  the  plowe,  and  fowes  the  feed 
 will  not  the  Wdoefo  with  his  Churchfthere! 
 
 fore 
 
 » 
 
Jn  this  life  things  come  alike  to  all.  |  5 45T 
 
 fore,  be  not  difcouraged,  let  not  yourlieas 
 
 faik,thogh  you  fee  him  plo  wing  of  the  Church 
 
 though  he  fuffer  the  enemy  rd  prevaile  againft 
 
 i  t  •  for  in  due  time  the  Lord  will  cut  their  cordes . 
 
 Youhaveacleareplacefork,Z)^f.3  2.3  5  .where!  i 
 
 fpeaking  of  the  enemyes  of  the  Churchy  faich  he,  J 
 
 Hit  foot i  frail  flide  m  d<*e  time :  (  that  is  the  ex- ' 
 
 preflion  there)  that  is 3  perhapsyou  may  com- ;  Godstime  Ua 
 
 plaine ,  and  thinfce  it  too  long  ,-  but  it  is  not  too  ( 
 
 long.if  it  were  any  fooner,it  would  be  too  foone: 
 
 In  due  time,  faith  the  Lord\  it  (hall -be ,  indue  time 
 
 his foote  {hail (lide.  Yet  a  little  while,  tndhethat  (ha/l  Heb.10.57. 
 
 comey  will  co'me^  and  will  not  tarrie^  it  is  but  a  little, 
 
 a  little  time  indeed.  You  know  that  is  too  long, 
 
 that  tarries  beyond  the  appointed  time ,  beyond 
 
 thatmeafure,  that  fliould  be  fet  to  it:  when  the 
 
 Lord  doth  it  in  due  time ,  it  is  not  too  long.  Hee 
 
 th.it  (hall come,  that  i$,hee  th&t  fhall  furely  come, 
 
 will  come ,  and  will  not  tarrie^  that  is,  hee  will  not 
 
 tarry  a  jot  beyortd  the  due  time  and  fexifon ,  that 
 
 fcaf  on,  that  is  fitteft  for  the  Church,  and  for  the 
 
 enemyes  of  the  Church; 
 
 Andaslfayforthe  enemyes  of  the  Church, 
 fo  I  may  lifcevtf  ife  fay  for  the  righteous  man ,  The 
 Utter  end  of  the  righteous  Jhall  be  peace  .  hee  may 
 have  trouble  for  a  time,  but  his  end  frail  be  peace. 
 Be  not  therefore  difcouraged,  howfoever  God 
 may  dcale  with  thee  by  the  Way  ,  yet jw  know 
 what  end hemadt  with  lob  :  Thatexpreffion  you 
 have  in  lam.$  .it.  You  fc  now  the  cafe  of  Iob^nd  } 
 y$u  know  what  end  the  Lord  made  with  him:  fo  I  may 
 fay  of  every  righteous  mam 
 
 Yo\> 
 
 Inftancesof 
 
 the  godly  re- 
 warded in  due 
 fcafon. 
 
54* 
 
 J n  this  life,  things  come  alike  to  all. 
 
 have  troubles 
 in  the  way. 
 
 You  know  lacob  had  many  troubles,  troubles 
 when  he  was  with  Laban,  troubles  with  the  She- 
 chemttes,  troubles  with  his  owne  fonnes  •  yet  his 
 latter  end  was  peace. 
 
 David  had  many  troubles,when  he  was  young, 
 when  he  was  under  Sauls  government ,  hee  was 
 htnttdisa  Ftea^ox  Partridge^  after  he  come  to  the 
 Kingdome  himfelfe,  you  know  he  was  a  man 
 troubled  a  great  while,  there  was  Civill  Warres, 
 after  them  he  was  troubled  with  his  children,  af- 
 godiX'S  Krthat  with  «hc  rebellion  of  his  people:  and  yet 
 though  they  '  |  faith  the  Text,  he  dyzdfull  of  riches,  full  of  honour, 
 and  full  of  day  es:  The  Lord  made  a  good  end  with 
 him:7 he  latter  endof  the  righteous  is  peace  :^x  is,  a 
 man  that  truftetfa  in  the  God  of  peace,  heefhall  bee 
 fureto  have  peace  in  the  end ,  $man  thatisfub- 
 je£  to-  the  Kingdome  of  peace ,  that  is  fubjeft  to 
 the  governement  oichrifi ,  the  Prince  of  peace  y  it 
 muft  needesbe,  that  he  muft  have  peace  in  the 
 end  3  for  tie  Kingdome  ofGodis  in  righteoufres  and 
 peace^znd  the  government  oichrifi  is  the  govern- 
 ment of  peace ,  and  therefore  it  {ball  be  peace  in 
 the  end  of  him,  whgtfoeveris  in  the  way.  There- 
 fore, fct  no  man  bedifcouraged,  but  let  this  com- 
 fort him. 
 
 On  the  other  fide,another  man  may  have  peace 
 by  the  way ,  he  may  have  profperity  for  a  time, 
 he  mzyf oxrijh likeagreene bay-tree ,  but  his  latcer 
 end  fhall  be  miferable .  As  it  is  PfaL  37.37  .Marke 
 the  end  of  the  righteous  man,  itjhatl  be  peace  .-  but  the 
 tranjgrejjours  pall  be  dejlroyedrogetherfhe  end  of  the 
 wicked  (hall  be  cut  of  ^Vnd  therefore  you  fee  w  hat 
 
 Pfal  37.37; 
 
Jn  this  life  things  come  alike  to  all 
 
 l     4'- 
 
 hefayes  of  them  inthc  verfcb?-bre,  / 
 fayes  he,  and  he  was  not  to  be  four. \\ \\ 'eric .  $c> .  /  Ls 
 he  fboul  J  fay:I  fought  him  on  canh,  and  there  life  w\  . 
 was  not,I  fought  him  in  heaven,and  there  tit  was  '  ';;;  {'u 
 not  to  be  found,  but  in  hell  he  was,  there  he  was  by  t**ft* 
 to  be  found ,  other  wile  there  is  no  rcmcmDrancc 
 of  them.  So  I  fay,  evillmen,  though  they  have 
 peace  for  a  time ,  though  they  have  prof  perity 
 for  a  time,  though  they  fpread  thcmfelves.as  a 
 greene  bay-tree,  yet  their  latter  end  fhall  not  bee 
 peace,  but  mifery .  Thctefore ,  let  us  not  be  dif- 
 couraged-Nor  on  the  other  fide,let  not  evill  men 
 be  fecure,  let  them  not  be  incouraged  to  evill  do- 
 ing,  for  though  the  Lord  fpare  them  for  a  time, 
 yet  certainely  they  fhall  be  punifhed.  As  Luke  1 3 .  Luke  13.4. 
 4.  fit  is  an  excellent  place  for  that  purpofe )  our 
 Saviour  faith  there ,  Thtnke  not  thofe  eighttene 
 npon  whom  the  Tower  of  Silottm  fell ,mre greater fin- 
 ners^  than  others^  that  it  did  not  fall  upomOut  ex- 
 cept yourepef^^ouJhallaJllikewifeperriJh.Thcmca' 
 ningoficis  this,  when  you  fee  ftrange  judge- 
 ments come  upon  the  workers  of  iniquity  ,t  hough 
 you  that  are  (landers  by  have  had  peace  and  pro- 
 fperity  all  your  time  -and  have  never  beene  ac- 
 quainted with  any  of  thefe  ftrange  judgements  of 
 GW,have  never  taftedof  them,  fay  not  that  your 
 condition  is  better  than  theirs  $  for,  faith  our  Sa- 
 viour, you  are  no  lefife  finners  than  they,  perhaps 
 you  are  greater, ("though  the  Tower  fell  on  them 
 and  not  on  you,  J  therefore,  (aith  he ,  Youfial/pe. 
 rijh.   But  becaufe  it  is  not  prefemly  done ,  there- 
 fore faith  xhzWifemm,  The  hearts  of  men  are  fett 
 
 in 
 
 ■  \*m 
 
 1 
 
548 
 
 '  "  ■    ■■—..  .         '-'J  '  ■!■ 
 
 jn  this  life,  things  come  alike  to  all. 
 
 PfaLjo.il. 
 
 men. 
 
 in  them  to  doe  evilly  that  is  becaufe  there  is  noti 
 prefenc  execution ,  therefore  either  men  thinkei 
 there  is  no  GW,  or  clfc  they  doe  thinke  God  is  like 
 theraf  elves:/ held mj  peace^nd thou  thought  ft  I  was 
 like  thyfelfeyP/dL  50.21.  Ether  they  thinke  that 
 there  is  no  Gody  or  elfe  that  he  is  not  fo  juft  a  God, 
 as  wee  declare  him  to  be.  So,  either  they  thinke 
 finnes  not  to  be  finnes,  or  elfe  they  thinke  them 
 not  fo  hainous,that  they  doc  not  draw  fo  fearfull 
 judgement  after  them.  Thus  men  .-becaufe  the 
 fame  events  are  tp  all  alike ,  have  therefore  their 
 hearts  fct  in  them  to  doe  evill. 
 
 Now  for  anfwer  to  that,  faith  theWtfemdn, 
 though  execution  be  defcred ,  the  fentence  is  not 
 deferred;  Thefemcnccisfajldgainjl  An  evill  worke, 
 though  it  be  not  fpeedily  executed,.  As  if  hee 
 fhould  fay , it  is  a  little  comfort  to  thee  when  thou 
 haft  provoked  God  to  anger,  that  thou  art  not 
 prefently  punifhed  ♦  for  the  fentence  is  gone  out 
 againftthee,  thou  art  an  accurfed  man ,  thou  art 
 condemned  and  fhuc  up  in  Prifon ,  it  is  onely  the 
 execution  that  is  deferred^and  therefore  it  is  that 
 hefaith,  becaufe  the  fentence  againft  evilldocrs  is 
 not  fpeedily  executed  y  therefore  thinke  with  thy 
 felfe,  whofoever  thou  art  that  imboldeneft  thy 
 felfe  in  thy  prefent  faf  ety ,  it  is  but  a  deferring  of 
 the  execution,  thou  art  not  in  abetter  condition 
 than  others,  onely  the  judgement  is  executed  on 
 the  one  fooner,on  the  other  later. 
 
 See  it  in  the  finne  of loab ,  you  know  hecom- 
 mittedthefinneofmurther,  when  he  killed  Abr 
 
 The  execution 
 notthe^n- 
 tcace  is  defer- 
 red of  wicked 
 
 Injtances0 
 
 ner^  it  lay  a  fleepc  many  yeares.  The  fentence 
 
 went 
 
fn  tins  iife  things  mne  alike  to  all. 
 
 54-9 
 
 went  out  from  Gods  Law,  God  and  his  owne 
 Confcicnce  was  a  gainft  him  ,  but  yet  it  was  not 
 executed,rill  he  was  full  of  gray  haires  •  tits  gray 
 haires  wemdowne  to  the  grave,  not  in  peace,  but  in 
 bloud. 
 
 Solikewifeiathe  finne  of  Saul,  when  hex 
 brake  the  oath  with  the  Gibeo/ims^xksz  finne  con- 
 tinued forty  yeares  unpunifhed  ,  the  Lord  fuffl- 
 red  ir-the  fentence  went  out  againft  him  as  foone 
 as  it  was  committed,  but  yet  it  lay  aflecpe .  The 
 Lord  did  not  execute  the  fentence  til  forty  .yeares 
 aker,as  we  fee  by  computation :  for  it  was  all  the 
 reigne  ot  David  to  the  latter  end,  andmoft  part 
 of Sauls  reigne. 
 
 And  io  the  finne  of  Shimeijhc  finne  was  com- 
 mitted long  before,  (yet  all  the  time  of  Davids 
 reigne  after  hisreftoring,  though  the  fentence 
 went  out  againft  him  3  for  he  was  an  accurfed 
 man,the  ZWbrought  thatcurfe  upon  him  which 
 he  had  pronounced  againft  David)  yet  it  Was  not 
 executed  till  a  fit  fcaf  on.  So,Ifay,itis  with  fin 
 the  execution  is  deferred,  though  the  fentence  be 
 not  deferred.  Therefore  faith  Salomon^ceiuinely 
 the  wicked fhall  not  prolong  his  day  es.  ' 
 
 It  is  a  place  worth  confidering ,  Bclef.%^z.  Ecdctt-i* 
 Though  a  [inner  doe  evill  an  hundred  times ,  and  God 
 frolonghts  dayes,yit  I knorsitjhall goe  will  with  them 
 that  feare  the  Lord,  and  doe  reverence  be  fire  him  • 
 but  it  (hall  not  be  well  with  the  wicked \  neither  fjmll 
 heeprolenghisdayes,  heefhall  be  like  a foaddow]  be- 
 came he  fear es  not  before  God.  This  conclufion  he 
 comes  to :  Although ,  faith  hee,  the  Zm/deferre 
 
 ^e  QXC- 
 
55° 
 
 Objetit. 
 
 '  Wicked  men 
 die  fuddenly, 
 though  tbey 
 live  long. 
 
 Simile. 
 
 God  takes  not 
 away  holy 
 men  till  they 
 be  ripe; 
 
 rfi 
 
 C  2, 
 
 III!  ■  — ^^— »— i»  »>     I    —————— — 
 
 In  this  life  things  come  aHke  to  all. 
 
 execution,  yet  it  {hall  not  be  well  with  the  wkk- 
 ed,he  fhall  not  prolong  his  his  dayes. 
 
 But  it  will  be  objected,  That  many  evill  men 
 doe  prolong  their  dayes,  they  livelong,  they 
 live  till  they  be  old,  and  they  live  in  peace. 
 
 To  this  Ianfwer,  That  though  they  doc  live 
 long,  ycr  indeede  properly  they  are  not  faid  to 
 prolong  their  dayes ,  becaufethat  all  that  while 
 they  are  unripe,  they  are  not  fit  for  death:So  that 
 they  are  taken  before  they  arc  fitted  to  go  hence, 
 fo  they  are  cutoff  for  fubftance  indeede  in  the 
 middeft  of  their  dayes.  As  an  Apple,  though  it 
 hang  on  the  tree  long,  yet  if  it  be  taken  before  it 
 be  full  ripe ,  it  may  be  faid  not  to  hang  long  on 
 the  tree,  that  is,  it  hangs  not  fo  long  as  to  ripen  it, 
 ic  is  taken  away  in  an  untimely  manner,it  is  taken 
 away  before  the  feafon  of  it.*  So  it  is  here,  though 
 a  wicked  man  doe  prolong  his  dayes,.  yet  ftill  he 
 is  taken  away  before  he  be  ripe,  before  the  time 
 of  gathering. 
 
 And  it  is  true  on  the  other  fidc,that  holy  men, 
 though  they  be  taken  away  betimes,  yet  they  are 
 taken  away  when  they  have  finilhed  their  dayes, 
 he  doth  prolong  his  dayes ,  though  he  die  when 
 he  is  young,  becaufe  he  is  ripe  before  he  is  taken 
 from  the  tree :  he  is  now  in  a  fit  feafon.  And  this 
 is  the  meaning  of  that ,  when  he  faith,  Ctrtawely 
 it  fial/goe  ill  with  him  thatfearss  not  God^  though 
 hce  doe  prolong  his  dayes,  though  execution 
 fhouldbedefercd.  Ifhouldadde  more,  as  this 
 for  another  j  but  I  will  but  name  it. 
 
 Doth  one  condition  fall  to  all,  both  good  and 
 
 bad? 
 
Jn  this  life  things  come  alike  to  all. 
 
 55* 
 
 bade'  Then  you  may  gather  hence,  that  all  the 
 good  things,  and  all  the  evill  things  that  befall 
 us  in  this  life,  they  are  neither  truly  good,  nor 
 truly  evill,thcy  are  but  fhadowes  of  both :  for  if 
 the  Lord  knd  adverfitie  upon  good  men ,  if  hee 
 fend  profperitie  to  evill  men  5  If  there  were  true 
 evill  in  adverfitic3<7^  would  never  doe  ir-if  there 
 were  any  true  goodneffe  in  profperity,  he  would 
 never  doe  it:  but  when  he  difpenfeth  thefe  things 
 fo  promifcuoufly,  it  is  an  argument  they  are  not 
 fuch  as  men  account  them,  they  arc  but  fhadowes 
 of  good  things,and  of  evill,  Larva  &JpeffrA,&c, 
 that  is,they  are  not  the  fubftance  of  good  things, 
 neither  of  good  nor  evill.  Let  not  righteous  men 
 therefore  fay  they  are  raiferable,  when  they  fall 
 into  any  kinde  of  outward  miferie,  whatsoever 
 the  condition  be,it  is  not  evill,if  it  were,it  fliould 
 never  befall  thee.  Againe,  let  not  a  wicked  man 
 fay,  he  is  happy,  becaufe  of  his  outward  conditi- 
 oner if  it  were  truly  good,  thou  fhouldeft  ne- 
 ver enjoy  it;  When  God  difpenfeth  thofe  things 
 fo  promifcuoufly,  it  is  an  argument  that  they  are 
 neither  good  nor  evill,  that  is,  that  there  is  no 
 fubftance  of  true  good  or  evill  in  them. 
 
 And  fo  againe,if  they  fall  out  fo  promifcuouf- 
 ly, then  you  can  judge  neither  of  love^  nor  of  ha- 
 tredbythem;  that  is,  a  man  is  notto  thinke,that 
 becaufe  the  LordzftMSts  him,  therefore  hee  with- 
 drawes  himfelfe  from  him ;  or  becaufe  he  gives 
 outward  profperity  to  another,  that  therefore  his 
 hand,  and  his  favour  is  with  him;  for  you  fee 
 he  difpenfeth  thefe  things  diverfly,  he  difpenfeth 
 Ee2  them 
 
 Adverfity  and 
 profperity,  not 
 truly  good,nor 
 evill. 
 
 Not  to  iudgc 
 of  Gods  love 
 or  hatred  by 
 outward 
 things. 
 
 r: 1 
 
$5* 
 
 In  this  life  things  come  alike  to  all. 
 
 Simile. 
 
 in] 
 
 them  to  all  in  fuch  a  promifcuous  manner ,  that 
 you  cannot  fay ,  this  is  propet  to  the  one ,  or  to 
 the  other. 
 
 An  Hoaft  may  entertaine  a  ftranger  with  bet- 
 ter foode  thenhee  gives  hischildren,  with  the 
 daintcft  of  that  hee  "hath  ,  yet  hee  keepesthe  beft 
 \  portion  for  his  children  :  and  Godm^y  doe  much 
 for  thofe  that  are  (hangers  to  him ,  but  hee  gives 
 better  profperitie  to  his  children  5  though  they 
 fare  hard  here ,  though  theytafte  no  good  thing 
 a  long  time,  yet  the  portion  hee  refcrveth  for 
 them  5  which  portion  and  bkfled  inheritance, 
 he  of  his  great  mercy  refcrve  for  every  one 
 of  us,  and  conferre  upon  us,  for  the 
 meditation  of  his  deare  Sonne, 
 Iesvs   Christ- 
 the  Righteous. 
 
 (V) 
 
 So  much  for  this  time* 
 
 'I     ' 
 
 FINIS. 
 
 yy^^ytPM  i '      '    ■  ■'!-■!>   i     i     mnii.m  i  ii.li 
 
 THE 
 
555 
 
 THE 
 
 THIRD 
 
 SERMON 
 
 EcC   LE    S1ASTES9,II)I2, 
 
 I  returned  and faw  under  the  Sunne,  that  the  race  is 
 
 not  to  the  fwi ft ,  mr  the  ban  ell  to  the  ftrong,  nor 
 
 yet  bread  to  the  wife^  nor  riches  to  wen  t rf under* 
 
 ftanding,  nor  yet  favor  to  men  of  skill,  buttime 
 
 and  chance  commethto  all. 
 
 For  man  alfo  knorveth  not  his  time :  as  the fijhes  that 
 are  taken  in  an  evill  net ,  and  as  the  birds  thdtare 
 caught  in  the  fn are  5  fo  are  thefonnes  ofmenfnared 
 in  an  ev ill  time^  when  it  falkth  fuddenly  upon 
 them. 
 
 fr©§ll|js§  H  b  laft  time  wee  fpake  to  you3we 
 IK  handled  the  firft  andfecond  verfejs 
 of  this  Chapter ;  whence  there  may 
 bee  this  objection  m?de  agaioft 
 Cods  ^All-fujficiency  5  All  things  come 
 alike  to  all^  totbe]uttyandtothe  mckd^&c.  And  in- 
 Ee  3  deed 
 
554 
 
 Of  the  Vanity  of  earthly  things. 
 
 object. 
 
 Naturall 
 ftrength  or 
 weakncsdi^ 
 pofcth  not 
 maninchee- 
 L  vent  of  things 
 
 deed  when  men  lee  this  conclufion,^  //  is  to  the 
 wicked  According  to  the  work  of  the  juft, and  to  thejutt 
 according  to  the  workc  of  the  wicked,  itmuftneedes 
 ftand  asaftrong  obje&ion  againft  the  do&rine 
 of  Gods  ^dtl-fuftciency .How  that  objection  is  an- 
 fwered,  hath  beene  fully  declared  to  you  t  Now 
 there  comes  another  obje&ion  like  the  former. 
 
 Becaufe  all  things  come  alike  to  all,  faith  the  Wife- 
 ntany(but  there  he  names  onely  the  good  and  the 
 bad,  the  holy  and  the  unholy )  men  will  be  ready 
 to  fay,(as  every  man  is)howfocver  holineffe  and 
 unholineffe  makes  not  this  difference  in  the  event 
 of  things,  yet  the  naturall  ftrength  of  men ,  their 
 naturall  weaknefle,  their  naturall  ability,or  their 
 unability,  their  wifedome  or  their  folly,  that  dif- 
 pofeth  or  indifpofeth  men  in  the  event  of  things. 
 And  therefore  the  Wifeman>  when  he  had  finilhed 
 that  former  conclufion  whereof  we  fpake  r  (that 
 there  is  one  event  to  the  good  and  had)hee  falls 
 upon  the  fecond  vanity  thathee  fav;  under  the 
 Sunne,  that  all  things  come  alike  to  all,  that  is,  not 
 oncly  to  the  hoi y. and  unholy ,  but  likewife  to 
 thofe  that  have  n&rall  ftrength ,  and  thofe  that 
 are  fubjc<ft  to  naturall  weakneiTc,  even  in  this  cafe 
 alfo,  faith  he,  all  things  come  alike  to  alL 
 
 For  /  have  feene  that  the  race  is  not  alwayes  to  the 
 fmfi,  but  fometimes  to  him  that  is  not  fvvift  ±the 
 battaile  is  not  alwayes  to  theftrong,  but  fometimes 
 to  him  that  is  ^tzV^andbread^and favour  yandrich. 
 es,arenotd\wz)KS  towenofunderfianding  and  skill, 
 but  fometimes  to  men  that  are  wcake,  and  foo- 
 liili,  and  want  skill,  &c. 
 
 I 
 
OJ  the  Vanity  of  earthly  things. 
 
 555 
 
 I  have  chofen  this  Text ,  that  I  may  adde  this 
 to  the  other ,  that  even  in  thofe  things  alio,  ^4 11 
 things  ccme  alike  to  all. 
 
 Then  there  is  another  caution  to  bcufed,and  to 
 betaken  heed  of  in  this  doftrinc  o(  Gods  All- fuffi. 
 ^/wKy.Though  GWdifpcnfe  his  comforts  to  them 
 that  fcrve  him  with  a  pcrfeft  heart,  yet  there  arc 
 certaine  times  tobe  obfervedby  the  Tons  of  men, 
 and  if  you  miffe  of  thofe  times  that  are  allotted  to 
 every  purpofe  and ac7ion,ii 'thefe  be  hid  from  men,if 
 men  take  not  their  opportunity  ,  though  God  be 
 ready  to  difpenfe  his  bleffings,to  thole  that  feeke 
 him,  yet  that  occafion  makes  men  miffe  of  them: 
 therefore  it  is  that  hee  faith  in  the  twelfth  verfe, 
 CM  an  knorves  not  his  time,  that  is,  there  is  a  time  for 
 every  purpofe^  and  aftion,  and  it  he  take  that  time, 
 he  fliall  be  fucceflfcfull-  but  if  that  be  hidden  from 
 him,  and  he  take  it  not,  evi II  times  fall upon him^  as 
 the  fnare  upon  the  birds, and  as  the  net  upon  the  fijhes. 
 Now  for  the  particular  opening  of  thefe  wotds: 
 Fh ftjWC  arc  to  confider  the  phrafe  here  ufed  in 
 the  beginning,  I  returned  and faw^  faith  he,  under 
 the  Sun,  that  the  race  is  not  to  thefmft^&c.  T  hat  is, 
 as  if  he  fhould  fay  ,  when  I  looked  about  mc,and 
 turned  my  felfc  every  way,  and  looked  upon  the 
 whole  frame  of  the  creatures,I  faw  a  vanicy  even 
 in  every  cornerjn  every  placcjfaw  a  vanity  even 
 in  the  things  that feemeleaft  tobe  fubjed  to  va- 
 nity. Whence  we  will  gather  this  point,thar, 
 
 \^  11  things  under  the  Sunne>  even  the  best ^  are 
 fubj  echo  vanity. 
 Let  a  man  turnc  himfelfe  which  way  hee  will, 
 Ee  4  he; 
 
 Werrraftob- 
 ferve  God» 
 timci- 
 
 Doth. 
 
 All  things  un- 
 der the  banc 
 are  fubiett  to 
 taniry. 
 
55* 
 
 Natural  things 
 
 They  are  reft* 
 leffe, 
 
 Z 
 There  is  no» 
 thing  new. 
 
 Mort(all  thinks 
 Wifedorne, 
 
 Oftht  rvtnityofeartblj  things. 
 
 heflnlliinde  vanitie  and  vexation  offpiritin  eve- 
 ry creature ,  and  in  every  condition  and  ftate,in 
 all  the  purpofes ,  in  all  the  aftiens  and  affaires  of 
 men  :  I  returned,  faith  he,  and  which  way  foever 
 I  looked,  which  way  foever  I  turned  mee,  I  ftill 
 faw  vanity. So  it  was  with  Salomon^nd  foit  muft 
 needesbe  with  us  all,  if  our  judgements  be  gui- 
 ded as  his  was  by  the  Spirit  o?God. 
 
 If  you  looke  upon  the  courfe  of  naturall  things, 
 you  (hall  fee  a  vanity  in  them :  faith  the  Wiftman, 
 The  Rivers  come  andgoe ,  and  the  windes  pajfe  and 
 come  about  by  their  circuits, and  one  generation  goeth, 
 and another  cometh .-That  is  5  in  all  thefe  workes  of 
 God,  in  thefe  workes  of  nature ,  which  feeme  not 
 to  be  fubjed  to  vanitie ,  yet  if  you  looke  upon 
 them.,  you  (hall  finde  a  vanitie  in  them,  they  have 
 no  reft  nor  quiet ,  they  are  all  fub jed:  to  corrup- 
 tion, One  generation  goes,  and another comes \ 
 
 Againe ,  there  is  no  new  thing  in  them,  that  if 
 a  man  ftudie  to  finde  out  fomething  to  fatiffie  his 
 minde,  hee  (hall  foone  come  to  a  bottome ,  and 
 nothing  will  give  him  fatiffa&ion  -,  and  therefore 
 there  is  a  vanity  :  for  that  which  is  reftlefle  can 
 never  give  us  reft,  that  which  is  fubjed  to  cor- 
 ruption can  never  give  us  that  happines  which  is 
 immortall  and  eternall ;  in  thefe  things  there  is  no 
 newnefle  •  The  eye  is  mtfatisjied  with  feeing,nor  tbe 
 eare  with  hearing. 
 
 If  you  goe  from  that ,  and  looke  upon  other 
 things  chat  feeme  to  be  leaft  fubjeft  to  vanitie,  as 
 wifedorne  and  knowledge :  It  is  true,  thefe  feeme 
 to  be  leaft  iubjeft  to  vanity ,  and  the  Wifeman  ac- 
 
 know- 
 
0/  the  Vanity  of  earthly  things* 
 
 knowledgeth  it;  for  ,  faith  he,  Wifedome  is  better 
 t  fan  fill))  as  light  is  better  than  darkneffe:  yet  t  here 
 is 3 vanity  inthatrforfirft^thereisaweaiincfie  in 
 getting  ic :  Againc,  there  is  a  griefe  in  having,  in 
 uiing  and  enjoying  it  :  forawifeman  fees  much 
 amiffe,  but  that  which  is  crooked  hee  cannot  make 
 ftraight.  To  fee  evillunder  the  Sunne ,  and  not  to 
 be  able  to  amend  it ,  it  doth  but  increafe  a  mans 
 forrow^and  that  is  the  vvifemans  miferie. 
 
 Againe,  faith  hee,  The  fime  condition  is  to  the 
 wife,  as  to  thefoolijh)  as  the  one  dyes^fo  dyes  the  other  ^ 
 as  the  one  is  fubjevfi  to  ficknefle  ,  fo  is  the  other, 
 as  the  one  is  fubjeft  to  croffes ,  affli&ions,  and 
 changes,  fo  is  the  other:  and  therefore  there  is  a 
 vanity  in  that. 
 
 Now  for  the  perfection  ofworkes,  for  the 
 doing  of  thofe  things  that  are  indeede  commen- 
 dable, good,  and  praife-worthy,  is  this  alfo  f  ub- 
 jedt  to  vanity  $  Yes  3  faith  Salomon,  Erie C  4. 4. 
 /  looked,  and  beheld  the  travailes  of  men  in  the  perfe- 
 ct on  oftvorkes  ,  andJfinde  this  alfo  to  be  the  envie 
 of  a  man  againH  his  neighbour :  That  is,  this  vanity 
 it  hath  in  it ,  that  a  man  fhall  not  have  praife  and 
 loveanfwerable  to  the  perfection  of  hisworke, 
 but  he  fhall  find  the  contrary,he  fhall  have  much 
 envie  for  it  :  it  fhall  caufe  the  envie  of  a  man  a- 
 gainft  his  neighbour. 
 
 But  take  places  of  great  aothority,  wherein  a 
 man  hath  much  opportunity  to  doe  good ,  as 
 Princes,  Magiftrates,and  Rulers^T/;^  alfo  is  a  va- 
 nity: I  have  feene  men  wiling  one  oner  another ,fayes 
 the  Wiftrnanjo  their  hurt^o  the  hurt  of  the  Ruler, 
 
 and 
 
 There  is  a  vvea. 
 rincfTe  in  oet- 
 
 Griefeinu- 
 fing  it. 
 
 It  freeth  not 
 from  mifcry 
 
 Commendable 
 
 a&ions. 
 
 Ecdef.4,4. 
 
 Arc  envkd. 
 
 Great  places. 
 
553 
 
 Of  the  aanity  of  earthly  things 
 
 Vfei. 
 
 To  fee  the 
 change  fin ae 
 hath  made  in 
 the  world. 
 
 and  to  the  hurt  of  them  that  are  ruled.  So  that  all 
 things  under  the  Sun,looke  which  way  you  will, 
 they  arefubjc&to  vanitie,  as  thefc  which  here 
 he  names,  for  a  man  to  make  himfelfe  ftrong,  for 
 a  man  to  get  wifedome ,  and  skill,  and  to  bee  di- 
 ligent in  his  bufineffe,  &c.  For  let  a  man  ufe  the 
 likelieft  meanes  to  bring  his  enterprifes  to  pafle, 
 yet,  faith  Salomon ,  /  havefeene^  that  the  battaile  is 
 not  to  the fit -ongjm favour  to  men  of  knowledge ,  nor 
 bread  to  the  wife  ,  nor  riches  to  men  oj "undet -/landing. 
 So  that  which  way  foever  hec  turned  himfelfe, 
 ftill  there  is  a  vanity.  We  will  make  fome  briefe 
 ufe  of  ic,  and  fo  come  to  the  next  point. 
 
 If  there  befo  much  vanity  under  the  Sunne, 
 that  even  the  beft  things,  (thofe  that  fceme  to  be 
 raoft  free  from  k)  are  fubjed  to  vanity ,then, 
 
 Firft,  let  us  confider  hence,  what  a  change  fin 
 hath  made  in  the  world:  The  time  was,  when  the 
 Lord  looked  upon  all  things,and  he  faw,that  they 
 mere  all  exceeding  good:  but  now  when  the  Lord 
 looketh  upon  them ,  and  the  Wifeman  looketh 
 upon  them  with  the  fome  eye,  they  arc  zWfub- 
 ]eci  to  vanity.  And  whence  hath  this  proceeded, 
 but  be-caufe  finne  hath  blowne  upon  the  Crea- 
 tures,, as  it  were,  it  hath  blafted  them,  it  hath  ta- 
 ken away  the  vigour,  the  vertue,  the  beauty ,the 
 excellency  of  them  <  Ana  if  finne  hath  made  this 
 change,  then  confider,  that  the  more  finne  there 
 is,  the  more  thefc  things  are  fubjed  to  vanity. 
 
 In  every  mans  particular  ufe,  you  fliali  finde 
 this  true;  as  in  riches,  a  roan  thatisfinfull  fhall 
 
 not  have  comfort  from  them,  but  vexation  of fpl 
 
 r:t 
 
Of  the  Vanity  if  archly  things. 
 
 559 
 
 rit ,  hec  (hall  finde  a  vanity  and  eraptinefTc  in 
 them.  And  fo  for  wifdome,learning,  knowledge, 
 and  skill  j  the  more  finne,  the  more  vanity  is  in 
 them:  Every  man  (hall  finde  this  in  all  the  crea- 
 tures under  the  Sunne. 
 
 As  on  the  other  fide,  the  more  gracc,the  more 
 fubftance  you  (hall  finde  in  them ,  and  the  lefie 
 vanity.-for  that  which  immediatly  brings  the  va- 
 nity is  the  curfe,  and  finne  the  immediate  caufe 
 of  every  curfe:  I  fay  the  immediate  caufc  of  va- 
 nity is  the  curfeof  God.  When  (7<^  bids  fuch  a 
 thing  wither ,  when  hee  bids  it  not  profper  with 
 fuch  a  man  ,  when  hee  bids  it  doe  him  no  good, 
 (as  he  bade  the  fig-tree  witherjthat  makes  every 
 thing  vaine  to  a  man,  even  the  curfe  that  lyes 
 upon  the  creature ,  and  finne  is  the  caufe  of  every 
 curfe. 
 
 Againe,  that  which  gives  a  fubftance ,  that 
 which  gives  a  filling  to  the  creatuer ,  that  which 
 caufeth  it  to  give  downe  that  milke  of  comfort 
 which  is  in  it,  is  the  blcffing  of  God  upon  it,when 
 God {liall  fay  to  fuch  a  creature,  goe  and  doe  fuch 
 a  man  good ;  it  is  the  blcffing  which  doth  it  im- 
 mediatly, but  grace  is  the  caufe  of  the  bleffing. 
 Therefore  let  us  looke  on  finne,  as  the  caufe  of 
 all  this  vanity ,  and  on  grace ,  as  the  caufe  of  the 
 contrary^let  us  labour  to  excell  in  the  one,  and  to 
 refift  the  other.  So  much  for  this  firft  ufe. 
 
 Secondly,if  there  be  fuch  a  vanity  in  all  things 
 under  the  Sun,  then  furely  hee  that  hath  brought 
 this  vanity  upon  them  muft  ncedes  bee  much 
 more  vaine.  For  what  caufeth  this  vanity  that 
 
 lyeth 
 
 Sin  the  caufe  of 
 every  curfe. 
 
 Vfe  2. 
 
 To  fee  the  va. 
 
 nity  of  man. 
 
Pfal/l.* 
 
 Why  greatmen 
 arc  n:ore  vainc 
 than  others. 
 
 560'      \  Of  the  vanity  of  earthly  things 
 
 llyeth  upon  the  whole  face  of  the  creature  i  is  it 
 r  not  man  ?  It  came  not  upon  the  creature/  as  you 
 know )  for  its  ovvne  fake,butby  man :  why  then, 
 finely  man,  who  hath  beene  the  caufc  of  all  this ! 
 vanity,  rnuft  needs  be  himfelfe  much  more  vaine. 
 Therefore  if  a  man  looke  upon  himfelfe,  let  him 
 confider  this,that  he  (hall  never  finde  any  happi- 
 neflTe  within  his  owne  compaffe  or  circle  h  If  hee 
 will  needs  build  himfelfe  upon  his  owne  bottom, 
 he  is  fub  jed  to  vanitie ,  and  more  than  any  other 
 creature  be  fides:  Therefore  let  uslcarne  togoe 
 out  of  our  felves,and  feek  it  elfewhcre. 
 
 Againe,if  you  feck  for  any  comfort  from  man, 
 from  friends,  from  great  men,  remember  they 
 are  vaine,  and  more  vaine  than  any  other  crea- 1 
 ture :  as  in  Pfal.  61.  9.  oilmen  are  vaine ,  and 
 great  men  arelyers ,  if  they  bee  laid  in  theballance^ 
 they  are  lighter  than  vanitie :  that  is,  in  all  the  fons 
 of  men  there  is  a  vanitie,and  the  greater  they  are, 
 the  more  vanity  is  in  them  $  not  that  they  are  in 
 themfelvcs  more  vaine,  butbecaufe  wee  expeel 
 more  from  great  men ,  therefore  to  us  they  are 
 lighter  than  vanity,  they  are  more  vaine  than  all 
 other  men.  T herefore  let  us  neither  feeke  that  in 
 our  fdves,  nor  in  other'men ;  for  they  that  caufc 
 the  vanity  upon  the  creatures  ,  themfelvesmuft 
 needes  be  much  more  fubjeft  to  vanitie. 
 
 Thirdly  ,  if  the  creature  befubjeCi  to  vanity, 
 then  confider  what  an  evill  choice  wee  make ,  to 
 lofc  heaven  to  lofe  grace,  to  lofethe  opportu- 
 nity of  growing  ricli  in  good  workes  ,  for  any 
 tiling  underjthe  Sunne,  either  for  riches,  or  vain- 
 glory 
 
 It  is  an  ill 
 choice  to  Icfe 
 
 heaven  to  gain 
 tne  creature. 
 
Of  the  Vanity  ofwthly  things. 
 
 56, 
 
 gloric  and  praife  of  men,  for  plcafures,  or  what- 
 soever men  reckon  precious ,  and  pkafant  to 
 them  unper  the  Sunne.  For  it  they  be  all  vanity, 
 i  what  a  change  doe  wee  make  i  doe  wee  not  givx- 
 gold  away  for  drofle?  as  our  Saviour  expreficth 
 xi^Lukc  r  6. 26. Put  the  cafe  aman  had all the  world, 
 andlofehlsfoulc ,  that  is  if  he  neglcd  the  things 
 that  belong  to  his  falvation ,  andforthenegleft 
 of  them  (ball  have  in  rccompence  whatfoevcr 
 the  world  cm  afford  him,  fo  that  hce  wants  no- 
 thing that  the  world  hach,  yet,faith  he.  What  jhall 
 it  profit  him  ?  that  is,  there  is  a  vanity  in  it,  it  will 
 be  altogether  unprofitable  to  him.  For  to  bee 
 vaine,and  to  be  unprofitable,is  all  onc.Confider 
 then  what  a  foolifh  change  men  make,  when  they 
 draw  fin  on  with  curt ropes ,  that  is,  when  theyufe 
 their  utmoft  ftrength  to  get  thefe  vaine  things  to 
 them  ,  with  the  loffe  of  better  things  :  what  a 
 change  doe  they  make,  although  they  ihould  get 
 the  whole  world,  feeing  all  would  beunprofi- 
 table,that  is,they  fhould  find  nothing  but  vanity 
 and  emptineffe,  and  vexation  of  fpirit  in  it. 
 
 Aaine,  if  all  things  be  fubjeft  to  vanity,  learne 
 we  then,  firft  not  to  covet  after  earthly  things, 
 not  to  fet  our  heart  upon  it,  nor  to  defi  re  it  over 
 much  when  wee  wantit.Andfecondly,when  we 
 have  it,not  to  be  confident,nor  to  truft  too  much 
 to  it,not  to  rejoyce  in  it  too  inordinarily.For  it  is 
 but  vanitie,there  is  an  emptineffe  in  i^it  will  de- 
 ceive us  as  a  broken  reede.  Thirdly,  if  God  doe 
 ,take  from  us  any  of  thofe  earthly  things,as  riches 
 credit ,  health ,  or  friends ,  let  us  be  content  to 
 
 part 
 
 Lnke  16.26, 
 
 VfeA'- 
 Nottodefirc 
 them  or er- 
 much. 
 
 2 
 Not  to  truft j 
 them  over, 
 much 
 
 3 
 
 Not  t«  grieve 
 overmuch  a: 
 thcloiFeof 
 them* 
 
6  2      \  Of  the  <vanity  ofemhly  things 
 
 Ffe5. 
 
 Labour  to  be 
 weaned  from 
 them, and  to 
 feare  God^and 
 kecpehiscom- 
 mandements. 
 
 Men  content 
 to  fcrvc  God 
 in  part. 
 
 part  with  them :  For  even  the  beft  of  them  are 
 vaniticjfubje&toemptinefie,  fuch  as  will  not 
 performe  that  which  they  promife ,  fuch  as  will 
 deceive  us  when  we  come  to  ufe  them. 
 
 Lad  of  all,  (becaufe  this  is  not  the  point  I  in- 
 tend to  ftand  upon)  if  all  things  underthe  Sunne, 
 be  fubjeft  to  vanitie,(even  thofe  that  feeme  to  be 
 lead  fubjeft  unto  it)then  let  us  labour  to  have  our 
 hearts  weaned  from  the  world,and  whatfocver  is 
 in  the  world,  to  make  it  our  whole  bufineffe  to 
 feare  Goi^andkeefe  his  Commandements.YouVriovr 
 thatisthemaine  ufe  that  the  wife  man  makes  of 
 this  whole  booke  5  it  is  all  but  an  explication  of 
 the  particular  vanities  which  he  found  under  the 
 Sun,and  the  ufe  that  he  makes  of  it  is  this- There- 
 fore, faith  he ,  The  whole  dutie  of  man  is  to  feare 
 Gody  and  keefe  his  commandements.  I  befecch  you 
 marke  that  expieflion ,    for  therein  wee  are  ex- 
 ceeding apt  to  deceive  our  felves  :  A  man  is 
 content  to  doe  fomething  that  tends  to  Gods 
 worfhip ,  and  to  the  Salvation  of  his  foule,but  to 
 make  it  his  whole  worke ,  to  have  all  the  water 
 to  runne  in  that  channell,  to  have  his  minde  alto- 
 gether intent  upon  it,  he  is  not  willing  to  doe  fo, 
 but  he  joy  nes  other  things  with  it ,  becaufe  there 
 is  a  fecret  leaning  of  the  heart,  and  an  unvveaned 
 lingering  after  fome  other  vanity.  It  is  certainc, 
 that  when  the  heart  is  weaned  from  all  things,##- 
 der  the  $un,a.  man  will  make  it  then  his  whole  bu- 
 fineffe  to  feare  God^andhefehis  Commandements: 
 but  becaufe  the  heart  is  falfe  in  this,  it  hath  fome 
 thing  elfe  that  it  is  fet  upon.  Some  men  thinkc 
 
 that 
 
0/  the  Vanity  of  earthly  things ; 
 
 56S    1 
 
 that  wifcdorae  and  knowIedge,increafe  of  skill  in 
 fuch  a  particular  Science ,  Trade  and  profeffion, 
 chat  that  is  not  fubjeft  to  vanity,  and  fo  it  may  be 
 his  heart  is  fet  upon  that ;  and  this  is  enough  to 
 kcepc  a  man  from  rmking  it  his  whole  dutie  to 
 fcare  God,  and  keepe  his  Commandements. 
 
 Another  man  perhaps  negk&s  this,but  to  ga- 
 ther in  an  eftate,to  ftrcngthen  himfelfc  that  way, 
 to  bottome  himfelfe  well  upon  a  good  eftate,this 
 hec  thinkes  is  notfubjeft  to  vanitie,  as  other 
 things ,  and  this  therefore  his  heart  is  fet  upon  • 
 though  hec  fee  vanitie  in  fome  other  things  ,  yet 
 this  his  heart  is  fet  upon  :  and  this  is  enough  to 
 keepe  him  from  making  it  his  whole  dutie  to 
 feare  God,  and  keepe  his  Commandements.  And 
 thus  wee  might  goc  through  many  inftances.Let 
 every  man  therefore  (earch  his  ownc  heart  5  (for 
 when  a  man  takes  not  this  whole  dutie  ,  fome 
 thing  or  other  deceives  him,  a  vanitie  that  hee 
 y ee  feeth  not. )  I  fay,  the  beft  things  be  fubje6\  to 
 vanitie  ;  if  which  way  foever  the  Wifemav  tur- 
 ncch  himfelfe,  they  were  fubjeft  to  vanitie ,  it  is 
 fit  wee  fliould  learnethen  to  make  it  our  whole 
 dutie  to  fet  all  our  thoughts  and  affeftions  upon 
 this,  how  wee  may  grow  in  grace,  how  wee  may 
 \  feare  God,  and  keepe  his  Commandements. 
 I  Laftly,  a  man  may  by  this  try  himfelfe ,  whe- 
 ther he  hath  done  it,  or  no:  For  as  Salomon, when 
 he  grew  wife,aftcr  his  repentancc,he  faw  a  vanity 
 in  all  things  nnder  the  Sun-So  a  man,whcn  his  heart 
 is  once  changed,he  will  fee  a  vanitie  in  all  things. 
 If  there  be  anything  wherein  thou  feeft  not  a 
 
 vanitie 
 
 Vfe  6. 
 
 OftryaU. 
 To  fee  vamry 
 inallcartbly^ 
 things. 
 
5<H 
 
 Of  the  rvanity  of  earthly  things 
 
 e ,  it  is  an  argument  thou  art  not  yet  a  new 
 creature.  Paul  faith,  Now  knew  we  no  nun  after  the 
 flefl) :  fir  whofoever  ts  in  Chrtf^is  a  new  creature  ;  as 
 if  hefhould  fay,  when  any  man  is  a  new  creature, 
 he  looketh  upon  all  things  under  theSunne  with 
 another  eye ,  hee  judgethof  them  with  another 
 judgement ,  and  therefore  if  thou  finde  it  other- 
 wife,  if  thou  looke  upon  the  world,  or  upon  any 
 thing  in  the  world,  as  upon  things  that  are  preci- 
 ous ,  that  is  a  figne  that  Satan  hath  bewitched 
 thee.  You  know  it  was  one  of  the  witcheries 
 that  he  attempted  upon  our  Saviour ,  Hee  Jhewed 
 him  all  the  world  the  Kingdomes  andthegloneefit : 
 and  fo  hee  doth  to  every  man  more  or  lcffe, 
 hee  fheA\es  him  fome  thing  or  other ,  and  if  a 
 man  doe  not  fee  the  emptineffe  and  vanity  of 
 them ,  but  fees  a  glorie  in  them,he  hath  y eelded 
 to  Satan  who  hath  bewitched  him ,  and  prevai- 
 led ouer  him  :  and  therefore  when  you  looke  on 
 every  thing  under  the  Sunne,riches,credit,  wife- 
 dome,  skill,  knowledge,  if  you  looke  on  all  as  on 
 flowers,  if  you  fee  a  vanity  and  an  emptines  in 
 them,  that  is  a  figne  you  are  now  changed,  that 
 you  are  now  turned  to  God  by  unfained  repen- 
 tance ,  that  you  fie  a  vanity  in  all  things  under  the 
 Sunne.  So  much  for  this  point. 
 
 Jreurned and f\w under  the  Sunne,  faith  he,  that 
 the  race  is  not  to  thefwift,  nor  the  battellto  thefrong, 
 nor  jet  bread to  the  wife  3  nor  riches  10  men  of  under  - 
 ft  andi  tig*  nor  yet  favor  to  men  of  knowledge  7but  time 
 and  chance  comrneth  to  all. 
 
 The 
 
The  mejl ablctnenCrc. 
 
 565 
 
 The  next  point  that  wee  are  to  obfervc  in  theft 
 words,  is  this^that 
 
 cMen  of  the  greatcfi  Abilities,  men  of  the  greates! 
 fifficiencies  y  are  often  d/fappointed  of  their  hofes  and 
 ends.  T  bis  is  a  vanity  under  the  Sunne,  and  not  fo 
 onely,  but  men  that  are  more  weake,  and  infufli- 
 cienr,  doe  obtaine  their  ends  and  hopes.  For  you 
 1  mud  under ftand  it  reciprocally  ,the  battell  is  not 
 alwayes  to  the  ftrong  ,  therefore  it  is  fometimes 
 to  the  weake  •>  riches  are  not  alwayes  to  men  of 
 undemanding,  therefore  they  are  often  to  men 
 that  have  no  underftanding. 
 
 The  opening  of  this  point  will  be  beft  done  in 
 fliewing  the  reafons  and  grounds  of  it ,  why  it 
 comes  to  paflethat  men  of  the  greateft  abilities, 
 have  not  alwayes  fuccefle  anfwerable  to  that  fuf- 
 
 Ificiency  rhat  is  in  them. 
 And  fir  ft,  one  caufe  of  it  is,becaufe  there  is  no 
 creature,  that  is,  or  ever  fhall  bee  ftrong  in  his 
 owne  ftrength :  In  hk  wnefirengtb  Jha/lno  wan  be 
 Jlrong,i.Sam.2.9*  A  creature  in  it  ielle  hath  not 
 fo  much  abilitie ,  although  it  be  never  fo  well 
 furniihed,  as  to  bring  any  entcrprife  to  parte. 
 There  is  more  required  than  the  Ample  ftrength 
 of  the  creature ,  be  it  never  fo  ftrong,  becaufe  in 
 every  enterprise  there  are  many  wheeles,  many 
 things  that  muft  concurreto  bring  it  to  paile. 
 No  w  a  creature  is  not  able  to  fee  all  the  wheeles, 
 that  are  in  every  bufinefle ,  or  if  he  doe  Ice  them, 
 he  is  not  able  to  turne  every  wheele,  but  this  be- 
 longs to  God.  And  therefore  without  his  con- 
 curring with  the  creatine,  be  the  creature  never 
 Ff  fo 
 
 Doff.  2 
 
 Men  o*  greater 
 abilities  difap 
 pointed  of 
 their  ends. 
 
 Rtafin   I 
 No  man 
 itrong  in  his 
 owne  ftrength 
 i  Sam.x.fc. 
 
$66 
 
 Ibemofiablemen 
 
 t  Sam.  2  l. 
 
 The  Creature 
 is  ignorantj 
 
 2 
 lUsweake. 
 Pfal.j3.i6. 
 
 fo  ftrong>  he  fliall  not  bee  able  to  get  the  battell, 
 be  he  never  fo  fwift,  be  fliall  not  be  able  to  winne 
 the  race  -,  bee  hee  never  fo  great  in  skill  and  un- 
 demanding, hee  fliall  notgetfavour,norriches, 
 This  you  may  fee,  i  Sam.  z.  3.  where  Hannah 
 gives  this  counfell  in  her  fong,  Speake  no  more  pre- 
 fuwPtitouJly  ,  neither  let  arrogancy  come  out  of  jour 
 mouth  ifer  the  Lord  is  a  God  of  knowledge,   by  him 
 enterprises  are  eftabified  :  As  if-  (hee  had  faid,  if  a- 
 ny  man  fay  heels  able  to  bring  an  entcrprife  to 
 paflc  ,  hee  fpeakes  prefumptuoufly ,  hee  takes 
 morctohimfelfe,  than  hee  is  able  to  performer 
 The  Lordls  onely  a  God  of  knowledge,that  is  the 
 reafon  of  it ;  and  therefore  by  him  onely,and  not 
 by  any  mansftrength,cnterprifes  are  eftabliflied. 
 The  Lord is  a  God  of knowledge  t  Asif  fliee  had  faid* 
 men  have  not  fo  much  knowledge  and  wifdome, 
 as  to  looke  through  a  bufineffe,  to  fee  ailthe  cir- 
 cumftances  of  ity  to  beheld  all  the  ingredients  in 
 it,  all  thewheeles  that  muftconcurre  to  bring  it 
 to  paffe:  The  Lord  onely  is  a  God  of  ~ knowledge  ^  and 
 therefore  by  him  enterfrifes  are  efabl/fhed.  And 
 this  was  that  I  faid ,  that  the  creatures  ineffici- 
 ency, was  partly,  becaufe  they  are  not  able  to  fee 
 all :  And  partly  againe  it  is,becaufe  though  they 
 doe  fee  all  the  wheeles  that  goe  to  make  up  an 
 enter prife ,  yet  they  are  not  able  to  turne  them: 
 As  youmay  fee  Pfal.  33-16.  The  king  isnotfaved 
 by  the  multitude  of  an  hoaft ,  neither  is  a  mighty  man{ 
 deliueredby  his  great  firength  :  0/  Horfe  is  a  vaine. 
 thing  tofaveamanyhefialmt  deliver  any  by  his  great  \ 
 firength.  Though  a  man  doe  fee,  and  though  he 
 1  can 
 
 - 
 
often  dij appointed 
 
 567 
 
 lean  fay,fuch  a  whecle  is  neceffary,yet  it  is  not  in 
 jhis  ownc  power  to  ufe  it. 
 
 An  hoft  is  a  great  meanes  to  get  a  battaile5yct, 
 faith  he,  bean  hoft  never  foftrong,  that  is  not 
 enough.  But  what  if  hee  have  valiant  men  and 
 jfouldiers  f  Yet  that  will  nor  doe  it,a  mighty  man 
 is  not  delivered  by  his  great  ftrength.  I,but  what 
 if  hee  have  horfes  and  chariots?  &c.  Let  the  ia- 
 ft  rument  be  what  it  will  be,^  horfe  is  a  vaih  helpc, 
 that  is,  except  the  Zojv/concurrc  with  that  hoft, 
 and  turne  that  great  wheele,  except  hee  be  with 
 thofe  valiant  men ,  except  hee  concurre  with  the 
 ftrength  of  the  horfe  and  of  the  chariot,  all  this 
 is  not  able  to  doe  it.  Therefore,  I  fay,  this  is  one 
 reafon,why  thebattaileisnottotheftrong,  nor 
 riches  to  men  of  underftajidingybccaufe  the  crea- 
 ture of  himfclfc  is  not  able  to  doe  it ,  in  itsowne 
 ilrength,  excluding  G^/rhelpe,  he  is  not  able  to 
 bring  an  enterprife  to  pafie. 
 
 Thislikewife  may  bee  added  to  that,  that,  !Godcantake 
 though  the  creature  ftiould  have  a  ftrength, |^£2j& 
 though  a  man  fliotild  have  all  thing  ready  ,  that  they  have.  & 
 hee  fiiould  bee  fbmifhed  with  preparations  of  all  j 
 forts,  fo  that  nothing  fhould  be  wanting  to  bring 
 an  enterprife  to  paffe,  yet  at  the  very  time,  at  the 
 very  inftant>whenthethingistobedone,itis  not 
 in  his  power  to  make  ufe  of  them,  becaufe  at  that 
 very  time ,  God  oft  en  takes  rvifedomefrom  tftewife, 
 and  courage  from  them  that  areothcrwife  vali- 
 ant ,  hee  takes  from  them  their  abilities,  even  at 
 that  time  hee  takes  off  the  chariot  wheeles,  even 
 when  they  are  driving  of  them  j  which  phine- 
 Ff  z  ly 
 
68 
 
 Ibemofi  able  men 
 
 Amos.*«i4jif 
 
 Reafin'z 
 
 Men  mi  fie 
 their  time*. 
 
 lyproveth,  that  the  Creature  ofhimfelfeis  not 
 able  to  doe  it :  As  we  kc^Amos  2. 14,1 5  ,i(5.  faith 
 hee3  J  he  flight  fiall  perijhfrom  the  fwift ,  and  the 
 ftrong  ft)  all  net ftrengthen  his  forces ,  neither fia/t the 
 mighty  five  his  life ,  heethat  handleth  the  low  fh  all 
 not  ft  and,  andhethu  ufwiftoffootjball  not  deliver 
 himfelfe^  neither  frail  he  that  rideth  the  horfe  deliver 
 himfelfe^  and  he  of  mighty  courage  amongt he  ftrong 
 men Jh&ll  fly  away  naked  tn  that  day  :  That  is,  Be 
 they  never  fo  ftrong,  be  they  never  fo  fwift,  ne- 
 ver fo  full  of  courage,at  the  very  time  when  they 
 have  occafion  to  ufc  it ,  the  Lord  will  takeaway 
 that  fwiftnefle^hee  will  take  away  that  courage, 
 he  will  takeaway  that  wifedome,and  fuggeft  it5it 
 may  be,to  the  adverfary,  and  how  then  fhall  they 
 prevaile  <  So  that  though  a  man  were  never  fo 
 well  prepared  to  bring  an  cnterprifc  to  paffe,  as 
 when  a  man  purpofeth  in  his  heart,  and  hath  laid 
 all  things  ready,  this  will  I  fpeake,  yet  the  anfwtr 
 of  the  mouth  comes  from  God,  whatfoever  his  pre- 
 parations and  purpofesbe.  So  in  the  anions  and 
 affaires  of  men,  though  he  make  his  preparations 
 never  fo  ftrong,  yet  at  the  very  inftant  God  often 
 takes  courage  from  thofe  that  are  moft  valiant, 
 and  fuggefteth  it  to  thofe  that  are  moft  coward- 
 ly ;  hee  takes  away  wifedorac ,  when  they  have 
 moft  occafion  to  ufe  it,  and  gives  it  to  the  adver- 
 faries,  that  otherwife  are  more  foolifh  than  they. 
 This  is  the  firft  caufe  of  it. 
 
 A  fecond  caufe  is  this-becaufe  there  is  acer- 
 taine  time  and  opportunity,  that  a  man  muft  take 
 to  bring  an  enterprise  to  paffe  $  and  though  a  man 
 
 be 
 
often  dtfappointed* 
 
 569 
 
 be  never  fo  ftrong,  and  never  fo  wife,  yet  he  may 
 mifTe  ofthofe  opportunities  ,  and  fo  he  lofcththe 
 battaile,  he  lofeth  the  bringing  to  pafle  of  his  en- 
 terprife.  And  this  vvc  fee  is  thereafon  that  is  ren- 
 drcd,  Ecclefs .  5  ,6.  The  heart  of  the  wife  is  to  know 
 the  time  >and judgement  ^  becaufe  to  every  furpofe  there 
 
 \is  a  time  and  a  judgement  •  therefore  the  miferic  of 
 mm  is  great  upon  him .•  That  is,to  every  a&ion3and 
 to  every  purpofe,therc  is  a  certaine  opportunity- 
 and  be  a  man  never  fo  well  fitted ,  yet  if  he  mifle 
 of  that  oppoi  tunity ,  he  (hall  not  bring  his  enrer- 
 prife  to  pafle;  Therefore  faith  he,  the.  mtferie  of  man 
 is  great  upon  him  :  for  hee  neither  knowes  him- 
 felfe  what  that  opportunity  is ,  neither  can  a- 
 ny  man  tell  him, as  it  is  in  verfe  7.  And  becaufe  it 
 is  not  within  the  power  of  a  man,  it  is  not  within 
 his  compaffe  to  find  out  thefefeafons  and  oppor- 
 tunities for  every  purpofe  and  adiion ;  hence  it  is, 
 that  though  they  bee  never  fo  well  prepared, 
 though  they  have  never  fo  much  fufficiency,and 
 abilicy  to  bring  fuchan  enterprife  to  pafl'e,  yet 
 they  mifle  of  it,  becaufe  they  difcerne  not  of  the 
 time. 
 
 Thirdly,  this  comes  to  pafle3bccaufe  GWhath 
 appointed  a  certaine  variety  and  change  of  con- 
 dition to  the  fonnes  of  menj  and  there  is  no  mans 
 wifedome,  riches, or  ftrength,  that  is  able  to  de- 
 fend him  from  Gods  appointment.  I  fay, God  hath 
 appointed  a  certaine  change  of  condition  to  all 
 the  fonnes  of  men,  he  hath  appoimed  fuch  erodes 
 and  afflictions ,  he  hath  appointed  fuch  times3(as 
 the  holy  Ghojl  fpeakesj  to  paffeover  their  heads, 
 
 Ff  3  and 
 
 Ecclcf,8.j/. 
 
 Reafon  3. 
 From  the  chan. 
 ges  appointed 
 by  God. 
 
57° 
 
 Ihem&ft  able  men 
 
 pfai.31.1j. 
 
 and  all  the  wife  dome,  and  ftrcngth,  thataman 
 hath,  is  not  able  to  turnc  God  from  his  purpofe,  it 
 is  noc  able  to  evacuate,  &  to  fruftrate  his  decrees, 
 but  they  (hall  come  to  parte.  And  that  is  the 
 meaning  of  this  inthetexsCforluke  thisreafon 
 out  of  the  Text. )  The  tranflacion  isyBut  time  and 
 chance  cometh  to  all:Iz  were,  I  fuppofe,better  trans- 
 lated, (and  agrees  with  the  originall3)>F^r//>^  and 
 chance  commeth  ^4//.Now  by  time  in  the  Text  is 
 meant  that  variety  of  condition,  that  Gcdhzth 
 appointed  to  every  maa  under  the  Sunne,  as  Da- 
 vid  ufeth  the  liotagfik  3 1  •  1 5  •  *Mj  times  are  in 
 thy  hands :  My  times,  that  is,  the  variety  of  con- 
 ditions, the  changes  of  my  life,  the  good  and  e- 
 v  ill,  the  profperity  and  adverfitie  that  befalls  me, 
 faith  he, they  are  not  in  the  hands  of  my  enemies, 
 nor  in  my  owne  hands,but  they  are  in  thy  hands. 
 I  fay,  there  the  wordis  fo  ufed ,  and  fo  we  are  to 
 under  ftand  it  in  this  place  5  for  time  comes  to  all, 
 faith  he-,  that  is,  when  GWhath  appointed  fuch 
 changes  to  the  ftates  of  men,if  riches,  if  ftrength, 
 if  wifdome,diligence,or  skiH,  were  able  to  turne 
 che  counfells  of  God  another  way ,  if  it  were  able 
 to  anticipate  them,  or  to  divert  them,  then  the 
 battaile  mightbetotheftrong,&c.  butfaithhe, 
 it  is  not  [o$  What  GWhath  appointed,  they  can- 
 not alter,  you  (hall  fee  it  in  many  examples. 
 Instances.         Saul  was  well  eftabliflied,  but  when  God  had 
 appointed  a  change  of  his  Kingdome,   that  it 
 (houid  go  from  him  to  David7y  ou  fee  he  brought^ 
 it  to  pa(fe:Though  he  were  as  ftrong  as  a  Lyon^zs 
 David  teftifieth  of  him,  though  he  had  many 
 
 chil- 
 
often  difappointed 
 
 57' 
 
 children  to  inherit  the  Crownc,  though  the  peo- 
 ple clave  faft  to  him, (you  doe  not  finde  that  ever 
 theyrofeupin  rebellion  againft  him)  yet  when 
 God  hid  appointed  fuchatimetopafleovcrbira 
 and  his  houfc,  all  that  ftrength,  all  that  fitnes  and 
 preparation  that  was  in  him ,  and  his  family  ,  to 
 continue  the  Kingdome  to  his  pofterity,  it  could 
 not  turnc  afide  Gods  Counfell  ,  but  it  came  to 
 patfe. 
 
 Ely  had  a  great  family,there  were  many  Priefts 
 of  his  line  ;  yet  when  (Whadfaidhee  would  cut 
 off  from  Ely  his  whole  family ,  and  would  turnc 
 the  Priefthood  to  another,  you  fee  how  he  found 
 out  meanes  to  bring  it  to  paffc-how  many  Priefts 
 were  kild  in  one  day  by  Dotg  in  the  time  of  Saul? 
 And  afterwards,  when  Abiathar ,  one  of  that  po- 
 fterity, was  tooke  in  by  David,  yet  he  was  caft 
 out  by  Salomon,  through  an  accident  that  fell  out 
 in  his  adherence  to  Adon'yah: 
 
 Abab ,  the  Lord  had  [aid  he  would  cut  him  off 
 and  his  pofterity ,  though  he  had  feventy  fonncs^ 
 you  might  wonder  how  it  fhould  come  to  pafTe, 
 that  none  of  thefe  fonncs  ihould  inherit  the 
 Crownc,  and  yet  all  were  cut  ofE,  and  not  a  man 
 left,by  the  hand  of  Ithu.  When  GW,I  fay,hath  ap- 
 pointed variety  of  changes,times,and  conditions 
 to  the  fonncs  of  men,  mans  ftrcngt  h  is  not  able  to 
 divert  his  Counfell  5  and  therefore  the  battaile  is 
 not  to  theftrong^&c. 
 
 The  lad  veaibn  is  likewife  here  ufed,and  chance 
 commcth  to  them  all:  That  is,  though  a  man  be  ne- 
 ver f  o  able,  never  fo  fufficient3  never  fo  well  pre- 
 Ff  4  paved 
 
 Reafen.  4 
 
 From  fodaine 
 accidents. 
 
572 
 
 The  mo(l  able  men 
 
 paved  to  bring  an  enterprife  to  paffe,yet  fome  ac- 
 cident may  turne  it  fome  other  way,  an  accident 
 that  hce  can  neither  forefee  nor  prevent;  There- 
 fore faith  the  holy  GhoH ,  though  hee  be  never  fo 
 wife,  chance  may  happen  to  him,  he  can  neither! 
 forefee  all  the  accidents  that  come  to  paffe ,  or,if  j 
 he  fliould,he  knowes  not  howto  prevent  them. 
 
 K^ihab^  for  ought  we  fee,  went  well  enough  to 
 the  battaile,  lehojhdfhat  ,and  he$yet,faith  the  tQxty 
 a  man  drew  a  bow  at  adventure,&c. (which  acci- 
 dent he  could  not  forefee, )  the  man  aymed  no 
 more  at  <^£hab ,  nor  underftood  it  no  more  than 
 the  arrow  that  he  fliot ,  but  it  was  a  meere  acci- 
 dent directed  by  Gody  that  he  could  not  forefee. 
 
 Haman  thought  hee  had  made  his  preparation 
 ftrong  enough  to  bring  his  enterprife  to  parte,  to 
 overthrow  the  lewes 5  there  camean  accident  bc- 
 tweene,the  King  could  not  fkepe,he  calls  for  the 
 boofce  of  the  Chronicles^and  turnes  to  that  place 
 where  CMdrdectu's  difcovery  of  a  treaf  on  was  re- 
 corded,and  fo  'JMordecaivfzs  advanced5&c.This 
 was  a  chance  that  befell  him  j  although  he  were 
 never  fo  wel  fitted  to  bring  his  enterprife  to  pafle, 
 yet  this  he  could  neither  forefee,  nor  prevent* 
 Many  fuch  inftances  we  might  give. 
 
 So  you  fee  now  the  reafon  of  this^hat  men  of 
 the  greateft  fufficiency  and  ability,  men  that  have 
 made  their  preparations  raoft  perfed,yer  they  do 
 not  alwayesattaineto  their  hopes  and  ends :  And 
 contrariwtfe,  men  that  are  more  weake and  una- 
 ble, which  have  not  made  fuch  j  reparations,they 
 obtaine  their  hopes  and  ends. 
 
 The 
 
often  dij appointed 
 
 57? 
 
 The  ufc  wee  make  of  it,  is: 
 
 Firft  let  men  learne  from  hence,  not  to  boafl 
 of  any  outward  ftrength,  of  any  wifedome,  in 
 that  their  foundation  is  made  ftrong  under  them, 
 that  they  are  well  bottomed,  that  they  are  thus 
 compared  about  with  friends,  and  cftare,  &c. 
 For  you  fee ,  though  a  man  intends  to  get  by  all 
 things ,  yet  the  event  and  fuccefie  comes  not  to 
 pafle  accordingly ,  but  oft  they  faile  and  difap- 
 point  him.  Therefore  let  not  men  boaft  of  them, 
 be  a  man  never  fo  ftrong,  never  fo  wife ,  yet  hec 
 may  as  foone  faile  as  he  that  is  weake ,  and  moft 
 foolifh. 
 
 See  an  example  of  it  in  Jfa^z  C^w.  14.6,7,8. 
 You  may  fee  there  how  he  built  the  Cittics  ,  he 
 had  made  him  ftrong  Bulwarkes :  There  was  not 
 a  King  of  luiah  that  wee  reade  of,  that  had 
 ftrengthened  himfelfe  more  than  he .  he  had  five 
 hundred  and  fourefcore  thoufand  valiant  men, 
 all  well  armed  and  appointed  to  bare  the  fhield 
 and  fpeare  :  (the  text  fets  it  downe  very  particu- 
 larly, that  wee  might  fee  Afas  fafty,his  ftrength, 
 and  his  fecurity,  if  you  lookc  upon  the  creature,) 
 yet, feith  the  Text,  the  Ethiopians  cameagainft 
 him  with  ten  hundred  thoufand  men.  Whence 
 I  gather  this;  That  there  is  no  man  fo  fafeand  fo 
 ftrong,  but  he  is  ftill  fubjeft  to  danger  5  and  that 
 partly  by  reafon  of  the  vanity  of  che  creature. 
 For  all  the  ftrength  that  a  man  hath ,  it  is  but  the 
 ftrength  ot  the  creature ;  and  the  creature  is  made 
 offuch  brirtle  ingredients,  that  of  it  felfe  it  is 
 ready  to  moulder  away  and  taile.   There  is  not 
 
 in 
 
 Vfe. 
 
 Not  to  boaft 
 of  outward 
 
 things. 
 
 iChron.14, 
 
574 
 
 The  moft  able  men 
 
 N0fafety 
 fromoutwara 
 
 things* 
 
 in  the  creature  it  fclfe  any  (lability,  they  are  but 
 houfes  of  clay  ,  the  beft  of  the  creatures  $  that  is, 
 they  are  made  of  mouldring  mcttal,  they  are  rea- 
 dy to  vanifh  of  themfelves,  and  if  they  were  not, 
 yet  there  is  fomething  ftronger.  Let  a  man  be 
 never  fo  ftrong,  (  who  is  the  beft  of  all  the  crea- 
 tures, J  yet  man  is  but  as  the  grade ,  and  as  the 
 flower  ofthegrafTe.Thegrafle  of  it  felfeofttimes 
 fades,  though  no  fithe  come  neere  it ,  but  if  it 
 doe  not  fadeofitfelfe,  yet  it  iscutdowne  :  fo 
 there  is  none  fo  ftrong ,  but  there  may  be  ftron- 
 ger. ex(/4  was  ftrong,  but  he  met  with  onethat 
 was  ftronger  than  he,  the  Lubims  andEtbiofians  $ 
 and  yet  as  ftrong  as  they  were,  they  met  with 
 one  that  was  ftronger  than  they,  becaufe  God  did 
 helpe  him,and  affift  him;fo  then  let  no  man  boaft 
 ofhimfelfe* 
 
 If  wifedome  would  keepe  a  man  fafe ,  Salomon 
 had  never  fallen  as  he  did.  If  poffeflions  would 
 keepe  a  man  fafe,  Iereboam  zndAkab  had  never 
 been  ruined,  as  they  were.  If  the  favour  of  Prin- 
 ces could  keepe  a  man  fafe ,  Haman  had  not  had 
 that  miferablc  end  that  he  had.  If  courage,forti- 
 tude  and  valour  could  keepe  a  man  fafe,  loth  and 
 Abner  had  continued  fafe :  but  you  know  how 
 they  both  fell.  So  that  you  fee  nothing  under  the 
 Sunne  is  able  to  keepe  a  man  fafe.  T  herefore  let 
 iiot  a  man  boaft  in  any  thing  that  he  hath  5  be  he 
 never  fo  well  appointed,let  him  have  all  the  crea- 
 tures agree  together,  to  make  a  hedge  about  him> 
 yetuffli&ionSj  crofles  and  troubles  will  findc 
 fome  gap  or  other  into  that  hedge ,  to  brcake  in 
 
 upon 
 
often  difappointed 
 
 575 
 
 upon  him.  All  things  that  he  hath  arc  fubje&  to 
 mutability  j  Riches  take  thcmfclves  wings,and 
 flyaway  :  that  is,  though  a  man  thinkc  they  are 
 fure,  hce  cannot  fee  how  he  could  eafilybedif- 
 poflcfledofthemjyet,  faith  hee,  they  are  as  a 
 flockc  of  birds,  that  fit  in  a  mans  ground,  he  can- 
 not promifehimfelfe  any  certainty  of  them  ,  be- 
 caufe  they  have  wings,  and  will  fly  away^fuch  are 
 riches.  And  fo  credit-be  a  man  never  fo  innocent, 
 let  him  give  no  occafion  at  all,  Jet  him  keepc 
 himfelfe  never  fo  blamleffe ,  and  unfpotedrftbt 
 world ,  yet  his  credit  is  not  in  his  owne  keeping, 
 Honor  eft  inpoteftate  bonorantis,  ^.Honour  is  not 
 in  a  mans  owne  power-  You  know  though  lofepb 
 was  very  innocent ,  yet  he  was  blamed ,  and  fo 
 David  and  Cbrijl.  And  as  it  is  faid  of  honbur,fo  it 
 may  bee  of  all  the  reft,  wealth,  and  friends,  and 
 whatfoeveraman  hath-3  let  no  man  boaft  him- 
 felfe becaufe  he  is  a  ftrong  man,  becaufe  he  is  of 
 underftanding,bccaufe  he  itf  rich,bccaufc  he  is  of 
 ability  in  his  bufines,  becaufe  he  is  a  man  of  skill, 
 for  by  thefe  things  he  (hall  not  obtainc  his  hopes 
 and  ends. 
 
 Nay,my  Beloved,lct  mc  be  bolde  to  addc  this. 
 If  a  man  begin  to  thinkehim  felfefafc  for  thefe, 
 and  to  grow  Confident  upon  them,  and  fay  thus 
 with  himfelfe  and  his  owne  heart,well,  now  I  am 
 thus  and  thus  rooted,  I  am  now  compafled  about 
 with  thefc  and  thefe  helpes,  I  fee  not  now  how  I 
 flaould  be  remo  ved-let  him  know  this,that  Codwil 
 fo  much  the  rather  blow  upon  him,that  he  will  fo 
 much  the  rather  difiettle  him ,  and  take  him  off, 
 
 that 
 
 Simile. 
 
576 
 
 Ihtmofi  able  men 
 
 Godcic1.ighrs 
 to  cro(Te  men 
 in  carnall  con- 
 fidence. 
 
 I 
 
 To  maintaine 
 bis  owne  right 
 
 I  Sam.17.47. 
 
 2 
 To  fhew  his 
 
 power. 
 
 char  he  will  fo  rpuch  the  rather  turnearvay  hisface, 
 andhejhallbe  troubled. 
 
 1  fay,GW  will  doe  it  fo  much  the  rather,partly, 
 becaufe  that  fucccfle  of  things  is  his,  and  when  a 
 man  will  begin  to  challenge  it  to  himfelfe,  God 
 will  begin  then  to  looke  to  his  owne  right ,  and 
 challenge  his  ownepriviledge.  You  (hall  findein 
 1  Sam.  17.47.  Drfi^gives  this  reafon,  why  hee 
 (hould  prevaile  againft  Goltah,  it  is  not  I,  but  the 
 battel!,  faith  hee,#  the  Lords :  As  if  he  fhould  fay, 
 it  the  battaile  were  mine,  or  thine,  it  may  be,C7<?- 
 luh ,  thou  mighteft  prevaile  againft  mee5  it  may 
 be  thou  mighteft  overcome  mee^  but  the  battaile 
 is  the  Lords. So  we  may  fay  in  this  caferThe  event 
 and  fuccefle  of  things,  the  good  and  evill  that 
 comes  to  a  man ,  upon  that  preparation  and  en- 
 deavour that  he  makes,  it  is  the  Lords,  and  not  a- 
 ny  mans,  nor  any  creatures.  Therefore  when  a- 
 man  challengeth  it  to  himfelfe ,  and  boafls  of  it, 
 and  thinkes  I  will  doe  this ,  the  Lordwill  not  do 
 it ,  the  battaile  is  his :  and  as  it  is  faid  of  the  bar- 
 caile ,  fo  ail  things  elfe  are  his ;  and  therefore  he 
 will  not  difpofe  them  according  to  mans  prepa- 
 ration ,  but  difpofeth  of  them  according  to  his 
 owncpurpofe. 
 
 Againe,  God  will  doe  it  the  rather,that  he  might 
 fhew  forth  his  own  power5&difcoverthe  Crea- 
 tures weaknefle,  efpeciall  when  a  Creature  fhall 
 pride  it  felfein  any  of  thefe  outward  things  ,  as 
 Jj'akl did  in  hisfwiftnefle,  it  wasthecaufeofhis 
 overthrow  •  and  indeed  God  ufua1ly  takes  men  in 
 fuch  things,whcn  chey  begin  to  boaft,I  (hall  now 
 
 have 
 
often  dif appointed 
 
 577  1 
 
 have  the  battaile,  bedanfclam  ftrong.  ThcTe 
 things,  I  fay,  are  commonly  their  ruine.Thc  po- 
 licie  of  Acbitophd ,  the  hzwe  of  Abfehm -,  and  fo 
 many  a  mans  wealth,  many  a  mans  wit,that  thing 
 wherein  their  ftrcngth  lyes,  wherein  they  boaft 
 themfclves,  G^caufeth  to  be  the  meanes  of  their 
 mine;  hee  takes  them  in  thefe  things,  that  hee 
 might  difcover  his  owne  power ,  and  the  vanity 
 and  weaknefle  of  the  Creature. 
 
 Againe,  The  zWdoth  it  fomuch  the  rather, 
 when  men  grow  in  confidence  of  their  owne 
 ftrength,  that  he  might  manifeft  his  owne  provi- 
 dence j  and  therefore  he  puts  in  many  accidents, 
 which  turne  things  another  way.  It  is  true,when 
 men  goe  well  prepared  to  the  battaile,  and  doe 
 overcome ,  there  is  a  providence  of  GWin  that, 
 as  well  as  when  they  get  the  battaile  by  fome 
 chance  or  accident -,  but  by  reafon  of  the  infirmi- 
 tie  of  man,  by  reafon  of  the  injudicioufneffe  that 
 he  is  fub  jc&  unto,  they  doe  not  fo  much  acknow- 
 ledge this  providence  in  an  ordinary  courfe,  as 
 they  doe  in  accidentall  things,  that  are  done  by 
 occafion,  by  fodaine  intercurrent  canfes,  that  we 
 tre  not  able  to  forefee.  Therefore,  I  fay,GWde- 
 lights  to  doe  it  fo  much  the  rather,when  men  are 
 prepared  and  fay  with  themfclves,  Whatihould 
 hinder  i  what  ftiould  keepe  mee  from  bringing 
 fuch  an  enterprife  to  paffe  t  God  therefore  puts 
 in  fome  accident,  and  turncs  it  another  way,that 
 his  providence  might  bee  feene  and  acknowled- 
 ged. Therefore  let  none  boaft  themfelves,  that 
 this  and  this  will  I  doe,  becaufe  I  am  ftrong  • 
 
 for 
 
 Tfcctl 
 
 i;no$ 
 
 menboaltof 
 areofrthe 
 caufeofthcir 
 ruinc. 
 
 To  flicw  his 
 providence. 
 
57§ 
 
 Tbemofiable  men 
 
 rfcz. 
 
 Not  to  bedif 
 couraged  in 
 want  of  prepa* 
 
 ration. 
 
 Becaufeweak- 
 nefle  cannot 
 fruftratc  Gods 
 purpofe. 
 
 for  God  will  turne  all  a  contrary  way,  So  much 
 forthefirft  ufe. 
 
 Secondly  ,as  men  are  not  to  boaft  thcmfelves, 
 when  they  are  ftrong*  fo  likewife  if  the  battaile 
 be  not  alwayes  to  the  ftrong  ,  but  at  fome  times 
 alfo  to  the  weake,  let  no  man  be  difcouraged  be- 
 caufe  he  is  weake,  becaufe  he  is  unprepared,  be- 
 caufe  hee  is  not  fo  well  furnifhed  to  bring  fuch  an 
 enterprife  to  pafle.For  as  there  are  certaine  times^ 
 that  God  will  have  to  paffe  over  men  for  their  e- 
 Villf  ('thatbeamanneverfoftrong,  ashehath 
 appointed  his  change  and  condition  >  fo  it  fhall 
 come  to  patfejfo  alfo  there  is  a  certaine  time  that 
 God  hath  appointed  for  other  mens  good  and  ad- 
 vancement.: when  a  man  is  weake and  low,  his 
 weakneffe  and  folly,  and  inability,  fhall  no  more 
 fruftrate,  turne  afide5  and  prevent  his  advance- 
 ment, when  God  will  bring  it  upon  him,  than  the 
 ftrength  or  wifedome  of  the  other  fhall  turne  a- 
 way  Gods  decree,  and  prevent  the  counfell  of  God 
 
 2 
 
 Gods  hand  is 
 thenmoftfeen. 
 
 3 
 God  hath  more 
 glory  in  that 
 cafe. 
 
 againft  him, 
 
 Befides,  when  man  is  weake ,  GWputs  in  an 
 accidentjthat  he  may  have  the  praife  of  of  his  pro- 
 vidence,that  men  may  fay  he  hath  done  it-where- 
 as  if  things  went  in  ordinary  courfe,  they  might 
 afcribe  it  to  the  fecund  caufes. 
 
 Againe ,  the  Lord  rather  delights  to  doe  it) 
 even  when  menarerweake,  becaufe  therein  his 
 glory  is  mod  feai ,  hee  delights  to  manifest  his 
 power  in  oxr  rveaknejje.  And  therefore  Paul,  when 
 hee  few  this,  he  faith,he  will  rejoyce  in  his  infirmi- 
 ties ;  That  is^hethouglxt  his  infirmities  would  be 
 
often  dif appointed 
 
 a  very  great  advantage  to  him ,  partly ,  becaufe 
 they  would  keepc  him  humble,that  is  one  rcafon. 
 And  partly,  becaufe  he  thought  that  God  would 
 the  rather  put  forth  his  power  ,  becaufe  hce  was 
 wcake,  that  he  fhould  the  rather  have  Gods  power 
 t3  uphold  him.  Therefore,  I  fay,  letnotmen  be 
 difcouraged  for  theirweakneffe ,  be  the  adverfa- 
 ries  never  Co  ftrong ,  and  their  rcfolutions  never 
 fofixed,  yet  they  (hall  not  prcvaile,  ifGWhr.ve 
 purpofed  otherwife. 
 
 You  fee  how  peremptory  Iezebels  fpecch  was 
 'God  doe  foe  andfo^&c.  if  I  make  not  Eliah  as  as  one  of 
 Prophets  of  Bad  by  to  morrow  this  time  .-yet  you  fee 
 he  was  fife  notwithstanding  this. 
 
 Thuswasitalfo  when  the  lews  had  vowed 
 with  themfclves  the  death  of  Paulfie  was  in  great 
 danger,thcre  was  forty  to  one,and  their  ref  oluti- 
 on  wasfo  ftrong,  as  it  could  not  be  altered;  yet ; 
 Godkept  him  fafc,  hee  prevailed ,  and  they  were 
 disappointed. 
 
 So  Eli]ha>  when  the  King  thought  to  have  ta- 
 ken off  his  head ,.. though  hee  had  the  power  of  a 
 
 579 
 
 ■God  deflates 
 
 m.Tnj  purpofe 
 
 King  3  and  his  purpofe  was  firme,  that  it  fhould 
 come  to  paffe,to  a  full  hcight,there  was  no  doubt 
 made  of  ir,yet  GWkept  him  fafe. 
 
 Therefore  let  us  bcincouragedontheorher 
 fide  that  areweake,  God  is  able  to  hide  us ,  he  is 
 able  toftrengthen  us,  to  give  us  advantage  and 
 fuccefTe,  when  we  are  unable  to  helpe  our  felves : 
 for  as  it  is  truc^hat  the  hattaile  is  not  al  way  es  to  the 
 prong ,  nor  favour  to  the  wife^c.  So  it  is  true  on 
 
 the 
 
 > 
 
 n*i:  **»*•!»  ~iijw^i 
 
580 
 
 Themtft  die  men 
 
 the  other  fide,  that  many  times  when  men  are 
 
 notftrong,  when  men  are  not  wife,  whenthcy 
 
 mannage  not  their  bufinefle  with  that  prudence, 
 
 warineflTe ,  and  circumfpedion  that  they 
 
 fhould  doe  ,  yet  oftentimes  they 
 
 have  fucceffe,  when  the 
 
 other  want  it, 
 
 (V) 
 
 »r,  ...  . ,.it  ■    ;*wif  ii,        wmm  ■ 
 
 FINIS. 
 
 IWI'llIJi      II  .1  Mfi  I  !Pi|  i)    in  I  I  .1      1     I  |1|  pji  11   «Ji.|iJ'   )■>   111  JJ|!  1  'if!         ■     11    j. 
 
 . 
 
 ; 
 
 THE 
 
oftendijappomted 
 
 581    ' 
 
 :•  ■■  rfc/*\^  'j^ ■»  fc/%\fco.: v±/ggvfc-  .;rotre\a6 " :  dtryoir  a  cfc/*\x>  .i-u ; 
 TTJC 
 
 FO VRTH 
 
 SERMON 
 
 ECC   LE    SIAST   E   59,11)12. 
 
 /  returned  and  jaw  under  the  Sunne ,  that  the  race  is 
 not  to  thefrvift,  ?;or  the  batteilte  theftrong,&c. 
 
 Ou  know  where  we  left,we  proceed 
 to  that  which  remaines. 
 
 In  the  thiid  place,  limen  of  the 
 greateB  Efficiency  and  ability  may  of- 
 ten be  disappointed^  that  the  battatle  is 
 not  alwayes  to  theflrong,  nor  the  race  to  the  ftvift : 
 This  fhould  teach  us  then  not  to  be  lifted  up,  but 
 to  be  thankefull  in  oui  beft  fuccefle  ;  and  on  the 
 contrary  ,  not  to  be  overmuch  cteje&ed,  but  to 
 beare  it  patiently  5  when  things  fpeed  ill.  If  any 
 man  have  good  fuccefle  in  any  buiinefle  and  en- 
 terpnfe,  hee  is  d lb*  to  at^tibirce  it  to  his  owne 
 ftreng  h,to  his  owne  wifedonuybce  that,as  you 
 fee3to  often  faile-:. 
 
 G  z  The 
 
 Not  to  be  over 
 ioyfuliorfcr- 
 rowfull  for 
 good  or  ill  fuc- 
 cefle. 
 
582 
 
 The  mofl  able  men 
 
 The  Lord  muft, 
 be  acknowled- 
 ged in  good 
 fucceflc. 
 Why  wee  are 
 more  forward 
 in  prayer,than 
 inpraifc 
 
 T  he  creature  hath  not  power  enough  in  it  fdfc  to 
 bring  an  enterprife  to  paffe ,  it  can  neither  fee  all 
 the  wheeles  that  tend  to  make  up  an  enterprife  5 
 or  though  it  fee  them,  it  is  not  able  to  turne  them 
 all.  And  therefore,  if  it  be  done,  it  is  the  Lord 
 that  doth  it,  and  the  praife  is  onely  to  be  given  to 
 him. 
 
 This  is  a  neceffary  point.  It  is  ufeuall  with  us 
 to  be  very  earned:  with  GW,  when  a  bufindfe  is 
 to  bee  done;  but  wee  forget  to  praife  him  after- 
 wards. And  whence  proceedes  this ,  but  from  a 
 fecret  attribution  of  what  is  dona  to  our  own  wit, 
 to  our  owne  ftrength,  to  our  owne  pollicy,  to  o- 
 ther  occafions  i  Whereas  if  it  were  acknowled- 
 ged, wee  (hould  be  ready  to  give  him  the  praife 
 of  all  that  we  doe. 
 
 David  was  a  wife  man,  yet  you  fhall  finde, 
 iSam.iz.  heedidnot  therefore  carry  himfelfc 
 wifely  in  all  his  affaires  3  becaufehe  hadahabi- 
 tuall  gift  of  wifedome,but,  faith  the  text,  Becaufe 
 the  Lord  was  mthhim.^Xit  Lordyizs  with  him,to 
 guide  him  in  every  a&ion,  todire&him  what  to 
 doe  upon  every  particular  occafion ;  and  thence 
 it  was,  that  he  carried  himfelfe  wifely  in  all  his 
 affaires. 
 
 Cyrus  was  a  valiant  man,and  a  potent,  yet  the 
 Scripture  attributes  it  not  to  his  ftrength,ihat  he 
 prevailed  as  he  did,  but  faith,  that  hee  was  Cods 
 Shepheard^  he  was  his  inftrument,  it  was  C^that 
 ufed  him,  ic  was  GWthat  wrought  this  worke  for 
 him. 
 
 Nebtich ladmzztr  was  a  mighty  potent  Prince, 
 
 and 
 
 1  Sam*  1 8. 
 
often  dijappointed* 
 
 5*1 
 
 and  prevailed  which  way  focver  he  turned  him-  j 
 fclfc,  yet  God  tells  him,it  Was  he  xYfrtgdvchim  do- 
 minion  md  victory  wherefocver  hee  went. 
 
 And  as  it  is  true  on  this  hand,  foh  is  likewife 
 on  the  other,  when  a  man  hath  ill  fucceffe  in  any 
 bufines,  let  him  not  fay, it  wasbecaufe  he  did  not 
 mannageit  wifely,  becaufe  he  had  fuch  an  enemy 
 to  oppofehim,  or  becaufe  fuch  an  accident  fell 
 out  to  erode  him:  no,  that  is  not  thccauicrThe 
 reafon  is  here  rendrcd  5  Tor  time  dnd  chxncc  hup. 
 pens  to  every  man :  That  is,  if  there  be  any  fuch 
 accident,  if  there  be  any  crofle  event  falls  out  to 
 hinder  him  in  his  cnterprife  at  that  time ,  it  is  in 
 Gp^difpofing,  it  is  (Wt hat  hath  done  it.  And 
 therefore  you  fc,  in  the  evill  events  that  have  up- 
 on any  occ^fion  befallen  the  Churh ,  if  you  ob- 
 fervethe  phrafe  of  Scripture ,  it  is  not  attributed 
 to  them ,  but  to  God.  When  the  fpirit  of  P#/,and 
 TigUpcl/ezer ,  were  ftirredup  againft  the  people 
 or '  Ifraet foiih  the  Text,i  Chron.$  .The  Lord Jiirred 
 them  up  againft  the  people  .  it  was  not  they  that 
 did  it,  buc  it  Was  the  iW^that  ftirred  them  up. 
 
 So  likewife  he  poured  forth  his  wrath  by  the 
 hands  ofsh/jhak  :  And  as  David  cap  reflet  h  it  in 
 his  owne  cz:c>Godhath  bidden  Shimeicurfe  DaVid. 
 So  it  is  in  many  other  places*  Therefore  let  not 
 menfitdownedifcounged,  vexing  themfelves, 
 and  eating  up  their  hearts  with  griefe.  Let  not 
 men  lay,  If  fuch  an  accident  had  not  beenc,I  had 
 prevailed;  for  it  is  this  time  And  thance^  that  (tiroes 
 the  event  of  hufincfics,  which  is  from  the  Lord^ 
 and  not  from  man,  therefore  labour  to  be  thank- 
 Gg  2  full 
 
 The  Lord  mufti 
 be  acknowled- 
 ged in  cvill 
 (accede 
 
 xCHran.j  16. 
 
584 
 
 The  moft  able  men 
 
 Vfe.   4 
 
 Not  to  make 
 flefli  our  arrae« 
 
 Selfconfidcnce 
 makes  things 
 fucceed  ill* 
 
 IeMM 
 
 full  to  him  in  the  bed  fuccefle ,  and  not  to  facri  - 
 fice  to  your  owne  wits,  or  to  give  him  thankes  in 
 a  fo  rmall  manner  ,  but  heartily  to  acknowledge 
 him :  And  likewife  to  be  patient  in  all  the  crofles 
 and  troubles  that  bcf  1  us.  So  much  for  this  third 
 ufe. 
 
 ^  Fourthly,  and  laftly ,  ifmenofthcgreatefta- 
 bilities  be  fo  of  :en  difappointed,  that  thebattaik 
 is  not  te  iheftrong7nor  the  race  to  the fwift,&c .Then 
 learne  wee  hence,not  to  mtkeflejh  ourarmc.not  to 
 truft  in  any  ftrength  of  our  owne5in  any  wifdome 
 of  our  owne,  or  other  men  -  for  if  this  would  doe 
 it,  if  the  ftrength  of  any  man,il:che  policy  of  any 
 man  were  able  to  bring  any  enterprifr  to  pafle,  it 
 would  alwayes  doe  it  :  If  ir  were  the  fwiftnefle 
 of  him  that  runs,  that  could  get  the  race,if  it  were 
 the  ftrength  of  him  that  fighteth  that  could  ob- 
 tainethebattaile  5  I  fay  it  would  alwayes  doe  it  j 
 And  therefore  feeing  it  falls  not  out  fo,  but  the 
 events  are  turned  a  contrary  way,  thatisafi^ne 
 it  is  not  in  them,but  in  fomethingelfe.Therefore 
 I  fay ,  take  wee  heed  of  making  flelfa  ourarme, 
 of  laying  thus  with  our  felves ,  becaufe  wee  have 
 thefe  preparations,  becaufe  we  have  thefe  meanes 
 therefore  our  worke  fliall  fucccedeifor  that'is  not 
 fo.  For  we  fee  often  in  experience ,  when  a  man 
 comes  to  a  bufineffe  with  much  confidence,  out 
 of  a  refle&ion  upon  his  owne  ability  to  doek  for 
 the  moft  part  it  fucceedes  ill  :  As  on  the  other 
 fide,  when  a  mancomes  with  feare  and  diffidence 
 in  himfelfe,  for  the  moft  part  he  profpereth  beft 
 And  you  have  a  rule  for  it,  Ier.  i7.5.  curfedis  hee 
 
 that 
 
 .  / 
 
often  dif appointed 
 
 585 
 
 that  makes  flefl)  his  arme.-Curfedis  he  5  thac  is  to  fay, 
 God  hath  ingaged  himfelfc,whcn  a  man  wil  make 
 flcfli  bis  armc,  to  blow  upon  his  cntcrprifes,  and 
 to  caufe  them  to  wither. 
 
 Againc,  Blejjed  is  bee  that  truffs  in  the  Lprd:  \ 
 that  is,GWis  tycd  by  his  promifc  to  give  fucceflc 
 in  fuch  a  cafe.  Therefore  that  ufe  we  Ihould  make 
 of  it,  not  totruft  to  our  owne  ftrength  5  to  our . 
 owne  wifedome,  nor  to  other  mens.  For,  what 
 is  it,  when  wee  have  other  men  that  arc  ftrong, 
 and  wife,  and  potent  to  reft  upon?  Are  they  ; 
 able  to  bring  it  to  pafle  i  You  fhall  finde  that 
 exprcflion ,  Pfal.  3 1 .  a  place  that  I  touched  in  the 
 morning  upon  another  occafion;  Davidzclls  us 
 there ,  that  great  men  [ate  and  ffake  against  bim^ 
 and  confultcd  together  to  take  away  his  life^but, 
 faith  hc^mj  times  are  in  thy  hands :  As  if  he  mould 
 fay,  my  times,  &  the  difpofing  of  all  my  affaires, 
 good&evill  fucceflc  to  me,they  are  not  in  their 
 hands5bcthcy  never  fo  potent,theyarcnotinthe;Prai.^r. 
 hands  of  Saul^  they  are  not  in  the  hands  otDoeg,  1  Men  have  not 
 they  arc  not  in  the  hands  of  all  mine  enemies,  'oftimesVaf 
 but  Lord,  my  times  are  in  thy  hands.  So  then,  if  wee  affaires,  but 
 could  learnc  this  leflbn  aright,  wefhouldnotbe  |God 
 difcouraged,whcn  the  raoft  potent  men  are  fet  a- 
 gainft  us,  nor  be  much  incouraged  when  they  arc 
 for  us. That  in  //S.5  i.i2.isexccllent  for  this  pur-  1ty.51.fc 
 pofc;  Who  art  thou  faith  hee,  that  fear  est  mortally 
 man^  whofe  breath  is  in  his  nojlrills  ,    and  who Jh all  he 
 made  as  thegraffe,T  hat  is,  if  fuch  a  man  be  never 
 fo  potent,  yct,iaith  hee,confider  his  breath  is  in 
 his  noftril-ls.  and  hee  (hall  be  made  as  the  grade; 
 <jg  3  th?t 
 
5b6 
 
 Ihemoft  able  men 
 
 ForgctfJulneflfe 
 of  the  Lord 
 makes  us  (care 
 men* 
 
 Theaffc£lors 
 of  .ran  unccr 
 ceitainc,    • 
 
 Similt 
 
 that  ts,in  truth  he  is  of  no  power.  But  rhe  reaion 
 now  why  men  doefeare,why  men  arc  diicoura- 
 gedinfuchcafes^you  (halt  finde  in  the  verfefol- 
 |  lowing:  Who  art  thou,  faith  he,  that  doeft  this, 
 ;  andjorgettefi  the  Lord  thy  Maker ,  rvho  made  heaven 
 ^  and  earth,  who  ftretcheth  forth  the  heavens,  and  laid 
 |  the  foundations  oft  he  earth? 'You  never  finde  a  man 
 I  that  feares  a  great  man,  a  potent  man,but  the  true 
 ground  of  it  is,  becaule  he  far  gets  the  Lord  his  Ma- 
 ker :  if  he  did  remember  the  mighty  God,  hcthat 
 ftrecheth  fourth  the  heavens,  and  that  Iayes  the 
 foundations  of  the  earth,  man  would  appearea 
 mortall  man.  You  may  take  it  for  a  certaine  ge- 
 nerall rule,  a  mans  heart  is  never  poffefied  with 
 feare  upon  fuch  an  occafion,  but  when  he  forgets 
 G*d,  the  great  God ;  he  would  never  elfe  feare  a 
 great  man.  On  the  other  fide,  he  would  never  be 
 confident  in  fuch  occafion,  but  when  he  remem- 
 bers not  the  Lord. Therefore  learne  we  neither  to 
 feare  them,  when  they  are  againflus,nortotruft 
 them  when  they  are  for  us. 
 
 Wetffually  pittythecafeofMerchants,for,fay 
 we,  their  goods  hang  on  ropes,they  depeend  up- 
 on uncercaine  windes  ^  but  certaincly  hee  that 
 trufls.inman,is  in  a  worfe  conditiou  •  for  he  refts 
 upontheaffc&ions  ofa  nun,  that  are  more  un- 
 cercaine than  the  wind.  What  fo  brittle,and  fo  in- 
 ccr.ftant  *•  We  fee  that  for  the  moft  part  they  are 
 carried  to  doe  us  good  or.cvill  with  hy.-relpe#s, 
 with  fomething  touching  themfelves ,  they  arc 
 turned  to  and  fro,  as  the  Weather-coks  &  Mills 
 are  j  that  when  the  windeccafah,  and  when  the 
 
 waters 
 
often  dtf appointed. 
 
 587 
 
 Waters  failc,  (land  ftill-thcyarcdrivcntodoefor 
 us  fo  long  as  fuch  refpcfts  lead  them,and  no  Ion-' 
 gcr.  And  therefore  to  truft  in  men3it  is  nor  the  fa-' 
 teft,  it  is  not  the  wifeft  way .  See  this  in  fomc  few 
 examples.  David,  hew  inconftant  did  he  find  the  I 
 people,and  apt  to  rcbell  againft  him  <  2nd  fo  Mo- 
 fes.-yci  Vivid  himfelfe ,  though  he  was  an  holy 
 man,  yet  how  inconftant  was  hee ,  inconftant  to 
 OWepbiCcfieth  3  one  that  was  innocent  3  one  that 
 had  never  done  him  any  wrong,  one  that  had  ne- 
 ver given  him  occafion  <  How  inconftant  was  he 
 to /<?<*£  3  when  he  had  prevailed  in  the  battaile  a. 
 gainft  Abfo!om?Ho\v  quickly  was  he  out  of  grace 
 and  placc,when  he  had  faved  Davids  life3and  re- 
 covered the  Kingdome,  and  ^Amafah^  that  was 
 but  a  reconciled  enemy,  put  into  his  roomed 
 Thefe  and  many  fuch  like  examples  you  fhal  find. 
 Abner,  how  inconftant  was  hee  to  Ijhbojheth? even 
 for  a  word  fpoken  againft  him,  &  a  word  that  he 
 gave  him  occafion  enough  to  fpeake,  a  word  that 
 he  need  not  have  beene  lb  much  offended  at,  hee 
 falls  off  from  him  fork  :  and  this  is  to  truft  in! 
 man  •  I  fay,eithcr  in  a  mans  cvvnc  wifedome  or! 
 ftrength,  or  in  any  other  mans. This  place  flicwes 
 what;  a  great  folly  it  is.  The  laitaUeisrotto  the 
 ffro/fg :Thzt  is,lct  a  man  be  never  fo  well  compaf- 
 fed  about  with  ftrength3and  wifdome  ofmcn5tct 
 him  put  himfelfe  and  his  friends  into  the  number,' 
 yet  he  is  not  fafe  •  but  let  him  truft  in  GW,  and 
 he  is  fafe  in  midft  of  dangers.  Samtfon  and  jjhbo- 
 /fo^,whethcy  were  in  the  midft  ot  their  friends, 
 when  they  were  a  flcep,they  were  circumvented . 
 Gg   4  David 
 
 Instances. 
 
 Oftheincon- 
 
 ftancyofrr.ens 
 
 affc&ions. 
 
 A  tnanisnot 
 fafe  among 
 friends  with- 
 cut  God5ar.d 
 nuftingin  god 
 he  is  fafe  ia 
 dangers* 
 
538 
 
 There  is  a  Jet time for  e^ery  AElion. 
 
 God  wcrke* 
 ourworkes 
 ns  when  we 
 trnft  hia^ 
 
 David  on  the  other  fide ,  when  he  was  a  fleepe  in 
 the  midfl:  of  his  enemies, when  there  was  an  hoaft 
 pitched  againfl:  him,  yet,  frith  he,  llaidmedowne 
 and  flept  :  Why  <  Becaufe  the  Lord  fnfained  me. 
 So  that  both  for  our  faky  when  wee  are  in  dan- 
 ger,and  likewife  to  have  our  workes  wroug ht  for 
 us,  to  truft  in  (70<s/,  and  not  to  truft  either  in  our 
 owne  wifedome,  or  in  the  wifedome,  or  ftrength 
 of  man,  that  we  (hall  finde  conftantly  to  be  the 
 beft  way* 
 
 When  X>4^/Vabftained  from  going  up  to  bat- 
 tell  againfl:  Nabal,  when  he  tooke  the  counfell  of 
 his  wife,  and  when  he  abftained  from  putting  vi- 
 olent hands  upon  Saul,  you  fee  how  Cod  wrought 
 it  for  him  -y  he  gave  him  Nazals  wife,  hegave  him 
 Sauls  wives ,  and  his  houfts  ,  and  his  Kingdome  into 
 his  hands  •  this  he  got  by  trufting  him.  But  when 
 men  will  take  their  owne  wayes,  when  they  will 
 goe  about  enterprifes  with  their  owne  wifedome^ 
 In  hU  owne  wifedome  and  jlrength  Jhall  no  man  bee 
 pong :  GWhath  faid  it,  and  he  will  make  it  good 
 upon  all  occafions.  the  conclufion  therefore  is, 
 if  the  battel!  be  not  to  the  ftrong,  nor  the  race  to 
 the  fwifr,  &c  If  men  ofthegreatefl  ability  are  often 
 difaf pointed  of  their  hopes  and ends \  then  wee  fliould 
 not  make  fkih  our  Arme ,  but  truft  in  God,  both 
 for  fafty  in  danger,  and  to  bring  our  enterprifes 
 to  paffe.  And  fo  much  for  this  point.  We  now 
 proceede. 
 
 Nether  dolb  man  knor*  his  time *    .. 
 
 This  is  added  ,p<*r  ly  as  a  fecond  vanity  which 
 Sdor^'ifaw  under  the  Sunne^  and  partly  as  a  res- 
 Ton 
 
1  here  is  a  fet  time  for  e<vtry  di  Elton 
 
 fon  of  the  former :  For,  faith  he,  though  men  be 
 {hong,  and  wife,  yet  there  is  a  ccrtaine  fcafon  to 
 doe  things,  that  they  may  miftake  ,  which  cau- 
 fcth  them  tofaile:  For  man  knorves  not  his  time: 
 and  from  hence  he  drawes  his  Ccnfequence,  be- 
 caufe  men  know  not  their  tm\es,Therefere  they  are 
 fnaredtnan  evilltime,  becaufcthey  know  not  the 
 good  time,  when  good  anions  fliould  bcclone, 
 therefore  cvill  times  come  upoivshcm  fuddenly, 
 that  is,  they  take  them  unawares  r  and  this  he  illu- 
 ftratcsby  two  fimilitudc's  5  They  comevpon  them^ 
 faith  hee  ,  as  an  will  net  comes  uponffhes^anda^s  the 
 fnareupon  thefotvles.  So  that  in  thefe  three  pro- 
 pofitions,you  fliall  have  the  full  meaning  of  thefe 
 words:  and  thefe  therefore  wee  will  handle  di- 
 stinctly. 
 
 Firft,that  there  is  a  time  allotted  to  every  pur- 
 pofe,  and  to  every  bufines. 
 
 Secondly,  that  it  is  very  hard  to  finde  out  that 
 time-, 
 
 And  thirdly,  becaufe  men  cannot  finde  this 
 time ,  but  miftake  it ,  therefore  evill  times  come, 
 upon  them  fuddenly  •  that  is,  erodes,  afflictions  I 
 and  deftrucftion  comes  upon  them  fuddenly,  even1 
 as  the  fii are  upon  the  fowle,  and  as  the  net  upon  the 
 fjhes.  And  that  this  is  the  meaning  of  this  place, 
 and  that  thefe  three  points  are  included  in  it,  you 
 may  fee  belt  by  comparing  it  with  another  ol  the 
 like  fenfe,  Eclefl.^s&rf.  Where  the  word  of  tl/e 
 Kingti ,  there  is  power ,  and  who  fl?a/I  fay  to  him  , 
 what  doe  ft  then?  1  hat  is,  it  is  a  dangerous  thing  to 
 admonifli  Princes  ;  who  fliall  fay  to  a  pnno , 
 
 58P 
 
 vvh 
 
 Ecdef.8.4>! 
 4* 
 
 ■~j-*y»  \-v 
 
 «  -  ■  ».-«B-" 
 
5po 
 
 There  is  a  Jet  time  to  every  Aclion. 
 
 guett. 
 i^dnfw. 
 
 what  doeft  thou,  laith  the  wifeman  t  There  is  a 
 time  wherein  we  may  admonifh  Princes  fafely, 
 although  they  be  exceeding  powcriulI,although 
 they  have  it  in  their  owne  power  to  take  away  the 
 (hirit,&c.  as  hee  faith  aftrwards,  yet  there  is  a 
 time. 
 
 Bat  how  (lull  a  man  know  that  time? 
 Saith  he,  Hethat  keepesthe  Commandement^  frail 
 know  no  evell  th'wg,  And  the  heart  ofthewifejhall 
 know  the  time  and  the  judgement :  That  is ,  he  (hall 
 know  when  to  give  a  feafonablc  admonition  to  a 
 Prince,  or  to  a  great  man :  For,  faith  he ,  to  every 
 purpofe  there  is  a  time  and a  judgement  .-That  is,  there 
 is  a  time  and  a  difcretion,  (that  is  the  meaning  of 
 the  word  in  the  originall)  when  any  a&ionisto 
 be  done,there  is  a  ccrtaine  exad  time :  If  you  goe 
 before  it ,  or  if  you  come  after  it ,  there  is  much 
 d  mgei  in  it }  if  you  hit  upon  the  juft  time,  you  are 
 like  to  be  fucceffcfuJl  in  it:  far  to  every  purpofe 
 there  is  a  time  and  a  judgement,  Becaufe  the  mifery 
 of  man  is  great  upon  him  ■:  That  is ,  it  is  the  Lords 
 pleafure  to  appoint  fuch  a  certaine  time  to  every 
 purpofe ,  and  to  every  aSion,  that  hee  mightdif- 
 cover  to  men  that  vanity  to  which  they  are  fub- 
 jed,  and  likewife  that  he  might  inflift  his  judge- 
 ments upon  themrThe  mifery  of  man  is  great  up- 
 on him,  becaufe  every  purpofe  hath  a  time. 
 But  how  (hall  this  be  proved? 
 He  proves  it  by  this  ;  for,  faith  hee,  Hee  knowes 
 notwhatjhallbe  :  for  who  can  tell  him  what  fball 
 be  !  As  if  hee  fhould  fay ,  If  a  man  did  know 
 this  time,  hee  were  fafe  enough ,  hee  were  free  e- 
 
 nough. 
 
There  is  a  Jet  thnt  to  every  AcliQ  n.  591 
 
 nough  from  mifcry -buc  fince  hee  neither  kiiuwes 
 it  himfclfe,nor  is  there  any  that  can  rel  him  ^.there- 
 fore the  mifery  of  man  is  great  upon  him.  Thus 
 you  fee  that  in  both  thefe  places  thefc  three  points 
 are  included,  and  thefe  I  will  runne  over,  and  fo 
 makeufeofthem.. 
 
 Firft ,  There  isacertaine  time  that  God  bath  al-  \prop0r  , 
 lotted  to  every  purpofe ,  and  to  every  bufincff'cj  If  There  is  arimc 
 you  take  that  time,  you  may  fuceeede  in  ir,  if  you  'al,o«cd  toe- 
 
 *  '  *      J  very  Action 
 
 mi/Teir,  it  is  exceeding  dangerous.  As  you  (hall  i 
 
 ke^Ecclef.  3.  To  all  things  there  is  an  appointed  jtcdcfj; 
 
 time ,  to  every  purpofe  under  heaven :  There  is  a 
 
 time  to  he  borne  3  and  a  time  to  die ,   a  time  to  plant ? 
 
 and  a  t'nne  toplucke  up  5  at /me  to  fay  ,  and  a  time  to 
 
 heale,  eye.  k^  time  to  xveepe,  and  a  time  to  laugh.  All 
 
 thefe  particulars  mentioned  by  Salomon,  may  be 
 
 be  divided  into  thefc  three  rankes^for  all  natural! 
 
 a&ions ,  as  well  as  thofe  that  are  voluntary,  and  i To  a11  na<uraI1 
 
 donebyconfukacion,thercisatimethat  Godhzxh  a 
 
 fer. 
 
 Againc,  for  all  lighter  anions,  as  well  as  for 
 a<fiions  of  moment,  there  is  a  time, 
 
 Againc,  for  all  private  aftions ,  as  well  as  for 
 thofe  that  are  publike,  there  is  a  time  •  that  is,  not  Forprivatc 
 a  time  which  man  in  prudence  will  chufc  out,but  aai°? 
 a  time  which  oWhath  appointed,  a  time  which 
 God  hath  fct  downe  :  If  a  man  hit  upon  that  time 
 which  God  hath  allotted,  he  (hall  fuceeede  in  ir, 
 othcrvvife  heefailcs.  So  you  fee,  Acts  ]j.i6. 
 Hce  hath  made  of  orvnt  blood  all  manhnde  to  dwell 
 upon  the  face  of  the  earth  ,  and  hath  affgfled  the 
 tsmes  that  were  ordained  before ,  and  the  hounds 
 
 0 
 
 2 
 
 •  For  lefle  ani- 
 ons. 
 
 i 
 
 A&tn.it. 
 
 -1 
 
59* 
 
 There  h  afet  time  for  every  ARton. 
 
 The  changes 
 of  mcn,Citties 
 and  Common- 
 wealths, ap- 
 pointed by 
 God.* 
 Iob.14.1,6, 
 
 Simile. 
 
 A£bij.3?. 
 
 of  their  habitations :  That  is  to  fay  3  the  times  of 
 every  man,  the  times  for  every  mans  fbte  and 
 condition ,  the  times  for  the  feverall  changesto  ] 
 which  every  man  ,  every  Common-wealth,  and  I 
 every  Citty  is  fubje«5i,  thefe  times  Godh&th  a  (fig-  j 
 ned,  he  hath  ordained  them  before,  and  they  arej 
 as  bounds  that  cannot  be  pafled.  The  like  you  fee' 
 lob  14.  5,6.  ^yire  not  hti day es  determined,  and  the\ 
 number  of  his  moneths  with  thee  ,  thou  haft  appoin-\ 
 ted  his  bonds  that  he  cannot  pa  (ft  ;  (Marke  itj  As 
 if  hefliould  fay;  there  is  not  a  man  comes  into 
 the  world  ,  but  God  hath  appointed  him  cer- 
 taine  bounds ,  he  cannot  paffe  the  number  of  his 
 moneths  :  That  even  as  a  man  deales  with  an 
 hireling,  for  that  fimilitude  hee  ufeth  prefently 
 after  in  the  nextverfe^J  hee  agrees  with  him  for 
 fuch  a  time  •  So  long  you  fliall  worke  and  no  lon- 
 ger: So,faith  hee,GW hath  appointed  every  man 
 fo  many  moneths ,  fo  many  yeares  he  muft  doe 
 himfervice^forae  ten  yeares, fome  twenty  yeares, 
 fome  forty  yeares: As  you  fee  it  is  faid  oiDavid^ 
 K^Ails  13.  35.  When  he  hadferved  his  time  by  the 
 CounfelHf  God.  As  if  hee  fhould  fay,  There  is  an 
 appointed  time  that  David  had  to  do  him  fcrvicc 
 in,  hee  did  him  ferviceasa  King.  And  fo  in  the 
 fame  G  hapter  it  is  faid  ,  John  BaptiH,  when  he  had 
 finifljed  his  courfe^  &c.  That  is ,   T  here  was  a  cer- 
 taine  race  that  he  was  to  run,  he  could  not  come 
 fhort  of  it,  nor  he  could  not  go  beyond  it. So  that 
 both  to  the  a&ions  of  men,  to  every  purpofe,  to  j 
 every  a&ion  &  biifiqcfle  that  is  done  in  the  life  of 
 a  man,  there  is  a  certaine  time  appointed,  there  is 
 
 acer- 
 
There  is  afet  time  for  e<x>ery  ABion. 
 
 5£3 
 
 a  ccrtaine  time  that  God  hath  allotted,  and  as  a; 
 man obferves this  time,  foit  is  better  or  woric 
 with  him. 
 
 But  before  I  come  to  the  fecond ,  let  me  (hew 
 you  the  reafons  in  a  word,why  God  hath  appoin- 
 ted thefe  tuiies,  GWhath  fetthefc  times :  Th  .  is, 
 GWhatli  apppinled  fich  times  fax  btjfincflc  s,  for 
 every  purpofe  5  partly ,  becaufc.  they  cannot  be 
 done  in  another  time  rand  therefore  it  is  fa  id  to  be 
 an  alottedtime^Iiyoutakcanothextime,you  may 
 labour,  aqd  &Baur  in  vaine :  As  you  fee  Ecricf.^ . 
 9.  after  he  had  faid,7^re  is  atime for  every  purpofe^ 
 headdes  this,Ls4»d  what  profit  htithheethat  workes 
 ofthe  thing  wherein  he  travai/es f  Asifhee  fhould 
 fay,  if  a  man  ..miflc  of  thefc  times,  what  profit  is 
 there  oFhis  worke,  though  he  travaile  never  fo 
 diligently  in  it,if  he  mifle-  his  time,if  he  pitch  not 
 right  upon  his  time,  God  worses  not  with  him, 
 there  is  no  concourfe  with  him  ^fo  heelabours  in 
 vaine. 
 
 Secondly,  there  is  an  allotted  time,  becaufe 
 God  in  his  providence,  in  all  his  workes,he  doth, 
 what  he  doth  in  meafure,in  number,  he  wcighes 
 every  thing  and  makes  it  beautifull:  now  every 
 thing  is  beautiful!  in  its  feafon  •  out  of  its  feafon  it 
 is  notbeautifull.  And  that  is  another  reafon  that 
 hclilcewifehererenders,verfe  11.  He  bath  made  e- 
 very  thing  bcanufull  in  his  */>ȣ:  therefore  there  is  a 
 time  allotted  to  every  aftion,  and  to  every  pur- 
 pofc:becaufe  if  it  niifte  of  this  iime,it  is  not  beau- 
 tifull,therc  is  a  deformity,there  is  an  obliquity  in 
 it,  the  beautie,  the  precioufnefle,  and  the  come- 
 linefle  of  it  is  loft.  Thirdly 
 
 Rfafen.  1  f 
 
 Things  can notk 
 bedoneinan-\ 
 other  time. 
 
 Eccef}.?, 
 
 Reafon  tl 
 
 Tilings  are 
 beauti'fullin 
 their  time 
 
594      I       ^;e  m  lfi'm%  °f ttm  h'M&>etb  mfery- 
 
 Rtdfim.  3 
 
 It  is  Gods  pie" 
 rogarivc  to  ap- 
 point the  time. 
 
 Atfsi.7 
 
 Propcf.  1. 
 It  is  hard  to 
 fi  ride  out  the 
 time. 
 
 j  Th«  Lord  kre- 
 i  peth  rimes  fe- 
 I  crcttohknfclfv 
 
 To  teach  us 
 watchfullnes. 
 
 Thirdly,  God  hath  appointed  a  ccrtaine  time, 
 he  hath  allotted  a  time  to  cvety  a<5tion,out  of  his 
 owne  royall  prerogative ,  hee  will  not  have  men 
 to  know  the  times  5  but  the  times  muftbeofhis 
 allo:ting,he  hath  appointed  a  time  to  every  thing 
 wherein  his  great  foveraignty  over  the  creatures^ 
 and  over  all  things  appeares:and  therefore  you 
 (hall  feCjO^fifr  1.7.  ft  is  not  for  you  ,  faith  hee,r<? 
 know  the  times  andfeafons  ,  neither  ro  know  them, 
 nor  appoint  them :  tor,  faith  hee ,  thoit  the  Lord 
 keepes  in  his  owne  power :  and  therefore  it  is  hee 
 th&t  hath  allotted  a  time  to  every  thing.  It  is  hee 
 alfo  that  concealeth  and  hideth  them  fiom  the 
 fonnes  of  men.  And  this  is  the  firft  point;  Thut 
 to  every  a&iort  there  is  a  time  appointed. 
 
 Secondly,  to  finde  out  this  time  :$  exceeding 
 hard,  becaufe  it  is  not  in  thr  power  of  any  man  to 
 know  it,  except  G^guide  him  to  fee  it,  there  are 
 not  principles  in  man ,  there  is  not  in  him  fuffi- 
 ciency  of  wifedome  ,  to  ficde  out  the  fitneffe  of 
 time  ,  except  £Wguide  him  to  pitch  upon  that 
 time. 
 
 Now  if  the  lord  were  pleafcd  to  revealeto 
 men  thefe  feverall  times,  allotted  to  a&ions,  it 
 were  aneafie  thing  to  finde  i:  out:  but  hechath 
 kept  them  to  himfelfe,  and  that  for  thefe  two 
 Caufes* 
 
 One  is.  That  men  might  watch  5  for  if  men 
 khevV  the  times,  they  would  be  loofe,  and  ne^lcdt 
 till  the  time  came  .-Therefore,  faith  hee,  Seeing 
 tbou  kneweft  not  the  time  when  hee  will  con  c^ 
 whether  at  night,  or  at  what  time  of  the  nig-  \ 
 
 whcthei 
 
The  miffing  oj  time  bringet  hmiferie. 
 
 595 
 
 whether  at  the  dawning,  or  at  the  Cocke-crow- 
 ing,  whether  at  the  firft  watch,  or  at  the  fecond  5 
 therefore  watch:  As  if  hefhould  fay,If  men  knew 
 the  time  certaincly  ,  they  would  fleepe  cill  that 
 time ,  and  then  they  would  be  awake  5  but  God 
 will  have  men  watch. 
 
 SccondIy,(7^hath  appointed  thefe  times,and 
 rcferved  them  tohimfclfe,thatmen  might  learne 
 tofearehim,  that  they  might  learne  to  keepca 
 continuall  dependancc  upon  him^for  if  the  times 
 were  in  our-owne  hands,  we  might  mannage  our 
 bufinefTe  with  our  owne  ftrength-but  when  they 
 are  in  Go  As  hands ,  Wee  know  not  what  to  morrow 
 will  bring  forth :  Therefore  I  Ames  faith  ,  Say  nor, 
 I  will  doe  fnch  a  thing  1  will  got  to  fuch  aplace^and 
 /lay  thereayeare ,  and  buy  andfetl^ot,  faith  he, it  is 
 not  in  your  hands,  your  life  is  not  in  your  owne 
 hands  to  effed  this  bufineflerif  you  doe  live,  it  is 
 not  in  your  hands  $  and  therefore  yon  ought  to  fay , 
 if  the  Lord  will.  And  therefore  to  keep  men  in  this 
 dependencie  upon  him,  Cod  hath  rcferved  thefe 
 times  unto  himielfe. 
 
 The  third,and  lad  proportion  is,That  becaufe 
 men  miffe  of  thefe  times,  therefore  their  mtferie  is 
 great  up»  them  :  partly,becaufe  they  do  not  effeft 
 the  thing  they  go  about,when  they  mifle  of  their 
 time  ,  for  the  Lord  workes  not  with  thcm,whcn 
 they  hit  upon  a  wrong  time :  partly  alfo  becaufe 
 they  failing  in  their  duty,  not  taking  the  good 
 time  that  God  hath  appointed,  he  in  his  moil  ruft 
 judgement  fends  upon  them  evill  times,  iharfud- 
 dcnly  come  upon  themy  even  <ts  afnare  upon  the  birds. 
 
 As 
 
 Rcaf«nz% 
 That  men  may 
 learne  to  fearc 
 the  Lord, and 
 depend  upon 
 him. 
 
 lamest  g 
 
 3  Propofit. 
 Becauierr.cn 
 milTe  the  time, 
 they  fall  into 
 milcry. 
 
59* 
 
 The  miffing  of  time  hringeth  miferie. 
 
 Instances. 
 
 Of  miffing  the 
 right  time. 
 Gebez,i. 
 
 Haggai  l. 
 
 As  you  fee  when  birds  arc  feeding  quietly  ,  and 
 fearing  nothing  5  thenanevill  ftiare  comesand 
 takes  them :  So  it  is  with  men  ,  when  they  have 
 miffed  their  times,  when  they  thinke  they  are  (a- 
 feft,  when  they  fpeiake  peace. to  themfelves,when 
 they  thinke  that  danger  is  fartheft  off,  then  eviB 
 times  come  fudderdy  upon  them.  This  you  fhall  fee 
 beft  in  examples. 
 
 Gehezi,  when  he  tooke  a  gift  ofNaaman ;  The 
 Prophet  his  Matter  reproves  him  in  thefe  words- 
 Gehezi^  faith  he.  Is  this  a  time  to  receive  gifts  ?  As 
 if  he  fliould  fay ,  To  take  a  gift  in  it  felfe  is  not  a- 
 mifTe,but  this  is  not  a  time  for  it:for  Naamanvtas 
 but  a  ftranger,  Againe,he  was  butabeginerin 
 beleeving  ifr  the  true  God,  and  therefore  to  take  a 
 gift  of  him,  that  was  not  a  time.  It  was  the  man- 
 ner (you  know)  to  bring  gifts  to  the  olde  Pro- 
 phets, not  for  reward  of  their  Prophefies,but  for 
 the  maintenance  oftheireftaterfo  ^/brought 
 toSaniueligtfi:  and  therefore  in  fbme  cafes  it 
 might  have  beene  feafonable.  But,  faith  hce,  is 
 this  a  time  to  take  a  gift  offuchaman,uponfuch 
 an  occafion,  at  fuchafeafon  ?  And  what  miftry 
 came  upon  Geheziiox  miffing-  his  rime  1  Saith  his 
 Matter,  The  lepro fie  of ^Tiaaman  the  i^dffyri an  fhall 
 cleave  to  thee  {hat  mifery  came  upon  him, 
 
 So  you  (hall  fee  Haggai  i  .The  people  did  a  law- 
 full  adion,  but  theymifled  of  the  thncyThus  faith 
 the  Lord  ofHoHs ,  This  people  fay,  the  time  is  not  yet, 
 when  the  Lords  houfe  jhouldhc  (milt :  Then  came  the 
 word  of  the  Lord  by  the i:biihi$efy  of  the  Prophet 
 Haggai,y4jf.v*£,  It  is  a  time  for  your f elves  to  dwell  in 
 
 feeld 
 
The  mtjjxn^  of  time  bringeth  mferie.  5  97 
 
 Iacob. 
 
 fetled  houfes ,  and  this  honfe  lie  watte  f  Therefore  now  1 
 faith  the  Lot d of  'hosts  3 you  havefowne  much, but  you  \ 
 have  brought  in  tittli  $  you  eate ,  but yott  have  not  e- 
 noughyou  drink ,  b  ut )  ou  arc  notfi/!ed$ou  cloath    yoi: , 
 bur  you  are  not  warmed  ^  andhee  that  earneth  wages  ^ 
 he  f  tits  it  into  a  hroken  hgge.  It  was  a  lawfull  thing 
 for  them  to  luuld  h oufes  to  dwell  in,  and  enjoy  5 
 but,  fai  h  he  ,  Is  this  a  time  to  dwell  in  your  fee  leu 
 houfes?  Asifheihouldfay,  You  have  mifHd  oi 
 the  rime.  An  J  w  h  at  then?  You  fee  therefore  thei> 
 mifeiy  wasgv.-aron  them:  You  have fowne much, 
 bu  \qu  b*<vt  brought  in  tittle^  &c. 
 
 Uohl  a  asl  wfull  for  him  to  have  fought  the 
 kkfE  _:  s  bin  becaufe  he  miffed  of  the  time,  you 
 fee  his  o  f;;ry  was  great  upon  him  5  How  many 
 fore  y  c\.  vs  of  travell  had  he  under  his  uncle  La- 
 ban?  A  id  thib  was  becaufe  he  miffed  of  his  time. 
 On  the  other  fide5Z>4*W,tha;  did  hit  upon  his 
 ti:ne,  Go/'promifed  him  a  Kingdome,and  he  flay- 
 ed hts  rime,you  fee  he  had  it  with  good  fuccefl'e, 
 he  had  it  in  fuch  a  manner,  as  was  fie  for  him$fbr 
 he  ftayed  his  time. 
 
 Rchoboam  is  another  example,when  he  conful- 1  Rchoboam 
 ted  with  the  oide  men- They  told c  him,  that  if  he 
 V/ould  firvc  the  people  at  that  t  me J  hey  fhould  be  hi  % 
 "ervAnts  forever:  but  he  followed  ci;e  counfeli  o 
 the  young  men,  and  you  fee  what  fell  out  ppor 
 this,  the  miffing  or  his  time-,  for  that  was  the 
 counfell  that  the  olde  men  gave  him,  if  thou  will 
 krvc  thtm  at  this  time^&c.  As  if  tney  h^d  (ai  , 
 Rehoboamjhou  thinkeft  it  will  be  difadvar)  ige  k 
 thee,  ifthoulettheraincsloofe  upon  them,  and 
 ¥  H  h  nor 
 
 *     «  l^M^— ■"        ~  I  ■  ■ ■ . 
 
 ft 
 
5  5?8  The  miffing  of  time  hingetb  miferie. 
 
 IfraditcL 
 
 not  reftraine  and  curbe  them  in  the  beginning, 
 but  thou  miffeft  of  thy  time:  Thercisatinigrfor 
 meekneflfe,  and  a  time  for  roughnefle ,  there  is  a 
 time  for  clcmencie  ,  there  is  a  time  againe  lor  fc- 
 veritie  h  but  this  is  not  a  time  for  Rehoboam  to  ufe 
 feveritiein  the  beginning  of  his  lleigne :  There- 
 fore you  fee  his  mifery  was  great  upon  him ,  he  loft 
 ten  Tribes  by  this  meanes. 
 
 Solikewife,  the  people  of  Tfrael,  when  they 
 foughta  King  for  themfelres,  it  was  lawful!  for 
 the  m  to  feek  a  King,for  God  had  appointed  from 
 all  eternity  David  to  be  their  King  -and  if  Saul 
 had  not  beene  their  King^Bavid  had  becne  King 
 at  the  fame  feafonthat  he  wasrbut  their  error  was 
 in  the  time,  they  would  have  a  King5when  Samu^ 
 */  reigned  over  them,  when  God  was  pleafed  to 
 judge  them  by  the  hand  of  the  Prophets  more 
 immediately  than  by  the  hand  of  the  King :  for 
 hee  faith,  that  hirnfelfe  ruled  over  them  :  and 
 therefore  God  tells  them,  beca&fe  they  would 
 needes  have  a  King  now,becaufc  i hey  would  an- 
 ticipate him  (they  would  have  a  King  before  God 
 had  appointed  them  a  King )  therefore  this  curfe 
 fhould  goe  with  their  King,  hee,  faith  hee ,  fhaH 
 doe  thus  and  thus  to  you,  He jball take  your fonnes^ 
 and  put  them  unto  his  Chariots  >  hee  frail  take  four 
 daughters, and make  them  apothecaries £e pall  take 
 jour  Vineyards,  and  your  Olive  trees.  Thus  your 
 King  (hall  doe  to  you,  becaufe  you  have  mif- 
 fed your  time  ,  your  miferie  pall  be  great  upon 
 you. 
 
 The  like  you  fball  fee  in  the  Children  of  ifrael, 
 
 Num* 
 
The  rnijfing  of  time  bringeik  miferie. 
 
 599 
 
 ?{uwe  1 4%thc  people  might  lawfully  fight  againft  j 
 the punaanites ,  you  know,  they  were  brought 
 forth  for  that  purpofe^yetbecaufc  they  mifled  of 
 their  time ,  they  would  doe  it  at  that  time  when 
 they  were  not  appoyntedjiv/^j  tells  thcm,if they 
 woilld  needes  goe  up,they  fhould  fall  before  their 
 enemies,  &  accordingly  it  fel  out  fo;for  they  mif- 
 fed of  their  time.  I  need  not  runne  through  more 
 examples,  Iofiaband  Vavidy  if  you  lay  thefc  two 
 examples  together,  you  fhall  finde,2>4f/'^wem 
 not  out  to  warre  when  he  fhould ,  and  the  other 
 went  when  he  fhould  not,  and  fo  miffed  of  their 
 times ;  and  you  fee  what  miferie  it  brought  upon 
 them :  upon  David  it  brought  the  greateft  miferie 
 of  all  other,  which  was  the  giving  of  him  up  to 
 fuch  finnes  as  that  of  murrher  and  adultery ,  that 
 brought  all  the  evill  that  he  fuffered  afterwards. 
 And  Iofiah  y  it  coft  hira  his  life :  for  hee  went  out 
 unfeafonably,  miftaking  the  time  which  G$d  had 
 allotted  for  fuch  an  enterprife.  Soyoufeenow 
 there  is  a  time  allotted  to  every  purpofe,  to  eve- 
 ry bufineffe.  And  it  is  heard  to  know  ity  for  Goa 
 keepes  it  to  himfelfe,  he  revcafes  it  when  it  plea- 
 fech  him,  he  pitcheth  one  man  by  his  providence 
 by  the  fecret  guidance  of  his  Spirit,upon  a  right 
 time ,  when  another  miffeth  it  5 I  meane  not  that 
 it  is  alwayes  done  in  mccry,  but  in  the  ordinarie 
 difpofition  of  time,  to  them  that  know  him  not: 
 for  when  a  man  pitcheth  upon  the  time ,  it  is  hee 
 that  guides  him.  Thivdly^Becaup  menmiffi  tf  their 
 time ,  the  mifery  is  great  upon  them  ,  it  comes  up- 
 on them:  that  is,  fome  evill  times  come  upon 
 Hh  2  them 
 
 Num.i  4« 
 
 Iofiab. 
 
 Dayii. 
 
 ^ote. 
 
6oo 
 
 The  miffing  of  time  bringeth  miferie. 
 
 Vfe. 
 
 Notonelyto 
 lookctoout. 
 a&ionsjbus 
 the  time  of 
 them* 
 
 Actions  not 
 done  in  their 
 time  have  a 
 deformity  in 
 them. 
 
 Watch  our 
 times  in  »he 
 things  Sod   # 
 commandethj 
 as, 
 Admonition* 
 
 Thankfulflfs. 
 
 them  fuddenly ,  it  comes  upon  them  like  a  fnare. 
 
 Now  briefly,  the  uie  wee  (houldmakeofrtis 
 this,  That  wee  bee  carefull  not  onely  to  doe  the 
 adions  that  belong  to  our  Callings,  either  our 
 generall  Callings  we  are  Chriftians,orourpar. 
 ticuhr  Calling,  rh  our  ordinary  bufines,  it  is  not 
 enough  to  due  rnrm,  but  to  look  narrowly  to  the 
 time.  It  is  a  Rule  among  Divines,  that  an  a&ion 
 is  not  good,except  it  have  all  the  Circumftances 
 good.  An  a&ion  may  be  evill  upon  miffing  any 
 one ,  therefore  the  time  is  an  ingredient  into  the 
 gocdnefle  of  the  adion,  were  the  aftion  never  fo 
 good,  ifthenme  be  nulled,  it  makes  the  aftion 
 l  vill,  when  we  doe  k  out  of  its  feafon ,  when  we 
 doe  it  not  in  his  time.  As  it  is  faidbf  words,when 
 they  are  infeafor^they  are  beaut i full: So  it  is  true  of 
 every  a&ion ,  when  it  is  done  in  its  owne  feafon, 
 it  is  beautifull j  if  k  be  nor,there  is  fome  deformi- 
 ty in  it, fome  obliquity, and  by  confequenr,  fome 
 finfulneffe ,  if  it  be  a  mortall  adion,  or  fomewhat 
 that  brings  evill  after  it ,  if  it  be  an  a&ion  of  ano- 
 ther nature.  Now  the  adhon  wherein  wee  are 
 to  looke  fo  narrowly  to  our  times  9  are  of  three 
 forts. 
 
 Some  are  the  aftions  that  God  hath  comman- 
 ded us  ro  doe:  Wherein  ,  it  is  noc  enough  lor  us 
 co  do  the  workes,but  we  muft  obferve  the  times. 
 Toadmonifh  is  a  good  adhon,and  it  is  Comman- 
 ded us,  bit  to  do  it  man unfe^fonable time, ei- 
 ther unfeafonably  to  him  that  admonifheth,  or  to 
 him  th3t  is  admonifhed,  it  fpoiles  the  a&ion.To 
 be  thankefull  for  mercies,  and  to  pay  our  vo wes, 
 
 it 
 
The  miffing  of  time  bringetb  m'ferie.  60 
 
 it  is  a  good  a&ion^but  yerifche  timebemifled, 
 and  we  give  not  thankes  in  due  feafon,if  ycu  pay 
 not  your  vowcs,  but  defcire  them,  hethatde- 
 ferres  hi*  vow  ,  though  the  aftion  be  good  in  ir 
 felfe,yct  if  the  time  be  miffed,  he  provokes  God 
 to  anger,  and  finnes  againft  him.  It  is  alawfull 
 thing  tor  us  to  doe  the  workes  of  our  Calling , 
 and  to  doe  them  diligently  5  yet  if  wee  doe  them 
 unfeafonably,  and  incroach  upon  the  time  allot- 
 ted to  prayer,  wherein  we  ought  to  renew  our  re- 
 pentance ,  and  to  fet  our  hearts  ftraight  and  right 
 before  GW,now  it  is  not  done  in  feafon,it  difplea- 
 &ih  God,  it  is  an  aftion  done  out  of  its  time.  To 
 mourne  and  rejoyce,  are  botft  good  anions,  but 
 if  they  be  done  out  of  their  feafon,  they  are  hoth 
 exceed  ingevill  and  finfullrwee  fee  how  carefully 
 T{ehemiah  tells  them,they  fhould  not  have  mour- 
 ned 3  for  (faith  hejthis  is  a  time  of  rejoycing,  for 
 this  time  to  rejoyc,(it  is  your  flrength)  yir  the  joy 
 ofths  Lord  isyourjlrength ,  therefore  now  weepe 
 not,  mourne  not,  but  rejoyce.  Againe,  at  another 
 time  to  le  joyee,is  as  great  a  fin,as  then  to  mourn, 
 aswefeCj/p.  22.12,13.  When  the  Lordcalls  to 
 mourning,  if  now  you  give  your  felves  xohllin? 
 of Jhecpe^andjlaying  of oxen,drcy  our  finnefhall  not 
 be  purged  from  you  till  you  die.  I  need  nqc  give 
 you  inftances  in  this  cafe.  Thefe  are  one  fort  of 
 anions.  All  the  duties  of  our  Calling  muft  bee 
 doneinfealbn. 
 
 The  fecond  fort  of  a#ions,that  wee  are  to  ob- 
 ferve  this  time  in  ,  they  are  fuch  as  belong  too- 
 thers, that  tend  to  the  good  of  others, the  good 
 Hh  3  of 
 
 VoyfCt* 
 
 Workes  of  our 
 
 calling. 
 
 Mourning  and 
 reioycing. 
 
 Ifa.iWJ 
 
 Warcfi  oppor- 
 tunities in a&i-  > 
 onsthatcon- 
 cctncothcis. 
 
60  z       \        1  he  miffing  of  time  brirtgeth  miferie. 
 
 By  fpcaking 
 for  them. 
 
 By  belecving 
 ofthcm* 
 
 of  the  C  hurchjthc  good  of  the  Common-wealth 
 chegood  of  particular  men:There  is  a  time  when 
 fit  may  be  )  a  mans  voyce,  or  fuffrage  would 
 have  turned  the  fcale  of  abufincfle ,  that  concer- 
 ned much  the  Camnion- wealth ,  or  the  focietic 
 where  he  livesrbut  when  that  opportunity  is  paft, 
 it  can  be  recalled  no  more.  There  is  a  time  when 
 a  mans  fpeaking~may  doe  much  good,  and  his  fi- 
 lence  is  finfull,  and  doth  much  hurt,  by  the  lofle 
 it  brings.  Such  times  and  fcafons  are  to  be  obfer- 
 ved,  fuch  opportunities  there  be.  There  is  an  op- 
 portunity of  preventing  a  mifchiefe  to  a  Com- 
 mon-wealth, ortoaKingdome,  when  wencg- 
 ledi  that  opportunity,  it  caufeth  the  m'tfery  of  man 
 to  be  great  upon  him,  as  we  heard  before.  So  for 
 particular  Cafes  :  There  is  a  time  and  a  feafon, 
 and  an  oppor  tunity  of  comforting  the  bowels  of 
 the  Saints ,  of  releeving  and  entertaining  ftran- 
 gers,  of  doing  good  to  parents,  oi  educating  and 
 bringing  to  God  Children  and  fcrvants,  fuch  as 
 are  committed  to  our  charge :  This  is  but  a  fhort 
 J  time  and  opportunity,  which  when  it  is  part,  can 
 be  recalled  no  more.  The  miffing  of  rhefe  times 
 and  opponunities,is  that  which  caufeth  the  mife- 
 rie of  man  to  begreat  upon  him.  You  know,  at 
 the  day  of  judgement,  becaufe  men  did  not  fuch 
 and  fuch  actions,  b:caufe  the  loft  their  opportu- 
 nitie,they  did  not  vifit  the  prifoners,they  did  not 
 cloathe  the  naked,nor  feede  the  hungry,therfore 
 this  eternall  mifery  falls  upon  them  •  Much  more 
 temporall  miferies,upon  a  man,  a  Kingdome,  or 
 a  King. 
 
 The 
 
The  miffing  of  time  brlngetb  m'tferie. 
 
 The  lad  fort  of  anions  wherein  vvc  are  to  ob- 
 fer ve  a  time,  they  are  fuch  as  belong  to  our  ownc 
 fafety:  There  is  a  time  that  if  a  man  fpcake3  hee 
 makes  himfelfe  a  prey  to  the  wrath  of  men.  And 
 therefore  the  prudent ,  at  fuch  a  time,  Jhall  keepefi- 
 lencey  faith  Amos.  And  there  is  a  time  wherein  if 
 a  man  doe  not  fpeake,  hee  makes  himfelfe  a  prey 
 to  the  wrath  of  God.  And  not  to  hit  upon  a  right 
 feafon  in  fuch  an  a&ion  of  fpcaking  and  fhewing 
 himfelfe,  or  not  doing  it,  it  brings  mifcrie  either 
 from  CW,  or  man. 
 
 Time  is  4  time  for  a  man  to  give  and  to  fpend^and 
 
 a  time  againc^for  him  to  /pare  and 'gather  i  if  he  mifle 
 
 of  this  time,  if  hee  will  not  give  when  he  ought, 
 
 Jif  he  fpare  when  he  ought  to  give,  i:  brings  a  mi- 
 
 fery  upon  him,  he  fliall  be  a  lofer  by  it. 
 
 In  all  particular  a&ions,often  times  God  opens 
 a  doore  to  us  of  advantage  to  our  felves,  to  our 
 children,  to  thofe  that  depend  upon  us  >  if  it  bee 
 taken.  You  have  the  opportunity,  if  you  ftay  till 
 it  beftutup  againe,  there  is  a  miferie  that  fol- 
 lowesit,  ids  a  thing  that-coneerhes  your  ovvne 
 fafety,  but  thefe  are  but  lefler  matters.  There  are 
 times  of  greater  Confequence  than  thefe, 
 
 There  is  a  time  when  God  offers  §race  to  a -man. 
 Nov/  to  rcf  ufc  it,  to  miffe  of  that  time ,  ttcauftth 
 the  mifery  to  be  great,  yea  to  be  eternal!  upon  him: 
 Luke  19.  12.  Oh  lerufalem,  if  thou  hadfi  known: 
 the  things  belonging  to  thy  peace  in  this  thy  day ,  but 
 now  they  aye  hid  from  thine  ey<s :  As  if  hee  fhouid 
 fay,  Tiiis  is  the  time,,  Ierufalcm,  when  if  thou  wilt 
 take  the  offer  thou  maift,  if  thou  didft  know  thy 
 1  Hh  4  time, 
 
 60 
 
 Watch  in  ccli- 
 onsconccrning 
 our  ownc  fafc- 
 tic. 
 
 Speaking  for 
 God; 
 
 Sparing  and 
 giving. 
 
 Entertaining 
 offers  of  grace, 
 
 Luke  1 9,4a- 
 
604 
 
 Making  our  E- 
 lc&ion  lure. 
 
 Swsmi&ff 
 
 for  miffing 
 histime. 
 
 Ihe  Miffing  of  time  kingetb  miferie. 
 
 time,  if  GodvtovXd  revealc  It  to  thee,  thou  flioul- 
 deft  befafeendugh,  thou  mighteft  efcape  this 
 mifery-but(Whathhidit,  that  thou  feeftnot 
 this  time,  therefore  thou  and  thy  children  fllall 
 pcriftu 
 
 The  time  of  mans  heahh,and  of  his  peace,  of 
 his  life,  quiet,  and  reft,i$  the  time  of  making  fure 
 his  Ele&ibn,  a  time  dlgroftitfg  iH  grace  ana I  know- 
 ledge,and  oigrotowgrkhingoodMrkesXlt  whofe 
 eyes  God  opens  to  fee  this  time, he  makes  ufeofit, 
 he  layes  out  thofe  talants  hee  hath  to  fuch  a  pur- 
 pofe-  but  when  dWhides  it  from  a  man,  it  is  his 
 undoing, c^ n  evill tim ,  the  time of  death  comes 
 fuddehly  upon  him7as  afnarejwon  tfofotvle. 
 
 The  time  ofyouth,the  time  of  education  is  the 
 feede-time  of  bur  lifeaftershe  whom  God  hath  in- 
 lightned  to  fee  this  time,  and  to  confider  it,  he  is 
 not  negligent  in  it,  hee  layes  up  the  ground  and 
 foundation  of  his  future  life  in  it,Such  like  times 
 there  be. 
 
 You  fball  fee  an  example  of  them  fn  Saul,  and 
 in  the  people  of  ifrael  -y  Saul  had  a  time  to  make 
 fiM  the  kingdome  to  himfelfe,and  the  kingdome 
 of  heaven  to  himfdfjbutbecaufe  he  loft  his  time,, 
 (T^ would  give  hiiti  ntftirore,  he  had  opportuni- 
 ty no  longer,  but  it  wfe  ctitofTfrom  him.  You 
 know  hee  loft  the  Kingdome,  by  not  flaying  the 
 time  that  Samuel  appointed  him,  he  flayed  to  the 
 very  point  of  the  time,  but  he  flayed  it  not  out. 
 The  feaventh  day  itinuel came  according  to  his 
 promife^but  he  thought  he  would  not  have  come 
 becaufe  he  flayed  fo  late,btitthis  was  the  loffe  of 
 
 the 
 
The  mijftngo} time  bringeth  miferie.       J      605     I 
 
 the  Kingdomc  to  him.  God  intimates  thus  much 
 to  him  there,  that  if  he  had  difcerned  his  time, 
 he  might  have  faved  his  Kingdomc,  but  bccaufe 
 he  did  not  fee  it,  that  mifery  came  upon  him ,  hec 
 loft  the  Kingdome  from  himfclfe ,  and  from  his 
 pofterity  forever. 
 
 Thc/<r»wlikewife,there  was  a  time  when  God 
 would  have  received  thcm,and  averted  that  fear- 
 full  judgement  that  came  upon  the  whole  Nati- 
 on, when  they  were  carried  away  captive  5  but 
 when  they  had  patted  that  time,  we  fceGWis  re- 
 folvedto  deftroy  them ;  there  is  no  more  hope 
 then.  Ierem.  1 1 .  14.  Thou  ft  ah  not  pray  for  this 
 people ,  I  will  not  heart  their  cry  in  the  day  of  their 
 trouble :  Thou  (halt  not  pray  for  them,thou  lhalt 
 not  lift  up  a  cry,  a  prayer  for  them.  It  is  twice  re- 
 peated, becaufe  the  Lord  was  refolved,  the  time 
 wxs  paft,and  they  faw  it  notyTherefore  their  mife- 
 ry was  great. 
 
 But  you  will  fay  to  me,(to  conclude  with  that) 
 How  (hall  a  man  doe  to  know  that  time,to  know 
 the  time,  and  the  fcaf  on,  that  God  hath  allotted  to 
 every  a&ion,  fincc  it  is  of  fo  much  raomem-,  and 
 the  miffing  of  it  brings  fo  much  mifery  upon 
 men? 
 
 I  will  runne  through  fomc  dire&ions  very 
 briefly.  Confider  what  the  caufeis,  that  men 
 mi(Te  of  their  time,  and  you  fhall  find  by  that  the 
 meanes,how  tofinde  k  out.  Thecaufe  why  men 
 mifle  it,  is: 
 
 Firft,  Inability  to  difcerne,  man  himfclfe 
 knowesitnot ,  and  nomanelfe  can  tell  it  him. 
 
 So 
 
 lcr.11.14,' 
 
 SgfBk 
 
 Anfv. 
 How  to  know 
 the  time  that 
 God  hath  allot 
 ted  to  anions, 
 Thccaufcsof  * 
 miffing  the 
 time. 
 
 Vnabili 
 know 
 
606    \        T/;f  mifing  of  time  bringetb  mifery. 
 
 Dirc£Honsto 
 iinde  it. 
 
 I 
 
 Notlcaneto 
 our  owne  wif- 
 dome. 
 
 Prov.j.f. 
 
 Walking  in 
 Godswaycs 
 
 So  then  it  is  in  Gods  owne  power  to  rcveale  it. 
 Therefore  to  finde  out  this  time  ,  let  a  man  doe  . 
 thefe  two  things,  to  have  ability  to  difcerne  the ■ 
 times* 
 
 Firftjkt  him  not  leane  to  his  owne  wifedome 
 but  truft  in  GW,  that  is,  let  him  goe  andaske 
 counfell  of  <3$d: Even  as  David did,  5 hall I goe  up 
 to  Hebron ,  or  pall  I  not  f  So  in  all  fuch  doubtful  1 
 Cafes  goe  to  <7^,{hall  I  doe  fuch  a  thing,or  fhall 
 I  not^Shalll  doe  it  in  fuch  a  feafon,or  fhall  I  ftay 
 another?  We  fee  what  Salomon  tiith,Prov.2.$. 
 TruBin  the  Lord  with  all  thy  heart,  and  leane  not  to 
 thine  owne  wifedome  y  in  all  thy  wayes  acknowledge 
 him  3  and  he  fhall  direii  thy  way  ;  The  meaning  is 
 this,  let  a  man  in  his  heart  reft  upon  <W,and  truft 
 in  him,  and  fay  thus  to  hinu  Lord,  Iconfefie,I 
 know  not  the  times,  I  know  not  whether  this  be 
 a  fit  feafon,  or  another,Z<W,I  leane  on  thee,I  be- 
 feech  thee  difcover  the  times  to  mee.  When  the 
 heart  indeede  refts  on  him ,  there  is  a  promife, 
 Truft  in  theLerdwithallfhy  hearty  ('that  is)  truft  in 
 him  ingood  earneH !,  and  hee pall  direii  thy  way: 
 That  is,  there  (hall  be  a  fecret  guidance  from  his 
 Spirit ,  that  fhall  pitch  thee  upon  a  right  time. 
 There  (hall  a  fecret  thought  come  in  thy  heart, 
 (which  fhall  be  as  if  a  man  flood behinde  thee,) 
 that  fliall  whifper  to  thee,  and  fay ,  This  is  the  way^ 
 this  isthc  time,  turne  this  way,  and  not  that :  So 
 GWdircvis  us,i£ we  truft  in  him,  aud  reft  on  him} 
 If  weegoe  tohim,andprayhim,andbefeech  him 
 to  guidejus. 
 
 Secondly,  it  is  not  enough  onely  to  pray  to 
 
 him, 
 
The  mijpng  of  time  bring  tb  miferie.       J      607 
 
 him,  but  there  is  another  thing  added  to  ic,  to 
 walkeinhu  wayes,  not  to  fteppe  out  of  his  wayes, 
 but  to  keep  the  Commandements,when  \vc  have 
 any  bufineffe  to  doe^goe  to  the  ftraight  path,ftcp 
 not  out  to  any  inordinate  courfe ,  but  keepe  the 
 Commandements  ,  and  the  Commandernents 
 will  keepe  thee :  This  you  (hall  finde,  Ecclef$,$. 
 He  that  keepe s  the  Commandernent  Jh all  know  no  evill 
 things  and  the  heart  of  the  wife  [hall  know  the  time^ 
 and  the  judgement  \fir  to  every  purpofe  there  is  a 
 time  and  a  judgement.  You  fee  though  it  be  very 
 hard  to  find,and  a  manknowes  it  not  of  himfelfc, 
 nor  can  any  tell  him,  yet  this  promifeismade, 
 He  that  keeps  the  Commandernent  ^and  the  heart  of  the 
 wife,  that  is,the  godly  man,  He  (hall  know  the  time* 
 andtheJHdgment.lt  is  a  fure  rule,lf  we  be  obedient 
 to  Chrift  as  a  King, we  (hall  frnde  him  to  be  to  us 
 as  a  Prophetrlf  you  will  refigne  up  your felves  to 
 keep  his  Commandements, that  Propheticall  of- 
 fice of  his,  (which  is  to  guide  us  in  the  way,)hec 
 will  perforate  to  us. So  I  take  that  place  to  be  un- 
 deftood,  AHs  2. 1  willpower  out  my  fpirit  upon  all 
 flefy^  and 'your  young  men  jhall fee  vipons ,  and  your 
 oleic  men  (ball  dreame  dreamas^&c.li  begunnc  to  be 
 fullfilledinthat  extraordinary  gift  ofProphefic 
 that  was  powred  upon  the  A  poftles,but  y  et,faith 
 he,  I  will  powre  it  upon  all  fle(h:that  is,it  (hall  be 
 fuchaSpirir,as  (hall  teach  you  to  feethofemy- 
 ftericsthat  were  hid  from  the  beginning  of  the 
 world,and  fuch  a  Spirit  as  fhall guide  you  and  di- 
 re&  you ,  it  fhall  teach  you  what  you  ought  to 
 doCjWhat  way  you  ought  to  choofe.This,  I  fay, 
 
 the 
 
 Chrift  teacheth 
 thofcasPro- 
 pher,  that  arc 
 fubicft  to  him 
 as  a  King. 
 
 Aft.*. 
 
*      *  •  ■  ■ 
 
 608    \        The  mifing  of  time  bringeth  mfery. 
 
 PfaUM). 
 
 2  Caufe. 
 
 Paflion*  and 
 
 diftcmpcn. 
 
 the  Lord  will  doe ,  if  wee  walke  in  his  wayes. 
 If  wee  will  be  ftepping  out  of  his  wayes ,  wee 
 fhall  get  many  knockes,  and  many  falls  too,  ma- 
 ny troubles,  many  affii&ions  fhall  fticke  by  us, 
 while  wee  live.  You  know  the  Children  of  Ifratt 
 went  not  a  foote,but  as  they  were  guided  by  the 
 Cloud. 
 
 Jacob,  in  his  journey,  would  neither  goe  to  La. 
 ban  without  warrant,  nor  come  from  him  with- 
 out it.  David  in  all  that  he  did,  he  asked  counfell 
 of  the  2W;Shall  I  ftay  in  fuch  a  Citty ,  or  fhall 
 I  not  ftay?  Shall  I  goe  up  to  warre  to  fuch  a  place 
 or  fhall  I  not  goe  i  As  I  faidbefore)S/^# /^^ 
 t§  Hebron  or  jhaU  I  not  goe  at  this  time  f  This 
 walking  in  the  wayes  of  God ,  is  that  which  the 
 promife  is  made  unto.  You  fhall  find,  PfaLz  $  .  i  a . 
 Whatman  is  hee  that  fear  e$  the  Lord  *  Him  will  hee 
 teach  the  way  that  hee  Jhall  choofe :  As  the  promife 
 is  made  totrufting  in  him  5  for  then  he  willdircft 
 him  in  his  wayes:  So,What  man  is  hee that feares 
 the  Lord,  andkeepes  his  Commandements  ?  Him  will 
 he  teach  the  wayes  thathefrould  choofe.  And  this  is 
 the  firfl  diredlion.The  firft  caufe  why  men  miffe 
 is ,  Inability  to  difcerne  the  time  and  the  feafon: 
 therefore  let  them  take  this  courfe ,  and  GWwill 
 revealeit  to  them. 
 
 A  fecond  caufe  why  men  miffe  of  thef e  times 
 that  God  hath  allotted  to  every  adion  &  purpofe 
 is,  fome  paflion  and  diftemper  to  which  they  are 
 fub  jeft/or  paflion  caufeth  indifcrefion,  in  the  or. 
 dinary  courfe  of  things :  you  fee,  paflion  makes  a 
 man  miffe  of  his  time,  it  makes  a  man  docthinps 
 \  un- 
 
■     '   »  I  — — — 
 
 The  miffingof time bringeth  miferie.       {      609 
 
 unieafonably -whereas  were  the  heart quicr, the 
 judgement  would  be  cleare  too,to  fee  what  were 
 fir,  and  what  unfit. 
 
 As  it  is  in  the  common  Converfe  with  men  . 
 fo  it  is  in  thefe  great  anions  ,  tochoofe  the  time 
 that  GWhath  allotted  to  every  adion,and  pur- 
 pofe.  If  there  beany  carnall,  worldly  ,finfu:l  di- 
 ftemper in  the  heart ,  you  arc  apt  to  inifTe  of  i!k» 
 time  5  for  every  pillion  and  diftemper  is  like 
 drunkenneflTcjttcaftsaman  afleepe.  Now,hethat 
 obferves  the  times  ,  muft  watch  and  warch  dili- 
 gently, and  a  man  that  is  diftempered,  is  not  fir  to 
 watch,  and  to  obierve.  Andtherfore  Chrift  faith 
 Luke  21.  34.  Take  hecde  that  your  hearts  be  noto- 
 verchargedwith Jurfetiug  artddi  wkennejfe ,  and  the 
 cares  ofthit  world ,  leB  that  day  come  uyen  you  at 
 uxawares;  As  if  he  fhould  fay ,  the  reafon  why 
 you  mifle  of  the  times,  why  that  great  day  comes 
 upon  you  unawares,  why  you  doe  not  that  dutie 
 that  you  ought  within  the  compafle  of  the  time 
 that  God  hath  appointed :  it  comes  from  hence, 
 fome  exceffe  in  the  ufe  of  lawfull  Comforts :  So 
 you  have  two  Caufes  given  there: 
 
 Either ,  when  men  inebriate  themfelves  too 
 much  with  the  prefent  Comforts  of  this  world, 
 when  they  exceed  in  them,  when  they  take  more 
 than  they  ought,though  the  things  in  themlelves 
 be  lawfull. 
 
 *  Or  fecondly, they  take  fo  much  care  for  world- 
 ly things,  that  it  breedes  a  diftemper  in  themjthat 
 is,  it  diftra&s  their  mindcs,for  by  that  a  nun  may 
 know  when  his  cares  are  inordinate,  when  they 
 
 breede 
 
 Pn  (Hon  like 
 drunkennetfe. 
 
 Luke  xi,  3  4. 
 
 How  to  know 
 
 when  cares  arc/ 
 inordinate. 
 
6 1  o     \        The  mifling  of  time  bringeth  mifery. 
 
 3  Caufe. 
 
 Doing  imper- 
 tinent things 
 
 i  Cor.7, 
 
 Worldly  mas- 
 ters imperti- 
 nent in  com- 
 panion «f  hea- 
 ven. 
 
 breed  diftraftions  in  the  minde  :  as  wjee  fee  in 
 Martha,  chr'tli  found  not  fault,  becaufe  fliee  was 
 carefull  to  provide -but  becaufe  her  care  went  fo 
 farre  that  it  troubled  her ,  that  fhe  could  not  at- 
 tend upon  fpirituall  duties ,  there  was  the  fault, 
 Marthas  thoughts  were  troubled  about  many  things  : 
 when  fuch  diftempers  grow  on  us ,  it  caufethus 
 to  miffe  the  time.  If  wee  would  then  keepe  our 
 times,  if  weecwould  know  the  times  allotted  us, 
 t«akeheede  ofexceffe,  take  heed  wecaffe&not 
 too  much  outward  comforts,  that  our  hearts  bee 
 not  too  much  fet  upon  any  outward  bleflings,  be 
 it  what  it  will  be. 
 
 Take  hecde  againe ,  that  wee  take  not  too 
 much  care  forany  thing,  that  mee  minde  not 
 too  imentively  worldly  bufineffes  ,  they  'will 
 caufe  us  to  mine  our  times,.  This  is  thefecond 
 Caufe. 
 
 Thirdly,to  do  impertinen  tthings,is  that  which 
 caufeth  men  to  mifie  the  time,  that  is  allotted  to 
 eyery  purpofe,and  to  every  bufines.Whenaman 
 is  occupied  about  things  that  he  ought  not,  hee 
 miiTes  doing  of  thofe  bufinefles  that  he  ought  to 
 doe.  Therefore,  iCor.  7.  the  Apoftlc  gives  this 
 I  Rule-faith  he,  whatfoever  you  have  to  do,if  you 
 \bc  to  £#7, doe  it  at  if  you  bought  wfjifyou  beto 
 mirry^  doe  it  as  ifyoudidit  not:  And  generally  ufe 
 this  world,  as  if  you  uftdtt  not :  That  is,all  the  ani- 
 ons belonging  to  this  .world,  be  not  too  much 
 occupied  about  fuch  impertinent  things  as  they 
 be:  Impertinent  things  to  the  maine  bufinclTe,for 
 which  you  came  into  the  world:  Forjwouldh^ve 
 
 you 
 
The  niijfing  of  time  bringeth  miferie.       J      611 
 
 you,  faith  lie,  with  out  care  .  for  he  that  is  unmarri- 
 ed  cares  for  the  things  of  the  Lord,  and  I  would  have 
 you  cleave  to  the  Lord  without fcparation  t  The  mea- 
 ning is  this:  The  icafon  why  men  miflc  their 
 times  that  GWhath  appointed  them ,  is  ,  becaufe 
 men  are  too  intent  upon  impertinent  things, 
 which  interrupts  their  care  to  ferve  the  Lord. 
 And  therefore  wee  are  to  parte  by  them,  and 
 not  to  put  our  full  intention  to  every  world- 
 ly bufinefle  ,  but  referve  the  maine  intention 
 of  our  thoughts  for  the  things  of  the  Spirit  y  far 
 not  to  take  over-much  care  for  them  is  that 
 which  will  make  us  carefull  to  doe  things  in  th  eir 
 time.  '■       ■  J  *— " 
 
 Thene^t  impediment  is  Iclte-ConfidenCjwhen 
 a  man  trufts  himfi?ffe,and  will  &e  his  own  Coun- 
 cellour:  And  therefore  the  way  to  hit  of  a  right 
 time  is,  to  take  Counfell  with  others/;?  the  multi- 
 tude of  Conn  fellers  there  is  peace. 
 
 Laftly,  the  caufe  of  the  miffing  of  the  time,  is, 
 negligence,  when  men  are  idle,  flacke,  and  indili- 
 gent  in  doing  thofe  things  that  belong  to  them, 
 that  is  the  caufe  of  miffing  their^ime.  And  there- 
 fore you  have  that  counfell  in  th^words  next  be- 
 fore my  text  ( fince  thcjtirxje  is  fhclrt,  there  is  but  a 
 day  for  you  to'workcm,  and  the  night  comes, 
 when  no  man  can  woYk:)that  is,fa  the  grave >ther\ 
 is  neither  worke  ner  invcntion3&c w^ind  therefore dot 
 with  all  thy  might  that  which  thou  has!  to  doe.  Thd 
 doing  what  wee  have  to  doe  with  all  our  might, 
 and  with  all  our  diligence,is  that  which  quickens, 
 
 us, 
 
 4  Caufe. 
 
 Selfc-confi- 
 dence* 
 
 5  C**&* 
 
 Negligence, 
 
 !■* 
 
 H1W.I 
 
6 1  z     \        The  mi/fin^  of  time  hringeth  mifery. 
 
 us ,  and  kecpes  our  hearts  in  a  holy  preparation 
 
 to  take  the  times ,  and  not  to  over-flippc  and 
 
 overpaffe  them.  Thefe  things  I  fliould 
 
 have  inlarged  >  but  I  hod  rather 
 
 fhorren them  thus,  than 
 
 holde  yon  longer 
 
 fee* 
 
 FINIS. 
 
vv 
 
 A. 
 
 Ahifa. 
 Here  flnne abidtiitk the  heart, 
 
 in 
 
 itisuniound. 
 Abraham. 
 The  try  all  of  Abrahams  iaith*  3*7 
 
 The  ground  *i  Abraham  faith*        3  59 
 Child  of  Abraham  what.  38* 
 
 The  Gentiles  receive  the  promifein 
 
 AbrahamM"'  ^d% 
 
 the  meaneft  dtion  of  our  life  mutt 
 notbenegieftcd*  i*3 
 
 No  man  to  bee  judge  by  a  particular 
 afkm.  %1Q 
 
 Sudden  atddenti  difappoint  men  of  their 
 
 end*.  „  *" 
 
 jiduerfity. 
 
 Ad-erfi) is  not  trucly  evil). 
 isfffeftions. 
 The  Lord  guideth  the  ajj'edi'wnu 
 ^{fettions  pitched  on  thecrcaturcywhar 
 udifcovers.  (     **3 
 
 The  affection  of  man  inconfhnr.      586 
 Inftancd  of  the  iaconflancy  Qfajfetli- 
 
 t/iffli&iottSiJtlffli&ed. 
 Gods  children  <#c7^,whcn  the  wicked 
 flouri(h,wby.  M  08i 
 
 jiffli&em  nurture  Godi  children.     ¥3 
 
 J5i 
 
 *o 
 
 Page, 
 
 ^tf^thecxeoirionofthclaw.    294 
 
 ^&w  n©teflcauall  without  thefpi- 
 
 nt of bondage.  fa< 
 
 Stcfiatutatt.  w 
 
 AU-fngUmc,  of  God,whercinit  conflri . 
 caufc  of  our  unevennetfe  I 
 
 Gl?ngf/^^  »  *****  «  £ 
 
 Difference  between-  ^»  &«.,•.      J-8 
 
 God  and  the  creature    **"">.£ 
 
 TryahofoUttruflingGodwir/^ 
 
 A%neofdo„btingofGodsJ.^/ 
 GodS^&#;«^tof      •     fi  57 
 
 g:is^ff'4toraS/n-  j* 
 
 Itnabard  thing  to  bee  ,;,rr     j  '/* 
 HcGodd^pencetnii,^^ 
 
YITetI^BLe. 
 
 *53 
 
 xi 
 
 Allow. 
 A  pdly  man  dfow*  WmTctfe  in  jio 
 finne. 
 
 The  ground  of  ^Jtyjr. 
 Anm** 
 
 All  the  Creatures  arc  Gods  ^rwitf.    54 
 
 Jfurance. 
 Draw  necrc  with'tull  <#*'*»">  why.47* 
 
 v4rrr/taffr. 
 The *tfr*-/«  of  God  arc  for  the  good  of 
 
 Ibisc-'iUren.  7* 
 
 Wc  thinkc  ef  Gods  attributes  compara 
 tivciy.  ..      J" 
 
 A  p.ritS  heart  fcethGod  in  his  attri- 
 butes. .  |14 
 By  what  roeanes  wee  have  lntcretun 
 
 Gods  */&*&*"*.  33 x 
 
 An  un(bund  man  djw«fc  not  at  God, 
 buthmfelfe.  %6° 
 
 See  Hpriibiiend,degreeM6H*& 
 
 AH  things  come  alike  to  good  and  bad 
 in  this  life.  5** 
 
 'BUtfedneffe. 
 1/dfoforfiolGod,  wheiein  it  confifts. 
 
 541 
 
 Cods*fc0?»«  tarry  not  long  with  evill 
 
 ■KB.  £  »*4 
 
 To  take  comfort' of  Gcds  bLftngs,  bet- 
 ter than  to  heapc  up.  M5 
 ..lltocjfogiinChiift.  $54 
 SccmjmmmJ. 
 
 By  oi  Chrift  bath  a  double  power 
 
 35© 
 
 The  Ccvcnant  cenbrmed  m  the  Mood  ©t 
 
 ©fCbnft.  16* 
 
 The  tcftrmoy  of  the  bloci  oi  Chrift  $96 
 
 Boafi,boaJh»g* 
 
 Boaf'mg  excluded  by  faith.  366" 
 
 Not  to  bo*lt  of  outward  things,         5  7  J 
 
 Men  often  froft  vfthat  which  is  their 
 
 ruinc.  575 
 
 Bold. 
 
 None  can  bee  bo'd  with  God  in  roifery, ) 
 
 buth  s  children.  401  j 
 
 None  arc  bold  with  God  in  affiidioua,' 
 
 but  Saints.  403 
 
 No  bohbiejfe  with  G  G  D  ia  our  ©woe 
 name*  5°S 
 
 *Bond*ge. 
 The  fpitit  of  bondage  goes  before  recei- 
 ving of  the  fpirit.  304 
 The  Law  doth  not  worke  without  the 
 fpirit  o£  bondage,                          ibid. 
 The  fpirit  of  bondage  makes  afflictions 
 effcftuall.  3** 
 The  fpirit  of  bsndage  teacbeth  to  know 
 Chrifblove.  ibid.. 
 The  fpirit  eibonddge  in  a  different  reca- 
 fureonmen,auctwhy.  396* 
 He  tha  t  never  had  the  fpirit  ef  bondage, 
 bath  not  the  fpirit  ot  adoption  407. 
 !  The  fpirit  elbondag,  bow  to  know  wee 
 have  had  it.                                 A°9 
 The  fpirit  of  bondage  fent  to  prevent 
 finnes  to  come.  4!° 
 The  fpirit  of  bondage  returncsnot  after 
 conversion.  4*< 
 The  ipirit  of  bondage,  what.  416 
 Breadth  .fee  Kates. 
 
 •BMiti. 
 
 The  World  WWmpChriftiam.    /440 
 
 Csrvx. 
 
THE  TABLE. 
 
 C. 
 
 Cares. 
 Cora,  Howtoknovy  when  they  are  in- 
 ordinate. 609 
 CffmalL 
 The  providence  of  G  O  D  in  cofuaU 
 things.  6i 
 God  crteds  things  by  ccfuaU,  things, 
 why.                                               161 
 Sec  pr$v:deace. 
 
 Ceremonies, 
 
 The  Ceremonies  of  the  Jewes  doached  the 
 
 Covenant  of  Grace.  }?* 
 
 Change. 
 
 Sianc  hath  made  a  great  t£<z*£t  in  the 
 
 world  f  58 
 
 God  hath  appointed  ctafgej  to  men. 
 
 ffc-w^j  of  Citties,   men,    Common- 
 wealths. 55a 
 (TiHfeyChoice. 
 
 Chujmg  in   Gods  wayes  a  note  of  un- 
 foundncfTc.  3©j 
 
 An  dl  c!)«f  to  lofc  bearer*  for  the  crea- 
 te 5*0 
 Chritf. 
 
 Offices  of  cbrijl  communicated  to  eve* 
 ry  Chnltun.  3  c  j 
 
 All  premiics  accomplished  in  Cfcrij?. 
 
 Pronnics  made  totrfor//?,  what.         3  J; 7 
 
 How  to  know  whether  wee  bee  inCbiifi 
 or  not.  39? 
 
 Wen  come  not  unto  (brift,  till  other 
 meanes  faile.  4-  8 
 
 Wee  muft  not  come  to  God  without 
 Chil  503 
 
 Wt*en  wee  doubt  of  forgivenclfc,  wee 
 io.  get  Cbnfl.  114 
 
 ;     Church. 
 
 Thcmifcrics  of  the  Cbmtb  icUmbkd. 
 
 9* 
 
 Wee  fnou.'d  not  be  difinaid  at  the  trou- 
 -     bles  or  (he  Church.  ^8,   143 
 
 Circumcifc* 
 Ctrcumcifion  inward  what.  s,fo 
 
 Saving     knowledge    cimmeifeth    the 
 
 heart.  4x7! 
 
 Command. 
 Gods  Commandsnoi  jmpoiltblc,       n£ 
 lntegrny  of  the  Co*nmandtmenti  what 
 
 130 
 Gods  Commands  fhould  bee  kept  exactly 
 
 tor  three  reafons.  241 
 
 Nothing  mooves  a  perfect  man,  but 
 
 Gods  Command-  iif 
 
 God*  Command  joyncd  with  our  ownc 
 
 rcfpe&softc  n.  «ji 
 
 How  to  know  when  Gods  Command  mo. 
 
 reth  to  actions.  291 
 
 How  to  know  when  his  Command  aso- 
 
 teth  us  principally.  294 
 
 Enmity  betweene  a  carnall  heart  and 
 
 GeiiCommsntL  334-3  5& 
 
 Comfort. 
 Whence  fttt^rr  ariu  th.  <  4 
 
 WhatmakctMen  hfe  withoutfWw/Jrf.jB 
 How  to  guide  our  comfort.  61 
 
 God  conycici  comfort  by  the  creatures 
 
 GOD  a& forts  extraordinarily   when 
 
 meanes  fade  7s 
 
 GOD  communicates  comfort  to  the 
 
 Saint*.  74 
 
 Di  tie  rent  coir  font  in  the  creatures.  7  5 
 Ihccw/affofChriftiansipunging.  83 
 God  gives  notalway  comfint  according 
 
 to  the  meanes.  93 
 
 Comfoit  from  outward  things  unccr- 
 
 taine.  15a 
 
 Comfort  not  fowed  in  the  ;  nature  by 
 
 God.  ft  6 
 
 CounfrllfagOD* 
 Covenant. 
 Gods  Ceicnfri  to  make  uj faithful!.  «p i 
 1  i  a  An 
 
THE  TABLE. 
 
 611 
 
 277 
 
 An  exhortation  to  enter  into  Covenant .     we  might  be  confident.  e 00 
 
 with  God.  .    1  ©7   Wee  muft  come  to  God  with  confidence 
 
 The  parts  or  the  Covenant,  3  7$        through  Chrift.  702 
 
 IheCovenant  ©utualU  217  I  God  delights  to  crofie  menin  carnall 
 
 God  enters  into  Covenant  with  all  that  •      confident*  for  three  reafons.  576 
 
 .     are  faithlull.  517!  Confidence  in  our  (elves  makes  things  fuc- 
 
 Cvvinantiviotu\d.  ibid.\      ceedeill.  584 
 
 The  condition  of  both  Covenants,     ibid,  j  Confidence  in  our  felvejs  makes  us  mifTc 
 A  threefold  difference  bctweene  the 
 twoC  01  enants.  318 
 
 We  have  intei eft  in  all  Gods  attributes 
 by  the  Covenant.  332 
 
 Covenant  of  Grace  hard  to  unfold.  351 
 The  Covenant  made  with  Abraham.  3  54 
 The  Covenant  confirmed  by  4.  things. 
 
 r       *'7 
 
 Repentance  and  Faith  a  part  of  Gods 
 
 Covenant^ and  ours  too.  389 
 
 How  to  know  whether  we  be  in  the  Co- 
 
 venant.  390-405 
 
 An  evidence  of  being  in  the  Covenant. 
 
 393 
 When  a  man  may  be  faid  to  enter  into 
 
 the  Covenant.  3  $8 
 
 Covenant,  when  it  is  broken.  458,  460 
 What  it  is  that  makes  the  Covenant.  458 
 Inftancesof  breakingfhc  Coiemnt.  4^5 
 The  miferie  of  thole  that  arc  not  in  the 
 
 Covenant.  480 
 
 See  Goodnejle/pirhjiftjcvc. 
 
 Content % 
 Ghrittlans  mould  be  content  with  meane 
 
 place.  131 
 
 Belccving   of  GOD 5  All  fnfficiency 
 
 breeds  content.  16$ 
 
 To  bee  content  with  Gods  provifion  for 
 
 us.  170 
 
 §eeG0J>. 
 
 Continue. 
 Why  good  men  continue  not  in  the  evill 
 
 they  doe,  nor  eviUmen  in  the  good 
 
 they  doe*  21  2 
 
 Confidence* 
 All  things  are  put  in  Chriftshands^that 
 
 the  right  time, 
 
 Converfiow 
 
 Hqy/ converfionii  wrought, 
 
 Condition. 
 
 Nothing  but  faith  can  bee  the  condition 
 
 of  the  Covenant*  363 
 
 We  (hould  try  in  what  condition  of  men 
 
 wcare.  $08 
 
 See  faith. 
 
 Corruption,  fee  T{elaf[e. 
 
 Courfc. 
 
 The  conftant  courfe  of  a  man  comes  from 
 
 inward  principles*  211 
 
 A  conftant  cenrje  in  finne,  a  figne  of 
 
 breaking  the  Covenant.  464 
 
 frookedjec  Heart. 
 Creature. 
 The  excellency  of  the  creature  borrow- 
 ed. 27 
 The  comfort  in  the  creature.              28 
 The  power  of  the  creature  from  God.  3 1 
 The  creature  cannot  helpe  to  eternall 
 happinefie.                                    34 
 The  creatures  Godsfervanrs.              33 
 The  creature  helpes  but  in  particular 
 things.                                           34 
 The  creatures  Gods  lnftruments.        3  $ 
 There  is  not fufficiency  in  the  creature, 
 proved  by  many  things.       44.  13  % 
 Thec^/tfreatGodsdifpofing.          43 
 The  creature^  though  prefenr,  helpes 
 notofitfelfe.                               %6 
 Wee  know  not  the  emptincfle  of  the 
 creatine.                                   61 
 The  creature  can  doe  butlittle  compara- 
 tively.                                          66 
 
THE  TABLE. 
 
 The  creature  what  it  is  without  Cod.  71 
 
 The  creature  cannot  amend  that  which 
 
 isamiflc.  14  f 
 
 Two  things  acknowledged  in  thecrea- 
 
 ture.  15J 
 
 The  creature  hath  power  to  hurt  wicked 
 
 men.  481 
 
 Thccmture  cannot  hurt  the  Saints^tfo' 
 
 I  he  cr"atu)c  ignorant.  $66 
 
 I  The  creature  weake»  ibid. 
 
 See  wr/5. 
 
 Crucified. 
 Faitfc  lci2cth  o«Chnftcr^c/jfc/ 
 
 Acftr/2  upon  the  creature. 
 Sinnc  the  caufc  of  every  curfr, 
 
 471 
 
 45 
 
 D. 
 B tttmiAtion* 
 
 'Divide,  Divificm, 
 Dtvijian  brceds^difiblution.  ]*« 
 
 The  intention cbiided  doth  things  re- 
 miflely.  179 
 
 Allmcndiiided'mtotvtorincks.      507 
 God  and  ihc  Deril  rf/ti<fe  the  worlAfM, 
 Devtces,  fee  G  OD. 
 Difference, 
 difference  inCbnitians  whence  iti$,  451 
 
 Duties  <fi^fc#f&  cannor  be  done  without 
 
 belecving  Gods  All  luffiucncy,  171 
 
 Diligent. 
 
 What  makes  a  Chriitian<fc%»f.      295 
 
 Difmaycd,  fee  Church. 
 
 ftifappotnt. 
 
 Men  of  gr  eatefl  ability  often  difif feinted. 
 
 Devill. 
 
 A  Chriftian  his  journey  iravaileth  from    Tbe  firft  fin  of  lhc  D(vHJ whar, 
 damnation.  i%6     ^Q  divide. 
 
 Dw/^,  fee  r»yi*»«*.  zW/*  fee,  *zW, 
 
 Death. 
 
 The  Law  is  the  nainiitration  of  death. 
 how.  310 
 
 See  bypecrifie. 
 
 Deceive. 
 Todeceivi  a  mans  ielfc,  the  greateft  fol- 
 ly. f°* 
 
 A  ChrifUan  aymes~at  the  higheit  </<rw 
 ofholinefle*  »j« 
 
 Delight. 
 The  deflate  of  aChnflian  is  in  God-  4*1 
 
 Dejire. 
 7)efhe  of  the  Soule  double.  1 17 
 
 Drj5r«cvill3  to  bee  purged,  notfatisficd. 
 
 118 
 
 Dfj£vjerill  when  they  beefatisficd,  a 
 
 figne  of  Hods  wraah.  ibid. 
 
 That  which  we  defire  not  alwaics  good 
 
 foru54  n$ 
 
 Doubting. 
 Inftances  of  doubting  in  difficult  cafes*  7 
 Dounkenneffe,  fee  Vaffion* 
 "Dutie. 
 Some  men  performc  no  dniiei  to  God .6 
 Dtttiei  performed  rcmiffely,  Hid. 
 
 Chriitian 5  re aJy  10  good  ditties.       43  3 
 Duties  way  bee  performed  outwardly  by 
 wicked  men*  $10 
 
 Dutiet  difficult,  what  required  to  per- 
 formc them.  i71 
 
 E. 
 
 Eafie. 
 
 The  wayes  of  GOl>  eajie  to  a  renewed 
 heart.  1x8 
 
 hi 
 
 Slefthn 
 
THE  TABLE. 
 
 5P 
 
 6x 
 
 Eleliion* 
 God  ufcth  a  Ibcrty  of  tMm> 
 
 Element. 
 Holincfle  ihc  cto»*  of  a  Chriftian.  i?  8 
 
 Empty, 
 When  a  thing  is  faid  to  be  empty 
 Sec  creuute. 
 
 Enemy* 
 SpirituaU  and  tcm^orall  enemas  fubducd 
 DyCbnftai'Kmg.  380 
 
 Hell  the  wrf  of  evil!  mens  courfe.    188. 
 
 How  farre  itis  needfull  to  thinke  of  the 
 
 eni  in  every  ftep  of  our  life,  196 
 
 End  of  the  godly  and  wicked.     54«-547 
 
 Enmtty. 
 Bnmity  betweenc   a  cat  nail  heart  and 
 Gods  Command-  334*  344 
 
 I  hw  fa&  covenant  breeds  wwty.      318 
 
 Ene*Jt* 
 Godshandsmuftbc!eeneinew«/J.    95 
 Liking  10 eooftsin  doing  duties,  an 
 
 evillfignc.  ^ 
 
 B^Hfs  hid  from  men;  53* 
 
 £z/e»/$notdifpofed  according  to  mens 
 
 ftrength  or  weakeneffe.  J?4 
 
 Bv.nts  not  alway  according  to naturall 
 
 flicngth  <-»r  weakeneffe.  5  5b 
 
 Execution. 
 
 Th&exfiCHthn  ofc  wicked  men  deferred. 
 
 54° 
 Excelled,  Excellency. 
 Excellency  different  in  God  and  the  crea* 
 ture.  73 
 
 I  Salomon  «i«W  in  two  things.        14* 
 
 Exalt. 
 Inftances  of  men  exelting  therofelves. 
 
 18  j 
 Of  men  exalting  God.  'bid. 
 
 Evill. 
 God*  Ml-fufncitncy  to  keepe  us  from 
 evill  4* 
 
 Adverfity  not  truely  euU.  j  f  x 
 
 E  quail. 
 GodsC6mand  otfcekinghimff(wi/.47 
 
 Eye. 
 Thcluftsofthceye.  418 
 
 F. 
 
 Vaith. 
 Faith  the  nature  of  it.  x  % 
 
 Faitb  its  pcrrect  workc.  3  ©i 
 
 F#fHn  the  promifes  purge  the  heart. 
 
 3*o 
 
 Faith  the  condition  of  rhe  Covenant. 
 
 Faitb  drawes  other  graces,  how.  3  £1 
 Fd«b  on  akes  the  promiie  to  us  3  64. 
 
 Faith  beft  3nfwers  the  C  ovcraant.  ibid. 
 Faitb  receives  the  Covenant  as  a  gifc.365 
 F4rtfe,howtoknowic  istruc.  391 
 
 True  Fai/&  is  operative.  ibid. 
 
 Fait  by  as  it  receiyeth,is  alike  in  all,  41 5 
 See  irucfteJoolneffetli(e/iibte9m. 
 
 Yaithfuii. 
 Faithfttttm  accepted  in  mean  thing$43  * 
 Nothing  ours  in  ufing  God*  bleflings, 
 but  ouxfaitbfufoejfre.  133 
 
 God  enters  into  Covenant  with  the 
 faitbfull.  3x7 
 
 SecCwettfflf. 
 
 Faff. 
 The  Saints  gaine  by  their  falls.       if  o 
 
 family. 
 The  World  Gods  Family.  80 
 
 Favour. 
 
 Nothing  can  make  us  happy  without 
 
 Gods favour,  8* 
 
 We  were  better  want,  than  have  thn^s 
 
 without  Ltod&favo.'U  i$o 
 
 Feare% 
 
 Feam  vaine  draw  us  from  God.  14 
 
 Feare  double  no* 
 
 Dutie  performed  ontof/eir*.         43* 
 
 He  that/Mrxrfr,  will  not  meddle  with 
 
 th:n 
 
 gs 
 
dungs  doubtfuJL 
 
 He  th  iftamb,  will  ffcun  occafom  s  *  rro**rd;  fee  Imyuniy. 
 
 He  that  fear </J>  fane,  fc  arc  th  conflant.    _,  Vnlmffe. 
 
 Whj/^c/finncin  maily  laftclh  not. ,  "h>  lhcrc  W*WeinCbrift.      ,^ 
 
 Hcethat/^r^finmeit,  fearcthoiher  ^# 
 
 things  lcaft.  Jtg  ~   . 
 
 Feme  of  man  whence  it  is.  <2a    The  Sainr.  ,„•  -j74'?*'. 
 
 EvcntshU  ft.,  men,  ,hat  thcr  mayj  Thc  Sa,at*f^b>  thcirflip.;        ,,c 
 
 Cod  d^nrcth  hi,  ^e/,,  different  I3l 
 
 FctterjfccLttfts. 
 Fit. 
 
 Fhfh. 
 5/r/&,rheIutWit. 
 
 Floxnfl,  Sec  u4 ffliae<l 
 Foiiy. 
 
 1S° 
 43® 
 
 Godwdlnotlofcfcfe.fc,  •       J*« 
 
 9  ci>. 
 
 57« 
 
 148    ^•"'•ymenturne  from  him 
 
 Fotythevani-y 
 
 F«xfc,«ffioffuMh.,d  robelccre.  10,  I     ^'^^•'"loo.Mchfiii! 
 Cod/o^/tawi.hout companion.     1,0    Goi  weAr,  uu  *J 
 
 *»"#  °» fi»nci  a  matcer  of  power       W  CenteW  wi,h  ««■  »• 
 
 Howtog«.ffUra„ceof/ir^fTO.    "*    G^>  bis  ****«  %>!>«  a]J   wan'' 
 
 A^of/^^brccd.notca"!;  *"'""'* beel«">l«d  toeia  ourwa£ 
 
 leineiTc.  '-.-,  « 
 
 F.^^olYxnne  apart  of  the  Cov/.1      him""        '*  Can  l»«*  fit* 
 
 G^fcn6hcforh1Wtlftcfurfc»7 
 
 2*8 
 
 L 
 
 Fw/cc  Service. 
 
thiTtTBLE' 
 
 ^e^Wby.Haccrc  heart.         iSi 
 Goa>  w^cn*  is  caft  away  by  aman.  *6 
 
 good,  Goodnejfe. 
 <5*<Lthe  Author  of  it  only  God:        x$ 
 God*  all-fufficiency  to  fill  us  with^. 
 
 Thccrcamrc  can  doc  neither  hart  nor  j 
 
 Gods  command  for  mans  g##^5jnftan-  , 
 ccsin.  ;       n       t0[\ 
 
 Gtubujji  of  God  to  make  a  Covenant ) 
 with  mam  tX*°i 
 
 Wee  ieoke  upon  the  promtfesofGcd 
 
 asgwrf.  4I2 
 
 Goodotjk  of  aman  wherein  it  confifts 
 
 4  f  IO 
 
 TrecgW. 
 
 Fruit  good* 
 
 Readineffctoj<w£ 
 
 Pra&icetogooi 
 
 Profperity  not  trucly  gfcrf. 
 
 SccUa\defirc. 
 
 Gmlt* 
 
 To  bee  waifaed  from  the  {pit  of  finne, 
 what.  SiS 
 
 H, 
 
 I9« 
 
 bid. 
 
 in 
 
 Gw«  cannot  bee  left  as  an  inheritance 
 
 Grace  is  that  a  Chriftian  travelled  unto 
 
 Grace  powerfully  comunicatedby  Chrifr 
 
 z  4 
 Grace,  wicked  men  may  doe  much  with- 
 outit.  '     JU    .       3°J 
 
 Gr^men  (hould  be  valued  by  it    337 
 Grace  incrcafed  by  knowledge. 
 Grace  whence  the  want  of  it  is. 
 $ztmterr»?tMn* 
 
 griefc* 
 0r;^>whenceitarifcth. 
 
 qrefitneffeM^QD. 
 
 Guiding, 
 A  perfea  heart  lookes  to  God  guid'mg 
 
 44? 
 44* 
 
 Halting* 
 Hating  double. 
 HflJ/w&the  caMfc  of  it 
 
 H*nd. 
 
 All  things  in  Gads  tofc.  49 * 
 
 All  things  in  the  hawk  of  the  Mediator, 
 
 how.  499 
 
 Hand  of  God,  when  it  isfecne  m«u\  f  7* 
 
 Happineffe. 
 Happinefe  defired  l>y  every  man.  9 
 
 Htppmtfie,  the  creature  cannot  hclpe  to 
 it.  34 
 
 See/ivw. 
 
 Hating,Hatred. 
 
 Harwg  of  finne  a  fignc  of  purky.       J 17 
 
 H**^  or  love  notknowne  by  outward 
 
 things.  S5* 
 
 He  ape,  fee  Blejpng, 
 
 Hell,  ice  End. 
 Helpe9(ee  Creature* 
 Heart. 
 Hcartjaow  to  keepcit^e.rfeft.  13 
 
 HMrf  of  a  Chriftian  proportionable  to 
 the  command.  2*7 
 
 Heart  unfound,what.  a-*3 
 
 Heart  untie  and  double.  i^J 
 
 gfrfj  pefteft,a  fignc  of  it.  ^f 
 
 Hf.^honeftvrhat  "7 
 
 Hurt  whole,\\hat.  1*9 
 
 Heart  crooked,  how  difcovcred.        234 
 Heart,  a  Chriftians  daily  care  to   re. 
 forme  it  2*3 
 
 Heart  renewed,  how.  333 
 
 Heart,  God  onely  knowes  the  fcverall 
 turoingsofic.  A9° 
 
 HeArt>God  only  can  amend  it.  471 
 
 Hw*imperrca,feefo/fi. 
 
 Hypacnte 
 
 >♦-*■ 
 
THE     TABLE, 
 
 Hypocrite,  Hrpocrtfie. 
 Hypocnfiz  commonly  difcovcrcd  before 
 dentli.  214 
 
 An  Hyfcritt  may  do  mnch  without  faith 
 
 Holwejfe. 
 H^UwJfr  ihc clement  of  aChriirian,  l<;8 
 Whit  hinders  men  from Hohneflr,     341 
 HoUnc[fe  { ol  t  o  w  es  fa  i  t  h .  3  4  f 
 
 Hope. 
 H«(vj  vaine  draw  men  from  God,     yj  4 
 /■/•p*  double,  519 
 
 H^f  dead,  what,  Ibid 
 
 Honour. 
 Honour  Chrifr,why,  Joi 
 
 Honour  oftw o  forts,  I40 
 
 Chriftians  exalt  God  in  their  honours^  % 
 
 Humble,  Humihy. 
 God  leave*  impcrfc&ion  to  bumble  us. 
 
 in 
 Humility  the  nurfe  of  graces,  Ibid 
 
 God  fii'ft  humblech  &  then  comfci  tcth 
 
 Humility }2  confequent  of  the  Spirit.  4*  3 
 
 Hurt. 
 The  Creatures  have  power  to  hurt  evill 
 men,  481 
 
 The  creatures  cannot  hurt  the  Saints.  483 
 
 I 
 
 Idol a  try. 
 
 Idolatry  i n  even'  ll n nc  committed.       X  f 
 
 Idohtrj  to  overknee  the  creature,         X56 
 
 Itrnorancefee  Creature, 
 
 Impertinent* 
 
 Doing  things  impertinent,  makes  us 
 
 nvfle  our  time.  610 
 
 Impcrfettionjmperfett. 
 
 Imperfections^.'  by  they  be  left  in  us  x  19 
 
 Imperfections  left  to  Humble  US,        111 
 
 A  natural!  man  imperfect.  27  3 
 
 See  abide  lutts, 
 
 Impofible. 
 GODS  commands  not  inapoCble,        i\6 
 
 Immu  table. 
 God  is  immutable. 
 
 Imp  urc,  Impurity . 
 Forward  ncfTe  a  fruit  of  impurity;     3  1  o 
 Impure  man,  who.  718 
 
 Impurity  an  efTe&ofit.  Ibid 
 
 I nft  ability 
 Liability  double,  if 
 
 Inftrument. 
 The  Creatures  GODS  instruments,       3  ? 
 Men  GODS  inftruments.  48 
 
 Integrity. 
 Integrity.  1x8 
 
 Integrity  of  the  heart,  axo 
 
 Integrity  of  the  command,  Ibid 
 
 Integrity  of  the  mcanes.  230 
 
 Interruption. 
 Interruption  in  the  graces  of  the  Saints* 
 
 3ox 
 True  grace  interrupted, how.  306 
 
 I^Vjthcgroundofitinpcrfircufion,       77 
 Icv,the  caufe  of ir,  495 
 
 7<»j,theauthourofit,  Ibid 
 
 Sec  Peace. 
 
 Iourney. 
 1-uroey,  aChriftians  life  like  it  in  five 
 
 things.  184 
 
 Theend  of  being  here,  istogoe  aiour= 
 
 ncy,  19l 
 
 Iudge. 
 God  isaiuftludge,  540 
 
 Jec  Action, 
 
 Judgement. 
 ludgement  of  a  perfect  man  changed. 
 
 27  6" 
 
 Iuflifiey  I  unification. 
 
 The  wicked  iuftified  by  menjhow*    2lo 
 
 Promifc*  of  iuftifkation  a  pait  of  the 
 
 Covenant,  468 
 
 Kk  K 
 
THE     TABLE. 
 
 K 
 
 King* 
 Chrifh  as  Ki«£.  what  hee  dotlw        375 
 
 Know,  Knowledge. 
 
 Knowledge  of  God  and  our  fclvcs,  one 
 
 meancsofit,  111 
 
 Knowledge  gained  by  the  eye  and  by  the 
 
 eare,  144 
 
 Knov/ things  aright  a  propertic  of  per- 
 
 fednefTe.  a  7  6 
 
 Knowledge  of  the  truth  its  perfect  workc 
 
 207 
 KnowIedge,the  giving  of  it,  a  part  of  the 
 Covenant,  *7  % 
 
 Knowledge,  afigneofbemg  in  the  Cor 
 venant,  «  4*6 
 
 Knowledge  double.  4*7 
 
 Knowledge  faving,  two  properties  of  it. 
 
 Ibid 
 Knowledge,  an  exhortation  to  it.  4  44 
 Knowkdgcrcquifite  wheretherc  is  grace 
 
 466 
 
 Knowledg  mortal  better  than  wealth4f  ? 
 
 Knowledge  faving^he  benefit  of  it.  4<6 
 
 Knowledge  without pra£fcife,thc  ground 
 
 of  it.  A91 
 
 L. 
 
 Laughter. 
 Laughter  the  vanity  of  it,  t+9 
 
 Law. 
 Lawjhowitijthecaufeoffinne,      544 
 law  put  into  the  heart  what,  43  1 
 
 L.3W  without  and  within  thcminde,37p 
 The  promife  not  made  to  the  obedience  of 
 the  Law  for  three  reafons  384 
 
 Terroursat  giving  oftheIaw,what  tl»ey 
 fignificd  Ibid. 
 
 lAWi  the  end  of  giving  it,  3  8  f 
 
 Lawfttllfez  Occajlan* 
 Leading  SccTrutb. 
 Letter. 
 The  firft  covenant,  the  miniftf ation  of 
 
 the  Letter. 
 
 318 
 
 Liberty, 
 
 Thepower-af  God  in  mans  liberty,     $1 
 
 GOD  ufcth  a  liberty  m  tr/o  things,     53  a 
 
 See  EleElion. 
 
 Life. 
 
 The  Covenant  of  grace  the  miniitratfon 
 
 of  life.  320 
 
 Li  fe  holy  comes  from  faith,  340 
 
 Light. 
 
 An  vnfound  heart  wants  light,         %&i 
 
 Lo9keykz  God. 
 
 Love. 
 
 L»ve  to  God  incrcafed  by  beleeving  for- 
 
 givenefTe.  1 1 6 
 
 Uyt  fpirituall  eatesout  carnall  delights. 
 
 Ibid. 
 
 The  Covenant  of  grace  the  miniftration 
 
 oilorr  $20 
 
 Duties  performed    with  Uvr  afignc  of 
 
 faith. 
 
 ?9* 
 
 Wicked  men  come  not  to  God  out  of 
 
 love,  40  f 
 
 Lore  to  God  and  Chrift  a  confequcnt  of 
 
 the  Spirit  418 
 
 I*^e,whenceitarifeth.  Ibid. 
 
 Lore  of  the  creature  finfull,  how  W  know 
 
 iu  a6o 
 
 The  Saints&>£  themlelvcs  as  well  aso* 
 
 there.  497 
 
 Ure makes  fervkeablc  to  Godandman 
 
 5»3 
 See  Bondage, 
 
 Low. 
 
 Things  many  times  fucceede  befl  when 
 
 weare»W.  86 
 
 GodcanfatisfieinaW  condition.    132 
 
 Lup. 
 
 2>/?;,fatiffyingofthcm  the  ground  of 
 it.  *  1 
 
 Luffs  at  Gods  command.  123 
 
 I«^j,why  they  are  fuffered  to  reaiaine  in 
 Gods  children.  **4 
 
Lujls why  men  d^irc  of  OTcrcommine  , 
 them,  lz&\ 
 
 L«h  preraiJcovcran  imperfect  heart,,  x* 
 l-ufts  compared  to  fetters,  lQQ 
 
 ^thecaufcofunquietnefle.         zi, 
 
 %sr bcc  ovcrcomc  br  ™n~s 
 
 ^/ubdwcdbyChriir,asKing, 
 
 /.^(Iirrootcofthem, 
 
 preferred  to  three  heads, 
 
 **  God  ean  h«lc  the  ftrongeft .   4 ,  g 
 ^cccyc. 
 
 r#JE  TAELE, 
 
 176 
 4.8 
 
 Ibid' 
 
 Afinde* 
 Doublcrmfnded  man,  who. 
 Miferj&c  Tim. 
 
 N 
 
 ii 
 
 i4« 
 
 M. 
 
 Afadneffe. 
 M'farje,  an  effect  ofir, 
 
 MutetiM  ufed  to  bring  things  topaft.io 
 
 Mtdnes good  u fed,  jbid' 
 
 God  can  doe  great  things   by    we.lce 
 
 t*c*net,  *         g 
 
 j  AWi  blafted  by  COD  when  wee  truft 
 J      them, 
 
 M«»es  ufed  by  G  0  D  that  wee  thinke  not 
 
 l<5s 
 
 ^^/,  Ioofeingmitehatthem,  afignc 
 
 wccbelecve  not  GODS  All-fufnciency 
 
 AW, our  pace  in  G0Z>S  wayes  miift 
 anfwerthem,  8 
 
 Scecomforr,inregrity, 
 
 Meditation. 
 MtdiutUn  of  die  La w,a  helpe  to  kcepe  if, 
 
 MZLCHlzeDECK.  *?5 
 
 *W*f vMhis  blcffing  of  ^r<W  .  ,  , 
 ^rff  fee  Covenant. 
 Meffenger. 
 Clint  the  j^cVr  0f  the  Covenant, 
 
 ^wafciofc  god  with  all  his 
 
 ?{*!«>•<>,  TftturalL 
 
 G0Da!<ersnoLawofN.u«r*.  i  46? 
 
 The  workes  of  G  0  D  in  ».</*rr,what  thev 
 
 mould  teach  us.  p6 
 
 N«t*rf  of  things  changed  by  G0D.  x  18 
 Ihe  creatures  Jeadc  aniwerablc  to  their 
 
 tf«»rw.  lbid 
 
 MCMMff  man    knowcth  not  ipirituall 
 
 things. 
 Sec  Imperfect. 
 
 I^eere ^  fee  Wayes. 
 K£gl'tt,?{e<{ligencc. 
 
 tftffe?  or  the  leafl  actions  a  noteofunr 
 foundnefTe,  l4- 
 
 ^/^ncfMufethus  to  miiTc  the  rioht 
 time,  %u 
 
 Nothing  new  but  grace.  14? 
 
 O 
 
 Oath. 
 The  New  Covenant  confirmeJ  by  an 
 
 Obedience. 
 OW/^^thc  pa -ts  of  it.  23 
 
 oytdieme  to  G  O  D,  nothing  loft  by  it.a  ? 
 Cbcdtt*  c  imperfect, comfort  in  it,      10a 
 Obtdttmt^  God  can  make  us  yeeld  it  per* 
 fcdly,  ifhfrwilfc  IOj 
 
 Ohdirme,  we  girc  nothing  to  COD  by  it,   1 
 
 106 
 0*c4emc32n  effect  of  faring  knowledge, 
 
 4>0 
 
 Occafton. 
 La*  full  things  to  bee  forborne,  when 
 they  berheoccp.fionsoff'.,  ic         104 
 Occasions  ourwa  d,fort,bIc  t , . 
 
 Kk  *  Office. 
 
THE  TABLE. 
 
 ling* 
 
 Offence, 
 Offence  muft  not  be  taken  at  Godsdea- 
 
 m 
 
 Office. 
 
 The  excellency  of  Chrifts  prieftly  office, 
 
 *74 
 The  excellency  of  kis  propheticall  office. 
 
 Office  ofChrift  as  King  378 
 
 Seeperfwadc. 
 
 Opportunity. 
 Opportunity  prefentmuftbe  taken»  434 
 Opportunity  prcfenr,motivcs  to  lay  hold 
 
 onit.  4 16 
 
 Oppreffefee  Promife* 
 Ordinances. 
 Ordinances,  a  perfect  heart  feeth  God  in 
 
 them,  $if 
 
 Ordinances,  how  to  know  when  we  ufe 
 
 them  aright  by  feaven  things,      $21 
 O  fit ward. 
 Outward  good  things  are  the  Lord?,  1 16 
 Outward  things,  feaven  inconveniences 
 
 in  them,  151 
 
 Outward  enemies,  victory  overtherrya 
 
 part  of  the  covenant,  379 
 
 Outward  bleffings  a  part  of  the  Cove- 
 nant, 440,476 
 Outward  things  hovr  to  neg'ecT:  them. 496 
 Outward  things,  not  to  iudgc  men  by 
 
 them,  551 
 
 Outw"  rd  thi  ngs, not  to  ioy  or  grieve  over 
 
 much  for  them,  56*1 
 
 Outward  things  wee  fhouU  beweantd 
 
 from,  56a 
 
 Paffion. 
 Paffion  caufeth  men  to  mifle  the  right 
 time.  6e8 
 
 Paffion  like  drunkennefle.  6  op 
 
 Patience. 
 Patience  its  perfect  workc,what,       300 
 
 rpath, 
 Pathes  that  men  walk  in,(jnne,an  J  righ- 
 teoufneffe.  104 
 
 Path  in  a  Chriftians  iourney  threefold, 
 
 190 
 Chrift  the  path  how,  Ibid. 
 
 The  Spirit  the  path  how,    /  Ibid. 
 
 Path  how  to  findeit,two  wsyes.        x  92 
 
 Peace. 
 Peace,  Chrift  gives  it  as  King.  578 
 
 Peace fpiritaall  a  part  of  the  Covenant, 
 
 Peace  outward  a  part  of  the  Covenant. 
 
 381 
 Pcace,Godfpcakesnotalway,to  his  peo- 
 ple, and  why,  41$ 
 Peace  a  confequentofthc  Spirit,       4x1 
 The  creature  at  peace  with  Gods  children 
 
 484 
 Peace  wicked  men  may  have  for  a  time. 
 
 Peace  the  end  of  the  god  I  v,  54  6* 
 
 Perfettt  PerfeElneffe. 
 Perfe&nes  more  or  leffc  from  whence  it  is 
 
 rerfeftnes  God  perfwadesuntoit,and  by 
 what  argument,  Ibid 
 
 ^erfeft  men  have  inter  eft  in  Gods  All  fuf* 
 ficienn.  2 '4 
 
 Pcrfr  £tnetfe  a  figne  of  it,  226 
 
 Perfect  man  his  rule,  232 
 
 ZJerfea'u{Te,howtotryit,  2$? 
 
 Pcrfeanes,  fixe-  properties  of  it.         2  $6 
 
 Perfevere. 
 Why  Chriftians  pcrleverc  in  all  conditi- 
 ons, 496 
 Perfwade. 
 The  office  of  the  holy  Ghoft  to  perfwade. 
 
 488 
 God  oneiy  able  to  perfwade.  489 
 
 ^ee  AlfurTiriency, 
 
 PlainefcsWajes. 
 
 TUfc 
 
THE   TABLE 
 
 Place. 
 The  creatures  continue  where  GOP  hath 
 place  J  them.  154 
 
 Sec  content, 
 
 Pleafure* 
 Chriftianscxalr  GOD  in  their  pleafures 
 
 a8< 
 
 Power. 
 Tower  ofGGD  queftioned  in  doubting  of 
 forgivneflfc,  I  * » 
 
 Vt>xrer  of  GOD  to  forgive  finncs,        1 1  2 
 
 Prajfe. 
 Prsy/e,  fecking  it  from  men ,  the  caufe  of 
 
 it. 
 
 *9 
 I4s 
 
 III 
 
 40^417 
 
 Frdjftj  grace  brings  it, 
 
 Thatlife. 
 Praftifeofgocd, 
 See  knowledge, 
 
 'Prayer. 
 Spiritofprayer. 
 
 We  arc  more  ready  to  prayer,than  to  give 
 thankes,  and  whv.  582 
 
 Preffe. 
 PrfJ/c  hard  to  the  marke,  a  property  of 
 pcrfcoknelTe,  258,162 
 
 Preparation. 
 Preparations  out  ward  net  to  bedifcoura- 
 gcd  for  want  of  them,  578 
 
 Principle  Sec  Courfe. 
 Pride. 
 Pride  of  life,  420 
 
 Promtfe. 
 Promifes  of  tie  new  Teftamcnt  better 
 than  oft!  cold,  319 
 
 Promilc  to  /^/\*forw,d:fricultiesin  it,3f  $ 
 Promifes  all  aceonylifhed  in  Chrift,j4o 
 Prom  fes  made  furetousby  faith,  364 
 The  covenant  on  Gods  part  is  a  promife, 
 
 The  covenant  confirmed  bypromife.367 
 Promife  trade  to  Chrift,  what,  387 
 
 Promifes  made  to  us  arc  pafive.  Ibid 
 
 Vromife  of  GOD  two  things  in  it,  397 
 Pron.ife  how  wee  Iookc  on  it,  4 1 » 
 
 Promijes  who  they  arc  made  to,  413 
 
 Premtfes  wee  fliould  apply  them  to  com  - 
 fort  us,  467 
 
 Vromijes  of  the  covenant  threefold,  4^8 
 Fromifej  fliould  be  expe&ed  by  us,  47^ 
 P™m/#/3in  (ranees  of  applying  thcm,47  8 
 See  £krift. 
 
 Profit. 
 Holy  men  exalt  GOD  in  their  profit„i  4  c 
 
 Pr'teflhood. 
 Prhpbood  of  Chri  it,  the  excellency  of  it, 
 
 Prophet. 
 Whom  Chrift  teacheth  as  a  proprieties 
 What  Chrift  teacheth  us  to  know  asProl 
 phct,  i74 
 
 Pormtfcuoujly. 
 GOD  difpenfeth  things  here  promifcuouf- 
 ly  for  foure  rea  fons,  $34 
 
 Profperity,  fee  Cjcod. 
 Providence. 
 Providence  of  GOD  proved  by  his  Allfuf- 
 fieiency,  158 
 
 Providence  of  God  proved  by  four  things 
 
 *59 
 
 Providence  of  GOD  feen  in  cafuall  things 
 
 16! 
 
 Providence  of  GOD  obferved  by  upright 
 men,  3x4 
 
 Pttrgeth. 
 
 Faith  purgeth the  heart,  346 
 
 'Purpofe. 
 
 Purpose  of  God  fir  me,  77  8 
 
 Purpofe  of  man  defeated  by  GGD\  579 
 
 'Purgatory. 
 
 Purgatory  refuted,  507 
 
 PurtfiejPuritie, 
 
 Puritv  what.  Pure 
 
 Pui  c  hearr  carts  out  finne,  2 10 
 
 A  perfect  heart  purifies  it  felfe,  147 
 
 Kk  3  Tg 
 
THE  T ABLE. 
 
 To  purific  a  mans  felfc,  a  consequent  of  ', 
 
 ths  bpirit.  4  *  9 
 
 *  o  be  pure  what,  5*4 
 
 Pure  man  who,  5*7 
 
 CL 
 
 guietnefre* 
 Quictneflc  of  fpint  an  effect  of  fincerity « 
 
 l°9 
 Lufts  hinder  quietueffe,  3  f  x 
 
 R. 
 
 Rankest  Divide. 
 
 ReaCon* 
 
 Godstcemrnands  arc  grounded  on  reafon, 
 
 32.64 
 
 Regenerate. 
 
 Regenerate  roen,thecaufe  of  their  une- 
 
 venneflc*  7 
 
 Refroches. 
 
 Reproches,why  we  are  (o  fenfib'e  of  them 
 
 Rejoyce. 
 Reioyce  in  our  f elves  we  muft  not,   jo  i 
 
 Repentance. 
 
 Repentance,  a  part  of  the  covenant  on 
 
 both  parts,  387 
 
 Repentance,  the  aft  of  it  ours,  the  power 
 
 Gods.  380 
 
 Remifneffe. 
 
 RcmifnetTe  in  Gods  caufeanote  of  un- 
 
 foun-inefi'c^ 
 See  'Divide. 
 
 Redemption. 
 The  works  of  redcration  perfect  in  parts 
 
 *>* 
 Renew. 
 How  to  get  the  heart  renewed «         3^3 
 See  Sfie. 
 
 Re/apre. 
 Anunfbund  heart  cannot  butrelapfc.248 
 A  holy  man  may  rcla^fe  into  finne*  x  jo 
 
 A  holy  man  gets  ground  by  his  relapfcs 
 
 Ibid 
 
 DifTeranccs  between  the  relapfesof  Chri- 
 
 ftians  and  others.  Ibid,4. 
 
 Rclapfcsdi(cover  hiddencorruptions.  z  ji 
 
 RejettJecGod. 
 
 Reward. 
 
 Reward,  a  Chriftian  may  lofc  part  of  it; 
 
 *6< 
 Rewards  God  ufcth  a  liberty  in  them,^33 
 The  day  of  iudgement  the  time  of  re- 
 wards JJQ 
 
 RefteS*. 
 
 To  refpeft  Gods  commands  what-     »  go 
 
 How  other  rcfpeCrs  befides  Gods  com 
 
 maud  fliould  more  to  actions.     203 
 
 Readinejfefoe  'Duty. 
 
 Righteous. 
 
 Faith  makes  righteoHS*  1 3 
 
 Rich. 
 
 Rich  in  mercy  what.  212 
 
 Riches  of  two  forts.  x  40 
 
 Gods  favour  ma  keth  rich,  3  j  7 
 
 Runne,feowayes» 
 
 Rulefcc  Perfect 
 
 s. 
 
 Sabboth. 
 Saboth  for  mans  good.  10  J 
 
 Sacrament. 
 Sacrament  fealeth  both  parts  of  the  Co 
 venant.  1 80 
 
 Sacrament,  what  God  offers  in  it.    Ibid 
 Sacrament,  the  Covenant  renewed  in  it. 
 
 43* 
 Sacrifice. 
 Sacrificingwhatmeantbyit.EcclcCpi,! 
 
 V9 
 Saftie. 
 
 Safetv,none  out  of  Gods  wayes.  ao* 
 
 Safcty,a  part  of  our  wages  ac7 
 
 Safety  none  in  outward  things.  574 
 
 I  Safety  onely  in  God.  5*7 
 
 I  Sa  94 
 
THE   TABLE 
 
 Salvation. 
 Solvation  is  that  a  Chriftian  traraileth  ^ 
 
 unto,  184 
 
 SdivMnortyOn  what  ground  we  lcokc  for 
 
 it,  3f° 
 
 Sanflification. 
 
 Sdn$ifit*ti9nyi\i\t  courfc  the  Spirit  takes 
 
 toworkcit,  453 
 
 Stnclifi cation*  partofCWjCoyenant  47? 
 
 Sdmdtfiedtion^  triall  of  it,  5 1 5 
 
 SccAil-fufTiciency 
 
 Sat  is  fie,  fee  D  efire  • 
 
 Scandall. 
 
 UmkBtmA  not  betaken  at  GODS  dea-= 
 
 ling  with  the  Church,  3  38 
 
 Seale. 
 
 The  Covenant  confirmed  hy  fc&les.   $68 
 
 Sm/m  of  the  covenant  fignes  of  our  frith 
 
 The  fpi rit  of  6  0  D  a  /r^/r,  4 1 6 
 
 See  Covenant,     ito. 
 
 A  perfect  hcarc/«*&  God,  and  how,  3 14 
 
 Srrife  ofthcfcrpent.who, 
 
 Selfe-hve. 
 Selfe-love inordinate  healed  ,how, 
 
 Seeks,  Seeking, 
 Seeking  to  God, what  it  imports, 
 Seeing  a  mans  fclfe,  the  caufe  of  it 
 A  difpofition  in  the  Saints  to  feelf  God, 
 
 463 
 
 Serve  ^Service. 
 
 Servtce,  God  needesitnot  from  us,   10$ 
 
 Service  of  Satan  hurtfull,  106 
 
 Servifg 0f  Satan ,  a  Chriftian  traraileth 
 
 from  it,  1 58 
 
 Servue of  God,  a  Chriftian  would  not  be 
 
 free  from,  46 1 
 
 Serve  God  many  doe  in  part,  f$i 
 
 Sec  M:ght,Lovc. 
 
 Servant  fee  Creature, 
 
 Shrinke ,  fee  Vnfound. 
 
 Sight. 
 
 3f* 
 
 178 
 
 *35 
 
 r 
 
 1 
 
 10 
 
 A  found  heart  approoves  it  felfc  in  Gods 
 
 fzjtt,  134 
 
 A  found  heart  will  endure  the  triall  of 
 
 Gcd  Jtgl't. 
 
 Sincerity. 
 fheeerity  requirid  iu  all  d.ui  :i, 
 Sincerity,  the  ground  of  it , 
 Sincerity,  the  n.imrcof  it, 
 Sincerity  ,   all  that  wee  doc  is  nothing 
 without  it,  2.1  8 
 
 Sm:n  ty  nnd  uprightnefTe,  wh.it,        219 
 Sheet  ify  °i  wed  by  five  cxp*e(fions,Ibtd 
 Sincerity,  fixe  effects  ofit,  x<*  1 
 
 Sincerity,  a  try  all  of  ir,  19  ; 
 
 Sin. 
 Sii.the  nature  of  it,  ^V* 
 
 Sm,thc  caufc  of  it,  I  ?>  1 6 
 
 S/«  killed  bv  grace,  H? 
 
 S/*,  that  which  a  Chriftian  traraileth 
 from,  186 
 
 Si«,the  pathes  of  it  many,  I  bid  : 
 
 Sin  refilled  by  a  found  h? art,  1^4 
 
 One  fm  may  breake  the  Covenant,    4$ S 
 SeeCurfe,Fcare,Emptinc{Te. 
 
 Single,  fee  Heart. 
 
 Slownejfe. 
 
 Slowneje  in  Gods  wayes, the  caufcof  ft, 
 
 198 
 Soundnejfe 
 SoKfliw/fjwhat,  ii  i 
 
 Soule. 
 Smle  not  fatiffied  with  finite  things,    3  < 
 Soule  not  filled  but  with  God, 6c  why,  46 
 Settle,  when  God  fills  it,  other  things 
 appearc  little,  77 
 
 The  Joule  is  bed  many  times  in   a  bw 
 condition,  339 
 
 Spare. 
 Ged  difpofeth  things  promifcuoufly  to 
 /foremen,  53  j 
 
 Spirit,  Spiritual/. 
 Cod  muft  have  the  ftrength  of  our  fpiriti, 
 
 Spirit  of  man  ftablifhed  ky  Ged,         97 
 
 The 
 
THE  T ABLE. 
 
 The  covenant  of  grace  the  miniftration 
 
 ofthcflArif.  3*° 
 
 The  tywr  given  more  abundantly  iince 
 
 Chrift,  ,  V* 
 
 SpirituaU  things  better  than  tempcralJ, 
 
 SP  trit3  adouble  infufion  of  it,  347 
 
 SPtrit3the  giving  ©fit  a  part  of  the  Cove- 
 nant, ;       .     38* 
 Spirit,  try  alls  whether  wee  hare  it  or  no, 
 
 How  to  know  wee  have  the  Spirits  wits 
 
 neffe,  '  c..      W 
 
 The  teftimony  of  our  owne  Spirit,  1 99 
 
 Our  Spirit  enlightncd  cannot  deceive  in 
 
 its  teftimony,  Ibid 
 
 Spirited  Godthe  teftimony  of  it,       400 
 
 cWrir  witnetfc  after  blood  and  water, 
 
 *  40  a 
 
 What  it  is  that  accompanieth  the  Spirit 
 
 410 
 
 jj%j{#f'  teftimony  who  haveitj 
 Spirit  fixeconfequents  of  it, 
 Tryall  of  having  the  spit.     ^ 
 StabliJbtfeeSpmt. 
 
 State. 
 State  prefent  beft  for  us, 
 See  Content* 
 
 Staine. 
 Stt/wf  of  finne  waflied  what, 
 
 Straight,  fee  Wayes. 
 Stef. 
 Every  aftion  in  our  life  a  ftep 
 A&ions  fitting  to  our  callings,  Jfyi,     ^ 
 
 Every  flep  t  n  our  way  fhould  be  pondrcd, 
 
 Sttrtinzout  of  Gods  wayes  brings  mife- 
 
 ne, 
 
 Striving. 
 
 This  life  is  the  time  otfrhing,         %  19 
 
 flrength. 
 Wcftandin  Gods  flrcngtb*  i*4 
 
 417 
 Ibid 
 
 14 
 
 515 
 
 181 
 
 Our^frf»^cutofourfelves  why.   47  j 
 No  roan  ftrong  in  his  owne  (lrength>%6i 
 God  takes  away  ftrengtb  when  men  /hold 
 ufeit,  567 
 
 See  Spirit. 
 
 Sunne>  fee  Vanitie. 
 
 Sufferings. 
 
 Sufferings  ,  why  they  bee  eafie  to  the 
 
 Saints,  59 
 
 What  makes  Chriftians  fufer  hardfhip, 
 
 166 
 
 Sure* 
 How  things  come  to  be /«>?  to  us.     J©  I 
 
 Succejfe. 
 Suceedt  good  or  cvili  fhould  not  move  us 
 much,  *8l 
 
 Succejfe  in  good  and  evill,  wcemuft  ac- 
 knowledge God  in  it,  5  81,  j  83 
 Suddaine. 
 Wicked  men  dycfttddtiuelj,  though  they 
 live  long,  550 
 
 Teftament. 
 
 TefUmeut  olde  and  new  fixe  differences 
 
 bctwecnethem,  316 
 
 Thankefulneffe. 
 
 All  things  arc  in  Chrift  s  hands  to  teach  us 
 
 TbdnkefxlneQe,  W 
 
 Thirfling 
 
 Thh(iini  double,  **7 
 
 ThhrUing after  C hrift  required ♦         4«  J 
 
 Tithe. 
 Tithe  a  figne  0  f.homa ge,  35^ 
 
 Time. 
 Wicked  men  may  follow  GOD  for  a  time* 
 
 Tin t  accepted,  once  paft,  unrecoverable, 
 
 4?7 
 OodsifWisthedue  time.  ?4* 
 
 We  muft  obferve  GODj  times.  S  f  j 
 
 Tmes 
 
THE  T  ABLE. 
 
 7Wjnotatman<difpo(Tng  S8? 
 
 Times  al'ottrd toeachaftion.  59x 
 
 Things  beautifull  in  their  time.  191 
 Gods  pretoi>ariretoappointthe  rim*  594 
 It  is  heard  to  find  out  the  right  time  I  bid 
 Ttme  miHcd  bringeth  raifcry  ?Vf 
 
 In(iaiKesofmilfmgthe/»>w£.  196 
 
 Time  mud  be  looked  to  in  our  attions,e- 
 leaven,  mentioned,  °"oo 
 
 Afiferie  of  Sd"/for  milling  his  time,  604 
 Cauics  of  miffing  the  rmr.  6c$ 
 
 Directions  to  finde  the  t>mf4  *°6 
 
 Try, Try  all. 
 
 Difference  in  the  fame  nysll  bctwecne 
 baints  and  others.  48  } 
 
 The  miferie  of  thofc  that  try  not  their 
 condition.  *°k 
 
 7  tyail  ,  why  wee  are  loath  to  come  to  it. 
 
 V 
 
 Value  ,fee  Grace* 
 
 Vamty 
 
 P^a/O  of  earthly  things,  70. 149 
 
 Why  we  fee  not  ranity  in  earthly  things 
 
 twocaufes  1  ccT 
 
 Ktnity  of  the  creature  taught  by  Chiift 
 
 alone,  419 
 
 ^11  things  under  the  Sunne  fubicc't  to 
 
 V&mxy  of  great  men,  j6o 
 
 Seeing  our  fclves^f/f  a  fane  of  Delecting 
 
 Gods^Il  fufficiency,  _  168 
 
 Gwii  men  Wf  in  their  owne  eyes,  why. 
 
 Trouble 
 Wicked  men  in  trouble  rose  from  God, 
 
 4ig 
 
 Vnevennefe. 
 5°9  >ri>wj?{  inouiwayes,  the  ground  of 
 TYy/ftofa  mans  condition  foure.     eioj      itj  4fi3 
 
 1  hin°s  dilpenftrd  promifcuoufly  by  God  |  Vnfound. 
 
 to  try  mm.   _       ff  554(ifWo«W^onenoteofit,  »? 
 
 d\\  Gods   dealings  will  not kccpcan>»- 
 
 /o*^<iir:;>nfromf)nne,  249 
 
 4°4  !  ^n  »i/cHtf</manfayles  in  his  ay  me,  259 
 
 Sec  Church,  j  Vn[°*ndmQn  thinkewellof  God  by  fit?5 
 
 Treafures^  171 
 
 By  whacmeanes  GoU  bringeth  forth  his   VnfowSnefje  difcotered  byremifnc(Tc  in 
 
 tre'fures.  W\      Godsworke,  19s 
 
 Treafurti  of  mercy  beftowedon  the  god-   Vn/ound  men  flirinkein  fometryalls,  goa 
 
 lv  i,ow  3  58   Chufing  ia  Gods  wayesa  note  of  vn- 
 
 Trxtf.  'fotodn'fji,  305 
 
 Nothing  muft  bee  ioyned  with  Gcd  in    See  heart  interruption 
 
 •Uttruft.  8*  .;  V fright. 
 
 Inftance^of.trifting  God.  I  hid  ,  ^r/gWmaulnsayme,  ij  * 
 
 Wc  fliould  rruft  God  alone  and  why,  90  V  V 
 
 Whyoneman/rwflj  God3  aud  notano- 
 
 ther,  lJ?a 
 
 See  workes, 
 
 Truth. 
 Dfading  iftlii  il*.  t  iMfc,  493 
 
 Turned  goD 
 
 fVagesy(ce.  Safetie* 
 Wajes, 
 
 How  to    know  wee  have  chofen  GODS 
 w-tyci,  >94 
 
 I  ji  length  in  GODJ  wayt%  1  97 
 
 L  1  '    irajet 
 
THjE     TABLE. 
 
 TVayes  of  Gcd  ftrafght.  ipo 1 
 
 Instances  of  fteppingoutofGODSttxy^  I 
 
 lOt 
 
 VMyts  ofGOPtheplaincft,  202 
 
 A  breadth  in  QODS  wayes.  20  ? 
 
 ZT^brodcr  to  us  then  to  the  Iewes  I  bid 
 Our  care  muft  be  to  bee  found  in  Gods 
 \»djes*  iof 
 
 Danger  of  being  out  of  Gods  wayes  206 
 Wee  muft  runne in  Gods w*ytsm  208 
 See  cafe,  ftcp,walke. 
 
 JValke. 
 A  Chriftianlife  like  a  wal{e.  x  8 1 
 
 walking  what  meantby  it*  1  Si 
 
 Wdlkjng  in  Gods  wayes.  $06 
 
 tvajhed  fee  Guilt 
 Want. 
 Whythe  Saints  Want  many  good  things 
 theydefire,  1*7 
 
 See  good. 
 
 Watch. 
 The  times  hid  from  «sto  make  us  wdtch, 
 
 "Wee  fliould  wdtth  ourselves  in  actions 
 
 concerning  others. 
 Wee  (hould  w,ttch  our  limes  in  aclions 
 
 concerning  our  felves.  600 
 
 Water. 
 The  witneflfe  of  the  wdfer*  398 
 
 WeaJ&tft 
 wedpefc  difcovered  in  looking  to  out- 
 
 ward things.  jjA 
 
 Will. 
 God  guideth  mens  wills,  j  ©  • 
 
 To  be  filled  with  the  will  of  God ♦      280 
 
 Wilting,  fezyerfett. 
 Wifi\  Wifedome. 
 Wtfdomt  mortall  thc.vanity  of  it.        1 47 
 tf^men  die  as  well  as  foolifh         ijj 
 iVtfedomedirefts,  a  mans  way.  Ibid 
 
 Wifedome  better  then  folly.  Ibid. 
 
 A  perfit  heart  efteemes  the  Goipell  wife- 
 dome,  ijt, 
 
 wift&me  fpirituall  humbleth  a  man.  275 
 mfedomt  fpiritual  foure  marksof  iflbid. 
 Wife  dome  in  S*loinm  twofold.  3  40 
 
 Wifedome  magnified  by  Salomon  why.4*o 
 God  onely  **?</>.  489 
 
 Ndt  to  lea  nc  to  our  owne  wfedme   60  6 
 
 Works 
 Godwvfa  oui  workesjwhen.  f  88 
 
 World Jtt  DivelL 
 Word  kef  tare. 
 
 Writting 
 Writt'mg  the  Larv  in  the  heart  explained 
 
 three  wayes.  322 
 
 Writting  the  Law  in  the  heart  thetnanner 
 
 ofit.  ,  g24 
 
 muting  the  Law  in  the  heart  thcorder  of 
 ft  32  j 
 
 FINIS. 
 
m 
 
 k