The Way to True Happiness, Treatise · Sermon 2
The tenth SERMON.
WE are now vponupon the last of those causes of the Couenant, and that is the end of all. The Lord vndertake, (as you hauehave heard) to be very gracious to his Church, to blesse them with outward blessings, and with sauing graces: the end of all is, that they may walke in his statutes, and obserue his ordinances, and doe them; this is the immediate end. The vtmost end of all is communion with God, for they shall be his people, and he will be their God.
Wee were speaking something to the former, Doct. the last day; we shewed you whither all mercies, all meanes, all the words, and all the works of God tend, namely, to bring the creature to subiection, to make the Church obedient to God. This is the end of all ordinances, the end of the Magistracy, of the Ministry, of eueryevery particular calling. This is the end of all Gods words, his promises, precepts, threatnings, &c; of all Gods actions, whether immanent, as in our election, or transient in other degrees of our saluation; all that God doth, and all he saith to his Church, is to make her obedient to his Lawes.
For vse: we hence tooke notice of the vnreasonablenesse Vse 1 of rebellion: It is against all law, all conscience, all wisedome, all example, except wee will to hel for example: for no creatures, saue the diuell and man, disobey God in their place and kinde.
Secondly, wee tooke occasion to enquire amongst Vse 2 you for obedience, and (as the husband-men of God) to call for fruites, and we entreate you, call vponupon your owne hearts, and say: I hauehave reade the Word of God, but what do I do of it? I hauehave heard a Sermon, but what doe I obey therof? I know and vnderstand Gods statutes, but what doe I practise? &c.
Thirdly, we now proceed to call vponupon you to Vse 3 performe obedience, to put all you know into execution: this is all that God shootes at. Obedience is that which eueryevery one of vsus doth professe, and we seeme to pray for it, when we say; Thy will be done in earth as it is in heauen, therefore this is it that must be studied.
Now, by obedience wee meane a free subiecting of the whole man to God; when a man bestowes, and giues vp himselfe to God to be orderd by him according to his reuealed will, then hee is truely said to be obedient. The Apostle telles vsus what it is in that, Rom. 12.1, 2. I beseech you by the mercies of God, that ye giuegive vp your bodies a liuing sacrifice, holy, acceptable to God, &c: and be not conformed to this world, but be ye transformed, &c. when he saith, GiueGive vp your bodies, hee meanes thereby the whole man, like as in the next Chapter by soule, he meanes the whole person: Let eueryevery soule be subiect to the higher powers, Rom. 13.1. Many will submit their bodies to rulers, but the Apostle cals for their hearts too. So in this place, he beseecheth them to giuegive vp their bodies to God, for most men will professe that God hath their hearts, they hauehave as good hearts to God-ward as the best, they say; but if it be so as they pretend, their bodies also, and so their whole man must be giuen vp to God. In that Rom. 13. there is an Hebraisme, the soule for the whole man: In this wee now vrge, there is a Grecisme, as wee could shew if it were needfull, and with vsus it is ordinary to vse body for the whole man, as when we say; Hee is a very good body, or a naughty body, that he Greeks often put foreign for persons vid. Thucy. &c: So that when he willes vsus to giuegive vp our bodies, he meanes our selues, our whole man, soule and body, but especially the will, which is the seate of all obedience, it is origo facti (as a father speaks) the fountaine from whence all mans actions flow. So that obedience is a conformitie to the will of God, as it is reuealed: 1. In his Word, whether it be in the Gospell, whereunto we owe the obedience of faith, or in the Law, whereto wee owe the obedience of fact. 2. In his workes. The commanding will of God is reuealed in his word: his disposing will is reuealed in the acts of his prouidence. To the former we owe an actiue, to the latter passiue obedience, quietly submitting to his good pleasure in all estate. This obedi- must hauehave these properties:
First, it must be hearty: the heart must be deliuered vp to the word, as the Apostle saith,Rom. 6. to be framed and fashioned thereby: and then from an inward principle, obedience must be yeelded to the will of God.
Secondly, it must be sincere, for the end of it, whil'st we walke worthy of the Lord in all wel-pleasing, as hee saith to the Colossians, God must be our chiefe aime, and all that wee doe this way, must ence be done to him, and for him.
Thirdly, it must be regular,Colos. 1. for the forme and manner of it, squared out by the Word, which must be a rule vntounto vsus, both in point of faith, and in matter of practice. The Law it selfe in this respect is not abrogated, but still continues in force, as a rule to liue by: There want not those (tis true) that would vtterly race out the whole second Commandement, as most of your latter Iesuites, like as some others there are that would doe as much for the fourth, denying the morality of that Commandement, and then comes the Antinomist, and pulls vp all by the roores. And so likewise for the Gospell, some Frier-like fellowes hauehave not doubted to obtrude a fifth Gospel of their own, & to call in Gods; but we must hold and acknowledge the whole Word of God to be our rule for the generall: and for particular actions, wee hauehave another rule: as, 1. The rule of discretion, teaching vsus to obey seasonably, as it is said of a godly man, Psal. 1. that he brings forth his fruit in due season.
2, Another secondary rule we hauehave, is a mans calling, within the lists whereof God hath so tied vsus, that nothing we doe can be accepted, vnlesse it be by vertu of our calling. And this is that that S. Iames tells vsus, cap. 3.12. Can the Fig-tree, my brethren, beare Oliue berries? either a Vine figs? why? what if a Vine doe beare figges? are not figges a good fruite? Yes, but not for a Vine to beare: so if a man do never so commendable an action, if it proceed not from a right principle, if it be not done by vertue of his calling, it is no way accepted.
And for the matter of our obedience, wee must obey in all things: Wee owe that to God our Father, which the Papists teach, wee owe to our Mother, the Church, and that is vnlimitted subjection in all parts and points of duty: A man must winke (as Abraham did) and put himselfe into Gods hands, to be guided and ordered by him, in all things. They goe farre from their visible head of the Church, as they call him, when they tell vsus, that whether hee command truth or falsehood, good or euill, yea though hee should say that vice were vertue, and vertue vice, yet 'twere our part to lay our hands vponupon our mouthes, and to set our selues to worke without dispute: But though wee acknowledg no such law, as this, yet for God, it is true, that whatsoeuer it be that hee commends ro our faith, we must beleeue it, whatsoeuer hee commends to our obedience, that wee must practice, and whateuer by his prouidence hee is pleased to lay vponupon vsus, wee must willingly stoope to it.
And this wee should doe for these motiues: 1. from God: 2. from our selues. For God, first it is that that doth wonderfully honor him, when we can be content to deny our selues, and as it were to dispossesse our selues of our selues, that we may put him into whole possession of our hearts.
Secondly, this hee expects of vsus as a father, as a Master, as a teacher, as a King, as a Creator and maker of vsus.
Thirdly, this he commends in his people, when they obserue to do his commandements, as when hee compares his Church to the horses in Pharaohs, charet, implying that his people were such as could be content to be turnd, and wound any way by him.
Fourthly, this is accepted of God aboue all sacrafices, as the Prophet tells Saul; to obey is better then sacrifice, 1 Sam. 15.22.
As in respect of God, so in respect of our selues we should shew our selues obedient:
First, because it is possible to obey God in such a measure, at least as shall be accepted: If we are in the couenant, God hath vndertaken to enable vsus to obserue his statutes, and wee may attaine to grace, whereby to serue God acceptably, as the Apostle saith.
Secondly, as it is possible, so 'tis profitable too: for eueryevery man shall be rewarded according to his works, And as the Apostle saith, not the hearers of the Law, but the doers shall be iustified, so it is not our hearing of the word, our profession of religion, our knowledge that will carrie it, but as Saint Iames saith, You shall be blessed in the deed.
Thirdly, it is comfortable, as well as profitable, to obey God, it is euen our life. If the Philosopher could say, That our life stands in doing things vertuous and praise-worthy amongst men, how much rather may wee vse the same speach of doing the will of God from the heart. This indeed is to liue, and nothing else but this: This is the man whiles he liues, and this he leaues behinde him when he dies: For then, it is not how great any one hath been vponupon earth, or how rich, beautifull, politick, valourous, &c. these respects sway nothing with God: but so much goodnesse as any man hath had, so much comfort hee carries with him, and so much honour, respect and louelove, he leaues behind him, when he goes hence.
Now then, if you beare any respect to God, if you would grace the Gospel, glad your teachers, silence your enemies, encourage your brethren, bring comfort to your owne soules, the thing you are to performe and looke to, is practice. This is it that must iustifie your knowledge, for hereby we are sure that we know him, if wee keepe his Commandements. He that saith, I know him, and keepeth not his Commandements, is a liar, and the truth is not in him, 1 Ioh. 2.3, 4. This must iustifie your faith, for shew me thy faith by thy workes, for faith without works is dead, Iam. 2. This is it, that must iustifie your louelove; for he that keepeth his Word, in him is the louelove of God perfect indeed, 1 Ioh. 3. 3. Obedience shews what a man is: If then you would approue your selues to your selues, if you would approue your selues to God, if you would approue your selues to men, you must not onelyonly know or professe the truth, but come on to practise: when you heare a lesson deliuered, ye must set vponupon it; when you heare a fault reproued, you must set against it; when God by his prouidence laies any crosse vponupon you, you must submit to him: This is that the Lord aymes at in all his ordinances. Quest.
How shall we come to this obedience? Answ.
Be sure you be in Christ, settle that, for from the old Adam you can sucke nothing else but treason and rebellion: it is by the second Adam that any one is made fit to obey. This being presupposed then that you are in Christ: First, you must get a treasure on the inside, make the tree good, and the fruite will be good also, according to the goodnes of the sap, will the fruite be. This is it that Peter telleth you, 2. Ep. 1. If, saith he, you adde to your faith vertue, and to vertue, knowledge & to knowledge, temperance; and to temperance, patience; and to patience, godlinesse; and to godlinesse, brotherly kindnesse; and to brotherly kindnesse, louelove: that is, if you get an heape of graces, and if these things be in you (and abound) they shall make you, that ye shall neither be barren nor vnfruitfull in the knowledge of our Lord Iesus Christ: for if there be grace within, it will certainly breake forth and shew it selfe in the outward practice.
Secondly, you must act those graces that you hauehave, be doing still, vp and be doing; and the Lord shall be with you: Neuer stand obiecting, I cannot doe such a duty, master such a corruption, resist such a temptation, beare such a crosse, part with such a child, &c: but put your selues vponupon the worke, and say, God bids me doe thus and thus, and I will doe it, at least endeauour it, I am able to do all things through Christ that strengthens me, saith Paul, Phil. 4. I can both abound and bee abased, &c. I can part with any thing, or doe any thing that God bids me doe. Thus we must stand resolued in point of obedience, and God will be with the couragious.
But especially, make vse of the Couenant. He hath promised here, you see to giuegive blessings without, and grace within; euen one heart, a new heart, a soft heart, and all to this end, that we may walke in his statutes, and obserue his Commandements, and doe them, &c. Improue this Couenant, make your best of it, and say as the Prophet, Lord, giuegive thy strength to thy seruant, that I may keepe thy Word, I am thy seruant, Lord, there is a relation between vsus, I am in Couenant with thee, and I come for that strength, which thou hast promised in the Couenant: so say, thou hast promised to take my old, hard, diuided heart, and to bestow vponupon mee one, new, soft heart, thou hast vndertaken to free me from my corruptions, and to fit me for holy duties, and all for this end, that I might obey thy statutes, and do thee seruice in an acceptable manner: Now I pray thee make good thy word to thy seruant, enable me to doe thy Commandements, and then command what thou wilt.
And I will be their God, and they shall be my people.
THis is now the last clause of the new Couenant and the vpshot of all the rest: And I will be, &c; wherein we hauehave these two things to consider of, 1. for their part, they must behaue themselues as his people. 2. and for his part, hee will be their God: Wee will not stand vponupon the particulars, but content our selues with this one point for present.
That the Lord is very ready (so soone as he hath made his people) to smite a couenant with them, Doct. and to marry them to himselfe. First, he fits them, and then he contracts then.
Thus he dealt with Abraham, the Father of the Church, God calles him out of his owne country, bestowes his grace vponupon him, calles for the exercise of it: Walke before me, and be vpright, and then smites a couenant with him, Gen. 17.1, 2. I will make my Couenant betweene me and thee, and will multiply thee exceedingly. First, you see, the Lord fits him, and then enters into couenant with him. And so he dealt afterwards with his people Israel. He calles them out of idolatrous Egypt, humbles and tries them in the wildernesse, giues them summons in mount Sinai, prepares them before hand, by thunderings and lightnings, and the noise of the trumpet, and the smoking of the mountaine, &c: and hauing thus subdued them to his feare, he makes a couenant with them, Exod. 19. If yee will obey my voice indeed, and keepe my Couenant, then shall ye bee a peculiar treasure vntounto me aboue all people, &c Thus he dealt with Israel, and thus also with the Gentiles, as you may reade, Hos 2. which the Apostle also makes vse of, Rom. 9. I will say to them that were not my people, thou art my people; and they shall say; The particulars of this couenant.Thou art my God. And so the Apostle applies it to some particular Gentiles, 2 Cor. 6. Come out from among them my people, and be ye separat, saith the Lord, and touch not the vncleane thing, and I will receiue you: And I will be a father vntounto you, and ye shall be my sons and my daughters, saith the Lord Almighty. Thus you see God is wonderous ready to smite a couenant with his people.
The ground of this couenant is Iesus Christ, the Angell of the Couenant, he was God for the businesse with God, and man for the businesse with man, he partaketh of both God & man, that they may both meete in one in him, and whereas there was a difference betweene them, hee reconciles and makes them one again; to this end, God 1. deputes Christ to the office of a Mediator, & sends to his people, this Angell of the couenant, 2. they accept of him for their mediatour, and say as the people of Israel did of Moses, If wee should heare the voice of the Lord our God, speaking out of the fire, wee should dye; Goe thou neare and heare all that the Lord our God shall say, and speake thou vntounto vsus, all that the Lord our God shall speake vntounto thee, and wee will heare it and doe it: In like sort, the people of God stand affected toward Christ, and say; If God will please to looke vponupon them in Christ, and deale with them in his mediation, they will be content to put themselues vponupon him, and to obey him in all things. This is the ground of the Couenant.
Next for the motiue, that stirres him vp thus to make a league with his people, it is meerely his owne grace and goodnesse, 'tis because hee hath set his louelove vponupon them, as he telles the Israelites, Deut. 7.7. The Lord did not set his louelove vponupon you, nor chuse you, because ye were more in number then any other people (or for any …uch like respects) but because the Lord loued you. Lo, he loued you because he loued you, to shew the freedom & independancy of his louelove vntounto them. And so he speakes likewise, Ezek. 16. to his Church, vnderunder the Parable of a forlorne Infant, &c: It was the time of louelove, and I spred my skirt ouer thee, &c: yea, I sweare vntounto thee, and entred into a Couenant with thee, saith the Lord, when I passed by thee, and saw thee polluted in thine own blood, I said vntounto thee, when thou wast in thy blood, liue, yea, I said vntounto thee, when thou wast in thy blood, liue.
Thirdly, if you enquire into the order, it is thus: First, a couenant of Grace is made with Christ, and next, in Christ it is made with all Christian men and women. The first capitulation and condition is with Christ, as he is head of the Church: God giues vntounto his Sonne Christ a people from all eternity, that he should redeem them, and bring them back again; Christ comes in the fulnes of time to performe this work by laying downe his life for his people, and after this sends forth his ministers for the gathering and building vp of his Church: for it is our worke, who are ministers, to espouse you to one husband, that we may present you as a chast virgin to Christ, 2 Cor. 11.2.after which, Christ also presents you to his father in his priestly office, with, Father I will that where I am, there these be also. Ioh. 17. Next, the Lord hauing first couenanted with Christ, he couenants also with vsus, hee fits vsus in Christ for himselfe, and then brings vsus home to himselfe.
Lastly, the end of all this, that God doth for his people, is 1. in respect of himselfe, that he may set forth his own grace and goodnesse to the sons of men. 2. in respect of vsus, that he may secure vsus of our saluation, in all the parts and degrees thereof.
Ʋse. 1 Is God thus ready to make a league with his people? take notice then in the first place of the wonderfull grace and goodnesse of God, that he should descend so farre below himselfe, as to enter into couenant with such silly wormes as wee. This goodnesse of his appeares especially, if you consider, how 1. he seekes it. 2. seales it. 3. performes it.
For the first, it had beene grace wonderfull in him, if he would hauehave but accepted at our hands, tearmes of peace vponupon our suite and submission, but behold his goodnesse in that hee is pleased to sue to vsus for reconciliation. It had beene our part, questionlesse, to hauehave sued to him rather, as being vnderlings, and farre inferiour to him; besides, we had done the wrong, and wee were in his danger, not he in ours; for he is cleare and free, he is full and abundantly blessed in himselfe, he needeth not vsus: for he was many thousands of yeeres, euen an infinite time before wee had any being at all, in himselfe perfectly happy: so that in the couenant he makes with vsus, he seekes not himselfe, he serues not himselfe of vsus, all that hee aymes at herein, is at our comfort, our safety, our happinesse. It is as if some mighty Prince, that sits quietly vponupon his throne, when rebells are gone out against him, though he be out of their danger, yet hee should send out vntounto them, and entreate them to come in and accept of a pardon; thus God deales with his people, we hauehave rebelled, and he, (though he needes not for any harme we can doe him) sendeth out his Embassadours beseeching vsus in Christs name to be reconciled vntounto him. 2. Cor. 5.
Secondly, hee shewes his louelove to vsus, as in seeking, so in smiting this couenant with vsus, which is a wonderfull grace in him, if you consider 1. the matter that this couenant containes, or 2. the manner of confirming it. For the first, this couenant containes all good things desireable, 1. freedome from all euill that may any way proue hurtfull to vsus, 2. the enioyment of all good things: for God promiseth to giuegive two worlds, yea, hee will bestow himselfe vponupon vsus, which is more than all the world besides. Secondly, for the manner his merciemercy appeares in, that he confirmes this couenant in the Sonne of his louelove, whom he sent into the world, not onelyonly to publish the couenant, but also to ratifie and seale it vp, not in wax, but in his owne heart-blood; for he died to ratifie this couenant of grace, which wonderfully sets out the LoueLove of God to his people: for it is all one, as if some great Prince should do to death his owne and onelyonly sonne, for the satisfying of his owne Iustice, and for the redemption of rebells, that had risen vp against him: Consider in the next place, how hee seales this couenant with vsus, wee breake with him continually and proue false in the couenant, he neuer failes towards vsus, and yet, hee is ready vponupon all opportunities to confirme it vntounto vsus: he giues vsus all possible satisfaction for the present, and for the future, he is ready from time to time, as wee faile on our part, and so are ready to question any part of the couenant, to seale againe vntounto vsus, this yeare, and that yeare, this quarter, and that quarter, this monethmonth, and that monethmonth; whensoeuer we faile or doubt, if we but come vntounto him in his ordinances and desire satisfaction, he is ready to set to a new seale for our confirmation; with great men you see it is farre otherwise, who knowes not what a businesse it is to draw them to sealing, especially in gratuities, they reckon it presumptiō and saucines in such cases to cal vponupon them for securitie, if you will trust to their gentlenesse, or rest vponupon their bare words, well and good, if not, you may chuse, and goe without: But if at length they be once drawne to seale, you must looke to your selfe for euer after, and not expect a new sealing. But now, the Lord is not onelyonly ready to seale a couenant with his people once, but againe and againe hee seales it, euen as often as his children shall scruple him, or make any question of his louelove to them. But, lastly, 'tis nothing to smite and seale a couenant, if it be not kept and performed:Psal. 111.5. therefore God is euer mindefull of his couenant, as saith the Psalmist, hee beares it still before him, and hath it euer in his minde, to make good his couenant in all the particulars, as well on our part, as on his owne; and he takes it wel, if we mind him of his couenant, and presse him with his promise: Great men cannot endure to be so dealt withall, they will soone be out of all patience with the man that shall dare to presse and charge them with their couenants, but it is not so with God, for the more wee vrge him with his couenant, and hold him to it, the better hee likes it and the sooner hee inclines to vsus. Thus in the generall you may see the goodnesse of God in this couenant, which will yet further appeare, if wee looke a little to particulars, and compare it with such couenants as God made of old.
And first,The excellency of our couenant beyond that with Adam and with Israel. with that couenant that was made with Adam in the state of innocency: it was a fauor to that first man that God would take him into fellowship and communion with himselfe, and become his debter, but this was a couenant of workes, not of grace; it was, winne it and weare it, &c. Againe, that was a couenant of amity, not of Reconciliation, for there was no breach made before, as now there is between vsus and our God. 3. That first couenant Adam was to make good of himselfe, and by his owne power, he was to stand vponupon his owne bottome, and to trust to his owne strength, but here God vndertakes to enable vsus to walke in his statutes, &c. 4. In that couenant, God tooke the very first forfeiture vponupon the first breach. Adam dyed for it, and then the couenant was at an end: But it is not so here: for though wee breake often with him, yet hee takes not the aduantage against vsus, as he might, but repaires our breaches, and confirmes vsus in the couenant, so that wee are, you see, vponupon better termes with God, then Adam was.
Come on in the next place to Gods couenannt with the Patriarckes, and people of Israel, that was a couenant of grace too, as well as this with vsus, and the very same in substance with ours, but yet wee hauehave very great aduantages, that they wanted:
For, first they looked vponupon things as they were to be done heereafter: Christ the Sauiour of the world was promised indeed, but not yet exhibited, but now we look vponupon all as done, dispatcht, and finished. It is not now (as Austin saith) Christ shall be borne, Christ shall dye, Christ shall rise againe, &c. but hee is already.
Next, their seales were more painefull and chargeable then ours are, which in comparison of theirs, are cheape and easie. Circumcision was a painefull Sacrament: the Passeouer, and other sacrifices were costly, and chargeable, besides the trouble of them too, for they were tyed to take long iournies at certaine times of the yeere, vp to Ierusalem.
Lastly, our writing is farre more cleare, and fairelier written then theirs was; theirs was done more darkly, ours is apparent and conspicuous. They had a Mediator, Moses, Christ is a Mediatour of a better testament, and in a more heauenly manner; they had the blood of Christ too, but shadowed onelyonly in the blood of bulls and goates, &c. but we hauehave the very blood of Christ it selfe, to seale vp vntounto vsus this couenant of grace.
So that wee are herein beyond, not Heathens onelyonly who were without God, and without the couenant, but euen beyond Adam in his innocency,Heb 1.8. beyond Gods ancient people of Israel, for we hauehave a better couenant then they had, made vponupon better promises, vponupon better termes and conditions, vponupon better euidences and assurances, &c. Oh see his goodnesse in this behalfe, and be moued to say as Dauid in a case not vnlike, when the Lord had graciously promised to build him an house, and to be good vntounto him in his seed, he gat him into Gods house, and sate downe, and bethought himselfe, and said, Who am I, O Lord God, 2 Sam. 7.and what is my house, that thou hafl broght me hither to? so say you with your selues, what are wee more then the heathen, more then Adam in the state of page missing innocency, more then the ancient Israell of God, that hee should make with vsus such a couenant of peace, &c.
Ʋse 2 Sith God is so ready, as hath beene said, to make a couenant with vsus, learne we to be as ready on the other side: 1. to smite the couenant with God: 2. to keepe it: and 3. to improue it, and make our vse of it.
For the first, hee is ready to make a couenant, why are not wee as ready? why doe not wee salute and imbrace the promises a farre off,foreign as those of old did, Heb. 11.13. why are wee not as ready as Benhadad was to catch at any word of comfort. Is my brother Benhadad yet aliue? said Ahab, Thy brother Benhadad, said they? Why, doe wee not lay hold vponupon the hint, and euen cheerefully and ioyfully passe into the couenant.
What the couenant is.To stirre you vp the better hereunto, let vsus open the point a little, and so wee will shew you first, what a couenant is in generall: secondly, what be the kindes of it: thirdly, what motiues there are to quicken you to embrace this couenant.
A couenant is nothing else but a solemne contract passing betweene some parties, (two at the least) whereby they binde themselues each to other in certaine articles to both their contents, for their mutuall peace and comfort.
The parties, first, must be two at least: the couenant a man makes with himselfe, as when Iob made a couenant with his eyes, is a metaphoricall couenant, not proper, and yet in that case too there are two parties in one person, a couenanter, and a couenanted; eueryevery new man being two men, &c. But in eueryevery couenant that's formall and proper, there must be two parties at least: two diuers persons if their hauehave beene no breach, and two differing persons if there hath.
As for the matter of a couenant, it stands in the articles of agreement, in such promises as are giuen and accepted to and fro, if the couenant be kept, together with a certaine sanction and forfeirure, if they keepe it not: For the forme and maner it, must be done with some solemnity. And herein stands the difference betweene a promise and a couenant; eueryevery couenant is a promise, but not eueryevery promise a couenant, for a couenant is a promise made with a great deale of solemnity. The Hebrews (and after them other nations) vsed many ceremonies at their couenant makings, they vsually had a feast thereat: whence it is, that the same word, foreign is taken for both a couenant, and a feast: there passed also many pawnes and pledges on both sides, &c.
The end of all was for the establishing a mutuall peace betweene the parties, for the perpetuating of peace where it was, for the repairing of it where it had beene interrupted, for the setling of it, where as yet it hath not beene.
For the second couenants are either, 1. ciuill: these we hauehave here nothing to do with, and therefore passe them by: 2. sacred: These againe are eyther personall or publike: This we now speak of is a publike couenant: and here God tenders two instruments, as it were, to his people, a double couenant: one of workes, and the other of grace, which two are now incompatible: If a man will be saued by the couenant of grace, hee must let goe workes, I meane, in point of Iustification, and an opinion to be saued by them: But if any will needs be saued by workes, hee is falne from grace, as Paul tells the Galatians: For if saluation be of workes, it is no more of grace, else works should be no workes, &c.
The couenant of workes stands vponupon personall obedience to all Gods Commandements, the sanction of this couenant is, Doe this and liue, faile in doing of it and dye. The seales of this couenant were the tree of life, in case man obeyed, the tree of knowledge of good and euill, in case hee brake it.
The Couenant of grace is this: be content to accept of anothers obedience, and to lay hold vponupon the righteousnesse of Christ for Iustification. The sanction of this couenant is, Hee that beleeueth in the Sonne of God, hath eternall life; hee that beleeueth not, is condemned already: The seales of this new couenant, where 'tis accepted, are Baptisme, and the Lords Supper. The punishment, in case men obey not, are the censures of the Church, excommunication, and that great Anathema Macanatha.
And this is that couenant we now speak of, that God is so ready to make with his people, euen a couenant of grace and peace, they cannot performe legall obedience in the couenant of workes to be saued thereby: God would hauehave them therefore to make a choyce of Christ for their sole Sauiour, to cleaue to him, and to rest vponupon him for safety and saluation.
And now that you hauehave seene what this couenant of grace is, what neede more words to perswade you to imbrace it; and yet there want not many motiues hereunto.
1. It is greatly for our aduantage to make this couenant with God. For: 1. what an honour is it to vsus, that God should vouchsafe to enter into bond, as it were, for our security? 2. what a benefit? I will be your God &c. as if he had said, Accept of Iesus Christ for your Sauiour, and then I will bestow my selfe vponupon you, looke whatsoeuer is mine, my goodnesse, my wisdome, mine happinesse, &c. All is yours, I will communicate my selfe vntounto you, so farre as you are capable, and throughout all eternity, I'll be your life: Princes may couenant with their subiects for peace, for liuing, for liberty, but none besides God can make a couenant of life with any: it is hee alone that can say vntounto vsus, liue and neuer dye, as in that place of Ezekiel forecited, I said vntounto her, liue, viz. the life of grace here, and the life of glory hereafter. It is God onelyonly that can speake life to his people: and what so sweet as life? whan can there be better then eternall life?
2. Next, see how free a couenant it is God makes with vsus, euen a couenant of grace: there is nothing required of vsus more then this, to disclaime our selues, and to make Christ alone our Teacher, our head, our all-sufficient Sauiour, for in him wee shall be beloued.
3. Consider how full a couenant this is; hee vndertakes with vsus not for our selues onelyonly, but for our seede after vsus: for, I am thy God, and the God of thy seed.
4. As it is a full, so 'tis also a firme couenant, euen such as shall stand vnalterable to all perpetuity;Ierem. 31. Esay. 54. Heauen and earth shall passe, but not one title thereof shall fall to the ground; 'tis an euerlasting couenant.
Lastly, see how desirous the Lord is to enter into this couenant with you, for he sent his Sonne into the world on purpose to make this couenant, and now still he sends abroad his ambassadours in his name, to entreat you to accept of condition of peace, and to be content to be reconciled vntounto him.
Now therefore, as Ioshua sometimes spake to the children of Israel, when hee renewed the couenant betweene them and God: Feare the Lord, saith hee, and serue him in sincerity and truth, &c. And if it seeme euill to you this day to serue the Lord, chuse you this day whom you will serue, &c. So say I to eueryevery one that heares mee this day; make your choyce, and resolue whom you will cleaue vntounto, and which way you will take for your owne safety: But if it be so, that there be no such God as the Lord, no such Sauiour as Christ, no such couenant as the couenant of grace, no such performance as Gods, no such worke, no such wages, no such plaine-dealing in all the world as with him, be you entreated to bestow your selues vponupon him, let him hauehave your hearts; we beg it of you, we beseech you in Christs steed be reconciled vntounto God, let him hauehave louelove for louelove: He hath made you, he hath bred you, he hath fed you, he hath taught you, he hath done all for you; therefore, let him hauehave all, yea, bestow your selues also vponupon him; Nay, this you hauehave done already, the couenant is not now to make, it was made long since euen in your Baptisme: The tender of our selues in that Sacrament was a reall passing ouer of our selues to God; Baptisme was the seale of the Couenant giuen on Gods part, and taken on your part: And eueryevery time you come to the Lords Table, you renue this Couenant, you take the Bread and wine vponupon it, you seale to it that you will be Gods people, &c Now therefore, see that ye be men of your words, and keepe the couenant you hauehave made with God.
And that's the second thing we propounded to be done by eueryevery one of you, keepe couenant with your God, we hauehave the aduantage of it, we shall be sure to hauehave the comfort, the safety, the happinesse; in doing of this, there is great reward; for God cannot lye, he cannot deny himselfe, he cannot but make good vntounto vsus, whateuer he hath vndertaken to do for vsus, therfore hold him to't; And that you may not faile of the promise, mind your selues often of your Couenant in Baptisme, remember what you there receiued and promised, consider that in comming to the Lords table, you renued this couenant, you receiued the seale thereof: hee gaue his earnest-peny to you to hire yo… for his seruants, & you accepted it, so that the bargaine now is made, there's no starting, no flinching from it; when therfore at any time you are tempted to the committing of sinne, say; no, I must now lye no more, sweare no more, breake Gods Sabbath no more, trade in any of those dark courses no more; it is against my bargaine, &c: such a Sabbath, in such a congregation, before such and such witnesses I tooke the Sacrament vponupon it, that I would doe so no more, &c: So likewise, when you finde your selues backward to any holy duty, slack to doe God seruice, say, what? shall I dodge and falter with God? No, I tooke the Sacrament to doe otherwise, I tooke it vponupon my saluation, that I would performe my best seruice to God, and vponupon my damnation, if I did it not, &c; shall I therfore falter with God? dodge with heauen? faile of that I hauehave promised, bee worse then my bargaine? No, it is my couenant, and therefore I will hold me to it.
Lastly, bee you all exhorted to improue this couenant for all good intents and purposes, but especially, for the confirmation and strengthening of your faith: Say I hauehave Gods hand, Gods seale, Gods oath, that he will be my God; why should I not then take heart and comfort? Hee willingly made this couenant with me, and aduisedly he did it, therefore he will surely make it good vntounto me.
…biect.If I cound doe m… part of the couenant, should not doubt, that God would doe his.
Solu.It is a couenant of grace that we are entred into, a… God hath vndertaken for vsus aswell as for himselfe, that he will giuegive vsus a soft and tractable heart, &c; that we may walke in his statutes, &c.
Oh, but I finde that I cannot doe thus, Obiect. I do not walke in Gods statutes, and keepe his ordinances?
Legally thou canst not,Sol. but an Euangelicall obedience thou canst and doest performe: for there is truth and vprightnesse to bee found in eueryevery one of Gods children, and this is all the condition that God requires of his people, as in that couenant he made with Abraham: Walke before me and be vpright, and then I will be thy God, &c. And this eueryevery child of God is able to say of himself, either I leaue all sinne, or I would leaue it, either I performe all duty, or I would doe it: wherin I come short, I am humbled, and do bewaile my faylings, but verily this is the marke I ayme at, this is the white I shoot at, in all things how to please God, and this is accepted of him.
I am ready to fall from this couenant euer and anone; Obiect.
It is one part of Gods Couenant to hold vsus on,Sol. to keepe vsus safe and entire to his kingdome, and in case we straggle: to fetch vsus in againe
Oh, but I breake promise with God eueryevery day, Obiect. I come indeed to the Sacrament, and there I promise, at least I purpose to leaue such a sinne, to do such a duty, and within a day or two I am quite off againe?
You must distinguish of sinnes:Solu. some are grosse and soule, these you must beware, take heed you step not beyond your bounds in this kind. Some againe, are lesser infirmities, our daily vnauoidable faylings, these though they make a breach, yet they forfeit not the couenant, they make not a nullity. It fares herein as betweene the Land-lord and tennant, eueryevery petty offence doth not make forfeiture of the estate, and as it is betweene husband and wife, not eueryevery small offence betweene them nullifies the couenant made in wedlock, but such only as strike at the marriage knot, and break it, as adultery: So here, not eueryevery small fayling shall seem cause sufficient of a diuorce from God. He hates putting away, but if wee goe a whoring from vnderunder God after other louers, if we suff…r other gods to creepe in betwixt Christ and the heart, if we dote vponupon any thing, prize any thing, if wee set vp idols in our hearts, and preferre any thing in the world before our husband Christ, before our Father, God; this makes a grosse breach in the Couenant, and if God should take the forfeiture of vsus, hee is at liberty, he might doe it: And yet in that case too, he hath not left vsus cōfortlesse, see what he saith, Ier. 3.1. They say, if a man put away his wife, and she goe from him, and become another mans, shall he returne vntounto her againe? shall not that land be greatly polluted? but thou hast plaid the harlot with many louers, yet returne againe to me, saith the Lord. Now, if in sinnes of this nature God proclaime mercy to his people, how much more in case of ordinary infirmities? The Christian man failes in his louelove, failes in his faith, failes in his prayer, he is troubled at, humbled for it. Now let him flee to God, seeke to be found in him, and not in himselfe, &c; and so shall he be accepted. Only be sure you be in the couenant, and then God will be a God to you; then the which, what can be said more to your comfort, though we should speake vntounto you this twelue monethmonth. Quest.
How shall I know that God is in couenant with me? He hath indeed smitten with me an outward couenant in the Sacrament of Baptisme, but how may I come to know that God is in speciall Couenant with me, and that he is my God?
For your satisfaction herein, see first, Answ. how this couenant workes vponupon you, and affects you. Doth it driue you from sinne, and make you diligent in duty? doth it (as the Apostle presseth the point and makes this vse of the couenant, 2 Cor. 7.1.) cleanse you from all filthinesse of flesh and spirit, so as you perfect holinesse in the feare of God, as he saith; Hauing these precious promises compiled, as it were, and composed into one body of the Couenant, purge your selues from open filthinesse, and from secret sinnes, and endeauour perfection of holinesse more and more.
Againe, see whether you hauehave the counterpane of Gods Couenant within you or no: for he hath promised in this new Couenant to put his feare in our hearts, and write his lawes in our inward parts &c: these are as a paire of Indentures, whereof he keepes the one, and giues vsus the other: So that eueryevery child of God hath this couenant written vponupon his heart (they are all taught of God) he finds this onenesse, this newnesse, this softnesse of spirit, in himselfe aswell as in the text, hee hath the minde of God, his minde is as God is, his life as Gods is, hee walkes as Christ walked, &c: he is conformed to the will of God, made partaker of the diuine nature, he hath a diuine stamp set vponupon him, so that he is wholly a New creature.
Lastly, see what you doe in the Couenant: doe you endeauour to keepe touch with God and to please him in all things? and when you faile and come short of that you should do, hauehave you no rest your soules, till you hauehave been with God, & there shamed your selues in his presence, and made your peace? well and good then, for this you may trust to: If your greatest care be to please God, your greatest feare lest you should offend him, if you louelove him best, rest vponupon him, and cleaue to him most, if you make choyce of him for your life and happinesse; so as you had rather hauehave him, then a world of worlds, &c: if thus ye keepe touch with him, hee also will make good his couenant with you in all the particulars, so that your hearts shall be amended, your corruptions cured, your graces encreased, and all things needfull for life and godlinesse shall be confirmed and made good vponupon you.
WE are now come to the close of the Couenant, the summe whereof is deliuered in these tearmes They shall be my people, and I will be their God. We spake the last time vntounto you of this Couenant, & shewed what a Couenant was in the generall, what kind of couenants God hath vouchsafed to make with his people, together with some other particulars then mentioned. It remaines now that we should proceed to speake of the persons concurring (although differently) in this couenant, viz. God and his people. Something hath beene said already of the people of God in a former point; therefore, we passe by that part, and come to the last of all, which is the vpshot of all, and that that doth consummate mans happinesse, and cheifely seale vp Gods LoueLove vntounto him: I will be their God, that is in short; I'll binde my selfe to do for them, all that can be expected from a God. Doctr.
The point we would hence commend vntounto you, is: That the height of mans happinesse lyes in this, that he hath God for his God; that God is reconciled vntounto him, and become a father, that God is pleased to be in couenant with him. Hence is it that this concludes the couenant here this is the end of all, and crownes all these former mercies aboue-mentioned. Wherefore doth God seuer a people to himselfe from the rest of the world, wherefore doth he worke a cure both vponupon their inside and outside? all tends to this, I will be their God, &c. Lo, this crownes all the rest, and is the top of mans felicity, when God takes him into couenant.
For proofe of this point, we hauehave a double testimony, 1. from Gods selfe (and that should bee sufficient) 2. from the people of God.
God, when he had spoken much by way of promise to his Church, as that he would giuegive them raine in the due season, Leuit. 26.&c: so that they should eate of the old store, and bring forth the old because of the new: yea, that he would set his tabernacle among them, &c: at length he concludes all with this, ver. 12 I will walk among you, I wil euen neighbour with you, as it were, and I will be your God, and ye shall be my people. So 2 Cor. 6.17, 18. Come out from among them, and be ye separate, saith the Lord, and touch not the vncleane thing, and I will receiue you: And I will bee a father vntounto you, and ye shall bee my sonnes and daughters, saith the Lord Almighty. Loe, when God inuites a people, and speakes all mercies to them in one, it is thus; I will be a father vntounto you, &c. As on the other side, when hee would shew himselfe most of all displeased with a people, and seale vp greatest wrath against them, he calles them Loammi, Hos. 1.9. Ye are not my people, and I will not be your God; as if he had said, I am now diuorced from them, I hauehave discarded them, and turned them off; I'll owne them no longer, let them labour vnderunder this curse; I'll be their God no more.
And if with this Testimony of God, you ioyne the testimony of the Church, the point will be yet more plainly proued, Ps. 144.15. Happy is that people that is in such a case, yea, happy is that people whose God is the Lord. They had spoken before of som special mercies, but this is it that crownes all, when God is pleased himselfe to come along with his mercies. See a like place, Psal. 33 12. Blessed is that …ation, whose God is the Lord: and the people whom he hath chosen for his owne inheritance. The honour and happinesse of a nation and people lyes in this, that they hauehave God for their God. And the same is true also of particular persons, Psal. 65.4. Blessed is the man whom thou choosest, and causest to approach vntounto thee, that he may dwell in thy courts: we shall be saisfied with the goodnesse of thy house, &c: ther'es beauty, goodnesse, fatnesse in Gods house, such as will fill the soule of a man, and giuegive him as much as he can desire.
Thence that exclamation of Moses, Deu. 33.29. Happy art thou o Israel, who is like vntounto thee, O people, saued by the Lord the sheild of thy helpe, and who is the sword of thine excellency, &c: wherein stood the happines of Israel aboue other nations, but in this, that God was so neare them, God had made a special couenant with them? so that whether you aske the voyce of the people of God, or of God himselfe; it is granted, that the top of mans happinesse is to hauehave God for his God.
This you will more easily beleeue, if you consider the Reasons.
And first, when a man hath God, he hath all: Reas. 1 for God is blessednesse it selfe, and all blessednes in the world is but deriued from him. God is, as essentially in himselfe, so causally the root and fountaine of all happinesse in the creature, and eueryevery thing is so farre forth happy, as it partakes of God. Thus, those creatures that hauehave a being, those that hauehave life, those that hauehave sense, are so farre happy, and no further then as God pleaseth to impart himselfe vntounto them: so much of God as any hath, so much happinesse. But as this is true of the rest of the creatures, so especially of man, a creature capable of true happinesse, and indeed made to bee happy in the enioyment of his God. For it is God alone, that can free him from that that makes a man miserable, sinne and the curse: and it is God onelyonly that can bestow vponupon him, that will make him truely blessed, Grace and glory. So that mans happinesse lyes in God.
Reas. 2 Againe, when God comes into the heart, all other comforts come along with him. If God once be your God, then Christ also is your Sauiour, the holy Ghost is your comforter; the Word is yours, the Sacraments yours, Angels, Saints, and al creatures are yours: whether it be Paul or Apollo or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, both worlds are yours, and why? because ye are Christs, and Christs is Gods, 1 Cor. 3.22, 23. such an vnion there is between God and all the creatures, that in hauing him, a man comes to hauehave all.
Adde hereunto, the immunities and priuiledges Reas. 3 of those that hauehave God for their God. Wee hauehave spoken of many of these heretofore: The Prophet speakes all in short, Psal. 84.11. The Lord God is a Sunne, and a Sheild, the Lord will giuegive grace and glory: and no good thing will he with-hold from them, that walke vprightly: Looke whatsoeuer thing is truely good, and tends to the making of them happy, they shall hauehave it, as on the other side, whatsoeuer is truely hurtfully vntounto them, and preiudiciall to their happinesse, God will certainely preuent it, therefore they must needs be happy, whose God is the Lord.
If God be the happinesse of the creature; Take Vse 1 notice, first, of those that seeke for happinesse in other things. These mistake themselues in the maine marke, in their vtmost end, and therefore must needs wander all the world wide. And this is the estate and condition of eueryevery one of vsus by nature; we all fumble indeed and grope after happinesse, but few pitch vponupon it, through mistake of the thing wherein it lyes, and of the place where it is to be found, we seeke it, where it neuer grew, not in God, but in the creature. We deny not, but there are some delights and contentments to bee found in the creature, but not so much as can amount to true happines. The comforts that come this way are poore, leane, miserable, a very dream rather then any thing else, as the Prophet saith of the hungry man, that in his dreame he eates, but at his awaking, behold, he is hungry; and findes it was but a dreame, and is therefore so much the more tedious to him: so those that seeke, and found their happinesse vponupon the creature are sure to be deceiued. They fancy to themselues a kind of content, but 'tis but a dreame, a delusion, ther's no such thing there to be had.
But if there were any such thing in the creature as these imagin, yet in things comparatiuely good it is the part of a wise man to make choyce of the best. Now there can be no such happinesse in the creature…, as in God; sith the creatures receiue all they hauehave at second hand, but God is essentially happy, the fountaine of all comfort, the God of all blessing. The creatures can giuegive no better then they hauehave, they are imperfect, they are vncertaine, they are vnsufficient, therefore the comforts they yeeld, must needs be so too. The creatures are inferiour to man, and below him, therefore they cannot raise a man to true happinesse, which is to be found in God alone: Here then is discouered a double folly in the sonnes of men; according to that old complaint by the Prophet Ieremy, Be astonished ô ye heauens at this, and be horribly afraid, be ye very desolate, saith the Lord: For my people hauehave committed two euils, they hauehave forsaken me, the fountaine of liuing waters, and hewed them out cisternes, broken cisternes that can hold no water. Ier. 2.12.13. here's a madnesse in men that they will leaue the fountaine, and goe to a cisterne, forgoe liuing waters for those that are dead and vnsauory, forsake that that alwayes holdes water, for that that leakes, for broken cisternes: And yet this is the course of the world, they leaue God the fountaine of all felicity, and runne to cisternes that hold nothing, nothing at all. It is a great disualuing of a cleare and liuing fountaine, when a man shall leaue it and cleaue to a cisterne: And no lesse dishonour is done to God, when a man shall runne from him to the creature for happinesse. Esau heares profane to this day amongst vsus, and for what? why, for that he would sell his birth-right (the seale of Gods Couenant) for a messe of pottage. And so for the Gadarenes, we look vponupon them as men worse then swine, because they preferred their swine before God incarnate. And Iudas remaines a curse amongst vsus to this day for this, that he rated his master Christ at the price of a slaue, he sold him for thirty peices of siluer. And what lesse doe we then Esau, Iudas or the Gadarenes did when we passe by God, forsake God, and, as it were, kick vp God for a toy, for a trifle, for a thing of nought? For what are all the creatures compared to God, but as the drop of a bucket, or dust of the ballance, as saith the Prophet, Esay 40.15. what's a drop to the whole bucket? what's the bucket to the well? what's the well to the sea? Againe, what's the small dust of the ballance, to the ballance it selfe? what's the ballance to the earth? what's the earth to the whole vniuerse? what's all the world to the great God, who made all with the breath of his mouth? Now therefore, to set so light by the Almighty, for that that is not as the drop of a bucket, or small dust of the ballance (for all nations laid together amoūt not to so much as that comes to, saith the Prophet, how much lesse any one or some few of the creatures?) is the greatest vnthankfulnesse, the greatest folly and ouersight that can be imagined. And yet how many hauehave we amongst vsus, that for a very trifle, for a groate, for a peny, yea, sometimes for a farthing will deny God, hurt their consciences, hazard the losse of heauen, &c. Let the heathen blush at this impiety: would any of them euer sell their Gods, and that for a bable, a thing of nothing: what a madnesse then is it in them that for a very trifle will forsake God, and endanger themselues to his fierce wrath for euer?
But if they be so much to bee blamed that preferre earth before heauen, what shall we thinke of such as preferre hell before heauen, such as rather then they'll deny themselues in any sinnefull lust or passion, will let conscience goe, God go, Christ goe, yea, heauen and all goe: These what doe they else but preferre hell before heauen, Satan before God, &c: whilest they will needs seek happinesse in darkenesse rather then in light, &c.
Vse 2 Be wee all exhorted to resolue at length where true happinesse lyes, namly in God, if we seeke it any where else, wee doe worse then loose our labour.
This exhortation must be addressed to two sorts of people: First, to those that are yet to come in, young beginners that hauehave not yet married themselues to God. And for these, let mee perswade them to resolue vponupon this truth, that there's no happinesse to be had but in God: for a great part of their time is runne out with many men, before they know where their maine businesse lyeth. Man was made for happinesse, neither can his heart euer bee at rest till it hath pitcht vponupon something which (at least in his imagination) can make him happy: only herin lyes his misery that he mistakes himselfe in the matter of his happinesse, whilst he vainely seekes it in the creature. Men might take Salomons word without trying any further conclusions. Vanity of vanities, saith hee, all is vanity, he spake it vponupon experience: and when men finde themselues (as they shall) disappointed of their hopes and expectances, they will then say they are vanity and something else too, namely, vexation▪ For 1. the creatures are all finite, but man hath something in him of infinitenesse, neither can hee rest satisfied till hee finde that that's infinitely good. 2. The creature laboureth vnderunder Gods curse vntounto this day, and therefore cannot possibly make man blessed. 3. The creatures are all cumberous and troublesome, so that a man had better not stand in need of them, then hauehave them, and therefore in heauen it shall bee our happinesse not to need these present comforts, as food, clothes, &c: how then can they make vsus truely happy? 4. These comforts that come from the creature, are meerely partiall and particular, they serue not to all turnes, they cannot supply all our wants at once, money serues onelyonly for one vse, food for another, clothes for another, &c: but nothing for all.
Yea, but if a man put them all together, Obiect. he may extract out of them a compound of true happinesse?
First,Solu. shew me the man that can thus compound the comforts of the creature: who is hee that can say, that he hath a body to his mind, a heart to his minde, a house to his minde, that hath an estate, a wife, children, friends, neighbours, all to his minde.
But secondly, if such a thing could bee, yet all this without God would yeeld no solid content. See it in Adam; hee, when he had fallen from God, was yet in paradise, a place of pleasure, and for wealth, he was heyre of all the world. But what was all this to Adam, when he had lost God once? Looke vp to heauen and see it in the Apostate Angels, they were in heauen when they sinned, where God is specially present, and yet when they had lost God, heauen it selfe was a very hell vntounto them: I doe verily beleeue they had rather a great deale hauehave beene in hell then in heauen; when vponupon their sin they beheld such an infinit distance and disproportion between God and themselues: you see that though a man had al the world, nay heauen, heauen it selfe would be a very hell vntounto him without God. Therfore, let no man seeke for happinesse in the creature, but sit down by this conclusion: All the creatures are very vanity and vexation of spirit without God.
Secondly, when you hauehave gotten thus far, conclude with your selues, that you must hauehave God, if euer you shal be happy. Indeed, al the world is in a manner conuinced of this, that there is no happinesse without the hauing of a God, and therefore rather then man will want a God, he will make himselfe his owne God, as hauing this principle within him engrauen, no God, no happinesse. Neithe… will eueryevery God serue the turne for true happinesse, safety and content. A false god makes but a false happines, an vnsufficient god, an imperfect happines: so then if you would hauehave happinesse you must hauehave the true God for your God: for til then the heart of man, that was made for happines, can neuer be at quiet. For, as the eye being made for light is neuer at rest till it be brought to the light: and as the stomake, being it was made for meate, is neuer at rest till meat be giuen vntounto it in due manner and in due season: so also the soule of man is neuer at quiet, it is not vponupon its center, it takes no content till it hath God (for whom it was made) and not eueryevery God neither, but that God that is described in the Bible, to be a God of al mercy and consolation, an infinite, all-sufficient Maiesty, hee that made heauen and earth by his word, that gaue vsus our soules, and makes things to suite with our dispositions, &c. This God we must hauehave, or we cannot be happy.
How hauehave him? hauehave we him not already? Quest. Are we not in couenant with God as his people? Doe we not professe the true religion of God? Where is God to be found, if not amongst vsus?
It is one thing to hauehave God in outward profession, Answ. and another thing to hauehave him in respect of propriety, as our God: We all hauehave God in regard of the profession of his truth, and the enioyment of his ordinances, and this is our happinesse aboue other nations. But this is not enough to proue vsus happy, vnlesse we be in speciall Couenant with God: for these two are set together by the Apostle, without the Couenant and without God in the world, Ephes. 2.12. so that till God become his, by a propriety, a man can hauehave no sweetnesse, comfort, happinesse in any thing. Therfore striue to be able to say, God, euen our owne God shall giuegive vsus his blessing. In other matters, we are all for proprieties. If a man see a faire house, he wisheth to himselfe. I would it were mine, so, if a fat pasture, a handsome horse, &c: he can scarce looke vponupon any thing excellent or desirable, but he couets it for his owne. These wishes are sometimes sinfull and vnwarantable, alwayes they are bootlesse & vnsufficient: But it is both lawful and profitable to wish, Oh that God were mine! oh that he would please to receiue mee into the number of his people, to blesse me, and to take me for his seruant.
And this I dare vndertake that neuer any man desires in good earnest, but, he obtaines it, God bestowes himselfe on that man, that in true desire would hauehave God for his God.
Therefore, labour all you can to get him for your owne; but how your owne? first, get God reconciled vntounto you, otherwise hee is a consuming fire, not a Father, but a Iudge; not a friend vntounto vsus, but an enemy; he that hath not God for a Father, hath him for an enemy: and oh what an vnequall match must that needs bee, when mortality must wrestle with immortality, when the pitcher shall striue with him that made it, and dash against the Rock that will certainely breake it in peices. It cannot but goe hard on mans side, when God shall set against him: And yet this is the case of vsus all; either God is our God or our enemie. Therfore labour to be reconciled to God, and make peace with him: you know what a fearefull thing it is to fall into the punishing hands of the liuing God; when the best men apprehend him as displeased, and frowning vponupon them, and that he will not looke sweetly vponupon them and receiue their prayers, this kills their very hearts, insomuch as some wisht to endure hell rather then Gods displeasure; yea, they hauehave held it much better to lye in hel a thousand yeeres, if then God would smile vponupon them, and shew them fauor, then to hauehave his displeasure: Therefore labour a reconciliation, goe to your peace-maker Christ, take him vp in your armes, set between him God & your soules, pray him for Christs sake to be reconciled vntounto you: And take bold of the word of reconciliation committed vntounto vsus, who are Embassadours of Christ; as though God did beseech you by vsus, we pray you in Christs steed, be ye reconciled to God, 2 Cor. 5.20. Loe, God intreates you for a peace, oh take the hint, and say, Lord, thou suest for a peace to me, I also sue for peace with thee: thou entreatest me to be reconciled, behold, I entreate thee, I entreate thee, that it may bee a match betweene vsus, and that there bee no longer strangenesse.
Secondly, rest not in being reconciled, but striue to be vnited vntounto him, get a vnion with God, not a vnion of peace onelyonly, but of grace too; which is the foundation of the other, it is knowledge, faith, louelove, dependance vponupon God and such like graces, that doe vnite vsus vntounto him: by these you must go out of your selues, and cling fast vntounto him, as your life and happinesse, in whom you liue more then in your selues.
And this Vnion once made, come on to a communion with God, for it is that that makes a man happy. Indeed Vnion with God giues vsus right, but communion giues the fruition and sensible enioyment of all; what is a man the better for hauing a brother, if he neuer see him, if hee neuer make vse of him? what good is it to hauehave a friend in the court, and neuer receiue any benefit by him: so what is it to hauehave God for our God, if we fly not vntounto him, if we make not vse of him. Therfore be much in Gods presence, runne to him by prayer, heare him in his word, reade him in his bookes, peruse his promises, eueryevery day let him heare from you, looke him in the face, visit him often, walke with God in the light as he is light,1 Ioh. 1. for herein stands your happinesse and comfort, because hereby you hauehave communion.
Secondly, for such as are already in couenāt with God, and so hauehave laid hold of true happinesse in him, let them be exhorted to deale as good husbands vse to doe in like case, when they light vponupon a good bargaine, they step not backe, they slip not the opportunity, but labour to get all good assurance thereof, and to bind it as fast as they can for present, and afterwards more, as counsell shall direct them. Here you know what a man will do, lay earnest of the bargaine, draw writings, call in statutes, leuy a fine, &c; make all as sure as possibly he can. The same must wee doe here, wee hauehave God in bonds to vsus, if we goe not back, hee will not onelyonly make the matter as sure as you can: giuegive ouer these May bees, leaue this houering, these vncertaineties; I cannot tell what to say of my selfe, I dare not say, I am not a child of God, and yet I rest somewhat doubtfull thereof, &c: but driue it to an issue, secure this maine point, yea, adde to your assurance of this, that you are in speciall couenant with God, and that he is yours: get more and more euidences of this to your selues. This is needfull to be done, this is comfortable to be done: for all the particular promises depend vponupon this maine charter, that God is our God: therefore put it out of all question.
How should this be done? Quest.
We told you before in part. First, Answ. you must deny your selues 1 in eueryevery sin, for while wickednesse pleaseth a man, and is held as sweete meate vnderunder his tongue (as the Scripture speakes) he cannot be secured of Gods fauour. 2 as you must deny your selues in your lusts, so in matter of merits too: The Papist is therefore so vncertaine, and hangs loose in this maine point, because he founds his happinesse vponupon himselfe, and seekes it by his owne good workes. 3. deny your selues in your sense, consult not with carnall reason, but go quite out of your selues, and rest wholly vponupon the word.
Secondly, these things thus done, build forward: Looke 1. vponupon such signes of saluation as are most generall, and most sensible; as 1. for your company, what side doe you take? what company doe ye delight in? 2. for your affections (they are sensible things) see whether ye hate sin, whether you louelove goodnesse, what doe yee most thirst after, what doe ye prize most, delight in most, &c: and accordingly make iudgement of your selues.
2. Then adde hereunto those other notes of stronger Christians, of a man in Christ, neuer ceasing till you hauehave settled this to your selues, that God is yours. This is that wil stand you insteed in the euill day. Now, while the season is cleare, and all things goe well with men, God is of no reckoning with them, they can shift well enough without him; but when sicknesse comes, when they shall lye vponupon their death-beds, and at the day of Iudegement, when the fire shall be about their eares, then God will be God to a man, then Christ will be Christ, then it will appeare what cōmunion with God is worth, &c; and things should Vse 3 be prized now as they will proue then.
Instruction how to iudge of mens happinesse, namely, by their relation to God, and cōmunion with him. As any man hath more interest into, and acquaintance with God, so is he to bee esteemed more or lesse happy. Neuer aske the world who is the happy man, for this is (saith a father) as to aske a sicke mans opinion of the relish of meats,Ambr. or a blind man what he thinkes of colours. The world vsually speakes in this question according to its wit, oh such a one, say they, is an happy man, he doth gayly well, for he hath a great Liuing, a faire house, &c: Againe, such a one is made, for he hath a great wind-fall of late, he hath wonderous luck, he hath met with a great match, &c. A third cannot doe amisse, for he is held vp by the chinne by such and such good friends, and how can he miscarry? &c.
How's this? how's this? my brethren, is a man therefore happy, because he hath such goods and so much money, because hee hath a little land, a few sheepe, a daily friend, &c? I would faine know what sinne these can keepe from the soule, or what soule they can keepe from hell? (and can a man be happy in hell?) No, but he alone is to bee reputed rich and happy, whom God loueth and fauoureth, neither can that man euer doe amisse, that hath him for a daily friend: Other friends, though neuer so kind, may be dead; or their affections or their abilities to doe vsus good may be dead: onelyonly God is constant in his louelove, and for his power, he is still one and the same; therefore, he is an happy man that hath God for his God, that is in speciall couenant with him, and he alone.
Yea, Obiect. but many of these you call happy men hauehave wants enough?
It is one thing to be without,Solu. and another thing to want, Gods people neede not many things, and therefore they want them not, although they hauehave them not; we said before that it is a greater happinesse, not to be in need of these outward things, then to hauehave them in all abundance.
I, but they want necessaries, many of them? Obiect.
One thing onelyonly is necessary,Solut. and that they are sure to hauehave, besides God will withhold from them, no other thing that's good for them, that serues to make them good; as on the other side, they are sure to feele no euill that shall impeach their happinesse. Therefore, let vsus blesse such men as the richest, greatest, happiest and most honourable of all men. Christ is not ashamed to call them brethren, saith the Authour to the Hebrewes, God is not ashamed to be a Father vntounto them, and shall we be ashamed of them whom God doth honor? The righteous is more excellent then his neighbour, saith Salom. of greater parentage, of greater place, of greater expectation here, and shal be of far greater entertainment at the last day this is true in the spirituall, not ciuill regiment, and so take it.
Comfort to all those that are in Couenant Vse 4 with God, that hauehave the Lord for their God, &c: when ye shall heare men boast, and say: This ground is mine, or this lordship belongs to me, you may speake all in one, and say: God's mine, God's mine; he is my portion, he is mine habitation, he is my life, all that I trust to, all I stand in need of: If God be thine; al that's contained in this couenant is thine, all in the Bible's thine, all comforts, all creatures are thine in right, and thou shalt enioy them, when thou shalt most need them: All in Christ is thine, his louelove, his graces, his merits, &c; what should we say more, God's thine, God's thine, and al that is in God is for thee, his truth for thy security, his louelove for thy comfort, his power for thy protection, &c, in a word, all Gods excellencies and perfections are thine.
Obiect. How then is it that I suffer want of these outward comforts?
Sol.What father doth not chastise and restraine his child during his minority. A Prince is not set vponupon the throne presently, so soon as euer he is born. God bestowes good things vponupon vsus by times, and as we are able to receiue them, and in the meane time, we shall hauehave all things so farre as may conduce to our eternall happinesse.
Yea, but for spirituall things, God hath vndertaken to mend our hearts, Obiect. and to make a supply of all needfull graces, &c?
Here's a couenant you see,Sol. that God makes with his people, and there is euer some distance of time passeth betweene promises and performances. No man entreth into bond for the payment of money, and payes it presently, God will do all in his time.
Yea, but I sue to God for grace & obtaine it not? Obiect.
And sue still,Sol. for thou neuer suest for grace but thou gainest somewhat. Grace is a precious thing, and God bestowes it vponupon vsus, as we are able to receiue.
It is one thing to drinke a cup of beere; and another thing to drinke a cup of spirits or of hote-water, for this must be taken in by degrees, by little and little. If God should giuegive vsus all at once, we should be in danger of being drunk with pride, security, &c. Besides, we hauehave been sick men, and being hardly recouered are still very crazy, therefore God sees it but needfull for vsus to eate a little and often: but if ye be in couenant with God, and make your vse of it by presenting it to God, and pressing him with it, hee will surely stand to his word, and be as good as his bargaine.
But how shall I know whether I am in the couenant, Quest. and that God is my God?
We hauehave answered it already: Answ. Take this for present. First, God conueyes himselfe to such,God takes & we giuegive full possession. and makes them partakers of his holinesse. Hast thou then of the diuine nature in thee? hath God conueyed into thee, of his wisedome, holinesse, mercy, meekenesse, &c? hath hee giuen thee a new iudgement, a new will, new affections? hath hee taken possession of thine heart, and is there something of God put into thee? &c.
Secondly, hast thou put God into possession of thy soule, dost thou resigne all to him, layest thou all thy comforts on him, so as thou resoluest to hauehave no God, no husband, no father, but him? God is thine.
Thirdly, see what vse thou makest of the Couenant, how dost thou prize it? (indeed if thou well vnderstandest the worth thereof, thou wilt set no price vponupon it.Psal 119. Thousands of gold and silver, what are these to Dauid? one word of Gods mouth is much better then all, when a Christian soule is drooping vnderunder some temptation or corruption, there comes a word of God, a promise as he is reading or hearing, which is more worth to him then ten thousands of gold and siluer, &c: Doest thou finde it to be thus with thee, be of good comfort, thou art a right happy man, for God is thy God; and therefore in his due time, all the distempers of thy soule shall be healed and remoued, he is stil in curing them, till he hauehave perfected the cure; where he lights on a bruised reed, hee breakes it not, where he findes smoaking flax, he will not leaue till he hath brought foorth iudgement to victory. Art thou so weake, that thou canst not stand high-lone, he will make thee to walke in his statutes, &c. In a word, if ye wil heare my voice indeed, Exod. 19.5. not in flourish and complement, but in good earnest, and keepe my couenant, then ye shall bee my chiefe treasure, euen a kingdome of priests, and an holy nation: And ye shall be my people, and I will be your God.
FINIS.