The Way to True Happiness, Treatise · Sermon 1
The ninth SERMON.
EZECH. 11.20.
That they may walke in my statutes, and keepe mine ordinances and doe them: and they shall be my people, and I will be their God.
WE hauehave already dispatcht the inward causes of the grace of sanctification, and hauehave spoken something of the matter here promised by God, of the manner how he will performe it, we hauehave yet somewhat to say also of the externall causes. The Efficient is God, as hath been said, the finall is in this verse, and that's double. First, the immediate end, and that is conformity with, and subiection to Gods Law; that they may walk in my statutes, &c; The next is the vtmost end, and that is, cōmunion with God by vertue of the speciall couenant, here in a measure, and hereafter in all perfection. And they shall be my people, &c; touching the manner of Gods working, we will take it in, as we prosecute the externall causes, first then, for the efficient, he that works all grace from the beginning to the end, is God; I will giuegive them one heart, and I will put a new spirit, &c: and I will take the stony heart, &c. Lo, he claimes this as his sole worke, and his onelyonly priuiledge, to put grace into the soule. The point that from this ground wee commended vntounto you the last iourney, but had not time to finish the vses, was this.
Doct. That God is the Author and finisher of all grace in his people from one end to the other: he begins it, he continues it, he crownes it, he perfects it.
This is a point not much denied in words by the greatest Aduersaries of grace that euer liued. All the difference is, 1. in what manner God bestowes grace. 2. in what measure. 3. vponupon what motiues.
For the manner; God works grace, not onelyonly by propounding to his people a way of grace, nor onelyonly by perswading them to vse such a course as whereby grace is feisable, but he hath a further hand in the businesse, for he creates grace and infuseth goodnesse into mans soule, whence it is that Saints endued with grace are called the worke of Gods hands, Esay 19. vlt. And the Apostle tells vsus, Ephes. 2.10. that we are his worke-manship created in Christ Iesus vntounto good works: Yea, the Lord puts forth in this woke that his greatest power, whereby he made the w…rld, and raysed vp Christ from the dead, Ephes. 1.19. So that he doth more here then man possibly can doe: for hee not onelyonly perswades his people to goodnesse, but remoues all impediments and subdues the spirits of men, and so makes them capable of that grace he meanes to giuegive them.
Secondly, for the measure, wee told you that God not onelyonly workes vponupon the vnderstanding of a man and his affections, to inlighten the one, and to inuite the ot…er, but he hath a worke also vponupon the will, for hee takes out what's amisse therein, and puts in what's wanting. Neither doth God onelyonly worke in his people a power of willing, but the very act of it also, for euen the foreign, saith the Apostle, the will aswell as the deed is of God, Phil. 2. And indeed the acting of the will of man is more than the giuing of him a power onelyonly to will: for if the act of his will were left to mans selfe, man should doe the more noble part of his owne saluation Therefore, you must know that God hath a powerfull and effectuall influence vponupon the will of man, aswell as vponupon any other power of his soule: And to speake truth, there is nothing in mans soule that is more out of order then his will, how and whence I dispute not, so long as the thing is yeelded.
Thirdly, for the motiue whereupon God giues his grace to man, there is some difference. The question was of old, what moued God to giuegive grace to his people? Pelagius answered, that hee gaue secundum merita, according to a mans good carriage, and behauiour toward God, but the Apostle answers otherwise, of his owne free-will he begate vsus by the word of truth, and in another place, he resolues all into the good pleasure of Gods grace, Eph. 1. per totum.
Ʋse. Is this so, that God alone worketh all sauing grace in his people, he beginnes it, he continues it, and hee consummates it? then if euer you meane to hauehave any true grace for your selues or yours, direct your eyes and your iourney to God, he alone giues it, 'tis his prerogatiue, and none other can doe it for you. It is true, that all other blessings besides this come from God, but not so immediately as grace doth. If a man want money, friends may supply him; if hee stand in neede of counsell, the Lawyers may helpe him; if physick, there be those that can doe him ease; but if hee want power to subdue any corruption, grace to doe any duty answerable to his profession and calling, it is God alone that can furnish him therewith.1 Pet. 5. He is the God of all Grace, as Peter calles him, and hee giues it in his owne wayes, and no otherwise. To him therefore, you must hauehave recourse, if you would hauehave grace for your selues or friends.
Quest. Where shall we finde God? and when?
Answ. He tenders himselfe in his owne ordinances, in his own word and wayes, there he is to be found, and there you may expect to receiue grace from him. And for the time, then he is to be found, when he offers grace in the preaching of the word, for then, he euen sues and seekes to you not to receiue the grace of God in vaine. Now therefore, whiles the doore stands open, and God brings vntounto you the Word of his grace, submit your selues thereunto, and wait till such time as he will please to speake life into your dead hearts, and to worke grace in your profane soules.
If man be so impotent and helpelesse in himselfe, Obiect. as you made him the last day, how is this in mans power to doe as you would hauehave vsus?
Though it be not in the power of a man to doe any gracious cts of himselfe,Solut. yet it is in his power to apply himselfe to the vse of Gods meanes, as to come to Gods house, to set himselfe vnderunder the minister, to heare what is deliuered, to apply his vnderstanding to that he heares, to consult, to compare, and so to see what agreement there is betweene the written word of God, and the things deliuered, &c. Now therefore, when God giues you eyes to see withall, you must not winke, and since God hath giuen you eares, you must not stop them against his word, you must not seeke how to cauill and obiect against that you heare, but be ready to entertaine it, and pray God so to set it on, and blesse it to you, that you may be conuinced and conuerted thereby.
This if ye doe, though we be not of their minds, who challenge grace vponupon the supposed right vse of nature; yet we consent to that other rule laid downe by the Dominicans, as generally true, that God in the execution of his decrees (ordinarily) neuer deserts or forsakes his creature, till the creature first deserts and forsakes him: but that if he be not wanting to himselfe in applying to the meanes of Grace, God although he be no way indebted vntounto him, yet ordinarily he is not wanting to giuegive grace to such a person.Vid. Aluar. Martin. alios{que} aderit tibi si ipse tibi non defueris priùs. Chrysost. hom. quod nemo lad. nisi a seipso.
And what we say for your selues, the same likewise we say for your children too. There are none, but would be glad their children should hauehave grace; and therefore, you all pray for them, God giuegive you of his grace: Now, if you bee in good earnest for them, go the right way for the obtaining of it; runne to the God of all Grace: Reprooue them you must, but yet still pray for them, correct them as there is cause, but not without prayer, instruct them the best you can, but still mingle prayers therewithall, giuegive them good employments, giuegive them good examples, take them off from euill company and euill courses, but in all addresse your prayers vntounto God, that he would second all your endeauours: Thus did that holy man Noah, God perswade Iapheth (saith he) to dwell in the tents of Shem. He had giuen this sonne of his, a great deale of good counsell, no doubt; but knowing well to how little purpose, all this would be without Gods worke vponupon his heart, he falles to prayer. Now the good Lord perswade thee, &c: as if he should hauehave said, I hauehave aduised and done my vtmost to perswade with thee, my sonne, to dwell in Gods Church, but all this is but lost labour, vnlesse God bring thee in; Now therefore, God perswade Iapheth, &c. Thus should eueryevery father doe for his child, eueryevery master for his family, eueryevery magistrate for his people, eueryevery minister for those of his charge: for it is the praying father, that speeds best for his children; the praying Minister, that preuailes most with his people, &c: what's the reason that we make so many vnprofitable iourneyes vntounto you; but that we are wanting in our prayers. But, when the hearers rest not vponupon the parts of the Minister, nor the Minister trusts too much to his owne prouisions, but both go out of themselues, and depend on the blessing and grace of God, when the hearer prayes, and the preacher prayes, then the worke goes on, and not before. But as you must pray for your children and charges, if you would hauehave them gracious, so you must be no lesse carefull to bring them to the other ordinances: Set them vnderunder the Ministry of the word, and then pray that it may proue effectuall; for seldome doth a child of many prayers, and of many teares (as hee once said) miscarry in this kind.
Againe, if God be the author and finisher of all grace in his people, learne to depend on him, as for the beginnings of goodnesse, so for the proceeding and perfecting of the same: goe to him for preuenting grace, for confirming grace, for perseuering grace, &c; tearme it how you will, hee is the God of eueryevery grace, as Peter telles vsus: Want you faith? want you wisedome? want you meekenesse, &c? to him you must repaire, he is the God of all Grace: He giues both the meanes, euen the word of his grace, and the successe of all meanes is from him alone, Paul may plant, and Appollos may water, but vnlesse God giuegive the increase, all's to no purpose. It is he that begins and cōtinues eueryevery degree of grace, eueryevery act of grace, the sense and comfort of grace is from him. Grace may be hid in a man, it may lye and sleepe, it may be raked vp in the ashes, for any comfortable enioyment of it, till he stirre it vp in vsus. See then, that our estate is an estate of dependancy; for not onelyonly the beginning, but the continuing, improuing, increasing and getting of more grace, is of God; except there be a continuall influence into vsus from him, it fares with vsus as with the ayre, in which, except the Sunne shine vponupon it, there is nothing but darkenesse, or as with a mill, which vnlesse there be winde or water to driue it, is no better than a dead stock, or as with the body of a man, which without the soule is but a dead trunk. And no better is the soule further than God hath his influence into it. Therefore, learne of the Apostle to worke out your saluation with feare and trembling, sith, it is God that works in you both to will and to doe of his owne good pleasure: sith, hee is the Author of all grace, depend on him with all feare of offending him, care to please him; so workeing out your saluation, that is, going through all the degrees, all the parts of it, though it be begun in vsus already, &c: So when any new decay of grace growes vponupon you, goe to him for a new supply, when any new breach is made in your soules, runne to him for repaire, so in the vndertaking of any new businesse, in the performing of any new duty, craue his grace, seeke his direction, and his assistance in all, for then, the businesse is sure to goe forwards, and not before. Happy is the man that knows himself, that feares himself, that hangs still vponupon God, &c. A child is neuer so neare knocks, as when he trusts most to his own strength.
Instruction to carry God the whole praise and glory of any grace we finde in our selues, Vse. he giues all; therefore ascribe to him the glory of all; we can giuegive to God the Father, the entire glory of our Election, to Christ of our Remdeption, why not to the holy Ghost of our Sanctification. Is not Christ by the holy Ghost our Sanctification aswell as our righteousnes? is he not our life aswell as our Redemption? GiueGive vntounto him therfore the praise of al, why should men shew themselues so nice, so shy in the businesse? why should they come off so heauily, as the Pelagians of old, who yeelded God the author of grace, but common grace, which is nature, of the grace of the law, of some kind of grace, also of the Gospell; namely, a propounding grace, a perswading grace, &c: Christ say they, is the Author of grace by way of inuitation, by way of instruction, and as he propounds himselfe, as a patterne and president to vsus.
But why should men stand hafting with God after this sort? why should they stand thus dodging and pinching with our Sauiour in point of his prayses? Let vsus learne to speake out rather as the truth is, and say, I was lost and vndone till hee found and relieued me, I was blind and lame till he restored me, I was a captiue, till he set me at l… berty, dead in sinnes and trespasses, till he quickned me: I hated God, till he shed abroad his louelove into mine heart, I was bad, till he made me better: I had an heart of stone, till such time as hee tooke it out of my flesh, and put in the place therof an heart of flesh. Thinke so, say so, let your liues say so, acknowledge him in all your graces, if you hauehave any wisedome, any faith, any patience, any thing at all in you more then nature, giuegive God the glory therof praise him in your words, praise him in your affections, praise him in your iudgements,Negat beneficium, qui beneficium non honorat. Tert. De pat. praise him in your liues, be more seruiceable to him more humble before him, more depending on him then euer you were before for that is truely to honour the God of Grace, when wee vse our grace to his honour, and that man doth indeed deny God, the author of his graces, and that vseth them not to his glory, and to the setting forth of the riches of his mercy, but to the priding of nature and flesh.
Vse. Comfort and incouragement to eueryevery poore Christian, though neuer so hardly bestead (as often they are) for want of grace. They want it in themselues, they want it in their children, &c: but the comfort is, that God is the Author and giuer of all grace whatsoeuer, therefore looke vp to him, and you shall be helped; the question is not what are your maladies, what difficulties appeare in the businesse, but who vndertake the effecting of it. It is not how vnable we are to worke it, but how able hee is and ready also to bestow it. This then may comfort vsus, as for a child first.
Obiect. Oh, saith one, I hauehave a froward and gracelesse child, that will not be ruled, &c: I hauehave spoken to him from time to time, I hauehave corrected him, as there was need, I hauehave set others vponupon him, and hauehave tried eueryevery way both by faire meanes and foule to doe him good, but all in vaine, he is nothing altered, &c.
But art thou in couenant with God,Solut. & dost thou see and bewaile that bad nature in thy selfe, that thou so much complainest of in thy child? doest thou grieue, that thou shouldst conuey so bad a nature to him, &c? and fliest to God for the healing of him? If thus, it matters not what the disease is, but who the Physician is that vndertakes the cure. Though therefore thou canst doe no good vponupon him by all the skill and meanes thou canst vse, yet God can; entreate him to conuince him, entreate him to subdue him, beseech him to amend him, and thou shalt see, that nothing shall stand in his way, but the worke shall be accomplished. If God vndertake once to bring Peter out of prison, no bolts or barres shall be able to hold him there: If he take in hand to leade Israel out of Egypt into the promised land, sea shal be no sea, wildernes no wildernesse, giants no giants, &c: so thought thy child be neuer so ill-minded, neuer so desperately bent, if vponupon thine entreaty God vndertake to turne him and doe him good, the worke shall goe on, God can doe that in an houre, that neither thou nor any other man or Angell can possibly effect in any time. Therefore, let not thine heart sinke, neuer cast away thy hopes, but worke still, pray still, waite still, God hath his times, &c.
And as for your children, so here's Comfort in respect of the Church, God hath already begun a Reformation, made a partition in part, and pulled downe somewhat of the diuels kingdome: Looke what he hath begun, he will not faile to finish, onelyonly let vsus follow him, as those in Zachary with grace, grace vntounto it, &c. This is Comfort also to eueryevery particular Chirstian, who may from hence take courage, in that we hauehave to deale with God Almighty, to whom nothing is impossible? Therfore, what though your corruption be strong, yet God is stronger: what though the deuill bee mighty and malicious? yet Christ is come to dissolue his works; what though the world be crafty? Christ hath ouercome the world: what though your graces bee weake, your faylings many? the comfort is, you hauehave to doe with God, who from weak beginnings vsually makes great proceedings, and will not giuegive ouer till hee hath finished the building, and laid the roofe vponupon his owne foundation Therefore, let nothing discourage you, neither things present nor things to come, neither things within, nor things without you, but hang vponupon God for perfect deliuerance, waite on him, and you shall hauehave comfort, God hath here vndertaken to heale you of your infirmities, and to work out all your corruptions, and to bestow vponupon you eueryevery grace needfull to saluation, in such a measure as himselfe will accept of; onelyonly looke to the maine, be sure you be in couenant with God, and that he hath begunne a good worke in you: if so, he will also finish, he is not an improuident souldier, an vnwise builder, Luk. 14 he will not cease till he hath brought his building to perfection.
VERSE 20.
—that they may walke in my statutes, &c.
HEre's the conclusion of all, the finall cause of Gods bestowing grace vponupon his people, and that's double, as hath beene said before. We beginne with the immediate end, and that is conformity to Gods Law; That they may walke in my Statutes, and keepe mine Ordinances, and doe them. The Law of God hath diuers names giuen vntounto it by the holy pen-men, as precepts, testimonies, statutes, iudgements, &c. Moses mostly vses three words for those 3. kind of lawes giuen by God to that people, viz. ceremoniall, iudiciall and morall, for which 3 Lawes: The Hebrewes hauehave their particular names and tearmes, the Septuagint and Greeks hauehave theirs too, which schollars know, but I wil not trouble your eares with them. For present it shall be sufficient to tell you, that when many of these tearmes are vsed together, it is a fit season to make a distinction between them, but when some one or two of them onelyonly meete, we should not be curious herein, but conceiue the whole to be meaned by the part named,Vid. Bez in Luc. 1. alios{que} as here by statutes and ordinances, he meanes eueryevery precept, eueryevery law of God, whether it belong to the Decalogue or to the Gospell.
It is the Law of God then, you see, that must be our rule of life, and square of all our actions, that they may walke in my statutes: And this law must be 1. obserued. 2. acted and duely performed, that they may (keep) mine ordinances, and do them.
Here many things might be considered and noted out of the words, as something from the Metaphor of walking, that they may walke in my statutes, and something from this, that Gods law should be our rule, &c. But we will content our selues with this in the generall, to obserue the scope and end of all Gods actions toward his people, and the reason why he bestowes all both temporall (as in the former verses) and spirituall blessings (as vers. 19.) vponupon them, which is, that they may walke in his statutes and obserue his ordinances, and doe them: This is the end and vpshot of all. Hence obserue,
Doct. That all the meanes, and all the mercies giuen vsus by God doe ayme at this, euen our obedience. He aymes at this in all he does for vsus or sayes vntounto vsus, namely, that we may marke what he sayes, and doe what he bids.
This is the end and summe of all; as wee may learne from a good Arithmetician, Eccles. 12.13. Let vsus heare the end of all, saith he, feare God, and keep his Commandements &c: As if he should hauehave said, it is a tedious thing to write many bookes, and as tedious to reade them: but if a man should write an hundred, nay, read ouer a thousand bookes, this is the vpshot and end of all, to feare God (for his inward worship) and to keepe his commandements (for his outward seruice) loe, this is the end of man, the perfection of the creatures, the maine duty, & as it were, the whole of man. Thus Salomon: Psal. 112. & 119. & 128 in the beginnings.And of the same mind also was his father Dauid, who therefore very often in the booke of Psalmes placeth mans happinesse in the feare of God, and obedience to his Lawes, which our Sauiour abbridging tells vsus, that he is a blessed man that heares the Word of God and keepes it. Now that which was Gods end in accomplishment, the same was his end in intendment and designment, namely, that men should obserue his commandements and doe them. And to this end serue all Gods Words, his precepts, to mound vsus and keepe vsus within compasse, his threatnings, to restraine and force vsus to obedience, his promises to allure and put vsus on to duty, all good examples to hearten and encourage vsus in a good course, &c: In a word all that's written, whether in the law or Gospell, tends to obedience.
And as his word, so all the works of God, all his acts, whether immanent or transient looke this way, he hath elected vsus, but why? that we might obey him; he hath created vsus, called vsus, sanctified vsus, &c; and all to obedience. All that God doth by way of mercy or correction, looke this way: The whole creation teacheth obedience, the Bible teacheth it, all diuinity is practicall, and calles for obedience.
And (to say truth) what can bee more equall then that he that is wisest, best, greatest of all, should rule ouer all, and hauehave obedience yeelded him by all? then that he that is first should be last? then that he that hath none before or aboue himselfe should make himselfe his owne end, and doe all for his owne glory? then that he that is the Creatour of all, should hauehave command of the whole creation, sith in him it is that we liue, moue, and hauehave our being, &c.
And as it is iust, so it is best it should be so, best for the publike, best for the priuate, best for eueryevery mans own particular, this being the honor and happines of the creature to be employed vnderunder God.
Ʋse. See here, what the full weight of sinne is, especially presumptuous sinnes, and rebellions. Is it not an vnsufferable iniury, and an vnreasonable thing, that a seruant shall rise vp and rebell against his master? such a thing is sinne, its against all law, whether that written in our hearts, or that in our Bibles. It is against all conscience, whether naturall conscience or that which is sanctified and eleuated.
It is against all wit and reason, that the creature should oppose the Creator, that mortality should stand out against immortality, weakenesse against strength, that man should make head against his maker, in whom he subsists. This vse the Apostle makes for vsus; Doe we prouoke the Lord to wrath? are we stronger then he? as if he had said, this were the greatest madnesse in the world. There is now wisedome, no safety in it, for the pitcher to knock against the rock, the lamb to dare forth the lion; for a man to kick against the prickes, &c. There is no profit in such a course: for what gets the rebell that riseth against his Prince, that's potent and able to bring him in and chastise him, but shame, death, pouerty, misery, to himselfe and his? It is against all duty, 'tis against the word, 'tis against the Sacraments, wherin we binde our selues by Couenant to obey God: 'tis against all thankfulnesse, yea, against nature it selfe, for eueryevery Creature in its kinde and place yeelds obedience to its Maker. God speakes to the winds (though vnruly creatures) and they obey him, hee speakes to the sea, and it obeyes him, he speakes to the whales, to the lions, and they doe him seruice; There's no creature either by sea or by land so sauage or vntractable, but acknowledgeth a Lord, and obeyes him in its kinde and way: what an vnreasonable thing is it for man, that liues in Gods house, that calles God Father, God Master, to shew himselfe, notwithstanding, rebellious and vndutifull? Now therefore, trip not ouer sinne so lightly, as most people doe: EueryEvery man hath his faults, say they, what? so great a matter is it to doe so and so? &c. But presse this point vponupon thy selfe and say, Ah what a wretched creature am I? If God had made me a stone, I should hauehave obeyed him, if God had made me a toade, I should hauehave done him seruice, and now that God hath made all things for me, and me for himselfe, for me to lift vp my hand against God, to shew my selfe rebellious, vnthankfull, vndutifull, what call you this? Nothing in the world is disobedient, and rebellious against the creatour, but man and the deuill: say therefore to thy selfe, can I finde none in all the world to comply with, but the deuill? If I looke to any other creature whatsoeuer they obey God, must I needs goe to hell for a partner in my rebellious courses, and ioyne with the deuill in disobedience to my Maker, &c?
And (for a second vse) let vsus all learne to reflect Vse. 2 eueryevery man vponupon himselfe, and there find out a froward nature, a crosse and crooked disposition, a spirit of contradiction within himselfe, that God can no sooner lay a statute vponupon vsus, but we can presently finde out an obiection against it, an euasion to auoyd it, see this to be in eueryevery one of your natures. And for your practice, looke how you hauehave carried your selues towards God, consider in what relations you stand vntounto him, hee is your maker, he is your master, he hath giuen you a law to obserue and keepe, but what obedience hauehave you performed thereunto. He gaue you not statutes to bee as pictures to looke vponupon, but to walke in them, to obserue and doe them: Hee hath placed you in his vineyeard, on purpose that ye may beare fruit, therfore, let me now take vponupon me the person of an husbandman (so you know, we are called in holy Scripture) and call vponupon eueryevery one of you for fruit:Matth. 21. you hauehave been long time plowed, & sowed vponupon, you hauehave had the meanes of grace for many yeeres in all power and faithfulnesse, where now is your obedience after all? what returne of fruites doe ye m…e vntounto God. You that are husband-men, doe not you in time of haruest carry out your sithes and your carts to gather in your corne? you say …ere I sowed my seed, and here I looke for my haruest, &c: And so you that hauehave orchyards, doe not you at time of the yeare carie out your baskets & other implements to fetch in your fruites, which you expect after all your paines and charges? The same may wee say of you, mades-men, doe not you at the yeeres end or oftener, haply, cast vp your shops, and say, I hauehave turned the penny and returned my stock this yeare, &c; what gaine, what increase is come thereof? And the like must we doe for the Lord. The yeare is now more th… … …bout since wee came first amongst you, … now doe yee bring forth to God? you ha… … a lecture of humility, what fruite? a lecture of mercy, what fruite? a lecture of meekenesse, of truth, of peacefulnesse, &c: where's now the practice of that ye hauehave heard? where be your fruites of obedience? It is not hearing (you must know) the Lord stands vponupon, but the doing of his will, he requires your hands aswell as your eares. It is not knowlege so much that he looks after, he calles for your hearts aswell as your heads. It is not words that will content him, he requires your whole man, and not onelyonly your tongues. It is not your comming a mile or two to the hearing of the word; that serues the turne, except ye be doers of what you heare. It is not your walking to Gods statutes, but your walking in them that Gods expects and requires; what will it auaile the tree to stand in the vineyard, to hauehave there the benefit of both sun and raine, to be pruned and dressed, &c; and yet beare nothing, or leaues onelyonly insteed of fruite? No, no, EueryEvery tree that beares not fruite, Matth. 7.and good fruite too, is hewen downe and cast into the fire, saith our Sauiour, if it be not for fruite, it must be for the flame, for why should it keep the ground bar…en? Now therefore, consider seriously of this, and say to thy selfe. I goe to heare a sermon, but what doe I practise of it? I hauehave heard a discourse against swearing, and do I notwithstanding sweare at the very Church-doore? I hauehave heard a Sermon against lying, and shall I goe presently home to my shop, and … hauehave heard a Sermon against Sabba… … …g, and shall I trauell or trafficke vponupon … next Sabbath? I hauehave heard a Sermon again… …unkenesse, and shall I yet drop into the next ale-house I come to? It is fruit that God expects at our hands, &c. And for this it is that he makes the weather so vnseasonable, and the earth so barren; because of our vnseasonable disobedience and vnfruitfulnesse in good workes. Tell not me what you know of Gods statutes, but what you doe: shew your faith in your workes, your louelove in your deeds, your knowledge in your practise: This or nothing will doe you good, and stand you in stead in the euill day, whereas vneffectuall knowledge shall but aggrauate your iudgm…t. Bee entr…ated therefore for the future, to shew your selues obedient seruants to God and his Lawes; what's the end of your creation? what's your errand into the world, but obedience? what's the end of all Gods workes, of all his wages, what's the end of all Gods sayings vntounto you, and of all his doings with you, but to bring you to bee fertile and fruitfull ground? Therefore content not your selues to hauehave gotten some knowledge or to hauehave made profession of the truth, or to hauehave been at paines to come to the meanes of saluation: Obedience is all in all, and the former without this is of no esteeme with God, and for no benefit to your owne soules. Doth God then bid thee shun any sinne? fly from it; doth he require any duty of thee? set vponupon it. 'Tis doing (my bretheren) 'tis doing, that graceth Religion, pleaseth God, encourageth the seedes-men, it is that alone that will honour you, and doe you good another day: when a man is dead, what remaines of him more then his goodnesse? Looke what good he hath done in his life time, that goes along with him, & that stayes behind him too in a good name, which he leaues amongst men, when as all the rest will perish and come to nothing. Neuer tell me, I goe two or three mile to heare a Sermon; this is well, I confesse, and we commend your forwardnesse this way, but this is not all, will you goe as farre to doe a Sermon? there bee many strides to heauen: Hearing is but one step towards heauen, knowledge another, profession another, but that which must iustifie all your grace to bee in truth, is your obedience: If your inside be throughly cured, the outside will be answerable; so much true grace as any man hath within, so much conformity there will be on the outside; at least in desire and endeauour of obedience. Therefore, let few words preuaile with you aswell as many, yeeld your selues tractable and obedient to Gods Commandements, be of Cornelius his mind, we are all here present before God to heare (and not so onelyonly, but to doe too) all things commanded thee of God. If you will bee Gods seruants, you must not refuse any worke that's his, but set your hands to all that hee bids you doe. This you should do, and this you may do too if you will, not in perfection indeed, but in an Euangelicall manner, and in such a measure, as he will accept of. This God hath vndertaken here to enable you vntounto; Looke what hee saith in the text, I will giuegive them one heart, and I will put a new spirit within you: and I will take the stony heart out of their flesh, &c. And why will he doe all this for them? that they may walke in my statutes, and keepe mine ordinances, and doe them. Now therefore, if you will bee constant in the vse of Gods meanes, and be earnest with him for the same in prayer, he will not faile to fulfill his Couenant, which is to giuegive you so much grace, as that you shall be able to serue him acceptably,Heb. 12.28. as the Apostle speakes to his Hebrewes, all the dayes of your liues.