The New Covenant, Part 2 · Sermon 1
FOVRE SERMONS, WHEREIN CERTAINE Objections against the poynt of GODS ALL-SVFFICIENCIE, (handled in the fiue first Sermons of the former Treatise) are Answered.
ECCLESIASTES 9. 1. 2. 3. 4.
I hauehave surely set my heart to all this, to declare this, that the iust, and the wise, and their workes, are in the hand of God, and no man knoweth either louelove, or hatred, by all that is before him: for all things come alike to all, and the same condition is to the iust, as to the wicked, and to the good, and to the pure, and to the polluted, and to him that sacrificeth, and to him that sac…ificeth not; as is the good, so is the sinner, he that sweareth, as he that feareth an oath, &c.
WEE hauehave purposely chosen this text, that we might answer some objectiōs, which might be made against the All-sufficiency of God, which we spake of lately to you; for this might be objected; If God be All-sufficient, Ob.what is the reason of this dispensation of things that we see in the world, that there be righteous men, to whom it is according to the worke of the wicked, and there be wicked men againe, to whom it is according to the worke of the righteous?
Here you hauehave this answer made,Answ. That for a time all things come alike to all, there is the same condition to the one, as to the other: the reason of which you shall see when we come to the handling of the words. But in briefe, to open them to you: you shall …inde, that this was the occasion of them. In the 16. verse of the former Chapter, sayth the Wiseman,Eccles. 8. 16. I hauehave applyed my heart vntounto wised…me, and to behold the busines that is done vponupon the earth, in which I had no rest, either day or night, I was so intent vponupon them. Well; what is the conclusion? Sayth he, I found this, I was not able to finde out the reason of Gods workes; I beheld the workes of God, that man cannot finde out the workes that are wrought vnderunder the Sunne, yea though a wise man thinke to know it, he cannot finde it: That is, when I see how God dispenseth things, I am not able to finde out the reason, and not I onelyonly, but no man is able to finde it, no, saith he, though he be a wise man; no, although he search never so diligently, he cannot find out the reason of Gods wayes, the reason of his providence, of his dispensing of prosperitie to the wicked, and adversitie to the godly; yet these two Conclusions notwithstanding he found, which he expres…eth in the first verse.
First, that the iust, and the wise, and their workes, are in the hand of the Lord: That is, although I see not the reason why God doth it, yet this I finde, it is the Lord that disposeth all things, both to men, and all their workes; All the events that fall out, both good, and euill, I finde this, that they are in the hand of God.
The second thing he found is, That all things come alike to all: There is the same condition to the good, and to the evill, to him that sacrificeth, and to him that sacrificeth not. These be the two things, that the wiseman professeth he found out, & from hence he gathereth two Consectaries.
One is,Consectarie. That there is no man able to know louelove, or hatred, by all that is before him: That is, by all that he seeth done to himselfe, or by all that he seeth God doe to other men; he is not able to judge by that, who it is that God loues, or who it is he hates.
A second Consectarie from it,Consectarie. is expressed in the third verse;Eccles. 9. 3. sayth he, This is an evill I hauehave seene vnderunder the Sunne, that there is one condition to all: That is, the sonnes of men when they hauehave seene this carriage of things, this administration, and dispensation of good and evill, thus premiscuously, to men of all sorts; therefore, sayth he, The hearts of men are full of evill, and madnesse is in their hearts while they liue: That is, therefore they seeke not God, but the creature, therefore they doe not depend vponupon him, but seeke to secondaric meanes; What is the issue of it? therefore they goe downe to the dead: That is, they perish for ever. So much briefly for the meaning of the words. Now before he comes to deliver these two conclusions, he makes this Preamble; I hauehave given my heart, sayth he, to all this, or I bend my selfe with all my might to this, even to declare these two things; that all things are in the hand of God, &c. whence we will gather this (in that Salomon sayth, that he bent himselfe, with all his might, to declare both to himselfe, & to others, that all things are in the hands of God;) that It is a very hard thing,Doct. to be perswaded of Gods All-sufficiencie.It is a hard thing to be pers…aded of Gods All-sufficiencie.
It is a very hard thing to be perswaded, that all things are in the hands of God, it is a hard thing to perswade our selues, it is a hard thing to perswade others, that is, I shall not deliver the poynt fully to you, except God himselfe teach you, except God himselfe declare it; it is so hard for a man to see all things in the hands of G…d, to know that he is able to doe all, that, except God teach it to a man, he is not able to know it, that is, he is not able to know it to purpose, he is not able to know it so, as to hauehave the vse of it, he is not able to know it in a practicall manner, except the Lord teach it him.
The ground of which is: because,The holy Ghost must perswade it belongs to the holy Ghost to perswade, it belongs to God to perswade, not onelyonly to perswade this truth to the hearts of men, but also to perswade all saving truths of what nature soever; And therefore wee see when Christ sends out his Disciples, his Apostles, he bids them, Goe, preach the Word to the Iewes, and Gentiles; and whereas they might object in that case;Ob. How shall we be able to perswade men, that bring a strange doctrine, and strange newes to them, a strange thing that was never heard of?
Christ answers them thus,Answ. I will send my spirit with you,Iohn 16. and he shall convince the world of sinne, of righteous…esse, and of ludgement; As if he should say, I confesle you are not able to doe it, that is a worke that onelyonly belongs to the holy Ghost, and he shall convince men of their miserable estate out of Christ, he shall convince them of that righteousnesse that they are to hauehave by Christ, he shall also convince them of holinesse, and sanctification, vnderunder Christs government. Thus, sayth he, the holy Ghost shall doe; you are not able to performe it. And so when the Lord makes the promise, that the people should serue him, and feare him: The question is, how they should be able to doe it; shall the Prophets be able to perswade them? shall the Apostles in their times be able to perswade them? No; sayth he, They shall all be taught of God; As if he should say, without his teaching it will be all in vaine; but if the Lord teach them once, they shall be perswaded effectually, they shall not onelyonly know what their dutie is, but they shall be readie to performe it.
The reason of which is;
First,Reas. 1. because God onelyonly is the generall,God onelyonly wise, and therfore able to perswade. and vniversall worker, he onelyonly is vniversally wise, he onelyonly knowes all things, and therefore he onelyonly is able to teach all things; men know but in part, and therefore they are able to teach but in part, (now he that is perswaded of a thing but in part, though he may acknowledge the thing to be good, yet his heart is not wrought to practice it; for there is something yet behinde, some objections, that are not yet answered.) It is onelyonly God that hath an vniversall light, that is a generall worker, and therefore he is said to be onelyonly wise; for a man is not sayd to be wise, except he know all things that belongs to such a busines; If there be any part, or corner of it hid from him, he is not wise, that is, he is not able to proceede aright, he is subject to errour: but God, who hath abundance of light, God, that knowes all things, is onelyonly wise, and therefore his is onelyonly able to perswade. Hence it is that men are able to perswade, that such graces are good, that such wayes are excellent in themselues, that it is good to take such courses, but yet to answer all the secret objections of the heart, to perswade fully, to turne all the wheeles of the soule, this is that, that a man is not able to doe, to enlighten all the corners of the heart, he is not able to convince fully.
Secondly,Reas. 2. God is onelyonly able to doe it; because he onelyonly knowes all the windings and turnings of the heart of man.God onelyonly knowes the severall turnings of the heart. It is sayd in Ier. 17. 9. that the heart of man is exceeding deceit full, who can know it? That is, no man in the world can know his owne heart,Ier. 17. 9. much lesse can any man else know it, there are so many windings, so many turnings in it, there is such a labyrinth in the heart, such a depth in it, that no man is able to search his owne heart, to finde out the bottom of it: oh but who is able to doe it? Sayth he, in the next words, it is God that searcheth the heart and tryeth the reynes: That is, he onelyonly knowes the severall inclinations of the will, and therefore he onelyonly is able to perswade.
You know,Simile. if a man make a key to vndoe such a locke, he must know all the wardes of it, or else he may make a key that will not vndoe it, he may endevour, and not be able to turne the locke; So the Lord that onelyonly knowes all the wardes, all the secret passages; all the windings, and turnings of the heart of man; he onelyonly is able to sute it, and to …it it with such arguments, as shall be effectuall to perswade. You see when he would perswade Moses to goe downe into Egypt, there was a secret objection that Moses had in his heart, if he went thither that he should loose his life; God that knew Moses heart, knew where that objection lay, where it stucke with him, he was able to bring arguments to perswade him, goe thy way (said the Lord;) for they are dead that sought thy life.
Last of all,Reas. 3. God is onelyonly able to doe it, because he is able to mend the heart where it is amisse:God onelyonly can amend the heart. A man perhaps may be able to shew an object, and to bring it to light: but what if the eye be amisse? the man is not able to see and to discerne for all that; If a man… oye be blind, if there be any west in it, he is not able to remoue it; So a man may propound arguments, but to make the heart capable of those arguments, he may propound reasons and perswasions, but to make the heart apprehensiue of them, it is aboue the power of the Creature: and therefore it is God onelyonly that re… vsus in the spirit of our mindes: he that hath made the eye, and so he that made the will, and the vnderstanding, he only can heale the breaches of them, he onelyonly can elevate them, and put a supernaturall light into them, and make them fit to apprehend those spirituall reasons, of any kinde, that he objects and propounds to the hearts of men: So that God onelyonly is able to perswade, as of all other truths, so of this, that all things are in his hands; that he is All-sufficient.
We may make this vse of it:Vse. we see the reason, why one man is able to see and to trust to this All-sufficiencie of God, Why one man trusteth God, and not another.and another is not. The reason is, because Christ hath revealed it to one man and not to another: God hath taught it to one man and not to another. We see it in common experience; A wise, learned, wittie, and able man, that can discerne more then many others of the vanity of outward things, of the All-sufficiencie, and fulnesse that is in God, yet when he comes to the practice of it, he is able to doe nothing: On the other side, wee shall finde in experience, that many poore Christians, that are able to say little, yet when they come to practice, they are able to part with their libertie, with their credit, with their goods, and with their liues, that they may cleau…o God, and keepe a cleare Conscience: what is the reason of it? because they be taught of God, they are perswaded by him, & therefore they are able to practice it; As for the others they are taught by men, they are taught by themselues, and therefore they are not taught it indeed…, they are not fully convinced of it, and therfore though they know such things, though they be floating in their mindes, yet they hauehave not the vse & the practice of them. Wherein you shall obserue this difference, That a man may know a truth, and yet not be led into that truth,Iohn 16. 13. as you see Ioh. 16. 13. when he shall come which is the spirit of truth, he shall leade you into all truth. (Marke it) he shall leade you into all truth. It is one thing to preach the truth, and another thing to be led into the truth. The holy Ghost shall lead you into all truth, as a man is led by the hand into a place: for we are not onelyonly blind, but lame too; wee are not onelyonly vnable to see spirituall truthes, but when we see them, we are not able to follow the guidance of the holy Ghost; Therefore sayth he, the spirit shall not onelyonly shew you such and such things, but shall leade you into those truthes, he shall leade you into the practice of them. Many men they know what temperance, what sobrietie, and patience are, who are not able to practice them, that are not led into the truth of these poynts: because that is proper to the holy Ghost, it is he onelyonly that leades vsus into them; it is he onelyonly that enableth vsus so to see them, as to be fully convinced, so, as to resolue vponupon the practice of them; and therefore you shall finde the Apostle S. Paul, Ephes. 1. when he revealeth there those spirituall blessings, that we hauehave in Christ, when he had declared many of those glorious priviledges, in the 18. verse he prayes,Ephes 1. 18. that the eyes of their vnderstandings might be opened, to see the hope of their Calling, and the riches of this glorious inheritance prepared for the Saints, & the exceeding greatnesse of his power towardes them that beleeue. The meaning of it is this; when Paul had discovered all this, sayth he, this labour of mine will be but in vaine, except the Lord open the eyes of your vnderstanding. So it is when we preach to you, of the All-sufficiencie of God, when wee discover to you those glorious priviledges, that we hauehave by Christ, except the Lord open mens eyes, except he send the spirit of revelation into mens hearts to discerne those things, except he preach to the heart, as well as we doe to the eare, it is but lost labour; sayth the Apostle, if he would open your eyes to see the hope of your Calling, to see those great hopes that you hauehave by reason of your Calling, to see the riches of that glorious inheritance prepared for the Saints, it is not onelyonly rich, but abundant riches. Againe, (sayth he,) to see the exceeding greatnesse of his power: A man is able to see some thing, that God is able to doe this, and to doe that; but to see the exceeding greatnesse of his power, how farre it reacheth, this none is able to doe, vnlesse he hauehave the spirit of revelation, to open his eyes to see it; That, even as Elisha sayd to Gehasi…, there are more with vsus them against vsus. But how came Gehasie to know that? Elisba prayes the Lord to open his eyes, and when his eyes were opened, he saw it visibly: after this manner, the Lord deales with his children; when such truths as these are propounded to them, that God is All-sufficient, yet all this is nothing, except God will open their eyes, except he will be with them; as he was with Iob, all that his friends said to him would not perswade him, till God himselfe spake to him out of the whirlewinde. When God himselfe will say to a man as he did to Abraham, I am All-sufficient, then he perswades him, and not before. And this, Beloved, is the office of the holy Ghost; it is he that shewes the Father, and the Sonne, to the sonnes of men, it is he that glorifies the Father, and the Sonne. And in this sence he is said to fill them with Ioy vponupon all occasions: for the cause why a man rejoyceth is, because he is informed of some good newes, something he is perswaded of, and when he heareth of it, there followes sudden Ioy; So when the Apostles were in distres…e, in prison, when they were in danger, the holy Ghost brought good newes to them, he revealed to them such and such things; vponupon this revelation, vponupon this good newes that was brought to them, it is oft said they were filled with Ioy; which is therefore called the Ioy of the holy Ghost, which the holy Ghost workes in men by perswasion, by revealing to them the hope of their Calling, and the riches of their glorious inheritance, and the exceeding greatnesse of his power, working in those that beleeue. And therefore this you must cōsider, that though we preach to you, and you heare all these truths of Gods All-sufficiencie, yet you are able to practice nothing, till Christ reveale it to you. If he come to a man when he is in a strait, and say to him, as he did to Paul vponupon severall occasions, feare not Paul, I will be with thee. I say, if he himselfe would come thus and speake to the heart of a man, that is, if he would reveale it by his spirit, wee should be able to practice it, we should be able to stay our selues vponupon him, wee should be able to trust him in his All-sufficiencie, and would venture vponupon any thing, we should be able to doe our dutie, wee should be able to suffer persecution, as the Apo…le speakes, because we trust in the living God. It is a certaine and true rule, no man is able to guide his life aright, his riches, his credit, his libertie aright, except he be able to neglect them; and no man is able to neglect them, except he hauehave some thing that is better in stead of them; except he see these two things.
An emptinesse in them.
And a fulnesse some where els.
But now who is able to perswade men of this? Surely he that perswaded Salomon that all was vanitie; it is he that must perswade vsus; without him it cannot be done. What was the reason else that Peter, Andrew, Iohn, and the rest of the Apostles, were able to forsake all things, when others were not? Doubtlesle, because they were per…waded they should finde it againe in Christ, when others were not so perswaded; flesh and bloud did not teach them, but the holy Ghost revealed it to them, that though they had lost all, yet they should find all, yea, they should finde an hundred fold more. What was the Reason that Demas, and others, when they met with persecution, and temporall preferments in the world, were not able to keepe on their course, but turned aside, when Paul who had the same temtations did not? The reason was, because it was not revealed to Demas, but it was to Paul; A window was opened to him in heaven, as it were, to looke into Gods All-sufficiencie, to see the treasures there, to see Gods power, and eternitie, and blessednes; and when he walked in a continuall sight of this All-sufficiencie, Paul cared not whither he went, nor what became of him; it was nothing then for him ot passe from prison to prison, from affliction to affliction. So, as long as a man walkes in a continuall sight of Gods All-sufficiencie, as long as he sees him that is invisible, so long he is full of comfort, so long he is able to doe any thing; but when once his sight is taken from him, when once he is left in darkenesse, that Torches and Candles begin to appeare great lights vntounto him, (as you know it is in the darke night,) that is a signe that a man is in darkenesse, when the feare of men, and the favour of men, seeme great vntounto him: So it will be when God doth but leaue vsus a little, when he doth but cloud vsus, when he withdrawes from vsus that light of his All-sufficiencie, then we are readie to sinke, and to fayle in our dutie, and to turne aside, to balke the wayes of righteousnesse. And therefore if you would hauehave the vse of this All-sufficiencie, if you would be perswaded that all things are in Gods hands, beseech him to teach you to depend vponupon him.
Beloved, it is certaine, that the holiest man that is, hath as much louelove of himselfe as others, they desire their safetie, as well as others, they desire to hauehave libertie, and life, as well as others: but here is all the difference, they are perswaded that God is All-sufficient, to restore all these to them, when they loose them for his sake, when other men are not so perswaded: they hauehave a new judgement of things, they hauehave another judgement of heavenly things, and of earthly, they see another vanitie in the Creatures, and another All-sufficiencie in God, then other men see, or then they themselues ever saw before; And this is the reason they are able to doe that which other men are not able to doe; and therefore, the way to hauehave the vse of all this knowledge, is to seeke to God, to beseech him to enlighten you, that he would declare this to you, that he would leade you into this truth; and when he hath taught you, you shall be able to know all this, and to know it to purpose. So much for this first poynt.
As we told you, there are here these two Conclusions:
First; That the iust, and the wise, and their workes are in the hands of God.
And secondly; That all things come alike to all: we will take the first as it lyes, and deliver to you the same poynt, which is this;
That all things, all men, all their wayes, all the Creatures, with the severall workes of them, are in the hands of God: for it is thus methodically set downe; The wise are in the hands of God, and their workes, and so are the wicked, and their workes, and so are all the Creatures in his hands, with all the effects that proceede from them.
This then is the poynt;Doct. 3. That all things are in Gods hands.All things are in Gods hands.
Now how all things are in Gods hands in generall, we hauehave declared to you before: but we will now deliver it a little more distinctly, that I may adde some thing to that, which I hauehave formerly taught. They are all in the hands of God, that is, originally in the hands of the Father, and in the hands of all the persons of the Trinitie, as they joyne in the deitie, as they are God: but yet, if you compare this place with some other, you shall see more distinctly in what manner they are in the hands of God: They are, I say, originally in the hands of the Father; but yet they are more immediatly put into the hands of the Sonne, as he is Mediator. Therefore compare this place with Math. 11. 27.Math. 11. 27. All things (sayth he) are given me of my Father, and none knowes the Sonne, but the Father: and so likewise with Ioh. 3. 35.Ioh. 3. 35. The Father loues the Sonne, and hath given all things into his hands: 1 Cor. 15. 24.and with that 1 Cor. 15. 24. you shall see there this expression; sayth the Apostle, there shall be an end, when Christ shall giuegive vp the King dome into the hands of the Father. The meaning of it is this, that though all things be in the hands of God, yet they are all put into the hands of Christ, as he is Mediator;Psal. 2. 8. and therefore Psal. 2. it is sayd, Aske of me, and I will giuegive thee the Heathen for thine inheritance, and the vtmost parts of the earth for thy possession: That is, he will giuegive them into his hands to doe with them what he pleaseth; So that (to adde this to that which we hauehave before delivered) it will be a profitable poynt for vsus to consider, that though God be All-sufficient, and hath all things in his hands, yet he hath put all this into the hands of his Sonne.
You willsay,Quest. what comfort is there in that? or to what end is it vsefull for vsus to know, that they are in the hands of the sonne, more then that they are in the hands of the Father?
It is to this purpose;Ans. That you may be more confident in comming to God, to aske any thing at his hands: for therefore hath the Lord done it, that you may come with the more boldnesse: for Christ hath taken our nature, our flesh; he is neerer to vsus, then God the Father, who dwels in light inaccessible, he is one whom wee hauehave knowne, he dwelt among vsus, he is of the same kindred, as it were, we are flesh of his flesh, and bone of his bone. Now when we shall heare, that all things are put into his hands, as he is Mediator, as he is the Angell of the Covenant, we may goe with the more boldnes, we may hauehave the more confidence, that, as wee hauehave neede and vse of any thing, it shall not be denied vsus: for we know all is in the hands of him, whom we louelove, whom wee feare.
When one heareth that his Prince hath put all that hee hath into the handes of a friend, with whom hee is well acquainted, it must needes glad his heart, and fill him with hope of obtaining any thing that is fitting for him; As it was with Iacob, when Ioseph sayd to him, all this I hauehave in mine handes, &c. It was a great comfort to Iacob, that one whom he knew so well, that was flesh of his flesh, had all things in his hands: Now this is the comfort wee hauehave by it, That the Father hath put all things into the hands of the Sonne, into the hands of Christ, as he is Mediator: and this he hath done for these reasons.
First;Reas. 1. That men might glorifie the Sonne, that men might honour the Sonne, as they honour the Father, for therefore was it that he would not keepe all in his owne hands, but gaue them vp into the hands of the Sonne.
Secondly;Reas. 2. He hath done it, that he might dispence that All-sufficiencie, that is in himselfe in a way beseeming himselfe, with that indulgence, and that merciemercy, that is sutable to himselfe, and sutable likewise to our frailtie.Exod 33. 3. And therefore Exodus 33. 3. The Lord said, I will not goe vp with thee, for thou art a stiffe-necked people, therefore I will not goe vp with thee, least I consume thee; but I will send before thee, the Angell of my presence, and he shall goe vp with thee: As if he should say, I hauehave pure eyes, I am not able to see that which I shall see in thee, but I shall be readie to consume thee; but he is more indulgent, he is more merciful, he is more able to beare, because he is made the Mediator, therefore (sayth he) he shall goe along with thee, even the Angell of my presence: Whereby you may see, that the Lord hath put all power into the hands of the Mediator, that he might dispence it the better to the sonnes of men.
Thirdly;Reas. 3. He hath done it, that it might be sure to vsus: for if the Lord had made an immediate Covenant with the sonnes of men, there had be…ne little hope for vsus: Wee should hauehave broken it, as Adam did, when the Covenant was made with him; but he hath put it into the hands of a Mediator, whom he hath made the Angell, or the Messenger of his Covenant, that it might be sure to vsus, that is, that the Lord might performe all his promises to vsus, and that we might keepe likewise the Condition on our part: for therefore Christ is said to be the Messenger of the Covenant, to dispence to vsus that which God hath put into his hands, partly, because he is able to reconcile the Father to vsus, (and therefore he is the Priest, that is entred into the holy of holies, that is, into the very heavens, to make intercession for vsus,) partly also, because he is able to bring vsus in, as a Prophet to enlighten vsus in the knowledge of him, and as a King, to subd…e the stubbornnesse of our hearts, and enable vsus to obey him; So that the Covenant is immediately made with him, and not with vsus; therefore, all things being put into his hands, he being the Messenger of the Covenant, it is made sure to vsus, that otherwise had not beene.
Last of all; The Father hath done it,Reas. 4. that no flesh might reioyce in it selfe; so sayth the Apostle, he hath made the Sonne to vsus wisedome, righteousnesse, sanctification, and redemption, that he that reioyceth might reioyce in the Sonne. And therefore we see Deut. 8. 18.Deut. 8. 18. how carefull he was to teach the Israelites this, shewing them, that they were not brought into that good land for their owne righteousnesse, but for his Covenants sake, that is, for the Covenant he made both with them and vsus in Christ, when was manifested to Abraham and Iacob, but was in the Sonne.
The vse that we are briefly to make of it is this,Vse. that we should take heede of comming to God for any part of his All-sufficiencie, except it be in the name of his Sonne. When you heare that God is All-sufficient, you must not thinke now to goe to God immediately, to say Lord be…ow on me such and such things, as I want: for in doing so, what doe we else but draw neere to God, as the stubble, or the waxe should draw neere to the fire? who is able to dwell with euer lasting burnings? He is a consuming fire to the so…nes of men, if they come to him immediately. But if you come to him in the name of the Sonne, into whose hands he hath put all things, he is readie to accept you, & to grant you whatsoever you aske in his name, Lev. 17. 5.Levit. 17. 5. it was death for a man, though his sacrifice was never so good, to offer it without a Priest; and it is no lesse then death to any man to come to God without Christ, that is, the Lord doth not giuegive life to that man, he doth not raise him from nature, which is death enough. When we come to God with out the Sonne, what doe we els in so doing, but dishonour the Sonne? We giuegive him not that honor which his Father would hauehave him to hauehave. What doe we else but robbe him of that which he hath purchased at a deare rate for even for this very cause did he suffer▪ Therefore (sayth he,) he hath given him a name aboue all names. What doe we else but reioyce in our selues, and forget to giuegive all the glory to Christ? Therefore whensoever you come to God, still take heede, that you forget not Christ, but that you come in his name.
Secondly;Vse 2. As we must not come without him, so we must come with confidence, & much boldnesse, if we come in his name; and that especiall vse is to be made of it in the second place, to come with boldnes to partake of his All-sufficiencie, for it is in the hands of the Son, it is in the hands of a Mediator.
The reason why great things are not done for vsus, notwithstanding God is All-sufficient, is, because we come not with great faith; If we were able to beleeue much, it would be to vsus according to our faith. And what is the reason that we come not with great faith, but because we come not in the name of Christ? Wee are discouraged in the sight of our owne weaknesse, or imperfections and frailties; but if we did looke on Christ, and behold him, and come in his name, we would come with a strong faith, and if we did so, it would be according to our faith. When we come timorously and fearefully to God, when we come doubting whether we shall receiue it or no, it is a signe we come in our owne name; When we come boldly and confidently, and make no question, but the thing we aske shall be granted, it is a signe that we come in the name of Christ; and if we doe so, doe you thinke he will deny vsus? My Beloved, to what end hath the Father given him all things into his hands? Why is he made rich with all treasures? Is it that he might keepe it, and hoard it vp? No, but it is to bestowe on those that his Father hath given him amongst men; when a man hath riches it is a vanitie vnderunder the Sunne, sayth Salomon, to keepe them, and hoard them vp; he were as good not to hauehave them, as not to vse them; and doe you thinke that Christ will hauehave all things given into his hands for nothing? Is it not to bestow on vsus? Doe you thinke, that he will purchase a thing at so deare a rate, and when he hath done, make no vse of it? It is said Phil. 2. 8. 9.Phil. 2. 8. 9. That, because he tooke vponupon him the forme of a servant, and was obedient to the death of the Crosse, therefore his Father gaue him a name aboue all names, and therefore he did thus and thus vntounto him, hath he purchased this for himselfe, for his owne sake? Certainely, it was not for himselfe, for he had no neede of it, but he bought it for vsus; and will he not make vse of it, when he hath done? therefore doubt not when you come in his name, you shall receiue, and that abundantly too; when wee come in the name of his Sonne, he is able to deny vsus nothing, onelyonly remember this, that thou come with boldnesse. It is said,Ephes. 3. 12. Ephes. 3. 12. that we hauehave this benefit by Christ, we come with boldnesse and confidence through faith in him.
If a man through the apprehension and sight of his owne righteousnesse, of his owne sanctificati on, that measure of it, that hee hath obtained, thinke thus with himselfe, I hauehave thus walked with God, I hauehave beene thus perfect, I hauehave thus farre kept the way, I hauehave thus farre denied my selfe, and therefore I shall be heard. If he goe this way to worke, he shall finde many objections, much falsenesse in his heart, much vnevennesse in his wayes, that will discourage him; therefore so, a man cannot come with boldnesse. But, sayth he, you shall come boldly; through whom? through …aith in Christ, that is, if you come in Christ, consider that you are in Covenant with him, that you come in his name, that it is he you present to the Father, when you aske any thing at his hands, and thus you may come with boldnesse, what objection soever there can be made, they will be all easily answered in Christ.
Then last of all,Thankfulnes. if it be in Christ, if it be put into his hands immediately, then whensoever you receiue any thing, let him hauehave the sacrifice of prayse, let it adde some new louelove, and some new ingagement, and thankefulnesse to the Sonne. The Father hath done it for that purpose, that the Sonne might be honoured, that the Sonne might be magnified, that wee might learne to louelove the Sonne, to serue the Sonne, as we doe the Father; and therefore whensoever we obtaine any thing at his hands, let vsus be thankfull to the Sonne; Labour to see his grace abounding towards vsus, and our hearts abounding to him in thankfulnesse, and in all the fruits of obedience. So much likewise shall serue for this poynt.
Now we come to the next Conclusion, All things come alike to all; The same condition is to the iust, as to the wicked, and to the good and pure, and to the polluted, to him that sacrificeth, and to him that sacrificeth not; such as the good is, so is the sinner, he that sweareth, as he that feareth an oath. Hence I gather thus much (before I come to speake of the application of these events to the sonnes of men,)
That All men are divided into these two rankes, Doct. 3.either they are good or bad, All men divided into two Rankes.either they are polluted or cleane, either they are such as sacrifice, or such as sacrifice not: There is no middle sort of men in the world; all are either sheepe, or goates, all are either within the Covenant, or without the Covenant, all are either elect, or reprobates; God hath divided all the world into these two, either they are the Lords portion, or the Devils portion.
There are some Reasons of it.
One is;Reas. 1. That God hath made all men to be vessels of honour, or of dishonour, there is no vessell of an indi…erent or middle vse.
Againe;Reas. 2. Who are they that divide the world? God and Sathan: Either you belong to God, and are his portion (as Deut. 32. 9.Deut. 32. 9. His people are his portion,) or you are the Devils portion.
And so likewise may we reason from the two principles,Reas. 3. either a man is borne of the flesh, or of the spirit; if he be borne of the spirit, he is spirituall, and if he be borne of the flesh, he is fleshly. And therefore in one of these two conditions hee must needes be; which I obserue for this purpose.
First,Vse 1. you see hence then, that there are but two places hereafter for men, as there are but two rankes of men; there is no middle place, as the Papists affirme, there is no Purgatorie, or Limbus, either for the Fathers before Christ, or for Children now; As they are all in one of these two rankes, in one of these two conditions, so there are but two places into which all men are divided, some to the one, and some to the other.
But secondly;Vse 2. The chiefest vse that wee are to make of it is this; If it be so, if a mans condition must be one of these two, that either he is within the dore in the Kingdome of God, or without, that though some are come neere the Kingdome of God, some are farther off among those that are without. And againe, among those that are within the doore, some are farther in, some are not so farre, some hauehave proceeded farther into the Temple, some a lesse way, yet there are none in a middle way, but all are either within, or without, let vsus then learne to consider, what our condition is, let not our perswasion and opinion of our selues, hang betweene both, but let vsus come to this conclusion, to this disiunctiue proposition, Either I am in the number of those that are good, or that are bad; either I am within the Covenant or without; and so consider in which of these two conditions we are: Men are exceeding apt in this case to deceiue themselues; and therefore when the Apostle hath occasion to speake of this, he premiseth that still, Be not deceived, such and such shall not inherit the Kingdome of God: Ephes. 5. 6.and so in Ephes. 5. 6. Let no man deceiue you with vaine words; for, for such things comes the wrath of God vponupon the children of disobedience: That is, men are exceeding apt to deceiue themselues; to be pure in their owne eyes, when they are not yet clensed from their filthinesse, to thinke their estate good, when it is not; and therefore, beware, take heede that it be not so with you. What a miserable condition is it, that when a man hath beene at the paines to set vp a large building, he should then loose all his labour for want of a good foundation? that a man should do as the foolish Virgins, get oyle in their Lamps, and make a great blaze for a time, and when they come to the very poynt, to the dore, to the gate, then to be excluded: Nay, what a folly is it for a man to deceiue himselfe in this. It may be, a man out of the corruption of his nature, may be willing to deceiue another; but for a man to deceiue himselfe, it is exceeding great folly. And truely, as it is said of flattery, none can be flattered by another, till first he flatter himselfe; So no man can be deceived by another, till first he be willing to deceiue himselfe. Therefore take heede of deceiving your selues.
Beloved, there is a great backwardnesse in vsus to come to the tryall; as a crazie bodie will not indure the tryall of the weather; as a weake eye will not indure the light, for it is offensiue to it; So when the heart is not sound, this tryall, this searching, this examining of the heart, it is tedious, grieuous, and burthensome; but yet, Beloved, it is profitable, it is that which makes vsus sound in the faith, we must come to it sooner or latter, and it is best for vsus to come to it, while we hauehave time to helpe it, if we finde things amisse. To hauehave a great fraight, and to make shipwracke in the Haven, were a greatfolly; and therefore we should looke to the Barke, and see whether it be sound or no. To see in what estate we are, in which of these conditions we are.
You will say to me,Quest. how shall we know?
I will name you but these foure wayes of tryall,Answ. that are named here: the Wiseman makes this difference of men,Fouretryals. some are good, and some are evill, some are cleane, and some are polluted, some sacrifice, others sacrifice not, some are carelesse of an oath, others feare an oath. Wouldest thou know then in which of these two …ankes of men thou art? Consider then whether thou be a good man or an evill man, that is one distinction. Goodnesse consists in these foure things.
First;Goodnesse which consists in foure things. The tree must be good, as you hauehave it in Math. 7. 16. 17. that is, a man then is said to be a good man, when there is a good sap in him, when there is some thing in him that is good, when there are some supernaturall graces wrought in him,Mat. 7. 16. 17. he that is not emptie of these, he is a good man: as it is said of Barnabas, he was a good man; and how was that proved? he was full of faith, and the holy Ghost. See then whether thou hast an emptie heart or no. You say a thing is good for nothing, when it is emptie of that excellencie, that should be in it; when Wine hath not that in it, that belongs to wine, you say it is naught; and so we say of all things else; When a man therefore hath not that in him that belongs to a man, that is, to a man, as he was created in innocency, he is wicked and naught, a sonne of Beliall: but when he hath a blessing in him, as grapes hauehave wine in them, when he hath supernaturall grace wrought in his heart, when he hath the new Adam putting into his heart, the sap of grace & life, then he is good. Therefore see whether there be somewhat put into thee, more then is in thee by nature, see whether thou finde the new Adam effectually to cōmunicate new sap to thee, new grace, and new light to thee, as the old Adam hath communicated corruption; See whether thou be made a good tree or no: for it is the tree, that makes the fruit good, and not the fruit, that makes the tree good; So it is the man, that justifieth his worke, and not the worke, that justifieth the man: and therefore thou must first see, whether thou be in the Covenant, whether thou hast this seale, that thou seest some thing put into thee, which thou hast not by nature. Every man by nature is emptie: when grace is put into him, then he is said to be good. As it is good wine, when it is full of spirit, when it hath that in it, that belongs to wine; So he is a good man, that hath that in him, which belongs to him in his regenerate estate.
Secondly; Consider whether thou bring forth good fruit, that is, not onelyonly whether thou doest good actions, but whether they flow from thee, whether they grow in thine heart as naturally, as fruit growes on the tree, that flowes from the sap within. When a man not onelyonly doth good works, but when he is zealous of them, it is his meate and drinke to doe them, when they flow from him, as water from the fountaine, then he is a good man: for if the tree be good, that is, if the heart be good, a man will be as readie, and will as naturally bring forth good fruit, as the tree, the Vine, or the Figtree bring forth their fruit.
The third thing you shall see in the 2 Tim. 2. 2. Tim. 2. 21.vessels are said to be good, to be vessels of honour; when they are prepared to every good worke; So when a man is good, and brings forth good fruit, and not onelyonly brings it forth, but if there be any occasions to put forth the goodnesse, that is in him, he is parepared for it, as a vessell is prepared for such a turne, for such a service. The word in the originall signifieth, when a man is fashioned, as a vessell is fashioned: and the meaning of the holy Ghost is therefore to shew, that then a man is good, when his heart is fitted to good workes, when he knowes how to goe about them, whereas another bungles at them, and knowes not how to doe them, he is prepared for them; and therefore there needs no more, but to put him and the good worke together, and he is readie to performe it.
The last is;Act. 10. 38. When there is not onelyonly a readines, but practice vponupon all occasions, when a man doth good, as it is sayd, that Iesus Christ went about doing good. And therefore he is a good man that is a vsefull man, such a man that every one fares the better for, such a man as is serviceable to God & profitable to men. Before regeneration when a man is a stranger to this goodnesse, he onelyonly serues himselfe, he is full of selfe-louelove, all his ends are to looke to himselfe, that he may be kept safe; he cares not what becomes of any thing els, so it be well with him; but when once goodnesse comes into his heart, it hath this fruit, he goes about doing good; because grace brings that principle into the heart, that never grew there before, that it the louelove of God and man; whereas before there was nothing but selfe-louelove in him, which plant growes naturally in the garden of nature, when grace comes, it brings louelove with it, and that louelove makes vsus vsefull, and serviceable both to God and man, So that whatsoever a man hath, what gifts, what knowledge, what authoritie he hath, he is readie to vse it for the good of others. As the Apostle saith of One simus in the Epistle to Philemon; Now he is profitable to thee and mee, whereas before he was vnprofitable: So it may be said of all Saints; when once this goodnesse is put into them, now they are profitable to God and man; they doe serue God and man with their fatnesse, and with their sweetnesse, before they were vnprofitable to others, but now they are profitable both to themselues and others.
This is the first note, by which you may know your selues: Art thou a good and vsefull man, dost thou goe about doing good, doe those fare the better for thee, with whom thou hast to doe, dost thou spend the fatnesse, and the sweetnesse, that God hath given thee, to serue God and man with it, then conclude thou art in the ranke of those that are the Lords portion, otherwise thou art yet without the Covenant, thou art yet in the gall of bitternes. The other three I must deferre till the afternoone.
So much for this time.