The New Covenant, Part 2 · Sermon 2
THE SECOND SERMON.
ECCLESIASTES 9. 1. 2. 3.
I hauehave sarely given my heart to all this, &c.
WEE will now proceede to the second difference which remaineth; and that is this;
Consider whether thou bee cleane and pure in heart, or polluted; There is the same condition to the pure, and to the polluted.
Now what it is to be cleane,Difference. 1 Cor. 6. 11. or to be washed, you shall see 1 Cor. 6. 11. And such were some of you: That is, you were polluted with those sins, there named, but now (sayth he) you are washed. And wherein stands this washing? He tels vsus it stands in these two things: Now you are iustified; now you are sanctified. You are iustified through the name of Christ; and sanctified through the spirit of our God. So then, he is a pure man, or a cleane man, that is first washed from the guilt of his sinnes, that is, that hath no sinne lying vponupon his Conscience, that hath not a polluted Conscience, which is a phrase vsed Titus 1. Titus 1.whose mindes and consciences are defiled. Now defilement, or pollution is in the Conscience, as Divines say, as a thing that is knowne is in the facultie, or vnderstanding that knowes it; and therefore the man that hath committed any sinne, which yet continues vponupon his owne score, which his Conscience is yet guiltie of, & for which he hath not yet gotten an acquittance from Almightie God, he is an impure man, he is yet vncleane; for he is not yet washed from his filthinesse.
A man againe that hath gotten any assurance of forgiuenesse, so that all his sinnes are put vponupon the reckoning of Iesus Christ, and there are none that lye vponupon his owne score, a man who hath made all his reckonings even with God, and hath some assurance therof such a man is washed from his filthinesse. Such a phrase you hauehave likewise in Ezech. 36. 25.Ezek. 36. 25. I will cleanse you (or wash you) from all your Idols: That is, from all your Idolatrie, from all the sinnes that you hauehave cōmitted, I will wash you, that is, with imputation, or sprinkling of the bloud of Christ.
The second cleannesse, is, when a man is not onelyonly washed with the imputation of the bloud of Christ, and the assurance of pardon, but also when he is washed from the staine of sinne, when he is sanctified through the spirit, when sinne is mortified in him, when it is as well healed, as forgiven. And therefore if thou wouldest know whether thou art a cleane man or polluted, consider also this, whether thou hast a cleane heart or no, that is, whether thou hast such an habituall disposition of puritie and cleannesse, that thou canst not indure to looke vponupon any sinne, no more then a man, that is of a neate and cleane disposition, can indure to see filthines, whether thou hast such a disposition, as that although thou be sprinkled with sinne from day to day, though thou be fowled and spotted with it, yet thou sufferest it not to abide in thy heart; thy heart workes it out, as we sayd to you before.
So that this you are to obserue, to finde out the cleannesse of a mans disposition, whether he can looke vponupon sinne, as an vncleane thing, as a thing from which his soule hath an aversion, as a thing that he abhorres, that is, although there be some thing in him, that loues it, that delights in it, that likes it, yet the prevailing part of the soule abhorres it. Both the cleane and polluted may forsake sinne, and may turne away from sinne, and therfore in that the difference is not seene, but the difference is in this, that thou art able to hate and abhorre sinne, to looke on it as a thing that is filthy and vncleane.Simile. A Marchant, you know, will cast out his goods, when he is in danger of his life, but he hates not his goods; So a man may cast away sinne, when it puts him in danger of …inking into hell, or of the judgements of men. It is one thing to part with sinne, and another thing to hate sinne.
A man may withdraw himselfe from sinne,It is not leaving but hating of sinne that sheweth puritie. he may giuegive it over, he may seeme to be divorced from it, and yet he may hauehave a monthes mind after it, he may doe with it still, as the husband of Michall, when shee was taken from him, yet, sayth the Text, he came weeping after her a far off, he longed after her still, and loved her still; So a man may part with his sinne after such a manner, that still he goes weeping after it, he would hauehave it againe, he would faine inioy it, if it were not for some greater danger, or some greater trouble that he exposeth himselfe vntounto; as you see in Phaltiel, it was not for want of louelove to his wife, that he parted with her, but it was out of a desire he had to saue himselfe, to escape the danger of the Kings wrath, imprisonment, and death, that would hauehave followed vponupon it. Therefore consider what hatred you hauehave of sinne, and by that you must judge whether you hauehave a cleane disposition or no. You must not thinke any man is perfectly cleane, and pure, but he is a cleane man, that suffers not any impuritie to take quiet possession of his heart, although he hauehave vncleane thoughts and vncleane affections (as all sinfull thoughts and affections are) though sinne may passe through his heart, as they passed through the Temple, yet he suffereth it not to set vp Tables in the Temple, to set vp an Idoll in his heart, he suffereth it not to make any breach of Covenant with God, to be adulterous against him; though there may be many glances, some adulterous and vncleane actions, that is not the thing that breakes the Covenant, when the heart is still wedded to God, and chooseth God, and no other. And therefore, I say, in that it is not seene, but consider what thy disposition is, whether thou hate that sinne all the while. A man that is of an impure spirit, of an impure heart, when he is with impure company, when he delights himselfe with impure thoughts, then he is where he would be, he is then in his owne element, and when he is otherwise, he is where he would not be▪ On the other side, he that hath an habituall disposition of purenesse and cleannesse, though he may be transported to those acts of sinne and pollution, yet his heart hates it, he is not where he would be all the while, he is not vponupon his owne center, his heart still fights against it, and resists it; therefore consider with thy selfe, what thy heart is in this case, whether thou hauehave a heart that hates vncleannesse, or whether thou hast yet a swinish disposition, that thou lyest in the mud, and delightest to lye in it.
A man may fall into the mud, but he delighteth not to be there; no more will a cleane disposition delight in sinne. And you may know it by this effect, where the disposition is vncleane, there sinne abides, till it staine the heart, till it make a man spotted of the world, that is, it causeth him to keepe a tract in sinne, that a man may say, this is the path he walketh in, it causeth him to weare the livery of sinne, that he may be knowne by it from day to day, it causeth the spot so to sinke into the soule, that a man may see he is such a man. This is to hauehave an vncleane disposition, when vncleannesse so cleaues to his soule, that they agree together: whereas in a man that hath a pure disposition, it is not so; as,1 Ioh …. 1 Ioh. 3. 3. he that hath this hope purifieth himselfe: The meaning is this, there is a double hope; there is the hope of the hypocrite, that is a dead hope, that doth not set a man on worke to cleanse himselfe from fil…hinesse. There is againe,1 Pet. 1. 3. a liuely hope, spoken of in 1 Pet. 1. 3. that sets a man on worke to clense himselfe; that is, when a man hath a true hope, a reall hope to hauehave that vndefiled inheritance, he considers this with himselfe, that an impure heart, and an vndefiled inheritance will not stand together, and because he hopes for it in good earnest, (it is not a false hope, it is not a dead hope) therefore he sets himselfe on worke indeede to purifie himselfe; he that hath that hope purifieth himselfe, he cleanseth himselfe. Who ever therefore doth not purifie himselfe, it is an argumēt that his hope is dead which he hath of being saved, it is but the hope of an hypocrite; a hope that will stand him in no steede; for it brings forth no endevour: that is the second thing. I must be briefe in this, because this is not the poynt I intend, but that which followes.
The third expression here vsed,Difference. is, he that sacrificeth, and he that sacrificeth not. This is but a Synecdoche, where one particular is put for all other kindes of holy duties; But the meaning is this; you shall know a man by this, in which of the two conditions he is, he whose heart is vpright with God, he dares not omit any holy ordinance, he dares not omit any sacrifice, he dares not performe forme them in a slight and negligent manner. He againe whose heart is false, sacrificeth not, that is, either he omits the dutie, or else he omits the substance and life of the dutie. You know in Iam. 2. 10. Iam. 2. 10.he sayth there, he that abideth in all, that keepes all the Commandements, and yet fayles in one, he is guiltie of all▪ and so you may say of the ordinances, he that keepes them, he that observeth them, but yet fayles in one, it is argumēt enough, that he makes not Conscience of any. You shall finde this true, that whosoever he is, that sacrificeth not, that is, he that prayes not constantly, he that heares not, he that reades not the Scriptures, he that sanctifieth not Gods Sabbaths, he that partaketh not of the Sacraments, &c. he that vseth not holy Conference, and fasting, and prayer in its season, such a man is in an evill condition; It is given here as a note of an evill man, he sacrificeth not.
But you will say to me▪ Ob.may not a man, whose heart is vnsound, keepe a constant course in sacrificing to the Lord, that is, in praying to the Lord? May he not keepe those ordinances constantly?
Beloved, Answ.I answer; He may keepe them constantly, that is, he may doe the outside of the dutie, he may performe the dutie in a formall manner; and many times men are deceived with this, it is an vsuall case, (nothing more vsuall in the Church of God,) for a man to content himselfe with a perfunctory, ordinary performance, a customary performance of good duties▪ But herein Sathan deceiues men, as we deceiue children, when we take from them gold and silver, that is truely precious, and giuegive them Counters, things that hauehave no worth in them; onelyonly they hauehave a good glosse vponupon them, which quiets them, because they be children, because they cannot put a difference betweene things of show, and things of true worth; for even thus Sathan vsually quiets the Consciences of men, with these bare formes of pietie, because they are not able to discerne, not able to distinguish betweene the precious duties, and the right performance of them, and betweene the formall and emptie performance, which hath an outward splendour and glittering shew of performance; but in truth he cozens and deceiues men with it; therefore, I say, a man may doe these duties, he may be constant in prayer from day to day, he may be constant in hearing, and performing all the ordinances of God, in sacrificing (as the Wiseman speakes here,) yet for all this, not be one of these good men, according to this note, because he doth not performe them in a holy and spirituall manner.
You will say to me,Quest. how shall I know that?
You shall know it thus;Ans. when the ordinances of God are spiritually performed, when holy duties are performed in a holy manner,How to know when we performe Gods Ordinances aright. you shall finde these effects in them:
First;Ier▪ 23. 29. They are a fire to heate the heart; as in Iere. 23. my word is as fire.
Againe, They quicken the heart, when it is dead, heavie, and dull, and indisposed to any good dutie, they raise and quicken it.
Againe; They build vsus vp; we are g…iners by them, wee grow more rich both in grace and knowledge:Iud… 20. Iude. 20. verse, Edifie your selues in your most holy faith, praying in the holy Ghost; As if he should say, that will edifie you: and you know what Christ sayes,Mar. 4. 24. take heede how you heare, for to him that hath, more shall be given; that is, he that heares as he ought to heare, every time that he heares he growes something more rich, he gaines some more saving knowledge, some greater degree of saving grace.
Againe; The ordinances of God heale the soule; They heale the distempers of it, they compose it and put it into a good frame of grace:Iob. 15. 3. 4. as in Iob 15. 3. 4. sayth Eliphas there to Iob, dost thou dispute with words not comely, &c. with talke that is not profitable, surely, sayth he, thou restrainest prayer from the Almightie; As if he should say, Iob, if thou diddest pray, thou wouldest not fall into these distempered speeches, as thou dost; thy heart would not be so disordered, thou wouldest not be so passionate and froward, as thou art; therefore surely thou restrainest prayer. Whence I gather, that duties performed as they should be, compose the heart, and heale those d…stempers.
Againe; They make the heart fruitfull; and therefore they are compared to raine, that fals vponupon the earth, and comes not in vaine.
Againe; They teach vsus to disti…guish betweene good and evill, to divide the flesh and the spirit; still a man sees somwhat more then he did in his owne heart, he sees the good, that is in it, and the corruption, that is in it.
Lastly; They cleanse the heart, yea the heart of a young man, where lusts are strong, where the staine is deepe, and will not out without Fullers sope,Psal. 119. 9. David Psal. 119. 9. sayth, that the Word clenseth the heart, &c. Wherewith shall a young man clense his heart, &c.
Now then examine thy selfe, whether thou so performest these ordinances, and holy duties, that God commands thee, that thou finde these effects of them; If thou dost, then thou art one that sacrificeth, if otherwise, then thou art one that sacrificeth not; and therefore consider whether thy heart be warmed by them; If they be to thee as painted fire, such as hath no heate, thou dost not sacrifice, it is but an outward forme; consider if they quicken thy heart, or if it be as dead, and as backward, and as indisposed to good duties, and as prone to things that are evill, after thou hast performed them as before, if so, though thou seeme to sacrifice, yet thou art of the number of those that sacrifice not: dost thou finde it doth not divide the flesh, and the spirit, that it is as a …word without an edge, that it is as salt, that biteth not, which doth not clense the heart? it is an argument thou dost not performe them, as thou shouldest; for there is a sharpnesse in holy ordinances, that makes vsus sound in the faith, because it discovers to vsus the secret corruptions of the heart. Dost thou finde thy lusts as strong, as they were? are they not clensed out? it is a signe thou dost not vse the scowring as thou shouldest; and so we may say of all the rest. Dost thou finde the word to fall vponupon thy heart, as the raine fals vponupon the earth, or as vponupon a stone, that sinkes not into it, that makes it not more fruitfull? Dost thou finde that thou dost heare from day to day, and yet art not richer in grace, and in knowledge; That it cannot be sayd to thee, that thou hast so much more, as thou hast heard more? Dost thou finde that prayer builds thee not vp, that thou gettest not some strength, some strong resolution, that thou confirmest not thy Covenant with God, thy purpose of abstaining from sinne, and the like, that there is not somewhat added to that spirituall building? thou art in the number of those that sacrifice not, though thou keepe a constant course in performing religious duties. So much likewise shall serue for this.
The last expression is, He that sweareth, and he that feareth an oath. That which is said of this sinne,Difference. may be applyed likwise to all others, and so here is a fourth difference betwixt the good and bad. A man who is within the Covenant, hath this propertie, that he feares sinne, and dares not meddle with it, that is, he will not neglect looking to his heart, he will not be negligent in keeping a Watch over his heart, and over his wayes, but hath a continuall eye vponupon sinne, as we say Timor …igens oculos, &c. what a man feares, he will be sure to hauehave a continuall eye vntounto it.
If a man be about a busines, and there be any thing that he feares, he will neglect his worke to hauehave an eye vponupon that, whatsoever it be. If a man feare sinne, he will be very diligent in watching himselfe, in taking heede that sinne come not vponupon him by the by, with some by-blow, that he looked not for; such a man hath a continuall eye vponupon sinne, he is exceeding diligent in looking to his heart and wayes; when another man neglects it, and therefore easily slips into sinne, now into an oath, now into Sabbath-breaking, sometimes to the omission of prayer, sometimes to the lust of vncleann…sse, sometimes to lying and dissembling, sometimes to one sinne, sometimes to another; and the reason is, because he is negligent. The foolish goes on and is carelesse, that is, he feares not sinne, and therefore he neglects, having an eye to sinne.
Now that you may finde out more distinctly, what this feare is, consider this, he that feares, he doth not onelyonly feare the sinne it selfe, but he feares any thing that he hath a suspition of, he feares any thing that is doubtfull; if it be such a thing, as may be evill to him, he feares it; So, a man that feares sinne, though it be not cleare to him, though he be not fully convinced that such or such a thing is a sinne, yet if he be one that feares sinne, he will not meddle with it.Simile. Put the case he doubt whether the Sabbath should be so strictly kept, notwithstanding▪ because he is doubtfull of it, he will not meddle with it. Put the case, he doubt whether gaming is to be vsed, if he feares, he dares not meddle with it. As if there should be intimation given to a man, that such a cup or such a dish were poysoned, he would not meddle with it, because he feareth it, he feareth death, he feareth sicknesse, so a man that feareth sinne, if there be but a su…pition of it, though others swallow it without making any bones of it, yet he dares not; and therefore consider what thou doest in that case.
Besides, when a man feares, he not onelyonly feares the thing, but that which may make way to it: for feare, you know, sets the heart to prevent evill to come; the object of it, 18, Malum …uturum, whereas the object of griefe, is present evill; so it is also with those that feare sinne. Put the case, sinne be farre off from a man, yet if he feare it, he will not come neere the occasions, that might leade him to it,Exod. 23. 10. but keepes himselfe farre from it (as in Exod. we are commanded, keepe thy selfe farre from an evill matter,) he dares not suffer his thoughts to wander, he dares no gaze vponupon vnlawfull objects, he dares not come into company with them, that will infect him, he dares not come neare the traine, though he be farre off the blow. Thus a man is affected that feares. And hence it is that when a man is possessed with a disposition of feare, he doth not onelyonly feare for a fit, but if it be a thing that he naturally feares, it is a constant feare, he feares it at all times.
You shall finde evill men may feare by fits. Ahab feared, when Eliah brought a terrible message to him, he feared and humbled himselfe: So Phar…oh feared, when Moses brought vponupon him those heavie iudgements, and plagues; but these feares of theirs were as mists, which cleared vp againe, that continued not; and therefore you hauehave that expression in the Proverbes, Blessed is the man that feareth alwayes; as if he should say,Prov. 2…. 14. by this we shew the sinceritie of our feare, that we doe not feare by fits, but feare alwayes.
The ground of it is this; such a man feares onelyonly the wrath of God, he feare… onelyonly the evill, and therefore when that is taken away, he feares no more; but with the godly man it is quite contrarie, he feares the Lord and his goodnesse, H…sea 3. 5.Hosea 3. 5. and therefore when there is an end of evill and afflictions, when the feare of that is blowne over▪ when goodnesse comes in the roome of it, when God beginnes to shew merciemercy to him, to giuegive him health, and peace, and quietnesse, when he is rid of his sicknes, of his troubles, crosses, and calamities, his feare doth not cease, (as the feare of Ahab did,) but he feares God still, yea he feares him now more then ever. The more Gods goodnesse is increased towards him, the more he feares; because the more his louelove is increased, the more his tendernesse of Conscience is increased, the more sweetnesse he findes in God, and therefore the more he is afraid to loose it, the more he is afraid of any breaches betweene God and him. This you shall finde in those that feare.
Againe; You shall finde a difference in the object, the thing that they feare. When the feare of God, and the feare of men, shall come in competition, there is the tryall; When a man shall be threatned by man with death, when he shall be threatned with the losse of his goods, the losse of libertie, the losse of any thing that is precious vntounto to him, and on the other side▪ God shal… threaten eternall death. The question now i…, whether of the…e he will feare most? mortall man, whose breath is in his nostrils, or the eternall God, whether shall sway him most; The feare of man▪ which is a s…are on the one side, or the feare of God, and disobedience to him on the other side. When thou art put vponupon such a strait, … a tryall, that thou must offend one of them; consider what thou doest in this case. You know what Christ sayth, feare not men, the … that they can doe, is but to take away life, but feare God, for he can cast thee into hell.
Now therefore, examine thy selfe, whether thou fe…re men in such a case, when a good conscience is to be kept▪ and thereby some evill is to be vndergone from men, whether thou wilt rather adventure that, or the wrath and vengeance of Almightie God, &c. And (which is of the same nature) whether a man … the doing of evill▪ or the suffering of evill most, whether a …a…feare sinne or crosses more, when they come in competition, you shall finde this, he that is most fearefull of …, he is m…st bold in all things else. And on the contrary; he that feares other things most, he feareth sinne least; and the reason of this is, because a godly man lookes vponupon sinne, as the maine; he knows that toucheth him in the maine, it toucheth him in his freehold, and therefore, if he be to vndergoe povertie, disgrace, imprisonment, if it be death, any of these things, he feares them not▪ (for, sayth he, thes… are lesse evils, these touch me not in the maine,) but if it be sinne, he lookes on that, as the greatest evill, and therefore feares it aboue all things.
So now by this, thou shalt know what thy feare is, whether thou feare the doing of evill, or the suffering of evill.
Last of all, consider whether thou feare the word of God, when there is nothing but the meere word, when there is nothing but meere threatnings;Isa. 66. 2. as in Isa. 66. 2. I will looke to them that tremble at my Word. If thou feare onelyonly the actuall affliction, the judgement, the crosse, when it pincheth thee, and is vponupon thee, any naturall man is able to doe that; but the wise man sees it before, he beleeues the threatning, he sees it in the cloud, before it be shed downe in the storme, he feares the word of God, and trembles at it, because he beleeueth it, when others beleeue it not. Therefore consider by this, whether thou be such a one as feares sinne, whether thou hast all these properties of true feare, or whether on the other side, thou art carelesse of sinne, whether thou be one that sweares, or one that feares an oath. So much shall serue for this poynt; All things come alike to all; and the same condition to the iust as to the wicked, &c.
The next poynt, that we hauehave to obserue out of these words, is this;Doct. 4. For the time of this life, there are the like events to good men, as to the wicked: Things fall out alike to good and bad in this life.That is, though God be All-sufficient, though he make good his All-sufficiencie to the Saints, so that he is a Sunne and a Shield vntounto them, and no good thing is wanting to them, nor any evill thing can come neere them, yet for all this, for the time of this life, in this world, there are the like events to both, he deales with the one, as with the other. This is his common course, as the Wiseman expresseth it both here, and in other places. In the 11. verse of this Chapter, I obserue, sayth he, and I see, that the Race is not alwayes to the swi…t, nor the battaile to the strong, nor Riches to a man of vnderstanding, nor fav…ur to men of knowledge, &c. but he that is weake gets the battaile, & he that is more vnwise gets favour, &c. So, he that deserues the best, misseth it, and he that deserues the worst, obtaines it. So, likewise in the 8. Chapter, you shall see this fully, if you compare that and the latter end of this ninth Chapter together;Chap. 8. 9. 10. There is, sayth he, a man that rules to his owne hurt, and to the hurt of others; yet, sayth he, this man continues in it, yea, he continues in it in peace, even to his graue, and not so onelyonly, but when he is gone, and is come from the holy place, that is, the place of Magistracie, (that is there called the holy place,) it is all forgotten; though he had done evill, yet he continued in peace, and died in peace, and after also there was no blemish cast vponupon him, but it is forgotten; this I hauehave seene, sayth Salomon.
Againe, you shall finde it as true on the contrary side; I hauehave seene, sayth he, a poore man that was wise, that hath delivered a Cittie, when a great King had made forts against it: That is, though he were a poore man, yet through his wisedome, he delivered it from a great King; but, sayth he, this also was forgotten; The poore man was forgotten, and so the good ruler was forgotten, and the evill ruler was forgotten. And as it is said of the ruler, so it is said of the errour which comes from the face of the ruler; I hauehave seene, sayth Salomon, a vanitie vnderunder the Sunne, that ariseth from the face of the ruler, that is, from the errour of the Ruler. What is that? Folly is set in great excellencie, and the rich set in low place. I hauehave seene servants on horse backe, and Princes walking as servants on the ground, Chap. 10. 6. 7. That is,Chap. 10. 6. 7. those that were holy and good, they were rich, how poore soever they seemed to be, they were wise, howsoever the world accounted of them, they were Princes, though the world reckoned them as servants: And on the other side, those that were evill, they were poore, though they appeared to be never so rich, they were base, though they seemed to be never so noble, they were foolish, though they seemed to hauehave the repute of wisedome. Now, sayth he, I hauehave seene these servants on horse-backe, sitting in great excellencie, when others, though they were Princes, hauehave beene set in low places, and hauehave walked like servants on foote. Thus you see, that all things come alike to all, so the Lord disposeth it; If you looke to the condition of things, you shall see, that all bastards escape not afflictions, and againe, that many sonnes hauehave but little affliction.
You shall see againe, that not all evill men hauehave prosperitie, nor all good men are followed with adversitie; but God disposeth these things promiscuously.
You shall see Iosiah, a good King,Instances. slaine with an Arrow, when he changed his cloths, and covered himselfe, and dissembled his person, even as well as Ahab was.
You shall see no difference in the case, as it is decribed 2 Chron. 35. the same condition fell to2 Chro. 35. 23 them both, they both disguised themselues, the Archers both shot at random, God directed the Arrowes to both of them, both were sicke and wounded in their Chariots, both were carried out of the battaile, yet the one a very good King, and the other a wicked King.
You see againe Ioseph was put in Prison for his innocencie, as well as Pharaohs Butler and Baker were for their offences.
You see Moses and Aaron were excluded out of the land of promise, as well as murmuring rebellious Israell: the same condition was to the one as to the other.
If againe you looke vponupon the good successe of men, you shall finde it the same. You shall finde Nebuchadnezzar prevailing, and raigning fortie yeares in pro…peritie, as well as you see King David raigning forty yeares, and Gods hand was with him to blesse him in all this. All this you see vnderunder the Sunne. OnelyOnly this you are to obserue, that it is but for a time, that the Lord doth this; he doth it not alwayes; this is not the constant condition, either of the one or of the other; and therefore you must know, (that this truth may be cleare to you) that God vseth a libertie in these two things.God vseth a libertie in two things.
First,In Election he vseth a libertie in Election; he chooseth one and refuseth another; and that for no other reason, but because it pleased him.
Secondly; in his punishing and rewarding the sonnes of men,In punishmēt, and rewardes, in two things. elect, and reprobate, he vseth a libertie in these two things.
First; In the time of their afflictions and rewards.
And secondly; in the manner and qualitie of their rewards and punishments.
In the substance it selfe he vseth no libertie at all; but this is an infallible rule, that will be alwayes true, That he rewards every man according to his worke, he rewards the good, according to his worke, and he rewards the evill, according to his worke: but yet, I say, with this difference, in the time he vseth a libertie, it may be, he deferreth the rewarding of such a man a long time, he deferres likewise the punishmēt of such a one a long time; with others he deales quite contrary, he sends punishments vponupon them presently after the sinne is committed, he giues a reward presently after the good deede is done.
And so likewise in the manner of the punishment: there are punishments of divers sorts, some are more secret punishments, some are more scandalous, some are taken out for examples, that others may feare; others he lets alone, and makes them not examples. This libertie he vseth in the dispending of his punishments; and the like he doth in his rewards. Some he rewards openly for their well-doing, that others might be incouraged; Some men he suffers to waite a long time, and there comes no present reward; he shall hauehave it, he shall hauehave a reward according to his works; but yet this libertie God vseth in the dispensation of it.
The vse we should make of it is this;Vse. If this be so, then let vsus not be offended, let vsus not thinke, that God is not therefore All-suff…cient, because he deales sometimes with the righteous according to the workes of the wicked, sometimes with the wicked according to the workes of the righteous; for you see, he will be All-sufficient, he will keepe the substance of this rule, he will reward every man according to his worke, he will make good his All-sufficiencie in performing his promises to them, that belong to him; and againe, he will make good all his threatnings to those that are enemies to him.
But now for the time of his dispensation, and administratiō of things, it is true, he takes a libertie to himselfe. And to make this the clearer to you, I will doe these two things.
First, I will shew you the reasons, why God doth thus for a time, why thus he disposeth all things for a certaine season.
And secondly, I will shew you this, that though he doe thus for a season, yet certainely, he is All-sufficient; To the good it shall goe well, and it shall goe ill with the sinners.
First,Reas. 1. I say, God doth thus for a time: And why? One reason is;To trie men. That God may try the faith and sinceritie of men; for if when men hauehave sinned, God should smite presently, if when they doe well, God should reward them presently, they would be drawne to well-doing, and from evill-doing, not by sinceritie and by faith, but by sence. Now the Lord therefore deferres it, he puts it off, that those that are proved, may be knowne, that what men doe out of sinceritie may appeare to be so, that men may liue by faith, and not by sence, that men might be drawne to liue by right respects, and not by sensuall and carnall respects; as they would doe, if either his punishments were presently, or his rewards.
Secondly;Reas. 2. The Lord doth it to spare mankinde; for if the LORD should punish presently,Tospare men. men should perish from the earth. And therefore he doth in this case, as Generals are wont to do with their Souldiers, when there is a generall fault committed, they cast lots and picke out two, or three, and put them to death, that the whole Armie may be saved; So the Lord doth, he takes here and there one, whom it may be, he followes with open and great judgements for open sinnes; But for others againe, the generalitie, he suffers and lets them alone, because he would spare mankind. This reason I finde vsed,Gen. 6. 3. Gen. 6. 3. the Lord sayd there, when he was about to destroy man from the earth, My spirit shall no longer striue with man, for he is but flesh: That is, if I should continually deale with men, as I doe now, if I should take them, and sweepe them away with the Besome of destruction, as I doe these, there would remaine no flesh vponupon the earth; and therefore, sayth he, I will not striue with them, but beare with them patiently, though their sinnes are great and many. Againe;Reas. 3. the Lord doth it, that he might keepe from vsus the events of things;To hide events from men. It is his good pleasure to reserue them to himselfe, and therefore he goes not in a constant course. When men sinne, he doth not presently punish, neither when a man doth well, doth he presently reward him, that is, he goes not in one tract, as it were, but sometimes he doth the one, and sometimes the other, promiscuously; and for this end, sayth the Wiseman, he hath made this contrarie to that, that no man might finde any thing after him: That is, that he might leaue no foot-steps behinde him; (as we hauehave that phrase vsed,Rom. 11. 33. Rom. 11. 33. How vnsearchable are thy wayes, and thy Iudgements past finding out.) The word in the originall signifieth, that when God goeth, he leaues no vestigia, no print behinde him, so that a man cannot say, he will goe this way, he goes it not so oft, as to make a path of it; I speake of these particular things, he doth not so dispence good, and evill, punishment, or rewards, that a man can say, the Lord will doe this. And the reason of this is, because future things, the event of things, it is his good pleasure to keepe to himselfe; as he sayth Act. 1. 7. It is not for you to know the event of things, which the Father hath kept to himselfe, Act. 1. 7.and therefore he vseth this promiscuous dispensation of punishment, and reward, that he might hide these things from the sonnes of men.
Fourthly,Reas. 4. he doth it likewise, that he may bring forth the treasures,To bring forth his treasures. both of his wrath, and of his merciemercy.
You will say,Quest. how shall that be done? Sayth God, if I should presently cut off a sinner,Answ. and should not forbeare him, his wickednesse should not be full; I will let the Amorites alone, Gen. 15. 16. That the measure of their sinne might be fulfilled: That is,Gen. 15. 16. God purposely forbeares them, with great patience,Rom. 9. 22. Rom. 9. 22. He leaues them, and heapes mercies and kindnesses vponupon them, that they might continue in their sinnes, and abuse his patience, recompensing him evill for good, and then he drawes out the treasures of his wrath. If he should take them suddenly and cut them off, there might be but some of his wrath manifested vponupon the sonnes of men; but when they runne a long course in sinning, when they make a heape of sinne, then God drawes out the treasures of his wrath and power; that is the very reason vsed,Rom. 11. 22. Rom. 11. 22. and likewise Rom. 2. 4.Rom. 2. 4. The Lord hath certaine treasures of wrath, as wee see Deut. 32. 33. 34. 35. Where speaking of theDeut. 32. 33. 34. 35. children of Israell, he sayth, that he suffered them to grow, (that is the meaning of that place) as a man suffers a Vine to grow, I suffered you to bring forth grapes, I did not trouble you, nor interrupt you; but when you should hauehave had good wine in your grapes to refresh God and man, sayth he, your wine was as the poyson of Dragons, and as the gall of Aspes; in steede of doing good, and being serviceable to men, when I gaue you so much rest and peace. The wine you brought forth was hurtfull to man, as poyson, and as the gall and bitternes of Aspes, which is the most hurtfull thing in the world.
Now, sayth the Lord, all this, I hauehave done, that I might lay it vp; I hauehave sealed it vp among my treasures; for vengeance and recompence is mine: That is, therefore I hauehave suffered all this, that I might draw forth all my treasures of wrath, which otherwise would be hidden, and never opened and manifested to the world.
The like he doth to the godly; he suffers them to goe on, he suffers them to doe well, and yet for all this hee giues them no present reward, but leaues them to the malice of men, to the hand of the enemy, and suffers them to prevaile against them, he suffers them to be in povertie, in persecution, in prison, to be taken away by death, &c. And why doth he suffer such varietie of temptations to come to them?Iam. 1. Iam. 1. because their grace, and their patience, and their faith might be more tryed, that they might hauehave a larger Reckoning. Math. 5. 10.Math. 5. 10. Blessed are those that suffer for righteousnesse sake; and by this meanes he drawes forth the treasures of his merciemercy. If the reward should be presently, it should not be so great a reward; but when he suffers any man to doe well, and then lets him waite, by that meanes he takes occasion to be the more bountifull; as he sayth to them,Heb. 10. 36. Heb. 10. 36. When you hauehave done his will, you hauehave neede of patience: That is, the Lord still deferres, that you might shew your patience, that you might hauehave the honour to suffer, as well as to doe, and so he might shew forth on you the riches, and the Treasures of his merciemercy.
Lastly;Reas. 5. another reason why God doth it, is, because the time of this life is the time of striving,This life is a time of striving. of running, of acting, it is not the time of being rewarded; as Iam. 1. 12. Blessed is he that indureth the time of triall. God puts a man for the time of this life to many trials, he puts a good man to suffer many crosses and afflictions, to see whether he will beare them or no, he giues not him present libertie, present prosperitie, nor present rewards, &c. Sayth he, When he is tryed, then he shall receiue the Crowne of glory, which he hath promised to them that louelove him: then, and not before; so, I say, the time of this life is the time of striving.
You know men doe not giuegive the reward till the wrastling be done, they are not knighted, till the battaile be ended, they giuegive not the garland, till there be an end of the combate,Rom. 2. 5. Therefore Rom. 2. 5. The last day is called the manifestation, or declaration of his iust Iudgement; So that till then there is no declaration of the just judgement of God, one way or other; There is not a declaration of wrath till then, nor a declaration of merciemercy till then, for a time therefore, the Lord suffers them to goe on, he dispenceth the event of good and evill, of punishments, and rewards promiscously, that the sonnes of men might be tryed; but when the race is done, then he will make good his promise to the one, and his threatnings vntounto the other.
But now, though the Lord doth this for a time, as you see he doth for a season, yet (Beloved) remember this againe for your comfort, that it is but for a season, it shall not alwayes be so; as the Wiseman resolues in the Chapter before my Text; Sayth he, howsoever it fall out, I know it shall be well with the righteous, and it shall be evill with the wicked; It is certaine that every man shall be rewarded according to his workes. Godlinesse hath the promise of this life, and of the life to come. And againe, vngodlines hath the curses of this life, and of that which is to come; and certainely, they shall be both fulfilled. And that it may be made cleare to you, consider this ground for it, that though the wicked prosper a while,It shall not alway goe well with the wicked. and good men suffer affliction a while, yet it must needes be that this must be the issue of it.
First,Because God is a iust judge. because the Iudge of all the world must needs be righteous, as sayth Abraham; As if he should say, the first standard of Iustice, the first rule, the first measure, either that must be right, or els there can be no rectitude in the world. Now that cannot be; you see there is a rectitude amongst men, there is a justice amongst men, there is a kinde of even carriage among the creatures, and therefore the judge of all the world that giues all these rules, that sets all these measures, all things in this evennesse, and that keepes vp that which otherwise would fall in sunder, surely he must needs be righteous, and therefore he must needes doe well to the righteous, and reward evill to the wicked.
Secondly, this is cleare from his immutabilitie: looke what God hath done in former times,He is immutable. he must needs doe the same; Goe through all the Scriptures, and you shall finde that still the evill in the end were punished, and the good in the end were rewarded; he is the same God still, he is still as holy as he was, still his eyes cannot abide iniquitie, still he is as powerfull as he was, there is no change in him, nor shadow of changing. And therefore thinke with thy selfe, he that was so severe against Saul for breaking the Commandement, he that was so severe against Balaam for loving the wages of vnrighteousnesse, he that was so severe against Vzziah for touching the Arke, for medling with holy things, for drawing neare in an vnholy manner to him, he that consumed Nadab and Abihu with fire from heaven, because they came with strange fire, (so doe we when we come with carnall affections to performe holy duties) he is the same, and though he doe it not to thee on the suddaine, as he did to them, (for he did it to them for example, that they might be rules for future times, that he might not onelyonly deliver precepts, but might second them with examples,) yet being the same God, he will doe it to thee at length, if thou fall into the same sinne; he that strucke Ananias and Saphira with death for speaking against the truth, and against their Consciences, he will doe the same to thee, though he doe it not in the same manner, (because it was extraordinarie, he drew them out for examples,) and so I may say of rewards, it is certaine he will doe the same.
Moreover, it must needes be so, because Gods blessednesse stands in the execution of his owne Law,Gods blessednes requires it in proceeding according to it.
Take all the Creatures vnderunder the Sunne, and their happinesse stands in keeping close to that rule, that God hath given them: The fire is well, as long as it followes that rule, the water, and so every Creature; Man to whom the Law was given, his happines is to keepe the Law, in doing it thou shalt liue: The great God hath made a Law to himselfe, that is, he hath expressed himselfe, his blessednesse consists in keeping it, and therefore be assured, that whatsoever his Law is, it shall certainely be performed. The Law, you know, is this; Either thou shalt keepe these things, or thou shalt die for it. Now a disjunctiue proposition is true, we say, if either part be true, that is, if a man doe not keepe the Law, of necessitie he must be punished, or else Gods Law should be broken; but if either be fulfilled, the Law is kept; So I say, it must needs be, that the Lord must doe that, wherein his blessednesse consists. Though a sinner prolong his dayes, and though his punishment be long deferred, and sentence be not speedily executed, yet certainely it must needes be executed, for the Lord must needs act according to that rule he hath set to himselfe.
Last of all, if the Lord should not doe it, he should loose his glory; If wicked men should alwayes prosper, if good men should alwayes fare ill, men would say, there were no God in heaven, to rule things, to administer things by his providence; therefore, sayth he, I will bring it to passe, that you may know that I am the Lord. So then, seest thou a wicked man doing wickedly, and yet not punished? He cannot continue long; the Lord should loose his glory if he should. Seest thou a good man that continues in his righteousnesse, and yet he suffers adversitie and affliction, he is set in a low place, he walkes on foote, &c. he cannot continue so long; for the Lord should loose his glorie, and the Lord will not loose his glorie, he is exceeding tender of his glorie. And therefore this Conclusion must be set downe, that though for a time all things fall alike to good & bad, though God dispence them promiscuously for a season, yet certainely the issue shall be, it shall be well with the righteous, and it shall be ill with the wicked.
Therefore (to proceede a little further) let not holy men be discouraged,Vse. because they see things goe ill with the Churches; be not discouraged at it; for it shall be well with them in due season. You shall see Psal. 129. 3.Psal. 129. 3. that the Lord suffers evill men to plough the Church, and to make long furrowes on the backe of it; but yet, sayth he, in the fourth verse; The Lord will cut the cords of the wicked; He will cut their traces, they plow long, and make deepe furrowes; but yet the Lord at length cuts the cords of the wicked. The horses that draw the plough, as long as the traces hold, they draw; but when they are cut, they can draw no longer; So the Lord will doe, he suffers the Church to be plowed, when they doe not Iudge themselues, wh… they doe not plowe themselues, when they doe not humble themselues, then he sets the enemies of the Church to plowe them, and to humble their soules, and this he doth for a certaine season; but when he hath done, he cuts their traces, he cuts their cords, and that in due season.
As for example;Instances of the wicked. He suffered Pharach a long time to plowe the Church; you know how long he afflicted it, you know what long furrowes he made vponupon it; but yet when the period was come, the period that God had set, the fit time, then God cut his traces, that is, he suffered him to plowe no longer, but destroyed him.
And so H…man in the story of Hester, he plowed the Church a while, till it came to the very poynt, to the exigent, that he should hauehave swallowed it vp, and then he was taken off from plowing any longer, then the Lord cut his cords, and set his Church at libertie.
And so he did with the Midianites; They plowed the Church for a time, (as through the whole storie of the Iudges we see) they plowed them for a certaine season, till they were plowed enough; and when they were humbled, repented, and cryed to the Lord, (as you shall see every where) then, sayth the Text, the Lord heard them, and cut the cords of the wicked, he suffered them to plow no longer.
But these places will be the clearer, if you compare them with Isa. 28. 24. sayth the Lord there,Isa. 28. 24. Doth the plow-man plowe all the day? Rather, sayth he, when he hath plowed enough, (marke it) when he hath broken the clods, then he casts in the seede, &c. And who hath caused the plow-man to doe this. Is it not I the Lord? If the Lord hath put this wisedome into the plow-man, that he plowes not all day, but when he hath plowed the ground enough, he stayes the plowe, and sowes the seede, will not the Lord doe so with his Church? therefore, Beloved, be not discouraged, let not your hearts faile, though you see him plowing of the Church, though he suffer the enemy to prevaile against it; for in due time the Lord will cut their cordes. You hauehave a cleare place for it Deut. 32. 35. Deut. 32. 35.where speaking of the enemies of the Church, sayth he, his foote shall slide in due time, (that is the expression there) that is, perhaps you may complaine, and thinke it too long, but it is not too long; If it were any sooner, it would be too soone: in due time, sayth the Lord, it shall be, in due time his foote shall slide. Heb. 10. 37.Yet a little while, and he that shall come, will come, and will not tarrie; it is but a little, a little time indeede. You know that is too long, that tarries beyond the appointed time, beyond that measure, that should be set to it; when the Lord doth it in due time, it is not too long. He that shall come, that is, he that shall surely come, will come, and will not tarrie, that is, he will not tarrie a jot beyond the due time, and season, that season, that is fittest for the Church, and for the enemies of the Church.
And as I say for the enemies of the Church,Instances of the godly. so I may likewise say for the righteous man; The latter end of the righteous shall be peace: he may hauehave trouble for a time, but his end shall be peace. Be not therefore discouraged; howsoever God may deale with thee by the way, yet you know what end he made with Iob; That expression you hauehave in Iam. 5. 11.Iam. 5. 11. You know the case of Iob, and you know what end the Lord made with him: So I may say of every righteous man.
You know Iacob had many troubles, troubles when he was with Laban, troubles with the Shechemites, troubles with his owne sonnes; yet his latter end was peace.
David had many troubles, when he was yong, when he was vnderunder Sauls government, he was hunted as a flea, or Partridge; after he came to the kingdome himselfe, you know he was a man troubled a great while, there was Civill Warres, after them he was troubled with his children, after that with the rebellions of his people, and yet, saith the Text, he died full of riches, full of honour, and full of dayes. The Lord made a good end with him; The latter end of the righteous is peace, that is, a man that trusteth in the God of peace, he shall be sure to hauehave peace in the end, a man, that is a subject to the Kingdome of peace, that is subject to the government of Christ, the Prince of peace, it must needs be, that he must hauehave peace in the end; for the Kingdome of God is in righte…usnesse and peace, and the government of Christ, is the government of peace, and therefore it shall be peace in the end to him, whatsoever is in the way. Therefore, let no man be discouraged, but let this comfort him.
On the other side, another man may hauehave peace by the way, he may hauehave prosperitie for a time, he may flourish like a greene Bay tree; but his latter end shall be miserable. As it is Psal. 37. 37.Psal. 37. 37. Marke the end of the righteous man, it shall be peace: but the transgr…ssors shall be destroyed together; the end of the wicked shall be cut off. And therefore you see what he sayes of them in the verse before, I sought him, sayes he, and he was not to be found, vers. 36.Verse 36. As if he should say, I sought him on earth, and there he was not, I sought him in heaven, and there he was not to be found; but in hell he was, there he was to be found; otherwise there is no remembrance of them. So I say, evill men, though they hauehave peace for a time, though they hauehave prosperitie for a time, though they spread themselues as a greene bay tree, yet their latter end shall not be peace, but miserie. Therefore, let vsus not be discouraged; Nor on the other side, let not evill men be secure, let not them be incouraged to evill doing; for though the Lord spare them for a time, yet certainely they shall be punished. As Luk. 13. 4. Luke 13. 4.(it is an excellent place for that purpose) our Saviour saith there, Thinke not that those eighteene, vponupon whom the Tower of Siloam fell, were greater sinners, then others, that it did not fall vponupon: but except you repent, you shall all likewise perish. The meaning of it is this, when you see strange judgements come vpō the workers of iniquitie, though you that are standers by hauehave had peace and prosperitie all your time and hauehave never beene acquainted with any of these strange judgements of God, hauehave never tasted of them, say not that your condition is better then theirs; for, sayth our Saviour, you are no lesse sinners then they, perhaps you are greater, (though the Tower fell on them, and not on you,) therefore, sayth he, you shall perish But because it is not presently done, therefore, sayth the Wise-man, The hearts of men are set in them to doe evill, that is, because there is not present execution, therefore, either man thinke there is no God, or else they doe thinke God is like themselues: I held my peace, and thou thoughtest I was ike thy selfe. Psal. 50. 21.Psal. 50. 21. Either they thinke that there is no God, or else that he is not so just a God, as we declare him to be. So, either they thinke sinnes not to be sinnes, or else they thinke them not so hainous, that they doe not draw so fearefull judgements after them. Thus men, because the same Events are to all alike, hauehave therefore their …earts set in them to doe evill.
Now for Answer to that,The executiō, not the sentence is deferred. sayth the Wise-man, though execution be deferred, the sentence is not deferred, The sentence is past against an evill worke, though it be not speedily executed: As if hee should say, it is little comfort for thee when thou hast provoked God to anger, that thou art not presently punished; for the sentence is gone out against thee, thou art an accursed man, th…u art condemned and shut vp in Prison, it is onelyonly the execution that is deferred; and therefore is it that he sayth, because the sentence against evill doers is not speedily executed, therefore thinke with thy selfe, whosoever thou art that emboldenest thy selfe in thy present safetie, it is but a deferring of the execution; thou art not in a better condition then others; onelyonly the judgement is executed on the one sooner, on the other later.
See it in the sinne of Ioab; you know he committed the sinne of murther, when he killed Ab…er; it lay a-sleepe you know many yeares. The sentence went out from Gods Law, God and his owne Conscience was against him, but yet it was not executed, till he was full of gray haires; his gray haires went downe to the graue, not in peace, but in bloud.
So likewise in the sinne of Saul; when he brake the oath with the Gibeonites, the sinne continued fortie yeares vnpunished; the Lord suffered it; the sentence went out against him, as soone as it was committed, but yet it lay a-sleepe; The Lord did not execute the sentence till fortie yeares after, as we see by computation: for it was all the Raigne of David to the latter end, and most part of Sauls Raigne.
And so the sinne of Shemei, the sinne was committed long before, (yet all the time of Davids Raigne after his restoring, though the sentence went out against him; for he was an accursed man, the Lord brought that curse vponupon him which he had pronounced against David,) yet it was notexecuted till a fit …eason▪ So, I say, it is with sinne, the execution is deferred, though the sentence be not deferred. Therefore, sayth Salomon, certainely the wicked shall not prolong his dayes.
Beloved, it is a place worth considering, Eccles. 8. 13.Ecles. 8. 13 Though a sinner doe evill an hundred times, and prolong his dayes, yet I know it shall goe well with them that feare the Lord, and doe reverence before him; but it shall not be well with the wicked, neither shall he prolong his dayes, he shall be like a shadow, because he feares not before God. This Conclusion he comes to; Although, sayth he, the Lord deferre execution, yet it shall not be well with the wicked, he shall not prolong his dayes.
But it will be objected,Ob. That many evill men doe prolong their dayes, they liue long, they liue till they be olde, and they liue in peace.
To this I answer; That though they doe liue long,Answ. yet indeede properly they are not said to prolong their dayes, because that all that while they are vnripe, they are not fit for death; So that they are taken before they are fitted to goe hence, so they are cut off for substance indeede in the midst of their dayes.Wicked men die suddenly, though they liue long. As an Apple though it hang on the tree long, yet if it be taken before it be full ripe, it may be said not to hang long on the tree, that is, it hangs not so long, as to ripen it, it is taken away in an vntimely manner, it is taken away before the season of it; So it is here, though a wicked man doe prolong his dayes, yet still he is taken away before he be ripe, before the time of gathering.
As it is true on the other side, that holy men, though they be taken away betimes, yet they are taken away, when they hauehave finished their dayes; he doth prolong his dayes, though he die when he is young, because he is ripe before he is taken from the tree; he is now in a fit season. And this is the meaning of that, when he sayth, certainely it shall be ill with him, that feares not God, though he doe prolong his dayes, though execution should be deferred. I should adde more, as this for another; but I will but name it.
Doth one condition fall to all,Adversity and both good and bad? Then you may gather hence,Prosperitie, not truly good nor euill. that all the good things, and all the evill things, that befall vsus in this life, they are neither truely good nor truely evill, they are but shadowes of both; for if the Lord send adversitie vponupon good men, if he send prosperitie to evill men; If there were true evill in adversitie, God would never doe it, if there were any true goodnesse in prosperitie, he would never doe it, but when he dispenceth these things so promiscuously, it is an argument they are not such as men account them, they are but shadowes of good things, and of evill, Larvae et spectra, &c. that is, they are not the substance of good things, neither of good nor evill. Let not righteous men therefore say they are miserable, when they fall into any kinde of outward miserie, whatsoever the condition be, it is not evill, if it were, it should never befall thee. Ag…ine, let not a wicked man say, he is happie, because of his outward condition, for if it were truely good, thou shouldest never inioy it. When God dispenceth those things so promiscuously, it is an argument, that they are neither good nor evill, that is, that there is no substance of true good or evill in them.
And so againe, if they fall out so promiscuously, then you can judge neither of louelove, nor of hatred by them; that is, a man is not to thinke, that because the Lord afflicts him, therefore he withdrawes himselfe from him, or because he giues outward prosperitie to another, that therefore his hand, and his favour is with him; for you see he dispenceth these things diversly, he dispenceth them to all in such a promiscuous manner, that you cannot say, this is proper to the one, or to the other.
An Hoast may entertaine a stranger with better foode, then he giues his children, with the daintiest of that he hath, yet he keepes the best portion for his children: and God may doe much for those that are strangers to him, but he giues better prosperitie to his children; though they fare hard here, though they tast no good thing a long time, yet the portion he reserveth for them, which portion, and blessed inheritance, he of his great mercy reserue for every one of vsus, and conferre vponupon vsus, for the mediation of his deare SONNE, IESVS CHRIST the righteous.
So much for this time.
FINIS.