The New Covenant, Part 1 · Sermon 9
THE NINTH SERMON.
GENESIS 17. 1.
Walke before mee, and be thou perfer…t.
BEfore; we deliuered to you certaine properties or adjuncts, which are not disjoyned from this sincerity and integrity of heart: That which wee hauehave now to doe, is to shew you the effects of it,Effects of sincerity. what operation it hath in the heart.
First,1. It exalteth God. you shall finde this, to be one proper effect of it, that it teacheth a man to exalt God in all his waies, to lift vp GOD in all his waies, aboue himselfe, aboue his owne ends, aboue any thing that tends to his owne happinesse: for indeed heerein is sincerity of heart seene, when a man prefers God before himselfe in all things: for hollownesse and vnsoundnesse of heart is in this, when one prefers himselfe before God: it is a sure rule, and it is practised by all the Saints,Psal. 148. 13. which you hauehave Psal. 148. 13, Thy Name, O Lord, (saith the Propher there) is onelyonly to be exalted. The meaning is this, when a man hath any businesse to doe, when he hath any designe or proiect in his thoughts, he is not to thinke how hee shall aduance himselfe, or any end of his owne, but, (saith he) O LORD, thy Name onelyonly, thy Name onelyonly is to be exalted. Such an expression you shall finde, Prou. 4. 8. speaking of wisdome,Prou, 4. 8. and describing the sincerity of their hearts that sought it; it is expressed by this phrase, exalt her, and shee shall exalt thee: that is, looke not to thy selfe, to the way that thine owne heart shall suggest to thee, but what way wisdome and godlinesse shall propound, exalt and prefer those waies before thine owne, and let wisdome alone for exalting of thee, take thou no care for that, exalt her: And it is a phrase frequently vsed in the Scriptures, that God is to be exalted,1. In matter of honour. to bee lift vp; the meaning of it is this, as when a man takes another and sets him vponupon his shoulders, that he onelyonly might be preheminent, that he onelyonly might appeare and bee exposed to view, and himselfe stand in the croude, and not be seene; so when a man exalts God in all his wayes, that he may hauehave aduancement, and honour, and preheminence, though himselfe appeare to bee no body; this is to exalt God, and this is the proper effect of sincerity and integrity of heart: another man, whose heart is not sound, howsoeuer he may exalt God in many things, hee may exalt him in many Commandements, hee may seeme to seeke him, and to seeke him diligently, yet he doth all in such a manner that he may exalt himselfe, and his owne ends aboue the Lord: you shall best see it in particulars; the Pharises did many good workes, but (saith the Text) they did them to bee seene of men: that is, they had an eye to themselues, that themselues might be exalted in what they did, that they might be heard, that they might be seene: and so Iehu; though he were employed in an honourable seruice, and hee did it diligently, which was to avenge the quarell of God against the House of Achab, and so did it, that he went through with his worke, yet he had an eye vponupon himselfe all the while: Come and see (saith he) my Zeale for the Lord of Hosts, &c. as if hee should say, indeed, I doe all this for God; but he secretly intimates in the speech, before hee was aware, that it was the appearance and preheminence of himselfe, that he might hauehave the praise of the zeale and diligence that he shewed in the worke, he exalted himselfe. Looke vponupon the Saints now, and you shall see a quite contrary disposition. Iohn Baptist takes this resolution to himselfe, saith he, let me euen decrease, that is my condition, I am content to doe so, and let Iesus Christ increase; so he bee exalted and honoured, I am content to decrease, I am content to wither in my honour and reputation which I hauehave had, so the Lord may receiue aduantage by it: So likewise Pauls is an excellent example,2 Cor. 4. 5. 2 Cor. 4. 5. saith he, I doe not preach my selfe, but the Lord Iesus, and my selfe your seruant for his sake. I doe not preach my selfe; the meaning is this; saith he, in my preaching, my ayme is not that I might set forth my selfe, that men might looke on mee, on my wi…, on my learning, on my eloquence; no, saith hee, I desire that I might be concealed, as it were, that I might be obscured and hidden in the World, and that Iesus christ might onelyonly appeare, that he might be seene, that those that heare mee, may hauehave their thoughts and affections carried to him alone; I am but a spokesman, but the friend of the Bridegroome, I would hauehave your affections bestowed on him, therefore I set out him altogether; for his sake I am your servant, and I carry my selfe as a seruant, that still my Master may hauehave honour. This Paul did, and thus he exalted the Lord. And so Moses, when the Spirit of God was poured vponupon many of the people, that they grew vp to some ripenesse of gifts, and so seemed to be more equall with him, Moses seemed to bee obscured by this meanes, in the opinion of Iosuah, who comes and tels him, Dost thou not see what these men doe? Moses answered againe, hee was very well contented, so God might hauehave honour, that himselfe should be somewhat obscured and lessened; Dost thou enuie for my sake? And this is the disposition of all the Saints, that looke what Ioab did in the case of Rabbah the City, when hee besieged it, and was ready to take it, hee sent to Dauid, saying, come thou and besiege it, lest the victory bee attributed to me; the same the Saints are exceeding carefull of, that God might still hauehave the preheminence, that still, whatsoeuer victory they hauehave, whatsoeuer worke they doe, it might be attributed to God, and not to themselues, this is their constant disposition to exalt him: Therefore you see how iealous the Apostles were of it, Act. 3. 12. when the people were ready to exalt them for that Miracle they had wrought, say they, in much indignation, Why looke you on vsus, Act. 3. 12.as if we by our godlinesse had done the worke, to make this man whole? No, say they, the Lord hath done it, that hee might exalt his Sonne. They were carefull to preferre, and to exalt him: and herein indeed our sincerity consists. This is an instance for matter of honour, that, in any matter of credit, it is the disposition of those whose hearts are vpright, who walke before God perfectly, to exalt the Lord, and to set him aboue themselues.
So likewise it is in all matters of aduantage,2. In matter of profit. and profit: the heart of an vpright man saith thus; so God and the Church may bee gainers, it is no matter though I be a loser; so God may hauehave honour, and his people be saued, and the worke goe on, and the Gospell may hauehave free passage, it is no matter what becomes of mee. You see, this disposition was in Moses and in Paul: saith Moses, Let my name be blotted out of the Booke of life, let me lose all my reward and recompence, so the Church of GOD may bee safe: and so Paul, though I bee separate from christ, yet, so the Church of the Iewes may be safe, so christ may be honoured in their worshipping of him, and cleauing fast to him, it is no matter; there is that scope in it. So likewise Acts 20. 24. there is an excellent expression,Act. 20. 24. saith the Apostle, I passe not, my life is not deare to me, so the ministration be fulfilled, that I hauehave receiued, to testifie the grace of GOD: that is, though I bee a loser eueryevery way; though my life be in danger and in hazard, though many other afflictions may befall me, of diuers kinds, I passe not for them, so the Ministration may be fulfilled, so the Lord may be exalted, so the grace of GOD may be testified, I passe not, I heed it not, I regard it not: When another man, beloued, whose heart is not sound and vpright with God, saith thus within himselfe, It is no matter though such a Church, though such a People, though such a Kingdome, or such a Nation perish, so I may be safe, so I may enioy my comforts, my ease, my profit, my liberty, this in the heart of eueryevery naturall man: But a man whose heart is perfect with God, still exalts him, both in matters of credit, and likewise in matter of profit and aduantage.
Last of all;3. In matter of pleasure. in any matter of pleasure: He finds his heart disposed after the same manner; hee saith thus with himselfe; I care not though my owne desire of pleasure and ease be crossed, so men may be pleased in that which is good for edification; as we see that disposition in Paul, 1 Cor. 10. 33. 1 Cor. 10. 33.Saith he, I please all men in all things. Saith hee, I hauehave liberty to eate flesh, and I desire to vse that liberty, it is as acceptable to me as to any other, notwithstanding, I will euen depriue my selfe of that liberty, to please men; not in this onelyonly, but in all things else; and why? for, saith hee, I seeke not my selfe, and my owne profit, but the profit of many, that they might be saued; and that is the reason of it: And why did he seeke the profit of many? We see in the 31. Verse hee giues this rule, Whether you eate or drinke, &c. doe all to the glory of God: for this cause, saith hee, I doe not please my selfe, but others; I please other men in all things, because I would glorifie GOD: that is, in pleasing them, God is aduanced, he is preferred and exalted: therefore, saith he, I please not my selfe, but I please others in all things. So, I say, that is one effect, and the first that I name to you; That it is the property of sincerity and integrity of heart, to set a man aworke to exalt God, to preferre GOD before himselfe, in all occasions.
A second effect arising from sincerity of heart,2. effect, Nothing moues a man, but Gods command. from this perfectnesse of heart, is this; he whose heart is perfect with GOD, you shall finde in him this disposition, that he is not moued to his maine actions ordinarily, but by vertue of some command from GOD; if hee hauehave not some such motiue, he stands still, and stirres not. The ground of this is, because while a man seekes himselfe, while a man is vnsoundhearted, while he is full of himselfe, (as eueryevery man is till he be regenrate, till his heart bee changed) come and tell such a man, informe him, and say to him, Sir, this will make for your profit, or this is for your credit, this will be for your aduantage, it presently moues him, and sets him aworke: for his end is to seeke himselfe,: but let his heart bee changed, and be perfect with GOD, to seeke him, now motiues drawne from these respects, doe not so much worke vponupon him; but let a commandement come from GOD, let this bee presented to him, this is the will of God, this is for GODS glorie, this hee will hauehave performed by thee; these are the motiues that worke vponupon him in the generall fashion and course of his life: other respects, that were most preualent with him before, they moue him not now; but, when they are suggested, as in former time, hee stands still, as it were, as a Ship that is becalmed, that hath no wind to moue it: but when a Commandement comes from God, that Command fils the Sailes, it fils the faculties of the soule, that moues it to and fro, that indeed is the ground, that sets this man aworke, in all the Actions, and in all the courses of his life. you shall see that metaphor vsed Col. 4. 12. col. 4. 12.(it is Epaphras prayer for the people, that Paul here expresseth) Epaphras a se…ant of christ, one of you, saluteth you, and alway striues for you in prayer, that you may stand perfect, and filled with all the will of the Lord. Marke, this is the thing he prayes for, that they might stand perfect: Why? how should it be knowne they were perfect? Saith he, this is the effect it will produce, you shall be filed in all the will of the Lord: that is, as the word signifieth in the Originall, when a man is filled with the Commandement, euen as the sayle of a Ship is filled with wind, so when a man findes this disposition in himselfe, that the principall motiue, that which sets him aworke vponupon all occasions, is some Commandement from God, and not selfe-respects, it is an argument that he is perfect, that he is filled with the will of the Lord: otherwise, he would stand still as a Ship, when the Sayles hauehave no wind to driue them: this is an argument of perfectnesse and integrity of heart.Psal▪ 119. 6. The like expression you shall finde Psal. 119. 6. then I shall not be confounded, saith David, when I hauehave respect (marke the phrase; for it is the phrase that hee chooseth to …xpresse his sincerity by) when I hauehave respect to thy Commandements. That is, saith he, the time was, and it is so with other men, that when a Commandement of GOD comes, they little heede it, they little regard it: if other motiues come, which propound honour, credit, and ad…ancement, and profit to themselues, those things they respect; but, saith he, heerein is my sincerity seene, and vponupon that ground I desire I may not be confounded, that I hauehave now respect to thy Commandements: euen as you see, a man that hath some princip all friend, that he regards aboue all the world besides, it may be, when many others come and speake to him, and make suite to him to hauehave something done, he regards them not; but, if such a friend speakes, hee hath respect to him: or, as a seruant, if another man bid him goe, and bid him doe, he stands still; but, if his Masters command come once, he goes about it presently: for he hath respect vntounto him: this is Dauids meaning: for, saith he, LORD, I hauehave respect to thy Commandements; other things moue me not so much; but, if any Commandement come from thee, I hauehave respect vntounto it, and I presently goe and execute it: and in this regard he is said to be a man after Gods owne heart, Act. 13. 22.as we see in Act. 13. 22. I hauehave found, saith the Lord, a man after mine owne heart: that is, a man of a sincere, of an vpright heart, a man in whose heart is integrity and sincerity, a man without guile, and he proues it by this, saith he, He will doe whatsoeuer I will: that is, if my will be known to him, that will he do, that is the motiue that leades him, that is the thing that stirres him vponupon all occasions: for that is the effect by which he is described to be a man after Gods owne heart, hee will doe whatsoeuer I will. Now, beloued, you may examine your selues by this, whether you hauehave those effects that arise from sincerity and integrity of heart; consider what mooues you to eueryevery action. Certainely there is no man that goes about any businesse, but there is some motiue that sets him aworke: Is it by vertue of the Commandement that thou goest about all thy occasions? Is it that that moues thee? Hast thou that respect to Gods Commandements, that when other commandements come, thou regardest them little, but thou hast still an eye to that? as Dauid saith, as that is another expression of his sincerity,Psal▪ 123. 2. saith he, Mine eyes waite on thee, as the eyes of the handmaid waite on her Mistris; that is, I am still looking to thee, to thy Word, to thy Commandement, any becke or nod from thee moues me, as the Maide waits vponupon her Mistris, to see what her will is. I say, this is the disposition of all the Saints; and therefore take heed of being deceiued in this; beloued, it fals out ofttimes, that you shall finde them both implicated and inuolued together, (and therein commonly we are deceiued;) a Commandement comes from God, and respects of our own concurre; (marke it well, that I may take away this deceipt) as, for example; perhaps there is a seruice which the Lord himselfe commands; a man may bee very diligent in this worke; but it may bee, there is not onelyonly a Commandement of GOD to mooue him, but there is much applause, there is a certaine lustre and splendour that followes diligence, in a good action, in some great businesse. He…re now is a double motiue; here is a Commandement from God, and withall, there is credit and esteeme from men. As I say of doing, so likewise of suffering; it may be a man is to suffer, and it is GODS will to hauehave him suffer, and he suffers for the keeping of a good conscience; but withall there is somewhat more mingled with it, there is esteeme from men: and so for other actions; diligence in a mans calling, it is true, is the Commandement of GOD, and the worke is the LORDS, he doth it for him, hee ought to be diligent; but withall, there is profit and reputation followes it, there is aduantage comes to himselfe; here, you see, there are more respects then one; here is the Commandement of GOD, and other respects likewise: and so for hearing the Word; it is true, it is GODS Commandement to heare, and a man comes, it may be, out of some respect to that Commandement; but withall, there may be other respects mingled; a man may come to feede his vnderstanding with new notions, with nouelty, he may come to see wit and learning, or to know the humour and the spirit of the Preacher, other respects may be mingled.
Now,Quest. you will say, how then shall a man know whether it bee the Commandement that moues him, if that be the proper effect of sincerity?
Beloued,Ans. it is easie to know it by this; take a man whose heart is not sound, whose heart is impure, who is hollow toward the LORD, and take out the other respects, and leaue the naked Commandement alone, and he will stand still, hee moues not; let other respects be tooke away, let the worke want that outward glory, and he stands still, he goes not about it so diligently: let the suffering bee sequestred from the praise of men, which accompanies it, let there be nothing but a bare Command, yea suppose sometimes they incurre discredit with men, as sometimes they doe, in suffering, there is onelyonly a naked Commandement to encourage them to it, I say, if the heart bee vnsound, it stands still, and moues not: but when the heart is vpright, take away the Commandement, and leaue the other respects, and it stands still on the other side; by which you may know, that it is not respect to mens commandements that moues a man, because when that is tooke out, when there is not the will of God signified in it, when he thinkes with himselfe, this is not for GODS glory, I hauehave no warrant from GOD to doe it, though there be other respects to my owne credit and profit, the heart stands still, as a Mill doth, when it hath no water nor no wind to driue it. This is an argument of sincerity, when still the Commandement moues it.
But this obiection may be made,Quest. May not a man be moued with other respects, may he not be moued with regard to credit and aduancement that may follow vponupon the performance of good duties?
I answer,Ans. he may in the second place, he may not primarily be moued with it, it is the Commandement that must set him on worke; but when he is vponupon the way, these respects may carry him on with more facility and alacrity: as a seruant, that is commanded to goe a iourney, if there be concurrence of other things, if he hauehave a good way, and good weather, and good company, and money in his purse, it is his aduantage, he doth it the more willingly and cheerefully; but if there be none of these, it is enough that it is his Masters businesse, that is enough to set him aworke. You know Paul had many hard taskes, when he went to Macedonia, and vponupon other occasions, you know what his entertainement was, and yet it was his Masters worke, it was his Commandement: for it is a sure rule, that as wee ought to vse all Gods Ordinances, so also may wee vse all Gods Arguments. It is an Argument that himselfe vseth, that we may hauehave respect to the recompence, The reward of the feare of God, and humility, is riches, and honour, and life, &c.
If you aske,Quest. But how shall a man know when he doth it thus in the first place, when he is moued with the Commandement?
I answer;Ans. you shall know it by this: A seruant that seekes his masters profit altogether, with the neglect of his owne, it is an argument that he serues him not out of selfe-respects, but that which he is primarily moued with, is regard to his Master. Indeed, heere is the difference: A seruant that trusts not his Master, so mannageth his businesse, as a Factor that still hath an eye vponupon himselfe: …or hee trusts not his Master: Another, that trusts him, that thinkes thus with himselfe, my Master is wise to obserue, and he is willing and able to recompence mee▪ that seruant lookes not to himselfe and his owne ends, but he doth his Masters businesse faithfully, and he cares not so it may be for his Masters aduantage: for hee loues his Master, and he thinkes his owne good and prosperity consists more in his Masters then in his owne; this is that that moues him, and therefore without respect to himselfe, he serues him he doth his businesse faithfully, he lookes what may be for his aduantage, and not for his owne. So much for this second effect.
A third effect that ariseth from this sincerity or integrity of heart,3. Effect, He serueth GOD with all h…s might. is to serue the Lord, to doe his will with all a mans might, to doe it exceeding diligently, not onelyonly to hauehave respect to his Commandement, but to doe it with all a mans might and strength: when a man doth it remissely, it is a signe he doth it feynedly; when he doth it diligently, it is a signe he doth it with a perfect heart. A seruant, when he slubbers ouer his worke, and doth but eye-seruice, it is an argument that hee doth it not with his whole heart, but feynedly: for when he doth it hear…tily, he doth it painefully, he doth it throughly, and exactly, and with all his strength. The ground of it is this, because, when a man doth any thing truly, and in good earnest, when he doth it for it selfe, he doth it alway exceeding diligently, they are neuer disjoyned. When a man doth a thing for a respect, he doth it so far as that respect requires, so much diligence hee vseth, and no more: you may see it in other things; if a man hauehave money but for his vse, he will seeke so much as will serue such a turne, and no more; but if he doth it for money it selfe, if he louelove riches, hee will doe it with all his might, hee sets himselfe to it with all his strength. You hauehave an excellent place for the expression of this,1 Pet. 1. 22. in 1 Pet. 1. 22. saith the A postle, Seeing your hearts are purified to louelove one another, without feyning, see that you louelove one another with a pure heart, feruently. The meaning is this, Let a mans louelove be sincere, without feyning; let it be with a pure heart, without respects, without dissimulation, and this property it will hauehave, you will louelove one another feruently. Beloued, these cannot be disjoyned, when one serues the Lord with a perfect heart, when his eye is vponupon him, when he doth trust to him, without any other by-respects, he will doe it exceeding diligently. Therefore that expression you finde so oft in the Scriptures, Thou shalt louelove the Lord thy God, with all thy soule, with all thy heart, and with all thy strength, it is not an expression of the degrees of louelove; that is not the sole scope of that place, but it is an expression of the sincerity of a mans louelove; as if hee should say, herein is the sincerity of a mans louelove, this is an argument that a man loues God truly, and not for respects, when he loues him with all his heart, and with all his might: it is so in all things; when you doe any thing for it selfe, you will doe it with all your might.
Besides,The intention is deuided, when things are done re…iss…ly. there is this further ground of it; you shall finde this, that all remissenesse, when a man doth a thing remissely, and ouerly, and perfunctorily, itargues alway a diuided intention, it is an argument that the whole minde is not set on it, but that the intention is distracted, and bestowed on other things: whence that common saying is, He that will be excellent in eueryevery thing, is so in nothing: because his intentions are diuided. So, beloued, you know, this is the property of sincerity, to hauehave a single eye, to hauehave the heart set vponupon one obiect, to looke to GOD alone; If a man doe so, the heart is sincere, and he that lookes vponupon GOD alone, he must needs doe it with all diligence: whensoeuer a man mindes one thing, hee will doe it with all his might, because all the faculties, the intention, the thoughts, and affections of the soule, they are then concenterate, and vnited, and drawne together into one point, they are still running in one channell: and therefore a man that hath a sincere heart, that chooseth GOD alone, that saith thus with himselfe, I hauehave but one Master to serue, I hauehave but one to feare, I hauehave GOD alone to looke to, my businesse is with him in heauen, I thinke him to be alsufficient, and an exceeding great reward: I say, this will alway accompany such a heart, such a resolution, that he serues him with all diligence; if there be any worke of his to be done, hee will doe it with all his might: for that is the disposition of a mans mind, when once he is able to say as Da…id saith,Psal. 27. 4. Psal. 27. 4. One thing hauehave I desired of the Lord, and that will I seeke, to see the beauty of the Lord, to liue in his Temple, &c. Why one thing I hauehave desired, and that will I seeke with all diligence? when a man desires but one thing, his minde will be exceeding intent vponupon it; and therefore if you would finde out now what is a proper effect of sincerity, you shall finde this alway to be in those, whose hearts are vpright with God, that they giuegive themselues vp to his seruice; I say, they giuegive themselues vp to do it with all diligence: therefore for a man that saith this, I hope my heart is vpright with God, and yet you see him exceeding busie with other things, the worke of God he doth ouerly, he slubbers it ouer, he, doth it negligently, as a seruant that doth eye-seruice; but for businesses of his owne, he is exceeding intent vponupon them, hee is ouerwhelmed with them, in following pleasures, and diuers lusts, his minde is exceeding much taken vp in things of that kinde; I say, hee doth but dissemble, when he saith he hath prepared his whole heart to seeke the Lord, that hee walkes before him perfectly, it cannot bee: a man whose heart is vpright, hath this disposition in him, that his speeches, his thoughts and his actions, are still busied about things that belong to the Kingdome of God, holinesse is the element hee liues in, he would still be doing something … …ends that way, by his good will he would be doing nothing else: I say, thus he serues the LORD with all his might, and that is an argument hee hath a sincere and vpright heart. You hauehave a common saying, when a man doth a thing exceeding diligently, he doth it for his life: now a man whose heart is vpright, his opinion is changed of his owne happinesse, of his life and safety; whereas, before, hee conceiued it t… consist in other things▪ now he knowes it whol…ly consists in the fauour of God, in pleasing him, and in enioying of him; and therefore when he reckons that his life consists therein, he doth exceeding diligently whatsoeuer worke tends to him, and to his glory. This is the third effect that arriseth from sincerity, and perfection of heart.
A fourth effect is this;4. Effect, EueryEvery grace hath its perfect worke. a heart that is entire, and vpright, and perfect with GOD, you shall finde thus disposed, hee s…ffers eueryevery grace to hauehave his perfect worke: that is a signe the heart is sound, and entire, and perfect, when the graces of God are not restrained, when they are not dammed, and barred vp, but are suff…red to hauehave their perfect worke; as it is said of patience, you shall see that expression,Iam. 1. 2, 3, 4. Iam. 1. Let patience hauehave her perfect worke. Re…oyce (saith the Apostle there) when you fall into t…oubles of diu…r… sorts, reioyce, knowing that the … of your faith brings forth patience, and let patience hauehave her perfect worke, that you may be perfect and entire, wanting nothing. Where you see, that this is put downe, as an effect that ariseth from perfectnesse, and integrity of heart, when we suffer the graces of God, as patience in particular, to hauehave their perfect worke. Now, patience is said to hauehave its perfect worke, when it endures all kinde of tryals: for that is the scope of the Apostle. Reioyce (saith the Apostle) when you fall into tryals of diners sorts: that is, tryals that concerne you in soule, in body, in name, and in state, tryals of eueryevery sort, and eueryevery kinde: if patience be perfect, (and it will be perfect, if it be in a heart that is perfect, and entire, it will hauehave a perfect worke) it will make vsus stay no where: So that, beloued, patience hath then its perfect worke, when it will suffer any thing, be it death, be it disgrace, bee it imprisonment, or pouerty, be it losse of friends, be it what it will be, afflictions of any kinde; name all sorts of trouble that you can deuise, if patience hauehave a perfect worke, it will beare all of them. When the heart is sound, beloued, then this grace, or any other, hath a perfect worke: therefore you see, men whose hearts are not sound, nature will stand some where; a man perhaps will beare many things for Religion, but if it come to death, there he shrinkes; a man will endure much, but if it come to disgrace, to discredit, to losse of reputation, there his patience hath not a perfect worke; and therefore he giues ouer. As patience must hauehave a perfect worke, which is seene in suffering, so likewise it is seene in doing. So you see that expression,Heb. 17. 1. Heb. 17. 1. Seeing we hauehave such a cloud of witnesses, saith the Apostle, let vsus runne the race with patience that is set before vsus. The meaning of it is this: saith he, if patience hauehave a perfect worke, it will carry you through the whole race to the iournies end; but if otherwise, a man will runne so far, or so farre; but when he meetes with such a rubbe, with such a barre, by the way, there hee will make a stand, when he comes to thick way, or to thornie way, or to rough way, there hee will not runne; and why? because patience hath not a perfect worke. Therefore, saith he, runne with patience the race that is set before you. So, beloued, a mans heart is then entire, when eueryevery grace (I instance now in this) hath his perfect worke.
If you obiect;Obiect. But you see sometimes patience, euen in the best of the Saints, hath not a perfect worke, but is sometimes interrupted?
I answer,Ans. it is true, you see it was so in Iob; though he were a man of an vpright heart, (God beares that witnesse to him, hee was a iust man, one that feared God) and likewise this grace was perfect in him, (as that witnesse is giuen him, Iam. 5. 11. Iam. 5. 11.You know the patience of Iob,) yet, notwithstanding this, it seemed to be interrupted, it seemed not to hauehave its perfect worke. Beloued, to this I answer; that it did not rise from the hollownesse of his heart, or the imperfection of the grace, but it ariseth many times from some other impediment, some other accident, from some distemper that may arise in the soule, that sometime or other may hinder euen a perfect grace, from hauing a perfect worke; as you see in the workes of nature, there may be a perfect Spring, and yet sometimes it may be hindered from running, by some outward impediment, it may some way or other be dammed vp: so, it may be a perfect Drug, fit and apt enough to worke, and yet some impediment there may bee that may hinder it, and choake it, and dead the vertue of it for a time, but it is but for a fit; ordinarily, and in ordinary course, eueryevery grace will hauehave its perfect worke; and as I say of patience, so likewise, you see, in all other graces, (to giuegive you another instance, the same the Apostle giues there of faith) faith, when it ariseth, when it dwels in a heart that is entire, that is perfect, it hath a perfect worke: when it is otherwise, it workes but imperfectly, and but by halues. I will giuegive you an experiment of it; you shall see two notable examples of it, one in Amaziah, 2 Chron. 25. 2 Chron. 25. 7, 8, 9.you shall finde there what worke faith had in him; you see, in the 8, 9, 10. Verses, Amaziah was to goe to warre against the Edomites, he hyred 100000. of Israel, that was halfe his Armie, to goe and assist him in the battell: there comes a Prophet from the LORD▪ and tels him, Amaziah, know this, the Lord is not with Israel, and therefore seperate these men, and send them home; if thou doe not, thou shalt fall before the enemy: for in the Lord there is power to helpe,Men may doe much, and yet want sauing grace. or to cast downe; Amaziah beleeued the Prophet: so that, you see, faith had a great worke in him; but saith hee, I am not able to hyre any more. That is no matter, (said the Prophet) goe with those thou hast; and hee was content to doe so, hee went on to the Battell; and in the next verse, hee was encouraged to goe on: it was a great worke of faith, to send backe halfe his Armie, and to goe on so much encouraged notwithstanding; yet after, in the same Chapter you shall finde, though faith went thus farre in him, and carried him through so difficult a case, yet it had not its perfect worke: for immediately after hee had ouercome the Edomites, hee set vp their Gods, and a Prophet comes and tels him, Amaziah, art thou so foolish, to set vp the Gods of the Edomites, that were not able to deliuer their owne people? Saith the Text,Vers. 16. hee would not hearken to the Prophet, but bade him cease, and the Prophet ceased. So you see, faith had a worke in him, and a great worke; but heerein he had an vnsound heart, as it is said, Verse 2. hee walked before the LORD, in the way of his Fathers, but not with a perfect heart. And you shall finde this very Storie, that I hauehave now named, brought in as an euidence that his heart was not sound, that his faith had not a perfect worke: so farre his faith went, thus far he did by vertue of that faith that he had, but a perfect worke his faith had not. Another example is in Rehoboam, 2 Chro, 11. 2, 3, 4.2 Chron. 11. When the Kingdome was diuided, and giuen to Ieroboam, and the tenne Tribes had made that defection from Rehoboam, hee gathered together ninescore thousand fighting men to goe vp against Israel: but, saith the Text, the Word of the Lord came to Shemaiah, a man of God, saying, Speake to Rehoboam, the sonne of salomon, King of Iudah, and to all Israel, and Iudah, and Beniamin, saying, Thus saith the Lord, You shall not goe vp to fight against your brethren, returne eueryevery man to his house: for this thing is done by mee. They obeyed therefore the Word of the Lord, and returned from going against Ieroboam. You see heere a very great worke of faith, that caused him to giuegive ouer, to sit downe, to be content to lose so great a part of his Kingdome, and to looke no more after it; that, when hee had an Armie ready of valiant men, yet hee was conteut to sit downe; though he were a man that was not sound-hearted, yet faith had thus farre a worke in him; and not onelyonly for this time, but for three yeeres after, hee cleaued to the Lord, and serued him in all things: and yet, for all this, it had not its perfect worke, it carried him not through: for afterwards he departed from the Lord. Beloued, this is a signe of an vnsound heart, when faith shall goe so farre, when it shall inable a man to doe many things, and yet for all this, it hath not its perfect work. Wee see the contrary in Abraham, Rom. 4. 19.Rom. 4. 19. when he was put to it, when God had made him a promise, that he should be the Father of many Nations, saith the Text, he was not weake in the faith. The meaning is, he was not vnsound, but was perfect in the faith. What did he doe? How did that appeare? Saith hee, hee went through, when the Lord came with such a promise, hee considered not his owne body, that was dead: for hee was a hundred yeeres old; nor he considered not the deadnesse of Sarahs wombe: but (saith he) he belee…ned that he was able that had promised. This is giuen as an euidence of the truth of his faith; he made not a stand in such a difficult case: for he was not vnsound, but hee was perfect in the faith. So likewise, when he came to offer his sonne; here in the perfection of his faith was seene. And beloued, by this you may know whether your hearts be right; if you suffer eueryevery grace to hauehave its perfect worke, when your faith doth not picke and choose, and take heere a promise, and leaue there another; here to beleeue a threatning, another not to beleeue; here to take hold on a Commandement, to beleeue that this is the will of GOD, in another case not to beleeue: for so doing is a signe of an vnsound heart.
If you obiect,Obiect. But faith many times hath not a perfect worke in the Saints, as Moses, at the waters of strife, saith the Text, hee fayled through vnbeli…fe: and againe, Dauid, when hee fled from Saul, to Achis, we see his faith there had not its perfect worke: so likewise, Peter, when the waues beganne to arise, to swell, and hee beganne to sinke, his faith had not a perfect worke.
To this I answer,Ans. that faith may hauehave a perfect worke, that is, there may be an aptnesse in it, that ordinarily it goes through the worke, …hough, by some accident, it may be hindred: for (marke the faith of those) wee see Dauid, though he fayled at this time, yet at other times he did not; no more did Moses, nor Peter, which is an argument that it rose not from vnsoundnesse, from hollownesse of the grace, or of their hearts:True grace may be interrupted. but from some interueniall impediment, some passion; as it was a passion in Moses, he was distempered; and so it was a feare, a mist that was cast before the eyes of Peter at that time. Now you know a man may bee said to hauehave a perfect eye, and yet, for all that, in a mist he may not be able to see as at other times; and a man may be said to hauehave a perfect hand, and yet a fit of a Palsie may make it shake, and make it v…fit for any thing: so a man may hauehave a perfect taste, able to distinguish one thing from another, yet when hee is in an Ague, in such a fit he takes things amisse; things that are wholsome, seeme bitter to him: so in the graces of the Spirit, there may be sometimes much imp…rfection admitted, when a man is in the mist, when he is in the fit, when some distemper, some passion or affection, hath ouercast and ouerclouded the soule, as it were, and possessed he pallate; these may be defects, and yet the grace may be perfect. But you shall know it by this; ordinarily it is not so, it is but by accident; and therefore it comes to passe but now and then. And as we say of the grace of faith, so (to giuegive you another instance) truth, or the knowledge of truth: this great grace, if the heart be sound, will hauehave a perfect worke; it will goe through, it will not make a stand heere and there, as it doth in those that are vnsound, as you see, Rom. 1. 18. Rom. 1. 18.it is giuen there as a signe of an vnrighteous man, when they withold the truth in vnrighteousnes; that is, when the truth is not suffered to hauehave a perfect worke; when there is truth, and they suffer it perhaps to informe their vnderstandings, but they suffer it to goe no further; when they suffer it not to walke abroad into all the corners of the soule, into all the inward roomes of it; or, if they doe that, yet they suffer it not to come into the outward Courts of their conuersation, it is a signe that this grace hath not a perfect worke, but is restrained: and such an expression you shall finde,2 Pet. 3. 5. 2 Pet. 3. 5. This they willingly know not, (marke) that the heaue…s were of old, &c. Hee speakes there of certaine Atheists, that were mockers, and despisers, that were ready to say, Where is the promise of his comming? doe not all things continue alike, since the time of the Fathers? The Apostle answers them thus; saith he, they hauehave truth in them, there is light enough, GOD hath borne witnesse to himselfe in their owne consciences; there are many things that they might obiect against these temptations of Atheisme: but, saith he, they willingly will not know them; that is, they will not take them into consideration; as if hee should say, their will, because they will not be troubled, because they will liue loosely, it suffers them not to vnderstand, and to enquire into these things, that they might know them; these things they willingly know not. So, beloued, it is an argument that the knowledge of God, and the knowledge of the truth hath not a perfect worke, when there is something that a man willingly will not know, when a man shall winke with his eyes, as it is said, Mat. 13. 15. Mat. 13. 15.They winke with their eyes, that they might not vnderstand with their hearts, and bee conuerted, that I should heale them. They winke with their eyes; that is, when the light shines to them, they will not see it; when the conscience suggests something, when there is somewhat intimated, and whispered to the hearts of men, their will runnes a loose course; therefore they will not suffer their vnderstandings to be informed, they will not see all the light: whereas a man whose heart is perfect, if the light beginne to appeare, if he see it thorow a creuice, he opens the windowes of his soule, and lets it in, euen into eueryevery corner of it; and the ground is, because his heart is sound, he desires to make his heart perfect, he is not willing to spare it in any thing, hee desires not there should bee any exempt place in his heart, or in his life, or any of his courses; for he sees, Ioh. 3. 21. Ioh. 3. 21.Hee that deth euill, comes not to the light: but hee that loues the truth, hee whose heart is sound, that is not an hypocrite, he comes to the light, he comes to be enlightned in what he doth, hee comes to the light, that his deeds might be made manifest; that is, that it might be euident that his workes are according to Gods will; he desires not that the light should bee kept off. This is another instance. Patience will hauehave her perfect worke, and the knowledge of the truth will hauehave its perfect worke: so I may say of all other graces. Temperance will hauehave its perfect worke, if the heart be sincere and sound; that is, it will restraine eueryevery inordinate appetite, it will cause a man to for beare eueryevery inordinate delight, eueryevery inordinate pleasure; it will make him withdraw himselfe from excesse in eueryevery thing, in dyet, in sports, in ease, &c. So likewise chastity, holinesse, and purenesse, it cleanseth the heart from all kinde of vncleannesse, if it hauehave its perfect worke; it suffers none of that leauen to remaine in soule, or body eyther; neither in the eye, not in the thought. This is another effect of an vpright heart, of one that is perfect with GOD, that eueryevery grace hath its perfect worke: and by this thou maist know, whether thy heart be sound, or no.
I will adde but one more exceeding briefely,5. Property, or effect, The Sp…it is quieted, and so conclude. This is a fi…th effect, that ariseth from integrity, and sincerity of heart; It breeds in vsus …, and a quietnesse of spirit, as you may see, Iam. 3. Iam. 3. 17.vlt. But the wisdome that is from aboue, is first pure, and then peaceable, gentle, easie to be intreated, full of merciemercy full of good fruits. That wisdome is first pure, and then peaceable: As if hee should say, The purity of wisdome, the perfectnesse, the entirenesse, the sincerity which holy wisdome brings forth, it is seene in this eff…ct, it will make the heart peaceable; it is first pure, and then peaceable. His meaning is, that peaceablenesse is an effect of the purenesse and entyrenesse of the heart: so that, when any mans heart is perfect with GOD, you shall finde this effect rising from it, that his heart is quiet, and humble, and gentle, and peaceable towards men; full of louelove, and of mercy, and of good fruits, and of good actions, and workes: but when the heart is impure, and vnfound, and hollow, it is awkward, and froward, and contentious, and implacable towards men; they are not full of mercy, but full of wrath; they are not full of good fruites, and good workes and actions, but they are like the …aging Sea, that casts vp myre and dirt vponupon those with whom they hauehave to doe. So that this is the effect of a pure heart, it breeds a quietnesse, a peaceablenesse of spirit; whereas the other bring forth tumult, and a turbulent disposition: they are easie to be intreated, to be handled, saith the Text; whereas the other, whose heart is vnsound, they are, as Dauid saith of the wicked, they are as thornes, that they cannot …asily bee handled, a man cannot easily deale with them, they are not easily intreated. So, my beloued, this frowardnesse, this waspishnesse of spirit, this implacablenesse, is a signe of an vnsound heart, of an impure heart, of a heart that is not perfect with the Lord: as you see, the Deuils are the most impure Spirits of any other, the most full of malice, and of enuy, and reuenge, of all other. Iesus Christ, on the other side, as he had the most pure heart, so hee was the most gentle of all others: he returned not rebuke for rebuke, but he was as a sheepe before the shearers, &c. Vse a Wolfe or a Tyger neuer so kindely, they will bee still implacable and greedy; vse Sheepe neuer so roughly, they will still be meeke and gentle: so it is with the Saints, because their hearts are pure: I say, the ground of it is this, because an vnsound heart breeds in it continually strong lusts, and eager desires; and eager desires are vnyeelding, and vnruly, and that is the cause of contention, and implacablenesse with men: whereas when the heart is cleansed, when it is pure, and perfect, it is emptyed of these strong and domineering lusts, it growes to a quietnesse of spirit; to be quiet within, and when it is quiet within, i… will bee peaceable towards others without. When it is quiet thus, the spirit is ready to see GOD, and to yeeld to GOD in his prouidence, in all vnkindnesses, and in all the euill dealings of men; they are neither ready to murmur against GOD, nor to fret against men: for quietnesse followes a pure heart, as vnquietnesse and awkwardnesse and frowardnesse followes impurity and imperfection of heart. So much shall serue for this.
FINIS.