The Excellency of a Gracious Spirit, Part 2 · Chapter 1

The Excellency of a Gracious Spirit · Part 2 · Chapter 1

p. 245CAP. 1.

…t is for a man to follow God fully.

THe ſecond Doctrine follows, which is this; It Doct. 2.is the high praiſe of ſervants that they follow God fully: This is their co…mendation, that they have p. 246their hearts come fully off in the wayes of obedience, to fulfill the good will of the Lord; this is that perfect heart which God ſo often calls for in Scripture, and for which ſo many of Gods ſervants are commended in the Word; as, Gen. 17. 1. Walke before me, ſaith God to Abraham, and be thou perfect. Deut. 18. 13. Thou ſhalt be perfect with the Lord thy God. This Noah is commended for, Gen. 6. 9. He was a juſt man, and perfect in his generations: ſo Iob, Chap. 1. 1. He was perfect and upright. The want of this was the ſtaine and blot upon Salomon, 1 King. 11. 6. the Text there ſayes, he went not fully after the Lord, as did David his father: This likewiſe was the ſtaine of the Church of Sardis, Revel. 3. 2. I have not found thy wayes perfect; the wo…ds are, I have not found thy wayes … thou haſt not filled up thy … foreign.following me; ſomthing ind…ou haſt done, but thou haſt not followed me fully. To have a heart ful of goodneſſe, as S. Paul teſtifies of the Romanes, p. 247Chap. 15. verſ. 14. and to have a life full of good workes, as, Acts 9. 33. is witneſſed of Tabitha. This is the excellencie of a godly man, this is the true declaration of the excellencie of that ſpirit, wherein this glory doth conſiſt.

In this Argument we ſhall firſt ſhew, what it is to follow God fully, 1or what the frame of the ſpirit is in the following the Lord fully.

Secondly, wherein the true excellencie 2of this lies.

Thirdly, apply it.

For the firſt, take this Caution premiſed; 3When we ſpeak of a fulneſſe in following the Lord, wee doe not mean a legall fulneſſe, ſuch a fulneſſe wherein there is no want or imperfection: not to ſinne, is here onelyonly our law, in heaven it ſhall be our reward. Bu… …here is a true following of the …, that is even in this life to b… …a…ned unto, an Evangelicall fulneſſe, and that is the fulneſſe that we are to ſpeake of. The Goſpel requires perfection as well as the Law, p. 248though in a different manner: and this is,

Firſt, a fulneſſe of all graces; though not the degree of all graces, yet the truth of every grace: There is no grace wanting, where this Evangelicall fulneſſe is.

Secondly, there is no want, no not of any degree, wherein the ſoule reſts; there is ſuch a perfection as the ſoule takes no liberty to it ſelfe to faile in any thing.

Thirdly, there are ſincere aymes, as in the ſight of God, to attain to the higheſt perfection, the full meaſure of holineſſe; and,

Fourthly, there is that uprightneſſe of the ſoule, as it doth not onelyonly deſire and endeavoure to attaine, but doth indeed attaine to the truth of that I ſhall deliver.

Firſt, the heart is fully ſet and reſolved for God, there is fuln… of 1reſolution; ſo the Septuag… ſlates that place in Ioſhuah 14. verſ. 8 where Caleb ſpeakes of his following of God fully; they turne it thus, I decreed, p. 249I determined to follow him: The heart is fully taken off from ſhiftings, from hankerings after other foreign.things, from the ingagements that before it had; from diſputings reaſonings for the wayes of the fleſh: it doth not hang betweene two, as unſetled, irreſolved, wavering; but is truly and fully taken off, and the reſolutions are fully ſet upon, and for the wayes of God. Many have ſome cōvictions, ſome ſtirrings, ſome makings towards the wayes of God, ſome approbation of them; thinking with themſelves, it were well, if wee could doe thus: Surely, they are the beſt men who can doe thus; but ſtill ſome ingagement holds them faſt; they have thoughts flitting up and downe; they would and they would not; they could like well, were it not for this thing and that thing; this inco…ience and the other trouble w… follow; and ſo they delay and put off, and think, it may be they may hereafter doe better; their good deſires and inclinations they hope, may p. 250ſerve turne for the preſent. And thus they ſtand baffling with God and their owne ſoules: they are, as Seneca ſpeakes of ſome, alwayes about Semper victuri.to live: But this ſoule who fully followes God, is fully broken off from former wayes, the thoughts of it are come to a determinate iſſue; it is reſolved againſt them whatſoever becomes of it; reſolved to liſten no more after the reaſonings of fleſh and blood, as S. Paul ſayes of himſelfe, Gal. 1. 15, 16. that after it pleaſed God to call him by his grace, and to reveale his Son in him, immediately he conferred not with fleſh and blood. Many are a great while before they be thus fully taken off; they are as Agrippa, Acts 26. 28. almoſt perſwaded to become Chriſtians; the truths of God doe move them, They doe ſuadere, but not perſuadere.but not throughly perſwade them; they ſtrive with them, but d… not throughly vanquiſh them. The …pirit of God leaves ſome in the very birth, that there is never ſtrength to bring forth; but it is a moſt bleſſed p. 251thing, when the heart comes off kindly and fully; now it is not ſo ready to raiſe objections againſt the wayes of God, nor to hearken to objections raiſed by others, as it was before: When the fire is fully kindled; there is little ſmoke, at the firſt the ſmoke riſes thicke, that we can ſee no fire: The reaſon of ſo many arguings, and objections of the fleſh, is becauſe the heart is not fully taken off. Tertullian hath a notable expreſſion to this purpoſe: How wiſe an Quàm ſapiens Argum…ntatrix …bi videtur arroga… h… na▪ … praeſertim cum aliquid de gaud…is ſaec… me…uit am…tere! Tertul. de ſpect…c. cap. 2.Arguer, ſayes he, doth the pride of man ſeeme to it ſelfe, when it is afraid to loſe ſome of worldly joyes! It is the engagement of mans heart to his luſt, that makes him thinke there is any ſtrength in thoſe objections and reaſonings, that he hath in his heart againſt Gods wayes; when the heart is taken off, they vaniſh of themſel… ▪

2 There is a fulneſſe of all the faculties of the ſoule working after 2God; full apprehenſions, full affections; the ſoul is filled with the will p. 252of God, as Col. 4. 12. That yee may ſtand perfect, and full in all the will of God, as the ſailes ſilled with the winde; My ſoule and all that is within me praiſe the Lord, ſaith David. As it is in giving men full poſſeſſion of a houſe; they give up the keyes of every roome; ſo here the ſoule gives up every faculty to God; the whole ſoule opens it ſelfe, to receive the Lord and his truth. There is a loving the Lord with all the mind, with all the heart, and with all the ſoule; there is a ſpirituall life, quickning every faculty; there is a ſanctification throughout every faculty, though no faculty be throughly ſanctified.

3 The ſoule followes God fully, in regard of the true indeavours of 3it, to put forth what ſtrength it hath in following the Lord; all the faculties worke, and it is not ſatisfied, that they ſhould worke remiſſely, …it would have them worke ferv…y, and powerfully, as David, Pſal. 63. 8 My ſoule followes hard after thee: there is a panting of the heart, a gaſping p. 253of the ſpirit after the Lord; As the Hart panteth after the water brooks, ſo panteth my ſoule after thee, O God, ſaith David, Pſ. 42. 1. My heart breaketh for the longing it hath unto thy judgements, Pſal. 119. 20. The ſpirit boils in fervor while it is ſerving the Lord, Rom. 12. 11. Fervent in ſpirit, ſerving the Lord. Eſay 26. 9. With my ſoule, ſaith the Prophet, I have deſired thee, and with my ſpirit within me will I ſeek thee. This ſoule doth not only love God, with all the mind, and with all the heart, but with all the ſtrength too; there is no ſtrength reſerved for any thing elſe, but the Lord.

4 The ſoule that fully followes 4the Lord, followes him without delay, in the uſe of all meanes, and in all the wayes of his Commandements; the delaying and putting off, is an argument of remiſſeneſſe. Davids▪ ſoule followed hard after the Lord, as you heard before in the 63. Pſalme: and this made him ſeeke the Lord early, Verſe 1. O God, thou art my God, early will I ſeeke thee, ſaith p. 254lie; the preſent time is the ſulneſſe of time with ſuch a ſoule. We reade of Haman, Eſter 3. 5. that he was full of wrath, and hence he procures, that the Poſts ſhould bee haſtened about his worke in deſtroying the Jewes, Verſe 15. And it ſets upon all means, what way ſoever it may be brought neare to God, either by ordinary meanes, or elſe by extraordinary; uſeth all ordinances conſcionably in their ſeaſon, will abſtaine from all occaſions of evill, avoids all hinderances, in that which is good; if he knowes any thing may further him in the bringing of his heart nearer to God, he readily and thankfully embraces it, and makes uſe of it; hee uſeth all meanes, and yet reſteth not in any meanes.

5 Againe, a ſoule that followes 5God fully, followes him in all the wayes of his Commandments is the Lord ſaith of David, Act. 13. 22. That hee had found a man … would ſul…ll … has will; in the Originall, the word is in the plurall number; p. 255That would fulfill all his wils. There are many reaſons that many give, foreignwhy David was called, A man after Gods owne heart: Some thinke, becauſe hee was ſo broken a hearted man: Others, becauſe he had ſuch a thankfull heart; but this Scripture reſolves us, for God ſayes, That hee had found a man after his owne heart, and gives that reaſon of it, becauſe hee would fulfill all his wills. This ſoule deſires to fulfill all righteouſneſſe, as Chriſt ſaith of himſelfe, It became him to fulfill all righteouſneſſe. It deſires to yeeld obedience to God, and to be holy in all manner of converſation, as the Apoſtle ſpeakes, in 1 Pet. 1. 15. Then ſhal not I be aſhamed, ſaith David, when I have reſpect unto all thy Commandements, Pſal. 119. 6. Wee have a notable place for this univerſalitie of obedience in the 1. Coloſſ. 9, 10, 11. We pray, ſaith the Apoſtle, that yee might be fulfilled in all knowledge of his will, in all wiſedome, that yee might walke worthy of the Lord, and pleaſe him in all things, p. 256being fruitfull in all good works, ſtrengthened with all might, through his glorious power, to all patience: there are ſix alls together in this Scripture. A heart that is fully for God, is for all Gods wayes, in all things; it is not willing to baulke any way of God. Zachariah and Elizabeth were two choyce ſpirits indeed, and this was their honour, that they walked with God in all the Commandements, and Ordinances of the Lord blameleſſe, Luke 1. verſ. 6.

1 It is willing to follow the Lord 1in difficult duties, when it muſt put the fleſh to it, in duties that require paines, much labour, that cannot be done without ſome hard things attending on them. God hath ſome hard peeces of ſervices to put his people upon, to try the uprightneſſe of their hearts, the ſinceritie and power of their loves to him in; and God takes it exceeding well when they will follow him in ſuch duties; As that hard peece of ſervice he put Abraham upon, in offering his ſonne, p. 257when Abraham was willing to follow him in that, Now, ſaith hee, I know thou loveſt mee: It is nothing to follow God in ſuch duties, as will ſo ſuit with us, wherein we need put our ſelves to no trouble; many are well content with ſuch duties, and ſeeme to yeeld to God in them; but goe beyond thoſe, and put them upon further, and they ſtirre not; but as the ruſtie hand of a Diall, if you come at that time of the day, wherein the houre falls out the ſame, at which the hand ſtands, it ſeemes to goe right, but if you paſſe that time, the hand ſtands yet ſtill, it goes no further than it did, and ſo ſhewes the Diall not to be good: So here, when it fals out ſo, that a duty is enjoyned, which is ſutable to a mans mind, and ends, he will readily yeeld to it, and ſeeme as if hee made conſcience of obedience to God in it; but if you put him on further, in duties that are not ſo ſutable to him, there he ſtirres not, becauſe of the difficulty which he ſees in them, and in this he ſhewes p. 258the falſeneſſe of his heart, that hee doth not follow God fully.

2 Againe, one that followes God 2fully, will follow him in diſcountenanced duties. Some duties are liked well enough of in the world, for reaſon tels every man, God muſt have ſome ſervice; and ſome generall way of ſerving of God, all rationall men approve of; and if God would require a man to follow him, in no other duties but theſe, it were fine; but there are ſome others that will make him to be obſerved; ſome, in which if he followes the Lord, hee ſhall be reckoned amongſt ſuch kind of men, of whoſe number hee doth not like to bee accounted one; hee knowes they are diſcountenanced, and deſpiſed, and this hee cannot beare, and therefore thoſe are duties hee hath no minde unto, and then thinketh with himſelfe, Why may not my obedience in other things ſerve the turne?

3 And yet further, one that is willing 3to follow God fully in all duties, p. 259hee will follow him in thoſe where he ſees no reaſon, but the …are command of God; it is enough to him, that they are commanded of God; it is not for the Lord to give account of his wayes, to his creatures; Audaciam existimo de bono divini praecepti diſputare, n… quia bonum est auſcultare d… mus, ſed quia Deus praec…pit Tertul. de poenit.it is enough for us, that hee bids us follow him; abſolute obedience is that which is our dutie; there is alwayes reaſon enough in Gods will; but whether we ſee it, or ſee it not, if we can but ſee the Commandement, it is enough for us; we take too much upon us, to diſpute about the reaſon of things with God, wee muſt not be Judges of the Law, but doers of it. Saul could ſee no reaſon, why he might not ſpare the beſt of the cattle, eſpecially when he did it to keep them for ſacrifice, but it coſt him his Kingdome; God rejected him for it, and told him, Obedience was better than ſacrifice. Luther Mallem obedire quàm miracula ſacere.ſaith, He had rather obey than work miracles. And Caſsianus reports of one Iohannes Abbas, who when hee was young, was willing for a whole p. 260Caſsianus l. 4. cap. 24.yeare together, to fetch water every day neare two miles, to water a drie ſticke, becauſe hee was commanded ſo to doe; hee thought it reaſon enough to doe things unreaſonable, to ſhew his obedience unto man, whoſe will is many times unreaſonable; how much more reaſon is there then that we ſhould ſhew our obedience to God, in duties, where through our weakneſſe we cannot ſee the reaſon, when we may be ſure that there is alwayes reaſon enough, if we were able to ſee it?

Fourthly, and yet further, the ſoule that is willing to follow God 4in all duties, wil follow him in Commandements that are accounted little Commandements: God expects faithfulneſſe in little things; God prizes every tittle of his Law more worth than heaven and earth, howſoever wee may ſleight many things in it, and think them too ſmall to put any great bond upon us. Chriſt ſaith, that, Heaven and earth ſhall paſſe away, but not one jot or tittle of his p. 261Word. As if he ſhould ſay, If Heaven and earth were in one ballance, and any jot or tittle of my Word in another, and if one of them muſt needs periſh, I had rather that Heaven and earth ſhould periſh, than that one jot or tittle of my Word ſhould faile: The Authority of Heaven puts weight on things, that are never ſo little in themſelves. If mans authority doe this, how much more Divine? Man cannot beare diſobedience in little things; though the things be very ſmall in themſelves, yet if commanded by Authority, it is juſtly expected that they ſhould be much regarded. Shall mans authority make ſmall things to be accounted great, and ſhall Gods Authority doe nothing? Obedience in ſmall things is due to Magiſtrates, much more to God: Give to Caeſar the things that are Caeſars, and to God the things that are Gods, Matth, 22. 21. It is obſervable in that place, the Article is twice repeated in the Greeke Text, when hee ſpeaks of p. 262God, more than when he ſpeakes of Caeſar: ſhewing, that our eſpeciall foreign.care ſhould be to give God his due.

Fiftly and laſtly, not to inſtance in more particulars, the ſoule that followes God fully in all duties, is willing 5to follow him in duties wherein it muſt go alone; it is willing to follow God in folitary paths. Many men, were it that they might have company in the way, in following the Lord, they would be content; but to go all alone in ſuch ſolitary wayes, wherein they can ſee none goe before them, wherein they can have none along with them, few or none are like to follow after them; this is tedious. But a childe of God thinkes he hath enough, in that he hath God with him, that he walkes along with God; this is company enough, let the way be what it will be: As David, Pſal. 23. 4. Though I walke through the valley of the ſhadow of death, yet thou art with me. God promiſes that he will goe before his people; that is enough, though there p. 263be none elſe. It is true, company in Gods wayes is delightfull, and it is a ſad thing, that there is ſo little a tract in Gods paths. It was the complaint of Gods people, Lam. 1. 4. that the wayes of Sion did mourne, becauſe none came in them. But if company cannot be had, it is enough we have the Lord. 2 Tim. 4. 16. At my firſt anſwer, ſaith S. Paul, no man ſtood with me, but all men forſook me, notwithſtanding the Lord ſtood with me. Elijah thought he was left alone, he could ſee no man goe that way hee did; yet he continues in his fervour and zeale, following the Lord. Indeed we ſhould the rather follow the Lord, becauſe we ſee ſo few follow him: What? ſhall he have none to follow him? as Chriſt ſaid to his Diſciples, when many forſook him, Will you alſo forſake me?

Thus you ſee by theſe ſeverall inſtances in difficult duties, in diſcountenanced duties, in duties wherein we can ſee no reaſon, but a bare command, in duties that ſeeme to be p. 264ſmall and little, and in duties, wherein if we follow God we muſt follow him alone; that the ſoule that followes God fully, will follow him in theſe, and ſo by the ſame reaſon in all other duties that God ſhall require, to follow him in: And this is that pretious choice ſpirit we ſpake of before, which ſhewes it in this, that it is thus willing to follow God fully. You know it is requir'd of us to be perfect, as God himſelf is perfect, to bee holy as God is holy; yea, this the Goſpell requires of us; but how can that be? Yes, thus; Gods perfection and holineſſe is made known to us in his will, in his Commandements; now look how large they are ſet forth to us in theſe, ſo large muſt our obedience be: though we cannot attaine to the degree, yet our hearts muſt inlarge thēſelves to the things, to what ever part of Gods will, God makes knowne his perfection and holineſſe by. Thy Commandement is very broad, ſaith David, yet godlineſſe inlargeth the heart to every duty p. 265it cals for: there is a grace within the ſoule ſutable to every duty the law requires.

It may be this is indeed, may ſome thinke, in thoſe who are eminent in grace, upon whom God hath beſtowed a great meaſure of his Spirit; but is this in every one that hath any truth? Wherefore for anſwer let us know, there is this perfection, or elſe there is no truth at all; onelyonly remember, I doe not ſpeake now of the perfection of degrees; in this cōſiſts the right ſtraightnes of a mans heart. A ſtraight line wil touch with another ſtraight line in every point, but a crooked line wil not, it toucheth but only here & there in ſome: ſo ſtraight hearts will joyne with Gods law in every part, but crooked and perverſe hearts, onelyonly in ſome, onelyonly ſo farre as may ſerve their owne turnes. In this conſiſts the true plainneſſe of a mans ſpirit: you know, plaine things will joyne likewiſe in every point one with another, but round and rugged things will not: ſo proud, p. 266ſowlne hearts, and rugged ſpirits will not cloſe fully with Gods truths; but where there is plainneſſe of ſpirit, there is a full cloſing, a thorow union. There is a great dangerous miſtake about this point, which yet is a generall miſtake; multitudes of people miſcarry everlaſtingly upon this miſtake; they think becauſe we cannot in this life attain to the perfection of holineſſe in the degrees, therefore there is no perfection at all neceſſary, but that they may be ſaved without it: they think therfore that if they do ſome good things, if they obey ſome Commandements, it is ſufficient, though they take liberty to themſelves in other things; they finde they can yeeld in ſomething; yet other things of Gods will are exceedingly unſutable unto thē. Be convinced of your miſtake herein: a godly man indeed is weak, and cannot attain to the performance of every part of Gods will, but the frame of his heart is to every part; every part is ſutable to his ſpirit: He p. 267eſteemes all the Precepts of God concerning all things to be right, and he hates every falſe way. He findes the Law of God in the latitude of it, Pſal. 119. 128.Ps 119:128written in his heart; there is no command of God that is not dearer to him than all the world. Marke that place in Iob, Chap. 8. verſe 20. God will not caſt away the perfect man, neither will he helpe the evill doers: The perfect man is oppoſed to the evill doers, who ſhall be caſt away. If you be not perfect in this ſenſe that hath been ſpoken of, then you are an evill doer, who muſt be caſt away, how glorious ſoever many of your actions may ſeeme to be. That place in Ezechiel, Chap. 18. verſe 21. that is uſually taken for the place of the greateſt mercy in all the Scripture, & by many is exceedingly abuſed; yet ſee what that requires of men in their repentance: the words are uſually taken up thus, At what time ſoever a ſinner repents him of his ſin, I will blot out all his iniquities, ſaith the Lord. There are not thoſe very words in any p. 268place of Scripture, but there are to the like effect, which are in this place of Ezechiel: And in no other place is Gods mercy to a ſinner, more fully revealed: There is no Text in Scripture comes nearer to that which men ordinarily take up, than that verſe and the 27. 28. verſes in the ſame Chapter: and ſee what of Gods mind wee have made knowne there; the words of the Scripture are thus, If the wicked will turne from all his ſinnes that he hath committed, and keepe all myſtatutes, and doe that which is lawfull and right, he ſhall ſurely live: and againe, Verſe 28. Becauſe he conſidereth, and turnes from all his tranſgreſſions. Thus you ſee, that God in the largeſt promiſes of his mercy to thoſe who have the leaſt meaſure of grace, he requires the turning from all ſinnes, and the keeping of all his Statutes: and this God brings to ſhew the infinite equity of his wayes towards ſinners. As if he ſhould ſay, Except this be, no mans conſcience in the world but muſt acknowledge p. 269it to bee infinitely juſt and equall, that he ſhould periſh everlaſtingly; if there bee any way of wickedneſſe reſerved, if any ſtatute of mine bee neglected, if he thinks to have mercy without an univerſall turning from his ſin, without an univerſall obedience; his conſcience will tell him, that it is an unequall and unreaſonable thing, that hee ſhould ever expect it. And yet further, becauſe you think that this univerſalitie of obedience ſhould be expected only from ſome who are eminent in grace, who have attained to a great meaſure of godlineſſe; conſider what is required of poore widdowes, 1 Tim. 5. 10. They muſt diligently follow every good work.

Firſt, they muſt not onelyonly have good deſires, but good works.

Secondly, they muſt follow good works.

Thirdly, they muſt diligently follow them.

Fourthly, they muſt diligently follow every good work.

p. 270And fifthly, they muſt ſo follow, as they muſt be well reported of for it.

Yea, ſixthly, they muſt doe all this, or els they muſt not be received into the Church. Surely, then it is a ſhame for any man, eſpecially of parts and abilities, to plead weakneſſe, when ſo much is required of poore women; certainly it is not weaknes, but falſeneſſe of heart, that is contrary to univerſalitie of obedience, to the following of the Lord fully in this reſpect. The Veſſell of honour is diſtinguiſhed from the veſſel of diſhonour, 2 Tim. 2. 21. by this Character, that it is one that is ſanctified and prepared for every good worke. You know what S. Iames ſaith, Chap. 1. verſe 26. If any man ſeeme to be religious, and bridle not his tongue, but deceives his owne heart, this mans religion is in vaine. It is an heavie cenſure, that all a mans religion is in vain for one fault, and that but for a fault in the tongue; and yet this is the cenſure of the Holy Ghoſt. No queſtion, ſuch men who were guilty herein, p. 271would reaſon thus with themſelves, We cannot be perfect in this life, we doe performe many duties of religion; & therefore we hope though we faile in this one thing, that yet we ſhall doe well enough, God will accept of us. No, ſaith S. Iames, hee deceives his owne heart; ſuch a one ſhall never be accepted. To the like effect is that of our Saviour, Iohn 5. 44. How can you beleeve on me, which receive honour one of another? This was enough to keep thē off for ever from Chriſt; and yet this was but an inward ſin, no outward groſſe crying ſin in the eſteem of the world. Let a man be never ſo glorious in never ſo many duties of Religion, yet certainly the giving liberty to himſelfe in any one luſt, is enough to keepe him off for ever from God, from partaking of good in him. As if a wife be never ſo officious to her husband, yeelding to him in never ſo many things, ſeeking to give him content in his deſires never ſo many wayes, yet if ſhe entertaines any other lover p. 272beſides himſelfe, it is enough to alienate his ſpirit from her for ever.

That which God ſayes to Salomon, 1 King. 9. 4. is very obſervable to our purpoſe: After Salomon had finiſhed that glorious Temple, for the honour of the Lord, after he had aſſembled all the Elders of Iſrael, all the heads of the Tribes, the chiefe of the Fathers of the children of Iſrael, to bring up the Arke of the Lord with all ſolemnitie, to that Temple he had made for it, after hee had made ſuch an excellent prayer before all the people; and when that was done, that hee might ſhew his further reſpect unto the Lord, he offered to the Lord two and twentie thouſand Oxen, and one hundred and twenty thouſand ſheepe, and in his rejoycing in this great worke, hee made a great feaſt to the people ſeven dayes, and to them he added ſeven dayes more, and ſent away the people with joyfull and glad hearts: Here were great things done in honour to God, yet all this would not p. 273ſerve Salomons turne, but Chap. 9. 4. After all this, God ſayes to him, If thou wil… walke before mee, as David thy father walked, in integrity of heart and uprightneſſe, to doe according to all that I have commanded thee, then I will eſtabliſh the Throne of thy Kingdome: As if hee ſhould have ſaid, Doe not thinke to put me off with any thing thou haſt done; though the things be great things, yet I expect walking according to all that I have commanded thee, or elſe all is nothing; And therefore, as before you heard, he was charged by God, Chap. 11. 6. that hee did not goe fully after the Lord: One would have thought thoſe glorious actions that he did, had been enough to have got him the commendation of going fully after God; but we ſee it would not be: there muſt bee beſides theſe, a walking according to all that God commands, a keeping his Statutes, and his judgements, yea, and that is obſervable that wee have in the 6. verſe of this 9. Chapter, where God p. 274ſayes after all this, That if you ſhall at all turne from following me, you, or your children, &c. then will I cut off Iſrael. Wee muſt take heed of the leaſt failing in our following the Lord. God threatens Salomon, after he had done ſo much, that if hee did at all turne from following him, hee would cut him off. It is not our forwardneſſe in ſome good things, it is not our ſerviceablenes in ſome publike and worthy employments, that will ſerve our turnes, if we make not conſcience of every duty, of ſecret duties, and that conſtantly. God hath ſo connexed the duties of his Law one to another, that if ſo be there be not a conſcionable care to walke according to all, it is accounted as the breach of all, according to that of S. Iames, Chap. 2. 10. Whoſoever ſhall keepe the whole Law, and yet offend in one point, is guilty of all; The bond of all is broken, the authority of all is ſlighted; and that evill diſpoſition that cauſeth a man to venture upon the breach of one, might the breach p. 275of others ſerve for his own ends as well as that, it would make him venture upon the breach of any.

To draw to a concluſion of this Argument, let us know, that if the heart be right, it is willing to be caſt into the mould of the Word, to receive whatſoever print the Word will put upon it, to be in whatſoever forme the Word will have it: as Metals that are caſt into a mould, they receive the print of the mould, print for print in every part; and this is the heart that doth indeed follow God fully. This is S. Pauls expreſſion, Rom. 6. 17. You have obeyed from the heart, that forme of doctrine unto which you were delivered; ſo the words are in the Originall: The foreign.forme of doctrin is compared to the Mould, & the ſincere obeyers from the heart, are compared to the Metal delivered into this Mould, which takes impreſſion from it, in one part as well as in another. No ſincere obedience from the heart, no true following of God fully without this. p. 276I have beene the larger in this particular, becauſe the miſtake is ſo generall and dangerous.

5 Then doth the heart fully follow 5after the Lord, when it is indeed willing to ſearch fully into every truth, that yet it doth not fully know, with a readineſſe to lie under the power of it: Such a man is not afraid of any truth of God, leſt it ſhould put him upon that he hath no mind to, as Ahab was afraid to enquire of Michaiah what the mind of God was, becauſe hee was never wont to prophecie good unto him; but that man who followes the Lord fully, doth alwayes account the word of the Lord to be good to him, as Mic. 2. 7. Doe not my words doe good to him that walkes uprightly? Hee ſaith to the Lord as Elihu, Iob 34. 32. That which I ſee not, teach thou mee: if I have done iniquitiy, I will doe no more. Lord, that which I know not, doe thou teach me; and wherein I have failed, I ſhall conſcionably endeavour to reforme. Oh! let the Word p. 277of God bee glorified for ever, whatſoever becomes of mee; let it come in the full latitude of it, my ſoule ſhall yeeld to it; my heart is prepared to ſubmit to whatſoever truth God ſhall make knowne to me.

I remember, I have read in one of the Epiſtles written to Oecolampadius, of a notable expreſſion, of one Baldaſſar a Miniſter in Germany writing to him; Let the word of the Lord Veniat, venia… verbum Domini, et ſubmittemu… illi, ſexcenta ſi nobis eſſent c…l…a.come, let it come, ſaith he, and wee will ſubmit to it, if wee had many hundred neckes to put under: This is a degree further then the other; for there are many who dare not goe againſt knowne truths, for then conſcience would fly in their faces; but there are ſome truths which they are afraid to know, which they are ſecretly willing to put off, leſt they ſhould come to know them, which is an argumēt that their hearts are not fully after the Lord: when men are not convinced of many truths, not becauſe there is not light enough to convince them, but becauſe they are p. 278not willing to bee convinced, they ſtrive to keepe out the power of the truth from their hearts; they are not willing, that ſuch truths that are not for their turnes, ſhould come into their judgements; they ſeeke to ſhift them off: when the truth ſtands and pleads for entrance, they ſeeke one ſhift or other to put it off withall, Heb. 12. 25. See that ye refuſe not him that ſpeaketh: The words are, See that yee ſhift not him off that ſpeaketh. In the propriety of that word as it is in the Originall, we have thus much ſignified to us: Chriſt in his truths foreign.comes to aske entrance, and we muſt …ake heed that wee doe not put him off. And if the truth have got into our judgement, wee muſt take heed, we doe not ſtrive to get conſcience off from it; and if conſcience hath cloſed with it, take heed wee ſtrive nor to get it out of conſcience again, and then think it a ſufficient plea, to ſatisfie our ſelves and others in the actions we doe, that now our judgements are better informed; whereas p. 279the truth indeed is, our luſts are more ſatisfied, the corruptions of our hearts are more increaſed. Oh take heed for ever of labouring to blinde our underſtandings, of withholding the truth in unrighteouſneſſe, of impriſoning it, to keep it from working with power upon our hearts. This diſtemper of heart, is exceedingly oppoſite to the following of the Lord fully.

6 To follow God fully, is to follow him ſo, as to bee willing to venture 6the loſſe of all for him, willing to decline from & caſt off whatſoever comes in the way, though never ſo deare unto us; to follow him cloſe whatſoever comes in competition with him; when wee cannot follow him without parting with much for him, when our following him will coſt us the loſſe of our formerly moſt deare comforts and contentments; to follow the Lambe whereſoever he goes, thorow all afflictions, thorow all ſtraits, knowing that his way though it bee a way of blood, yet it p. 280leades to the throne; To follow Chriſt to mount Calvery where hee is to ſuffer, as well as to that Mount that wee reade of Eſay 25. 6. where the Lord makes to his people, A feaſt of fat things, a feaſt of wines, a feaſt of fat things full of marrow. It is nothing to follow him, when our comforts, peace, eaſe, honour goes along together with him; it cannot then be knowne whether wee follow him or no, or whether it be our owne ends that we follow: As when a Serving-man followes two Gentlemen, we know not which of theſe two he followes till they part, but then you ſhall ſee which was his Maſter: So here, when Chriſt and our own ends part one from another, then is the triall which was followed before. Wee muſt love the truth, not onelyonly when wee can live upon it, when wee can get advantage by it; but then alſo, when it muſt live upon us, when it muſt have our eſtates, our peace, our names, our liberties, our lives to live upon, and to bee maintained by: p. 281wee muſt follow him when wee muſt deny our ſelves, and take up our croſſe, when we muſt throughly deny our ſelves; for the word in the Originall is a compound, noting more than a ſingle, more than an ordinary foreign. Mat 16 24. Abneget omnino neget.Matt 16:24ſelfe deniall; when wee muſt take up our Croſſe, not chuſe what Croſſe wee are willing to meet with; to think, if it were ſuch an affliction that ſuch a man hath, I could beare it, but I know not how to beare this: but it muſt bee our Croſſe, and willingly tooke up, and that daily too; We muſt be willing to follow him thorow the wilderneſſe. Cant. 8. 5. Who is this that commeth from the wilderneſſe, leaning on her beloved? The wilderneſſe is the troubles and afflictions of the Church, ſhe comes thorow them with her Beloved, reſting Zach. 13 9.Zech 13:9her ſelfe upon her Beloved. If the Lord will lead us thorow the fire, and thorow the water, yet wee muſt follow him there; if he will lead us where fiery Serpents and Scorpions are; yet wee muſt follow him p. 282there. Deut. 18. 15. Ioſephus writing of the times of Chriſt, ſayes, There was one Jeſus a wiſe man in thoſe Ioſoph. lib. 18. cap. 4.times, if it bee lawfull to call him a man, for hee did divers admirable works, yet he was condemned to the croſſe; but notwithſtāding this, thoſe who followed him from the beginning, did not forbear to love him, becauſe of the ignominie of his death, but followed him ſtill. To follow a crucified Chriſt, a cōtemned Chriſt, to ſollow him in the bloody paths of his ſufferings, this is to follow him fully indeed. When one came and told Chriſt that hee would follow him whereſoever he wēt, Mat. 8. 19 Jeſus ſaith unto him, The Foxes have holes, and the birds of the ayre have neſts, but the Son of man hath not where to lay his head. As if he ſhould have ſaid, You muſt not expect great matter in following mee, but you muſt bee content to ſuffer hard things. Chriſt …els the yong man that came running to him to know what hee ſhould doe for eternall life, that if he p. 283would be perfect, he muſt ſell all; and then come and follow him; if hee would follow him fully, he muſt bee content to part with all for Chriſt; to ſell all, as the wiſe Merchant ſold all for the Pearle. If there bee any thing in the world that you are not willing to part withall, if any thing that you are not willing to ſuffer, you cannot follow mee fully. In this conſiſts the uprightneſſe of heart, to goe in a right line to God; what ſoever comes betweene God and us, yet not to fetch a compaſſe, but to goe thorow it; for if we fetch a compaſſe, the line is not right: we muſt therefore ſtrike thorow all troubles and hazards we meet withall, ſtill keepe our way, not break the hedge of any Commandement to avoid any peece of foule way. Many thinke they deſire to follow God, but when they meet with ſome trouble in their way, then they would fetch compaſſe to baulke that, and yet hope to come to God well enough at laſt; they would bee loath not to bee accounted followers p. 284of God: But let ſuch know that this fetching compaſſe, which they thinke to bee their wiſedome, it is the declining from uprightneſſe. Many follow God, as the Dog followes his Maſter, till he comes by a Carrion, and then he lets his Maſter goe, and turnes aſide to it. Thus many ſeem to be forward in profeſſion of Religion, till they meet with ſome opportunity of ſatisfying their luſts, then they leave off, and turne aſide to the enjoyment of them: But the heart that fully followes God, is not onelyonly willing to part with any luſt for Chriſt, but it gives up it ſelfe to the diſpoſe of God, to become of his eſtate, credit, liberty, comforts, life, what God pleaſes; it is not ſollicitous about theſe things; the buſineſſe that it hath to do, is to follow the Lord; it knowes that it is the work of the Lord to take care for it about theſe things, while it is in following of him.

It is ſaid of Amaziah, 2 Chron. 25. 2. That he did that indeed which p. 285was right in the ſight of the Lord, but not with a perfect heart; he did many good things, but he had not a heart to follow God fully: and this was one Argument of it, which wee have, Verſe 9. that he was ſo ſollicitous about his money; for when the Man of God came to him, and told him the minde of God, that hee muſt not have the Army of Iſrael go with him, becauſe hee had hyred the Army with an hundred Talents; hee was very ſollicitous what he ſhould doe for his money; for ſo he ſaith, But what ſhall wee doe for the hundred Talents which I have given to the Army of Iſrael? Whereas if his heart had been right and full in following God, as it ſhould have beene, it had beene enough for him to have knowne the command of God, let become of the hundred Talents what they will.

Seventhly, to follow God fully, is 7to follow him onelyonly, ſo as to be willing to dedicate, to devote whatſoever God lets us ſtill to enjoy, to God p. 286alone: If wee have any gifts, any eſtate, any eſteeme in the world, all ſhall bee imployed for God alone, all ſhall be laid out for him. As we muſt be willing to loſe all things for him, when he cals for them, (of which before) ſo wee muſt endeavour to uſe all things for him, while we doe enjoy them. To ſollow God fully, is to follow him as the higheſt good, as the onelyonly good, as the All-ſufficient good, as the Fountaine of all good, as the Rule of all good; to follow him ſo, as to follow nothing elſe but God; not onelyonly to follow God chiefly, that is more than to follow any thing elſe, but to follow him only. But how is that? I meane thus; we muſt follow God in our following any thing elſe, wee muſt follow all for God, in reference to God, in ſubordination under God, and then we cannot be ſaid to follow the creature, but it is God that is followed in it. As when God is followed in reference and ſubordination to any good in the creature, it is not then p. 287God, but the creature that wee ſollow; ſo when the creature is followed in ſubordination to God, it is God, and not the creature that is followed. As thus; when David was in the dry Wilderneſſe, no queſtion, he deſired water; yet, Pſalm. 63. 1. I thirſt after thee, O Lord, in a drie and barren Wilderneſſe, where no water is: Hee doth not ſay, I thirſt after water, but after thee; be cauſe hee ſought all in reference to God; and ſo it was God alone that he thirſted for. When we deſire nothing, when we ſeeke after nothing, when wee lett out our hearts to nothing,, uſe, enjoy nothing, but in order to God; when all the good, comfort, ſweetneſſe, deſireableneſſe in any creature is in the reference it hath to God, ſo farre as God is in it, as God is honoured, or enjoyed by it; when God alone is lifted up in the heart, in the uſe of every creature, this is to follow God fully. Thou ſhalt worſhip the Lord thy God, and him onelyonly ſhalt thou ſerve; thou ſhalt follow p. 288the Lord thy God, and him onelyonly ſhalt thou follow. Chriſt chargeth the Jewes, in Iohn 5. 44. that they did not ſeeke the honour that came from God onelyonly; and this was that which kept them off from beleeving: this is enough to keep us off from God for ever. If wee would have our hearts come up fully to God, it is not enough to ſeeke the honor that comes from God, but we muſt ſeeke the honour that comes from God onelyonly: and this is the true ſinglenes of heart which the Scripture ſpeakes of, when it ſingles out this object, and eyes it alone.

The doubleneſſe of a mans heart conſiſts not ſo much in that it is otherwiſe within, than that it appears outward, but in that it is divided to divers objects; it doth not fixe upon God as the onelyonly object: and as double-minded men have double objects, ſo they have double motions: as the Planets that are carryed in their motion one way by the Heavens, but have beſides a private motion p. 289of their owne; ſo, many are carried to God by ſome externall, yea, it may bee, internall Motives; but yet they have a private motion of their owne another way to other things; God alone is not the Center of their hearts.

Eighthly, the ſoule then followes 8God fully, when it carries thorow the worke it undertakes, againſt all diſcouragements and hinderances: As a Ship comming with full ſayle, bears all downe before it. It doth not only worke, but workes thoroughly, workes out that it doth. As Phil. 2. 12. Worke out your ſalvation; worke till you get the worke thorow: This foreignſoule workes after God in his wayes, and that with power; though it findes no good comes in by them for the preſent, though it hath wrought a long time, and yet ſees nothing comming in; yet it murmurs not, it repines not, it repents not of any thing it hath done for God; it complaines not with thoſe Hypocrites, Eſay 58. 3. Wherefore have wee faſted, and thou p. 290ſeeſt not, and wherefore have we afflicted our ſoules, and thou regardeſt not? Nor with thoſe in Malach. 1. 13. who ſay, What a wearineſſe is this? and, Chap. 3. 14. who ſay, It is in vaine to ſerve the Lord, and what profit is there that we have kept his Ordinances, and that we have walked mournfully before the Lord of Hoſts? But this ſoule that followes God fully, makes no ſuch complaints, but goes on ſtill in the way of God; though the fleſh be weary and tyred, it goes on ſtill. As Gideon and thoſe three hundred men that were with him, Iudges 8. 4. though they were faint, yet they went on purſuing; ſo here, though there may bee much faintneſſe and weakneſſe, yet the ſoule doth not thinke of turning backe againe, but goes on ſtill, purſuing in that way it hath begun; it is glad it hath done any thing for God, and it reſolves ſtill to doe more, how ever God pleaſes to deale with it. Though he may be weary in his following the Lord, yet hee is is not weary of following the p. 291Lord. Many follow the Lord, as a beggar followes a man, onelyonly in expectation of Almes, he followes him a furlong or two, begging; but if he ſees the man goes ſtill from him, hee leaves off, and lets him goe: ſo many will pray, and heare, and ſeeke after God for a while; but if they feele not that come in, which they did expect, they grow weary, and leave off. Duties that bring preſent comfort with them, many can be content to be exerciſed in, but if they finde nothing comming in by them, then their hearts ſinke in diſcouragement, they have no heart to doe anything. As it is ſaid of Ephraim, Hoſ. 10. 11. Ephraim is as an Heifer, that loves to tread out the Corne: Ephraim loved to tread out the Corne, but not to Plow: The Heifer while it was treading out the Corne, did feed upon the Corne, and ſo had preſent delight in that work it did; but the Heifer that plowed, did labour, and ſpend its ſtrength, but had no refreſhment till after the worke was p. 292done: Thus it is with many; that worke, that hath preſent joy, that hath preſent refreſhment in it, while they are about it, they can take content in it; but if they muſt worke and tire the fleſh, and yet have no preſent refreſhing, but muſt continue working a great while, and ſtay till the accompliſhment of the worke, before any benefit comes by it, this they like not: But one that followes the Lord fully, reſolves to follow him, though hee hides himſelfe; as David, Pſal. 101. 2. I will behave my ſelfe wiſely, in a perfect way; oh when wilt thou come unto mee? I will walke within my houſe with a perfect heart. As if David ſhould have ſaid, I am reſolved to walke before thee in a perfect way, and yet I have not thy gracious preſence with mee; oh when wilt thou come unto mee? but ſtill whatſoever becomes of mee, I am determined to continue walking within my houſe with a perfect heart. The like place we have, Pſal. 119. 8. I will keepe thy ſtatutes, oh p. 293forſake me not utterly. As if he ſhould have ſaid, O Lord, thou haſt in ſome degree forſaken mee, thou ſeemeſt as if thou wouldeſt forſake mee; yet Lord, I am determined that I will keep thy Statutes. Thus the upright heart reſolves, Though I ſhould periſh Cypr. upon that voyce that came from Heaven, This is my beloved Sonne, heare him. Loquere Magiſter bone, libenter te audio, & cum adverſaris mihi, audio to cum i…aſceris.everlaſtingly, yet I will periſh following the Lord; and if I cannot follow him, I will cry after him; and if I cannot cry after him, I will look towards him; yea, though he appears to bee angry, yet will I follow him: as …ob, Though hee kils me, yet will I truſt in him. Though there be much guiltineſſe upon the ſpirit, ſo that the devill, and an unbeleeving ſullen heart would much diſcourage from following after the Lord; yet ſtill it will not leave off, but it labours to encourage it ſelfe, as Samuel did the people, 1 Sam. 12. 20, 21. Samuel ſaid unto the people, Feare not; ye have done all this wickedneſſe, yet turne not aſide from following the Lord, but ſerve the Lord with all your heart, and turne you not aſide: for then ſhould p. 294you goe after vaine things, which cannot proſit nor deliver, for they are vain. Thus the ſoule that followes the Lord, reaſons with it ſelfe; Though it is true I have ſinned, mine iniquities are great, God may juſtly be provoked, and for ever reject me, yet I will not turne aſide from following him: I know there is no good to be got elſ-where: though I be unworthy of mercy, yet God is worthy of honour, and therefore what ever I can doe, I will, that God may have honour, though I periſh; yea this ſoule though it receives many a repulſe, yet ſtill it will follow. As the woman of Canaan, though Chriſt called her Dogge, yet ſhe leaves not off; ſhe acknowledgeth her ſelfe to be a Dog, yet ſtill ſhe ſeekes. Yea, though God ſeems to go croſſe wayes, quite contrary to that the ſoule expected, yet ſtill this ſoul will follow him even in thoſe wayes. As when the Lord called Abraham to follow him into a Land that ſhould flow with milke and honey, Gen. 12. 1. Abraham was p. 295content to leave his owne countrey, his fathers houſe, his kindred, and all his friends; and notwithſtanding as ſoone as he came into that Land, he found there was a famine in the land, Verſe 10. ſo that he was forced to get into Egypt, and that with the perill of his life, or elſe he muſt have ſtarved. Fleſh and blood would have murmured much at this, and have ſaid, What? is this that Land that God ſaid hee would ſhew me? is this that fruitfull Land for which I muſt leave my Country and all my friends? and now as ſoone as I come into it, I am ready to ſtarve in it: and yet Abraham followed God ſtill in all the wayes he was pleaſed to lead him in. Againe, when God promiſed to multiply his Seed as the Starres of heaven; yet for twenty yeares after this, Sarah was barren; God ſeemed to neglect his promiſe: and after when he had a childe, in whom all the Nations of the earth were to be bleſſed; yet this Child Abraham muſt kill: And here God ſeemes to goe p. 296croſſe to his Promiſe, yet Abraham followes God ſtill. One who followes God fully indeed, lookes up to the goodneſſe of God in himſelfe, and in his Promiſe; not to it as it appeares to ſenſe: hee ſees more good in the Promiſe, then in all the things in the world; though hee ſees nothing, though hee ſeeles nothing in himſelfe, nor in any creature for the preſent; and what worke hee followes the Lord in, hee will not leave imperfect; he will not give over, till hee ſees ſomething come of it: if he followes God for a broken heart, he will pray and meditate, and pray and meditate again, and again, if it were a thouſand times, and a thouſand times over again, till the worke comes to ſome effect: And ſo for power over a corruption, and ſtrength in any grace; where there is truth of grace, there will bee working, like fire that never leaves working till it breakes forth, and gets the victory. Hence that place of our Saviour Matth. 12. 20. where hee ſayes, hee p. 297will not quench the ſmoaking flaxe, nor breake the bruiſed Reed, till hee ſend forth Judgement into victory. If wee obſerve the place of the Prophet from whence this is taken, which is Eſay 42. 3, the words are, He ſhall bring forth judgement unto truth: noting that whereſoever there is truth, there will bee victory: Chriſt will nouriſh the ſmoaking flaxe, that is, the leaſt worke of grace, till Judgement, that is, this worke of ſanctification bee brought into victory, and overcome what oppoſeth it. If hee brings any beginnings of grace to truth, the victory is already gotten. It is reported of Maſter Bradford, that he would never leave off when hee was in holy duties, till hee found ſomething comming in; as in confeſſion of ſinne, till hee found his heart melt and breake for ſinne; in ſeeking pardon, till hee found ſome quieting of his ſpirit, in ſome intimation from God of his love; and ſo for grace, till hee found his heart warmed and quickned. It is an excellent thing p. 298indeed, to reſolve to follow the Lord in duty howſoever, though nothing ſhould come in by it to our ſelves: but yet the heart that is right, will never be ſatisfied in the performance of a duty, till it finde ſome manifeſtation of Gods preſence in it; ſome worke of God put forth upon it, by it; it will not reſt in duty performed; it is not ſatisfied in good inclinations, in good deſires it hath, nor in gifts it receives, nor in comforts it findes in the creature, nor in enlargements and more inward joyes, but it muſt have grace, and God; it muſt have ſome impreſſion of God upon it, to carry with it as a Seale of that preſence of God it did enjoy in the dutie: it ſo ſtrives with the Lord, as it reſolves not to let him goe, till it hath got a bleſſing.

It is a very full expreſſion that S. Bernard hath to this purpoſe, in two or three words; Oh what a mercy were it, continually to enjoy that Nunquam ab… te, ab… te re…do, Bern. ep. 116.which he ſaith! Oh Lord, ſaith he, I never goe away from thee without p. 299thee: he meanes, he never leaves off duty, till hee gets the preſence of God, and ſo carries the Lord along with him. Oh how often doe we goe from God without God! we thinke it enough that we have beene before him in holy duties, though indeed we ſtill abide ſtrangers to him & he to us. How often doth God ſend us empty away from his preſence, which we ſhould account a ſore and grievous affliction? But here's the miſery, we are not ſenſible of this; if wee have our deſires in the creature, we are quieted and ſatisfied: whereas if our hearts were fully after the Lord as they ought, when wee are before him, wee ſhould crie to him, as Moſes in another caſe, Exod. 33. Except thy preſence goe with mee, Lord ſend mee not hence.

9 One that followes. God fully, is willing to engage and binde himſelfe 9to God, by the moſt full, and ſtrong bonds, and engagements that can be; his ſpirit is at the greateſt liberty, when hee is moſt ſtrongly p. 300bound to the Lord. That place in the 2 Chron. 15. 12, is very obſervable for this; Aſa and his people enter into a Covenant to ſeek the Lord God of their fathers, with all their heart, and with all their ſoule; yea ſo, as whoſoever would not ſeeke the Lord God, ſhould bee put to death, whether ſmall or great, man or woman, and they ſware unto the Lord with ſhoutings, and with trumpets, and with cornets: But were they not afterwards troubled, that they had ſo tied and bound themſelves? would they not have thought it better to have been at more liberty? No ſurely, for Verſe 15. the Text ſayes, that all Iudah rejoyced at the oath; and this reaſon is given, Becauſe they had ſworne with all their heart, and ſought him with their whole ſoule. When any ſeek God with their whole heart, with their whole ſoule, they are not only willing to engage themſelves to God, but they rejoyce in their engagements: Thus Nehemiah whoſe heart was fully ſet p. 301for God, did himſelfe, and got the Princes, the Prieſts, Levites, and People to make a ſure covenant, to write it, to ſeale it, Chap. 9. 38. And as if this were not engagement enough, they further enter into a curſe, and into an oath, to walke in Gods Law, to obſerve and doe all the Commandements of the Lord, and his Judgements, and his Statutes. Thus David diſcovers the fulneſſe of his ſpirit in following after the Lord, in that he not onelyonly promiſes, but ſweares hee will keep the righteous Judgements of the Lord, Pſal. 119. 106. It is a ſigne that mens hearts are not fully taken off from their ſinne, when they doe not fully come off in the Covenant of the Lord.

No, may ſome ſay, it is becauſe wee often covenant with God, and finde wee are overcome againe, and doe breake covenant with him, and therefore we are afraid to enter into covenant any more. Is it not better not to covenant, than not to performe?

p. 302I anſwer, It is true, if men covenant and wilfully neglect, they were better not covenant at all; but if when wee enter into covenant, wee have the teſtimony of our conſciences, that we labour as in the ſight of God, to fulfill our covenants wee make, and it is the burthen of our ſoules that we ſaile in them, then I ſay, that wee are ſtill to goe on, and engage our ſelves further; our covenants doe not aggravate our ſinne, but in time they will help us againſt our ſinne; this is one way that God hath appointed to ſtrengthen us; and therefore, wee muſt not complaine of weakneſſe, and yet neglect any way appointed by GOD, to get ſtrength by.

10 To follow God fully, is to abide 10in all theſe conſtant to the end of our dayes; That is, we muſt be conſtant in Gods wayes, not thinke it enough to enter into them by fits and ſtarts, but the wayes of God muſt be our ordinary track, Prov. 16. 17. The high way of the upright is to depart p. 303from evil; It is his common road, and conſtant courſe: and wee muſt continue faithfull before the Lord unto the death. It is the commendation of Hezechiah 2 King. 8. 6. He clave unto the Lord and departed not. And David, Pſal. 119. 112. he ſaith, Hee hath enclined his heart to performe Gods ſtatutes alway; but as if that expreſſion were not enough to ſignifie his continuance, he addes, even unto the end. Iob 17. 9. The righteous holds on his way. A heart that hath given up it ſelfe fully to God, doth never forſake him. There is no Apoſtate in the world, but if we could trace him along in his wayes, to his very beginning, we might find, that in the entrance of his profeſſion, there was not a full giving up himſelf to God, there was not an abſolute ſurrender made, of all that he was, and had, unto the Lord. It may bee ſaid of him as it was of Amaziah, That though he did that which was right in the ſight of the Lord, yet he did it not with a perfect heart.

p. 304There are three Reaſons why it muſt needs be, that, that man which followes God fully, muſt needs follow him conſtantly and for ever.

Firſt, becauſe where ever the Lord 1brings any to follow him fully, hee cauſeth ſuch a perfect breach betweene ſinne and that ſoule, as there is no poſſibility that ever there ſhould be a reconciliation made, that the breach ſhould bee made up againe. An unſound heart ſo falls out with his ſinne, as there is a poſſibility of reconcilement, and therefore when ſuch a one findes trouble in Gods ſervice, hee is willing to enter into parly againe, upon termes of agreement with his ſinne; but it is not ſo with a truly godly heart; there is ſuch a breach made, as there is no hope of reconciliation. It was Achitophels policie to get Abſolon to ſtick to him, ſo as never to leave him. To take away the feare that there might be, leſt Abſolon in time might bee reconciled to his father, and ſo leave him, therefore he ſought to p. 305make ſuch a breach betweene him and his father, as there ſhould never be any hope of reconciliation, and ſo hee might bee the ſurer to keepe conſtant to him, and the people that joyned with him, and therefore hee adviſed, that Abſolon ſhould goe in to his fathers Concubines upon the houſe top, in the ſight of all the people, 2 Sam. 16. 21, 22. It is the wiſedome of God, that he may have followers never to leave him; to make ſuch breaches betweene ſinne and their ſoules at firſt, ſo as there may never bee hope of peace betweene them againe. As the Devill when he would draw one to be his for ever, hee ſeekes to make great breaches betweene God and him, that if hee ſhould have ever any thoughts of returning, he may diſcourage and ſinke his ſpirit with thoughts of deſpaire, telling him there is no hope of good in returning that way, and therefore it were better for him to continue as he is, as Ier. 2. 25. Thou ſaidſt, there is no hope; No, for I have loved ſtrangers, p. 306and after them will I goe. When the Devill gets one who hath beene forward in the profeſſion of religion to Apoſtatize, hee labours to make ſuch a breach betweene him and his former courſe, as not onelyonly to fall off from it, but to hate it, and to perſecure it, and to turne deadly enemie to it, and then both the devill and wicked men think, they are ſure of him for ever: and indeed it is very ſeldome that ever ſuch a one returns. Biſhop Latimer in a Sermon before King Edward, tells of one who fell away from the knowne truth, and after fell to mocking and ſcorning it, and yet was after touched in conſcience for it; beware of this ſin, ſayes Latimer; for I have knowne no more but this one man, that ever fell from the truth, and afterwards repented; I have known many fall, but never any but this repent. Now the breach betweene ſinne and the ſoule in converſion, is as great as betweene God and the ſoule in Apoſtacy; yea, greater; for there is a poſſibility of reconciliation p. 307in the one, but never in the other: and therefore as the one, becauſe of this great breach betweene God and his ſoule, doth follow the Devill, and his deſtruction for ever; ſo the other, becauſe of the breach betweene ſinne and the ſoule, doth follow the Lord, and his ſalvation for ever: as in the one, the gifts of Gods Spirit are ſo caſt out as uſually they never returne againe; ſo in the other, the uncleane ſpirit is ſo caſt out, as it never comes back againe.

2 A ſecond Reaſon, why that man 2that followes the Lord fully, muſt needs follow him for ever, is, becauſe at the firſt giving up himſelf to God, hee was content to let goe all other holds, and all other hopes in all creature-comforts whatſoever, and ſo to venture himſelfe upon God, is to be content to be miſerable for ever, if he finde not enough in God to make him happie: he hath ſo let all other things goe, as if he ſhould faile here, hee hath nowhither to retire, hee hath reſerved no way, no meanes for p. 308to helpe himſelfe by, if hee ſhould miſcarry here; hee hath laid all the waight of all his comforts, of all his hopes, of all his happineſſe upon the Lord; he hath no other prop that he doth or can expect any ſupport by: there is a bleſſed neceſſity upon him to follow the Lord for ever, and this neceſſity the ſoule is glad of: and this is the reaſon why God in his firſt bringing a ſoule home to himſelfe, uſeth ſo much meanes to take it off from all other things; namely, that it might follow him for ever. As it is reported of William the Conqueror, when hee came to invade England, and had landed his Souldiers, he ſent backe his ſhips, that ſo they might have no hope of retreating back again, and ſo they were put upon a neceſſity of fighting it out to the utmoſt. Thus the Lord takes off the ſoul from all its former hopes and props, that it may have no lingrings after any thing but himſelfe, but thorowly ſight the good fight of faith, & with reſolution hold on its courſe to the p. 309end. But it is otherwiſe with a falſe, unfound heart; though ſuch a one may follow God in many glorious performances, yet it ſecretly reſerves ſomething in caſe of failing here; when it enters upon Gods wayes, it is enlightned ſo farre, as it thinkes ſome good may be had here: yea, it hath a taſte, it may be, of much ſweetneſſe in theſe wayes, but dares not venture all upon them; he would bee glad to have ſome thing to retire to, in caſe he ſhould faile here; hee reſerves a back doore, that he might turne another way, if this way ſhould prove troubleſome and dangerous; hee enters upon Gods wayes, not without ſome ſuſpitions and jealouſies, that poſſibly hee may meet with ſuch inconveniences as may make him to wiſh he had been more wiſe, and not put himſelfe in too farre; he ſees many others, who being deeply ingaged, and gone on ſo farre in thoſe wayes, wherein they meet with much trouble, many ſore and heavy afflictions; and he thinkes they doe, p. 310or at leaſt may repent themſelves, and wiſh they had not ventured themſelves ſo farre, as that now they know not how to goe backe againe; and if they were to begin againe, he thinks they would bee wiſer, and hearken to grave adviſe for more moderation.

The King of Navarre told Beza, Pelago ſe nonita com…ſſarus eſſet quin quando liberet, pedem referre poſſet.he would launch no further into the Sea, than he might be ſure to return ſafe unto the Haven; though hee ſhewed ſome countenance to Religion, yet he would be ſure to ſave himſelfe. Many thinke it wiſedome not to venture all in one bottome. It was once the ſpeech of a deep politician, that it was good to follow the truth, but not to follow it too neare at the heeles, leſt it daſht out his braines. Ananias and Saphira would bee Chriſtians, they would joyne with the Apoſtles, they ſaw great things were done by them; their poſſeſſions muſt be ſold, and the money laid at the Apoſtles feet; but ſomething muſt be reſerved, in p. 311caſe they ſhould want afterwards, and then repent them they had gone ſo farre, when it ſhould be too late; and this is the very roote of Apoſtaſie. But it is otherwiſe with a ſincere heart that followes God fully; in ſuch a one there is a holy kind of deſperatneſſe, ſo to caſt it ſelfe upon God, and his wayes, as never to expect any comfort, any good, but there; and therefore this is that it muſt reſt to for ever, and follow after for ever.

3 The ſoule that followes God fully, will follow him for ever, becauſe 3in the full following of the Lord, it findes ſo much eaſe, peace, joy, ſatisfaction, as it is for ever ſetled and confirmed in this way; there is never …aſe, ſweetneſſe, and full contentment in Gods wayes, untill the heart comes off fully; till then it is diſtracted with jealouſies, feares, doubts, lingrings after ſome other way, many temprations peſtering the ſpirit continually: but when it is fully come off, then it goes on with p. 312eaſe; it is ſatisfied, and bleſſeth it ſelfe in the way wherein it is; temptations …u…ores vivimus, ſi tot…m Deodamus; non autem nos ill ex part & nobis ex parte commi…timus. Aug. de ono per… verant. c. 6.vaniſh, the ſoule is freed from much diſtraction and trouble: As the ſhip that is part in the mud and part in the water, is battered up and downe, and beats up and downe, ſo as in a little time it beates it ſelfe all in peeces; but if it bee taken off from the mud, and bee put into the full ſtreame, it goes with eaſe and ſafety. Thus it is with a mans heart, while it ſtickes partly in the mud of the World, or filth of any luſt, and conviction of conſcience ſtrives to raiſe it, but it is not fully taken off, there is nothing but vexation and trouble in that ſoule: but when it is taken off, and gives up it ſelfe fully to God in his bleſſed and holy wayes; Oh that ſweet and bleſſed eaſe that now it findes! When a man halts, the way is tedious to him, hee is ſoone weary, and gives over; but when hee is ſound, the way is eaſie, he holds on his way to the end: ſo when there is falſeneſſe in mens hearts, they do but p. 313halt in the ways of God, they quickly Cap. 2.find them tedious; but others who are of ſound ſpirits, they find them delightfull, and go on with ſtrength, and hold on to the end. The reaſon that Philoſophers give why the heavens are incorruptible, is, becauſe the forme of them is ſo excellent, as it wholly fils up the utmoſt capacity of the matter; ſo the reaſon of the holding on of the upright heart, is, the full ſatisfaction of it, the filling up the full capacity of it, with contentment and delight in Gods ways. Thus you have heard what it is to follow God fully.