that milke that is in them and it will exceedingly reuiue comfort thee for example that I may a little open it to you Iacob when Esau met him and his heart began to faint for saith the Text he feared exceedingly his heart began to faile him now and what did he he did goe and sucke consolation out of the promises for thus he reasons with the Lord Lord thou hast said thou wilt doe me good now hee stayes himselâ—e vp with this and hee got so much strength with this milke that hee was able to wrestle with the Lord all night and would not let him go without a blessing this promise sustained him from whence he sucked consolation and strength for thou hast said thou wilt doe me good therfore I am resolued I am sure I am vpon good ground I will not let thee go without a blessing And so Abraham when he was to offer his onely sonne what should he doe now here he was dessolate poore and needy certainely his heart could not but be ready to faile what should sustaine him in this case there was a promise you see Heb. 11. he was sure God had made a promise and hae said vnto him this is Isaac and this Isaac I will multiply and with him I will establish my Couenant and his seede shall be as the Stars of heauen saith Abraham God promised it and though I should kill him God can put a new life into him he went you know how farre from his house where hee dwelt surely he sustained himselfe by the promise he rested vpon this promise he drew consolation from it and he drew it to the full there was much milke in that promise and that sustained and comforted him I might giue you many instances So Dauid when hee comforted himselfe at Ziglag what was it that he comforted himselfe in Surely Dauid remembred this the Lord hath annoynted me King ouer Israel he hath said that I shall be King and shall sit in the Throne of Saul it is true I haue lost all that I haue and the Souldiers that should bee my strength are now at this instant ready to stone me yet he remembred this promise and comforted himselfe in the Lord that is in the promise that the Lord had made to him whereof this was the maine that he had to comfort himselfe with Beloued learne to doe this when you are in any strait if there be any thing that you need remember this if thou can but get a promise if faith can but get this footing the LORD hath made it a part of his Couenant and there is his hand and seale to it the Sacrament that thou receiuest from time to time is but a seale of that Couenant and if he seeme to forget it for a time â—e will remember it hee cannot forget it long be assured he will performe it it is impossible but he should let not your hearts faile if thou haue a promise he will doe it in due season although not in thy season yet he will doe it in the best manner though not in that manner and fashion that thou imaginest Beloued one thing more we should haue added that is to exhort men to enter into Couenant this I should haue pressed to you the miserable condition of a man that is without it and the happines of the man that is within it with this weâ—should haue concluded the point Beloued consider this in what a miserable condition men are without the Couenant it is enough that is said Eph. 2. without God in the world and without the Couenant they are put together they are aliens and strangers from the Couenant without the Couenant without God in the world is it a small thing to be without God and without the Couenant when thou conâ—iderest this Booke and the many precious promises in it that we spake of before and thou hast not right to one of these promises if thou be without the Couenant when thou art in a straite if thou be a stranger to God if thou be out of the Couenant with him what wilt thou do whither wilt thou goe we are subiect to 1000. straits you know what a weake creature man is what neede hee hath of assistance What wilt thou doe in the time of extremity thou canst not goe to GOD thou art not in the Couenant with him but thy case is as that of Zedekiahs Micaiah tels him thou shalt goe from chamber to chamber so thou shalt goe from place to place GOD will not receiue thee for thou art not in Couenant with him But is that all that thou shalt want the comfort of God No know if thou be not in Couenant with GOD he is thine enemy if thou come neere to him for refuge and comfort he will be to thee as a deuouring fire and when thou commest to him thou shalt bee as soft wax to the scorching flame as stubble to the fire and not only so but thou shalt come to euerlasting burnings such fire as shall neuer goe out such the Lord shall be to thee if thou be not in the Couenant with him You will say to me this is to come if it may be well for the present I shall beare it the better I will goe one step further therfore If thou be out of Couenant with GOD all the creatures are at enmity with thee there is neuer a creature in heaueÌ„ or earth but it hath liberty to do thee hurt for if thou be out of League with GOD thou art out of the protection of the Law if any creature doe thee mischiefe it shall neuer be required at his hands but there is a liberty giuen them Satan may hurt thee men may hurt thee beasts may hurt thee all the insensible creatures may hurt thee for there is no prohibition Besides thou hast no Shield nor Buckler to defend thee from them for thou art not in Couenant with GOD he is no Buckler to thee all this is the case of euery man that is out of the Couenant and this is not a small thing to be out of the pales of Gods protection to haue euery creatâ—re ready to do a man a shewd turne and he to haue no immunity nothing to deliuer him it is not so with the Saints all the creatures are at peace with them To draw this a little neerer if there bee any thing in the body or out of the body that troubles vs if there be imaginations in the minde that be to the soule as the Gout is to the body if thou be in Couenant with God all these are at peace with thee for all these are at Gods command it is a part of his Couenant when thou art in Couenant and League with him thou art in League with them and therefore they shall neuer doe thee hurt Bee assured of that when thou art within the Couenant there is no creature in heauen or earth can doe thee hurt for thou art at peace with it
would haue it by free grace and not of debt for saith hee If I should giue a Law and rules to men and promise them life vpon it when they had performed the worke they would challenge it of debt no saith the LORD it is an inheritance I doe not vse to deale with my children as men doe with their seruants that I should giue them worke to doe and when they haue done it I should giue them wages then they would come and challenge it a my hands by way of debt no saith the Lord this is an inheritance and you are my sonnes and you shall haue it giuen you freely and giuen you as it becomes a Father to giue it so you shall take it therefore that it might bee of free grace and not of debt therefore it is by faith and not by workes And that is added likewise if it had beene by workes men would haue beene ready to boast and haue said I haue done this I am able to keepe the Law therefore the promise of eternall life shall bee made good to mee I shall receiue it as wages men would boast in themselues No saith the LORD no creature shall boast in it selfe for that puts euery man further from the LORD the more a man reioyceth in himselfe the more he stands vpon his owne bottome the more he is diuorsed from GOD and separated from him but saith he he that reioyceth let him reioyce in the LORD for that fits a man for the LORD and therefore I will haue it by faith it shall not bee by workes So beloued you see now what is the Condition Surely looke how Abraham was made partaker of the Couenant so euery one of vs must bee Abraham was made partaker of it by saith so shall euery man be made partaker of it by faith and no otherwise Abraham beleeued God when hee had a promise and because he beleeued him not that particular act of faith but that grace of faith whereby he beleeued this and the other promises of the Messiah was counted to him for righteousnesse and so for this cause because wee beleeue the promises and the Couenant of Grace therefore the LORD accepts vs and accounts vs righteous and because this seemes strange to the sonnes of men therefore we see with how much adoe Paul labours to make it good what strong obiections were against it in all times I haue shewed the reason Now when you reade Rom. 3. 4. and Gal. 3. 4. you may know the better the meaning of those places Well so you see the Couenant secondly you see the Condition now you heare that there is such a Couenant as this The third thing is the confirmation of the Couenant when a man heares that GOD will vouchsafe so much fauour vnto mankinde a man is ready to say as Gedion did alas my family is poore in Manasses I am the least in all my Fathers house And who am I that I should be raised vp hitherto that such a promise as this should be made to mee that I should goe and saue Israel c. I say after the same manner a man might bee ready to obiect Alas what are wee the sonnes of men that the great GOD of Heauen and Earth should enter into such a Couenant with vs that he should make vs such promises as these that he should make vs heyres of the World that hee should blesse vs in that manner to make vs sonnes to make vs Kings and Priests Saith the LORD I confesse it is a Couenant that needes confirmation therefore the LORD hath confirmed it all these wayes the LORD hath confirmed it first by his promise saith he you haue my sure word for it if that bee not enough I will confirme it by an Oath and because he had no greater to sweare by he saith by my selfe haue I sworne that I will make it good this is not enough but he confirmes it by the blood of Christ himselfe the Mediator shall come and confirme this Testament and when the Testament is confirmed by the death of the Testator there is no more altering of that saith hee Gal. 3. A mans Testament no man changeth after once it is confirmed and when the Testator is dead Heb. 9. then the Testament is confirmed so it is confirmed by the blood by the death of the Testator This is not enough but hee hath added seales vnto it hee hath confirmed it likewise by them saith hee I will adde the seale of Circumcision and of the Passeouer For Circumcision saith the LORD Goe and circumcise your selues and when I see the Circumcision I will remember my Couenant and make it good to you that as hee said of the Bow he set the Bow in the Cloud saith hee I will make my Couenant that I will neuer destroy the Earth againe with raine this Bow shall be the witnesse of the Couenant and when I looke vpon it I will remember my Couenant after this manner are the signes and seales of the Couenant saith he Circumcise your selues and when I see that I will remember my Couenant and will spare you and I will make good to you all the promises of it So likewise the Passeouer saith hee See that â—ou keepe it take the Lambe and sprinkle the blood c. Saith he when I see it I will remember my Couenant Where beloued this is to be obserued that these signes or seales of the Couenant not onely confirme the promises on our part but they signifie that faith that condition which is required on our part for when the LORD comes and lookes into his Church and sees a great company in it sees his House full and he comes and askes What doe you in my House What doe a number of those that professe themselues to be within the compasse of the Couenant there Their answer is LORD we beleeue wee are among those that keepe the Condition If you beleeue where is your Circumcision It may be you haue that outward Circumcision in the flesh but where is the Circumcision of the heart for if you did beleeue indeede it would worke a change in the heart as faith I told you that is indeede a liuely faith workes a chaâ—ge it câ—ts off sinfull lusts it makes a man deny himselfe and cleaue to God and serue him with a perfect heart So againe after that manner doth the second signe of the Couenant which is the Passeouer when the LORD shall aske Doe you beleeue Yes heere is the sprinkling of the blood of the Lambe But where is the true sprinkling vpon the heart and conscience heere is the outward Passeouer the outward profession you come and take the signe and the seale but where is the inward sprinkling Therefore you see what was required in the Passeouer saith hee when you eate the Lambe c. haue you tasted of the sweet of the Lambe haue you euer tasted of the sweetnesse that is in Iesus Christ so that you can loue
take heed of not comming in when the doore of Grace is open take heede of doing as the foolish Virgins did they would come and came but they stayed still the doore was shut vpon them Beloued there is a certaine acceptable time as we say to you when God offers grace and after he offers it no more as wee told you the time of this life is the time that we can propound we know no other but there are certaine secret times that God reserues to himselfe that none knowes but himselfe and when that time is past ouer hee offers it no more You know those in the Wildernesse they liued many yeeres after and therefore it was not the time of this life to them after God had sworne in his wrath therefore I say take heede of deferring it is an exceeding dangerous thing beloued delay in all things is dangerous but procrastination in taking the offer of Grace is the most dangerous thing in the world beloued we know not what we doe when we doe it I beseech you consider it seriously it is that that deceiues all the world they thinke to doe it to morrow to morrow though they be not come in yet they will doe it and doe it speedily take heed you bee not deceiued in this I will doe it now and now Modò modò c. The Charriot wheeles when they runne the second runnes neere the first all the day long but neuer ouertakes it as in a Clocke the second minute followes the first but it neuer ouertakes it so it is with vs this doing of it now and now and to morrow and to morrow these little distances deceiue vs and delude vs we thinke to doe it in a short time and by reason of the neerenesse and vicinity of the time that we shall doe it easily that we can take hold of that time but it is not so we are deceiued and deluded with it as Grasse-hoppers and Butter flies deceiue children when they thinke to lay their hand vpon them they hoppe a little further and a little further that in the conclusion they take them not at all so it is with vs we coozen our selues in that manner we lose our life wee lose our opportunity of taking grace because wee thinke it to bee so neere we thinke we can take it the next weeke or the next moneth and out of this we are confident it is in our power we may take it No my beloued for the most part wee are deceiued when we thinke it so neere it may flye away so that thou shalt neuer haue part in it you see how God dealt with men in the first Couenant I meane in the time of the Old Testament you see when they would not take the offer how God sware in his wrath that they should not enter into his rest and I am fâ—lly perswaded that in this New Testament in these dayes of Grace the Lord is much more quicke and peremptory in reiecting men and casting them off the time is shorter he will not wait so long as hee was wont to doe in those times hee will sooner sweare in his wrath now that you shall not enter in to his rest that I speake vpon this ground saith hee if the Lord would doe this for the Law of Moses how much more if wee neglect so great saluation as was preached by the Sonne himselfe as the mercy is much greater now in the new Couenant then it was then so the wrath and danger is greater in refusing therefore when we consider what a hazard it is my beloued me thinkes the doubt and the brittlenesse of this life the vnsearchablenes and certainety of Gods seasons and times that hee hath put into his owne power the liberty of the Spirit that breatheth where and when it listeth the exceeding danger that we precipitate our selues into when we lose the opportunity once me thinkes these should moue vs to come in and to take heed of refusing the offer at any time those expressions you shall finde so often in the Scripture that God stands and knocks that he waites and stretcheth forth his hands that hee will gather vs as a henne gathereth her chickens signifie these two things to vs First how exceeding ready God is to receiue vs if we come in while the acceptable time lasteth Againe withall how dangerous it is to refuse it for who knowes how long the LORD will waite who knows when he will cease waiting and shut vp the doore of grace to vs and then when the day of peace is gone it is no more to be recouered when the acceptable time is past I beseech you therefore consider and apply it take heed of refusing when you heare yet this Couenant of Grace is offered your doores are now open you may come in if you will take heed of staying till the acceptable time is past lest the Lord sweare in his wrath at a time when you thinke not that thou shalt neuer enter into his rest So much shall serue for this Beloued that which I intended most was this the reason why this Couenant is made the reason why God makes a Couenant with man which was chiefely that we might haue strong consolations that we might know his good will towards vs that he might not onely doe vs good but that hee make it manifest to vs. Of this likewise wee should haue made some vse which is the laying hold of the Couenant the promises of free Iustification the promises of Sanctification and the promises of such blessings as belong to this present life those are the three parts of the Couenant we should haue shewed how wee should lay hold of them that when the Lord hath promised once when faith hath a promise to cloze with when it hath such a ground to set footing vpon then to apply them and if the Lord defer to performe them then to put him to it for the fulfilling of them and so wee should doe for the promise of Iustification the promise of forgiuenesse of sinnes that you haue cause to make vse of this time when you receiue the Sacrament For what doe you You come to renew your Couenant with God that wee haue now spoken of for it is the seale of the Couenant there is a Couenant that God makes with you and a Couenant that you make with him when you consider this you should strengthen your faith goe to him and say Lord thou hast promised to forgiue me my sinnes and to remember them no more Lord it is a part of thy Couenant Lord it is thy Couenant that thou hast put thy seale to for the seale is put to it for that very purpose that when you see the Bread and Wine you might thinke of these seales as signes of the Couenant you haue Gods owne Word besides as you haue his Word that the raine shall no more drowne the Earth God hath set his Bow in the Cloud that when he lookes he may remember
wayes they cannot sticke fast to God and walke perfectly with him But herein is their sinceritie they choose him they pitch vpon him Now the ground of it is they apprehend him to be All-sufficient though this apprehension be not alwayes kept strong it is not alway liuely and actiue in their minds their perswasion is not alway full and present and therefore they are readie to step out So the latter instabilitie befalles the Saints the former befalles hypocrites and both the one and the other instabilitie still proceede from hence that we apprehend not God to be All-sufficient Holy men haue that apprehension in the maine but not in a constant tenour at all times Hypocrites haue it not so much as in the maine Fourthly This truth will likewise appeare from the nature of faith that which makes a man righteous that which sanctifies a man throughout is faith That which is the cause of all vnrighteousnesse in vs is vnbeliefe for it causeth a man to depart from the Lord as Heb. 3. 12. Take heede least there be in any of you an evill heart of vnbeliefe to depart from the living God In this sence faith is sayd to be accounted for righteousnesse Abraham beleeved God Gen. 15. God indeed made the same proposition that he doth here for substance he tells him what he would doe for him and sayth the Text Abraham beleeved God and it was accounted to him for righteousnesse Now It was accounted to him for righteousnesse chiefly in this sence as it is interpreted Rom. 4. that his very taking of the promise and his accepting of the Covenant in that he did receiue that which God gaue that put him within the Covenant and therefore the Lord reckoned him a righteous man even for that very acceptation and beleeving But that is not all but likewise he accounted faith to him for righteousnesse because faith doth sanctifie and make a man righteous and therefore Beloved by the way wonder not at this that we put so much vpon faith for let a man beleeue that God is All-sufficient which is the Covenant for iustifying faith is but a beleeving of that part of the Covenant and inabling a man to keepe the other part which is required and I say it makes a man righteous for when a man beleeues that God is All-sufficient it will cause a man to giue vp himself to the Lord. Againe when he beleeues the Lord to be all in all things to him it inableth him to be all in all things to the Lord againe that is to be holy to the Lord in all manner of conversation It knits his heart vnto the Lord. It sanctifieth a man throughout it makes him peculiar to the Lord iâ— makes him wholly to him This is the nature of faith Now marke it faith could not thus sanctifie if it did not beleeue Gods All-sufficiency Againe vnbeliefe could not cause out falling or departing from God if it were not hence that we fayle in beleeving some promise of his or some threatnings we thinke there is not an All-sufficiencie in God you know his promises containe all good things if we cleaue vnto him and his threatnings all evill things if we depart from him If this were fully beleeved our hearts would keepe neare to him as farre as it is not beleeved so farre we step out Now I say hence faith purifieth the heart It sanctifieth is the cause of all righteousâ—esse that is wrought by vs and vnbeliefe is the cause of all vnrighteousnesse that is wrought by vs. Hence we gather then that the perswasion of Gods All-sufficiency keepes a mans heart perfect with God and as farre as you come short of this perswasion so farre you are ready to depart from him And all the ground of it is because that which drawes vs from the Lord is either vaine feares or vaine hopes Those are the two eares as it were by which Sathan takes euery man whereby the drawes him away out of the wayes of the Lords Commandements Now if a man did beleeue that God were All-sufficient he would be subiect to none of these false feares if he did apprehend him to be a Buckler that could keepe him from all ill Againe on the other side if the did beleeue God to be an exceeding great reward that is so great a reward that there can be nothing wanting in him that there is a length and breadth and depth and height in that reward that his heart hath latitude enough to walke in he can dosire nothing out of it this would free a man from all vaine hopes so that the apprehension of it would keepe his heart perfect Contratiwise as farre as you faile in either so farre you are subiect to those two either false feares or vaine and sinfull hopes and that is the cause of our vneven and vnaequall walking with God that we are not vpright and perfect Hence you may see both the nature of sinne and the cause of all sinne for it is profitable for vs Beloved nothing more profitable than to finde out the cause of sinne It is a Rule that Physitians haue that a disease when it is throughly knowne that is when the cause of it is fully knowne it is halfe cured so it is in the disease of the soule to know the very roote and rise from whence it proceeds or commeth to know the principle from whonco it ariseth it is a great helpe to vs to prevent it to heale it But I say this will both shew the nature of sinne and the cause of sinne in vs. First it shewes the nature of sinne how evill a thing it is yea worse than for the most part we apprehend it to be for if there be no sinne committed but it comes from hence that you apprehend not God to be All-sufficient then there is Idoldtrie in a manner committed in every sinne that is you take from God and adde another God to him if you thinke him not to be All-sufficient whatsoever you seeke to and youne with him you make it God as well as he If it be credite if it be honour if it be pleasures if it be riches yea whatsoever it is I say there is a bitter roote of Idolatrie in the commission of every sinne that makes it out of measure sinfull This we may consider by the way but this I purpose not to stand on the thing that I would chiefly presse is to finde out the cause of sinne the cause of that hollownesse and that imperfectnesse and insinceritie that is in the hearts of men towards God which I say ariseth from hence that they apprehend not God to be All-sufficient for this for the most part is the case of men if they did not apprehend some sufficiencie in him they would not seeke him at all againe if they did apprehend him to be All-sufficient they would serue him perfectly but this middle apprehension in men that they thinke there is a sufficiencie in the
an offensiue and a defensine League and when we seeke to him and put him in mind of it he can not deny vs. The people of Rome had other parts and Nations that were allyes with them and if they were to fight at any time the Romans were bound in honour to defend them and to assist them and they did it with as much diligence as they defended their owne City of Rome If we doe implore GODâ— ayde doe you thinke that God will breake his Couenant Will he not 〈◊〉 vp himselfe to scatter his and our 〈◊〉 Certainely hee will This great benefit you haue therefore you haue cause to magnifie your â—elues in this Condition and to blesse the Lord to magnifie him for his great goodnesse that he would eâ—ter into Couenant with you this was the greatest fauour that euer hee shewed to Abraham and it is the very scope of this place Abraham I am willing to enter into Couenant to tye my selfe to enter into bond and therefore since the LORD is not ashamed to make vs his people let vs not bee ashamed to call him our God to professe it and make it good vpon all occasions This is the first vse Secondly from this difference of the Couenants you haue these two things to obseâ—ue First in that the Couenant of Grace onely is the ministration of the Spirit when the other is but the ministration of the letter it should teach vs thus much to labour to grow to assurance of the forgiuenesse of our sinnes If a man would deâ—ire to change his course to haue his heart renued to be made a new creature to be translated from death to life beloued the way is not to consider presently the Commandement for a man to thinke with himselfe this I ought to doe and I will set about it I haue made a Couenant I haue resolued with my selfe to doe it but the way is to labour to get assurance of forgiuenesse to labour to apprehend the Couenant of Grace for by that meanes thy heart shall be softned there shall be an infusion of the Spirit that shall write the Law of God in thy inward parts all those places of Scripture make this good wherein it is said faith purifieth the heart and by the promises we are made partakers of the godly nature as 2. Pet. 1. 4. and likewise Heb. 9. 14. How much more shall the blood of Christ which through the eternall Spirit offered himselfe without fault to God purge your conscience from dead workes to serue the liuing GOD. The meaning is this if a man would haue his conscience purged from dead workes let him labour for faith whereby hee may bee iustified let him labour to be sprinkled with the blood of Christ to haue assurance of the forgiuenesse and pardon of his sinnes through that blood then he shall haue that Spirit put into his heart that eternall Spirit that shall purge and cleanse his conscience from dead workes So likewise Gal. 3. Did you receiue the Spirit by the workes of the Law Did you not rather receiue it by the hearing of â—aith preached And so Gal. 5. Faith that workes by loue that is it is faith that brings forth loue and loue sets vs on worke All these shew thus much vnto vs that the best way to heale any strong lust the best way to change our hearts to get victory ouer any sin that it may not haue dominion ouer vs to haue our conscience cleansed from dead workes to he made partakers of the diuine nature is to grow vp in the assurance of the loue of God to vs in Christ to get assurance of pardon and forgiuenesse for beloued know this if the heart doe no more but looke to the Commandement if you heare onely that there are such duties to be done and consider them and you compare your owne heart and the Commandement together there growes a quarell betweene the heart and the Commandement an exâ—lâ—eration betweene them and an enmiâ—y they looke one vpon another as enemies but when the heart is softned and reconciled to God it closeth with the Commandement as the soft clay doth with the mould and is ready to receiue any impression but till then it rebels against the Commandement and stands out as a hard stone that receiues no impression and therfore the way is not â—o go about to reforme our liues as morall men to thinke with thy selfe there are these duties I must take a course to keepe them and enter into vowes in particular courses with my selfe to doe them no my beloued the way is to get assurance of forgiuenes to labour to bee partaker of the Couenant of Grace your hearts will then be softned when you haue receiued the Spirit that hath wrought in your hearts a disposition answerable to the Law without when the Law is put into your minds And this is the first difference The 2. is in regard of the difference of the two Testaments the second Testament being stablished vpon better promises What is the reason that the New Testament is said to bee stablished vpon better promises Beloued you shall finde this to be the condition of the New Testament you shall finde in it very little expression of the promises of this life looke in all the Epiâ—tles of paul and the other Epistles looke to all the Doctrine of the Gospell and you shall see the things that are iâ—erated still they are these You shall bee saued you shall haue your sinnes forgiuen you shall bee iustified you shall bee sanctified you shall receiue the adoption of sonnes you shall receiue the high price of your calling c. These are the things that Paul euery where magnifies as the condition that exceeds and goes beyond the conditions in our forefathers times Now this great Mystery is reuealed now these great riches are opened that before were hid Whence you may gather this much that grace and spirituall things spiritual priuiledges things belonging to the Kingdome of God and of â—esus Christ exceed much all outward and temporall happinesse Why are they otherwise called better promises There are many other places I know to shew the vanity of outward things and to preferre spirituall things before them but let this be added to the rest this Couenant is established on better promises labour then to worke your hearts fully to that perswasion namely to thinke with your selues it is better to be rich in grace better to haue the priuiledges of Iesus Christ then to bee rich in this world Reu. 2. I know thy pouerty but thou art rich You must thinke with your selues this is the great riches and therefore the Apostle exhorts rich men that they-change these other riches they enioy to spirituall riches Now a man will neuer be exhorted to change except it bee for the better Charge those that are rich in the world that they bee rich in good workes let them so vse their
he that hath entred into Couenant with mee and therefore saith he it shall neuer be said that the King of Sodome hath made Abraham rich I haue receiued all from him and I will restore all to him therefore you see hee paid Tythes to Melchizedeck he gaue him the tenth of all that he had So is it now saith God that Mesiah that promised â—eed is a Priest after the order of Melchizedeck he is a King he shall come and blesse thee after that manner he shall make thee heyre of all things onely thou shalt doe him homage saith hee as thou didst to Melchizedeck What was that homage That thou shalt giue him the tenth of all thou hast that is by that thou shalt shew thine homage thou shalt shew that thou art bound to yeeld him obedience thou shalt shew vpon what tenure thou holdest all that thou hast thou giuest him that as a rent acknowledging him to bee the Lord of whom thou hast receiued all things and to whom thou owest all things therefore Abraham would take nothing of any else hee would take nothing of the King of Sodome nor he would doe nothing for the King of Sodome that is not to him nor any man but as from God as a meanes vnder him Beloued this is the great Couenant that the Lord made with Abraham So you see how the promise is made to the seed for the promise was made thus to the seed God had promised that hee should bee a King a Priest and a Prophet I haue sworne saith he thou art a Priest for euer after the order of Melchizedeck againe I will giue vnto him the Kingdome of Dauid Thus the promises come after in the Old Testament So the promise is made to the seed and againe it is the seede that blesseth him This is the promise Now for the Condition that God required of Abraham it was this Thou shalt beleeue this thou shalt beleeue that such a Mesiah shall be sent into the World Art thou able to beleeue this Abraham He answers Yes Well saith the Lord I will put thee to the tryall I will see whether thou canst beleeue this or no and withall I will giue thee a signe or euidence that I am able to performe it saith he I will giue thee a Sonne It is true thou art as a dead man thou art almost a hundred yeeres old and the wombe of Sarah is dead I will promise thee a Sonne art thou able to beleeue it Againe thou seest the Land of Canaan thou hast not one foot in it I will giue this land from the length and breadth of it for thy possession Art thou able to beleeue this saith the Text Abraham did beleeue and God accounted that faith of his for righteousnesse that is hee accepted him for it for that faith he reckoned him a man fit to make a Couenant with all hee accounted him a righteous person that is hee was willing to enter into Couenant with him because he beleeued him Beloued this was not directly the beleeuing of the Mesiah he did not intend the Mesiah but it was the beleeuing that he should haue a sonne You see the Text is plaine Gen. 15. when God had said to Abraham that hee would bee his exceeding great reward saith Abraham I goe childlesse and the Steward of my house will be my heyre Saith the LORD to him Verse 4. This man shall not be thine heyre but one that shall come out of thine own bowels shall be thine heyre Goe looke vpon the Starres if thou be able to number them then thou shalt number the seed that thou shalt haue Saith the Text Verse 6. Abraham beleeued and hee accounted that to him for righteousnesse So likewise he addes in the Verses following againe hee said I am the Lord that brought thee out of Vr of the Chaldees to giue thee this Land to inherit it So my beloued this was the promise Now when Abraham had beleeued this saith the Lord to him This faith of thine that is not this particular act by which thou beleeuest that thou shalt haue a sonne that shall be thine immediate heyre but that habit that grace of faith that bâ—leeuing disposition in thee whereby thou art able to beleeue this promise saith he with the same faith thou also belieuest the promise of the Messiah that a certaine seedâ— shall be giuen thee in whom all the Nations of the Earth shall be blessed Saith he this faith of thiâ—e I take for the condition of the Couenant on thy part I will for this reckon thee as righteous I will account thee as a man fit to be entred into Couenant withall Againe the Lord tryes him afterward when Isaac was growne Verse 22. Goe saith hee and kill thy sonne Abraham was able to keepe it hee went and meant to haue done it in good earnest so there was the same ground for beleeuing now that there was before So saith hee GOD could haue raised him from the dead when I had killed him aswell as make mee when I was dead and Sarahs wombe when that was dead to bring forth a sonne God can aswell raise him from the dead as he could giue him mee from a dead wombe at first Wee see that God vpon this renewes the Couenant againe and renewes it with an Oath sure saith he I will performe my Couenant since I see that thou beleeuest and fearest mee and preferrest me before thine only sonne these are but the concomitants of his faith So my beloued it was this act of Abraham by which hee did beleeue the promise of God that made him partaker of the Couenant And if you aske now what is the condition that makes euery man partaker of this Covenant of grace It is nothing but onely faith ability to beleeue it that GOD would send such a Messiah before the Law and that hee hath exhibited and sent him since for you must know this that all the promises the very giuing of Isaac the giuing of the promised Land all these were but shaddowes as it were of the great promise of the maine Couenant in Christ. So likewise that act of Abrahams faith whereby hee beleeued that he should haue a sonne and beleeued that GOD would giue his children possession of that Land where he had not a foot was but likewise a branch and a shaddow and a pledge as it were of the maine act of faith whereby he beleeued the promised seed should be giuen him in whom himselfe and all the Nations of the Earth should bee blessed So then wee haue found out this what the Condition is that God requires of euery man to bee made partaker of his Couenant it is nothing but to beleeue in God that is God saith I will giue my Sonne to you to vs a Sonne is giuen c. that shall be the promised seede and I will make him a King a Priest and a Prophet to blesse you hee shall giue you remission of sinnes c. he shall
teach you and instruct you to mortifie your lusts and shall make you partakers of his Kingdome he shall make you heyres and sonnes this is a very great promise can you beleeue this If a man will but beleeue GOD now I say it makes him partaker of the Couenant this puts him within the Couenant you will say this is very strange how can it be that so small a condition as this that to belâ—eue should make a man partaker of the Couenant that vpon which all the promises hang initially is nothing but beleeuing You see Abraham did no more but beleeue GOD when hee told him hee should haue a sonne you see how much GOD made of that So it is with vs if we doe but beleeue this God will make as much of it he will make good all the promises of the Couenant to vs But I say this hath need of a reason why it is suspended onely vpon faith and beliefe the reason is this marke it well it is a point of exceeding great moment First though there were nothing but faith yet that beleeuing brings with it and workes sanctification and holinesse of life for whereas you might object May a man beleeue this promise and yet walke according to the lusts of his owne ignorance and so to be made partaker of the Couenant Let him if he can beleeue truly and doe this but it is impossible let him beleeue and the other will follow Behold Abraham himselfe to giue you an instance of it he beleeued GOD and it was accounted to him for righteousnesse I say it was enough for him to beleeue GOD For that drawes after it inherent righteousnesse of sanctification and holinesse of life for saith the Text Rom. 4. Abraham is said to beleeue GOD when hee said he should haue a sonne he gaue him glory that is the ground which drawes with it all other graces after this manner he that beleeues GOD hath a good opinion of him hee loues him hee that loues him must needs be full of good workes Besides he that beleeues him when GOD shall say to him I am thy exceeding great reward see that thou keepe close to mee thou shalt haue an eye vpon mee and walke with mee from day to day Let a man beleeue that GOD is alsufficient that he will be a Sunne and a Shield to him and his exceeding great reward hee will be ready to doe it Abraham did so when God called him from his Fathers house and from his kindred hee was ready to doe so when GOD would haue him to offer vp his onely sonne he was ready to doe it for he beleeued GOD hee beleeued his promise and his ability and willingnesse to helpe him hee beleeued his Almighty power and therefore whatsoeuer GOD bid him doe he would doe it hee preferred GOD before his own ease before his owne profit before his onely sonne whom hee loued Let any man beleeue as Abraham did and of necessity it will produce good workes let a man beleeue truely and truth of beliefe will bring forth truth of holinesse and therefore wee heare what S. Iames saith Iam. 2. saith he Abraham was iustified by faith it is true but saith hee Abrahams faith had workes ioyned with it for it was not a dead a counterfeit faith but a true faith and being a true faith you see Abraham had workes aswell as faith for when GOD bade him offer his sonne he did it Was not that an exceeding great worke saith the Apostle there So say I no wonder that it is by faith that the LORD requires no more but to beleeue for when a man beleeues workes will follow it will breed holinesse of life let him beleeue GOD to bee an exceeding great reward that hee is a Sunne and a Shield he will follow GOD wheresoeuer hee leades him let him beleeue the promise of GOD when he describes himselfe hee must needes haue a good opinion of him and loue him and bee exceeding fruitfull in good workes and obedience to him therefore that is one reason for it A second reason of it is because it could not bee done by obedience to the Law it was impossible to haue made the sonnes of men partakers of the Couenant that way for if it could haue beene done by the Law and by the Commandement it should haue beene but the LORD tryed that in Adam hee gaue Adam a Commandement and ability to keepe it so hee made him perfectly innocent yet Adam did not keepe it Put the case that GOD should haue tryed him the second time and haue giuen him a Commandement againe and not haue required the Condition of faith but of obedience hee would haue broken it as hee did before and therefore it could not bee by the Law Therefore it must needes bee by faith and the promises otherwise it could neuer haue beene sure Adam brake it surely if hee brake it we should haue broken it if it had beene any other way but by faith and therefore wee see what the Apostle saith Galat. 3. 21. Is the Law then against the promise of GOD GOD forbid for if there had beene a Lawe giuen that could haue giuen life surely rigâ—teousnesse had beene by the Law If Adam had stood and had kept the Law and if men could haue entred into Couenant and haue kept it Christ had beene spared the Couenant of Grace had beene spared if righteousnesse had beene by the Law there had needed no Messiah there had needed no Couenant of Grace and therefore through the infirmity of the flesh Adams flesh that would not keepe the Law and ours that is not able to keepe it there was no other way to make mankind partaker of the Couenant of Grace but onely by faith by beleeuing GOD and by taking the promise and the gift of Righteousnesse through Iesus Christ for it could neuer else in likelihood haue beene sure to the seede This is the way to make it sure when there is no more but an acâ—eptation required and not exact obedience to the Commandement Thirdly it is by faith because nothing else can answer the Couenant but faith you see the Couenant is not a Commandement Doe this and liue but the Couenant is a promise I will giue thee It runnes all vpon promises I will giue thee a seed and in that seede thou shalt bee blessed I will giue thee this good Land c. so that the Couenant of Grace stands on GODS part all in promises Now you know that it is faith that answers the promise for the promise is to beleeued if the Couenant had stood in precepts and Commandements and rules of the Law then it must haue beene answered by workes and obedience and therefore it could not be by obedience for that holds not proportion there is not agreement betweene them but since the Couenant consists of promises that must needes bee by beleeuing and not by workes Fourthly and lastly it is by faith because the Lord
GOD and beseech him to fill your hearts with this peace that passeth vnvnderstanding and with this ioy which is vnspeakable and glorious goe and beseech him to enrich your hearts with those spiritual riches that belong to saluation this is a part of his Kingdome and that which hee hath promised to vs now this is not all but likewise an outward peace he promiseth hee hath promised we shall be heyres of all things all things are yours he hath promised outward riches we are heyres of all the world so that it is likewise a part of his Couenant when a man wants any outward comfort any outward helpe any blessings or deliuerance he may goe to Christ that is the King of all Kings as hee is Lord of all things as he himselfe is heyre of all things and beseech him to grant it vnto him for it is a part of his Couenant And the third and last is that we shall ouercome our enemies that is the third branch of this Kingdome And that which was promised to Abraham thou shalt possesse the gates of thine Enemes when hee renewed his Couenant vpon the offering of his sonne and you shall finde it Luke 1. 74. repeated againe this is the great promise that God hath made that being deliuered from the hands of all our enemies wee might serue him in righteousnesse and holinesse all the dayes of our life Now as his Kingdome is spirituall so the chiefe part of this Kingdome stands in ouercoming our spirituall enemies and therefore you may challenge this Couenant at his hands when you are to wrastle with Satan or any temptation and lust LORD hast thou not said that thou wilt deliuer me out of the hands of all mine enemies Is it not a part of thy Couenant But beloued that is not all neither there is a promise and that is a part of the Couenant likewise that wee shall ouercome our outward enemies thou shalt possesse the gate of thine enemies so farre as it is good for vs as farre as God sees it meet he dispenseth these in a different manner but yet it is a part of the Couenant and therefore a man may goe and challenge this at Gods hands LORD if it be good if it be fit and meet for me to haue it thou hast promised it I shall haue victory ouer them also So now you see what the Couenant is But now there is one maine generall that likewise is a branch of this Couenant that is generall to all the three that is the giuing of the Spirit it is a branch of the Couenant as wee see Ioel 2. which is repeated Act. 2. I will powre out my Spirit vpon all flesh in those dayes and your yong men shall see visions c. Beloued know that this was a part of the Couenant that was made with Abraham It was expressed to Abraham in generall I will blesse thee afterwards there were seuerall branches of it now one thing was expressed as part of the Couenant and then another among the branches this was one I will powre out my Spirit vpon all flesh which is that which you haue likewise Esay 44. 3. I will powre out my Spirit as water vpon the dry ground and you shall grow as the grasse and as the Willow by the Riuers of water Whereof that this is the meaning Peter makes it good Acts 2. and so likewise our Sauiour Christ the great promise that he made to them was I will bapize you with the Holy Ghost this promise was made before hee departed in the flesh but it was fulfilled after when hee powred forth his Spirit Beloued this is that great part of the Couenant that which comprehends the life of all the other three that which inabled vs to doe all the rest that which makes vs Kings and Priests and Prophets this powring out of the Spirit vpon vs euen as Christ himselfe was anoynted with the Spirit without measure that he might be able to teach vs that he might bee a Prophet a King and a Priest that which enabled him to performe all those Offices was the effusion of the spirit vpon him without measure Beloued that which makes vs able to be partakers of those three parts of the Couenant is likewise the same Spirit wherewith wee are anoynâ—ed according to our measure So much shall serue for this namely what the particular branchâ—s and parts and priuiledges of the Couenant are The fift and last is the obiections that are made against this Couenant There were two great obiections that Paul euery where met with for our scope is that when wee put all this together that we haue deliuered about this Couenant you may reade at leasure Rom. 3. 4. and Gal. 3. 4. and all the promises made to Abraham and when you haue this before you will be able then to vnderstand iâ— I say there are two great obiections that Paul euery where met with The one is from the Law Is it not said euery where Those that obey the Commandement shall liue and euery promise is made still to them that feare the LORD and keepe his Commandements and therefore it is by the Law Nay saith the Apostle Gal. 3. it is impossible that it should be by the Law for the Law was giuen 430. yeeres after the promise and Couenant was established with Abraham long before it it cannot bee now that that which comes after can dissannull that which went before but besides there is another great reason and that is this saith the Apostle you were neuer able to keepe the Law you could neuer be saued if you would haue it by the Law to what end is the Law giuen then By reason of transgression that you might learne to know how impossible it is for you to come to God to be partaker of the Couenant any other way then by faith saith he you might remember that Adam when he was in innocency and perfection was much stronger then you yet did not keepe the Law but because that was easie for people to forget the Law was giuen againe by Moses vpon Mount Sinai that the LORD by that meanes might reminde you of the Commandement and of your sinnes and of the curse belonging to you and therefore saith hee when the Law was deliuered it was so terrible that Moses himselfe did tremble and therefore said the People Lord doe not thou speake to vs any more deliuer not the Law to vs any more but let Moses come and bee as a Mediator betweene vs let him speake for we are not able to see these fires these burnings wee are not able to see this and liue The meaning of it is this the Law if any man looke on it it is so terrible when GOD comes to speake to a man in his Law and in his Commandements that there is nothing to be expected but death that same fearefulnesse at Mount Sinai was but onely an expression of that feare which the Law of God puts vpon
euery mans conscience and therefore when the people then desired a Mediator that might speake and that GOD might speake no more another thing was signified by it that no man is able to come to God by yeelding obedience to the Law but he must needs haue a Mediator to goe between GOD and him The other obiection is from the Ceremonies of the Law they were ready to say We haue a Priest we haue Sacrifices we haue diuers washings and Rites c wee were wont to bee saued by them why may we not so still The answer to it is That these were but the oldnesse of the letter for indeed all these did but cloathe the Couenant of Grace the Couenant of Grace was deliuered to the Iewes the Ceremonies did indeede but set it out they were but types and shaddowes by which it was expressed to the Iewes the Iewes by reason of their ignorance were not able to see the body for the clothes they were not able to see the signification of the Spirit for the letter they were not able to see the sword for the sheath the kernell for the shell that is they could not see Christ himselfe the inward promises but stucke in the outward barke and rinde of Ceremonies in the shell of them and so they became vnprofitable but indeed those Rites did nothing but cloathe the Couenant of Grace and set it forth to them So much shall serue for the dispatching of those fiue things Now hence you see how those difficulties may bee answered that I mentioned before For example it is said the promise is made to the seede yet the promise is made to vs and yet againe the Couenant is made with Abraham How can all these stand together The promises that are made to the seede that is to Christ himselfe those are these promises Thou shalt bee a Priest for euer and I will giue thee the Kingdome of Dauid thou shalt sit in that Throne thou shalt be a Prince of peace and the gouernment shall be vpon thy shoulder likewise thou shalt bee a Prophet to my people thou shalt open the prison to the Captiâ—e thou shalt be anoynted c. and then shalt goe and preach to them These are the promises that are made vnto the seede The promises that are made to vs though they bee of the same Couenant yet they differ in this the actiue part is committed to the Messiah to the seede it selfe but the passiue part those are the promises that belong to vs You shall bee taught you shall bee made Prophets likewise you shall haue your sinnes forgiuen you shall haue the effect of his Priesthood made good vnto you you shall be subiect to his gouernment by an inherent righteousnes that he shall worke in you for you shall bee made Kings So the promise is made to vs. How is the promise made to Abraham for it is said In thee all the Nations of the Earth shall bee blessed The meaning of this is they are deriuatiue promises the primitiue and Originall was made to Iesus Christ but why is it said then that in Abraham all the Nations of the Earth shall be blessed the meaning of it is this there was none that was euer partaker of these promises but the children of Abraham and therefore they were deriued from Abraham to all the men in the world besides that euer haue beene since Now what is it to be a childe of Abraham not to be borne of Abraham according to the flesh but to be like Abraham you are the children of the Deuill Why You are like him So that all that haue faith are the children of Abraham but more is meant then that I say all that doe partake of this promised Messiah are deriued from Abraham either deriued from him or grafted into him one of these two all that were saued before the comming of Christ were either such as descended from him or were ingrafted into the same Nation But what doe you say of the Gentiles that are now come in How doe they receiue from Abraham How can it be said in Abraham shall all the Nations of the world bee blessed Beloued you know it is said Rom. 11. that the naturall branches were broken off and the wilde Oliue is ingrafted in that is the reason likewise why the Law comes from Sion the Lord will haue the Gentiles to bee ingrafted into the stocke as it were he will haue the Law to proceede from Ierusalem he will haue them put into that Famely as the proselytes and so were all Nations for they receiued it from Ierusalem for they had the Oracles of God committed to them all the Nations in the world receiued them from them they drew that sap of knowledge from them so that they were grafted in thus all the Nations in the world were blessed in Abraham and Abraham was blessed in the seede it selfe But yet one obiection is behinde that is how comes this to passe that to be renewed in the spirit of our minds and to walke in the wayes of the LORD in the way of regeneration should be a part of the Couenant on our part you shall repent and beleeue and be renewed and then you shall be forgiuen c. you shall haue the Kingdome and yet for all this you see it is a paâ—t of the Couenant on Gods part saith the LORD I will giue you a new heart and a new spirit Ezek. 36. 26. I will giue you c. there is an expression of the Couenant and yet it is a condition that is required on our part Beloued to this I answer briefly the condition that is required of vs as part of the Couenant is the doing of this the action the performance of these things it is to repent to serue the LORD in newnesse of life but the ability by which we are able to performe these is a part of the Couenant on the LORDS paâ—t to haue new heaâ—tâ— and new spirits whereby we are able to repeâ—t and to bring forth fruite worthy of amendment of life I say the inward abilâ—ty the change of the heart the renewing of vs in thâ— spirâ—t of our mindes the wrâ—ting of the Law in the inward paâ—ts that is a branch of Gods Couenant but the doing of this the bringing forth the fruite of these inward abilities of these inward habits and graces that are planted in vs by the power of Christ that thing is required in vs. As for example the very habit of faith the very grace and power of beleeuing that God hath promised to giue it belongs to him but to beleeue to take the promises to accept of Iesus Christ and to receiue him and the gift of righteousnesse by him this is required as a condition on our part And so much shall serue for the opening of this and for this point The next question wee had to propound to you was this How a man should know whether he be within
the Couenant or no You shall know it by this How did Abraham know whether he was in the Couenant or how will you know whether Abraham or any other were saith the Text Abraham beleeued God and therefore God reckoned him as a man that was righteous and accepted him to bee a partaker of the Couenant and so if thou beleeue it is certaine then thou art within the Couenant but how shall a man know that Gal. 5. 5. Neither Circumcision auaileth any thing nor vncircumcision but faith which worketh by loue If thou canst finde this now that thou art able to take Iesus Christ to take him as a LORD and Sauioâ—r thou art able to beleeue all the Couenant of Grace thou art by that put into the Couenant But how shall a man know whether this faith be right or no for you know there is a false dead and counterfeit faith if it be right thou shalt finde it to be of a working and liuely nature but many times we may bee deceiued in that A woman many times thinkes she is with childe but if she finde no motion nor stirring it is an argument she was deceiued So when a man thinkes that hee hath faith in his heart but yet he finds no life no motion no stirring there is no worke proceeding from his faith it is an argument he was mistaken hee was deceiued in it for if it be a right faith it will worke there will be life and motion in it As Abrahams faith you see it enabled him to doe whatsoeuer GOD appointed him to offer his sonne to excommunicate Ismael when GOD bid him cast him out though hee loued Ismael exceeding dearely yet he did it and did it readily so whatsoeuer God bade him doe here was a working faith But yet a little further a man may be yet deceiued in this a mans faith may worke and an Hypocrite may doe many workes if it bee but bare working a man may bee deceiued and therefore this is added further it workes by loue Beloued a man may doe exceeding many duties as you know hee may suffer Martyrdome he may giue all to the poore hee may be a very diligent Preacher of the Gospell for Paul saith I may speake with the tongue of men and Angels I may giue my goods to the poore I may giue my body to be burned and yet if these great workes be done without loue they are nothing But on the other side if you finde this that you doe but the least worke if it be but to giue a cup of cold water and doe it out of loue if you abstaine from one sinne if you ouercome any one lust whatsoeuer that is deare and neare to you because you loue Iesus Christ if you set your selues vpon any worke vpon any imployment and endeauour and thy heart witnesseth this to thee it is because I loue the LORD and desire exceedingly to please him he is one that I would faine haue communion with my delight is in him therefore I doe these workes for it is my meate and drinke to doe his will now thou art on a sure ground now thou maist know thou art within the Couenant for thou beleeuest as Abraham did and therefore thou art within the Couenant as hee was thou maist know it because thy faith workes and then thou maist know that it workes right because it is done by loue Well yet there is another way to know this that is in thy seede saith the Text shall all the Nations of the world bee blessed if a man be then ingrafted into this seede into the Messiah once then he shall bee blessed if once he belong to him Well how shall a man know that If thou haue receiued the Spirit of the Son for whosoeuer is in Christ hath receiued the Spirit of Christ if he haue not receiued the Spirit of Christ he is not in him Consider whether you haue receiued the Spirit of the Sonne the Spirit of the promised seede that is thou art made like Christ by the Spirit for the Spirit will assimulate thee and renew this Image in thee he makes thee such another in some degree as he is yea he will not onely doe this but he will witnesse to thee that he is thy God and that thou art of those that are partakers of the Couenant and therefore that is the way to finde it out that is the thing I intend to insist vpon to finde out whether you haue this Spirit you shall finde it this is the great marke that the Apostle Paul insists vpon still in all his Epistles by which a man may know whether he be within the Couenant or no still it is this we haue receiued the Spirit and the Spirit seales vs to the day of redemption we are established and sealed by the Spirit of promise and wee haue receiued the Spirit which is an earnest c. Now to know whether you haue the Spirit I will commend these two places of Scripture to you to consider one is Rom. 8. 15. You haue not receiued the spirit of bondage to feare againe but the spirit of Adoption whereby you cry Abba Father the same spirit beares witnesse with our spirits that wee are the sonnes of GOD. The other you shall finde 1 Iohn 5. 8. And there are three that beare record in Earth the Spirit the Water and the Blood and these three agree in one If you would finde out whether you haue the spirit of the Sonne or no you shall know it by these three In the Antecedents the Concomitants and the Consequents The Antecedent is the Spirit of bondage beloued that of necessity must goe before so that if thou neuer hadst the spirit of bondage certainely thou hast not yet receiued the spirit of the Sonne for the Apostle speakes of it heere as the common condition to all Christians they doe not receiue the spirit of bondage againe you had it once but now you haue the spirit of Adoption I say euery man must haue this spirit of bondage and the ground of it is this because no man can come to Christ except the Law be a Schoolemaster to bring him to Christ now the Law is not a Schoolemaster it teacheth no man except the spirit of bondage worke feare except the spirit of bondage put an edge vpon the Law put a Sword into the hand of the Law to pricke the heart to wound the heart as it is said Acts 2. this is the spirit of bondage Beloued you may heare the Law and the threatnings and curses applyed to you 10000. times ouer and yet no feare be bred in you except the spirit of bondage ioyne with it that makes it effectuall Now in the Law are included iudgements and afflictions which are but the execution of the Law sometimes it goes with the Law it selfe somtimes with the iudgement and afflictions it is the spirits of bondage that must goe with both as for example when it thundred rained in
Esay 33. 14. when they are troubled they are not able to pray indeed they may haue formes of prayer that they may vse in times of peace but beloued let any great trouble come vpon them let them be put to it and then you shall finde they are not able to doe it but they runne away from God as fast as they can at that time they are not able to come and say Thou art my Father I beseech thee heare me I beseech thee pitty me and forgiue me no but they tremble at Gods presence as the Thiefe doth at the presence of the Iudge the sinners in Sion are afraid in that day when God comes at the day of visitation the sinners in Sion are afraid c. for who shall dwell with deuâ—ouring fire That is they tremble at such a day when the day of death comes when God begins to shew himselfe to them in the fiercenesse of his wrath when he begins to come neere them in the day of visitation then they fly from him as one would fly from deuouring fire they fly not to him as one would fly to a mercifull Father that is ready to heare them and helpe them but they fly from him as fast as they can as one would fly from euerlasting burniâ—g The like place you haue Iob 27. 8 9 10. For what hope hath the Hypocrite when hee hath heaped vp riches when God shall come and pull away his soule Will God heare his prayer when he cryes c. Will he call vpon God at all times A wicked man may make some shew of prayer to God in time of health and in time of peace but at that time saith he when he hath spent his time in gathering vp riches in heaping vp them and GOD comes vpon him suddenly and shall pull away his soule he teares and rends it from him for so the word signifies in the Originall that is he is not willing to resigne it into Gods haÌ„ds as the righteous man doth but he is busie about his wealth and God surprizeth him and rends his soule from him What will he doe in this case What will he pray saith Iob No hee giues two reasons He hath â—o delight in the Lord he neuerloued the Lord there is no such loue betweene the Lord and him as there is betweene the Father and the Childe betweene the Hâ—sband and the Wife he neuer had the spirit of a son he cannot pray for he delights not in God But he doth pray sometimes Yea for some fit he may be in some extremity he may cry as a Thiefe at the Barre may cry to the Iudge as he doth sometimes exceeding hard not because he loues the Iudge but it is a cry that comes from extremity and it is but in extremity and by that the falsenesse and hypocrisie of them is known So an Hypocrite may cry in the time of extremity but it is a cry it is not a prayer and it is but in the time of extremity it is not at all times that he doth it hee is not able to doe it for the Lord is a stranger to hiâ— he lookes vpon the Lord as vpon a terrible Iudge and therefore if you would know whether you haue the spirit of the Sonne As first thou shalt know it by that which went before and as secondly thou shalt know it by that which goes together with it the testimony of the blood the testimony of the water and of thine owne spirit So thou maist know it thirdly by this by the Consequents it makes thee able to pray and in the time of extremity it makes thee able to goe to God as to a Father when another flyes away from him as from euerlasting burnings So much shall serue for this time FINIS THE THIRTEENTH SERMON GENESIS 17. 2. And Iwill make my Couenant betweene mee and thee And I will multiply thee exceedingly THE point which we were in handling was this How a man may know whether he be in the Couenant or no I told you there are 3. waies to know it Let a man consider how Abraham came into the Couenant Abraham beleeued God and it was imputed to him for righteousnesse If thou beleeue then thou art within the Couenant but it must be a faith that workes by loue if it bee a faith which workes not it is but a dead faith and if it doe worke yet if it worke not by loue the Lord regardâ—th it not it is true it is faith that layes hold vpon the Couenant but it works by loue faith is the point of the Compasse that fastens vpon the Couenant but loue is the other part that goes about that doth all the businesse it is that which keepes the Commandements it is that which quickens vs to euery good worke The second way to know whether wee be in the Couenant or no is to consider whether we haue taken the promised seede for in him shall all the nations of the world be blessed How shall wee know that If we haue the Spirit of the Sonne that is knowne by the Spirit it selfe the Spirit beares witnesse the witnesse of the Spirit as I told you it is knowne by that which goes before it by that which accompanies it and that which followes after This is the point that we were in handling and wee were broken off in the middest of it wee will recall it a little and deliuer it somewhat more distinctly to you than wee could doe then for haste First I say whosoeuer hath the Spirit of the Sonne he must haue before it the spirit of bondage Rom. 8. 15. You haue not receiued the spirit of bondage againe to feare but you haue receiued the spirit of Adoption As if hee should say there are none but first they receiue the spirit of bondage for there is no man can come to Christ except the Law be his Schoolemaster and the Law is not effectuall without the spirit of bondage neither the Law in the threatnings nor the iudgements which are the executioners of those threatnings you may heare the Law opened vnto you a hundred and a hundred times that is the particular sinnes of which a man is guilty described yea the particular iudgements yea the LORD may follow you with afflictions and crosses yet except there be a spirit of bondage to worke together with these it will neuer molifie an obdurate heart And therefore my beloâ—ed you must make this account if you haue neuer been affrighted with the terrour of God if you haue neuer bin put into any feare by this spirit of bondage be assuted that you haue not yet the spirit of Adoption If men would haue looked to the brazen Serpent without being stung of the fiery Serpents God would haue spared the spirit of bondage but beloued who doth it who is able to doe it Wee bee all in a dead sleepe and except we be wakned with the terrours of the Almighty there is no man would
long as a man doth not chuse another Husband so long the Couenant is not broken though the failings be exceeding many The vse wee are to make of it is this If there be this comfort that though a mandoe commit many sinnes yet so long as he hath the Lord for his husband as long as he is not willing to chuse another Master still the Couenant is sure Beloued then comfort your selues with these words and make vse of the Couenant and apply the promises of the Couenant say this with thy selfe it is very true I am sinfull I prouoke God from day to day yet for all this I am not out of the Couenant and therefore the promises of the Couenant belong to me and therefore notwithstanding my sinnes I will go boldly to the Throne of Grace and I will lay claime to the promises and to all the parts of the Couenant for they belong to me Beloued this vse you should make of it wheÌ„ you heare the Couenant is not broken Now the promises of the Couenant are of 3. sorts the promises of iustification the promises of sanctification and the promises of blessings of all sorts that belong to this life and to the life to come This threefold vse then thou shouldst make of it First put the case there lies vpon thy heart the conscience of any sinne that thou hast committed that troubles thee thou art afraid that this sinne should make a sâ—paration betweene God and thee thou hast yet no assurance of the forgiuenes of it but the conscience of the sinne lyes vpon thee as that expression you haue Heb. 10. what wilt thou doe in such a case Goe to the Lord and say to him Lord notwithstanding this I know I am in Couenant with thee and Lord this is one part of thy Couenant that thou wilt remember our sinnes no more but when they are sought they shall not be found My beloued as you haue heard before they are the very words of the Couenant I say if thou come to the Lord thus and bring Christ in thine armes for that is the nature of â—aith faith first seizeth vpon the dead body as the Vulâ—ures and as the Eagles doe first seize vpon the body so faith first seizeth vpon Christ I say if thou canst go to him and say Lord I haue thy Sonne he hath offered himselfe to me he is freely offered and I haue tooke him and all thy promises in him are Yea and Amen and this is one of thy promises that thou wilt forgiue me if one plead the Couenant hard with God and tell him it is a part of his Couenant and he must be iust hee cannot be a Couenant-breaker doe you thinke that God will breake his Couenant with thee or any man he cannot deny thee he will put away thy sins strengthen thy selfe with this for this Couenant is continuall the Mediator of this Couenant is Iesus Christ who is such an High Priest that is able perfectly to saue those that come vnto him when a man hath commitâ—ed the greatest sinne and sees but the blood of Buls and Goates he might thinke thus with himselfe alas what can this poore and beggerly Ceremony doe to deliuer me from the conscience of my sinne Well saith the Apostle we haue another kind of Sacrifice and another kinde of Priest Heb. 7. We haue such an High Priest as is able perfectly to saue those that come to him And why For saith he he is gone not into the Tabernacle as the other Priests but he is entred into the very heauens Besides saith he he goes not once a yeere as they did but he liues for euer to make intercession for vs hee is not gone with the blood of Buls and Goates but with his owne blood he is a High Priest holy harmlesse vndefiled separated from sinners higher then the heauens and therefore doubt not but hee is able perfectly to saue those that come vnto him Beloued consider this it is the very Vse that the Apostle makes Heb. 10. 22. saith he seeing these things are so since we haue such an High Priest as we haue described since it is the very Sacrifice of his blood it selfe let vs draw neere in the assurance of faith that is if the conscience of any sinne lye vpon vs let vs not goe to God with a quarter wind or wâ—th a halfe wind but with a full assurance of faith let vs make no question but trust perfectly to the grace that is reuealed You must thinke so of Iesus Christ hee would haue you thinke so and conceiue of him that he is now in heauen that he is able perfectly to sauâ— you that there is nothing you haue committed that can doe you hurt he is like a friend in the Court if a man were sure that hee had one that were neuer from the King that hath his eare continually that is alway in his presence that is such a Fauourite of such power with him that certainely he can deny him nothing a man would be secure put the case there were some whispering fellows that would be ready to informe against him yet saith hee I haue one there that will be ready to take care for me My beloued this is thy very case Christ Iesus is gone to Heauen it is a thousand times better for thee that he should be there then that he should be here in this world still there he is thy Attorney as it were he takes care of thee hee sees all the accusations that are brought against thee and he is ready to answer for thee saith the Text he makes intercession if there come any thing that tends to make a breach between God and thee he is the Mediator for thee he dwels there for that end if there be any offence any breach comes that he may make it vp betweene God and thee consider this and when thou hast committed a sin go to this high Priest that is able to saue thee perfectly and remember that it is a part of his Couenant and so labour to grow vp in full assurance of faith that no conscience of sinne may lye vpon thee to make a separation betweene God and thee for beloued you ought to trust perfectly to the grace that is reuealed through him And as I say for sinne so in the second place you are to make vse of the Couenant as put the case there bee some strong lust some violent temptation that thou art not able to outwrestle it is too strong for thee thou wouldest faine be rid of it but thou art not able why what shalt thou doe in this case remember that it is a part of the Lords Couenant that he will deliuer thee from all thine enemies that thou maist serue him in righteousnesse and holinesse all the dayes of thy life It is a part of his Couenant to remember it he hath sworne to remember it he hath said he will write his Law in thy heart and that can
by some particular actions 2. Cause Doct. Reas. 1. Ob. Answ. What sinceritie and vprightnes is Puritie Soundnesse Simplicitie Integritie What it is In 3. things The integritie of the subject Integritie in the object Integritie of the meanes Vprightnesse Approoving a mans selfe to Gods sight Vse 1. To examine our selues 1. Tryall 2. Tryall Ob. Answ. 3. Property He purifieth himselfe 1 Ioh. 3. 3. 2 Cor. 7. 1. Pro. 30. 12. â— Pet. 2. 14. 4. Obiect Ans. 4. Differences betweene the relapses of sound and vnsound-hearted men 1. Difference Acts 4. 12. 2 Chro. 32. 25. 2. Difference 3. Difference 4. Difference Rom. 7. 20. 1 Ioh. 4. 4. Rom. 7. 22. 4 Property He presâ—eth to the marke that is before him Phil. 3. 12. 15. Which coÌ„nsists 1. In ayming at the highest degree of holinesse An vnsound heart aymes not at perfect holinesse 2 Cor. 7. 1. He will not be at the cost 2. He aymes not at God 3. He wants light 2. A perfect heaâ—t followes hard to the marke Maâ— 18. 1 2 3. Lam. 3. 40. Simile 2 Ioh. 8. Reu. 3. 11. 2 Cor. 3. 12. Eph. 5. 15. 16. 5 Property With a whole heaâ—t Ier. 3. 10. Hos. 7. 14. 1 Tim. 6. 12. 2 Chron. 7. 14. Hosea 7. 16. 2 Chro. 12. 1. 2 Chron. 26. 7. 15. 6 Property He accounteth the Gospell wisdome 1 Cor. 2. 6. Heb. 6â—â— 5. Qâ—â—st Aâ—s 2. Quest. Ans. Foure Markes whereby to know this wisdome 1. It humbleth him 2. He knowes things as he ought 1 Cor. 8. 2. 3. He discerns things that differ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. 2. 4. His iudgement is changed Effects of sincerity 1. It exalteth God Psal. 148. 13. Prou 4. 8. 1. In matter of honour 2 Cor. 4. 5. Act. 3. 12. 2. In matter of profit Act. 20. 24. 3. In matter of pleasure 1 Cor. 10. 33. 2. effect Nothing moues a man but Gods command col 4. 12. Psal 119. 6. Act. 13. 22. Psal 123. 2. Quest. Ans. Quest. Ans. Quest. Ans. 3. Effect He serueth GOD with all hâ—s might 1 Pet. 1. 22. The intention is deuided when things are done reâ—issâ—ly Psal. 27. 4. 4. Effect Euery grace hath its perfect worke Iam. 1. 2 3 4. Heb. 17. 1. Obiect Ans. Iam. 5. 11. 2 Chron. 25. 7 8 9. Men may doe much and yet want sauing grace Vers. 16. 2 Chro 11. 2 3 4. Rom. 4. 19. Obiect Ans. True grace may be interrupted Rom. 1. 18. 2 Pet. 3. 5. Mat. 13. 15. Ioh. 3. 21. 5. Property or effect The Spâ—â—it is quieted Iam. 3. 17. Last effect of sincerite To see God Mat. 5. 8. 1. In his attributes 2. In his works of prouidence 3. In his guidance and direction 4. In his Ordinances Gen. 17. 7. Doct. Twofold Couenant 1. of workes 2. of grace A threesold difference between them 1. Difference 2. Difference Gal. 4. 24. Heb. 12. 18. 3. Difference Heb. 8. 8 9 10. The Metaphor of writing the Law in mans heart explained 3. wayes Couenant of Grace twofold Six differences between them Gal. 4. Heb. 8. 18. Ex. 2â— Heb. 8. 10. Heb. 8. 6. Vse 1. Vse 2. 2 Pet. 1. 4. Heb. 9. 14. Gal. 3. Gal. 5. 2. Difference Quest. Ans. Quest. Ans. Reâ— 2. 3. Vse To mortifie sinne by applying the promise of free pardon 2 Cor. 3. 6. Heb. 9. 14. Gal. 3. â— A double infusion of the Spirit 2 Pet. 1. 4. Rom. 6. 1 2 3. Vse 4. 1. The Couenant 2. The Condition of the Couenant which is faith Reasons why faith is the Condition 2. Reason Gal. 3. 21. 3. Reason 4. Reason 3. The confirmation of the Couenant Gal. 3. 15. 5. Obiections against it 1. Obiect Ans. 2. Obiect Ans. Obiect Ans. Rom. 11. 17. Obiect Ans. Quest. Ans. Act. 2. 1 Sam. 12. 18. Ezra 10. 9. Act. 16. Eph. 5. 1 Ioh. 3. 3. 1 Ioh. 3. Eph. 1. 13. Râ—u 3. 20. Reu. 2. 17. Ioâ— 14. 21. Iob 27. 8 9 10. Obiect Ans. Wayes to know whether we are in the Couenant or no. Rom. 8. 15. Obiect Ans. Gal. 3. Quest. Ans. Six consequents of the Spirit 1. A spirit of prayer 2. Loue. 3. Clâ—nsing a mans selfe 4. Peace 5. Humility 6. Not to receiue the spirit â—f bondagâ— againe Third way of knowing whâ—ther we be in the Couenant is by our kâ—owledge which hath â— properties 1. It circumseth the heart id est subdueth Iusts 1 Lust of the eyes 2 Pride of life Simile Take the present opportunity Heb. 8. Vse To labour for knowledge Gal. 4. 9. Growing in kdowledge increaseth grace 2. Pet. 3. 17. 2 Cor. 3. 16. Ioh. 17. 17. Eph. 5. 14. 2 Pet. 2. 20. 2 Pet. 1. 2. 1 Cor. 1. 5. 〈…〉 When the Couenant 〈◊〉 broken Obiect Ans. Two rules to know whether we haue broken the Couenant 1 Rule â—ooke to thy heart Iam. 4. 2. Rule Looke to the effects Obiect Ans. Vse Heb. 10. Heb. 7. Heb. 10. 28. Heb. 11. Eph. 2. Obiect Ans. Obiect Ans. Deut. 32. Ob. Answ. Eccles. 8. 16. Consectarie Consectarie Eccles. 9. 3. Doct. It is a hard thing to be persâ—aded of Gods All-sufficiencie The holy Ghost must perswade Ob. Answ. Iohn 16. Reas. 1. God onely wise and therfore able to perswade Reas. 2. God onely knowes the severall turnings of the heart Ier. 17. 9. Simile Reas. 3. God onely can amend the heart Vse Why one man trusteth God and not another Iohn 16. 13. Ephes 1. 18. Doct. 3. All things are in Gods hands Math. 11. 27. Ioh. 3. 35. 1 Cor. 15. 24. Psal. 2. 8. Quest. Ans. Reas. 1. Reas. 2. Exod 33. 3. Reas. 3. Reas. 4. Deut. 8. 18. Vse Levit. 17. 5. Vse 2. Phil. 2. 8. 9. Ephes. 3. 12. Thankfulnes Doct. 3. All men divided into two Rankes Reas. 1. Reas. 2. Deut. 32. 9. Reas. 3. Vse 1. Vse 2. Ephes. 5. 6. Quest. Answ. Fouretryals Goodnesse which consists in foure things Mat. 7. 16. 17. 2. Tim. 2. 21. Act. 10. 38. Difference 1 Cor. 6. 11. Titus 1. Ezek. 36. 25. Simile It is not leaving but hating of sinne that sheweth puritie 1 Ioh 〈◊〉 1 Pet. 1. 3. Difference Iam. 2. 10. Ob. Answ. Quest. Ans. How to know when we performe Gods Ordinances aright Ier 23. 29. Iudâ— 20. Mar. 4. 24. Iob. 15. 3. 4. Psal. 119. 9. Difference Simile Exod. 23. 10. Prov. 2â— 14. Hâ—sea 3. 5. Isa. 66. 2. Doct. 4. Things fall out alike to good and bad in this life Chap. 8. 9. 10. Chap. 10. 6. 7. Instances 2 Chro. 35. 23 God vseth a libertie in two things In Election In punishmeÌ„t and rewardes in two things Vse Reas. 1. To trie men Reas. 2. Tospare men Gen. 6. 3. Reas. 3. To hide events from men Rom. 11. 33. Act. 1. 7. Reas. 4. To bring forth his treasures Quest. Answ. Gen. 15. 16. Rom. 9. 22. Rom. 11. 22. Rom. 2. 4. Deut. 32. 33. 34. 35. Iam. 1. Math. 5. 10. Heb. 10. 36. Reas. 5. This life is a time of striving Rom. 2. 5. It shall not alway goe well with the wicked Because God is a iust judge He is immutable Gods blessednes requires it Vse Psal. 129. 3. Instances of the wicked Isa. 28. 24. Deut. 32. 35. Heb. 10. 37. Instances of the godly Iam. 5. 11. Psal. 37. 37. Verse 36. Luke 13. 4. Psal. 50. 21. The executioÌ„ not the sentence is deferred Ecles 8. 13 Ob. Answ. Wicked men die suddenly though they liue long Adversity and Prosperitie not truly good nor euill Ob. Doct. All things vnder the Sunne are subject to vanity Naturall things They are restlesse There is nothing new Mortal things Wisedome There is wearinesse in getting it Griefe in vsing it It freeth not from miserie Commendable actions Eccle. 4. 4. Are enuyed Great places Vse To see the change sinne hath made in the world Vse 2. To see the vanity of man Psal. 62. 9. 3. Vse It is an ill choise to loose heauen to gaine the creature Luke 16. 26. Vse Not to desire them ouer much Not to trust them ouer much Not to grieue ouer much at the losse them Vse 5. Labour to be weaned from them and to feare God and keepe his commandements tryall Doct. 2. Men of greatest abilities disappointed of their ends Reas. 1. No man stroÌ„g in his owne strength 1 Sam. 2. 9. 1 Sam. 2. 3. The Creature is ignorant It is weake Psal. 33. 16. God can take away the vse of the strength they haue Amos 2. 14. 15. 16. 2. Cause Men misse their times Eccles. 8. 5. 6. 3. Cause From the changes appointed by God Psal. 31. 15. Instances 4. Cause Vse Not to boast of outward things 2 Chron. 14. 6. 7. 8. Simile God delights to crosse men in carnal confidence To maintaine his own right 1 Sam. 17. 47. To shew his power To shew his providence 2. Vse Not to be discouraged in want of preparation Because weaknesse cannot frustrate Gods purpose Gods hand is then most seene God hath more glorie in that case Vse 3. Not to be over-ioyfull or sorrowfull for good or ill successe 1 Sam. 18. 1 Chro 5. 26. Vse 4. Not to make flesh our arme Ier. 17. Psal. 31. Isa. 51. 12. Why we feare men Instances of inconstancy Eccles. 8. 4. 5. 6. 7. Quest. Answ. Quest. Ans. There is a time allotted to every aâ—tion Eccles. 3. Act. 17. 26. Iob. 5. 6. Act. 13. 35. Reas. 1. Eccles. 3. 9. Reas. 2. Reas. 3. Act. 1. 7. It is hard to finde out the time Reas. 1. To teach vs watchfulnes Reas. 2. That men may leaâ—ne to feare the Lord and depend vpon him Iam 4. 3. Proposit. Because men misâ—e the time they â—all into miserie Instances Haggai 1. Num. 14. Vse Not onely to looke to our actions but the time of them Watch our times in the things God commandeth Isa. 22. 12. 13. Watch opportunities in actions that concerne others Watch in actions concerning our owne safetie Luk. 19. 42. Ier. 11. 14. Quest. Answ. The causes of missing the time Directions to finde it Prov. 3. 5. Eccles. 8. 5. Act. 2. Psal. 25. 12. 2. Cause Of missing the time Luk. 21. 34. 1 Cor. 7. 4. Cause 5. Cause