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
this signe and testimony of the blood which shewes that it is true it is a linely hope for he that hath a liuely hope hee purifies himselfe 1 Ioh. 3. But some man may say This testimony of a mans owne spirit may deceiue him I answer it cannot because though it be called the testimony of our owne spirit yet it is a spirit enlightned it is a spirit sanctified with the Spirit of Christ and then that Rule is true 1 Ioh 3. If our owne heart condemne not that is if the heart of a man enlightned if the heart of a man with which the Holy Ghost ioynes if the heart of a man sanctified doe not condemne him if hee haue the testimony of this Spirit he shall be saued he needs not doubt it he hath boldnesse towards GOD then againe hee must consider this worke the testimony of the Spirit the water and the blood and these three agree in one it is not the testimony of the Spirit alone but it is the testimony of the water ioyned with it if it were but the testimony of one indeed the ground were not good but they all agree in one and therefore if thou haue one sure to thee it is enough These are the things which goe before and accompany it Now followes the testimony of Gods spirit which we shall see described besides the places I named to you Eph. 1. Wherein after you beleeued you were sealed with the spirit of promise My beloued when a man hath beleeued and tooke lesus Christ secondly when hee hath washed and purified himselfe that is hee hath gone about this worke and so his owne spirit gathers a testimony hence that he is in a good estate after he hath thus beleeued then saith he comes the Holy Ghost and seales the same things vnto you that is the LORD leaues a man alone a while as it were to champ vpon the bridle as I may say he lets a man alone to some doubts and feares that so hee may purge himselfe the more carefully but after a time when a man hath put to his seale that God is true then the LORD seales him againe with the spirit of promise that is the LORD sends the spirit into his heart and that spirit giues witnesse to him and when he hath put to his seale that GOD is true then the LORD puts to his seale and assures him that hee hath receiued him to mercy You will say What is this seale or witnesse of the Spirit My beloued it is a thing that wee cannot expresse it is a certaine diuine impression of light a certaine vnexpressible assurance that we are the sonnes of God a certaine secret manifestation that God hath receiued vs and put away our sinnes I say it is such a thing that no man knowes but they that haue it you shall finde it expressed by all these places of Scripture Reu. 3. If any man will open to mee I will come in and sup with him that is when the Lord enters into a kinde of familiarity with a man when he vouchsafes him so much fauour as to come and suppe and dine with him as it were and to dwell with him and so Reâ— 2. 17. To him that ouercommeth will I giue of the hidden Mannah I will giue a white stone with a new name written in it tâ—at no man knowes but he that hath it that is there shall bee a secret priuy token as it were of my loue giuen him a secret marke of it that there is no man in the world knowes besides So Ioh. 14. 21. If any man loue mee and keepe my Commandements I will shew my selfe to him that is hee shall haue an extraordinary manifestation of my selfe hee shall haue such an expression of loue and peace that shall fill his heart with peace and ioy such a thing that no man knowes but himselfe Beloued this is the testimony of the Spirit I confesse it is a wondrous thing and if there were not some Christians that did feele it and know it you might beleeue there were no such thing that it were but a fancie or enthusiasme but beloued it is certaine there are a generation of men that know what this seale of the Lord is indeed you must remember this to distinguish it from all fancies and delusions this Spirit comes after you haue the water and the blood after you are beleeuers after you haue purged your selues and therefore if any man haue such flashes of light and ioy that witnesse that hee hath receiued the promise and that he is in the Couenant and for all this he haue not the things that goe before it now thou maist take it for a delusion I will come and sup with him but with whom with him that first openeth to me If thou open thy heart to the Lord whensoeuer hee knocks and comes to thee And so To him that ouercomes I will giue of the hidden Mannah If thou be one that art able to ouercome temptations and vnruly affections sinfull lusts thou maist conclude it is a true testimony that thou arâ— not deceiued but if thou be one that art ouercome with euery base lust with euery temptation thou art deceiued if thou art perswaded thou art in a good estate this is not the witnesse of the Spirit for it is to him that ouercomes So againe to him that loues me and keepes my CommandemeÌ„ts c. Now if thou be one that breaks the CoÌ„mandements of God that find'st not that holy fire in thy brest that find'st not thy heart affectioned to him and yet thou hast tâ—ese great flashes of assurance and tâ—inkst thy state good beloued you deceiue your selues whose case soeuer it is the Lord hath not shewed himselfe to thee bâ—t it is a delusion a fancy and therefore I say consider it and this is the consequent of it that he that hath it is able to pray So I will conclude all he is able to cry Abba Father If thou haue such an assurance of a good estate and yet art not able to pray thou art deceiued likewise for that is the property of the Spirit it makes a man cry to God and call him Father You will say Is this such a matter euery man can pray Beloued it is another thing then the world iâ—agines it to be he that hath this spirit is mighty in prayer he is able to wrestle with God as Iacob did by the spirit of Adoption hee had power with God as it is said there and he is able to preuaile with the Lord and why because he can speake to him as to a Father he can continue in prayer and watch ther euntâ— with all perseuerance he can speake to him as one that he is well acquainted with he can not only speake remissâ—ly but he can cry Abba Father that shewes feruency in his prayer there is no man in the world that is able to doe it besides We see a description of other men
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
turne I haue given him nothing he is vncapable of my gift and therefore I looke for no recompence as by merit from him Againe If God be All-sufficient let vs be exhorted to make a Covenant with him for as I told you before these words doe but containe the Covenant betweene God and vs. Now this is the Covenant that God will make with you if you will enter into Covenant with him that he will be All-sufficient to you Now that which is expressed here generally I finde in other places divided into these three particulars where in the All-sufficiencie of God consists as if they were the three parts of this Covenant First He is All-sufficient to justifie and to forgiue vs our sinnes Secondly He is All-sufficient to sanctifie vs and to heale our infirmities Thirdly He is All-sufficient to provide vs whatsoever we neede so that no good thing shall be wanting to vs. These are the three parts of the Covenant which we finde set downe in divers places in Ier. 31. 34. Heb. 8. 9. 10. 16. But most clearely are they set downe in Ezek. 36. Sayth the Lord there I will powre cleane water vpon you you shall be cleane yea from all your filthines and from all your Idols will I clense you There is one part of the Covenant that he will clense vs from all our sinnes That is From the guilt and the punishment of them Secondly A new heart will I giue you also a new spirit will I put into you and I will take away your stonie hearts out of your bodies and I will giue you a heart of flesh There is the second part of the Covenant consisting of Sanctification The third is You shall dwell in the Land that I gaue to your Fathers and I will call for Corne and I will increase it and I will lay no more famine vpon you and I will multiply the fruit of the tree and the increase of the field that you beare no more the reproach of famine among the Heathen Here are the particulars set downe some are named for the rest I will call for Corne and Wine That is For whatsoever you want That is the third part of the Covenant These are the three parts of the Covenant which I shall spend this time in opening and shewing you that God is sufficient in all and to answer those objections that mens hearts haue against his All-sufficiencie for the heart is readie to object against these three to haue sinnes forgiven to be sanctified and to haue abundance of all good things belonging to this present life in all these he is All-sufficient to fulfill all the desires of mens hearts Now to begin with the first First I say He is All-sufficient to take away all our sinnes My Beloved it may be when you heare this poynt you will say it is an easie thing to beleeue it there is no difficultie in this the Lord is All-sufficient to forgiue sinnes Surely whatsoever we say or pretend wee finde in experience it is exceeding hard Who is able so fully to beleeue the forgiuenes of his sinnes as he ought Who is able to doe it when he is put to it At the day of death at the time of extremitie at that time when the conscience stirres vp all his strength and opposeth it selfe against him when all his sinnes are presented vnto him in their colours who is able then to beleeue it therefore we had neede to finde out the All-sufficiencie of God in this for the greatnesse and exceeding largenesse of his power is shewed in it in nothing more then in forgiving of sinnes Hosea 11. 9. See there how the Lord expresseth it Sayth he I will not execute the fiercenes of my wrath I will not returne to destroy Ephraim for I am God and not man Marke my Beloved when we haue committed sinne against God we commonly thinke thus with our selues if my sinnes were but as other mens if my sinnes wanted these and these circumstances I would beleeue the forgiuenesse of them but something or other a man hath still to object Now sayth the Lord it is very true If I were as man is it could not be but I should execute the fiercenesse of my wrath vpon Ephraim who hath provoked me so exceedingly for Ephraim was a part of Israell and is put for all Israell and the Prophet wrote this in the time of Ieroboam the sonne of Ioash when Israell abounded in sinnes and in Idolatry but sayth the Lord though their sinnes be exceeding great yet I am able to forgiue them for I am God and not man As if he should say Looke vpon weake man and compare God and man together and see how farre God exceeds man see how much he is stronger then man being infinite and almightie so sayth he his mercy exceeds the mercy of man As if he should say If I were not God it were impossible I should forgiue the sinnes of Ephraim which they haue multiplied against me from time to time So likewise in Esay 55. 7. the Lord cals them in there and vseth this as an argument for sayth he I will forgiue and multiplie my pardons so the word signifieth in the originall when a man makes this objection But it is more then any man can beleeue that my sinnes that I haue thus and thus repeated that the Lord can so easily put them away and multiply his pardons as I haue multiplied my sinnes Sayth he my thoughts are not aâ— your thoughts my wayes are not as your wayes but as high as the heaven is aboue the earth so are my thoughts aboue your thoughts and my wayes aboue your wayes That is As a man lookes to heaven and considers the great distance betweene the earth and it so farre sayth he doe my thoughts exceede your thoughts That is When you thinke with your selues I cannot forgiue because you measure me and draw a scantling of me by your selues when you haue gone to the vtmost of your thoughts my thoughts exceede yours as much as heaven exceeds the earth And therefore sayth he my wayes are not as your wayes That is When you would not forgiue yet I am able to forgiue in so great a disproportion We doe with this as we doe with all the Attributes of God we are able to thinke him powerfull as a man but to thinke him powerfull as God there we come short We are able to thinke him mercifull as a man but to thinke him mercifull as God there our thoughts are at an end we can thinke and see no reason why he should pardon vs. Now sayth the Lord my thoughts goe beyond your thoughts as much as the distance is betweene heaven earth If you say to me who doubts of this that the Lord is able to forgiue My Beloved if we did not doubt of it what is the reason when great sinnes are committed that you fall to questioning of Gods mercy when you can more
for fits and for times as we see the Isâ—aelites did they would â—ollow GOD for such a time in the Wildernesse after hee had refreshed them and deliuered them but as soone as new trouble came when they wanted bread and water and flesh presently they murmured againe and grew discontented And so Ioram King of Israel when he was pressed with famine saith he I will waite no longer vpon the Lord but he would needes take away Elisha's head the man of GOD that exhoâ—ted him to waiâ—e on GOD. Thus it is with men they haue no constant good opinion of GOD but it is not so with the Saints they haue knowne the LORD himselfe hee hath shewed his owne selfe to them that good opinion they haue of him is fixed and established it is the Lord himselfe that hath taught it â—â—em and that which they haue beene confirmed in by long experience and therefore they will neuer forsake him noâ— part from him it is hee himselfe whom they haue chosen And this is the next difference betweene an vnsound-hearted man and he that hath a perfect heart that hee seekes the Lord himselfe his heart is perfect with him when another returnes not to the most high but returnes to serue him for other ends and for other respects but against the Lord himselfe when he hath serued his turne he is ready to rebell The next property you shall find 1 Cor. 2. 6. Howbeit we speake wisdome to those that are perfect not the wisdome of this world or of the Princes of this world but the wisdome of God in a mysterie euen the hidden wisdome that GOD hath ordained before the World to our glâ—rie Heere is another property the Holy Ghost sets downe of a perfect-hearted man the Apostle when he had said I come not among you with the excellency of wisdome or the words of man but my ayme is my desire is as to know Christ crucified alone so to teach nothing else to you and to preach to you in the plaine euidence of the Spirit and of power whereas it might bee obiected I but Paul euery man thinkes not so many men thinke you would doe better if you would preach as other men doe and bee curious and quaint of Oratory saith hee these things as I deliuer them whatsoeuer they may seeme to other men yet to those that are perfect they seeme wisdome though others may despise it and reckon it foolishnesse yet to the perfect it is wisdome So that I gather hence A perfect man in this is distinguished from another that is not sound-hearted that he hath eyes to see the wisdome of the Holy Ghost he knowes wisdome Now a perfect man is there so called in opposition to him that is meerely animalis that hath onely a reasonable soule and no more for that is the word the same word that is vsed in another place of this Chapter the naturall man it is translated but the word in the Originall signifies a man that hath onely naturall abilities and endowments and naturall perfections such a man is reckoned an imperfect man a man that is not sound But saith the Apostle to a man that is perfect that is to a man that hath besides the strength of naturall gifts the sanctifying Spirit that enlightneth him that the Spirit of God possesseth and informes his soule it ioynes with his soule it is dwelling in him such a one is a perfect man saith hee and you shall know him by this hee discernes the wisdome of GOD he iudgeth aright of it so that my beloued the meaning of it is this there is a certaine wisdome of God there are certaine things that no naturall man in the world reaches or relishes take the hypocrite that goes the furthest in the profession of holinesse euen as farre as the second or third ground euen as far as those Heb. 6. that were much enlightned and had tasted of the power of the world to come yet this wisdome that he speakes of here we speake the wisdome of GOD consists of such things as they neuer knew certaine things that the most knowing man that liues in the Church of God that is not regenerate can neuer know them as he saith Verse 9. such as eye neuer saw â— signifying thus mâ—ch the eye and the eare haue the sences by which knowledge is gathered yet mans eye aâ—d his eare neuer saw c. and his heart that is more actiue then eyther of â—hem neuer vnderstood them You will say what are these things They are expressed by diâ—ers names in this Chapter they are called the wisdome of God they are called the wisdome of GOD hid in a mysterie the deepe things of God the things of the Spirit of God the things that are giuen vs of God for our glory Beloued these are things that no vnsound-hearted man did euer sound and therefore I will bee bold to say to you if euer you knew thâ—se things if euer you reckoned these things wisdome certainely your hearts are perfect you are not meere naturall men but you haue receiued the Spirit of â—od that is the sanctifying and enlighning Spirit of God But you will say How can it be that a naturall man should neuer know these things Bâ—loued I say it may be very well for they are things that no Minister in the world can teach you we may propound them to you and you may heare them seuen yeeres and seuen you may reade the very same things in the Scriptures and in other Bookes a thousand times ouer and yet for all this not vnderstand them It is the wisdome of God in a mystery and they are the deepe things of God As a man may looke on a Trade and neuer see the mystery of it he may looke on artificiall things pictures or any thing else and yet not see the Art by which they are made as a man may looke on a Letter and yet not vnderstand the sense something there is that he sees and something that he sees not not it enters not into his heart and therefore it is said seeing they see not which argueth that there is something that they see Thus there are some things there is a wisdome of GOD that an vnsound-hearted man can neuer know it can neuer enter into his heart which wisdome therefore if thou hast certainely thou art a perfect man You will say How shall a man know whether he know this wisdome or no whether hee thus iudge of the wayes of God I answer You shall know whether the wâ—sdome you haue bee such as belongs to perfect men or no by these foure things which I will deliuer distinctly vnto you First you shall finde this that when this knowledge is discouered â—o a man it exceedingly humbles him all other knowledge doth not so it rather puffes him vp But this brings a man exceedingly out of conceit with himselfe it makes him to stand amazed at himselfe that is
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
hath it a certaine manifestation of Christ to the soule a certaine diuine light a certaine secret token of his loue whereby Christ manifests himselfe to the soule of a man that which the Scriptures call supping with him I will come and sup with him Rev. 3. Iob. 14. 21. I and my Father will come to him and I will manisest my owne selfe vnto him this is the witnesse of the Spirit that when the witnesse of our owne spirit is somewhat obscure we may then say Lord thou now speakest plainely now there is no question My beloued this is the witnesse of the Spirit that thou be not mistaken in it still remember this that it is giuen to those that ouercome if thou be ouercome of euery thing of euery small temptation if thou bee ouercome with a blast of praise with a little pelfe and wealth dost thou thinke now thou hast got the white stone thaâ— Christ giues as the witnesse of his Spirit No my beloued it is to those that ouercome and so it is to those that open if thou bee a stubborne seruant that Christ may come againe and againe aâ—d knocke at the doore and tell thee of such a sinne that thou lyest in and of such a duty that thou neglectest and yet thou carriest thy selfe like a stubborne seruant that will not heare him or if thou doe thou wilt not goe about thy woâ—ke that he hath appointed thee dost thou thinke hee will come in and sup with thee when thou wilt not open to him No my beloued it is not Christ that sups with thee but it is a delusion of Satan but how shall we know this These are the things that accompany the Spirit but now for the Consequents of it they are 〈…〉 First there followes a spirit of prayer that goes together with it prayer in the perfection of it is not a lip labour no it is not a putting vp of petitions be they neuer so exceellent it is not a crying to the Lord for other men may doe so but it is when a man can come to God with considence because he knowes him to bee his Father because hee hath beene acquainted with him because hee hath receiued the Spirit of the Sonne that tels him in plaine termes he is his Father when a maâ— can come with holy affections to the Lord this is the spirit of prayer a wicked man as we shewed out of Iob 27. when God comes to him and rends and teares his soule from him that is he parts with his soule vnwillingly when God puls on the one side and he on the other when GOD puls away his soule saith he will the LORD heare him when hee cries to the Almighty No for hee doth not pray it is indeed a cry a man in extremity may cry hard as a thiefe at the Barre he cryes hard not because he loues the Iudge or hath any confidence in him if it were not fot that extremity hee would not doe it at all saith he he prayeth not he doth not delight in the Almighty hee goes not to him as to a father and it appeares hence that were there not such an extremity hee would not pray for hee will not pray at all times Secondly it breeds loue wheresoeuer the witnesse of the Spirit is alwayes there followes it loue towards God and Iesus Christ for it cannot bee otherwise all loue comes from knowledge now when a man hath seene Iesus Christ indeed that is when the Lord hath shewed him his owne selfe to him when hee hath drawne neere to a man in the witnesse of his Spirit when he hath manifested himselfe it cannot be but a man must loue him What is the reason that wee shall loue him perfectly in heauen but because we shall know him fully any man that knowes him in part heere loues him in part and therefore if you haue euer knowne the LORD that hee hath thus shewed himselfe it cannot be but thou shalt loue him Besides loue comes from kindnesse and goodnesse of one that hath shewed loue to vs loue begets loue as fire begets fire Now when this was thy case when thou wast a man expecting nothing but death and hell and the wrath of God and the Lord hath come and spoke kindly vnto thee as it were the LORD hath come and spoken to thee when thou wast to die and hath said thou shalt liue when he hath ouercome thee with kindnesse as it were it cannot be now but that thy heart should be affectioned towards him as Dauid saith Psal 18. Lord I loue thee dearely for when I was in distresse thou didst heare mee so when a man hath felt the terrours of the Almighty when hee hath lyen vnder the spirit of bondage for a time when he expected nothing but death and condemnation and the Lord hath shewed mercy and louing kindnesse vnto him loue will follow Thirdly thou shalt finde this follow vpon it likewise if thou haue the spirit of Adoption it will set thee a worke to clense thy selfe as 2. Cor. 7. 1. see a notable place for this purpose saith hee if you haue such promises that is the promises of grace and of forgiuenesse and of the pardon of sinne if you haue applyed them indeed by the spirit of Adoption then you will clense your selues from all pollution of flâ—sh and spirit So beloued by this thou maist know whether thou hast the spirit of adoption whether thou hast applyed the Couenant of Grace and the promises of it indeed and in good earnâ—st this will certainely follow thou wilt clense thy selfe but if thou finde now that thou wallowest in thy lusts in thy filthinesse that thou art not yet washed from thy sinnes and from thy swinish nature be assured thou hast not yet applyed the promises thou hast not yet the spirit of Adoption be assured if thou hast any hope it is not a true and liuely hope it is but a false and dead hope for if it were a true and a liuely hope 1 Ioh. 3. it would set thee aworke to purge thy selfe and therefore Heb. 10. 22. you see the difference there betweene the assurance of faith and of presumption Draw neere in assurance of faith What then hauing your hearts sprinkled from an euill conscience and your bodies washed in pure water If it be assurance of faith it hath alwaies this following with it the heart is sprinkled from an euill conscience but if it bee a presumptuous a false assurance vpon false grounds there followes no such clensing no such watchfulnesse Beloued this is a sure rule that will not deceiue you you those that haue but false flashes of comfort they grow secure after them these breed carelesnesse they are more bold to commit sinne they walke loosely and are apt and â—eady to say I doubt not but it shall bee well enough with mee but those that haue assurance indeed it makes them much more diligent and sollicitous and carefull to
God I say all this he may doe yet hee neuer receiues the spirit of bondage againe that is hee neuer comes to this to be to God as a seruant is to a hard Master but alway this perswasion is in him that God is his Father and still hee hath the affection of a sonne and still he hath that opinion that God is his Father that affâ—ction neuer weares out of him he neuer comes againe to looke on God as the Thiefe lookes on the Iudge hee neuer comes to be such a stranger to the Lord so as to flye from him for the spirit of bondage is nothing but this when it makes a man to feare the Lord and to tremble at him exceedingly as a man doth at the wrath of a Iudge that thinkes hee will condemne him though he may in his extremity say Lord why hast thou forsaken mee yet there goes a secret spirit of Adoption that neuer leaues him altogether although there be some mixture with this to awaken him and to quicken him and to cause him to come home to Christ for that is the end Still as a man is brought home by the spirit of bondage at the first so my beloued when a man steps out from Christ and beginnes to grow wanton when hee will râ—nne out from the LORD IESVS and will not keepe close the Lord sends the same Spirit againe to bring him in the Spirit doth its worke againe but as hee was neuer wholly out so he neuer hath the full worke of the spirit of bondage So you see this is the 2. meanes to know whether we bee in the Couenant Now followes the third meanes of knowing whether we be in the Couenant and tâ—â—t is this you see this is a part of the Couenant Heb. 8. You shall know me from the greatest to the least and I will teach you you shall no more teach one another his neighboâ—r and it shall bee such a knowledge that withall you shall haue my Law written in your hearts and in another place I will circumcise your hearts Beloued then this is the third way and the last by which we may know that wee are within the Couenant Is there such a knowledge of GOD wrought in you Hath Christ so taught you Marke it well that from that knowledge these two things follow one that your heart is circumcised that the lusts of your former ignorance that raigned in you before bee dissolued Secondly it is such a knowledge as breedes in you a forwardnesse and willingnesse to serue the Lord in all things Is the Law of God thus written in your hearts Haue you had experience of this Then certainely you are within the Couenant There is a double knowledge there is a knowledge that men haue that know much but are not affected according to the things they know noâ— doe they practise according to the things they know this a knowledge that the Minister may teach them but it is not the knowledge that Iesus Christ teacheth But there is a second knowledge that which Christ teacheth as hee is a Prophet when hee teacheth a man so to know sinne and euery thing else that withall the lust the dominion of sinne is dissolued by that knowledge that this knowledge circumciseth the heart it cuts off those lusts that did cleaue to vs before If thou finde this effect of thy knowledge now Iesus Christ hath taught thee this knowledge You know The old man is corrupt Ephes. 4. 22. through lusts that come from errour and the new man is renewed through holinesse that comes from truth There are certaine lusts in the old man that proceede from errour now those lusts we see what they are Iob. 2. all lusts are referred to those three heads the lusts of the eye the lusts of the flesh and the pride of life Now if thou wouldest know whether Christ hath taught thee or no whether thou hast this euidence of being in the Coueâ—ant with him consider whether the truth be so farre taught thee that these lusts are dissolued by it for Iesus Christ came into the world to dissolue lusts as the lusts arise from errour so they are dissolued by truth Beloued the roote from which euery lust growes is some errour some mistake well take away the foundation of it and the lust dyes Now when Christâ—eaches â—eaches the â—ight knowledge when hee reueales his truth to vs as a Prophet hee takes away the roote the bottome and foundation of a lust and when the foundation is taken away the worke of the Diuell is dissolued in vs it fals to the ground As for example to giue you an instance of it in those three lusts to which all the lâ—sts in the world are referred the lust of the eyes that is when a man lookes vpon wealth and and riches and whatsoeuer a man lookes vpon it is but the sight of the eye Ecclesiast 5. What is the reason that men loue riches that they seeke them and heape them vp aboue measure It is because a man is deceiued he thinkes there is such a worth in riches and that they will stand him in such a stead hee hath a high opinion of them and thence comes a man to desire them so much from hence ariseth this lust of the eye Now when Christ teacheth a man that there is no such thing in riches hee is but deceiued hee teacheth him to looke on them as Paul did hee thinkes they are but drosse and dung but empty wiâ—hering Flowers Iam. 1. As the Flowers so doth the rich man fade in all his waies â—iches are no better hee teacheth a man that they are nothing Why wilt thou set thy heart vpon that which is nothing Pro. 23. All the men in the world are not able to teach this till Christ Iesus hath taught it to a man but when hee hath taught it him I say the lust is dissolued there is an end of it hee doth no more seeke wealth in that manner as hee did he sets no more that price vpon it as hee did hee thinkes how he may doe good with it how hâ—e may make good vse of it how hee may â—edeeme time now from worldly things to better things for now hee heedes them not as Paul What doe you tell mee of money I heede it not but to further your reckoning I reioyce that I may â—urther your reckoning against the Day of Iudgement And so for pride of life that is honour and dignity and esteeme and place of prefermenâ— and applause of men all things of that nature What is the reason that this lust rules and captiuates a man Beloued it is because hee thinkes that there is an excellency in these things but when CHRIST hath taught him when hee hath written the New Couenant within him when hee hath written his Law in his heart when hee hath taught him with his owne teaching hee beginnes to see a vanity in all these things as the Apostle saith the praise
it is not an enemy and that which is not an enemy it neuer doth hurt but if thou be not in Couenant with God now these haue a power to hurt thee there is no prohibition vpon them there is no restraint but they may doe thee hurt they are enemies to thee both those things and whatsoeuer else is in heauen or Earth Satan and euery creature hath power to doe thee hurt when thou walkest in the way when thou sittest in thy house wheresoeuer thou art thou walkest in thee middest of 1000. dangers because thou art not in Couenant with God therefore thou art exposed to the enmity of all the creatures But this obiection will be made Yea but many or those that are within the Couenant receiue huâ—t from the creatures many of those that are out of the Couenant liue peaceable and quiet liues I will answer it in a word It is very true they may be exercised though all the host of heauen and earth be at peace with them and there is not any creature can doe them the least hurt no they neither will nor can goe about it to lift vp their hand against them yet they may be exercised with many afflictions but there is a very great difference betweene these two the same disease the same griefe the same apprehension lyes on the heart and wounds the spirits of the one man but to the other that is in Couenant it is a rod in the hand of a father enabling him to keepe his Couenant the better it is as a Medicine in the hand of a Physician to heale him to comfort him to doe him good that very disease to another is as a sword in the hand of an enemy as poyson in the hand of the destroyer to hurt him As for example the Deuill had power to vexe Saul and to vexe Iob here was the same instrument the Deuill had power ouer both but there was a great deale of difference you know he had power ouer Saul as an enemy he had power ouer Iob as a friend and so likewise Iudas had a messenger of Satan to fill his hâ—art and Paul had a messenger of Satan too to sollicite him and to trouble him and to ioine with his lusts to make them as pricks in his sides but there is much difference to the one he had a restraint the Lord saith to the Deâ—ill What hast thou to doe with Iob thou shalt â—oe thus far and no further thou shalt not hurt â—ob To Paul there was a restraint too thou shalt goe thâ—s far for what purpose as there was a restraint so there was another end likewise so far it shall goe as till it hath humbled him Iob and Paul were humbled by it a iot further it cannot goe for the deuill in truth though hee be hostile to them in affection yet cannot hurt them in action because God only vseth him to doe them good and to humble them Iob was the better and Paul was an exceeding gainer by it but Saul and Iudas were great Iosets so there is a great difference betweene these two The Shepheard sets his Dog vpon the Sheep to bring them in another man sets his Mastiffe on another creature to worry it and to destroy it the Lord sets the creature vpon his own seruants but as the Shepheard sends out his Dogge to bring them in as soone as they are brought in he rates the Dog and will not suffer him to doe them the least hurt A man will not haue his seruants nor children nor his friends hurt but he will rate the Dog when he fals vpon them so the Lord doth with euery creature whatsoeuer when it comes to hurt them he rebuker it as he did the stormes and winds on the other side when a man is out of Coâ—enant with GOD then God vnlooseth the coller of the creature as it were and sets him vpon such a man and saith vnto him go worry such a man wound him be an enemy to him hurt him This obiection is so to be answered that those that are within the Couenant they are often molested and troubled the creatures seeme to hurt them though they be in League and at peace with them and can doe them no hurt Secondly it is obiected that others that are out of the Couenant they liue in peace Beloued I beseech you consider this and it is profitable to coÌ„sider that he that belongs not to the Couenant he may liue in his fathers house he may sit at Table with the children he may haue the same maintenance the same clothing the same vsage the same liberty the same priuiledges of the family as the children haue and yet for all this this is one that belongs not to the Couenant but one whom God intends to cast out Ismael you know liued in the family as well as Isaac and was as well vsed as Isaac till the time came that God would cast him out and therefore deceiue not thy selfe with out ward peace to say God and the creature are at peace with me for I haue prosperity in all that I doe No it may be the time of casting out is not yet come but in due time when the right season shal come then Ismael shall bee cast out and euery one with whom the Couenant indeed is not established Caine remained for a time but he was cast out and made a Vagabond vpon the earth Saul remained for a time in the house but in due season God cast him off so I say God may nourish and cherish and defend thee as if thou wert one of his owne children but he will cast thee off in the end We haue a notable example for it in his dealing with the children of Israel they were such as belonged not to the Couenant a great part of them and yet see how he vsed those very men Deut. 32. it is said hee carried them on Eagles wings that is the expression that is the Lord carried them so safely as the Eagle carries her yong on the top of her wings that no Fowle can reach them but she is aboue all Fowles and stronger then all Fowles and flyes higher and so they were safe as on Eagles wings nothing could reach them After that manner I carried you out of Egypt I kept you so safe besides I did not onely defend you but fed you with the finest Wheat with the purest Oyle with the liquor of the Grape and yet notwithstanding all this these men were such as God hated such as were not in League as belonged not to the Couenant deceiue not thy selfe God may doe all this and yet cast thee out he may feed the with riches in abundance and yet if thou be not a sonne if the Couenant be not established with thee thou shalt be cast out the sonne abides for euer but hee with whom the Couenant is not made though he may continue in the Family for a while hee shall not abide
rebellion against it I say this keepes men off from the life of God But on the other side when a man lookes vpon the promises he begins to see the Couenant that his sinnes shall be put a way he beginnes to see the goodnesse and the mercy and the tender compassion of God towards him hee begins to see a possibility of fulfilling the Law in such a manner as GOD now requires then his heart melteth hee becomes not onely applyable to the Commandement but is ready to delight in it this a man gets by applying his heart to the Couenant of grace or by applying the Couenant of Grace to himselfe that very applying of the promises of forgiuenesse I say it begets a disposition in the heart which the Scriptures call a new life that euen as you see the Sunne when it applies its beames to a fitly disposed matter and stayes vpon it when it pitcheth its beames vpon it with any continuance it begins to beget life and motion in it and makes it a liuing creature so doth the Couenant of Grace when it is applyed to the heart of a man it begins to beget life in him and to make him a new creature it makes him another man there is that power in the Couenant of Grace in the promises of the pardon and forgiuenesse of sins that it begets another life in a man it makes him a new creature it makes him a liuing creature to GOD which before he was not the ground of which you shall see 2 Cor. 3. 6. Hee hath made vs able Ministers of the New Testament not of the letter but of the Spirit for the letter kills but the Spirit giues life Marke it the meaning of it is this when the Couenant of works is deliuered to you that is when you heare the Law the Commands the duty you cannot performe there is no more deliuered to you but the bare letter that is you know the duty and no more And what doth this duty doe what doe these Commandements and precepts doe when they are applyed to the heart of man Saith hee they kill Now that which kills fights before it kills and that which fights must needs be an enemy so then the Commandement is an Enemy that is euery man esteemes it as an enemie to himselfe and therefore hath an enemy-like affection to it againe that is he hates it he would be rid of it he wisheth there were no such Law or Commandement hee desires it should be dealt with as he would haue an enemy dealt with he would haue it vtterly taken away when they grow in enmity one with another as indeed they doe the naked Commandement and the heart are at enmity for the Commandement would haue one thing and the heart would haue another there are contrary wils and there is a striuing betweene them the one striuing this way the other that way the one resisting the other and in the end the Law and the Commandement gets the victory because the sting of the Law is sinne now the Law is the cause of sinne as a straight Rule is the cause of crookednesse for without the Law there should be no sin now it causeth sinne for if there were no Law you know there could bee no feare no transgression because there could bee nothing against which the transgression should come this sinne is the death of a man so now the letter kils But come now to the Couenant of Grace saith the Text it is the ministration of the Spirit and the Spirit giues life that is when a man lookes on the Couenant of Grace he lookes not on it now as an enemy as hee did before vpon the Commandement but he sees in it much loue and much friendship to wards him he sees God intends not any hurt any euill to him as he apprehended before he sees God exceeding kinde and mercifull and willing to put away all his sinnes and willing to accept the sincerity of his obedience though there be not a perfection of obedience now he begins to change his opinion both of God and of all his Lawes and precepts when he sees Gods kindnesse towards him and his compassion and readinesse to forgiue him then his heart begins to relent towards the Lord againe he begins to magnifie Gods goodnesse and to condemne himselfe he beleeues those promises and thence he growes vp in loue toward GOD I say hee growes vp in faith and loue and in this act of faith is the Spirit infused into his heart this Spirit being thus infused writes the Law in his inward paâ—ts that is it that breeds in him a holy disposition that inables him in some measure to keepe the Law it prints in him all those graces that giue him strength to obserue the Commandements that God hath given him so my beloued if a man will goe about this great worke to change his heart and to change his life let him not goe about it as a morall man that is let him not onely consider what Commandements there are what the rectitude is that the LORD requires and how to bring his heart to it but let him goe about it as a Christian that is let him beleeue the promises of pardon in the blood of Christ and the very beleeuing of those promises will be able to clense and purge the heart from dead works in that place we then named and we could doe no more but name it you shall finde it Heb. 9. 14. How much more shall the blood of Christ which by the eternall Spirit offered himselfe without fault to God purge your consciences from dead workes to serue the liuing God The meaning of it is this when a man hath once applyed the blood of Christ for his iustification this effect will follow vpon it there will accompany it a certaine vigour a certaine vertue a certaine power and strength which will also purge his conscience from dead workes that is there shall goe a power of the Holy Ghost together with this blood that shall not onely forbid him and shew him that hee ought not to doe such and such euill things but it shall clense his conscience from those rootes of dead workes those corrupt lusts and sinfull affections that are in him that dispose him to that euill he shall find this power growing vpon him if hee doe but apply the blood that is if he apply the promise of pardon and forgiuenesse through the blood of Iesus Christ. The like you shall see Gal. 3. 5. He that ministreth to you the Spirit and workes miracles amongst you doth he doe it through the workes of the Law or through the hearing of faith preached That is saith the Apostle if I should onely deliuer to you the Commandements and the Precepts and the Rules by which you ought to walke I might preach long enough to you but you should neuer haue ability to keep any of these saith he you may obserue those that preach the Law to you did
you receiue the Spirit then no but when I preached to you the promises of pardon and forgiuenesse then you receiued the Spirit it was conueyed into your hearts Now I take it there is a double meaning of this infusion of the Spirit here in the time of the Apostles there was a miraculous infusion and giuing of the Holy Ghost that when they preached to them as Peter to Cornelius and Paul to others and laid their hands on them the Holy Ghost fell on them that is they were filled presently with an immediate infusion of knowledge they had some the gift of tongues some extraordinary manifestation of the Spirit saith the Apostle when this was done was it done by the preaching of the Law was it not done by the preaching of Christ and by offering to you the pardon and forgiuenesse of sins through him Therefore you see how hee expresseth it Hee therefore that ministâ—eth the Spirit to you and workes miracles among you how doth hee worke these miracles hee doth them not by the workes of the Law but by the hearing of faith preached that is by our preaching of it and your hearing it So my beloued looke how the Sâ—iâ—it was then conueighed to men after the same manner it must now bee conueyed to vs so that beleeuing the promises is the way to get the heart healed when a man hath any strong lust to conflict wiâ—hall hee must not thinke that setting himselfe with strong vowes and resoluâ—ions to resist it is the way to beginne with no the way is to get assurance of pardon to get assâ—rance of Gods loue to himselfe in Christ to labour to get communion betweene Christ and himselfe to labour to delight in God as he will when there once are â—ermes of reconciliation betweene them and when this is done his heart will grow to an application of the Commandement it will cloze with the Commandement Whereas before it resisted it and rebelled against it it will cleaue to it and loue it and delight in it and will receiue an impression from it this I take likewise to be the meaning of that 2. Pet. 1. 4. Hereby saith he we haue most gracious promises and are thereby made partakers of the Diuine nature that by them we shall be partakers of the godly nature that is by beleeuing the promises of pardon we are thereby made parâ—akers of the godly nature there is a renuing there is a change of the nature a man is made another nature euen while hee is looking vpon the promise of pardon and remission the promises of the New Couenant that offer Iesus Christ and the gift of righteousnesse through him euen by beleeuing those promises it is wrought That it is so you may compare this with that Rom. 6. where this obiection is made If there be a promise of pardon and of grace through Christ then belike we may liue as we list No saith the Apostle doe you but beleeue those promises of grace and the care is easie for the rest in 1 2 3. Verses What shall wee say then shall we continue in sinne that grace may abound God forbid Shall we that are dead to sinne liue yet therein Know you not that as maâ—y as are baptized into Iesus Christ are baptized into his death The meaning is this if once you receiue Iesus Christ and the pardon and remission of sinnes through him you cannot be so baptized into him but you must be baptized into his death that is of necessity sinne must bee crucified in you you must be dead to sinne as hee was dead you cannot be baptized into him for iustification but you must be baptized likewise for mortiâ—ication of the flesh and for resurrection to newnesse of life Know you not that all that are baptized into Iesus Christ that is that are baptized into him for reconciliation with God of necessity they must also be baptized into his death Therefore saith he you are dead to sinne by being thus baptized with Christ it is impossible you should liue in in it So I say beloued hee that hath the strongest faith he that beleeues in the greatest degree the promiâ—es of pardon and remission I dare boldly say he hath the holiest heart and the holiest life for that is the roote of it it ariseth from that roote sanctification ariseth from iustification the blood of Christ hath in it a power not onely to wash vs from the guilâ— of sinne but to cleanse and to purge vs likewise from the power and staine of sinne And therefore I say the best way to get a great degree of sanctification and of mortification of sinfull lusts the best way to get a greater measure of the graces of the Spirit to grow vp to greater holinesse of conuersation is to labour to grow in faith in the beliefe of those promises of the Gospell for there is no other reason in the world why in the New Testament there is an infusion of the Spirit that giues life but because now there are more euident promises of pardon and forgiuenesse and reconciliation with GOD which by the Couenant of workes could not be And so much shall serue for this The fourth and maine Vse that wee are to make of this from this description of the Couenant is to learne to know the ground vpon which we expect saluation and the fulfilling of all the promises the ground of all is this Couenant My beloued it is the greatest point that euer we had yet opportunity to deliuer to you yea it is the maine point that the Ministers of the Gospell can deliuer at any time neither can they deliuer a point of greater moment nor can you heare any then the description of this Couenant of Grace this is that you must lay vp for the foundation of all your comforts it hath beene the corner stone vpon which the Saints haue beene built from the beginning of the world vnto this day there is no ground you haue to beleeue you shall be saued there is no ground to beleeue that any promise of God shall be made good to you to beleeue that you shall haue the price of the high Calling of God in Iesus Christ and those glorious Riches of the inheritance prepared for vs in him I say there is no other ground at all but vpon this Couenant all that wee teach you from day to day are but conclusions drawne from this Couenant they are all built vpon this therefore if euer you had cause to attend any thing you haue reason to attend to this I say this Couenant betweene GOD and vs. And therefore we will labour to open to you now more cleerely and distinctly this Couenant though a difficult thing it is to deliuer to you cleerely what it is and those that belong to it yet you must know it for it is the ground of all you hope for it is that that euery man is built vpon you haue no other ground but this GOD hath