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
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
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
riches so dispense them so mannage them that they may turne to other riches When a man is rich in knowledge as it is said of the Corinthians that they were rich in all knowledge and in euery grace These are the better promises this is the better and more glorious condition So that if there should be a Census of men as one may so say if there should be an estimation of men as there was wont to bee amongst the Romanes they were put into seuerall conditions and one was worth thus much and another so much Indeed If God should make such a Census as euery man is richer in grace as hee excels in these better priuiledges as he hath had these better promises fulfilled more or lesse to him so hee should bee reckoned a more excellent man and so should euery man esteeme both of himselfe and others and there is very great reason for it because when a man is rich in grace rich in spirituall blessings when hee hath the spirituall promises he hath Goâ—â— Image renued in him he hath God to be his friend who is the Gouernour of the world and hee is rich as I said whom God fauours he hath grace that heales his soule which is that that makes his happinesse It is that which is the inward fashioning of euery mans apprehâ—â—sion that makes him happy that brings comfort to him Now they are these better promises they are the graces the consolations of the Spirit the worke of the Holy Ghost the vertue of regeneration I say it is that that fashions the heart and the inward apprehension it is thaâ— that heales the soule and adornes it it is that thaâ— puts it into another a fitter condition and it farre goes beyond all other â—emporall felicity that reacheth not to the inward man it makes 〈…〉 is the Gouernour of the world to be his friend other friends he may haue thaâ— may make him potent vpon the earth but God in whose hand is his life and all his wayes it makâ—s notâ— him his friend Beloued learne thus to iudge of the condition of the Church You thinke the Church is in a miserable estate when you see it a little vnder hatches when you see in downe when you see it harrowed and plowed by the enemies the condition of the Church in the New Testament is to be so they haue a poore ouâ—side yet 〈…〉 they haue a sorrowfull ouâ—side though alway reioycing as 〈◊〉 himselfe and all the Apostles werâ— herein exemplary for after Ages of the Church yet wee must not thinke because the Church is downe a littlâ— because iâ— wants that outward prosperity that before it enioyed that therefore it is the worse It is a true obseruation of one when there were but woodden Chalices then there wâ—râ— golden Priests and in after time when there wâ—re golden Chaliâ—es they had woodden Priests so it is when the Church is in a lower condition commonly it prospers best and indeed properly the prosperity of the Church consists in these better promises the outward peace is not so proper and so peculiar to it Aâ—d as of the Church so I may say of euery particular man Thinke not beloued with your selues when your outward condition is base and low that it is more miserable your happinesse stands in better promises when a man hath Gaiâ—s prosperity that is when his soule prospers that is his best condition and commonly his soule prospers best when his outward estate fares the worst the winter of his outward condition is vsually the spring time of his soule we should learne to iudge thus You know it is an obseruable thing that the promises of outward prosperity were made to the Church of God whiles it was yet in its infancie while it was weake so that this you may obserue from it that it is a signe of childishnesse and weaknesse and infirmity that a man is not growne perfect that he is not growne to maturity to thinke outward prosperity to be the better condition The Iewes had these promises but in regard of their infancy and when the Church grew vp to a greater height when it grew to manbood as it were we haue little mention of any such promises as these the promises are quite of another nature and therefore when you are able to outgrow those opinions when you are able to looke on things with another eye when you thinke this outward prosperity to be but a trifle in comparison of the better promises it is a signe you are growne vp to more strenght You see Salomon when hee came to himselfe when his wisdome returned to him as I may so say you see how he looked on all outward things how he goes through all the particulars they are vanity and vexation of spirit Salomon when he was old when he had the wisdome of experience ioyned together with that infused wisdome that hee had from the Holy Ghost made this the summe of all that outward prosperity is meere vanity an extreme vanity a vanity that hee could not enough expresse and only he magnifies these better promises this hee magnifies as the better condition to feare God and keepe his Commandements c. FINIS THE ELEVENTH SERMON GENESIS 17. 2. And I will make my Couenant betwenne mee and thee THe third Vse which we did but touch vpon the last day and meane at this time somwhat to enlarge is that if the Couenant of the Law and likewise the Old Testament as it consists in types and shaddowes be but a ministration of the letter a ministration of bondage and a ministration of enmity But this new Couenant this Couenant of Grace is the ministration of the Spirit the ministration of loue the ministration of freedome the ministration of righteousnesse and the ministration of life then beloues we may gather this from it that if a man will obtaine the Spirit and thereby mortifie the deeds of the body if hee would bee deliuered from the bondage of sinne and of death then let him make vse of and apply to himselfe the Couenant of Grace the free promises of the pardon and remission of sinnes let him apply them that is the way to get the Spirit that is the way to mortifie the deeds of the flesh that is the way to get his heart changed that is the way to be made a new creature For the better vnderstanding of which this is to he obserued that which keepes euery man off that which keepes men in a condition of strangenesse from the life of God is because they see such difficulties in the commandements of GOD as they are not able to keepe when they looke vpon the CoÌ„mandement and on the stubbornnesse of their owne hearts and the indisposition that is in them to yeeld obedience they thinke there is no hope and therefore they neuer goe about it for they see the Commandement and they finde in their owne heart no disposition to keep it but an aptnesse to rise in
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
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
man be never so potent yet sayth he consider his brâ—ath is in his nostrils and he shall be made as the grasse that is in truth he is of no power But the reason now why men doe feare why men are discouraged in such cases you shall finde in the verse following who art thou sayth he that doest this and forgettest the Lord thy maker who made heaven and earth who stretcheth forth the heavens and laid the foundations of the earth You never finde a man that feares a great man a potent man but the true ground of it is because he forgets the Lord his maker if he did remember the mightie God he that stretcheth forth the heavens and that layes the foundations of the earth Man would appeare a mortall man You may take it for a certaine generall rule a mans heart is never possessed with feare vpon such an occasion but when he forgets God the great God he would never else feare a great man On the other side he would never be confident in such occasions but when he remembers not the Lord. Therefore learne we neither to feare them when they are against vs or to trust them when they are for vs. We vsually pittie the case of Marchants for say we their goods hangs on ropes they depend vpon vncertaine windes but certainely he that trusts in man is in a worse condition for he rests vpon the affections of a man that are more vncertaine then the winde What so brittle and so vnconstant We see that for the most part they are carried to doe vs good or evill with by-respects with something touching themselues they are turned to and fro as the Weather-cocks and Mils are that when the winde ceaseth and when the waters fayle stand still they are driven to doe for vs so long as such respects leade them no longer And therefore to trust in men it is not the safest it is not the wisest way See this in some few examples David how inconstant did he finde the people and apt to rebell against him and so Moses yea David himselfe though he was a holy men yet how inconstant was he inconstant to Mephibosheth one that was innocent one that had never done him any wrong one that had never given him occasion How inconstant was he to Ioab when he had prevailed in that battaile against Absolom How quickly was he out of grace and place when he had saved Davids life and recovered the Kingdome and Amaziah that was but a reconciled enemy put into his roome These and many such like examples you shall find Abner how inconstant was he to Ishbosheth even for a word spoken against him and a word that he gaue him occasion enough to speake a word that he neede not haue beene so much offended at he fals off from him for it and this it is to trust in man I say either in a mans owne wisedome or strength or in any other mans This place shewes what a great follie it is The battaile is not to the strong That is let a man be never so well compassed about with strength and wisedome of men let him put himselfe and his friends into the number yet he is not safe but let him trust in God and he is safe in midst of dangers Sampson and Ishbosheth when they were in the midst of their friends when they were asleepe they were circumvented David on the other side when he was asleepe in the midst of his enemies when there was an hoast pitched against him yet sayth he I laid me downe and slept Why because the Lord sustained me So that both for our safetie when we are in danger and likewise to haue our workes wrought for vs to trust in God and not to trust either in our owne wisedome or in the wisedome or strength of man that we shall finde constantly to be the best way When David abstained from going vp to battaile against Naball when he tooke the counsell of his wife and when he abstained from putting violent hands vpon Saul you see how God wrought it for him he gaue him Nabals wife he gaue him Saules wiues and his houses and his Kingdome into his hands this he got by trusting him But when men will make their owne wayes when they will goe about enterprises with their owne wisedome In his owne wisedome and strength shall no man be strong God hath said it and he will make it good vpon all occasions The conclusion therefore is if the battaile be not to the strong nor the race to the swift c. If men of the greatest abilitie are often disappointed of their hopes and ends then we should not make flesh our Arme but trust in God both for safetie in danger and to bring our enterpises to passe And so much for this point Wee now proceede Neither doth man know his time This is added partly as a second vanitie which Salomon saw vnder the Sunne and partly as a reason of the former For sayth he though men be strong and wise yet there is a certaine season to doe things in that they may mistake which causeth them to fayle for man knowes not his time and from hence he drawes this Consequence because men know not their times therefore they are snared in an evill time because they know not the good time when good actions should be done therefore evill times come vpon them suddenly that is they take them vnawares and this he illustrates by two Similitudes They come vpon them sayth he as an evill net comes vpon fishes and as the snare vpon the fowles So that in these three propositions you shall haue the full meaning of these words and these therefore wee will handle distinctly First that there is a time allotted for every purpose and to every businesse Secondly that it is very hard to finde out that time And thirdly because men cannot finde this time but mistake it therefore evill times come vpon them suddenly that is crosses afflictions and destruction comes vpon them suddenly even as the snrre vpon the fowle and as a â—et vpon the fishes And that this is the meaning of this place and that these three points are included in it you may see best by comparing it with another of the like sence Eccles. 8. 4. 5. 6. 7. Where the word of the King is there is power and who shall say to him what doest thou That is it is a dangerous thing to admonish Princes who shall say to a Prince what doest thou sayth the Wiseman There is a time wherein we may admonish Princes safely although they be exceeding powerfull although they haue it in their owne power to take away the spirit c. as he sayth afterwards yet there is a time But how shall a man know that time Saith he he that keepes the Commandement shall know no evill thing and the heart of the wise shall know the time and the Iudgement That is he shall know when
man lookes vpon the Author of this Couenant he heares no more but the Law and what it requires he lookes vpon God as a hard Master as an enemy againe he lookes vpon his Law as a hard and cruell Law as a heauy yoke as an vnsupportable bondage and therefore he hates iâ— and wishes there were no such law he runs from it as a Bond-slaue runnes from his master as far as it is in his power This is that which is said Gal. 4. Hagar gendreth to bondage that is the Couenant of workes it begets bond-men and slaues and not sonnes and freemen and likewise that Heb. 12. 18. saith the Apostle You are not come to Mount Sinai to the burning of fire to clouds to darknesse and tempest to the sound of a Trumpet so that Moses himselfe did quake and tremble That is when a man lookes vpon this Couenant of workes it causeth in him a feare and an enmitie that is the 2. difference The third is That it is a ministration of death as it is called 2 Cor. 3. a ministration of death that is it propounds a curse to all those that doe not keepe it and it shewes no meanes to auoyd it and therefore a man is affected to it and to God the Author of it as one is to an enemy that seekes his destruction and therefore the ministratioÌ„ of it is said to be the ministratioÌ„ of death The reason of all this is not because there is any ill in the Law it is a ministration of the letter it begets feare emity it is a ministratioÌ„ of death I say this ariseth not froÌ„ hence that the Law of God is a cruell deadly Law for the Law is good but it ariseth from the weaknes and the infirmity of the flesh As for example if you would take a Potâ—ers vessell and dash it against a firme wall the reason why the wall is the destruction of the vessell is not any infirmity or weaknesse in the wall for it is the excellencie and vertue of the wall to bee hard it should bee so but it is the weaknesse and fragility and britâ—lenesse of the Vessell and thence comes it to bee broken asuâ—der and so in this case the reason why this Law or Couenant of workes is a ministration of death and of enmity is not because there is any imperfection in the Law it ariseth rather from the perfection of it but is from the weaknesse of the flesh that is not able to keepe the Law it is the excellencie of the Law that it is so perfect that a man is not able to keepe it and so it ariseth from the weaknesse and inâ—irmity of the flesh that is not able to obserue this Law Now on the other side as this is the Couenant of workes so you shall finde that the Couenant of grace First is a ministration of the Spirit and not of the letter Secondly a ministration of loue not of enmity of freedome not of bondage it is a ministration of righteousnesse as it is there called the ministration of righteousnesse for if the ministration of condemnation were glorious much more shall the ministration of righteonsnesse exceed in glory Thirdly a ministration of life and iustification and not a ministration of death and condemnation The ground of this and how it is thus we shall shew shew you by expressing to you he order how these depend and follow one vpon the other when a man hath looked vpon the Couenant of workes and sees death in it sees a strict Law that hee is not able to keepe then comeâ— the Couenant of grace and shewes to him a righteousnesse to satisfie this Law that himselfe neuer wrought shewes him a way of obtaining pardon and remission for the sinnes that hee hath committed against this Law by the death and satisfaction of another when he sees this hee sees withall the goodnesse and mercie of GOD giuing this to him for his saluation out of his free grace and mercie when he sees this the opinion of a sinner is changed marke I say his opinion his disposition and affection is altered he lookes not vpon God now as vpon a hard and cruell Master but he lookes vpon him now as a God exceeding full of mercy and compassion whence this followes that his heart melts towards the Lord it relents it comes to be a soft heart that is easie and tractable it is not haled now to the Commandement but out of an ingenuity and willingnesse he comes and serues the LORD with alacâ—ity and cheerefulnâ—sse this disposition is wrought vpon him because now hee sees another way his apprehension is altered euen as a seruant when it is reuealed to him that he is a sonne and that those hard taskes that are laid on him are the best way to leade him to happinesse they are but rules of direction for his owne wealth and for his owne aduantage he doth them now with all willingnesse the case is altered hee lookes not now vpon the Law of GOD as an enemy or as a hard bondage but he lookes vpon all the Law of God as a wholsome and profitable rule of direction that hee is willing to keepe for his owne comfort now when the heart is thus softned then the Spirit of God is sent into his heart and writes thâ— Law of GOD in his inward parts as you shall see if you compare these two places together Heb. 8. 8 9 10. Behold saith the Lord I will make a new Couenant and this is the Testament that I will make with the House of Israel After those dayes saith the Lord I will put my Lawes into their mindes and in their hearts will I write them and I will be their God and they shall be my people If you compare it with that 2 Cor. 3. 2 3. You are our Epistle written in our hearts which is vnderstood and read of all men in that you are manifest to bee the Epistle of Christ manifested by vs and written not with inke but with the Spirit of the liuing God not in Tables of stone but in the fleshy Tables of the heart The meaning of it is this when the heart is once softned God sends his Spirit to write his Lawes in the heart which Meâ—aphor will bee expressed to you in these three things First the meaning of it is this looke what there is in the outward Law as it is written and laid before you there shall be a disposition put into their heart that shall answer it in all things there shall be a writing within answerable to the writing without that euen as you see in a seale when you haue put the seale vpon the wax and take it away againe you finde in the wax the same impression that was vpon the seale you shall see in it stampe answering to stampe character to character print to print so it is in the hearts of the faithfull after they are once thus sofâ—ned the Spirit of
God writes the Law in their hearts so that there is a Law within answerable to the Law without that is an inward aptnesse answering euery particular of the Law an inward disposition whereby a man is inclined to keepe the Law in all points which Law within is called the law of the mind therefore if you adde to this that Rom. 7. I see a law in my members rebelling against the law of my minde so there is a Law in the mind within answerable to the Law of GOD without it answers it as Lead answers the mould after it is cast into it it answers it as Tallie answers to Tallie as Indenture answers to Indenture so it agrees with it in all things that is there is an aptnesse put into the minde that it is able and willing and disposed in some measure to keepe euery Commandement that answereth to all the particular Commandements of the Law of GOD this is to haue the Law of GOD written in the minde and this is that which is first meant by it there is a Law within answerable to the Law without in all things The 2. thing meant by it is that it is not only put into the mind as acquisite habits are but it is so ingrasted as any naturall disposition is it is so rooted in the heart it is so riuetted in as when letters are ingraued in Marble you know they continue there they are not easily worne out and that is meant by it I will plant my Law in thy heart it shall neuer out againe there I will write it there it shall continue so that is the second thing that is meant by it it shall bee naturall to you for that is meant by this when it is said it shall bee printed it shall be grauen and written in the heart and likewise it shall be perpetuall it shall neuer weare out againe as things that are written in the dust but it shall be written so as it shall neuer againe be obliterated The third thing to be expressed is the manner of the writing of it the Apostle here compares himselfe and all other Ministers to the pen but it is Christ that writes the Epistle the Epistle is his for these workes he doth in it it is he that takes the pen it is he that handles it and vseth it it is he that puts inke into the pen it is he that applyes it so that though the Minister be the immediate writer of these Lawes in the heart yet the inke is the Holy Ghost and it comes originally from Christ and besides they are not left to themselues but the LORD must concurre with them immediately we are but coeworkers with him he holds our hands as it were when we write the Epistle in any mans heart it is hee that guides the penne it is hee that puts inke into it it comes originally from him and therefore the Epistle is his Besides this is further to bee considered in this Metaphor that God will write his Lawes in our hearts that we may see these Lawes wee may reade them and vnderstand them for when a thing is written God may see it and man may see it a man himselfe may see it and others also may reade it God sees it himselfe for he hath written it man sees it for hee is able to see the Law in his minde he is able to see that habituall disposition that is infused into him and others are able to see it for saith he you are our Epistle euident to all men that is they see the fruits and effects of it as you may see letters grauen in stone so they see this Law written in your hearts So beloued you see now what this Couenant of Grace is and how it differs from the Couenant of Workes it is the ministration not of the letter but of the Spirit because it doth not onely present the oâ—tward letter of the Commandement but there is a Law written within and that is done by vertue of the Spirit So that the order is this first it reueales righteousnesse secondly it softens the heart it is the ministration of the Spirit and thirdly it is a ministration of loue it is a ministration of freedome and not of bondage and enmity for when the Law is thus written a man is not haled to it he comes not to it as a bond-slaue to doe his worke but hee comes willingly he finds he hath some ability to doe it he findes a delight in it as Paul saith I delight in the Law of God according to the inward man So you â—ee the difference betweene the Couenant of Grace and the Couenant of Workes Now this Couenant of Grace is twoâ—old it is eyther the Old Testament or the New they both agree in substance they differ onely in the manner of the administration that which is called the New Testament Heb. 7. 8 9. which is opposed to the Old Testament for substance is the same Couenant they are both the Couenant of Grace onely they differ in the manner and you shall finde these 6. differences between them First the New Testament or the New Couenant is larger then the Old it extends to the Gentiles whereas the first was confined onely â—o the Iewes it was only kept within the walles of that people and extended no further Secondly the Old was expressed in types and shaddowes and figures as for example they had the blood of Bulls and Goats they had the washings of the body in cleane water they had offering of Incense c. by which things other things are meant as namely the dâ—aâ—h of Christ and that satisfaction he gaue to his Father by his death and likewise the inward sanctificatioÌ„ of the Spirit signified by the washing of water and also the workes and the prayers of the Saints that are sweet as Incense now saith the Text Gal. 4. these were clements and rudiments that God vsed to them as children that is as children haue their A B C â—heir first elements so GOD did shew to the â—ewâ—s â—hese spirituall mysteries not in themselues but in these types and shaddowes they were able to see theÌ„ from day to day for therin was their weaknesse they were not so able as to conceiue spirituall things without a mediate view they saw the blood shed and againe they saw the washings and the rites these were in their eye whereas now in the time of the Gospell these things are taught to vs these we comprehend in our minds wee serue the Lord in spirit and in truth but there is not that visible sight that was a helpe to their weaknesse so that these differ as the Image and the substance it selfe euen as you see things in prospectiue shewes and in painting that are different from the things themselues when you come to see Countries and Cities and Mountaines and Woods it is another thing And this is the second difference betweene the Testaments the one was expressed but in types and
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