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
Lord but not an All-sufficiencie this is the cause why the hearts of men are hollow towards the Lord. Even as when a man lookes towards a great man that is a man ofsome power able to doe him hurt and that hath some abilitie to doe him good this makes him to feare it makes him carefull to please him and to abstaine from what may offend him yet because he thinkes he is not perfect with him that his heart is but hollow towards him he doth it not fully So it is in our walking before God Because we apprehend him not to be All-sufficient therefore it is that our hearts are not perfect with him We shall best shew you this in instances for example What is the reason that a man is discouraged in seeking to God in praying to God in depending vpon God in any great case of difficultie where there is more then ordinarie difficultie there is more to be suffred there is more to be done what is the reason of it because we apprehend him not to be All-sufficient You know the turning of men away from God commonly it ariseth from this they meete with some rub some crosses some barre Some Lyon in the way which they are not able to grapple with it is too strong for them and then they turne out of the way the reason I say of all sinne and departure from the Lord is because we doe not apprehend him to be All-sufficient for if we did why should not a man in an easie case turne from him as well as in the most difficult As for example David followed the Lord long yet when Saul grew exceeding strong and he very weake then he stepped aside and sayd in his heart I shall perish one day and so he goes out of Gods wayes and flyeth to Achis to the Philistines This was from hence that he did not apprehend the Lord to be All-sufficient and Almightie for the word signifieth both And so likewise Moses Numb 11. what was the reason that he started aside that he did not beleeue as at other times When God sayd to him that he would giue them flesh for a moneth together what sayth Moses againe Shall six hundred thousand men be fed with flesh shall all the Beeues and Sheepe be slaine or shall all the fish in the Sea be gathered together He could not beleeue the Lord here was a difficultie that Moses was not able to reach that there should be so many fed with flesh and that in the wildernes and that for a moneth together he thought it impossible to be done that all the fish in the Sea should be gathered together and all little enough to serue such a turne Now marke the Lords answer there is the Lords hand shortened You may know by the medicine what the disease was Moses sayth he thou thinkest I am not able to doe it thou thinkest my hand is shortened that I cannot doe it And the like was when he came to draw water out of the rocke you shall see Moses there stucke for the case was a case of difficulty If it had beene out of the earth where there had beene probabilitie it had not beene so much but Moses makes two arguments against it you know how great the sinne was for the which he lost going into the Land of Canaan I say he makes these two arguments against it First sayth he the people are rebels and will the Lord giue them water that haue carried themselues in such a manner that was one thing that caused his infidelitie at that time Another was What shall I give you water out of the rocke As if he should say That is a difficult thing So that put these two together out of the rocke and vnto rebels there his fayth fayled for it was difficult and whence came this because he thought the Lord was not All-sufficient And so likewise Martha and Marie when they came to Christ for Lazarus when he was dead they were out of hope the reason was because there was a difficultie now more than before so that I say the cōmon cause of our turning aside from the Lord is because we meete with some difficulties which our faith is not able to grapple with and it ariseth from hence that we forget this that the Lord saith to Abraham I am God All-mightie or All-sufficient I am able to doe whatsoever I will Besides this what is the cause that men seeke after vaine-glory that they are subiect to enuie the spirit that is in vs is subiect to envie for everyman envieth another because he desireth vaine-glory too much to himselfe this ariseth from hence that he reckoneth not God to be All-sufficient That is If we did reckon it enough to haue praise with God if we thought that his knowledge of our vprightnesse were sufficient though no man in the world knew it besides we would be content with that honour that we haue which he hath allotted to vs within our owne compasse but because we thinke him not to be All-sufficient we would haue somthing likewise from the creature we would haue honour loue and respect from men which sinne ariseth hence that we apprehend not him to be All-sufficient so doth that likewise which is contrary to it for sinnes of the same nature they arise both frō the same groūd when men are so sencible of shame and reproach and disgrace and disparagement doth it not arise hence that we reckon mans day too much and Gods day too little We apprehend not God enough in his greatnesse as the Apostle saith I reckon not to be iudged by mans day As if he should say It is but a day it is but a time that man hath to judge there is another day the Lords day that great day If a man did apprehend that which is in God if he did see his All-sufficiency he would not regard to be judged by mans day as long as he were not judged by the Lord he would not care what his fellow-prisoners thought of him as long as the Iudge and the Law cleared him And so likewise what is the reason of the vneven wayes of men which they take to bring their enterprises to passe is it not hence that they apprehend not God to be All-sufficient David when he was in a strait when the Kingdome you know was promised him and many opportunities he had to haue gotten it if he would haue vsed evill meanes when sometimes the Lord put Saul into his hands yet would not touch him but committed it to the Lord for he thought him to be almightie able to bring it to passe as also he did bring it to passe And so likewise Daniell there might haue beene meanes vsed for him to haue escaped you know how he was in danger when he refused to eate of the Kings meate he was in danger againe when they obtained of the King that is any man did make any request to any God or man
vexation the same death as dyes the one so dyes the other That is for the outward appearance of their condition there is no difference Againe there is a forgetfulnesse of both both are swept away both passe and are blowne over and they are even alike the wiseman as well as the foole But sayth he there is this difference Wisedome is the best of all vaine things vnder the Sunne The second thing that he hath found is that to enioy them to take the comfort the profit the benefit and refreshment that may be had from all the blessings of God that he hath given vnder the Sunne it is a better way and there is lesse vanitie in it then to heape vp still and not to enioy it This I found sayth he that this is the best way for a man to take the present benefit this is the wisest way so that this be remembred that you enioy them with weaned affections that you doe not so enioy them as to commit Idolatry with them for if you doe so indeed then there is a vanitie in them for then the Lord lookes vpon you with a jealous eye as that he will destroy both the things and the man as a jealous man will destroy the adulterer and adulteresse There is a vanitie in them then but to enioy them with weaned affections this sayth he I found to be the wisest thing vnder the Sun rather then to heape vp and increase possessions and not to enioy them This is that which Salomon sayth If a man say now But I finde contentment and satisfaction though Salomon found none I finde I haue a sweetnes in enioying pleasure and mirth and a high estate Why consider if thou doe I will say but this to thee it is an argument that thou committest Idolatry with them and therefore God hath made thee like to the very things themselues You shall finde the Psalmist speaking of Idols say They haue eyes and see not they haue hands and handle not and he addes this they that trust in them are like to them That is This is the curse of God vpon those that worship Idols the Lord giues them vp to as much stupiditie as is in the Idols that they haue eyes and see not that they haue eares and heare not So I say when a man will so enioy these things that he can finde contentment in them that he can terminate his comfort in them let him know this that is an argument that he is made like to them that the curse of God is come vpon him or else it may be because thou hast not summed vp thy accounts thou hast not looked backe vpon them as Salomon did thou hast not yet runne through the course of them if thou hast full experience of them and the end of them as he had thou wouldst finde them vanitie and vexation of spirit So much for the first the emptines and vanitie of the Creature I say this if God be All-sufficient it should lead vs vnto a further knowledge of the Creature and so likewise it should leade vs to a further knowledge of Almightie God That is To see a contrary fulnesse in him I must runne briefly through this Labour to see him in his greatnesse labour to see him in all his Attributes to see him in his vnchangeablenes to see him in his eternitie in his power in his providence You shall see in Psal. 102. 21. what vse the Psalmist there makes of the Attributes of God I said O my God take me not away in the midst of my dayes thy yeares indure from generation to generation thou hast before times laid the foundations of the earth and the heavens are the worke of thy hands they shall perish but thou shalt indure even they all shall waxe olde as a Garment The meaning is this when a man hath proceeded to this that he sees the vanitie of the Creatures he lookes vpon them all as that they will all weare and waxe old as a Garment A garment that is new at the first with long wearing you know will be spent and will breake into holes and at length be fit for nothing but to be cast away So sayth he shall the whole body of the Creatures be Now when we consider this that it is a mans owne case and every Creatures let a man helpe himselfe with this that God is eternall and remaines for ever and therefore if a man can get to be ingraffed into him to dwell with him that will helpe him out of that weakenesse and mutabilitie and changeablenesse that is in the Creature and therefore in Psal. 90. sayth he Lord thou art our habitation from generation to generation As if he should say When a man dwels with God he is a safe house a Castle that when generations come and goe times over our heads there is a change of all things yet he is a Rocke he is a Castle he is a Habitation there is no change in him So that when you finde these defects in the Creature goe home to him and labour to see his immutabilitie and eternitie And so likewise when thou seest thy inabilitie to doe any thing when thou seest that weakenesse in the Creature that it is not able to bring any enterprise to passe then looke vpon his providence and his almightie power in that he doth all things that belong to him he guides them My Beloved the serious setting of our selues to consider the providence of God and his almightie power will discover to vs his All-sufficiencie more then any thing besides In briefe consider this to perswade you a little of the necessitie of it that you may be fully convinced of it that every particular and every common thing must needs be guided by him and directed by him I would aske but this question First are not all made by him you will grant that that every Creature even the smallest are from him there is no entitie but from him Certainely then there is an end of it for he made nothing but for some end and if there be an end of it he must guide it and leade it to the end otherwise he should leaue the building imperfect otherwise he should but begin a worke and leaue it in the middle otherwise the Creature should be lost and perish and that through a default of his But there cannot be said to be any default any want of goodnesse in him in the great builder of things and therefore it must needs be â—hat he guides every Creature vnder the Sunne even the smallest of the Creatures he guides and directs them to their ends Providence is nothing else but to guide governe direct every Creature to their severall ends and businesses to which he hath appointed them Besides how is it that you see things sitted one to another as they are Is it not the providence of God When vousee the wheeles of a Watch fitted one to another when
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
made a Couenant with you and you are in Couenant with him therefore that I may shew it to you we will proceed from the very first preaching of the Couenant to Adam When the Serpent had ouercome the Woman and supplanted her and the Man and had throwne them from their happinesse God himselfe first preached the Gospell to them and that in these termes after he had charged them with their sinne and had humbled them for that method he vseth he sheweth Eue what she had done and saith to Adam Hast thou eaten of the tree of which I said thou shalt not eate he shewes them their sinne and after that the curse then he begins to tell them hee will not leaue them without hope it is true saith hee the Serpent is your enemy and hath ouercome you but saith hee you shall not bee slaues to him and captiued to him for euer but you shall resist him and be an enemy to him I will put enmity betweene the Serpent and the Woman and you shall fight together there shall be a warre betweene you and this shall bee the issue of the warre the Serpent shall afflict you and hurt you something but thou shalt ouercome him and bruise his head thou shalt bee the death of him thou shalt haue the victory ouer him The Woman might aske But how can this bee Alas I am weake I finde my selfe too weake already in the Battell he is too strong for mee Saith hee I will giue thee a certaine seede one that shall bee borne of thee and he shall be an enemy to the Serpent and his seede that is to all euill men that are called his seede because they are like him there shall bee enmity betweene them two and hee shall fight the Battrell for thee and in that Battell betweene him and the Serpent this shall be the issue the Serpent shall bruise his heele that is he shall preuaile so farre as to cause men to crucifie him which is but as the bruising of the heele but saith he he shall breake his head he shall vtterly destroy him and ouercome him for thee so thou shalt preuaile againe and be set in the place and enioy all the promises The Church continued in the vertue of this promise this preaching of the Gospell vntill Abrahams time and then GOD beginnes to manifest his Couenant againe hee calls forth Abraham and tells him he meanes to make a Couenant with him he tells him that hee will blesse him and that all the Nations of the world should bee blessed in him one while it is said thus another while all the Nations of the Earth shall be blessed in thy seede Beloued there are many difficulties in this how the promise should be made to the seede how againe it should be made to Abraham himselfe for it is said to be made to both how all Nations are blessed in Abraham and yet it is said they shall be blessed in thy seed Againe the condition of the Couenant which he requires of Abraham is the same thing that God makes a part likewise of his own Couenant Besides GODS Couenant seemes not to bee the giuing of the Mâ—siah but the giuing of the promised Land giuing him a sonne and making him a great Nation many difficulties there are in this Therefore that you may vnderstand them distinctly I will deliuer it thus to you not in the method wherein it is set downe but so as I shall make it much clearer and perspicuous to you and best to bee vnderstoost by you therefore you shall obserue in GODS preaching the Gospell to Abraham First the Couenant Secondly the conditions of it Thirdly the confirmaâ—ion of it Fourthly the parts of the Couenant Fiftly the obiections the Iewes might bee ready to make against it And shewing those fiue we shall open it fully vnto you First The Couenant that GOD made with Abraham was after this manner Abraham saith the LORD I will giue thee a seede and in that seede both thou thy selfe and all the Nations of the Earth shall be blessed and the question is how this shall be done Saith the Lord hee shall blesse thee he shall haue power in his hands to blesse thee for I will make him a Prophet a Priest and a King All the blessings that the people euer had they were conueyed to them by these three by their Priests by their Prophets and by their Kings saith he this promise I haue made to that seede that be shall be a Prophet a Priest and a King yea saith he that seede of mine that I shall send that shall bee borne of thee hee shall bee my Sonne and my Heire and in him likewise thou shalt be made an heyre and a sonne an heyre of all the World as he is a Sonne as hee is endowed with all spirituall priuiledges belonging to him yea thou shalt not onely haue this but saith he thou shalt euen haue the Spirit of the Sonne and be made like to him thou shalt be made a Prophet as he is a Prophet he shall â—each thee so by infusing of the same Spirit that dwels in himselfe hee shall â—each thee such knowledge that thou shalâ— be a Prophet as he Yea he shall make thee a Priest as himselfe thine owne person shall bee accepted aswell as what thou dost yea hee shall make thee a King as he is a King that is thou shalt haue the spirit of a King to rule ouer all thy sinfull lusts and dispositions thou shalt haue the peace of a King the ioy the comfort the riches of a King and the victory of a King I will deliuer thee from all thine enemies and for a Type of this for the Couenant was made after Melchizedeck came to him as we may see Chap. 14. thou shalt see a râ—semblance of it in that Melchizedeck hath done to thee hee came to thee and blessed thee and hee was a King a a Priest and a Prophet hee was the King of peace and the Priest of the most high God and what was the blessing that Melchizedeck brought to Abraham Saith hee The LORD blesse thee he blessed him that is hee bade him goe on and prosper hee wished that all blessings might come vpon him that he might ouercome his enemies c. that hee might haue blessings of all sorts they are not set down particularly and in a word hee made him heyre of all things for saith he I am the Priest of the most high God possessor of Heauen and Earth and heere I haue brought thee Bread and Wine that is an earnest a little for the whole to shew this to thee that GOD hath made thee heyre of all things And thereupon when the King of Sodomâ— presently offered him the riches that he had taken when he came backe from the Victory No saith Abraham I will not take them for it is the LORD that blesseth mee it is hee that shall make me rich it is he that is my exceeding great reward it is
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
impotent and beggerly rudiments The reason is because their knowledge was exceeding little therefore it brought little profit to them they were beggerly they had little riches in them and they were impotent they could communicate little power and strength and efficacy to the inward man On the other side now the New Couenant is strong and rich and liuely and effectuall and the reason is because there is more knowledge in it wee are taught to know GOD better and to know the whole mysterie of the Gospell better Therefore I say if you would bee strengthned in grace if we would be enabled to keepe the Couenant more then they were labour to grow in knowledge let it not be vnusefull vnto you whatsoeuer is deliuered but make benefit of it You see what riches of knowledge are deliuered to vs in Pauls Epistles let none of this be lost it is thy benefit that this is now discouered to thee that was hid from all the world aforetimes It is that benefit that the Apostle Paul so exceedingly magnifies that to vs this mystery is reuealed that wee haue this grace to make knowne to principalities and powers the manifest wisdome of God the vnsearchable richâ—s Christ make this vse of it grow in knowâ—edge and thou shalt grow in grace by that 〈◊〉 the strength thou gettest in grace it is â—â—om â—he abundance of knowledge beloued this is an exceeding vsefull point Those are â—he complaints ordinary amongst men they would faine doe otherwise they would abstaine from such sinnes and they would obserue such â—â—uties they intend it and desire it and purpose it but they are not able to performe it What is the reason of that Because they want grace and strength that is the immediate cause But what is the cause they want grace Because they â—ake not paines to grow in knowledge Beloued that place 2 Pet. 3. see how they are put together Take heede you bee not plucked away with the errour of the wicked but grow in grace How shall we doe that Grow in the knowledge of our Lord and Sauiour Iesus Christ. I deny not but a man may haue much knowledge and want Grace but on the other side looke how much grace a man hath so much knowledge he must haue of necessity Though there may be much wood that is not kindled yet looke how much fire there is so much fuell there must needs be Knowledge is the Oyle wherein the flame of â—he Spirit liues and you cannot haue more Gâ—ace then you haue knowledge though you â—ay haue abundance of empty and vnprofitaâ—le knowledge without grace Therefore if 〈◊〉 would haue the fruite of this Couenant laâ—our to grow in knowledge Ioh. 1. 17. that place is excellent for this purpose The Lawe continued till Iohn Baptist the Law came by Moses but grace and truth came by Iesus Christ. Marke it grace and truth What was the reason there was more grace dispersed by Iesus Christ than by Moses The reason is because there was more truth reucaled to the sonnes of men by CHRIST then there was by Moses truth was hid in Moses time vnder vailes and shaddowes but was manifest in the time of Iesus Christ. Now because truth was more reuealed by him hence it was that there was a greater communication of grace a larger effusion of the Spirit because there is more truth but that place comes as neere to this purpose that you shall finde 2 Cor. 3. you shall see there an expression of the difference betweene the two Couenants Neuerthelesse when their hearts shall bee turned to the Lord the vaile shall bee taken from before their eyes Hee said before To this day when Moses is read there is a vaile laid ouer their hearts but when their hearts shall be turned to the Lord the vaile shall bee taken away And what then They shall behold as in a glasse the glory of God with open face and be transformed and changed into the same Image from glory to glory as by the Spirit of the Lord. The meaning is this saith he in the time of the Old Testament there was a vaile that couered their hearts and their eyes that they were not able to see the truth cleerely but now saith he that vaile is tooke away and we see the truth with open face euen as you see an Image in â— Glasse But what is the benefit of this knowlâ—dâ—e Now the vaile is taken away we know much more saith hee by seeing with open face we are transformed into the same Image that is by the knowing of it by looking vpon it by renewing those truths that are deliuered in the Gospell by seeing the wayes of GOD and the Image of GOD there described and set forth to vs by this knowledge we are transformed and changed into the same Image from glory to glory that is from one glorious degree of that Image to another not that the very knowledge shall doe it but it pleaseth the LORD to accompany that knowledge by the Spirit this is done saith hee as by the Spirit of the LORD So my beloued the way to grow in grace and in strength to receiue that immediate benefit of the Couenant is to grow in knowledge Ioh. 17. it is a part of Christs prayer vers 17. Sanctiâ—ie them with thy truth thy Word is truth The meaning is this as if he should haue said Oh Lord I know that the way to sanctifie them the way to increase grace and holinesse in their hearts is to reueale more truth to them now Lord I beseech thee reueale thy Word to them for thy Word is that truth teach them to know thy Word acquaint them with it more and more for by that meanes they shall get grace and sanctification So then if you would receiue the strength of the Couenant you must labour to grow in knowldge labour to vnderstand it more and more for beloued this is a very sure rule there is not a new notion that a man gets there is not a beame of truth of new truth there is not a further enlargement of knowledge and illumination but it brings some riches of grace with it it comes not empty but it comes loaded with something it hath some power and strength and it giues a new vigour to the inward man and therefore if thou wouldest abound in grace study the Scriptures much attend to them much meditate in them day and night labour still to get some new sparke of knowledge some new light out of them and thou shalt finde this that grace will follow as it is the Apostles exhortation to Timothie saith he Giue attendance to reading and to learning so thou shalt saue thy selfe and shalt be able also to saue others The meaning is the way to get that grace that will saue a man is to giue much attendance to reading and to learning for beloued whatsoeuer it is that begets a man the increase of that likewise edifies and builds him vp
to vanitie In every mans particular vse you shall finde this true as in riches a man that is sinfull shall not haue comfort from them but vexation of spirit he shall finde a vanitie and an emptinesse in them And so wisedome learning knowledge and skill the more sinne the more vanitie is in them Euery man shall finde this in all the creatures vnder the Sunne As on the other side the more grace the more substance you shall finde in them and the lesse vanity For that which immediatly brings the vanitie is the curse and sinne is the immediate cause of euery curse I say the immediate cause of vanitie is the curse of God When God bids such a thing wither when he bids it not prosper with such a man when he bids it doe him no good as hee bad the figg tree wither that makes euery thing vaine to a man euen the curse that lies vpon the creature and sinne is the cause of the curse Againe that which giues a substance that which giues a filling to the creature that which causeth it to giue downe that milke of comfort that is in it is the blessing of God vpon it when God shall say to such a creature goe and doe such a man good it is the blessing which doth it immediatly but grace is the cause of the blessing Therefore let vs looke on sinne as the cause of all this vanitie and on grace as the cause of the contrary let vs labour to excell in the one and to resist the other So much for this first vse Secondly if there be such a vanity in all things vnder the Sunne then surely he that hath brought this vanitie vpon them must needes be much more vainie For what causeth this vanitie that lieth vpon the whole face of the creature is it not man it came not vpon the creature as you know for its owne sake but by man why then surely man that hath bin the cause of all this vanitie must needes be himselfe much more vaine Therefore if a man looke vpon himselfe let him consider this that he shall neuer find any happines within his owne compasse or circle If hee will needs build himselfe vpon his owne bottom he is subject to vanitie and more then any other creature besides therefore let vs learne to goe out of our selues and seeke it else-where Againe if you seeke for any comfort from man from friends from great men remember they are vaine and more vaine then any other creature as in Psal. 62. 9. All men are vaine and great men are lvers if they be layd in the ballance they be lighter then vanitie that is in all the sonnes of men there is a vanitie and the greater they are the more vanitie is in them not that they are in themselues more vaine but because wee expect more from great men therefore to vs they are lighter then vanitie they are more vaine then all other men Therefore let vs neither seeke that in our selues nor in other men for they that cause the vanitie vpon the creatures themselues must needes be much more subject to vanitie Thirdly if the creature be subject to vanitie then consider what an euill choice wee make to loose heauen to loose grace to loose the opportunitie of growing rich in good workes for any thing vnder the Sunne either for riches or vaine glory and praise of men for pleasures or whatsoeuer men reckon precious and pleasant to them vnder the Sunne For if they be all vanitie what a change doe wee make doe wee not giue gold away for drosse as our Sauiour expresseth it Luke 16. 26. Put the case a man had all the world and loose his soule that is if he neglect the things that belong to his saluation and for the neglect of them shal haue in recompence whatsoeuer the world can afford him so that hee wants nothing that the world hath yet sayth hee what shall it profit him that is there is a vanitie in it it will be altogether vnprofitable to him For to be vaine and to be vnprofitable is all one Consider then what a foolish change men make when they draw sin on with cart-roapes that is when they vse their vtmost strength to get these vaine things to them with the losse of better things what a change doe they make although they should get the whole world seeing all would be vnprofitable that is they should finde nothing but vanitie and Emptines and vexation of spirit in it Againe if all things be subiect to vanitie learne we then first not to couet after earthly things not to set our hearts vpon it nor to desire it over much when we want it And secondly when we haue it not to be confident nor to trust to much to it not to rejoyce in it to inordinately For it is but vanitie there is an emptines in it it will deceiue vs as a broken reede Thirdly if God doe take from vs any of those earthly things as riches credit health or friends let vs be content to part with them For even the best of them are vanitie subject to emptines such as will not performe that which they promise such as will deceiue vs when we come to vse them Last of all because this is not the point I intend to stand vpon if all things vnder the Sun be subject to vanitie even those that seeme to be least subject vnto it then let vs labour to haue our hearts weaned from the world and whatsoeuer is in the world to make it our whole busines to feare God and keepe his Commandements You know that is the maine vse that the wise man makes of this whole booke it is all but an explication of the particular vanuties which hee found vnder the Sun and the vse that the makes of it is this therefore saith he the whole dutie of man is to feare God and keepe his Commandements My beloved I beseech you marke that expression for therein we are exceeding apt to deceiue our selues A man is content to doe some thing that tends to Gods worship and to the Saluation of his Soule but to make it his whole worke to haue all the water to runne in that chanell to haue his mind altogether intent vpon it he is not willing to doe so but hee joynes other things with it because there is a secret leaning of the heart and an vnweaned lingering after some other vanitie It is certaine that when the heart is weaned from all things vndor the Sun a man will make it then his whole busines to feare God and keepe his Commandements but because the heart is false in this it hath some thing else that it is set vpon Some men thinke that wisedome knowledge increase of Skill in such a particular Science Trade and profession that that is not subject to vanitie so it may be his heart is set vpon that this is
by some particular actions 2. Cause Doct. Reas. 1. Ob. Answ. What sinceritie and vprightnes is Puritie Soundnesse Simplicitie Integritie What it is In 3. things The integritie of the subject Integritie in the object Integritie of the meanes Vprightnesse Approoving a mans selfe to Gods sight Vse 1. To examine our selues 1. Tryall 2. Tryall Ob. Answ. 3. Property He purifieth himselfe 1 Ioh. 3. 3. 2 Cor. 7. 1. Pro. 30. 12. â— Pet. 2. 14. 4. Obiect Ans. 4. Differences betweene the relapses of sound and vnsound-hearted men 1. Difference Acts 4. 12. 2 Chro. 32. 25. 2. Difference 3. Difference 4. Difference Rom. 7. 20. 1 Ioh. 4. 4. Rom. 7. 22. 4 Property He presâ—eth to the marke that is before him Phil. 3. 12. 15. Which coÌ„nsists 1. In ayming at the highest degree of holinesse An vnsound heart aymes not at perfect holinesse 2 Cor. 7. 1. He will not be at the cost 2. He aymes not at God 3. He wants light 2. A perfect heaâ—t followes hard to the marke Maâ— 18. 1 2 3. Lam. 3. 40. Simile 2 Ioh. 8. Reu. 3. 11. 2 Cor. 3. 12. Eph. 5. 15. 16. 5 Property With a whole heaâ—t Ier. 3. 10. Hos. 7. 14. 1 Tim. 6. 12. 2 Chron. 7. 14. Hosea 7. 16. 2 Chro. 12. 1. 2 Chron. 26. 7. 15. 6 Property He accounteth the Gospell wisdome 1 Cor. 2. 6. Heb. 6â—â— 5. Qâ—â—st Aâ—s 2. Quest. Ans. Foure Markes whereby to know this wisdome 1. It humbleth him 2. He knowes things as he ought 1 Cor. 8. 2. 3. He discerns things that differ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. 2. 4. His iudgement is changed Effects of sincerity 1. It exalteth God Psal. 148. 13. Prou 4. 8. 1. In matter of honour 2 Cor. 4. 5. Act. 3. 12. 2. In matter of profit Act. 20. 24. 3. In matter of pleasure 1 Cor. 10. 33. 2. effect Nothing moues a man but Gods command col 4. 12. Psal 119. 6. Act. 13. 22. Psal 123. 2. Quest. Ans. Quest. Ans. Quest. Ans. 3. Effect He serueth GOD with all hâ—s might 1 Pet. 1. 22. The intention is deuided when things are done reâ—issâ—ly Psal. 27. 4. 4. Effect Euery grace hath its perfect worke Iam. 1. 2 3 4. Heb. 17. 1. Obiect Ans. Iam. 5. 11. 2 Chron. 25. 7 8 9. Men may doe much and yet want sauing grace Vers. 16. 2 Chro 11. 2 3 4. Rom. 4. 19. Obiect Ans. True grace may be interrupted Rom. 1. 18. 2 Pet. 3. 5. Mat. 13. 15. Ioh. 3. 21. 5. Property or effect The Spâ—â—it is quieted Iam. 3. 17. Last effect of sincerite To see God Mat. 5. 8. 1. In his attributes 2. In his works of prouidence 3. In his guidance and direction 4. In his Ordinances Gen. 17. 7. Doct. Twofold Couenant 1. of workes 2. of grace A threesold difference between them 1. Difference 2. Difference Gal. 4. 24. Heb. 12. 18. 3. Difference Heb. 8. 8 9 10. The Metaphor of writing the Law in mans heart explained 3. wayes Couenant of Grace twofold Six differences between them Gal. 4. Heb. 8. 18. Ex. 2â— Heb. 8. 10. Heb. 8. 6. Vse 1. Vse 2. 2 Pet. 1. 4. Heb. 9. 14. Gal. 3. Gal. 5. 2. Difference Quest. Ans. Quest. Ans. Reâ— 2. 3. Vse To mortifie sinne by applying the promise of free pardon 2 Cor. 3. 6. Heb. 9. 14. Gal. 3. â— A double infusion of the Spirit 2 Pet. 1. 4. Rom. 6. 1 2 3. Vse 4. 1. The Couenant 2. The Condition of the Couenant which is faith Reasons why faith is the Condition 2. Reason Gal. 3. 21. 3. Reason 4. Reason 3. The confirmation of the Couenant Gal. 3. 15. 5. Obiections against it 1. Obiect Ans. 2. Obiect Ans. Obiect Ans. Rom. 11. 17. Obiect Ans. Quest. Ans. Act. 2. 1 Sam. 12. 18. Ezra 10. 9. Act. 16. Eph. 5. 1 Ioh. 3. 3. 1 Ioh. 3. Eph. 1. 13. Râ—u 3. 20. Reu. 2. 17. Ioâ— 14. 21. Iob 27. 8 9 10. Obiect Ans. Wayes to know whether we are in the Couenant or no. Rom. 8. 15. Obiect Ans. Gal. 3. Quest. Ans. Six consequents of the Spirit 1. A spirit of prayer 2. Loue. 3. Clâ—nsing a mans selfe 4. Peace 5. Humility 6. Not to receiue the spirit â—f bondagâ— againe Third way of knowing whâ—ther we be in the Couenant is by our kâ—owledge which hath â— properties 1. It circumseth the heart id est subdueth Iusts 1 Lust of the eyes 2 Pride of life Simile Take the present opportunity Heb. 8. Vse To labour for knowledge Gal. 4. 9. Growing in kdowledge increaseth grace 2. Pet. 3. 17. 2 Cor. 3. 16. Ioh. 17. 17. Eph. 5. 14. 2 Pet. 2. 20. 2 Pet. 1. 2. 1 Cor. 1. 5. 〈…〉 When the Couenant 〈◊〉 broken Obiect Ans. Two rules to know whether we haue broken the Couenant 1 Rule â—ooke to thy heart Iam. 4. 2. Rule Looke to the effects Obiect Ans. Vse Heb. 10. Heb. 7. Heb. 10. 28. Heb. 11. Eph. 2. Obiect Ans. Obiect Ans. Deut. 32. Ob. Answ. Eccles. 8. 16. Consectarie Consectarie Eccles. 9. 3. Doct. It is a hard thing to be persâ—aded of Gods All-sufficiencie The holy Ghost must perswade Ob. Answ. Iohn 16. Reas. 1. God onely wise and therfore able to perswade Reas. 2. God onely knowes the severall turnings of the heart Ier. 17. 9. Simile Reas. 3. God onely can amend the heart Vse Why one man trusteth God and not another Iohn 16. 13. Ephes 1. 18. Doct. 3. All things are in Gods hands Math. 11. 27. Ioh. 3. 35. 1 Cor. 15. 24. Psal. 2. 8. Quest. Ans. Reas. 1. Reas. 2. Exod 33. 3. Reas. 3. Reas. 4. Deut. 8. 18. Vse Levit. 17. 5. Vse 2. Phil. 2. 8. 9. Ephes. 3. 12. Thankfulnes Doct. 3. All men divided into two Rankes Reas. 1. Reas. 2. Deut. 32. 9. Reas. 3. Vse 1. Vse 2. Ephes. 5. 6. Quest. Answ. Fouretryals Goodnesse which consists in foure things Mat. 7. 16. 17. 2. Tim. 2. 21. Act. 10. 38. Difference 1 Cor. 6. 11. Titus 1. Ezek. 36. 25. Simile It is not leaving but hating of sinne that sheweth puritie 1 Ioh 〈◊〉 1 Pet. 1. 3. Difference Iam. 2. 10. Ob. Answ. Quest. Ans. How to know when we performe Gods Ordinances aright Ier 23. 29. Iudâ— 20. Mar. 4. 24. Iob. 15. 3. 4. Psal. 119. 9. Difference Simile Exod. 23. 10. Prov. 2â— 14. Hâ—sea 3. 5. Isa. 66. 2. Doct. 4. Things fall out alike to good and bad in this life Chap. 8. 9. 10. Chap. 10. 6. 7. Instances 2 Chro. 35. 23 God vseth a libertie in two things In Election In punishmeÌ„t and rewardes in two things Vse Reas. 1. To trie men Reas. 2. Tospare men Gen. 6. 3. Reas. 3. To hide events from men Rom. 11. 33. Act. 1. 7. Reas. 4. To bring forth his treasures Quest. Answ. Gen. 15. 16. Rom. 9. 22. Rom. 11. 22. Rom. 2. 4. Deut. 32. 33. 34. 35. Iam. 1. Math. 5. 10. Heb. 10. 36. Reas. 5. This life is a time of striving Rom. 2. 5. It shall not alway goe well with the wicked Because God is a iust judge He is immutable Gods blessednes requires it Vse Psal. 129. 3. Instances of the wicked Isa. 28. 24. Deut. 32. 35. Heb. 10. 37. Instances of the godly Iam. 5. 11. Psal. 37. 37. Verse 36. Luke 13. 4. Psal. 50. 21. The executioÌ„ not the sentence is deferred Ecles 8. 13 Ob. Answ. Wicked men die suddenly though they liue long Adversity and Prosperitie not truly good nor euill Ob. Doct. All things vnder the Sunne are subject to vanity Naturall things They are restlesse There is nothing new Mortal things Wisedome There is wearinesse in getting it Griefe in vsing it It freeth not from miserie Commendable actions Eccle. 4. 4. Are enuyed Great places Vse To see the change sinne hath made in the world Vse 2. To see the vanity of man Psal. 62. 9. 3. Vse It is an ill choise to loose heauen to gaine the creature Luke 16. 26. Vse Not to desire them ouer much Not to trust them ouer much Not to grieue ouer much at the losse them Vse 5. Labour to be weaned from them and to feare God and keepe his commandements tryall Doct. 2. Men of greatest abilities disappointed of their ends Reas. 1. No man stroÌ„g in his owne strength 1 Sam. 2. 9. 1 Sam. 2. 3. The Creature is ignorant It is weake Psal. 33. 16. God can take away the vse of the strength they haue Amos 2. 14. 15. 16. 2. Cause Men misse their times Eccles. 8. 5. 6. 3. Cause From the changes appointed by God Psal. 31. 15. Instances 4. Cause Vse Not to boast of outward things 2 Chron. 14. 6. 7. 8. Simile God delights to crosse men in carnal confidence To maintaine his own right 1 Sam. 17. 47. To shew his power To shew his providence 2. Vse Not to be discouraged in want of preparation Because weaknesse cannot frustrate Gods purpose Gods hand is then most seene God hath more glorie in that case Vse 3. Not to be over-ioyfull or sorrowfull for good or ill successe 1 Sam. 18. 1 Chro 5. 26. Vse 4. Not to make flesh our arme Ier. 17. Psal. 31. Isa. 51. 12. Why we feare men Instances of inconstancy Eccles. 8. 4. 5. 6. 7. Quest. Answ. Quest. Ans. There is a time allotted to every aâ—tion Eccles. 3. Act. 17. 26. Iob. 5. 6. Act. 13. 35. Reas. 1. Eccles. 3. 9. Reas. 2. Reas. 3. Act. 1. 7. It is hard to finde out the time Reas. 1. To teach vs watchfulnes Reas. 2. That men may leaâ—ne to feare the Lord and depend vpon him Iam 4. 3. Proposit. Because men misâ—e the time they â—all into miserie Instances Haggai 1. Num. 14. Vse Not onely to looke to our actions but the time of them Watch our times in the things God commandeth Isa. 22. 12. 13. Watch opportunities in actions that concerne others Watch in actions concerning our owne safetie Luk. 19. 42. Ier. 11. 14. Quest. Answ. The causes of missing the time Directions to finde it Prov. 3. 5. Eccles. 8. 5. Act. 2. Psal. 25. 12. 2. Cause Of missing the time Luk. 21. 34. 1 Cor. 7. 4. Cause 5. Cause
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