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
fashion their hearts to passe through the varietie of troubles might say of themselues Non patimur c. They seemed to suffer but in truth did not suffer What was it to Paul when he indured that state and condition that he did when his heart was so fashioned to it as it was Now I say in that the Lord hath this dominion over the spirits of men hence it is that he makes a mans life comfortable Put the case thy hand hath gotten much that thou hast gathered much wealth together yet you know Eccles. 2. 24. There is no profit to a man but that he eate and drinke and delight his soule with profit after his labour I say this also that it was of the hand of God That is All this is nothing except a man delight in it except a man enioy the comfort of it Well but is not that an easie thing when the mind and the state are put together No sayth the Wiseman this is of the hand of the Lord. That is Except the Lord doe it by a speciall hand vpon the creature it is not able to doe it except he fit the mind to the state except he sute them together it cannot doe it so I may say of all things else A hony-Combe may be very bitter to a man his stomacke may be so disposed as in a Feaver you know that which is sweete is bitter againe that which is bitter may be sweete to a man so those that are the greatest comforts may be bitter and those things that may be bitter to other men may be sweet to him It is sayd of evill men they feare where no feare is That is When there is no cause of feare yet the Lord can so fashion their hearts and so frame their apprehension that they shall feare where there is no cause of feare when they are but laru◠et spectra shadowes of evils Againe another feares not when there is cause of feare That is Though things be pu◠vpon him that are terrible yet the Lord can take away that feare And as we say of that affection so I may say of any other of joy and gladnes he fashions the heart Deut. 28. 65. where the Lord threatneth many Cursles and this is one amongst the rest You shall goe into a strange Nation and there you shall liue A man might obiect thus Though I liue in a strange Nation yet I hope I may haue some rest and some comfort there No sayth the Lord you must know this that I haue dominion over the apprehension of your hearts and affections when you come thither I will giue you trembling hearts and sorrow of minde That is Though there be comforts there yet you shall not take comfort from them and the reason is added for thine eyes shall sayle That is When thou commest thither I will put a restles vnquiet disposition into thee that thou shalt not content thy selfe with the comfort thou findest but shalt haue a longing desire to returne to thine owne home and that thou shalt not be able to doe so thou shalt haue a restles minde whilst thou art there Thus I will follow thee with judgements I am sorry I haue stayde so long in the doctrinall part the life of this poynt is in the vse and application of it I will adde a little that I may not wholly dismisse you without it And first this vse you may make of it If the Lord be All-sufficient hence we should learne how to guide our comfort how to guide our joy how to guide our affections That is Labour to see that fulnesse that is in God and that emptinesse that is in the creature if the Lord be thus All-sufficient my Beloved then let your hearts be satisfied with him alone let them be filled with him let them be so bottomed vpon him and so strengthned by him that you neede not to goe out from him to fetch in any comfort from any creature whatsoever if the Lord fill the heart it should strengthen you against all carnall joy What neede you goe out to others if you haue enough in him it will strengthen you against that expence of spirit and of your thoughts which you bestow vpon vaine things for my Beloved we haue but a short time to liue in this world the strength of our minde is the most precious thing we haue the thoughts and affectiōs that we haue the busines the actiuenes of our mindes we should be carefull to improue them we should be carefull that none of this water runne besides the Mill. That is That it be not bestowed vpon things that are vnworthy of it If the Lord be All-sufficient why should you not bestow it altogether vpon him Why should you spend it vpon the creature Why should your minde be occupied about it Why should you be so intent vpon them Why should you be so subiect to carnall griefes and feares and carnall desires Surely all these should be taken vp about the Lord for he lookes for it at our hands I am All-sufficient therefore let all these be bestowed vpon me And againe as we should learne to see this fulnes in God to haue our hearts bottomed and fixed vpon him so we should labour to see the emptines of the creature But you will say who doth not know that the creature is emptie It is no new thing my Beloved it is certaine we doe not fully know it if we did what meane those complaints and those griefes that we take vp vpon euery evill accident that falls out for nothing is said to be emptie but when you looke for a fulnes in it you say a Well is emptie of water because you looke for water there you doe not say a Rocke is emptie for you doe not expret it there So we may say of the creature if we thought and did beleeue that there were an emptines in it we would never expect so much from it as we do But when we complaine and say I thought to haue found such and such things and I find them not it is a signe that we looke for a fulnes there and therefore let vs labour to correct that conceit it will helpe vs against those griefes complaints to which we are so much subiect let vs looke for no more in the creature then is in it All griefe and stirring of affection ariseth from this expectation this over-weening this high prizing of the creature if you finde inconstancie in men why doe you looke for constancie in them they are creatures if you looke for stabilitie in your estate and wonder why a change should come I was heretofore rich and now I am poore I was honourable and now I am in disgrace why didst thou expect stabilitie in that which is subiect to vanitie Things would not trouble vs if we did not expect too much from them if we knew there were an emptines in them he that lookes not for
measure restrained me yet I tooke hold of folly That is the nature of these things when a man is conversant with them they depriue him of wisedome they leade him on to folly That is They draw a man on to sensible and outward things to corporall things they abstract and withdraw his minde from God and from wisedome and from spirituall things this I found sayth he that the more I had to doe with them the more my wisedome forsooke me the more I tooke hold of folly the more it grew vpon me the worse I was by medling with them and by being conversant with them Secondly Sayth he I found an emptinesse in all I found them emptie Cisternes I looked for contentment in them but I found none Thirdly not so onely but I found a vexation of spirit for that which is sayd of Riches that they are Thornes they are such Thornes as doe not onely choke the good seede but they pricke and gall vs so it may be said of these they haue Thornes in them there is vexation of spirit in them But he addes further fourthly sayth he I found they gaue me no rest neither day nor night That is All the while I was conversant in them I was full of care and trouble and thoughts whereas those that are vacant from such things are at rest they haue rest in the night and in the day but I haue none As if he should say he that will be occupied in all things of this nature he shall finde a restlesnesse in his soule Fiftly sayth he I found that I had my labour for my travaile this fore travaile I had and that was all that I had As if he should say I found no comfort to answer it I found no fruit from them I found certaine labour but vncertaine refreshments from them This I found that they cost me much trouble and paines but when I came to enioy the fruit of them to receiue comfort from them then they fayled me then they deceived me Moreover sayth he I sound no happinesse in them no rest for I was weary of my selfe and of my life and of all my labours that I had wrought vnder the Sunne for how could he finde that there which was not there for if God had ever sowne any happinesse in the Creature he might haue reaped it from the creature but in all these things it was never sowne the Creature may giue as much as is in it but to giue more is impossible And therefore sayth he I fought diligently to see if there were such a thing there but I found it not Againe Sayth he moreover when I had gotten all this yet I found this that I was not able to take comfort in it for I saw that was the gift of God That is Further than he gaue me power to receiue any comfort from all the things that my hand had gotten further I could not for sayth he who hasted after outward things more then I the meaning is this I indevoured to the vttermost of my power to finde out contentment in the Creature who could doe it more with more diligence who could hast after outward things more and with more attention seeke for all the contentments that are to be found in the Creature then I And yet sayth he I found it was not in me but God dispenseth that according to his owne pleasure The last thing of all the last argument he hath against it is he must leaue all I must leaue it But then comes an objection I but I shall leaue it to my Sonne True sayth he there is also a vanitie in this for sayth he first I tooke paines in equitie and in wisedome and honestie but I shall leaue it to him that hath not taken paines for all this As if he should say I shall leaue them the estate that I haue gotten by wisedome but I cannot leaue them my wisedome to guide the estate when they haue it This sayth he I found in my sonne for the present this I saw in Rehoboam But whereas it may be said who knowes what he may be Sayth he this is a miâ—ery that I know not what he will proue or put case I could know what he would proue who knowes what his sonne may proue So that all this estate that I haue gotten it shall not stay with them it may be for this is the nature of Gods blessings marke it that they abide not but vpon that Center where God hath set them if they come to a man that is wicked in his sight they are vpon a Center they are in a place where they will not rest they will not aâ—ide fire if be out of its place water if it be out of its place it is still wrastling though for a time it may be kept there till it returne to its owne place So it is with all those outward blessings It is true evill men may haue them and perhaps their heires may haue them but if they be not right in Gods sight these things will roule from them they will not be at rest as it were they will not be established there but they will goe to their proper Center This he expresseth in the last Verse This is a vanitie sayth he that a man must gather and heape vp to giue vnto him that is good before God this also is vanitie So that if he had knowne what a one his sonne would haue proved yet he knew not what his other sonne would haue proved and that all his estate should abide with him Now in all this yet sayth he two things I haue observed And Beloved what shall I say more What can I say more then Salomon said in this poynt to teach vs the vanitie and the emptines of the Creature yet wee must not take from the creature more then we should we must giue its due to it yet sayth he two things haue I found One is that wisedome is better then folly As if he should say Looke vpon the whole vniverse and see the varietie of the Creatures vnder the Sunne with the Creatures and the workes of the Creatures this I finde that wisedome is best of all though wisedome be a vanitie though it be vaine because it cannot helpe vs to true happines it fals short there yet sayth he it is the best thing vnder the Sunne as the light is better then darknesse and the sight better then blindnesse for sayth he wisedome teacheth a man to direct his way it guids a man when another man knowes not how to goe to his journeyes end wisedome teacheth a man how to avoyde mischiefe when a man that is in the darke stumbleth vpon it and cannot see it That is the reason he giues And yet sayth he there is a vanitie in it sayth he if you looke vpon the wisest man and the most foolish the same event befals them the same sicknesse the same troubles and
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
Now defilement or pollution is in the Conscience as Divines say as a thing that is knowne is in the facultie or vnderstanding that knowes it and therefore the man that hath committed any sinne which yet continues vpon his owne score which his Conscience is yet guiltie of for which he hath not yet gotten an acquittance from Almightie God he is an impure man he is yet vncleane for he is not yet washed from his filthinesse A man againe that hath gotten any assurance of forgiuenesse so that all his sinnes are put vpon the reckoning of Iesus Christ and there are none that lye vpon his owne score a man who hath made all his reckonings even with God and hath some assurance therof such a man is washed from his filthinesse Such a phrase you haue likewise in Ezech. 36. 25. I will cleanse you or wash you from all your Idols That is from all your Idolatrie from all the sinnes that you haue coÌ„mitted I will wash you that is with imputation or sprinkling of the bloud of Christ. The second cleannesse is when a man is not onely washed with the imputation of the bloud of Christ and the assurance of pardon but also when he is washed from the staine of sinne when he is sanctified through the spirit when sinne is mortified in him when it is as well healed as forgiven And therefore if thou wouldest know whether thou art a cleane man or polluted consider also this whether thou hast a cleane heart or no that is whether thou hast such an habituall disposition of puritie and cleannesse that thou canst not indure to looke vpon any sinne no more then a man that is of a neate and cleane disposition can indure to see filthines whether thou hast such a disposition as that although thou be sprinkled with sinne from day to day though thou be fowled and spotted with it yet thou sufferest it not to abide in thy heart thy heart workes it out as we sayd to you before So that this you are to obserue to finde out the cleannesse of a mans disposition whether he can looke vpon sinne as an vncleane thing as a thing from which his soule hath an aversion as a thing that he abhorres that is although there be some thing in him that loues it that delights in it that likes it yet the prevailing part of the soule abhorres it Both the cleane and polluted may forsake sinne and may turne away from sinne and therfore in that the difference is not seene but the difference is in this that thou art able to hate and abhorre sinne to looke on it as a thing that is filthy and vncleane A Marchant you know will cast out his goods when he is in danger of his life but he hates not his goods So a man may cast away sinne when it puts him in danger of â—inking into hell or of the judgements of men It is one thing to part with sinne and another thing to hate sinne A man may withdraw himselfe from sinne he may giue it over he may seeme to be divorced from it and yet he may haue a monthes mind after it he may doe with it still as the husband of Michall when shee was taken from him yet sayth the Text he came weeping after her a far off he longed after her still and loved her still So a man may part with his sinne after such a manner that still he goes weeping after it he would haue it againe he would faine inioy it if it were not for some greater danger or some greater trouble that he exposeth himselfe vnto as you see in Phaltiel it was not for want of loue to his wife that he parted with her but it was out of a desire he had to saue himselfe to escape the danger of the Kings wrath imprisonment and death that would haue followed vpon it Therefore consider what hatred you haue of sinne and by that you must judge whether you haue a cleane disposition or no. You must not thinke any man is perfectly cleane and pure but he is a cleane man that suffers not any impuritie to take quiet possession of his heart although he haue vncleane thoughts and vncleane affections as all sinfull thoughts and affections are though sinne may passe through his heart as they passed through the Temple yet he suffereth it not to set vp Tables in the Temple to set vp an Idoll in his heart he suffereth it not to make any breach of Covenant with God to be adulterous against him though there may be many glances some adulterous and vncleane actions that is not the thing that breakes the Covenant when the heart is still wedded to God and chooseth God and no other And therefore I say in that it is not seene but consider what thy disposition is whether thou hate that sinne all the while A man that is of an impure spirit of an impure heart when he is with impure company when he delights himselfe with impure thoughts then he is where he would be he is then in his owne element and when he is otherwise he is where he would not be On the other side he that hath an habituall disposition of purenesse and cleannesse though he may be transported to those acts of sinne and pollution yet his heart hates it he is not where he would be all the while he is not vpon his owne center his heart still fights against it and resists it therefore consider with thy selfe what thy heart is in this case whether thou haue a heart that hates vncleannesse or whether thou hast yet a swinish disposition that thou lyest in the mud and delightest to lye in it A man may fall into the mud but he delighteth not to be there no more will a cleane disposition delight in sinne And you may know it by this effect where the disposition is vncleane there sinne abides till it staine the heart till it make a man spotted of the world that is it causeth him to keepe a tract in sinne that a man may say this is the path he walketh in it causeth him to weare the livery of sinne that he may be knowne by it from day to day it causeth the spot so to sinke into the soule that a man may see he is such a man This is to haue an vncleane disposition when vncleannesse so cleaues to his soule that they agree together whereas in a man that hath a pure disposition it is not so as 1 Ioh. 3. 3. he that hath this hope purifieth himselfe The meaning is this there is a double hope there is the hope of the hypocrite that is a dead hope that doth not set a man on worke to cleanse himselfe from filâ—hinesse There is againe a liuely hope spoken of in 1 Pet. 1. 3. that sets a man on worke to clense himselfe that is when a man hath a true hope a reall hope to haue that vndefiled inheritance he considers this with
makes himselfe a prey to the wrath of men And therefore the prudent at such a time shall keepe silence sayth Isaâ— And there is a time wherein if a man doe not speake he makes himselfe a prey to the wrath of God And not to hit vpon a right season in such an action of speaking and shewing himselfe or not doing it it brings miserie either from God or man There is a time for a man to giue and to spend and a time againe for him to spare and gather if he misse of this time if he will not giue when he ought if he spare when he ought to giue it brings a miserie vpon him he shall be a looser by it In all particular actions oftentimes God opens a doore to vs of advantage to our selues to our children to those that depend vpon vs if it be taken You haue the opportunitie if you stay till it be shut vp againe there is a miserie that followes it it is a thing that concernes your owne safetie but these are but lesser matters Beloved there are times of greater Consequence then these There is a time when God offers grace to a man Now to refuse it to misse of that time it causeth the miserie to be great yea to be eternall vpon him Luk. 19. 42. Oh Ierusalem if thou haddest knowne the things belonging to thy peace in this thy day but now they are hid from thine eyes As if he should say This is the time Ierusalem when if thou wilt take the offer thou maiest if thou didst know thy time if God would reveale it to thee thou shouldest be safe enough thou mightest escape this miserie but God hath hid it that thou seest not this time therefore thou and thy children shall perish The time of a mans health and of his peace of his life quiet and rest is the time of making sure his Election a time of growing in grace and knowledge and of growing rich in good workes He whose eyes God opens to see this time he makes vse of it he layes out those talents he hath to such a purpose but when God hides it from a man it is his vndoing an evill time the time of death comes suddenly vpon him as a snare on the fowle The time of youth the time of education is the seede-time of our life after he whom God hath inlightned to see this time and to consider it he is not negligent iâ— it he layes vp the ground and foundation of his future liâ—e in it Such like times there be You shall see an example of them in Saul and in the people of Israell Saul had a time to make sure the Kingdome to himselfe and the Kingdome of heaven to himselfe but because he lost his time God would giue him no more he had opportunitie no longer but it was cut off from him You know he lost the Kingdome by not staying the time that Samuel appointed him he stayed to the very point of the time but he stayed it not out The seaventh day Samuel came according to his promise but he thought he would not haue come because he stayed so late but this was the losse of the Kingdome to him God intimates thus much to him there that if he had discerned his time he might haue saved his Kingdome but because he did not see it that miserie came vpon him he lost the Kingdome from himselfe and from his posteritie for ever The Iewes likewise there was a time when God would haue received them and averted that fearefull Iudgement that came vpon the whole Nation when they were carried away captiue but when they had passed that time we see God is resolved to destroy them there is no more hope for them Iere. 11. 14. Thâ—u shalt not pray for this people I will not heare their cry in the day of their trouble Thou shalt not pray for them thou shalt not lift vp a cry a prayer for them It is twice repeated because the Lord was resolved the time was past and they saw it not therefore their miserie was great But you will say to me to conclude with that How shall a man doe to know that time to know the time and the season that God hath allotted to every action since it is of so much moment and the missing of it brings so much miserie vpon men Beloved I will run through some directions very briefly Consider what the cause is that men misse of their time and you shall finde by that the meanes how to finde it out The cause why men misse it is First Inability to discerne man himselfe knowes it not and no man else can tell it him So then it is in Gods owne power to reveale it Therefore to find out this time let a man doe these two things to haue abilitie to discerne the times First let him not leane to his owne wisedome but trust in God that is let him goe and aske counsell of God Even as David did Shall I goe vp to Hebron or shall I not So in all such doubtfull Cases goe to God shall I doe such a thing or shall I not Shall I doe it in such a season or shall I sâ—ay another We see what Salomon sayth Prov. 3. 5. Trust in the Lord with all thy heart and leane not to thine owne wisedome in all thy wayes acknowledge him and he shall direct thy way The meâ—ning is this let a man in his heart rest vpon God and trust in him and say thus to him Lord I confesse I know not the times I know not whether this be a fit season or another Lord I leane on thee I beseech thee discover the times to me When the heart indeede rests on him there is a promise trust in the Lord with all thine heart that is trust in him in good earnest and he shall direct thy way That is there shall be a secret guidance from his spirit that shall pitch thee vpon a right time There shall a secret thought come in thy heart which shall be as if a man stood behinde thee that shall whisper to thee and say this is the way this is the time turne this way and not that So God directs vs if we trust in him and rest on him If we goe to him and pray him and beseech him to guide vs. Secondly it is not enough onely to pray to him but there is another thing added to it to walke in his wayes not to steppe out of his wayes but to keepe the CoÌ„mandements when we haue any businesse to doe goe to the straight path step not out to any inordinate course but keepe the Commandements and the Commandements will keepe thee This you shall finde Eccles. 8. 5. He that keepes the Commandement shall know no evill thing and the heart of the wise shall know the time and the Iudgement for to every purpose there is a time and a Iudgement You see though it be very hard
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