the Couenant or no You shall know it by this How did Abraham know whether he was in the Couenant or how will you know whether Abraham or any other were saith the Text Abraham beleeued God and therefore God reckoned him as a man that was righteous and accepted him to bee a partaker of the Couenant and so if thou beleeue it is certaine then thou art within the Couenant but how shall a man know that Gal. 5. 5. Neither Circumcision auaileth any thing nor vncircumcision but faith which worketh by loue If thou canst finde this now that thou art able to take Iesus Christ to take him as a LORD and Sauioâ—r thou art able to beleeue all the Couenant of Grace thou art by that put into the Couenant But how shall a man know whether this faith be right or no for you know there is a false dead and counterfeit faith if it be right thou shalt finde it to be of a working and liuely nature but many times we may bee deceiued in that A woman many times thinkes she is with childe but if she finde no motion nor stirring it is an argument she was deceiued So when a man thinkes that hee hath faith in his heart but yet he finds no life no motion no stirring there is no worke proceeding from his faith it is an argument he was mistaken hee was deceiued in it for if it be a right faith it will worke there will be life and motion in it As Abrahams faith you see it enabled him to doe whatsoeuer GOD appointed him to offer his sonne to excommunicate Ismael when GOD bid him cast him out though hee loued Ismael exceeding dearely yet he did it and did it readily so whatsoeuer God bade him doe here was a working faith But yet a little further a man may be yet deceiued in this a mans faith may worke and an Hypocrite may doe many workes if it bee but bare working a man may bee deceiued and therefore this is added further it workes by loue Beloued a man may doe exceeding many duties as you know hee may suffer Martyrdome he may giue all to the poore hee may be a very diligent Preacher of the Gospell for Paul saith I may speake with the tongue of men and Angels I may giue my goods to the poore I may giue my body to be burned and yet if these great workes be done without loue they are nothing But on the other side if you finde this that you doe but the least worke if it be but to giue a cup of cold water and doe it out of loue if you abstaine from one sinne if you ouercome any one lust whatsoeuer that is deare and neare to you because you loue Iesus Christ if you set your selues vpon any worke vpon any imployment and endeauour and thy heart witnesseth this to thee it is because I loue the LORD and desire exceedingly to please him he is one that I would faine haue communion with my delight is in him therefore I doe these workes for it is my meate and drinke to doe his will now thou art on a sure ground now thou maist know thou art within the Couenant for thou beleeuest as Abraham did and therefore thou art within the Couenant as hee was thou maist know it because thy faith workes and then thou maist know that it workes right because it is done by loue Well yet there is another way to know this that is in thy seede saith the Text shall all the Nations of the world bee blessed if a man be then ingrafted into this seede into the Messiah once then he shall bee blessed if once he belong to him Well how shall a man know that If thou haue receiued the Spirit of the Son for whosoeuer is in Christ hath receiued the Spirit of Christ if he haue not receiued the Spirit of Christ he is not in him Consider whether you haue receiued the Spirit of the Sonne the Spirit of the promised seede that is thou art made like Christ by the Spirit for the Spirit will assimulate thee and renew this Image in thee he makes thee such another in some degree as he is yea he will not onely doe this but he will witnesse to thee that he is thy God and that thou art of those that are partakers of the Couenant and therefore that is the way to finde it out that is the thing I intend to insist vpon to finde out whether you haue this Spirit you shall finde it this is the great marke that the Apostle Paul insists vpon still in all his Epistles by which a man may know whether he be within the Couenant or no still it is this we haue receiued the Spirit and the Spirit seales vs to the day of redemption we are established and sealed by the Spirit of promise and wee haue receiued the Spirit which is an earnest c. Now to know whether you haue the Spirit I will commend these two places of Scripture to you to consider one is Rom. 8. 15. You haue not receiued the spirit of bondage to feare againe but the spirit of Adoption whereby you cry Abba Father the same spirit beares witnesse with our spirits that wee are the sonnes of GOD. The other you shall finde 1 Iohn 5. 8. And there are three that beare record in Earth the Spirit the Water and the Blood and these three agree in one If you would finde out whether you haue the spirit of the Sonne or no you shall know it by these three In the Antecedents the Concomitants and the Consequents The Antecedent is the Spirit of bondage beloued that of necessity must goe before so that if thou neuer hadst the spirit of bondage certainely thou hast not yet receiued the spirit of the Sonne for the Apostle speakes of it heere as the common condition to all Christians they doe not receiue the spirit of bondage againe you had it once but now you haue the spirit of Adoption I say euery man must haue this spirit of bondage and the ground of it is this because no man can come to Christ except the Law be a Schoolemaster to bring him to Christ now the Law is not a Schoolemaster it teacheth no man except the spirit of bondage worke feare except the spirit of bondage put an edge vpon the Law put a Sword into the hand of the Law to pricke the heart to wound the heart as it is said Acts 2. this is the spirit of bondage Beloued you may heare the Law and the threatnings and curses applyed to you 10000. times ouer and yet no feare be bred in you except the spirit of bondage ioyne with it that makes it effectuall Now in the Law are included iudgements and afflictions which are but the execution of the Law sometimes it goes with the Law it selfe somtimes with the iudgement and afflictions it is the spirits of bondage that must goe with both as for example when it thundred rained in
God I say all this he may doe yet hee neuer receiues the spirit of bondage againe that is hee neuer comes to this to be to God as a seruant is to a hard Master but alway this perswasion is in him that God is his Father and still hee hath the affection of a sonne and still he hath that opinion that God is his Father that affâ—ction neuer weares out of him he neuer comes againe to looke on God as the Thiefe lookes on the Iudge hee neuer comes to be such a stranger to the Lord so as to flye from him for the spirit of bondage is nothing but this when it makes a man to feare the Lord and to tremble at him exceedingly as a man doth at the wrath of a Iudge that thinkes hee will condemne him though he may in his extremity say Lord why hast thou forsaken mee yet there goes a secret spirit of Adoption that neuer leaues him altogether although there be some mixture with this to awaken him and to quicken him and to cause him to come home to Christ for that is the end Still as a man is brought home by the spirit of bondage at the first so my beloued when a man steps out from Christ and beginnes to grow wanton when hee will râ—nne out from the LORD IESVS and will not keepe close the Lord sends the same Spirit againe to bring him in the Spirit doth its worke againe but as hee was neuer wholly out so he neuer hath the full worke of the spirit of bondage So you see this is the 2. meanes to know whether we bee in the Couenant Now followes the third meanes of knowing whether we be in the Couenant and tâ—â—t is this you see this is a part of the Couenant Heb. 8. You shall know me from the greatest to the least and I will teach you you shall no more teach one another his neighboâ—r and it shall bee such a knowledge that withall you shall haue my Law written in your hearts and in another place I will circumcise your hearts Beloued then this is the third way and the last by which we may know that wee are within the Couenant Is there such a knowledge of GOD wrought in you Hath Christ so taught you Marke it well that from that knowledge these two things follow one that your heart is circumcised that the lusts of your former ignorance that raigned in you before bee dissolued Secondly it is such a knowledge as breedes in you a forwardnesse and willingnesse to serue the Lord in all things Is the Law of God thus written in your hearts Haue you had experience of this Then certainely you are within the Couenant There is a double knowledge there is a knowledge that men haue that know much but are not affected according to the things they know noâ— doe they practise according to the things they know this a knowledge that the Minister may teach them but it is not the knowledge that Iesus Christ teacheth But there is a second knowledge that which Christ teacheth as hee is a Prophet when hee teacheth a man so to know sinne and euery thing else that withall the lust the dominion of sinne is dissolued by that knowledge that this knowledge circumciseth the heart it cuts off those lusts that did cleaue to vs before If thou finde this effect of thy knowledge now Iesus Christ hath taught thee this knowledge You know The old man is corrupt Ephes. 4. 22. through lusts that come from errour and the new man is renewed through holinesse that comes from truth There are certaine lusts in the old man that proceede from errour now those lusts we see what they are Iob. 2. all lusts are referred to those three heads the lusts of the eye the lusts of the flesh and the pride of life Now if thou wouldest know whether Christ hath taught thee or no whether thou hast this euidence of being in the Coueâ—ant with him consider whether the truth be so farre taught thee that these lusts are dissolued by it for Iesus Christ came into the world to dissolue lusts as the lusts arise from errour so they are dissolued by truth Beloued the roote from which euery lust growes is some errour some mistake well take away the foundation of it and the lust dyes Now when Christâ—eaches â—eaches the â—ight knowledge when hee reueales his truth to vs as a Prophet hee takes away the roote the bottome and foundation of a lust and when the foundation is taken away the worke of the Diuell is dissolued in vs it fals to the ground As for example to giue you an instance of it in those three lusts to which all the lâ—sts in the world are referred the lust of the eyes that is when a man lookes vpon wealth and and riches and whatsoeuer a man lookes vpon it is but the sight of the eye Ecclesiast 5. What is the reason that men loue riches that they seeke them and heape them vp aboue measure It is because a man is deceiued he thinkes there is such a worth in riches and that they will stand him in such a stead hee hath a high opinion of them and thence comes a man to desire them so much from hence ariseth this lust of the eye Now when Christ teacheth a man that there is no such thing in riches hee is but deceiued hee teacheth him to looke on them as Paul did hee thinkes they are but drosse and dung but empty wiâ—hering Flowers Iam. 1. As the Flowers so doth the rich man fade in all his waies â—iches are no better hee teacheth a man that they are nothing Why wilt thou set thy heart vpon that which is nothing Pro. 23. All the men in the world are not able to teach this till Christ Iesus hath taught it to a man but when hee hath taught it him I say the lust is dissolued there is an end of it hee doth no more seeke wealth in that manner as hee did he sets no more that price vpon it as hee did hee thinkes how he may doe good with it how hâ—e may make good vse of it how hee may â—edeeme time now from worldly things to better things for now hee heedes them not as Paul What doe you tell mee of money I heede it not but to further your reckoning I reioyce that I may â—urther your reckoning against the Day of Iudgement And so for pride of life that is honour and dignity and esteeme and place of prefermenâ— and applause of men all things of that nature What is the reason that this lust rules and captiuates a man Beloued it is because hee thinkes that there is an excellency in these things but when CHRIST hath taught him when hee hath written the New Couenant within him when hee hath written his Law in his heart when hee hath taught him with his owne teaching hee beginnes to see a vanity in all these things as the Apostle saith the praise
Wheat-haruest 1 Sam. 12 the people feared exceegingly and Ezra 10. when there was an exceeding great raine the people did exceedingly tremble and you know in that Earthquake though all were safe Act. 16. and there was no cause why he should be so vnquiet yet we see how the Goaler was amazed his heart was wounded this was not for these particular Iudgements there might bee a great raine there might be a great Earthquake and thunder in Wheat-haruest and yet mens hearts little moued but there went a spirit of bondage that bred a feare in them this is that I say no man can come to Christ without the Law either in it selfe or in afflictions which are but the executioners of it and these are not effectuall without the spirit of bondage and there is a very great reason for it because otherwise wee should neuer know the loue of Christ he that hath not knowne what the meaning of this spirit of bondage is what these feares are what these terrours of conscience are in some measure knowes not what Christ hath suffered for him or what deliuerance hee hath had by him besides he will not be applyable to Christ But I will not stand more vpon this Hast thou not had the spirit of bondage I say surely if thou hast not tâ—sted of this Christ hath not sowne the seed of grace in thy heart doth any man sow before he hath plowed doth any man make a new impression before there bee an oblâ—tâ—ration of the old Beloued before the heaâ—t be meâ—ted wâ—th 〈◊〉 the spirit of bondage there is no sence of a new spirit to make a new impression vpon it I confesse it is different it is sometimes more sometimes lesse but all haue it more or lesse sometimes the Medicine goes so close with the reuealing of sinne and of Iudgement that it is not so much discerned sometimes againe God meanes to bestow vpon some men a great measure of grace and therfore he giues them a greater measure of the spirit of bondage because God meanes to teach them more to prize Christ he meanes more to baptize them with the baptisme of the Holy Ghost and therefore hee baptizeth them with a greater measure of the spirit of bondage they shall drinke deeper of that spirit because his intention is that they shall drinke deeper of the spirit of Adoption and therefore Christ takes it for an argument concerning the Woman when he saw she loued exceeding much surely she had a great measure of the spirit of bondage she was much wounded for her sinnes there had beene exceeding much forgiuen her in her apprehension and so was Paul exceedingly wounded you know This must goe before The things which goe together with it are these three the testimony of the blood of the water and of our owne spirits First beloued there is the testimony of the blood there are three that beare record in the Earth the spirit the water and the blood though the spirit be set first as it is vsuall amongst the Hebrewes and in the Scriptures to put the last first if a man would know now whether hee be in Christ whether he hath receiued the promised seede or no let him consider first whether hee hath beleeued in the blood that is there is a word of promise that saith thus to vs there is a Sacrifice that is offered there is the blood of the Lambeshed from the beginning of the world and this blood shall wash thee from all thy sinnes when a man stands to consider this promise beloued this promise bath two things in it there is the truth of it and the goodnesse of it a man doth with Abraham beleeue the truth of it he beleeues God and saith it is true I beleeue it but withall there is a goodnesse in it and therefore as the vnderstanding saith it is true so the will saith it is good and therefore he takes it and embraceth it and is exceeding greedy of it for when the spirit of bondage makes a man feare it empties a man of all righteousnesse as a man empties a Caske that there is nothing left in it when it puls away all other props and stayes from it it leaues a man in this case that he sees nothing in the world to saue him but the blood of Christ when a man sees this hee takes fast hold of that he will not let it goe for any thing and though it be told him you shall haue many troubles and crosses you must part with all you haue you shall haue somewhat hereafter but you shall haue little for the present he cares not though it costs him his life so he may haâ—e this blood to wash away his sins it is enough this he layes fast hold vpon Beloued when a man doth this at that very houre he is entred into Couenant he is translated from death to life he hath now receiued the promised seede and he shall be blessed for God hath said it and sworne it and it cannot be otherwise and this is the testimony of the blood when a man can say I know I haue taken and applyed the blood of Christ I rest vpon it I beleeue that my sinnes are forgiuen I graspe it I receiue it this is the testimony of the blood Now when a man hath tooke the blood What shall he continue in filthinesse now and walke after the lusts of his former ignorance No the Lord comes not by blood onely but by water also that is by sanctification that is he sends the Spirit of sanctification that cleanseth and washeth his seruants that washeth away not onely the outward filthinesse but the euill nature the swinish nature that they desire no more to wallow in the myre as before for the Lord will not haue a sluttish Church and therefore Eph. 5. he washeth his Church and clenseth it he washeth euery man in the Church from top to toe there is not one place in the soule not one place in the conuersation but it is rensed in this water and then when a man comes to finde this that he hath not onely found the blood of Christ applyed to him by faith but hath found that he hath been able to purifie himselfe and by the worke of Christs Spirit ioyning with him when he goes about to purge himselfe that helpes to cleanse his conscience from dead workes There is the second testimony Now follows the testimony of our own spirits that gathers conclusions from both these and saith thus Since I haue receiued the blood and seeing I am able to purifie my selfe I conclude I am in a good estate I am a partaker of the Couenant if a man could say this truely it is said whosoeuer beleeues shall be saued but I beleeue this is the testimony of the blood onely but when a man can say I doe labour to purifie my selfe I desire nothing in the world so much I doe it in good earnest this is the testimony of the water to
Esay 33. 14. when they are troubled they are not able to pray indeed they may haue formes of prayer that they may vse in times of peace but beloued let any great trouble come vpon them let them be put to it and then you shall finde they are not able to doe it but they runne away from God as fast as they can at that time they are not able to come and say Thou art my Father I beseech thee heare me I beseech thee pitty me and forgiue me no but they tremble at Gods presence as the Thiefe doth at the presence of the Iudge the sinners in Sion are afraid in that day when God comes at the day of visitation the sinners in Sion are afraid c. for who shall dwell with deuâ—ouring fire That is they tremble at such a day when the day of death comes when God begins to shew himselfe to them in the fiercenesse of his wrath when he begins to come neere them in the day of visitation then they fly from him as one would fly from deuouring fire they fly not to him as one would fly to a mercifull Father that is ready to heare them and helpe them but they fly from him as fast as they can as one would fly from euerlasting burniâ—g The like place you haue Iob 27. 8 9 10. For what hope hath the Hypocrite when hee hath heaped vp riches when God shall come and pull away his soule Will God heare his prayer when he cryes c. Will he call vpon God at all times A wicked man may make some shew of prayer to God in time of health and in time of peace but at that time saith he when he hath spent his time in gathering vp riches in heaping vp them and GOD comes vpon him suddenly and shall pull away his soule he teares and rends it from him for so the word signifies in the Originall that is he is not willing to resigne it into Gods haÌ„ds as the righteous man doth but he is busie about his wealth and God surprizeth him and rends his soule from him What will he doe in this case What will he pray saith Iob No hee giues two reasons He hath â—o delight in the Lord he neuerloued the Lord there is no such loue betweene the Lord and him as there is betweene the Father and the Childe betweene the Hâ—sband and the Wife he neuer had the spirit of a son he cannot pray for he delights not in God But he doth pray sometimes Yea for some fit he may be in some extremity he may cry as a Thiefe at the Barre may cry to the Iudge as he doth sometimes exceeding hard not because he loues the Iudge but it is a cry that comes from extremity and it is but in extremity and by that the falsenesse and hypocrisie of them is known So an Hypocrite may cry in the time of extremity but it is a cry it is not a prayer and it is but in the time of extremity it is not at all times that he doth it hee is not able to doe it for the Lord is a stranger to hiâ— he lookes vpon the Lord as vpon a terrible Iudge and therefore if you would know whether you haue the spirit of the Sonne As first thou shalt know it by that which went before and as secondly thou shalt know it by that which goes together with it the testimony of the blood the testimony of the water and of thine owne spirit So thou maist know it thirdly by this by the Consequents it makes thee able to pray and in the time of extremity it makes thee able to goe to God as to a Father when another flyes away from him as from euerlasting burnings So much shall serue for this time FINIS THE THIRTEENTH SERMON GENESIS 17. 2. And Iwill make my Couenant betweene mee and thee And I will multiply thee exceedingly THE point which we were in handling was this How a man may know whether he be in the Couenant or no I told you there are 3. waies to know it Let a man consider how Abraham came into the Couenant Abraham beleeued God and it was imputed to him for righteousnesse If thou beleeue then thou art within the Couenant but it must be a faith that workes by loue if it bee a faith which workes not it is but a dead faith and if it doe worke yet if it worke not by loue the Lord regardâ—th it not it is true it is faith that layes hold vpon the Couenant but it works by loue faith is the point of the Compasse that fastens vpon the Couenant but loue is the other part that goes about that doth all the businesse it is that which keepes the Commandements it is that which quickens vs to euery good worke The second way to know whether wee be in the Couenant or no is to consider whether we haue taken the promised seede for in him shall all the nations of the world be blessed How shall wee know that If we haue the Spirit of the Sonne that is knowne by the Spirit it selfe the Spirit beares witnesse the witnesse of the Spirit as I told you it is knowne by that which goes before it by that which accompanies it and that which followes after This is the point that we were in handling and wee were broken off in the middest of it wee will recall it a little and deliuer it somewhat more distinctly to you than wee could doe then for haste First I say whosoeuer hath the Spirit of the Sonne he must haue before it the spirit of bondage Rom. 8. 15. You haue not receiued the spirit of bondage againe to feare but you haue receiued the spirit of Adoption As if hee should say there are none but first they receiue the spirit of bondage for there is no man can come to Christ except the Law be his Schoolemaster and the Law is not effectuall without the spirit of bondage neither the Law in the threatnings nor the iudgements which are the executioners of those threatnings you may heare the Law opened vnto you a hundred and a hundred times that is the particular sinnes of which a man is guilty described yea the particular iudgements yea the LORD may follow you with afflictions and crosses yet except there be a spirit of bondage to worke together with these it will neuer molifie an obdurate heart And therefore my beloâ—ed you must make this account if you haue neuer been affrighted with the terrour of God if you haue neuer bin put into any feare by this spirit of bondage be assuted that you haue not yet the spirit of Adoption If men would haue looked to the brazen Serpent without being stung of the fiery Serpents God would haue spared the spirit of bondage but beloued who doth it who is able to doe it Wee bee all in a dead sleepe and except we be wakned with the terrours of the Almighty there is no man would
please the Lâ—â—d in all things for it is as a feast to them when Christ leads them into his Sellar as it were and makes a mans heart glad with Flaggons of Wine that is with the consolations of the Spirit I say it quickens him and makes him zealous and ready to euery good worke when he hath once tasted of this Wine his case is like Elihuds he cannot hold in but hee must breake forth into good workes into holinesse of life A man walkes in the strength of such a testimony of the Spirit for many dayes for so many yeeres so farre it is from making a man remisse in the wayes of God Fourthly that which accompanies it is peace and Ioy Rom. 15. 13. the Apostle prayes that they may be filled with peace and iâ—y through beleeâ—iâ—g as if he should say if you beleeue once indeed ioy will follow and therefore you know it is called the ioy of the Holy Ghost that is when once a man receiues this witnesse of the Spirit there followes a wondrous quiet and peaceablenesse and calmenesse in the heart Beloued it is with euery sonne of Adam as it was with Adam when he had lost the Image of GOD there followed troubâ—e and horrour in his conscience till that Image was recouered his heart was neuer fully at peace but as soone as that was recouered the heart recouers the former ioy that Adam had that former quiet and peace and comfort that Adam had in that innocency hee hath it in a measure So when the LORD returnes againe to a mans spirit that it is his returning and no delusion I say there ariseth a certaine peace in the soule and a ioy that no worldly man euer tasted of that they neuer vnderstood nor knew the meaning of a certaine peace and ioy that goes beyond all worldly ioy whatsoeuer that which Daâ—id called the sâ—ining of Gods countenance Psal. 4. and beloued one good looke of God is worth more then all the wealth in the world yea then the very corporall presence of Iâ—SVS CHRIST and therefore CHRIST tels his Disciples that they should be great gainers by losing of him for saith hee you shall get this by it I will send the Comforter the Holy Ghost and hee shall fill you with peace and ioy and this shall bee much better for you then if I should bee with you still it is better beloued that Christ should dwell in our hearts then in our houses it is better the LORD should be with vs with his spirituall comforts then with his corporall presence and this comfort I say euery man receiues as soone as hee receiues the Spirit hee receiues peace that passâ—th all vnderstanding But now in the fift place when a 〈◊〉 hath receiued this ioy and this peace wheâ— hâ— iâ— lift vp into the third heauen as it were What followes vpon this Will he be lift vp and puffed vp with all this Oh no it is impossible and therefore in the fift place this accompanies it there followes an exceeding great humility a man is neuer so humble as after hee hath receiued the spirit of promise beloued it is very exceeding certaine that no men in the world are so vile in their owne eyes as those to whom the Holy Ghost hath borne this witnesse there is a place for it that puts this out of all doubt Ezek. 36. 31. when the Lord saith he will powre out his Spirit on them and giue them a new heart and a new spirit then saith he then at that time when you haue receiued the spirit of Adoption and I haue made my Coâ—eâ—ant with you then you shall consider your owne deedes that were not good and you shall acknowledge your selues worthy to be destroyed for your iniqâ—ities and traâ—sgressions the new Translation is 〈◊〉 shall loath yâ—â—r selâ—es that is a man shall bee exceeding vile in his owne eyes Beloued presumption alwayes puffes vp a man it brings him into better conceipt with himselfe but this puts him quite out of conceipt with himselfe the neerer the LOâ—D drawes to any man the more rottennesse he findes in his bones as wee see when the Lord came neere vnto Ioâ— then he abhorred himselfe in dust and ashes because the Lord comes alwayes with a bright light as the Sunne doth that shewes to a man the corrâ—ptions that be in him that he neuer saw before that he wonders at himselfe that hee hath liued so long with himselfe and yet knowes himselfe no better this is the caâ—e of eâ—ery man when the LORD comes home to him it humblâ—th him exceedingly and therefore consider whether thou bee thus vile in thine owne eyes whether the spirit of humility haue gone together with it And last of all to end this point this will follow vpon it though it bee a negatiue those that haue the spirit of Adoption they neuer receiue the spirit of bondage againe Rom. 8. 16. You haue not receiued the spirit of bondage againe to feare as if he shâ—uld say this is the condition of all the Saints you haue tasâ—â—d of it that is the common condition and thaâ— you must looke for and saith hee this testimony you haue for it is the Apostles scope to giue them a testimony of their good estate that they were within the Coâ—â—nant that they were vnder grace saith he by this you shall know it you haue not receiued the spirit of bondage agâ—ine as if he should say should you euer receiue the spirit of bondage againe you were not vnder grace for it is impossible So likewise you see an excellent place for this Gal. 3. 25. Wherefore the Law is a Schoolemaster to bring vs to Christ that wee might bee made righteous by faith But after faith coâ—es we are no longer vnder a Schoolemaster There is no man comes to Christ but the spirit of bondage is first a Schoolemaster to bring him that is the Law must set him hard taskes that hee is not able to perforâ—e and then he sues to Christ as a weake Scholler doth to a Schoolemaster and desires him to performe it for him this brings him to Christ but saith hee when you are once come to Christ when faith comes wee are no more vnder a Schoolemaster a man neuer comes vnder the Law againe But you will obiect Was it not Iobs case did not the Lord write bitter things against him and he was a iust man and one that feared God Was it not Dauids case was not his bones broken as hee complaines after the committing of the sinne of adultery Doe not many finde by experience that GOD hath wounded them sometimes with the wounds of an enemie and hath seemed to cast them off euen after they haue receiued the spirit of Adoption Beloued to this I answer it is very true there are some awakings that a man may haue a man may be put into a great feare after he hath receiued the spirit of Adoption he may tremble exceedingly at the wrath of
all over he is a wall of Brasse as it is expressed in Ier. 1. 18. not so onely but he is said to be a wall of fire about his children That is He is not onely a wall that keepes them safe but a wall of fire to consume all them that come against them for a fire you know doth not onely defend those that are within the compasse of it but it burnes those that come neare it Such a one is God to his children And that is one thing wherein this all-sufficiency consists that God communicates to them The second is in filling them with all comfort which is expressed in Psal. 84. The Lord will be a Sunne and a Shield he will be a Shield to keepe off evill and a Sunne to fill them with all comfort I am sayth he the exceeding great reward That is As if he should say Abraham whatsoever is in me all that I haue all my attributes are thine forthy vse my power my wisedome my counsell my goodnes my riches whatsoever is mine in the whole world I will giue it for thy portion I and all that I haue are thine And might he not well say he was an exceeding great reward Who can vnderâ—tand the height and breadth and length and depth of this reward I am thy exceeding great reward That is Thou shalt haue all kinde of comforts in me and thou shalt haue them in the highest and greatest measure And in these doth Gods All-sufficiencie consist that God communicates and deriues to vs from himselfe Now to shew that he is so you must vnderstand not onely that the Lord is wholly All-sufficient to his children on the one side That is He brings all comforts with him but this must also be vnderstood that in the creature on the other side there is no sufficiency at all It was the poynt I began to touch vpon the last day I will now open it vnto you more fully That in the creature there is no sufficiency at all and in the Lord there is All-sufficiencie We will not dis-joyne them but handle both together for it would be in vaine for me to proue the Lord is All-sufficient but the great deceit which prevailes with the hearts of men is this that they thinke there is somthing to be had in the creature of it selfe And therefore we will spend those Arguments by which we will proue this chiefly and convince you of it that there is nothing in the creature no stabilitie no sufficiencie it can doe you of it selfe neither good nor hurt as we told you the last day All the good and hurt that the creature can be supposed to do it stands in one of these two things Either in making vs happie or miserable Or else secondly in affording vs subsidiarie helpes such as we haue neede of vpon occasion In neither of them the creature of it selfe is able to doe any thing You must remember that which we then delivered that the creature is not able to doe any thing in the matter of our happinesse First Because it is inferior to vs and that which is inferior cannot adde to that which is aboue it Secondly Because the creature is accursed there is a curse lyes vpon the creature there is an emptines and a vanitie in it and that which is emptie in it selfe can giue no fulnes to vs. Thirdly The creature is vnder the Sunne and therefore you haue that phrase so often repeated in Ecclesiastes All things vnder the Sunne are vanitie and vexation of spirit Now the happines that we seeke for is aboue the Sunne which the creature is not able to reach Fourthly The creature is corporall the minde is spirituall it is a spirit and therefore it can receiue no happines from it therefore in Heb. 12. we are sayd to goe to the spirits of perfect men as if that were a sutabl converse for a spirit Fiftly It is temporary whereas the soule is immortall it is not able to run the course with it to its journeyes end but it leaues it in the middle way and therefore it is not able to make it happy Besides As I told you then the creature is finite and therefore is not able to fill the soule God is infinite and therefore is able to doe it That no creature can doe it we see in continuall experience Take any comfort that you finde in the creature and when you haue enioyed it still you want somewhat and you would haue more But when you come vnto the Lord enjoy him when your hearts are filled still there is somewhat beyond in him there is no stop there is no restraint And therefore he onely can make the soule happie Now the ground of it why he is onely able to doe it is because the soule is made for him the soule is fitted for him and therefore there is nothing els answerable there is that constitution of the minde that it will not be filled with any thing besides The Lord might haue put the minde into such a frame he might haue so constituted the soule of man that the creature might haue filled it and satisfied it and haue bin an adaequate obiect to it but he hath not done so for he made it for himselfe and therefore it is not filled but with himselfe So much for that that the creature in the matter of happines is able to doe nothing But you will say to me This is a thing of which we make no doubt But what doe you say for ordinary vses and for the vicissitudes of this life is not the creature in these able to doe good and hurt Beloved as I sayd to you the last day the creature is not able considered without the influence of the first moover to doe you the least good or hurt as the words are Ier. 10. 5. speaking of Idols they can doe neither good nor hurt and therefore feare them not As if he should say If they could doe you either good or hurt you might feare them and it is certaine if any creature were able in manner aforesaid to doe you any good or hurt you might feare the creature for God alters no Law of nature that which is in it selfe to be feared we may feare that which is to be observed and regarded we may regard it Now if any creature were able to doe good or hurt certainely it were to be feared in regard of the hurt it could doe and to be regarded and observed in regard of the good it could doe Then againe the Law of the Lord should be vnequall if the Lord should require all worship that the intentâ—oÌ„ of the mind be wholly taken vp about him and that we should haue no eye to the creature if the creature had any selfe-part with him in doing vs good or hurt for if the creature could doe vs hurt we should not onely looke to God that he should be a
an offensiue and a defensine League and when we seeke to him and put him in mind of it he can not deny vs. The people of Rome had other parts and Nations that were allyes with them and if they were to fight at any time the Romans were bound in honour to defend them and to assist them and they did it with as much diligence as they defended their owne City of Rome If we doe implore GODâ— ayde doe you thinke that God will breake his Couenant Will he not 〈◊〉 vp himselfe to scatter his and our 〈◊〉 Certainely hee will This great benefit you haue therefore you haue cause to magnifie your â—elues in this Condition and to blesse the Lord to magnifie him for his great goodnesse that he would eâ—ter into Couenant with you this was the greatest fauour that euer hee shewed to Abraham and it is the very scope of this place Abraham I am willing to enter into Couenant to tye my selfe to enter into bond and therefore since the LORD is not ashamed to make vs his people let vs not bee ashamed to call him our God to professe it and make it good vpon all occasions This is the first vse Secondly from this difference of the Couenants you haue these two things to obseâ—ue First in that the Couenant of Grace onely is the ministration of the Spirit when the other is but the ministration of the letter it should teach vs thus much to labour to grow to assurance of the forgiuenesse of our sinnes If a man would deâ—ire to change his course to haue his heart renued to be made a new creature to be translated from death to life beloued the way is not to consider presently the Commandement for a man to thinke with himselfe this I ought to doe and I will set about it I haue made a Couenant I haue resolued with my selfe to doe it but the way is to labour to get assurance of forgiuenesse to labour to apprehend the Couenant of Grace for by that meanes thy heart shall be softned there shall be an infusion of the Spirit that shall write the Law of God in thy inward parts all those places of Scripture make this good wherein it is said faith purifieth the heart and by the promises we are made partakers of the godly nature as 2. Pet. 1. 4. and likewise Heb. 9. 14. How much more shall the blood of Christ which through the eternall Spirit offered himselfe without fault to God purge your conscience from dead workes to serue the liuing GOD. The meaning is this if a man would haue his conscience purged from dead workes let him labour for faith whereby hee may bee iustified let him labour to be sprinkled with the blood of Christ to haue assurance of the forgiuenesse and pardon of his sinnes through that blood then he shall haue that Spirit put into his heart that eternall Spirit that shall purge and cleanse his conscience from dead workes So likewise Gal. 3. Did you receiue the Spirit by the workes of the Law Did you not rather receiue it by the hearing of â—aith preached And so Gal. 5. Faith that workes by loue that is it is faith that brings forth loue and loue sets vs on worke All these shew thus much vnto vs that the best way to heale any strong lust the best way to change our hearts to get victory ouer any sin that it may not haue dominion ouer vs to haue our conscience cleansed from dead workes to he made partakers of the diuine nature is to grow vp in the assurance of the loue of God to vs in Christ to get assurance of pardon and forgiuenesse for beloued know this if the heart doe no more but looke to the Commandement if you heare onely that there are such duties to be done and consider them and you compare your owne heart and the Commandement together there growes a quarell betweene the heart and the Commandement an exâ—lâ—eration betweene them and an enmiâ—y they looke one vpon another as enemies but when the heart is softned and reconciled to God it closeth with the Commandement as the soft clay doth with the mould and is ready to receiue any impression but till then it rebels against the Commandement and stands out as a hard stone that receiues no impression and therfore the way is not â—o go about to reforme our liues as morall men to thinke with thy selfe there are these duties I must take a course to keepe them and enter into vowes in particular courses with my selfe to doe them no my beloued the way is to get assurance of forgiuenes to labour to bee partaker of the Couenant of Grace your hearts will then be softned when you haue receiued the Spirit that hath wrought in your hearts a disposition answerable to the Law without when the Law is put into your minds And this is the first difference The 2. is in regard of the difference of the two Testaments the second Testament being stablished vpon better promises What is the reason that the New Testament is said to bee stablished vpon better promises Beloued you shall finde this to be the condition of the New Testament you shall finde in it very little expression of the promises of this life looke in all the Epiâ—tles of paul and the other Epistles looke to all the Doctrine of the Gospell and you shall see the things that are iâ—erated still they are these You shall bee saued you shall haue your sinnes forgiuen you shall bee iustified you shall bee sanctified you shall receiue the adoption of sonnes you shall receiue the high price of your calling c. These are the things that Paul euery where magnifies as the condition that exceeds and goes beyond the conditions in our forefathers times Now this great Mystery is reuealed now these great riches are opened that before were hid Whence you may gather this much that grace and spirituall things spiritual priuiledges things belonging to the Kingdome of God and of â—esus Christ exceed much all outward and temporall happinesse Why are they otherwise called better promises There are many other places I know to shew the vanity of outward things and to preferre spirituall things before them but let this be added to the rest this Couenant is established on better promises labour then to worke your hearts fully to that perswasion namely to thinke with your selues it is better to be rich in grace better to haue the priuiledges of Iesus Christ then to bee rich in this world Reu. 2. I know thy pouerty but thou art rich You must thinke with your selues this is the great riches and therefore the Apostle exhorts rich men that they-change these other riches they enioy to spirituall riches Now a man will neuer be exhorted to change except it bee for the better Charge those that are rich in the world that they bee rich in good workes let them so vse their
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
this signe and testimony of the blood which shewes that it is true it is a linely hope for he that hath a liuely hope hee purifies himselfe 1 Ioh. 3. But some man may say This testimony of a mans owne spirit may deceiue him I answer it cannot because though it be called the testimony of our owne spirit yet it is a spirit enlightned it is a spirit sanctified with the Spirit of Christ and then that Rule is true 1 Ioh 3. If our owne heart condemne not that is if the heart of a man enlightned if the heart of a man with which the Holy Ghost ioynes if the heart of a man sanctified doe not condemne him if hee haue the testimony of this Spirit he shall be saued he needs not doubt it he hath boldnesse towards GOD then againe hee must consider this worke the testimony of the Spirit the water and the blood and these three agree in one it is not the testimony of the Spirit alone but it is the testimony of the water ioyned with it if it were but the testimony of one indeed the ground were not good but they all agree in one and therefore if thou haue one sure to thee it is enough These are the things which goe before and accompany it Now followes the testimony of Gods spirit which we shall see described besides the places I named to you Eph. 1. Wherein after you beleeued you were sealed with the spirit of promise My beloued when a man hath beleeued and tooke lesus Christ secondly when hee hath washed and purified himselfe that is hee hath gone about this worke and so his owne spirit gathers a testimony hence that he is in a good estate after he hath thus beleeued then saith he comes the Holy Ghost and seales the same things vnto you that is the LORD leaues a man alone a while as it were to champ vpon the bridle as I may say he lets a man alone to some doubts and feares that so hee may purge himselfe the more carefully but after a time when a man hath put to his seale that God is true then the LORD seales him againe with the spirit of promise that is the LORD sends the spirit into his heart and that spirit giues witnesse to him and when he hath put to his seale that GOD is true then the LORD puts to his seale and assures him that hee hath receiued him to mercy You will say What is this seale or witnesse of the Spirit My beloued it is a thing that wee cannot expresse it is a certaine diuine impression of light a certaine vnexpressible assurance that we are the sonnes of God a certaine secret manifestation that God hath receiued vs and put away our sinnes I say it is such a thing that no man knowes but they that haue it you shall finde it expressed by all these places of Scripture Reu. 3. If any man will open to mee I will come in and sup with him that is when the Lord enters into a kinde of familiarity with a man when he vouchsafes him so much fauour as to come and suppe and dine with him as it were and to dwell with him and so Reâ— 2. 17. To him that ouercommeth will I giue of the hidden Mannah I will giue a white stone with a new name written in it tâ—at no man knowes but he that hath it that is there shall bee a secret priuy token as it were of my loue giuen him a secret marke of it that there is no man in the world knowes besides So Ioh. 14. 21. If any man loue mee and keepe my Commandements I will shew my selfe to him that is hee shall haue an extraordinary manifestation of my selfe hee shall haue such an expression of loue and peace that shall fill his heart with peace and ioy such a thing that no man knowes but himselfe Beloued this is the testimony of the Spirit I confesse it is a wondrous thing and if there were not some Christians that did feele it and know it you might beleeue there were no such thing that it were but a fancie or enthusiasme but beloued it is certaine there are a generation of men that know what this seale of the Lord is indeed you must remember this to distinguish it from all fancies and delusions this Spirit comes after you haue the water and the blood after you are beleeuers after you haue purged your selues and therefore if any man haue such flashes of light and ioy that witnesse that hee hath receiued the promise and that he is in the Couenant and for all this he haue not the things that goe before it now thou maist take it for a delusion I will come and sup with him but with whom with him that first openeth to me If thou open thy heart to the Lord whensoeuer hee knocks and comes to thee And so To him that ouercomes I will giue of the hidden Mannah If thou be one that art able to ouercome temptations and vnruly affections sinfull lusts thou maist conclude it is a true testimony that thou arâ— not deceiued but if thou be one that art ouercome with euery base lust with euery temptation thou art deceiued if thou art perswaded thou art in a good estate this is not the witnesse of the Spirit for it is to him that ouercomes So againe to him that loues me and keepes my CommandemeÌ„ts c. Now if thou be one that breaks the CoÌ„mandements of God that find'st not that holy fire in thy brest that find'st not thy heart affectioned to him and yet thou hast tâ—ese great flashes of assurance and tâ—inkst thy state good beloued you deceiue your selues whose case soeuer it is the Lord hath not shewed himselfe to thee bâ—t it is a delusion a fancy and therefore I say consider it and this is the consequent of it that he that hath it is able to pray So I will conclude all he is able to cry Abba Father If thou haue such an assurance of a good estate and yet art not able to pray thou art deceiued likewise for that is the property of the Spirit it makes a man cry to God and call him Father You will say Is this such a matter euery man can pray Beloued it is another thing then the world iâ—agines it to be he that hath this spirit is mighty in prayer he is able to wrestle with God as Iacob did by the spirit of Adoption hee had power with God as it is said there and he is able to preuaile with the Lord and why because he can speake to him as to a Father he can continue in prayer and watch ther euntâ— with all perseuerance he can speake to him as one that he is well acquainted with he can not only speake remissâ—ly but he can cry Abba Father that shewes feruency in his prayer there is no man in the world that is able to doe it besides We see a description of other men
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
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