man lookes vpon the Author of this Couenant he heares no more but the Law and what it requires he lookes vpon God as a hard Master as an enemy againe he lookes vpon his Law as a hard and cruell Law as a heauy yoke as an vnsupportable bondage and therefore he hates iâ— and wishes there were no such law he runs from it as a Bond-slaue runnes from his master as far as it is in his power This is that which is said Gal. 4. Hagar gendreth to bondage that is the Couenant of workes it begets bond-men and slaues and not sonnes and freemen and likewise that Heb. 12. 18. saith the Apostle You are not come to Mount Sinai to the burning of fire to clouds to darknesse and tempest to the sound of a Trumpet so that Moses himselfe did quake and tremble That is when a man lookes vpon this Couenant of workes it causeth in him a feare and an enmitie that is the 2. difference The third is That it is a ministration of death as it is called 2 Cor. 3. a ministration of death that is it propounds a curse to all those that doe not keepe it and it shewes no meanes to auoyd it and therefore a man is affected to it and to God the Author of it as one is to an enemy that seekes his destruction and therefore the ministratioÌ„ of it is said to be the ministratioÌ„ of death The reason of all this is not because there is any ill in the Law it is a ministration of the letter it begets feare emity it is a ministratioÌ„ of death I say this ariseth not froÌ„ hence that the Law of God is a cruell deadly Law for the Law is good but it ariseth from the weaknes and the infirmity of the flesh As for example if you would take a Potâ—ers vessell and dash it against a firme wall the reason why the wall is the destruction of the vessell is not any infirmity or weaknesse in the wall for it is the excellencie and vertue of the wall to bee hard it should bee so but it is the weaknesse and fragility and britâ—lenesse of the Vessell and thence comes it to bee broken asuâ—der and so in this case the reason why this Law or Couenant of workes is a ministration of death and of enmity is not because there is any imperfection in the Law it ariseth rather from the perfection of it but is from the weaknesse of the flesh that is not able to keepe the Law it is the excellencie of the Law that it is so perfect that a man is not able to keepe it and so it ariseth from the weaknesse and inâ—irmity of the flesh that is not able to obserue this Law Now on the other side as this is the Couenant of workes so you shall finde that the Couenant of grace First is a ministration of the Spirit and not of the letter Secondly a ministration of loue not of enmity of freedome not of bondage it is a ministration of righteousnesse as it is there called the ministration of righteousnesse for if the ministration of condemnation were glorious much more shall the ministration of righteonsnesse exceed in glory Thirdly a ministration of life and iustification and not a ministration of death and condemnation The ground of this and how it is thus we shall shew shew you by expressing to you he order how these depend and follow one vpon the other when a man hath looked vpon the Couenant of workes and sees death in it sees a strict Law that hee is not able to keepe then comeâ— the Couenant of grace and shewes to him a righteousnesse to satisfie this Law that himselfe neuer wrought shewes him a way of obtaining pardon and remission for the sinnes that hee hath committed against this Law by the death and satisfaction of another when he sees this hee sees withall the goodnesse and mercie of GOD giuing this to him for his saluation out of his free grace and mercie when he sees this the opinion of a sinner is changed marke I say his opinion his disposition and affection is altered he lookes not vpon God now as vpon a hard and cruell Master but he lookes vpon him now as a God exceeding full of mercy and compassion whence this followes that his heart melts towards the Lord it relents it comes to be a soft heart that is easie and tractable it is not haled now to the Commandement but out of an ingenuity and willingnesse he comes and serues the LORD with alacâ—ity and cheerefulnâ—sse this disposition is wrought vpon him because now hee sees another way his apprehension is altered euen as a seruant when it is reuealed to him that he is a sonne and that those hard taskes that are laid on him are the best way to leade him to happinesse they are but rules of direction for his owne wealth and for his owne aduantage he doth them now with all willingnesse the case is altered hee lookes not now vpon the Law of GOD as an enemy or as a hard bondage but he lookes vpon all the Law of God as a wholsome and profitable rule of direction that hee is willing to keepe for his owne comfort now when the heart is thus softned then the Spirit of God is sent into his heart and writes thâ— Law of GOD in his inward parts as you shall see if you compare these two places together Heb. 8. 8 9 10. Behold saith the Lord I will make a new Couenant and this is the Testament that I will make with the House of Israel After those dayes saith the Lord I will put my Lawes into their mindes and in their hearts will I write them and I will be their God and they shall be my people If you compare it with that 2 Cor. 3. 2 3. You are our Epistle written in our hearts which is vnderstood and read of all men in that you are manifest to bee the Epistle of Christ manifested by vs and written not with inke but with the Spirit of the liuing God not in Tables of stone but in the fleshy Tables of the heart The meaning of it is this when the heart is once softned God sends his Spirit to write his Lawes in the heart which Meâ—aphor will bee expressed to you in these three things First the meaning of it is this looke what there is in the outward Law as it is written and laid before you there shall be a disposition put into their heart that shall answer it in all things there shall be a writing within answerable to the writing without that euen as you see in a seale when you haue put the seale vpon the wax and take it away againe you finde in the wax the same impression that was vpon the seale you shall see in it stampe answering to stampe character to character print to print so it is in the hearts of the faithfull after they are once thus sofâ—ned the Spirit of
of men is empty glory the applause of men that pleased him before he lookes now vpon it as a bubble blowne with the breath of men an empty thing hee esteemes it a thing that quickly liues and dyes and vanisheth hee seekes no more after it And so for the lusts of the flesh when a man before thought it the only life for a man to satisfie the flesh and the desires of it now hee beginnes to looke on it after another manner he begins to see the filthinesse and the bitâ—ernesse of those sinnes he beginnes to see that fleshly lusts fight against the soule as enemies hee lookes vpon them as things more bitâ—er then death more sharpe then a two-edged Sword Now when GOD hath enlightned a man thus and hath written his Lawe in his heart and hath taught him that hee iudgeth so of his sinnes and lusts now his sinnes and lusts are dissolued in him his heart is circumcised now they are cut off now the building of Satan is pulled downe and yet beloued this is but one part of this Couenant There is not onely this but likewise there followes this further when Christ hath written his Law in the heart that man hath not onely his heart weaned from all the finfull lusts that before he delighted in but there followes a wondrous forwardnesse and propensnesse to the Law of God to keepe it there is a wondrous desire to grow in grace to doe the duties of new obedience that by his good will hee would liue in another Element But in doing the duties and vsing the meanes by which he may receiue strength to doe them beloued when that Law is out of the heart when wee looke vpon the letter of the Law there is no such matter but when it is put into the heart when it is written within there is an inward disposition and proâ—enesse put into the heart If you looke vpon the Law without Thou shalt loue the Lord thy God and shalt feare him c. it is a hard Law who can keepe it but when thou hast it put into thy heart that is the grace of loue for that is to put the Law into the heart when there is such a habit planted in the heart a habit of feare and of euery good grace then there is a great pronenesse and aptnesse in a man and willingnesse to keepe the Law and therefore in that place 1. Tim. 1. 9. The Law is not giuen to the righteous they are a Law to them selues Beloued if thou fiâ—dest this to bee thy case that thou needest not the Law to set thee on with terrours and the threatnings of it but thou art now a Law to to thy selfe that is thou findest in thy selfe such an inward aptenesse and propensnesse to keepe the Law of God that if thou were put to thy choise if there were no necessity laid vpon thee if there were no threatning no Hell yet thou delightest in God and desirest exceedingly to haue communion with him there is nothing seemes to be so beautifull as Grace as the Image of God renewed in thy soule I say this will bee thy disposition and this is for a man to be a Law to himselfe for you know this common nature is betweene the Image of the old Adam and the Image of the new betweene the flesh and the spirit betweene those lusts that remaine in thee when thou art vnder the Couenant of Workes and betweene this Couenant of Grace and feruency in well doing I say common nature is betweene these two as a Bowle betweene two byasses Now the LORD when he comes to write his Law in the heart he doth not only knocke off the old by as of sinfull lusts that carried him out but he sets a new by as vpon thy soule that bowes and bends thee to the waies of God that still there is a strong inclination that carries thee on that way besides the Commandement that thou dost not euery thing as of necessity a man before this time it may be prayed it may be he was constant in prayer he would not let a morning or an euening goe without it it may be he would doe euery other duty but hee did it as a taske as a man that dares not omit it there is a naturall conscience in him that will be vpon him if hee doe he feares God will become his enemy hee shall taste of fearefull Iudgements if hee neglect it all this while he doth it out of feare but one that hath the Law written in his heart that is a Law to himselfe that hath a new byas put vpon his heart I say it still bends and inclines him to it he cannot doe otherwise hee longs after it exceedingly he is exceeding forward to it the inward inclination of his minde stands to iâ— This is the third way whereby you may know whether you be in the Coâ—enant or no if you finde that Christ hath thus taught you and hath written his Law in your hearts if you bee thus enlightned with knowledge that both the lusts of the former ignorance are dissolued and likewise there comes in the roome of them a wondrous pronenesse and propensenesse to well donig when there is a certaine connaturalnesse betweene good duties and thy heart when thou canst say indeed as Pâ—ul I delight in the Law of God in the inward man and if I might haue my desire if GOD would giue me my wish as hee did to Salomon that which I would desire aboue all things in the world is that I may haue a greater measure of the Spirit that my sinfull lusts may bee more and more mortified that I may excell more in grace and holinesse that his Image may be more renewed in mee and that it may shine more bright in all the parts of it I say when â—hou findest this be assured thou art in the Coâ—enant So much beloued for that point I will adde a second which is this from this difference whereas this is one of the differences betweene the old Coâ—enant and the new the Old Testament was made with the Iewes onely it was shut vp within the compasse of that Nation the New Coâ—enant is enlarged to the Gentiles there is now an open doore for them to come in there are now better promises more knowledge a larger effusion of the Spirit both for intention and for the extent of it it is to many more and beloued were it not for this Coâ—enant all you now that heare this Couenant of Grace preached vnto you and haue heard it often you had neuer heard it but this benefit you haue by the New Testament that now this good newes is come to your eares Beloued this God brings home to the Gentiles and they haue their seuerall times and this is the season that GOD hath brought it home to you euen when you heare these promises of Grace made And what vse should you make of it surely this Take heede of refusing the acceptable time
see God in his attributes as Moses saw him that was inuisible that is he saw in him more then he could see in Pharoah he saw him in his power to recompence him he saw him in his wrath and fearefulnesse if he had disobeyed him he saw him in his goodnesse and mercy and therefore hee chose him rather then Pharoah or his fauour Againe they are able to see him in his works as Iacob did it is said of him hee was a plaine man and he was able to see the LORD he was able to see him in the workes of his prouidence he was able to see him when he got the goods of Laban saith hee God hath tooke the goods from your Father and hath giuen them to me it is his speech to his wiues hee did see him when he met with Esau saith the Text he saw the face of God when hee saw the face of Esau he saw him in his cattell and in his children that he had gotten these are the cattell and these are the wiues and the children and the bands that God of his goodnesse hath giuen mee hee was able to see God in all these hee saw him in all his workes of prouidence and goodnesse so likewise in all his chastisements Dauid saw God in the cursing of Shimei It is the LORD that hath bid him doe it And so Iob hee saw God it is he that hath giuen and he that hath taken away he ouerlooked those that were the imâ—mediate instruments Thirdly they see him in his guidance and direction they are able to see the fiery cloudy Piller which way they are led by him they are able to see which way he would haue them goe vpon all occasions when others walke in darknesse and they see not the way that God would leade them Lastly they see him in his ordinances they see God in the preaching of the Word they receiue it not as the word of man but as it is indeed the word of God they see him in the Sacraments for they are able to discerne the Lords body that is they able to see Christ crucisied to esteeme him and to set that price vpon him as they ought and so they come prepared this they are able to doe because they are pure but when the heart is yet vnsound and impure they are not able to see God cleerely a sight and a knowledge they haue but it is another kinde of knowledge So much shall serue for that point And I will make my Couenant c. These words containe a further and a greater fauour expressed to Abraham then the former words doe it was a great mercâ— to him to expresse thus much to him I am al-sufficient I am able to helpe thee I am thy exceeding great reward I am able to be a Sunne and a Shield vnto thee to fill thee with all comfort and to deliuer thee from all euill but yet this which is heere added is a mercy of a much higher nature saith the Lord I will make my Couenant betweene mee and thee that is I will not onely tell thee what I am able to doe I will not onely expresse to thee in generall that I will deale well with thee that I haue a willingnesse and ability to recompence thee if thou walke before me and serue mee and bee perfect but I am willing to enter into Couenant with thee that is I will binde my selfe I will ingage my selfe I will enter into bond as it were I will not be at liâ—erty any more but I am willing euen to make a Couenant a compact and agreement with thee I will make my Couenant betweene mee and thee that is the generall You shall finde it expressed more at large Vers. 7. Moreouer I will establish my Couenant betweene mee and thee and thy seed after thee in their generations for an euerlasting Couenant to be a GOD to thee and to thy seed after thee that is as if hee should say First I am not onely willing to make it with thee but with thy seed Secondly I will not make a temporary Couenant but an euerlasting Couenant there shall be a mutuall ingagement betweene vs and it shall continue for euer both to thy selfe and to thy posterity in particular it is added I will multiply thee exceedingly that is but a branch of the Couenant I will make thee a Father of many Nations thou shalt haue a Sonne and his children shall grow in number as the starres of heauen and as the dust of the earth that is but a particular whence this is the point that wee haue to obserue that God enters into Couenant with all those that are faithfull For it was not with Abraâ—am as he was Abraham but as hee was a faithfull man and therfore all the faithfull are reckoned to be the seede of Abraham For the opening of this to you which is one of the maine points in Diuinity I will shew you these fiue things First what this Couenant is Secondly with whom it is made Thirdly how we shall know whether we bee in the Couenant or no. Fourthly what the breach of this Couenant is Lastly the reasons why God is willing to make a Couenant with men 1. What this Couenant is You must know that there is a double Couenant there is a Couenant of workes and a Couenant of grace The Couenant of workes runnes in these termes Doe this and thou shalt liue and I will be thy GOD. This is the Couenant that was made with Adam and the Couenant that is expressed by Moses in the Morall Law Doe this and line The second is the Couenant of Grace and thaâ—â—unnes in these termes Thou shalt bâ—leeue thou shalt take my Sonne for thy Lord and thy Sauioar and â—hou shalt likewise receiue the gift of righteousnesse which was wrought by him for an absolution of thy sinues for a reconci liation with me and thereupon thou shalt grow vp into loue and obedience towards me then I will be thy God and thou shalt be my people This is the Couenant of grace Thou shalt beleeue and take my Sonne and accept of the gift of righteousnes and I will be thy God The difference between them you shall find 2 Cor. 3. where you shall see 3. differences to reduce them to those heads I will not trouble you with particular places lest I stay too long vpon them The first Couenant was a Ministration of the Letter that is in the first Couenant there was no more heard nor seene but the naked Commandement it was written in Tables of stone and presented to them there went with it no aptnesse no disposition to keepe it they heard what the Law was they saw what God required but there was no more and those that were declaâ—ers of it were but the Ministeri of the letter and not of the Spirit Secondly this Couenant it brings onely a seruile feare and an enmitie for when a
God writes the Law in their hearts so that there is a Law within answerable to the Law without that is an inward aptnesse answering euery particular of the Law an inward disposition whereby a man is inclined to keepe the Law in all points which Law within is called the law of the mind therefore if you adde to this that Rom. 7. I see a law in my members rebelling against the law of my minde so there is a Law in the mind within answerable to the Law of GOD without it answers it as Lead answers the mould after it is cast into it it answers it as Tallie answers to Tallie as Indenture answers to Indenture so it agrees with it in all things that is there is an aptnesse put into the minde that it is able and willing and disposed in some measure to keepe euery Commandement that answereth to all the particular Commandements of the Law of GOD this is to haue the Law of GOD written in the minde and this is that which is first meant by it there is a Law within answerable to the Law without in all things The 2. thing meant by it is that it is not only put into the mind as acquisite habits are but it is so ingrasted as any naturall disposition is it is so rooted in the heart it is so riuetted in as when letters are ingraued in Marble you know they continue there they are not easily worne out and that is meant by it I will plant my Law in thy heart it shall neuer out againe there I will write it there it shall continue so that is the second thing that is meant by it it shall bee naturall to you for that is meant by this when it is said it shall bee printed it shall be grauen and written in the heart and likewise it shall be perpetuall it shall neuer weare out againe as things that are written in the dust but it shall be written so as it shall neuer againe be obliterated The third thing to be expressed is the manner of the writing of it the Apostle here compares himselfe and all other Ministers to the pen but it is Christ that writes the Epistle the Epistle is his for these workes he doth in it it is he that takes the pen it is he that handles it and vseth it it is he that puts inke into the pen it is he that applyes it so that though the Minister be the immediate writer of these Lawes in the heart yet the inke is the Holy Ghost and it comes originally from Christ and besides they are not left to themselues but the LORD must concurre with them immediately we are but coeworkers with him he holds our hands as it were when we write the Epistle in any mans heart it is hee that guides the penne it is hee that puts inke into it it comes originally from him and therefore the Epistle is his Besides this is further to bee considered in this Metaphor that God will write his Lawes in our hearts that we may see these Lawes wee may reade them and vnderstand them for when a thing is written God may see it and man may see it a man himselfe may see it and others also may reade it God sees it himselfe for he hath written it man sees it for hee is able to see the Law in his minde he is able to see that habituall disposition that is infused into him and others are able to see it for saith he you are our Epistle euident to all men that is they see the fruits and effects of it as you may see letters grauen in stone so they see this Law written in your hearts So beloued you see now what this Couenant of Grace is and how it differs from the Couenant of Workes it is the ministration not of the letter but of the Spirit because it doth not onely present the oâ—tward letter of the Commandement but there is a Law written within and that is done by vertue of the Spirit So that the order is this first it reueales righteousnesse secondly it softens the heart it is the ministration of the Spirit and thirdly it is a ministration of loue it is a ministration of freedome and not of bondage and enmity for when the Law is thus written a man is not haled to it he comes not to it as a bond-slaue to doe his worke but hee comes willingly he finds he hath some ability to doe it he findes a delight in it as Paul saith I delight in the Law of God according to the inward man So you â—ee the difference betweene the Couenant of Grace and the Couenant of Workes Now this Couenant of Grace is twoâ—old it is eyther the Old Testament or the New they both agree in substance they differ onely in the manner of the administration that which is called the New Testament Heb. 7. 8 9. which is opposed to the Old Testament for substance is the same Couenant they are both the Couenant of Grace onely they differ in the manner and you shall finde these 6. differences between them First the New Testament or the New Couenant is larger then the Old it extends to the Gentiles whereas the first was confined onely â—o the Iewes it was only kept within the walles of that people and extended no further Secondly the Old was expressed in types and shaddowes and figures as for example they had the blood of Bulls and Goats they had the washings of the body in cleane water they had offering of Incense c. by which things other things are meant as namely the dâ—aâ—h of Christ and that satisfaction he gaue to his Father by his death and likewise the inward sanctificatioÌ„ of the Spirit signified by the washing of water and also the workes and the prayers of the Saints that are sweet as Incense now saith the Text Gal. 4. these were clements and rudiments that God vsed to them as children that is as children haue their A B C â—heir first elements so GOD did shew to the â—ewâ—s â—hese spirituall mysteries not in themselues but in these types and shaddowes they were able to see theÌ„ from day to day for therin was their weaknesse they were not so able as to conceiue spirituall things without a mediate view they saw the blood shed and againe they saw the washings and the rites these were in their eye whereas now in the time of the Gospell these things are taught to vs these we comprehend in our minds wee serue the Lord in spirit and in truth but there is not that visible sight that was a helpe to their weaknesse so that these differ as the Image and the substance it selfe euen as you see things in prospectiue shewes and in painting that are different from the things themselues when you come to see Countries and Cities and Mountaines and Woods it is another thing And this is the second difference betweene the Testaments the one was expressed but in types and
riches so dispense them so mannage them that they may turne to other riches When a man is rich in knowledge as it is said of the Corinthians that they were rich in all knowledge and in euery grace These are the better promises this is the better and more glorious condition So that if there should be a Census of men as one may so say if there should be an estimation of men as there was wont to bee amongst the Romanes they were put into seuerall conditions and one was worth thus much and another so much Indeed If God should make such a Census as euery man is richer in grace as hee excels in these better priuiledges as he hath had these better promises fulfilled more or lesse to him so hee should bee reckoned a more excellent man and so should euery man esteeme both of himselfe and others and there is very great reason for it because when a man is rich in grace rich in spirituall blessings when hee hath the spirituall promises he hath Goâ—â— Image renued in him he hath God to be his friend who is the Gouernour of the world and hee is rich as I said whom God fauours he hath grace that heales his soule which is that that makes his happinesse It is that which is the inward fashioning of euery mans apprehâ—â—sion that makes him happy that brings comfort to him Now they are these better promises they are the graces the consolations of the Spirit the worke of the Holy Ghost the vertue of regeneration I say it is that that fashions the heart and the inward apprehension it is thaâ— that heales the soule and adornes it it is that thaâ— puts it into another a fitter condition and it farre goes beyond all other â—emporall felicity that reacheth not to the inward man it makes 〈…〉 is the Gouernour of the world to be his friend other friends he may haue thaâ— may make him potent vpon the earth but God in whose hand is his life and all his wayes it makâ—s notâ— him his friend Beloued learne thus to iudge of the condition of the Church You thinke the Church is in a miserable estate when you see it a little vnder hatches when you see in downe when you see it harrowed and plowed by the enemies the condition of the Church in the New Testament is to be so they haue a poore ouâ—side yet 〈…〉 they haue a sorrowfull ouâ—side though alway reioycing as 〈◊〉 himselfe and all the Apostles werâ— herein exemplary for after Ages of the Church yet wee must not thinke because the Church is downe a littlâ— because iâ— wants that outward prosperity that before it enioyed that therefore it is the worse It is a true obseruation of one when there were but woodden Chalices then there wâ—râ— golden Priests and in after time when there wâ—re golden Chaliâ—es they had woodden Priests so it is when the Church is in a lower condition commonly it prospers best and indeed properly the prosperity of the Church consists in these better promises the outward peace is not so proper and so peculiar to it Aâ—d as of the Church so I may say of euery particular man Thinke not beloued with your selues when your outward condition is base and low that it is more miserable your happinesse stands in better promises when a man hath Gaiâ—s prosperity that is when his soule prospers that is his best condition and commonly his soule prospers best when his outward estate fares the worst the winter of his outward condition is vsually the spring time of his soule we should learne to iudge thus You know it is an obseruable thing that the promises of outward prosperity were made to the Church of God whiles it was yet in its infancie while it was weake so that this you may obserue from it that it is a signe of childishnesse and weaknesse and infirmity that a man is not growne perfect that he is not growne to maturity to thinke outward prosperity to be the better condition The Iewes had these promises but in regard of their infancy and when the Church grew vp to a greater height when it grew to manbood as it were we haue little mention of any such promises as these the promises are quite of another nature and therefore when you are able to outgrow those opinions when you are able to looke on things with another eye when you thinke this outward prosperity to be but a trifle in comparison of the better promises it is a signe you are growne vp to more strenght You see Salomon when hee came to himselfe when his wisdome returned to him as I may so say you see how he looked on all outward things how he goes through all the particulars they are vanity and vexation of spirit Salomon when he was old when he had the wisdome of experience ioyned together with that infused wisdome that hee had from the Holy Ghost made this the summe of all that outward prosperity is meere vanity an extreme vanity a vanity that hee could not enough expresse and only he magnifies these better promises this hee magnifies as the better condition to feare God and keepe his Commandements c. FINIS THE ELEVENTH SERMON GENESIS 17. 2. And I will make my Couenant betwenne mee and thee THe third Vse which we did but touch vpon the last day and meane at this time somwhat to enlarge is that if the Couenant of the Law and likewise the Old Testament as it consists in types and shaddowes be but a ministration of the letter a ministration of bondage and a ministration of enmity But this new Couenant this Couenant of Grace is the ministration of the Spirit the ministration of loue the ministration of freedome the ministration of righteousnesse and the ministration of life then beloues we may gather this from it that if a man will obtaine the Spirit and thereby mortifie the deeds of the body if hee would bee deliuered from the bondage of sinne and of death then let him make vse of and apply to himselfe the Couenant of Grace the free promises of the pardon and remission of sinnes let him apply them that is the way to get the Spirit that is the way to mortifie the deeds of the flesh that is the way to get his heart changed that is the way to be made a new creature For the better vnderstanding of which this is to he obserued that which keepes euery man off that which keepes men in a condition of strangenesse from the life of God is because they see such difficulties in the commandements of GOD as they are not able to keepe when they looke vpon the CoÌ„mandement and on the stubbornnesse of their owne hearts and the indisposition that is in them to yeeld obedience they thinke there is no hope and therefore they neuer goe about it for they see the Commandement and they finde in their owne heart no disposition to keep it but an aptnesse to rise in
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
GOD and beseech him to fill your hearts with this peace that passeth vnvnderstanding and with this ioy which is vnspeakable and glorious goe and beseech him to enrich your hearts with those spiritual riches that belong to saluation this is a part of his Kingdome and that which hee hath promised to vs now this is not all but likewise an outward peace he promiseth hee hath promised we shall be heyres of all things all things are yours he hath promised outward riches we are heyres of all the world so that it is likewise a part of his Couenant when a man wants any outward comfort any outward helpe any blessings or deliuerance he may goe to Christ that is the King of all Kings as hee is Lord of all things as he himselfe is heyre of all things and beseech him to grant it vnto him for it is a part of his Couenant And the third and last is that we shall ouercome our enemies that is the third branch of this Kingdome And that which was promised to Abraham thou shalt possesse the gates of thine Enemes when hee renewed his Couenant vpon the offering of his sonne and you shall finde it Luke 1. 74. repeated againe this is the great promise that God hath made that being deliuered from the hands of all our enemies wee might serue him in righteousnesse and holinesse all the dayes of our life Now as his Kingdome is spirituall so the chiefe part of this Kingdome stands in ouercoming our spirituall enemies and therefore you may challenge this Couenant at his hands when you are to wrastle with Satan or any temptation and lust LORD hast thou not said that thou wilt deliuer me out of the hands of all mine enemies Is it not a part of thy Couenant But beloued that is not all neither there is a promise and that is a part of the Couenant likewise that wee shall ouercome our outward enemies thou shalt possesse the gate of thine enemies so farre as it is good for vs as farre as God sees it meet he dispenseth these in a different manner but yet it is a part of the Couenant and therefore a man may goe and challenge this at Gods hands LORD if it be good if it be fit and meet for me to haue it thou hast promised it I shall haue victory ouer them also So now you see what the Couenant is But now there is one maine generall that likewise is a branch of this Couenant that is generall to all the three that is the giuing of the Spirit it is a branch of the Couenant as wee see Ioel 2. which is repeated Act. 2. I will powre out my Spirit vpon all flesh in those dayes and your yong men shall see visions c. Beloued know that this was a part of the Couenant that was made with Abraham It was expressed to Abraham in generall I will blesse thee afterwards there were seuerall branches of it now one thing was expressed as part of the Couenant and then another among the branches this was one I will powre out my Spirit vpon all flesh which is that which you haue likewise Esay 44. 3. I will powre out my Spirit as water vpon the dry ground and you shall grow as the grasse and as the Willow by the Riuers of water Whereof that this is the meaning Peter makes it good Acts 2. and so likewise our Sauiour Christ the great promise that he made to them was I will bapize you with the Holy Ghost this promise was made before hee departed in the flesh but it was fulfilled after when hee powred forth his Spirit Beloued this is that great part of the Couenant that which comprehends the life of all the other three that which inabled vs to doe all the rest that which makes vs Kings and Priests and Prophets this powring out of the Spirit vpon vs euen as Christ himselfe was anoynted with the Spirit without measure that he might be able to teach vs that he might bee a Prophet a King and a Priest that which enabled him to performe all those Offices was the effusion of the spirit vpon him without measure Beloued that which makes vs able to be partakers of those three parts of the Couenant is likewise the same Spirit wherewith wee are anoynâ—ed according to our measure So much shall serue for this namely what the particular branchâ—s and parts and priuiledges of the Couenant are The fift and last is the obiections that are made against this Couenant There were two great obiections that Paul euery where met with for our scope is that when wee put all this together that we haue deliuered about this Couenant you may reade at leasure Rom. 3. 4. and Gal. 3. 4. and all the promises made to Abraham and when you haue this before you will be able then to vnderstand iâ— I say there are two great obiections that Paul euery where met with The one is from the Law Is it not said euery where Those that obey the Commandement shall liue and euery promise is made still to them that feare the LORD and keepe his Commandements and therefore it is by the Law Nay saith the Apostle Gal. 3. it is impossible that it should be by the Law for the Law was giuen 430. yeeres after the promise and Couenant was established with Abraham long before it it cannot bee now that that which comes after can dissannull that which went before but besides there is another great reason and that is this saith the Apostle you were neuer able to keepe the Law you could neuer be saued if you would haue it by the Law to what end is the Law giuen then By reason of transgression that you might learne to know how impossible it is for you to come to God to be partaker of the Couenant any other way then by faith saith he you might remember that Adam when he was in innocency and perfection was much stronger then you yet did not keepe the Law but because that was easie for people to forget the Law was giuen againe by Moses vpon Mount Sinai that the LORD by that meanes might reminde you of the Commandement and of your sinnes and of the curse belonging to you and therefore saith hee when the Law was deliuered it was so terrible that Moses himselfe did tremble and therefore said the People Lord doe not thou speake to vs any more deliuer not the Law to vs any more but let Moses come and bee as a Mediator betweene vs let him speake for we are not able to see these fires these burnings wee are not able to see this and liue The meaning of it is this the Law if any man looke on it it is so terrible when GOD comes to speake to a man in his Law and in his Commandements that there is nothing to be expected but death that same fearefulnesse at Mount Sinai was but onely an expression of that feare which the Law of God puts vpon
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
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
the Couenant so likewise you shall sprinckle the doore posts with the blood of the Lambe that when the destroying Angell shall come and see the blood hee may passe you ouer beloued after the same manner for the same end God hath appointed the Sacrament now when you receiue those elements of Bread and Wine Take eate this is my body and drinke this is my blood which was shed for you and for many you may goe to God vpon the same ground and say to him Lord thou hast made a Couenant with me to forgiue me to receiue me to thy mercy Lord these are the seales of thy Couenant that if thou forget them thou hast said that if we doe but shew thee those signes for it is the seale that God himselfe hath put to it thou wilt remember thy Couenant make it good therefore is is an exceeding great confirming to you when you looke vpon them when you may say to the Lord Lord here is thy seale that thy selfe hath put I beseech thee look vpon it and remember thy Couenant that thou hast made And as wee should doe thus for the promises of Iustification so for the promises of Sanctification suppose there be a strong lust hang vpon thee an hereditary disease a lust that is naturall to thee that thou thinkest thou shalt neuer be able to ouercome yet God hath promised to breake the dominion of euery sinne that he will crucifie the flesh with the affections of it that he will sanctifie thee throughout Beloued you must beleeue those promises of Sanctification as well as of Iustification for certainely where the Scripture hath a mouth to speake faith hath an eare to heare and a hand to receiue therefore when you grapple with a strong lust goe to the Lord and say to him I am not able to keepe this Commandement I feele this temptation is too strong for me I find such strong naturall inclinations that I am not able to out-wrestle Lord it is a part of thy Coâ—enant thou hast said thou wilt circumcise my heart thou hast said thou wilt put thy Law into my inward parts thou hast said thou wilt dissolue these lusts I beseech thee to doe it Lord thou art able to doe it as Christ was able to heale hereditary diseases so the Spirit is able to heale the hereditary diseases of the soule those that are most naturall to vs those that are bred and borne with vs and therefore trust him And so likewise for any other blessing go to him whatsoeuer blessing thou needest it is a part of Gods Coâ—enant he saith to Abraham I will blesse thee and I will be thy God that is let a man looke round about and see what blessings he needeth what euill he would be deliuered from and let him goe to the Lord and say Lord it is a part of thy Couenant to giue me such a blessing to guide me to deliuer me from such a crosse and calamity vrge the Lord and tell him it is his Couenant For example if a man bee in some great trouble that hee hath some sore disease some sore affliction as imprisonment or euill â—eport feare of death or whatsoeuer goe to the Lord and say Lord thou hast said that the rod of the wicked shall not rest vpon the lot of the righteous thou wilt affâ—ict but in measuâ—e thou wilâ— not breake my bones as a Father though hee chaâ—ten his childe â—ee will not breake the bones of his childe the â—od of the wicked to some men is the breaking of the bones they know not what to doe thou hast said thou wilt chastise vs according to our strength and thou wilt chastise vs for our good when it is too much thou wilt sâ—ay thy hand As for euill report a man may goe to the LORD and say LORD thou hast said thou wilt blesse the name of the righteous thou wilt honour them that honour thee And so for euery other particular case be it what it will be lay hold on the promise and comfort thy selfe with it it is a great matâ—er beloued when you consider this that God is entred into Couenant with you when you haue promises once therefore if thou finde a promise from GOD beloued build vpon this ground be assured that thou art one within the Couenant secondly if thou finde a prâ—mise in Scripture neuer let thy hold goe but the assured of this that the Lord will surely doe it though he defer long yet he will doe it it cannot bee but hee will performe it c. So much shall serue for this time FINIS THE FOVRTEENTH SERMON Gâ—NESIS 17. 2. And I will make my Couenant betweene mee and thee And I will multiply thee exceedingly YOV remember how farre wee are proceeded in this point for my purpose is not to repeate any thing of that which hath beene deliuered onely this wee must call to remembranâ—e that the maine difference which is betweene the Old Testament and the New it stands in this that the Old Testament was hiâ— with shaddowes and types in the New Tâ—â—stament there is a more cleâ—re 〈◊〉 of all things The things that were â—id 〈◊〉 Paul from the beginning of the world are â—ow reuealed vnto vs that is the great difference betweene them it lyes in this that there is a greater abundance of knowledge discouered to the sonnes of men now in the time of the Gospell then there was in the time of the Old Testament and from hence it is that now God makes a Couenant with vs and wee doe not breake it but saith he Heb. 8. I made a Couenant with your Fathers when I tooke them by the hand and led them out of the Land of Egypt but they broke my Couenant And what was the reason Because their knowledge was exceeding slender and therefore their grace and strength were exceeding little and therefore they were not able to keepe the Couenant there is no other reason and ground why the Couenant is better now as it is said to be a better Couenant Heb. 8. 6. stablished vpon better promises I say there is no other ground for it but this the difference of knowledge between the two Ceâ—enants for for substance they are the same onely in the administration of them the glorious Mysteries of the Gospell are more openly and more cleerely reuealed to vs in the New Testament then in the Old Whence wee will onely make this vse that if we would haue the benefit of the New Couenant wee must labour to get the knowledge of it otherwise it is no aduantage to you at all that you are borne in the time of the New Couenant in the time of the Gospell except knowledge abound except you take the benefit of it except you labour to vnderstand the vnsearchable riches of Christ that are vnfoulded to vs in the Couenant of Grace What is the reason why the Apostle Gal. 4. cals the Old Testament those teachings that the people had then
long as a man doth not chuse another Husband so long the Couenant is not broken though the failings be exceeding many The vse wee are to make of it is this If there be this comfort that though a mandoe commit many sinnes yet so long as he hath the Lord for his husband as long as he is not willing to chuse another Master still the Couenant is sure Beloued then comfort your selues with these words and make vse of the Couenant and apply the promises of the Couenant say this with thy selfe it is very true I am sinfull I prouoke God from day to day yet for all this I am not out of the Couenant and therefore the promises of the Couenant belong to me and therefore notwithstanding my sinnes I will go boldly to the Throne of Grace and I will lay claime to the promises and to all the parts of the Couenant for they belong to me Beloued this vse you should make of it wheÌ„ you heare the Couenant is not broken Now the promises of the Couenant are of 3. sorts the promises of iustification the promises of sanctification and the promises of blessings of all sorts that belong to this life and to the life to come This threefold vse then thou shouldst make of it First put the case there lies vpon thy heart the conscience of any sinne that thou hast committed that troubles thee thou art afraid that this sinne should make a sâ—paration betweene God and thee thou hast yet no assurance of the forgiuenes of it but the conscience of the sinne lyes vpon thee as that expression you haue Heb. 10. what wilt thou doe in such a case Goe to the Lord and say to him Lord notwithstanding this I know I am in Couenant with thee and Lord this is one part of thy Couenant that thou wilt remember our sinnes no more but when they are sought they shall not be found My beloued as you haue heard before they are the very words of the Couenant I say if thou come to the Lord thus and bring Christ in thine armes for that is the nature of â—aith faith first seizeth vpon the dead body as the Vulâ—ures and as the Eagles doe first seize vpon the body so faith first seizeth vpon Christ I say if thou canst go to him and say Lord I haue thy Sonne he hath offered himselfe to me he is freely offered and I haue tooke him and all thy promises in him are Yea and Amen and this is one of thy promises that thou wilt forgiue me if one plead the Couenant hard with God and tell him it is a part of his Couenant and he must be iust hee cannot be a Couenant-breaker doe you thinke that God will breake his Couenant with thee or any man he cannot deny thee he will put away thy sins strengthen thy selfe with this for this Couenant is continuall the Mediator of this Couenant is Iesus Christ who is such an High Priest that is able perfectly to saue those that come vnto him when a man hath commitâ—ed the greatest sinne and sees but the blood of Buls and Goates he might thinke thus with himselfe alas what can this poore and beggerly Ceremony doe to deliuer me from the conscience of my sinne Well saith the Apostle we haue another kind of Sacrifice and another kinde of Priest Heb. 7. We haue such an High Priest as is able perfectly to saue those that come to him And why For saith he he is gone not into the Tabernacle as the other Priests but he is entred into the very heauens Besides saith he he goes not once a yeere as they did but he liues for euer to make intercession for vs hee is not gone with the blood of Buls and Goates but with his owne blood he is a High Priest holy harmlesse vndefiled separated from sinners higher then the heauens and therefore doubt not but hee is able perfectly to saue those that come vnto him Beloued consider this it is the very Vse that the Apostle makes Heb. 10. 22. saith he seeing these things are so since we haue such an High Priest as we haue described since it is the very Sacrifice of his blood it selfe let vs draw neere in the assurance of faith that is if the conscience of any sinne lye vpon vs let vs not goe to God with a quarter wind or wâ—th a halfe wind but with a full assurance of faith let vs make no question but trust perfectly to the grace that is reuealed You must thinke so of Iesus Christ hee would haue you thinke so and conceiue of him that he is now in heauen that he is able perfectly to sauâ— you that there is nothing you haue committed that can doe you hurt he is like a friend in the Court if a man were sure that hee had one that were neuer from the King that hath his eare continually that is alway in his presence that is such a Fauourite of such power with him that certainely he can deny him nothing a man would be secure put the case there were some whispering fellows that would be ready to informe against him yet saith hee I haue one there that will be ready to take care for me My beloued this is thy very case Christ Iesus is gone to Heauen it is a thousand times better for thee that he should be there then that he should be here in this world still there he is thy Attorney as it were he takes care of thee hee sees all the accusations that are brought against thee and he is ready to answer for thee saith the Text he makes intercession if there come any thing that tends to make a breach between God and thee he is the Mediator for thee he dwels there for that end if there be any offence any breach comes that he may make it vp betweene God and thee consider this and when thou hast committed a sin go to this high Priest that is able to saue thee perfectly and remember that it is a part of his Couenant and so labour to grow vp in full assurance of faith that no conscience of sinne may lye vpon thee to make a separation betweene God and thee for beloued you ought to trust perfectly to the grace that is reuealed through him And as I say for sinne so in the second place you are to make vse of the Couenant as put the case there bee some strong lust some violent temptation that thou art not able to outwrestle it is too strong for thee thou wouldest faine be rid of it but thou art not able why what shalt thou doe in this case remember that it is a part of the Lords Couenant that he will deliuer thee from all thine enemies that thou maist serue him in righteousnesse and holinesse all the dayes of thy life It is a part of his Couenant to remember it he hath sworne to remember it he hath said he will write his Law in thy heart and that can
neuer be without he obliterate all old writing he hath said he will giue the Holy Ghost he hath promised to giue thee a new heart and a new spirit now consider this it is a part of his Couenant goe to the Lord and beseech him to make good his Couenant this is the way for thee to ouercome it if thou go about it any other way thou shalt neuer be able to out-wrestle it Beloued for a man to thinke thus with himselfe to say I haue receiued grace I hope I haue some strength therefore I will be bold to venture vpon such a temptation or at least I hope by my promises by my vowes prayers and reading one way one way or other to master it and ouercome it this is not the way thou must goe to GOD and make vse of this Couenant and beseech him to giue thee strength for marke it GOD would not take this vpon him to giue vs new hearts and new spirits to sanctifie vs to make vs new creatures to crucifie the flesh to weaken the dominion of sinne hee would not take this vpon him and make a promise if wee were able to doe it but hee knowes it is in his owne power and he must doe it for vs and therefore in such a case we must goe to him and beseech him to doe it for know this when a man is in CHRIST once when he is in the Couenant he liues by a principle without himselfe and not by one within himselfe as Paul saith I liue by Iesus Christ that is he is without me and it is he still that giues me strength therfore goe to him If you aske the reason why will the LORD haue it so why may not a man haue a sufficient habituall strength in himselfe by which he may be able to out-wrestle lusts and to ouercome temptations The reason is because no flesh shall reioyce in it selfe and therefore Christ is made sanctification that is you deriue it from him from day to day from time to time that you might not reioyce in your selues but in him therfore let no man goe about such a businesse in his own strength for a man to thinke beloued by vertue of that habituall grace hee hath receiued to be able to ouercome sinne and to worke righteousnes it is all one as if a man should say thus with himselfe I see my house is full of light now I will shut vp my doores and windowes I hope to haue light enough when he hath done so you know the light perisheth presently because the Sun is shut out that which giues light I say so it is when a man thinks now I am some body I haue now gotten some strength now I hope I may walke with some confidence more then before this is to shut vp the windowes as it were No thou must haue continuall dependence vpon Christ otherwise if thou goe to ouercome any sin and thinke to doe it with thy owne strength it shall be too strong for thee for you wrestle with spirituall things and without a strength from one without thee they will be too strong for thee goe to the Lord and say Lord I confesse I am able to doe nothing of my selfe but I bring my heart to thee as an empty Caske beseeching thee to fill it with grace Lord I want much grace Iesus Christ is full of grace and hath filled himselfe for that purpose that he might communicate it to vs I say in such a case now if thou goe to the Lord and beseech him to make good his Couenant tell him thou restest vpon his strength thou goest against sinne as Iosuah went against the Caâ—â—â—ites not because he was able to ouercome them for they were Giants and had cities walled vp to heauen but hee went in the Lords strength I say if a man goe in this manner bee assured that the Lord will not faile thee he will giue thee ability to ouercome The third case is when any outward trouble lyes vpon a man let him goe and remember it is a part of Gods Couenant to blesse him To blesse him with what Withall kind of blessings and to be a Buckler to him there is no euill in the world but God hath promised to bee a Buckler to shield him and to defend him from it put the case thou lye vnder any pressure any calamity any crosse any disease any affliction of minde or of body or estate or of name why goe to God now and tell him it is a part of his Couenant to deliuer thee and labour to find out if thou canst beside the generall Couenant some particular The Lord hath said if thou bee in trouble call vpon mee and I will deliuer thee if thou be in a strait in extremity the Lord hath said he will worke thy workes for thee and so yoâ— may goe to him in particulars But when faitâ— hath once gotten a promise be sure that thou keepe thy hold pleade hard with the Lord and tell him it is a part of his Couenant and it is impossible that he should deny thee doe as the woman of Canaan when thou art on a sure ground take no denyall though the Lord may deferre long yet he will doe it he cannot chuse for it is a part of his Couenant Beloued therefore in this case doe as you see two Metaphors vsed in Scripture they are excellent for this purpose Esay 66. 11. there is a Commandement of the Lord for the children of Israel that they should sucke and be satisfied with the brests of consolation c. the words are obscure as they are read to you but the Originall makes them exceeding cleere there are two Metaphors vsed one is to milke consolation out of the promises the meaning is this that the promises are full of comfort as a dugge is full of milke now if thou be ready to faint goe and milke out consolation out of the promises that will relieue thee that will stay thy heart goe saith he and sucke draw out consolation from the dugges from the promises for that is the meaning which he cals the brests of consolation for hee repeates the promise presently after thus saith the Lord behold I will extend peace ouer her like a Flood c. The other Metaphor is to extorâ— to oppresse the promises that as a rich man oppresseth a poore man and gets out of him all that he is worth he leaues him worth nothing he playes the extortioner with him after that manner deale thou with the promises for they are rich there is a price in them be thou as an extortioner to them take out whatsoeuer thou needest or wring it out of the promises as it were Now when a man is poore and needy let him goe to the rich promises and bee as an oppressor to them that is consider the promises to the vtmost see the vtmost riches that is contained in them and they will make thee rich againe draw out the vtmost of