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
hath it a certaine manifestation of Christ to the soule a certaine diuine light a certaine secret token of his loue whereby Christ manifests himselfe to the soule of a man that which the Scriptures call supping with him I will come and sup with him Rev. 3. Iob. 14. 21. I and my Father will come to him and I will manisest my owne selfe vnto him this is the witnesse of the Spirit that when the witnesse of our owne spirit is somewhat obscure we may then say Lord thou now speakest plainely now there is no question My beloued this is the witnesse of the Spirit that thou be not mistaken in it still remember this that it is giuen to those that ouercome if thou be ouercome of euery thing of euery small temptation if thou bee ouercome with a blast of praise with a little pelfe and wealth dost thou thinke now thou hast got the white stone thaâ— Christ giues as the witnesse of his Spirit No my beloued it is to those that ouercome and so it is to those that open if thou bee a stubborne seruant that Christ may come againe and againe aâ—d knocke at the doore and tell thee of such a sinne that thou lyest in and of such a duty that thou neglectest and yet thou carriest thy selfe like a stubborne seruant that will not heare him or if thou doe thou wilt not goe about thy woâ—ke that he hath appointed thee dost thou thinke hee will come in and sup with thee when thou wilt not open to him No my beloued it is not Christ that sups with thee but it is a delusion of Satan but how shall we know this These are the things that accompany the Spirit but now for the Consequents of it they are 〈…〉 First there followes a spirit of prayer that goes together with it prayer in the perfection of it is not a lip labour no it is not a putting vp of petitions be they neuer so exceellent it is not a crying to the Lord for other men may doe so but it is when a man can come to God with considence because he knowes him to bee his Father because hee hath beene acquainted with him because hee hath receiued the Spirit of the Sonne that tels him in plaine termes he is his Father when a maâ— can come with holy affections to the Lord this is the spirit of prayer a wicked man as we shewed out of Iob 27. when God comes to him and rends and teares his soule from him that is he parts with his soule vnwillingly when God puls on the one side and he on the other when GOD puls away his soule saith he will the LORD heare him when hee cries to the Almighty No for hee doth not pray it is indeed a cry a man in extremity may cry hard as a thiefe at the Barre he cryes hard not because he loues the Iudge or hath any confidence in him if it were not fot that extremity hee would not doe it at all saith he he prayeth not he doth not delight in the Almighty hee goes not to him as to a father and it appeares hence that were there not such an extremity hee would not pray for hee will not pray at all times Secondly it breeds loue wheresoeuer the witnesse of the Spirit is alwayes there followes it loue towards God and Iesus Christ for it cannot bee otherwise all loue comes from knowledge now when a man hath seene Iesus Christ indeed that is when the Lord hath shewed him his owne selfe to him when hee hath drawne neere to a man in the witnesse of his Spirit when he hath manifested himselfe it cannot be but a man must loue him What is the reason that wee shall loue him perfectly in heauen but because we shall know him fully any man that knowes him in part heere loues him in part and therefore if you haue euer knowne the LORD that hee hath thus shewed himselfe it cannot be but thou shalt loue him Besides loue comes from kindnesse and goodnesse of one that hath shewed loue to vs loue begets loue as fire begets fire Now when this was thy case when thou wast a man expecting nothing but death and hell and the wrath of God and the Lord hath come and spoke kindly vnto thee as it were the LORD hath come and spoken to thee when thou wast to die and hath said thou shalt liue when he hath ouercome thee with kindnesse as it were it cannot be now but that thy heart should be affectioned towards him as Dauid saith Psal 18. Lord I loue thee dearely for when I was in distresse thou didst heare mee so when a man hath felt the terrours of the Almighty when hee hath lyen vnder the spirit of bondage for a time when he expected nothing but death and condemnation and the Lord hath shewed mercy and louing kindnesse vnto him loue will follow Thirdly thou shalt finde this follow vpon it likewise if thou haue the spirit of Adoption it will set thee a worke to clense thy selfe as 2. Cor. 7. 1. see a notable place for this purpose saith hee if you haue such promises that is the promises of grace and of forgiuenesse and of the pardon of sinne if you haue applyed them indeed by the spirit of Adoption then you will clense your selues from all pollution of flâ—sh and spirit So beloued by this thou maist know whether thou hast the spirit of adoption whether thou hast applyed the Couenant of Grace and the promises of it indeed and in good earnâ—st this will certainely follow thou wilt clense thy selfe but if thou finde now that thou wallowest in thy lusts in thy filthinesse that thou art not yet washed from thy sinnes and from thy swinish nature be assured thou hast not yet applyed the promises thou hast not yet the spirit of Adoption be assured if thou hast any hope it is not a true and liuely hope it is but a false and dead hope for if it were a true and a liuely hope 1 Ioh. 3. it would set thee aworke to purge thy selfe and therefore Heb. 10. 22. you see the difference there betweene the assurance of faith and of presumption Draw neere in assurance of faith What then hauing your hearts sprinkled from an euill conscience and your bodies washed in pure water If it be assurance of faith it hath alwaies this following with it the heart is sprinkled from an euill conscience but if it bee a presumptuous a false assurance vpon false grounds there followes no such clensing no such watchfulnesse Beloued this is a sure rule that will not deceiue you you those that haue but false flashes of comfort they grow secure after them these breed carelesnesse they are more bold to commit sinne they walke loosely and are apt and â—eady to say I doubt not but it shall bee well enough with mee but those that haue assurance indeed it makes them much more diligent and sollicitous and carefull to
God I say all this he may doe yet hee neuer receiues the spirit of bondage againe that is hee neuer comes to this to be to God as a seruant is to a hard Master but alway this perswasion is in him that God is his Father and still hee hath the affection of a sonne and still he hath that opinion that God is his Father that affâ—ction neuer weares out of him he neuer comes againe to looke on God as the Thiefe lookes on the Iudge hee neuer comes to be such a stranger to the Lord so as to flye from him for the spirit of bondage is nothing but this when it makes a man to feare the Lord and to tremble at him exceedingly as a man doth at the wrath of a Iudge that thinkes hee will condemne him though he may in his extremity say Lord why hast thou forsaken mee yet there goes a secret spirit of Adoption that neuer leaues him altogether although there be some mixture with this to awaken him and to quicken him and to cause him to come home to Christ for that is the end Still as a man is brought home by the spirit of bondage at the first so my beloued when a man steps out from Christ and beginnes to grow wanton when hee will râ—nne out from the LORD IESVS and will not keepe close the Lord sends the same Spirit againe to bring him in the Spirit doth its worke againe but as hee was neuer wholly out so he neuer hath the full worke of the spirit of bondage So you see this is the 2. meanes to know whether we bee in the Couenant Now followes the third meanes of knowing whether we be in the Couenant and tâ—â—t is this you see this is a part of the Couenant Heb. 8. You shall know me from the greatest to the least and I will teach you you shall no more teach one another his neighboâ—r and it shall bee such a knowledge that withall you shall haue my Law written in your hearts and in another place I will circumcise your hearts Beloued then this is the third way and the last by which we may know that wee are within the Couenant Is there such a knowledge of GOD wrought in you Hath Christ so taught you Marke it well that from that knowledge these two things follow one that your heart is circumcised that the lusts of your former ignorance that raigned in you before bee dissolued Secondly it is such a knowledge as breedes in you a forwardnesse and willingnesse to serue the Lord in all things Is the Law of God thus written in your hearts Haue you had experience of this Then certainely you are within the Couenant There is a double knowledge there is a knowledge that men haue that know much but are not affected according to the things they know noâ— doe they practise according to the things they know this a knowledge that the Minister may teach them but it is not the knowledge that Iesus Christ teacheth But there is a second knowledge that which Christ teacheth as hee is a Prophet when hee teacheth a man so to know sinne and euery thing else that withall the lust the dominion of sinne is dissolued by that knowledge that this knowledge circumciseth the heart it cuts off those lusts that did cleaue to vs before If thou finde this effect of thy knowledge now Iesus Christ hath taught thee this knowledge You know The old man is corrupt Ephes. 4. 22. through lusts that come from errour and the new man is renewed through holinesse that comes from truth There are certaine lusts in the old man that proceede from errour now those lusts we see what they are Iob. 2. all lusts are referred to those three heads the lusts of the eye the lusts of the flesh and the pride of life Now if thou wouldest know whether Christ hath taught thee or no whether thou hast this euidence of being in the Coueâ—ant with him consider whether the truth be so farre taught thee that these lusts are dissolued by it for Iesus Christ came into the world to dissolue lusts as the lusts arise from errour so they are dissolued by truth Beloued the roote from which euery lust growes is some errour some mistake well take away the foundation of it and the lust dyes Now when Christâ—eaches â—eaches the â—ight knowledge when hee reueales his truth to vs as a Prophet hee takes away the roote the bottome and foundation of a lust and when the foundation is taken away the worke of the Diuell is dissolued in vs it fals to the ground As for example to giue you an instance of it in those three lusts to which all the lâ—sts in the world are referred the lust of the eyes that is when a man lookes vpon wealth and and riches and whatsoeuer a man lookes vpon it is but the sight of the eye Ecclesiast 5. What is the reason that men loue riches that they seeke them and heape them vp aboue measure It is because a man is deceiued he thinkes there is such a worth in riches and that they will stand him in such a stead hee hath a high opinion of them and thence comes a man to desire them so much from hence ariseth this lust of the eye Now when Christ teacheth a man that there is no such thing in riches hee is but deceiued hee teacheth him to looke on them as Paul did hee thinkes they are but drosse and dung but empty wiâ—hering Flowers Iam. 1. As the Flowers so doth the rich man fade in all his waies â—iches are no better hee teacheth a man that they are nothing Why wilt thou set thy heart vpon that which is nothing Pro. 23. All the men in the world are not able to teach this till Christ Iesus hath taught it to a man but when hee hath taught it him I say the lust is dissolued there is an end of it hee doth no more seeke wealth in that manner as hee did he sets no more that price vpon it as hee did hee thinkes how he may doe good with it how hâ—e may make good vse of it how hee may â—edeeme time now from worldly things to better things for now hee heedes them not as Paul What doe you tell mee of money I heede it not but to further your reckoning I reioyce that I may â—urther your reckoning against the Day of Iudgement And so for pride of life that is honour and dignity and esteeme and place of prefermenâ— and applause of men all things of that nature What is the reason that this lust rules and captiuates a man Beloued it is because hee thinkes that there is an excellency in these things but when CHRIST hath taught him when hee hath written the New Couenant within him when hee hath written his Law in his heart when hee hath taught him with his owne teaching hee beginnes to see a vanity in all these things as the Apostle saith the praise
THE NEVV COVENANT OR THE SAINTS PORTION A Treatise Vnfolding the All-sufficiencie of GOD and Mans vprightnes and the Covenant of grace delivered In fourteene Sermons vpon Gen. 17. 1. 2. Wherevnto are adioyned Foure Sermons vpon Eccles. 9. 1. 2. 11. 12. By the late faithfull and worthie Minister of Iesus Christ IOHN PRESTON Dr. in Divinitie Chaplaine in ordinary to his Maiestie Maister of Emmanuel Colledge in Cambridge and sometimes Preacher of Lincolnes Inne PSAL. 111. 5. He hath given a portion to them that feare him he will ever be mindfull of his Covenant LONDON Printed by I. D. for Nicolas Bourne and are to be sold at the South entrance of the Royall Exchange 1629. ILLVSTRISSIMIS ET HONORATISSIMIS VIRIS THEOPHILO COMITI LINCOLNIENSI ET GVLIELMO VICE-COMITI SAY ET SELE DOMINISSVIS SVBMISISSIMÈ COLENDIS HAS IOHANNIS PRESTONI SS THEOL DOCT. ET COLLEGII IMMANVELIS MAGISTRI PRIMITIAS DEVOTISSIMI TAM AVTHORIS DVM VIVERET QVAM IPSORVM QVI SVPERSVNT OBSEQVII TESTIMONIVM L.M.D.D.D. RICHARDVS SIBS IOHANNES DAVENPORT ¶ To the Reader IT had beene much to haue beene desired if it had so pleased the Father of Spirits that this worthy man had survived the publishing of these and other his Lectures for then no doubt they would haue come forth more refined and digested For though there was very little or no mistake in taking them from his mouth yet preaching and writing haue their severall graces Things liuened by the expression of the speaker sometimes take well which after vpon a mature review seeme eyther superfluous or flat And we oft see men very able to render their conceipts in writing yet not the happiest speakers Yet we considering not so much what might haue beene as what now may be for the service of the Church thought good rather to communicate them thus then that they should die with the Author He was a man of an exact judgement and quicke apprehension an acute Reasoner actiue in good choyse in his notions one who made it his chiefe ayme to promote the cause of Christ and the good of the Church which moved him to single out arguments answerable on which he spent his best thoughts He was honoured of God to be an instrument of much good wherevnto he had advantage by those eminent places he was called vnto As he had a short race to run so he made speed and did much in a little time Though he was of an higher elevation and straine of spirit then ordinarie yet out of loue to doe good he could frame his conceits so as might sute with ordinary vnderstandings A little before his death as we were informed by the Right Honourable the Lord Viscount Say and Seale in whose pietie wisedome and fidelittie he put great repose he was desirous that we should pervse what of his was fit for publique vsâ— We are not Ignorant that it is a thing subject to censure to seeme bold and wittie in another mans worke and therefore as little is altered as may be And we desire the Reader rather to take in good part that which is intended for publique good than to catch at imperfections considering they were but taken as they fell from him speaking And we intreate those that haue any thing of his in their hands that they would not be hastie for private respects to publish them till we whom the Author put in trust haue pervsed them We purpose by Gods helpe that what shall be judged fit shall come forth We send forth these Sermons of Gods All-Sufficiencie and Mans Vprightnes and the Covenant of Grace first as being first prepared by him that had the Coppies and because the right vnderstanding of these points hath a chiefe influence into a Christian life The LORD giue a blessing answerable and continue still to send forth such faithfull Labourers into his Harvest RICHARD SIRS IOHN DAVENPORT OF GODS ALL-SVFFICIENCY GENESIS 17. 1. When Abraham was ninetie yeares olde and nine the Lord appeared vnto Abraham and sayd vnto him I am GOD All-sufficient walke before me and be thou vpright or perfect BEcause in the performance of all the Duties of Sanctification Sinceritie is all in all therefore I haue chosen this Text that you may not be deceived It is true many things are very excellent if they be right There is no question but the Diamond is very precious if it be a true Diamond but if it be false it is nothing worth If you take a precious Balme you make no question of the thing and of the excellency of it in generall all the question is whether it be right or no And so in the graces of Gods spirit especially seeing they concerne our salvation It much concernes vs to know whether they be right or counterfeit and therefore you see the condition that God requires here of Abraham is that he be vpright and perfect without hypocrisie so the word signifieth walke before me without hypocrisie Now we haue rather chosen this Text than another because sets forth the ground of all sinceritie and perfect walking with God which is even this apprehension well setled in the heart that God is All-sufficient for this is the Lords precept Walke before me and be thou perfect or vpright or sincere let it not be in hypocrisie and this is the motiue that he vsâ—th to perswade him to it I am All-sufficient as if he should say if there were any defect in me if thou didst neede or couldest desire any thing that were not to be had in me and thou mightest haue it elsewhere perhaps thy heart might be imperfect in walking towards me thou mightest then step out from me to take in advantages elsewhere but seeing I am All-sufficient since I haue enough in me to fulfill all thy desires since I am every way an adaequate obiect that if thou lookest about and considerest all that thy soule can wish for thou maiest haue it in me why then shouldest thou not consecrate thy selfe to me alone Why then shouldest thou be vneven in thy wayes serving me sometimes by fits and sometimes the creature for there is nothing in the creature but thou maiest finde it in me I am All-sufficient I am All-sufficient therefore walke before me and be perfect Yet these words containe somewhat more which you may see by that which followes I will make my Covenant betweene me and thee and I will multiplie thee exceedingly The ground of all our sinceritie is the Covenant that is betweene God and vs. Now these words doe the most briefly that I finde of any in the Scriptures expresse the Covenant betweene God and vs on both sides for they are but the summe of the Covenant which in other places of Scripture is explicated and set forth more at large so that the opening of the Covenant on both sides is the ground of all the sinceritie of all that obedience that we yeeld to God And therefore I say you shall not onely haue occasion from this Text to examine the
for fits and for times as we see the Isâ—aelites did they would â—ollow GOD for such a time in the Wildernesse after hee had refreshed them and deliuered them but as soone as new trouble came when they wanted bread and water and flesh presently they murmured againe and grew discontented And so Ioram King of Israel when he was pressed with famine saith he I will waite no longer vpon the Lord but he would needes take away Elisha's head the man of GOD that exhoâ—ted him to waiâ—e on GOD. Thus it is with men they haue no constant good opinion of GOD but it is not so with the Saints they haue knowne the LORD himselfe hee hath shewed his owne selfe to them that good opinion they haue of him is fixed and established it is the Lord himselfe that hath taught it â—â—em and that which they haue beene confirmed in by long experience and therefore they will neuer forsake him noâ— part from him it is hee himselfe whom they haue chosen And this is the next difference betweene an vnsound-hearted man and he that hath a perfect heart that hee seekes the Lord himselfe his heart is perfect with him when another returnes not to the most high but returnes to serue him for other ends and for other respects but against the Lord himselfe when he hath serued his turne he is ready to rebell The next property you shall find 1 Cor. 2. 6. Howbeit we speake wisdome to those that are perfect not the wisdome of this world or of the Princes of this world but the wisdome of God in a mysterie euen the hidden wisdome that GOD hath ordained before the World to our glâ—rie Heere is another property the Holy Ghost sets downe of a perfect-hearted man the Apostle when he had said I come not among you with the excellency of wisdome or the words of man but my ayme is my desire is as to know Christ crucified alone so to teach nothing else to you and to preach to you in the plaine euidence of the Spirit and of power whereas it might bee obiected I but Paul euery man thinkes not so many men thinke you would doe better if you would preach as other men doe and bee curious and quaint of Oratory saith hee these things as I deliuer them whatsoeuer they may seeme to other men yet to those that are perfect they seeme wisdome though others may despise it and reckon it foolishnesse yet to the perfect it is wisdome So that I gather hence A perfect man in this is distinguished from another that is not sound-hearted that he hath eyes to see the wisdome of the Holy Ghost he knowes wisdome Now a perfect man is there so called in opposition to him that is meerely animalis that hath onely a reasonable soule and no more for that is the word the same word that is vsed in another place of this Chapter the naturall man it is translated but the word in the Originall signifies a man that hath onely naturall abilities and endowments and naturall perfections such a man is reckoned an imperfect man a man that is not sound But saith the Apostle to a man that is perfect that is to a man that hath besides the strength of naturall gifts the sanctifying Spirit that enlightneth him that the Spirit of God possesseth and informes his soule it ioynes with his soule it is dwelling in him such a one is a perfect man saith hee and you shall know him by this hee discernes the wisdome of GOD he iudgeth aright of it so that my beloued the meaning of it is this there is a certaine wisdome of God there are certaine things that no naturall man in the world reaches or relishes take the hypocrite that goes the furthest in the profession of holinesse euen as farre as the second or third ground euen as far as those Heb. 6. that were much enlightned and had tasted of the power of the world to come yet this wisdome that he speakes of here we speake the wisdome of GOD consists of such things as they neuer knew certaine things that the most knowing man that liues in the Church of God that is not regenerate can neuer know them as he saith Verse 9. such as eye neuer saw â— signifying thus mâ—ch the eye and the eare haue the sences by which knowledge is gathered yet mans eye aâ—d his eare neuer saw c. and his heart that is more actiue then eyther of â—hem neuer vnderstood them You will say what are these things They are expressed by diâ—ers names in this Chapter they are called the wisdome of God they are called the wisdome of GOD hid in a mysterie the deepe things of God the things of the Spirit of God the things that are giuen vs of God for our glory Beloued these are things that no vnsound-hearted man did euer sound and therefore I will bee bold to say to you if euer you knew thâ—se things if euer you reckoned these things wisdome certainely your hearts are perfect you are not meere naturall men but you haue receiued the Spirit of â—od that is the sanctifying and enlighning Spirit of God But you will say How can it be that a naturall man should neuer know these things Bâ—loued I say it may be very well for they are things that no Minister in the world can teach you we may propound them to you and you may heare them seuen yeeres and seuen you may reade the very same things in the Scriptures and in other Bookes a thousand times ouer and yet for all this not vnderstand them It is the wisdome of God in a mystery and they are the deepe things of God As a man may looke on a Trade and neuer see the mystery of it he may looke on artificiall things pictures or any thing else and yet not see the Art by which they are made as a man may looke on a Letter and yet not vnderstand the sense something there is that he sees and something that he sees not not it enters not into his heart and therefore it is said seeing they see not which argueth that there is something that they see Thus there are some things there is a wisdome of GOD that an vnsound-hearted man can neuer know it can neuer enter into his heart which wisdome therefore if thou hast certainely thou art a perfect man You will say How shall a man know whether he know this wisdome or no whether hee thus iudge of the wayes of God I answer You shall know whether the wâ—sdome you haue bee such as belongs to perfect men or no by these foure things which I will deliuer distinctly vnto you First you shall finde this that when this knowledge is discouered â—o a man it exceedingly humbles him all other knowledge doth not so it rather puffes him vp But this brings a man exceedingly out of conceit with himselfe it makes him to stand amazed at himselfe that is
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
shaddowes the other hath the substance it selfe Thirdly they differ in this the Old Testament in it selfe is but weake and vnprofitable as you shall see likewise in the same place Heb. 8. 18. for the Commandement that went before was dissanulled because of the weaknesse and vnprofitablenesse thereof for the Law made nothing perfect but the bringing in of a better hope makes perfect by which wee draw neere to GOD that is this was able of it selfe to doe nothing further then as it did leade to that which was effectuall therefore it waxed old and vanished away so he puts them together it was weake and vnprofitable and therfore it coâ—tinued noâ— it had an end as you know the second proued effâ—ctâ—all to take a way sinne and to sanctifiâ— vs and therefore it is an euerlasting Couenant the Testament that continues for euer Fourthly they differ in the confirmation this second Testament the New Testament was confirmed by an Oath and confirmed by the blood of the Testator by the blood of Christ whereas the other was confirmed by the blood of Goats as we see Exod. 24. it is called the bloud of the Couenant wherewith the Booke of the Couenant was sprinkled that is the shedding of the blood of beasts confirmed the Couenant but this is confirmed by the death of Christ himselfe and accordingly it hath new seales put to it Baptisme and the Lords Supper when the Old Testament had other seales Circumcision and the Passeouer Fiftly they differ in this in the New Testament there is a more cleere perspicuoâ—s knowledge of things there are better promises a larger effusion of the Spirit there is more cleerenesse as we see Heb. 8. 10. After those dayes saith the Lord I will put my Lawes into their mindes c. And they shall not teach euery man his neighbour and euery man his brother saying know the Lord for all shall know me from the least to the greatest of them That is they shall know much more and that which they doe know they shall know in another manner they shall know it more distinctly more particularly Moreouer as the knowldege is greater so the promises are better promises Heb. 8. 6. But now our high Priest hath obtained a more excellent office in as much as he is the Mediator of a better Testament established vpon better promises The meaning of it is this the promises which were made in the Old Testament though the promise of saluation was not excluded yet the maine of them the most appearing and insisted on were they should haue the Land of Canaan they should haue an outward prosperity you see the old TestameÌ„t much insists vpon that the New Testament meddles little with them but with promises of saluation remission of sinnes sanctification by the Spirit therefore saith the Apostle here it is established vpon better promises And againe there is a larger effusion of the Spirit the Spirit is now powred on vs in a greater measure then it was distilled by drops now the Lord hath dispensed it in a greater abundance to the sons of men in the time of the Gospell there is greater measure of grace and it followes vpon the other Grace truth come by Iesus Christ that is because there was more truth and more knowledge there went likewise more grace with it as there is a greater reuâ—lation so likewise there goes more grace that is a sure rule that al knowledge when it is increased when it is sauing knowledge taught by GOD it carries grace proportionably with it This is the fift difference The last difference was in the Mediator Moses was the Mediator of the Old Testament that is it was hee that declared it it was hee againe that was the executioner of it but wee haue a high Priest that hath obtained a more excellent office in as much as he is the Mediator of a better Testament that is now Christ is the Mediator of the Couenant it is he that declares the Couenant and secondly it is hee that by the interuention of a certaine Compact of certaine Articles of agreement hath reconciled the disagreeing parties he hath gone between them as it were and hath vndertaken for both sides hee hath vndertaken on Gods part these and these things shall be done all his promises are Yea and Amen in him and againe he hath vndertaken on our part to giue satisfaction by his death and likewise to make vs obedient to his Father This hee doth this is to be a Mediator of the Couenant I will not stand longer on this I come briefly to make some vse of it and leaue the other 4 things that is With whoÌ„ this Couenant is made How a man shall know whether he be within the Couenant When this Couenant is broken and The reason why God will make this Couenant with men to another occasion Now this vse we will make of it First we may consider hence the great goodnes of GOD that he is willing to enter into Couenant with mortall men My beloued it is a thing that is not sufficiently considered of vs how great a mercy it is that the glorious GOD of Heauen and Earth should be willing to enter into Couenant that he should be willing to indent with vs as it were that he should be willing to make himselfe a debtor to vs. If we consider it it is an exceeding great mercy when wee thinkâ— thus with our selues hee is in heaueâ— and wee are on earth hee the glorious GOD wâ—e dust and ashes hee the Creator and wee but creatures and yet he is willing to enter into Couenant which implyes kinde of equality betweene vs as when Ionathan and Dauid made a Couenant though there was a difference the one was a Kings sonne yet notwithstanding when the Couenant of friendship was made there did arise a kind of eqâ—ality between them so it is betweene the LORD and vs when hee is once willing to enter into Couenant with vs. Beloued this should teach vs to magnifie the mercie of God and to be ready to say as Dauid did What am I or what is my Fathers House that I should be raysed hitherto that I should enter into Couenant with the great GOD that hee should come to a Campact and agreement with mee that he should tye himselfe and bind himselfe to become 〈…〉 You know 〈…〉 small thing to enter into Couenant with GOD to be in Couenant with the King of Kings we commonly reckon it a great aduaâ—â—age to haue allyance to bee in confederation with strong Princes You see what a Couenant there was betweene Iehoshaphat and Achaâ— see how Iehoshaphat expresseth himselfe Truly saith hee there is a League betweene vs What then therefore my horses are thy horses and my people are thy people and so it is betweâ—ne God and vs when there is a Couenant betweene vs then his strength is our strength and his Armies are our Armies we haue interest in all there is
an offensiue and a defensine League and when we seeke to him and put him in mind of it he can not deny vs. The people of Rome had other parts and Nations that were allyes with them and if they were to fight at any time the Romans were bound in honour to defend them and to assist them and they did it with as much diligence as they defended their owne City of Rome If we doe implore GODâ— ayde doe you thinke that God will breake his Couenant Will he not 〈◊〉 vp himselfe to scatter his and our 〈◊〉 Certainely hee will This great benefit you haue therefore you haue cause to magnifie your â—elues in this Condition and to blesse the Lord to magnifie him for his great goodnesse that he would eâ—ter into Couenant with you this was the greatest fauour that euer hee shewed to Abraham and it is the very scope of this place Abraham I am willing to enter into Couenant to tye my selfe to enter into bond and therefore since the LORD is not ashamed to make vs his people let vs not bee ashamed to call him our God to professe it and make it good vpon all occasions This is the first vse Secondly from this difference of the Couenants you haue these two things to obseâ—ue First in that the Couenant of Grace onely is the ministration of the Spirit when the other is but the ministration of the letter it should teach vs thus much to labour to grow to assurance of the forgiuenesse of our sinnes If a man would deâ—ire to change his course to haue his heart renued to be made a new creature to be translated from death to life beloued the way is not to consider presently the Commandement for a man to thinke with himselfe this I ought to doe and I will set about it I haue made a Couenant I haue resolued with my selfe to doe it but the way is to labour to get assurance of forgiuenesse to labour to apprehend the Couenant of Grace for by that meanes thy heart shall be softned there shall be an infusion of the Spirit that shall write the Law of God in thy inward parts all those places of Scripture make this good wherein it is said faith purifieth the heart and by the promises we are made partakers of the godly nature as 2. Pet. 1. 4. and likewise Heb. 9. 14. How much more shall the blood of Christ which through the eternall Spirit offered himselfe without fault to God purge your conscience from dead workes to serue the liuing GOD. The meaning is this if a man would haue his conscience purged from dead workes let him labour for faith whereby hee may bee iustified let him labour to be sprinkled with the blood of Christ to haue assurance of the forgiuenesse and pardon of his sinnes through that blood then he shall haue that Spirit put into his heart that eternall Spirit that shall purge and cleanse his conscience from dead workes So likewise Gal. 3. Did you receiue the Spirit by the workes of the Law Did you not rather receiue it by the hearing of â—aith preached And so Gal. 5. Faith that workes by loue that is it is faith that brings forth loue and loue sets vs on worke All these shew thus much vnto vs that the best way to heale any strong lust the best way to change our hearts to get victory ouer any sin that it may not haue dominion ouer vs to haue our conscience cleansed from dead workes to he made partakers of the diuine nature is to grow vp in the assurance of the loue of God to vs in Christ to get assurance of pardon and forgiuenesse for beloued know this if the heart doe no more but looke to the Commandement if you heare onely that there are such duties to be done and consider them and you compare your owne heart and the Commandement together there growes a quarell betweene the heart and the Commandement an exâ—lâ—eration betweene them and an enmiâ—y they looke one vpon another as enemies but when the heart is softned and reconciled to God it closeth with the Commandement as the soft clay doth with the mould and is ready to receiue any impression but till then it rebels against the Commandement and stands out as a hard stone that receiues no impression and therfore the way is not â—o go about to reforme our liues as morall men to thinke with thy selfe there are these duties I must take a course to keepe them and enter into vowes in particular courses with my selfe to doe them no my beloued the way is to get assurance of forgiuenes to labour to bee partaker of the Couenant of Grace your hearts will then be softned when you haue receiued the Spirit that hath wrought in your hearts a disposition answerable to the Law without when the Law is put into your minds And this is the first difference The 2. is in regard of the difference of the two Testaments the second Testament being stablished vpon better promises What is the reason that the New Testament is said to bee stablished vpon better promises Beloued you shall finde this to be the condition of the New Testament you shall finde in it very little expression of the promises of this life looke in all the Epiâ—tles of paul and the other Epistles looke to all the Doctrine of the Gospell and you shall see the things that are iâ—erated still they are these You shall bee saued you shall haue your sinnes forgiuen you shall bee iustified you shall bee sanctified you shall receiue the adoption of sonnes you shall receiue the high price of your calling c. These are the things that Paul euery where magnifies as the condition that exceeds and goes beyond the conditions in our forefathers times Now this great Mystery is reuealed now these great riches are opened that before were hid Whence you may gather this much that grace and spirituall things spiritual priuiledges things belonging to the Kingdome of God and of â—esus Christ exceed much all outward and temporall happinesse Why are they otherwise called better promises There are many other places I know to shew the vanity of outward things and to preferre spirituall things before them but let this be added to the rest this Couenant is established on better promises labour then to worke your hearts fully to that perswasion namely to thinke with your selues it is better to be rich in grace better to haue the priuiledges of Iesus Christ then to bee rich in this world Reu. 2. I know thy pouerty but thou art rich You must thinke with your selues this is the great riches and therefore the Apostle exhorts rich men that they-change these other riches they enioy to spirituall riches Now a man will neuer be exhorted to change except it bee for the better Charge those that are rich in the world that they bee rich in good workes let them so vse their
him and delight in him are you clad like those that went out of Egypt with their staues in their hands and their feet shod that is are you ready to goe out of Egypt that is from sinne and wickednesse from the state of vnregeneracie wherein you were before Againe hath your soule tasted of the sowre hearbs of that bondage that now you are weary of all the bondage of sinne and Satan that you desire exceedingly to goe from it that you reckon the contrary condition a condition of freedome wherein you are willing and desirous to continue saith the LORD when I looke vpon these signes I will remember my Couenant onely see that your Circumision be not in the letter as we see Rom. 2. but see that you be circumcised in your hearts that there be not only a Passeouer but see that you keepe the Passeouer with sincerity see that all leauen bee cleansed out of your hearts that is that your hearts be empty of the dominion of euery sinne see that you haue tasted of the sowrenesse of that bondage that you bee willing to be rid of it see that you bee willing to trauell out of Egypt to another to a further Country see that this be reall not in profession and shew but in deede and saith the LORD I will remember my Couenant and these are the confirmations of the Couenant saith the Lord you shall not neede to doubt it I haue sworne it is repeated Heb. 6. besides it is confirmed with blood with the death of the Testator and there is none that alters the Will of the dead when he is dead they adde nothing to it nor taks nothing from it besides I haue confirmed it with seales and therefore it stands vnalterable These three things we haue obserued now in this Couenant FINIS THE TVVELFTH SERMON Gâ—NESIS 17. 2. And I will make my Couenant betweene mee and thee And I will multiply thee exceedingly YOV haue heard what the Couenant is in the generall The fourth thing is What the particular branches and parts or gifts and priuiledges of this Couenant are and those we will reduce vnto three heads Now the three parts of the Couenant are answerable to the three Offices of Christ for we told you it is Christ himselfe to whom the promises are immediately made he is a Priest a King and a Prophet it is hee that makes good all the parts of the Couenant and he doth â—t according to all his three Offices remission of sinnes he giues as a Priest The other Priests were but a shaddow of this Priesthood of Christ he is the great High Priest that is holy and harmlesse and vndefiled that is higher then the heauens the great High Priest that is enâ—red saith the Text into the very heauens themselues hee that sits at the right hand of God and is now present with him he that is not entred in by the blood of Bulls and of Goats but by his owne blood This is such a High Priest as is able indeed to giue remission of sinnes and therefore saith the Apostle Heb. 10. 22. Seeing wee haue such an high Priest doubâ— not but now come with full assurance of faith when you see such an High Priest as this if they were able to beleeue that had but a weake man to bee their Priest before the comming of Christ that offered for his owne sinnes as well as for the sinnes of others that often repeated his Sacrifice that that had but the blood of Bulls and Goats that did but enter into the Tabernacle saith hee when you see Iesus Christ himselfe come that hath no Siâ—ne of his owne that offered one perfect Sacrifice that he needes not to repeate that entred not into the Tabernacle but into the Heauen it selfe that did this with his owne blood and not with the blood of beasts saith hee draw neere now â—with assurance of faith â—hat is Why should you make question now you haue great ground of assuring your selues that your sinnes shall bee forgiuen now you may trust perfectly to the grace reueiled through him This is the first The second is I will teach you knowledge and that he doth as a Prophet you shall no more teach euery man his brother but all shall bee taught of mee Beloued it is another kinde of teaching when the LORD teacheth vs knowledge then that is that wee can haue from the hands of men Christ is another kinde of Prophet you come not to heare him speake to heare him teaching as a man heares other Lectures where his vnderstanding is informed but hee is such a Prophet as enlightens euery man within that comes into the world that is euery man that is enlightned is enlightned by him he is such a Prophet as baptizeth you with the Holy Ghost he is such a Prophet that makes mens hearts to burne within them when he speakes to them such a Prophet as saith to Matthew and Leuy Follow me and they doe it such a Prophet as saith to his Ministers Gâ—e teach all Nations and I will bee with you and I will make you able Ministers not of the letter but of the Spirit there is no man in the world can say this but this great Prophet and this is the Prophet that the Lord hath raised vp the Prophet that he promised hee would raise another like Moses that great Prophet that should teach men after another fashion then all the Prophets before were euer able to doe And that is the second part of the Couenant Beloued we may know many things but it is a hard thing to know as we ought to know It is said of an vnregenerate man 2 Cor. 8. Hee knowes nothing as hee ought to know For example thou mayst know sinne and know it most exactly but if this doe not worke vpon thy heart if the sinne lye not exceeding heauy vpon thee if it breed not in thee godly sorrow for it if it doth not amaze thee as it were with the filthinesse and vilenesse of it it is because thou dost not yet know it as thou oughtest to know it And how shall a man doe then Goe to CHRIST hee is the Prophet that is hee teacheth a man to see things so that his heart his will and affections shall likewise be moued with it You are to consider the Couenant when you goe to the LORD and therefore that man that saith I can looke vpon my sinne with dry eyes I can looke vpon it and neuer be affected with it this is because he is taught but with the teaching of men hee must remember that this is a part of the Couenant and God hath bound himselfe by an Oath to performe it Iesus Christ as he is a Prophet God hath sent him to teach thee all things belonging to saluation and so to teach thee that thou shalt be in a right manner affected with it And so likewise put the case thou know God thou seest him in his attributes thou hearest him often described
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
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
this signe and testimony of the blood which shewes that it is true it is a linely hope for he that hath a liuely hope hee purifies himselfe 1 Ioh. 3. But some man may say This testimony of a mans owne spirit may deceiue him I answer it cannot because though it be called the testimony of our owne spirit yet it is a spirit enlightned it is a spirit sanctified with the Spirit of Christ and then that Rule is true 1 Ioh 3. If our owne heart condemne not that is if the heart of a man enlightned if the heart of a man with which the Holy Ghost ioynes if the heart of a man sanctified doe not condemne him if hee haue the testimony of this Spirit he shall be saued he needs not doubt it he hath boldnesse towards GOD then againe hee must consider this worke the testimony of the Spirit the water and the blood and these three agree in one it is not the testimony of the Spirit alone but it is the testimony of the water ioyned with it if it were but the testimony of one indeed the ground were not good but they all agree in one and therefore if thou haue one sure to thee it is enough These are the things which goe before and accompany it Now followes the testimony of Gods spirit which we shall see described besides the places I named to you Eph. 1. Wherein after you beleeued you were sealed with the spirit of promise My beloued when a man hath beleeued and tooke lesus Christ secondly when hee hath washed and purified himselfe that is hee hath gone about this worke and so his owne spirit gathers a testimony hence that he is in a good estate after he hath thus beleeued then saith he comes the Holy Ghost and seales the same things vnto you that is the LORD leaues a man alone a while as it were to champ vpon the bridle as I may say he lets a man alone to some doubts and feares that so hee may purge himselfe the more carefully but after a time when a man hath put to his seale that God is true then the LORD seales him againe with the spirit of promise that is the LORD sends the spirit into his heart and that spirit giues witnesse to him and when he hath put to his seale that GOD is true then the LORD puts to his seale and assures him that hee hath receiued him to mercy You will say What is this seale or witnesse of the Spirit My beloued it is a thing that wee cannot expresse it is a certaine diuine impression of light a certaine vnexpressible assurance that we are the sonnes of God a certaine secret manifestation that God hath receiued vs and put away our sinnes I say it is such a thing that no man knowes but they that haue it you shall finde it expressed by all these places of Scripture Reu. 3. If any man will open to mee I will come in and sup with him that is when the Lord enters into a kinde of familiarity with a man when he vouchsafes him so much fauour as to come and suppe and dine with him as it were and to dwell with him and so Reâ— 2. 17. To him that ouercommeth will I giue of the hidden Mannah I will giue a white stone with a new name written in it tâ—at no man knowes but he that hath it that is there shall bee a secret priuy token as it were of my loue giuen him a secret marke of it that there is no man in the world knowes besides So Ioh. 14. 21. If any man loue mee and keepe my Commandements I will shew my selfe to him that is hee shall haue an extraordinary manifestation of my selfe hee shall haue such an expression of loue and peace that shall fill his heart with peace and ioy such a thing that no man knowes but himselfe Beloued this is the testimony of the Spirit I confesse it is a wondrous thing and if there were not some Christians that did feele it and know it you might beleeue there were no such thing that it were but a fancie or enthusiasme but beloued it is certaine there are a generation of men that know what this seale of the Lord is indeed you must remember this to distinguish it from all fancies and delusions this Spirit comes after you haue the water and the blood after you are beleeuers after you haue purged your selues and therefore if any man haue such flashes of light and ioy that witnesse that hee hath receiued the promise and that he is in the Couenant and for all this he haue not the things that goe before it now thou maist take it for a delusion I will come and sup with him but with whom with him that first openeth to me If thou open thy heart to the Lord whensoeuer hee knocks and comes to thee And so To him that ouercomes I will giue of the hidden Mannah If thou be one that art able to ouercome temptations and vnruly affections sinfull lusts thou maist conclude it is a true testimony that thou arâ— not deceiued but if thou be one that art ouercome with euery base lust with euery temptation thou art deceiued if thou art perswaded thou art in a good estate this is not the witnesse of the Spirit for it is to him that ouercomes So againe to him that loues me and keepes my CommandemeÌ„ts c. Now if thou be one that breaks the CoÌ„mandements of God that find'st not that holy fire in thy brest that find'st not thy heart affectioned to him and yet thou hast tâ—ese great flashes of assurance and tâ—inkst thy state good beloued you deceiue your selues whose case soeuer it is the Lord hath not shewed himselfe to thee bâ—t it is a delusion a fancy and therefore I say consider it and this is the consequent of it that he that hath it is able to pray So I will conclude all he is able to cry Abba Father If thou haue such an assurance of a good estate and yet art not able to pray thou art deceiued likewise for that is the property of the Spirit it makes a man cry to God and call him Father You will say Is this such a matter euery man can pray Beloued it is another thing then the world iâ—agines it to be he that hath this spirit is mighty in prayer he is able to wrestle with God as Iacob did by the spirit of Adoption hee had power with God as it is said there and he is able to preuaile with the Lord and why because he can speake to him as to a Father he can continue in prayer and watch ther euntâ— with all perseuerance he can speake to him as one that he is well acquainted with he can not only speake remissâ—ly but he can cry Abba Father that shewes feruency in his prayer there is no man in the world that is able to doe it besides We see a description of other men
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
to finde and a man knows it not of himselfe nor can any tell him yet this promise is made he that keepes the Commandement and the heart of the wise that is the godly man he shall know the time and the Iudgement Beloved it is a sure rule If we be obedient to Christ as a King we shall finde him to be to vs as a Prophet If you will resigne vp your selues to keepe his Commandements that propheticall office of his which is to guide vs in the way he will performe to vs. So I take that place to be vnderstood Act. 2. I will powre out my spirit vpon all flesh and your young men shall see visions and your olde men shall dreame dreames c. It begun to be fulfilled in that extraordinary gift of Prophesie that was powred vpon the Apostles but yet sayth he I will powre it vpon all flesh that is it shall be such a spirit as shall teach you to see those mysteries that were hid from the beginning of the world and such a spirit as shall guide you and direct you it shall teach you what you ought to doe what way you ought to choose This I say the Lord will doe if we walke in his wayes Beloved if we will be stepping out of his wayes we shall get many knockes and many fals too many troubles many afflictions shall sticke by vs while we liue You know the Children of Israell went not a foote but as they were guided by the Cloud Iacob in his Iourney would neither goe to Laâ—an without warrant nor come from him without it David in all that he did he asked counsell of the Lord shall I stay in such a Cittie or shall I not stay Shall I goe vp to warre to such a place or shall I not goe As I said before shall I goe vp to Hebron or shall I not goe at this time This walking in the wayes of God is that which the promise is made vnto You shall finde Psal. 25. 12. What man is he that feares the Lord Him will he teach the way that he shall choose As the promise is made to trusting in him for then he will direct him in his wayes So what man is he that feares the Lord and keepes his Commandements Him will he teach the wayes that he should choose And this is the first direction The first cause why men misse is Inabilitie to discerne the time and the season therefore let them take this Course and God will reveale it to them A second Cause why men misse of these times that God hath allotted to every action purpose is some passion and distemper to which they are subject for passion causeth indiscretion in the ordinary course of things you see passion makes a man misse of his time it makes a man doe things vnseasonablie whereas were the heart quiet the judgement would be cleare too to see what were fit and what vnfit As it is in the common Converse with men So it is in these great actions to choose the time that God hath allotted to every action and purposâ— If there be any carnall worldly sinfull distemper in the heart you are apt to misse of the time for every passion and distemper is like drunkennesse it casts a man asleepe Now he that obserues the times must watch and watch diligently and a man that is distempered is not fit to watch and to obserue And therefore Christ â—ayth Luk. 21. 34. Take heede that your hearts be not over charged with surfeiting and drunkennes and thâ— cares of this world least that day come vpon you 〈◊〉 vnawares As if he should say The reason why you misse of the times why that great day comes vpon you vnawares why you doe not that dutie as you ought within the compasse of the time that God hath appointed it comes from hence some excesse in the vse of lawfull Comforts So you haue two Causes given there Either when men inebriate themselues too much with the present Comforts of this world when they exâ—eede in them when they take more then they ought though the things in themselues be lawfull Or secondly They take so much care for worldly things that it breeds a distemper in them that is it distracts their mindes for by that a man may know when his cares are inordinate when they breede distractions in the mind as we see in Martha Christ found not fault because shee was carefull to provide but because her care went to farre that it troubled her that she could not attend vpon spirituall duties there was the fault Marthaes thoughts were troubled about many things when such distempers grow on vs it causeth vs to misse the time My Beloved if we would then keepe our times If we would know the times allotted vs take hâ—ed of excesse Take heede we affect not too much outward comforts that our hearts be not too much set vpon any outward blessings be it what it will be Take heede againe that we take not too much â—â—re for any thing that we minde not too intentiuely worldly businesses they will cause vs to misse our times This is the second Cause Thirdly to doe impertinent things is that which causeth men to misse the time that is allotted to every purpose and to every busines When a man is occupied about things that he ought not he misseth doing of those businesses that he ought to doe Therefore 1 Cor. 7. The Apostle giues this Rule sayth he whatsoever you haue to doe if you be to buy doe it as if you bought not if you be to marrie doe it as if you did not And generally vse this world as if you vsed it not That is All the actions belonging to this world be not too much occupied about such impertinent things as they be Impertinent things to the maine businesse for which you came into the world for I would haue you sayth he without care for he that is vnmarried cares for the things of the Lord and I would haue you cleaue to the Lord without separation The meaning is this The reason why men misse their times that God hath appointed them is because men are too intent vpon impertinent things which interrupts their care to serue the LORD And therefore we are to passe by them and not to put our full intention to every worldly busines but reserue the maine intention of our thoughts for the things of the spirit for not to take care overâ—much for them is that which will make vs carefull to doe things in their time The next impediment is selfe-Confidence when a man trusts himselfe and will be his owne Counsellour And therefore the way to hit of a right time is to take Counsell with others In the multitude of Counsellours there is peace Lastly The cause of the missing of the time is negligence when men are idle slacke and indiligent in doing those things that belong to them that is the Cause of
North and the other South yet both agree in their Iourneys end so it is in this travaile some men are subiect to be timorous and discouraged and cowardly in their actions some men againe to be rash and bold these men haue contrary courses yet they both travaile to the same mediocrity to the same grace to the same way of righteousnesse so I say the termes from which we come are exceeding different though the Iourneys end be the same to every man Looke what the severall inclinations of men are even therein to part from himselfe to deny himselfe to resist his personall and particular lusts that is the terme from which he is to goe and so likewise it is to be considered that we travaile from damnation that every steppe that a man takes in the way of righteousnesse it is so many steppes from death to life he is so much neerer his Iourneys end for salvation is now neerer then when you beleeved sayth the Apostle that is looke as you travaile faster in the way of righteousnesse so your reward is neerer your comfort is neerer and so you are farther from judgement farther from destruction Now on the other side it is to be considered that as this is the ayme of the godly man to looke to grace and at the service of God and at salvation that is the way thaâ— they travaile So there is another way that other men travaile that looke at sinne at destruction I doe but set one by another that you may learne to know the difference there is a scope that every man hath whatsoever a man doth though he consider it not yet he takes every steppe by vertue of that vtmost end that he hath There is a generation of men that ayme at destruction that ayme at sinne at those wayes that lead downe to the Chambers of death And if you object and say I but no man propounds pounds such an end to himselfe there is no man intends the destruction of himselfe I answer It is true it is not the end of the man but it is the end of the course as we say it is not finis operantis but it is finis operis as a theefe that steales his end is not that he should come to the gallowes but his end is to get profit to himselfe but yet it is the scope of the worke though not of the workman so I say in this case a man that hath not this ayme to serue God to walke toward him though he obserue it not his ayme is destruction that is the end of his worke that way he walkes in leads downe to the Chambers of death So you see First there is an end a terme to which every man goes And secondly there is a terme from which every man comes Thirdly in every Iourney there is a distance That is that dissimilitude betweene grace and vs and betweene God and vs. Looke what distance and difference there is betweene grace and sinne betweene righteousnesse and wickednesse that is the space that every man is to goe that is the distance that he is to passe through so that even as in a Iourney you cast some part of the way behind you and another part you are to passe vnto so you are to thinke in this Iourney Looke how much victory thou gettest over any sin so much of thy way thou hast passed Againe Looke in what measure any sinne remaines vnmortified any lust is not fully overcome so much of thy way thou art yet to goe so likewise it is in the defect of graces that is the distance that thou hast to fulfill So in every mans particular calling that course that God hath fixed to every man that he hath prescribed to every particular man to some longer to some shorter this is the distance of a mans Iourney Iohn Baptist had a shorter course he fulfilled his course he preached not aboue three or foure yeares Paul fulfilled his course likewise a longer race but it was that which God had appointed him so the dissimilitude betweene grace and sinne and againe the course that God hath appointed every man he must fulfill and serue God in his time this is the distance and the space of this Iourney Againe the next to this is the ground for a man must haue some thing to hold him vp when he walkes the ground vpon which he walkes is the time of this life in this world the latitude of this life that God hath afforded to every man that is the field as it were that he walkes in we see in the world great varietie of men and varietie of courses that is the ground the space allotted to him he may walke whither he will he may walke which way he pleaseth But lastly as there must be a terme to which another from which as there must be a distance and a ground so chiefly he that walkes must haue a certaine path a certaine way to walke in In a wildernes there is ground enough but there is no path but when you goe to a certaine place there must be alwayes a certaine way a certaine high way a path that leades to it now the path that we haue to walke in you haue it diversly expressed in the Scriptures Christ is said to be the way we are said to walke in the spirit if you be led by the â—pirit walke in the spirit and the way of Gods Commandements I will ranne the way of thy Commandements saith David when thou shalt inlarge my heart and of Zachary and Elizabeth it is said they walked in the way of Gods Commandements without reproofe These are said to be the wayes or the paths that we walke in they all come to one Christ is said to be the way because as a man cannot come to a place except he goe in the way that leads to it so no man can come to God the Father without Christ that is without his intercession without his guidance and direction except he lead you to the Father that you come as sprinkled with his bloud as clothed with his righteousnesse except you come as being made accepted by his intercession you cannot be accepted and besides except you goe the way that he directs you for he is the day-starre springing from on high that guides our feete in the way of peace without him you cannot come to heaven you cannot come to the throne of grace so he is said to be the way Againe the spirit is said to be the way walke in the spirit That is walke according to the guidance of the spirit follow the direction of the spirit and so the way of Gods Commandements they are said to be the way because they are the rules we ought to walke by So that the way is when in the name of Christ when out of respect to him we walke by the direction of the spirit in the wayes of Gods Commandements when we obserue the rule This is the way this
is the path Now if you aske how one should finde this way You must know that though this be the way in generall yet in particular that which must teach it thee is to consider first there is a certaine tract that God hath made for vs to walke in a certaine path that he hath chalked out that which he hath described in his Word that which all the Saints haue trodden before vs both those that lived in former times whose examples are related to vs and those that liue among vs First there is a tract that God himselfe hath made the way of his judgements are sine vestigijs c. but the way of his Commandements are as a beaten tract as a beaten roade A way that himselfe hath made plaine by many directions by many way-markes that he hath set that men might know them and likewise by the course of all the Saints which is like a beaten way that is trodden by many thousands from generation to generation that is one thing that you are to looke â—oâ—see if you be in that way in the old way in the way that the Law leads to in the way that all the Saints haue goâ—e in Next to this the question will be well but how shall I finde it I may be readie to misse this tract I answer there is a certaine â—agacitie that God giues to a man by which he findes out this way for though the way be plâ—ine in it seâ—fe yet my Beloved it is not so 〈◊〉 every man it is hard to find out this 〈◊〉 way These steppes of Gods Commandements I say it is hard to finde them out except there be a particular gift given him even as you see there is a gift given to the dogge to finde out the hare to follow her steppes there is a certaine sagacitie given to that Creature that another wants by which it followes the steppes of the hare which way soever she goes I may vse it for a similitude a farre-off expression So I say there is a sagacitie given to the Saints a certaine new qualitie that others want by which they are able to finde out the steppes of Gods way so that they are able to tract him When they are at a losse they will not run on vopon a false sent but cast about as sometimes they loose God sometimes they know not which way they must follow him This gift we must labour to haue Therefore David prayes so oft that God would teach him theâ—e wayes that he would make his way plaine before him that he would direct him c. As acknowledging that he was not able of himselfe to finde it out except God had guided him and directed him to it One thing more is to be added that there is this similitude in it that as when a man goes a journey it is a constant continued pace it is not a little stepping to fro and walking for recreation a walking as a man doth in a Gallery but it is a constant course he walkes on So likewise the course of a Christian life it is a constant continued terme of action when a man doth not good by a fit or two but when he continues in well-doing when it is the ordinary constant tract of his life Now we will briefly make some vse of it and the vses shall be but these two aâ—cording to this similitude and the agreement of this walking with a Christian life If a Christian life be of this nature that it is like a walke in a Iourney that every act is a steppe then my Beloved it should stirre vs vp to consider seriously what busines we haue in hand for what purpose wee came into the world namely to goe a Iourney not to sit still not to be idle we are to travaile a part of this Iourney every day and therefore the first thing we are to doe is to choose a right way you must know therefore that there are many thousands it is the common condition of men in the Church that thinke they are in a right way and so goe on in it without examination whereas you must know this that every man by nature is set in a wrong way as soone as he comes into the world wherein he travailes as in a way that leads to destruction so that till a man begin to see his error till he begin to come seririously to consider this is not the way I should follow and to choose a contrary No man travailes towards heaven no man is in Cuâ—su as we say no man is in this Iourney till then David sayth he chose the way of Gods commandements that is there must be a choice for this must be a speciall consideration no man hath this without choice and not onely so that is not onely meant to take it into consideration that is naturall but then a man is said to choose when he pitcheth vpon it when his resolution is fixed when he determines vpon this way Therefore when you heare that there is such a walke make that vse of it choose the way of Gods Commandements To choose that is willingly to take that way to goe it resolutely to sweare within himselfe as David sayth I haue sworne that I will serue thee and walke in thy way I say this we should bring our heart to and you shall know it by this whether you doe so or no A man that chooseth a way that resolues to goe that way if he be out of it at any time and be told Sir you are out of the way he is glad of the admonition he is willing to goe in to it againe So that I say thou maist know whether thou choosest the way of Gods commandements what dost thou when any suggestion comes from the holy Ghost that tels thee this dutie ought to be done this sinne ought to be abstained from art thou obedient to it When thou art admonished by thy friend that tels thee this is not the way this is an error this is an obliquitie art thou ready to turne out of it art thou glad of such an advertisement When thou hearest rules given thee out of the Word from day to day from Sabbath to Sabbath art thou willing to practice them when thy error is discovered to thee It is a signe thou choosest the way Let a man resolue on the way to a Coast to a Cittie when it is discovered to him that â—e is out of the way certainely if it be the way that he hath chosen he will easily be readie and willing to returne to it Indeed that is a signe a man hath often the way David chose to serue the Lord and therefore whâ—◠〈◊〉 him told him of his adulterie and murther he quickly returned againe So it is with all the Saints it is not so with other men when they are told of going out they goe on still because in truth they haue not chosen the way of Gods commandements