others go upright to the great Prejudice of thy poor Soul Object But alas I have nothing to carry with me how then should I go Answ. Hast thou no Sins If thou hast carry them and exchange them for his Righteousness because he hath said Cast thy Burthen upon the Lord and he will sustain thee Psal. 55. 22. and again because he hath said Though thou be heavy laden yet if thou do but come to him he will give thee rest Mat. 11. 28. Object But you will say Satan telleth me that I am so cold in Prayers so weak in believing so great a Sinner that I do go so slothfully on in the way of God that I am so apt to slip at every Temptation and to be entangled therewith together with other things so that I shall never be able to attain those blessed things that are held forth to sinners by Jesus Christ and therefore my trouble is much upon this account also and many times I fear that will come upon me which Satan suggesteth to me that is I shall miss of eternal Life 1. Answ. As to the latter part of the Objection that thou shalt never attain to everlasting Life That is obtained for thee already without thy doing either thy praying striving or wrestling against sin If we speak properly it is Christ that hath in his own Body abolished Death on the Cross and brought Light Life and Glory to us through this his thus doing But this is the thing that thou aimest at that thou shalt never have a share in this Life already obtained for so many as do come by Faith to Jesus Christ and all because thou art so slothful so cold so weak so great a Sinner so subject to slip and commit Infirmities 2. Answ. I answer Didst thou never learn for to out-shoot the Devil in his own Bow and to cut off his Head with his own Sword as David served Goliah who was a Type of him Quest. O how should a poor Soul do this this is rare indeed Answ. Why truly thus Doth Satan tell thee thou prayest but faintly and with very cold Devotion answer him thus and say I am glad you told me for this will make me trust the more to Christs Prayers and the less to my own also I will endeavour henceforward to groan to sigh and to be so fervent in my crying at the Throne of Grace that I will If I can make the Heavens rattle again with the mighty Groans thereof And whereas thou sayest that I am so weak in believing I am glad you mind me of it I hope it will hence forward stir me up to cry the more heartily to God for strong Faith and make me the more restless till I have it And seeing thou tellest me that I run so softly and that I shall go near to miss of Glory this also shall be through Grace to my advantage and cause me to press the more earnestly towards the mark for the price of the high calling of God in Christ Jesus And seeing thou doest tell me that my Sins are wonderous great hereby thou bringest the remembrance of the unsupportable Vengeance of God into my mind if I dye out of Jesus Christ and also the necessity of the Blood Death and Merits of Christ to help me I hope it will make me fly the faster and press the harder after an interest in him and the rather because as thou tellest me my state will be unspeakable miserable without him And so all along if he tell thee of thy Deadness Dulness Coldness or Unbelief or the greatness of thy Sins answer him and say I am glad you told me I hope it will be a means to make me run faster seek earnestlier and to be the more restless after Jesus Christ. If thou didst but get this art as to out run him in his own Shooes as I may say and to make his own Darts to pierce himself then thou mightest also say now doth Satans Temptations as well as all other things work together for my Good for my Advantage Rom. 8. 28. Object But I do find so many weaknesses in every Duty that I do perform as when I pray when I read when I hear or any other Duty that it maketh me out of conceit with my self it maketh me think that my Duties are nothing worth Answ. I answer It may be it is thy Mercy that thou art sensible of Infirmities in thy best things thou doest I a greater Mercy then thou art aware of Quest. Can it be a Mercy for me to be troubled with my Corruptions Can it be a Priviledge for me to be annoyed with Infirmities and to have my best Duties infected with it How can it possibly be Answ. Verily thy Sins appearing in thy best Duties do work for thy Advantage these wayes First in that thou findest ground enough thereby to make thee humble and when thou hast done all yet to count thy self but an unprofitable Servant And secondly thou by this means art taken off from leaning on any thing below a naked Jesus for eternal Life It is like if thou wast not sensible of many by-Thoughts and Wickednesses in thy best Performances thou wouldest go near to be some proud abominable Hypocrite or a silly proud dissembling Wretch at the best such a one as would send thy Soul to the Devil in a bundle of thy own Righteousness but now thou through Grace seest that all and every thing thou doest there is sin enough in it to condemn thee This in the first place makes thee have a care of trusting in thy own doings And secondly sheweth thee that there is nothing in thy self which will do thee any good by working in thee as to the meritorious cause of thy Salvation No but thou must have a share in the Birth of Jesus in the Death of Jesus in the Blood Resurrection Ascension and Intercession of a crucified Jesus And how sayest thou doth not thy finding of this in thee cause thee to flie from a depending on thy own doings And doth it not also make thee the more earnestly to groan after the Lord Jesus Yea and let me tell thee also it will be a cause to make thee admire the freeness and tender-heartedness of Christ to thee when he shall lift up the light of his Countenance upon thee because he hath regarded such a one as thou sinful thou And therefore in this sense it will be a mercy to the Saints that they do find the reliques of sin still struggling in their Hearts But this is not simply the nature of sin but the Mercy and Wisdom of God who causeth all things to work together for the good of those that love and fear God Rom. 8. And therefore whatever thou findest in thy Soul though it be sin of never so black a Soul-scaring nature let it move thee to run the faster to the Lord Jesus Christ and thou shalt not be ashamed that is of thy running to him But secondly When thou
conditions betwen the Father and Christ. Wherefore when he cometh into the vvorld he saith Sacrifices and Offerings thou wouldest not that is the Old Covenant must not stand but give way to another Sacrifice vvhich thou hast prepared which is the giving up my Manhood to the stroaks of thy Justice for a body hast thou prepared me Heb. 13. 20 21. This doth prove us under Grace Secondly On the Mediators side that he should be put to death and on God the Fathers side that he should raise him up again this was concluded on also to be done between God the Father and his Son Jesus Christ. On Christs side that he should die to give the justice of the Father satisfaction and so to take away the curse that was due to us wretched sinners by reason of our transgressions and that God his Father being every ways fully and compleatly satisfied should by his mighty power revive and raise him up again He hath brought again our Lord Jesus that is from death to life through the vertue or effectual satisfaction that he received from the blood that was shed according to the terms of the everlasting Covenant Heb. 13. 21 22. Thirdly On the Mediators side that he should be made a curse and on the Fathers side that through him sinners should be inheritors of the blessing what wonderful love doth there appear by this in the heart of our Lord Jesus in suffering such things for our poor bodies and souls Gal. 3. 13 14. This is Grace Fourthly That on the Mediators side there should be by him a victory over Hell Death and the Devil and the curse of the Law and on the Fathers side that these should be communicated to sinners and they set at liberty thereby Zech. 9. 12. Turn to the strong hold saith God ye prisoners of hope even to day do I declare that I will render double unto thee Why so It is because of the blood of my Sons Covenant verse 11. which made Paul though sensible of a body of death and of the sting that death did strike into the souls of all those that are found in their sins bold to say O death where is thy sting O grave where is thy victory The sting of death is sin that is true and the terrible Law of God doth aggravate and set it home with unsupportable torment and pain but shall I be daunted at this No I thank my God through Jesus Christ he hath given me the victory so that now though I be a sinner in my self yet I can by believing in Jesus Christ the Mediator of this New Covenant triumph over the Devil Sin Death and Hell and say do not fear my soul seeing the victory is obtained over all my enemies through my Lord Jesus 1 Cor. 15. 55 56 57. This is the way to prove our selves under Grace Fifthly that on the Mediators side he should by thus doing bring in everlasting righteousness for Saints Dan. 9. 24. and that the Father for this should give them an everlasting Kingdom 1 Pet. 1. 3 4 5. Eph. 1. 4. 2 Tim. 4. 18. Luke 22. 28 29. But in the next place this was not all that is the Covenant of Grace with the conditions thereof was not only concluded on by both parties to be done but Jesus Christ he must be authorized to do what was concluded on touching this Covenant by way of Office I shall therefore speak a word or two also touching the Offices at least some of them that Christ Jesus did and doth still execute as the Mediator of the New Covenant which also was typed out by the Levitical Law for this is the way to prove that we are not under the Law but under Grace And first His first Office after the Covenant was made and conâ—â—ded upon was that Jesus should become bound as a Surety and stand ingaged upon Oath to see that all the conditions of the Covenant that was concluded on between him and his Father should according to the agreement be accomplished by him And secondly that after that he should be the messenger from God to the world for to declare the mind of God touching the tenor and nature of both the Covenants especially of the New one the Scripture saith that Jesus Christ was not only made a Priest by an Oath but also a surety or bonds-man as in the 7 of Hebrews at the 21. 22. verses in the 21. verse he speaketh of the priesthood of Christ that it was with an Oath faith in the 22. verse By so much also was Jesus made the surety of a better Testament or Covenant Now the Covenant was not only made on Jesus Christs side with an Oath but also on God the Fathers side that it might be for the better ground of stablishment to all those that are or are to be the children of the Promise Methinks it is wonderful to consider that the God and Father of our souls by Jesus Christ should be so bent upon the salvation of sinners that he would covenant with his Son Jesus for the security of them and also that there should pass an Oath on both sides for the confirmation of their resolution to do good as if the Lord had said My Son thou and I hâ—â—e here made a Covenant that I on my paâ—â— should do thus and thus and that thou on thy part shouldest do so and so now that we may give these souls the best ground of comfort that may be there shall pass an Oath on both sides that our children may see that we do indeed love them Wherein God willing more ABUNDANTLY to shew unto the heirs of promise the immutability of his counsel in making of the Covenant confirmed it by an Oath That we might have strong consolation who have fled for refuge to lay hold upon the hope set before us Heb. 6. 13 14 15 16 17 18. Heb. 7. 21. Mark the sixth Chapter saith God confirmed his part by an Oath and the seventh saith Christ was made or set on his Office also by an Oath Again Once saith God have I sworn by my holiness that I will not lie unto David Psal. 89. 34 35. nor alter the thing that is gone out of my mouth as was before cited Herein you may see that God and Christ was in good earnest about the salvation of sinners for so soon asever the Covenant was made the next thing was who should be bound to see all those things fulfilled which was conditioned on between the Father and the Son The Angels they would have no hand in it The world could not do it The Devils had rather see them damned then they would wish them the least good thus Christ looked and there was none to help though the burthen lay never so heavy upon his shoulder he must bear it himself for there was none besides himself to uphold or so much as to step in to be bound to see the conditions before mentioned fulfilled neither in whole
of the body of Jesus Christ of which these were a shaddow and a type for the accomplishing of the second Covenant For Christ was by Covenant to offer a Sacrifice and that an effectual one too if he intended the salvation of sinners A body hast thou prepared me I am come to do thy will Heb. 10. I shall therefore shew you First what was expected of God in the Sacrifice in the Type and then shew you how it was answered in the Antitype Secondly I shall shew you the manner of the offering of the type and so answerable thereto to shew you the fitness of the Sacrifice of the Body of Christ by way of answering some questions For the first of these First God did expect that Sacrifice which he himself had appointed and not another To signifie that none would serve his turn but the body and soul of his appointed Christ the Mediator of the New Covenant John 1. 29. Secondly This Sacrifice must not be lame nor deformed it must have no scar spot or blemish to signifie that Jesus Christ was to be a compleat Sacrifice by Covenant 1 Pet. 1. 29. Thirdly This sacrifice was to be taken out of the flock or herd to signifie that Jesus Christ was to come out of the race of Mankind according to the Covenant Heb. 10. 5. But Secondly As to the manner of it First the sacrifice before it was offered was to have the sins of the Children of Israel confessed over it to signifie that Jesus Christ must Isa. 53. 4 5 6 7. 1 Pet. 2. 24. bear the sins of all his children by Covenant As for thee by the blood of thy Covenant in his own body on the tree Zech. 9. 10 11. Secondly It must be had to the place appointed namely without the Camp of Israel to signifie that Jesus Christ must be led to the Mount Calvary Luke 23. 33. Thirdly The sacrifice was to be killed there to signifie that Jesus Christ must and did suffer without the City of Jerusalem for our salvation Fourthly the sacrifice must not only have its life taken away but also some of its flesh burned upon the Altar to signifie that Jesus Christ was not only to dye a natural death but also that he should undergo the pains and torments of the damned in hell Fifthly Sometimes there must be a living offering and a dead offering as the goat that was killed and the scape goat the dead bird and the living bird Levit. 14. 3 4 5 6. To signifie that Jesus Christ must dye and come to life again Sixthly The goat that was to dye was to be the sin-offering that is to be offered as the rest of the sin-offerings to make an atonement as a type and the other goat was to have all the sins of the Children of Israel confessed over him Levit. 16. from the 7. verse to the 22. and then to be let go into the wilderness never to be catched again to signifie that Christs death was to make satisfaction for sin and his coming to life again was to bring in everlasting Rom. 4. 25. justification from the power curse and destroying nature of sin Seventhly The scape goat was to be carried by a fit man into the wilderness To signifie that Jesus Christ should be both fit and able to carry our sins quite away from us so as they should never be laid to our charge again Here is Grace Eighthly The sacrifices under the Law commonly part of them must be eaten Exod. 12. 5 6 7 8 9 10 11. To signifie that they that are saved should spiritually feed on the body and blood of Jesus Christ or else they have no life by him John 6. 51 52 53. Ninthly This sacrifice must be eaten with unleavened bread To signifie that they which love their sins that devilish leaven of wickedness they do not feed upon Jesus Christ. Now of what hath been spoken this is the sum that there is a sacrifice under the New Covenant as there was sacrifices under the Old and that this sacrifice did every way answer that or those Indeed they did but suffer for sin in shew but he in reality they as the shadow but he as the substance O! when Jesus Christ did come to make himself a sacrifice or to offer himself for sin you may understand that our sins was indeed charged to purpose upon him O how they scared his soul how they brake his body insomuch that they made the blood run down his blessed face and from his precious side therefore thou must understand these following things First that Jesus Christ by Covenant did dye for sin Secondly that his death was not a meer natural death but a cursed death even such a one as men do undergo from God for their sins though he himself had none even such a death as to endure the very pains and torments of hell O sad pains and in expressible torments that this our sacrifice for sin went under The pains of his body was not all no but the pains of his soul for his soul was made an offering as well as his body yet all but one sacrifice Isa. 53. To signifie that the suffering of Christ was not only a bodily suffering but a soul suffering not only to suffer what man could inflict upon him but also to suffer soul torments that none but God can inflict or suffer to be inflicted upon him O the torments of his soul they were torment indeed his soul was that that felt the wrath of God My soul saith he is exceeding sorrowful even unto death Mat. 26. 38. My soul is troubled and what shall I say John 12. 27. The Rock was not so rent as was his precious soul there was not such a terrible darkness on the face of the earth then as there was on his precious soul. O the torments of hell and the eclipsings of the divine smiles of God were both upon him at once the Devils assailing of him and God forsaking of him and all at once My God my God saith he why hast thou forsaken me Mat. 27. 46. now in my greatest extremity now sin is laid upon me the curse takes hold on me the pains of hell are clasped about me and thou hast forsaken me O sad Sinner this was not done in pretence but in reality not in shew but in very deed Otherwise Christ had dissembled and had not spoken the truth but the truth of it his bloody sweat declares his mighty cries declares the things what and for what he suffered declares Nay I must say thus much that all the damned souls in hell with all their damnations did never yet feel that torment and pain that did this blessed Jesus in a little time Sinner canst thou read that Jesus Christ was made an offering for sin and yet go on in sin Canst thou hear that the lead of thy sins did break the very heart of Christ and spill his precious Blood And canst thou find in thy heart to
was punished in the Sodomites c. with the utter destruction of this City and themselves Gen. 19. 24 25. Yea they suffer the vengeance of eternal fire Jude 7. Also the Male Sechemites for the sin committed by Hamors son were all put to the sword Gen. 34. 25 26. Our first Parents sinned against the Eighth Commandment in taking the forbidden fruit and so brought the Curse on themselves and their posterity Gen. 3. 16. Again the punishment due to the breach of this Commandment was by Jacob accounted death Gen. 31. 30 32. and also by Jacobs sons Gen. 44. 9 10. Cain sinning against the Ninth Commandment as in Gen. 4. 9. was therefore cursed to the earth verse the 11. And Abraham though the Friend of God was blamed for false witness by Pharaoh and sent out of Egypt Gen. 12. 18 19 20. and both he and Sarah reproved by Abimelech Gen. 20. 9 10 16. Pharaoh sinned against the Tenth Commandment Gen. 12. 15. and was therefore plagued with great plagues verse 17. Abimelech coveted Abraham's Wife and the Lord threatned death to him and his except he restored her again Gen. 20. 3. Yea though he had not come near her yet for coveting and taking her the Lord fast closed up the Wombs of his house verse 18. I could have spoken more fully to this but that I would not be too tedious but speak what I have to say with as much brevity as I can But before I pass it I will besides this give you an Argument or two more for the further clearing of this that the substance of the Law delivered on Mount Sinai was before that delivered by the Lord to man in the Garden As first Death reigned over them that had not sinned after the similitude of Adam's transgression that is though they did not take the forbidden fruit as Adam did but had the transgression been no other or had their sin been laid to the charge of none but those that did eat of that fruit then those that was born to Adam after he was shut out of the Garden had not had sin in that they did not actually eat of that fruit and so had not been slaves to death But in that Death did reign from Adam to Moses or from the time of his transgression against the first giving of the Law till the time the Law was given on Mount Sinai it is evident that the substance of the Ten Commandments was given to Adam and his Posterity under that Command Eat not of the Tree that is in the midst of the Garden But yet if any shall say that it was because of the sin of their Father that death reigned over them to that I shall answer that although original sin be laid to the charge of his Posterity yet it is also for their sins that they actually committed that they were plagued And again saith the Apostle For where there is no Law there is no transgression Rom. 4. 15. For sin is not imputed where there is no Law Nevertheless death reigned from Adam to Moses saith he Rom. 5. 13 14. But if there had been no Law then there had been no Transgression and so no death to follow after as the wages thereof for death is the wages of sin Rom. 6. 23. and sin is the breach of the Law an actual breach in our particular persons as well as an actual breach in our publick person 1 John 3. 4. Again they are no other sins then those against that Law given on Sinai for the which those sins before mentioned was punished therefore the Law given before by the Lord to Adam and his posterity is the same with that afterwards given on Mount Sinai Again the Conditions of that on Sinai and of that in the Garden are all one the one saying Do this and live the other saying the same Also Judgment denounced against men in both kinds alike therefore this Law it appeareth to be the very same that was given on Mount Sinai Again the Apostle speaketh but of two Covenants to wit Grace and Works under which two Covenants all are some under one and some under the other Now this to Adam is one therefore that on Sinai is one and all one with this and that this is a truth I say I know that the sins against that on Sinai was punished by God for the breach thereof before it was given there so it doth plainly appear to be a truth for it would be unrighteous with God for to punish for that Law that was not broken therefore it was all one with that on Sinai Now the Law given on Sinai was for the more clear discovery of those sins that was before committed against it for though the very substance of the Ten Commandments was given in the Garden before they were received from Sinai yet they lay so darkly in the heart of man that his sins was not so clearly discovered as afterwards they were therefore saith the Apostle The Law was added Gal. 3. 19. or more plainly given on Sinai in Tables of Stone that the offence might abound that is that it might the more clearly be made manifest and appear Rom. 5. 20. Again we have a notable resemblance for this at Sinai even in giving the Law for first the Law was given twice on Sinai to signifie that indeed the substance of it was given before And secondly the first tables that was given on Sinai was broken at the foot of the Mount and the other was preserved whole to signifie that though it was the true Law that was given before with that given on Sinai yet it was not so easie to be read and to be taken notice of in that the stones were not whole but broken and so the Law written thereon somewhat defaced and disfigured But if any object and say though the sins against the one be the sins against the other and so in that they do agree yet it doth not appear that the same is therefore the same Covenant of Works with the other Answ. That which was given to Adam in Paradise you will grant was the Covenant of Works for it runs thus Do thus and live do it not and die nay thou shalt surely die Now there is but one Covenant of Works If therefore I prove that that which was delivered on Mount Sinai is the Covenant of Works then all will be put out of doubt Now that this is so it is evident First Consider the two Covenants are thus called in Scripture the one the administration of death and the other the administration of life the one the Covenant of Works the other of Grace but that delivered on Sinai is called the ministration of death that therefore is the Covenant of Works 2 Cor. 3. For if saith he the ministration of death Written and Ingraven in stones was glorious c. Secondly the Apostle writing to the Galatians doth labour to beat them off from trusting in the Covenant of Works but when he
by the Law but by imputation and is really the righteousness of another namely of God in Christ 2 Cor. 5. 21. Phil. 3. 8 9 10. Even the righteousness of God which is by faith of Jesus Christ which is unto all and upon all that is imputed to them that believe Rom. 3. 22. But if they were under the Old Covenant the Covenant of Works then their righteousness must be their own or no forgiveness of sins If thou do well shalt not thou be accepted but if thou transgress sin lieth at the door saith the Law Gen. 4. 7. Fourthly In a word whatsoever they do receive whether it be conversion to God whether it be pardon of sin whether it be faith or hope whether it be righteousness whether it be strength whether it be the Spirit or the fruits thereof whether it be victory over sin death or hell whether it be heaven everlasting life and glory unexpressible or whatsoever it be it comes to them freely God having no first eye to what they would do or should do for the obtaining of the same But to take this in pieces 1. In a word are they converted God finds them first for saith he I am found of them that sought me not Isa. 65. 1. 2. Have they pardon of sin They have that also freely I will heal their back-slidings and love them freely Hos. 14. 4. 3. Have they faith It is the gift of God in Christ Jesus and he is not only the author that is the beginner thereof but he doth also perfect the same Heb. 12. 2. 4. Have they hope It is God that is the first cause thereof Remember thy word unto thy servaut wherein THOU hast caused me to hope Psal. 119. 49. 5 Have they righteousness It is the free gift of God Rom. 5. 17. 6. Have they strength to do the work of God in their generations or any other thing that God would have them do that also is a free gift from the Lord for without him we neither do nor can do any thing John 15. 5. 7. Have we comfort or consolation We have it not for what we have done but from God through Christ for he is the God of all our comforts and consolations 2 Cor. 1. 8. Have we the spirit or the fruits thereof It is the gift of the Father How much more shall your heavenly Father give the holy Spirit to them that ask him Luke 11. 13. Thou hast wrought all our works for us Isa. 26. 12. And so I say whether it be victory over sin death hell or the devil it is given us by the victory of Christ But thanks be to God which hath given us the victory through our Lord Jesus Christ 1 Cor. 15. 57. Rom. 7. 24 25. Heaven and glory it is also the gift of him who giveth his richly all things to enjoy Mat. 25. So that these things if they be duly and soberly considered will give satisfaction in this thing I might have aded many more for the clearing of these things At first when God came to man to convert him he found him a dead man Eph 2. 1 2. he found him an enemy to God Christ and the salvation of his own soul he found him wallowing in all manner of wickedness he found him taking pleasure therein with all delight and greediness 2. He was fain to quicken him by putting his Spirit into him and to translate him by the mighty operation thereof 3. He was fain to reveal Christ Jesus unto him man being altogether senseless and ignorant of his blessed Jesus Mat. 11. 25 27. 1 Cor. 2. 7 8 9 10. 4. He was fain to break the snare of the devil and to let poor man poor bound and fettered man out of the chains of the enemy Now we are to proceed and the things that we are to treat upon in the second place are these First why it is a free and unchangeable grace Secondly Who they are that are actually brought into his free and unchangeable Covenant of Grace and how they are brought in Thirdly What are the priviledges of those that are actually brought into this free and glorious grace of the glorious God of heaven and glory For the first Why it is a free and unchangeable grace and for the opening of this we must consider First How and through whom this grace doth come to be first free to us and secondly unchangeable This grace is free to us through conditions in another that is by way of Convenant or Bargain for this Grace comes by way of Covenant or Bargain to us yet made with another for us First That it comes by way of Covenant Contract or Bargain though not personally with us be pleased to consider these Scriptures where it is said Psal. 89. 3. I have made a Covenant with my chosen I have sworn unto David my servant And as for thee also by the blood of thy Covenant speaking of Christ have I sent forth the prisoners out of the pit wherein was no water Zech. 9. 9 10 11. Again You have sold your selves for nought and you shall be bought without money Ezek. 34. 23 24. Chap. 37. 24 25. Blessed be the Lord therefore saith Zacharias for he hath visited and also REDEEMED his people And hath raised up an horn of salvation for us in the house of his servant David As he spake by the mouth of his holy Prophets which have been since the world began that we should be saved from our enemies and from the hands of all that hate us To perform his mercy promised to our Fathers and to remember his holy Covenant or Bargain Luke 1 68 69 70 71 72. And if any should be offended with the plainness of these words as some poor souls may be through ignorance let them be pleased to read soberly that 49. Chapter of the the Prophet Isaiah from the 1. verse to the 12. and there they may see that it runs as plain a Bargain as if two should be making of a Bargain between themselves and concluding upon several conditions on both sides But more of this hereafter Now secondly This Covenant I say was made with one not with many and also confirmed in the conditions of it with one not with several First That the Covenant was made with one see Gal. 3. 16. Now to Abraham and to his seed was the promises made he saith not to seeds as of many but as of one and to thy seed which is Christ ver 17. And this I say the Covenant which was confirmed before of God in Christ c. The Covenant was made with the seed of Abraham not the seeds but the seed which is the Lord Jesus Christ our head and undertaker in the things concerning the Covenant 3. The condition was made with one and also accomplished by him alone and not by several yet in the nature and for the everlasting deliverance of many even by one man Jesus Christ as it is clear from
Christ alone but with believers also I will make a New Covenant with the House of Israel and Judah c. 1. Answ. First It cannot be meant that the New Covenant was made with Christ and the House of Israel and Judah as the undertaker thereof for so it was made with Christ alone which is clear in that it was made long before the House of Israel and Judah had a being as I shewed before 2. Answ. But Secondly These words here are spoken first to shew rather the end of the Ceremonies then the beginning or rise or the New Covenant Mind a little The Apostle is labouring to beat the Jews to whom he wrote this Epistle off of the Ceremonies of the Law of the Priests Altar Offerings Temple c. and to bring them to the right understanding of the thing and things that they held forth which was to come and to put an end to those If you do but understand the Epistle to the Hebrews it is a discourse that sheweth that the Son of God being come there is an end put to the Ceremonies for they were to continue so long and no longer It saith the Apostle stood in meats and drinks and divers washings and carnal ordinances imposed on them until the time of reformation that is until Christ did come But Christ being come an high Priest of good things to come c puts an end to the things and ordinances of the Levitical Priest-hood read the 7 8 9 10. Chapters and you will find this true So then when he saith The days come in which I will make a New Covenant it is rather to be meant a changing of the administration a taking away the type the shadow the Ceremonies from the House of Israel and Judah and revealing by the Birth of Christ and the Death of Christ and the offering of the Body of him whom the shaddows and types did point out to be indeed he whom God the Father had given for a Ransom by Covenant for the souls of the Saints and also to manifest the truth of that Covenant which was made between the Father and the Son before the world began for though the New Covenant was made before the world began and also every one in all ages was saved by the vertue of that Covenant yet that Covenant was never so clearly made manifest as at the coming death and resurrection of Christ and therefore saith the Scripture He hath brought life and immortality to light through the Gospel 2 Tim. 1. 9 10. Who hath saved us and called us with an holy calling not according to the works of righteousness which we have done but according to his own purpose and grace which was given us in Christ before the world began there is the Covenant but it was made MANIFEST by the APPEARING of our Saviour Jesus Christ who hath abolished death and brought life and immortality to LIGHT through the Gospel Therefore I say these words are rather to discover that the time was come to change the dispensation to take away the type and bring in the substance and so manifesting that more clearly which before lay hid in dark sayings and figures And this is usual with God to speak in this manner Again if at any time you do find in the Scripture that the Covenant of Works is spoken of as the first Covenant that was manifested and so before the second Covenant yet you must understand that it was so only as to manifestation that is it was first given to man yet not made before that which was made Christ And indeed it was requisite that it should be given or made known first that thereby there might be a way made for the second by its discovering of sin and the sad state that man was in after the fall by reason of that And again that the other might be made the more welcome to the sons of men And in this did Christ in time most gloriously answer Adam who was the figure of Christ Rom. 5. as well as of other things for as the first Covenant was made with the first Adam so was the second Covenant made with the second for these are and were the two great publick persons or representators of the whole world as to the first and second Covenants and therefore you find God speaking on this wise in Scripture concerning the New Covenant My Covenant shall stand fast with HIM Psal. 89. 28 34 35. My mercy will I keep for HIM for evermore saith God my Covenant shall stand fast with HIM this HIM is Christ if you compare this with Luke 1. 3â— My Covenant will I not break namely that which was made with HIM nor alter the thing that is gone out of my mouth Once have I sworn by my Holiness that I will not lie unto DAVID to whom this was spoken figuratively in the person of Christ for that was Gods usual way to speak of the glorious things of the Gospel in the time of the Law as I said before Secondly The conditions also were concluded on and agreed to be fulfilled by him as it is clear if you understand his saying in the 12. of John at the 27. verse where he foretelleth his death and saith Now is my soul troubled and what shall I say Father save me from this hour but for this cause came I into the world unto this hour as if he had said My business is now not to shrink from my sufferings that are a coming upon me for these are the things that are a great part of the conditions contracted in the Covenant which stands between my Father and I therefore I shall not pray that this might be absolutely removed from me For for this cause came I into the vvorld even this was the very terms of the Covenant By this you may say we are under Grace Now in a Covenant there is these three things to be considered First What it is that is covenanted for Secondly The conditions upon which the persons who are concerned in it do agree Thirdly If the conditions on both sides be not according to the agreement fulfilled then the Covenant standeth not but is made void And this New Covenant in these particulars is very exactly fulfilled and made out in Christ First The thing or things covenanted for was the salvation of man but made good in Christ. The Son of man is come to seek and save that which was lost The Son of Man did not come to destroy mens lives but to save them I give my life a ransom for many And this is the will or Covenant of him that sent me that of all which he hath given me I should lose nothing but should raise it up again at the day John 6. 39. Secondly As touchsng the conditions agreed on they run thus First On the Mediators side that he should come into the vvorld and then on the Fathers side that he should give him a body This was one of the glorious
down and to take it up again and this commandment have I reecived of my Father John 10. 15 16 17 18. even this commandment hath my Father given me that I should both do this thing and also tell it unto you Thirdly He was not only sent as a Messenger to declare this hit Fathers love but also how dearly he himself loved sinners what a heart he had to do them good where he saith All that the Father hath given me shall come to me and let me tell you my heart too saith Christ He that cometh unto me I will in no wise cast out As my Father is willing to give you unto me even so am I as willing to receive you As my Father is willing to give you Heaven so am I willing to make you fit for it by washing you with my own blood I lay down my life that you might have life and this I was sent to tell you of my Father Fourthly His Message was further he came to tell them how and which way they should come to enjoy these glorious benefits also by laying down motives to stir them up to accept of the benefits The way is laid down in John 3. 14 15. where Christ saith As Moses lifted up the serpent in the wilderness even so must the Son of Man be lifted up or caused to be hanged on the Cross and die the death That whosoever believeth in him should not perish but have everlasting life The way therefore that thou shalt have the benefit and comfort of that which my Father and I have covenanted for thee I am come down from heaven to earth on purpose to give thee intelligence and to certifie thee of it know therefore that as I have been born of a woman and have taken this body upon me it is on purpose that I might offer it up upon the Cross a Sacrifice to God to give him satisfaction for thy sins that his mercy may be extended to thy soul without any wrong done to justice and this thou art to believe and not in the notion but from thy very whole soul. Now the motives are many First If they do not leave their sins and come to Jesus Christ that their sins may be washed away by his blood they are sure to be damned in hell for the Law hath condemned them already John 3. 18 19. Secondly But if they do come they shall have the bosome of Christ to lye in the kingdom of Heaven to dwell in the Angels and Saints for their companions shall shine there like the Sun shall be there for ever shall sit upon the Thrones of Judgment c. Here is Grace Methinks if I had but time to speak fully to all things that I could speak to from these two heavenly Truths and to make application thereof surely with the blessing of God I think it might perswade some vile and abominable wretch to lay down his arms that he hath taken up in defiance against God and is marching hell-wards poste haste with the Devil I say methinks it should stop them and make them willing to look back and accept of salvation for their poor condemned fouls before Gods eternal vengeance is executed upon them O therefore you that are upon this march I beseech you consider a little What shall Christ become a drudge for you and will you be drudges for the Devil Shall Christ covenant with God for the salvation of sinners and shall sinners covenant with Hell Death and the Devil for the damnation of their souls Shall Christ come down from Heaven to Earth to declare this to sinners and shall sinners stop their ears against this good tidings Will you not hear the errand of Christ although he telleth you tidings of peace and salvation How if he had came having taken a command from his Father to damn you and to send you to the Devils in Hell Sinner hear his message he speaketh no harm his words are eternal life all men that give ear unto them they have eternal advantage by them Advantage I say that never hath an end Besides do but consider these two things 't is like they may have some sway upon thy soul. First When he came on his message he came with tears in his eyes and did even weepingly tender the terms of reconciliation to them I say with tears in his eyes And when he came near the City i. e. with his message of peace beholding the hardness of their hearts he wept over it and took up a lamentation over it because he saw they rejected his mercy which was tidings of peace I say wilt thou then slight a weeping Jesus one that so loveth thy soul that rather then he will lose thee he will with tears perswade with thee 2. Not only so but also when he came he came all on a goar blood to proffer mercy to thee to shew thee still how dearly he did love thee as if he had said sinner here is mercy for thee but behold my bloody sweat my bloody wounds my cursed death behold and see what danger I have gone through to come unto thy soul I am come indeed unto thee and do bring thee tidings of salvation but it cost me my heart blood before I could come at thee to give thee the fruits of my everlasting love But more of this anon Thus have I spoken something concerning Christ being the messenger of the New Covenant but because I am not willing to cut too short of what shall come after I shall pass by these things not half touched and come to the other which I promised even now which was to shew you that as there was Levitical Ceremonies in or belonging to the first Covenant so these Types or Levitical Ceremonies did represent the glorious things of the New Covenant In those Ceremonies you read of a Sacrifice of a Priest to offer up the Sacrifice the place where and the manner how he was to offer it of which I shall speak something First As touching the Sacrifice you find that it was not to be offered up of all kind of beasts as of Lions Bears Wolves Tigers Dragons Serpents or such like To signifie that not all kind of Creatures that had sinned as Devils the fallen Angels should be saved but the Sacrifice was to be taken out of some kind of Beasts and Birds to signifie that some of Gods Creatures that had sinned he would be pleased to reconcile them to himself again as poor fallen Man and Woman those miserable Creatures God the God of Heaven had a good look for after their fall but not for the cursed Devils though more noble Creatures by Creation than We. Here is grace Now though these Sacrifices were offered yet they were not offered to the end they should make the comers to or offerers thereof perfect but the things was to represent to the world what God had in after ages for to do which was even the salvation of his Creatures by that offering
sin-offering which is for the people and bring his blood within the vail and do with that blood as he did with the blood of the bullock and sprinkle it upon the mercy seat and before the mercy-seat verse 11 12 13 14 15. Now this was for the priest and the people all which doth signifie that Jesus Christ was after his death to go into heaven it self of which this holy place was a figure Heb. 9. and there to carry the sacrifice that he offered upon the Cross into the presence of God for to obtain mercy for the people in a way of justice And in that he is said to take his hands full of sweet incense it signifies that Jesus Christ was to offer up his sacrifice in the presence of his Father in a way of intercession and prayers I might have branched these things out into several particulars but I would be brief I say therefore the office of the Priests was to carry the blood into the holy place and there to present it before the mercy-seat with his heart full of intercessions for the people for whom he was a Priest Luke 1. 8 9 10 11. This is Jesus Christs work now in the kingdom of glory to plead his own blood the nature and vertue of it with a perpetual intercession to the God of mercy on the behalf of us poor miserable sinners Heb. 7. 24. Now in the intercession of this Jesus which is part of his priestly office there is these things to be considered for our comfort First There is a pleading of the vertue of his blood for them that are already come in that they may be kept from the evils of heresies delusions temptations pleasures profits or any thing of this world which may be too hard for them Father I pray not that thou shouldest take them out of the world saith Christ but that thou shouldest keep them from the evil John 17. 15. Secondly in case the devil should aspire up into the presence of God to acuse any of the poor Saints and to plead their back-slidings against them as he will do if he can then there is Jesus our Lord Jesus ready in the Court of Heaven at the right hand of God to plead the vertue of his blood not only for the great and general satisfaction that he did give when he was on the Cross but also the vertue that is in it now for the cleansing and fresh purging of his poor Saints under their several temptations and infirmities as saith the Apostle For if when we were enemies we were reconciled to God by the death of his Son much more then being reconciled we shall be saved by his life that is by his intercession Rom. 5. 10. Thirdly The maintaining of grace also is by Jesus Christs intercession being the second part of his Priestly Office O! had we not a Jesus at the right hand of God making intercession for us and to convey fresh supplies of Grace unto us through the vertue of his blood being pleaded at Gods right hand how soon would it be with us as it is with those for whom he prays not at all John 17. 9. But the reason why thou standest while others fall the reason why thou goest through the many temptations of the world and shakest them off from thee while others are ensnared and intangled therein it is because thou hast an interceding Jesus I have prayed saith he that thy saith fail not Luke 22. 3 2. Fourthly It is partly by the vertue of Christs intercession that the elect are brought in there is many that are to come to Christ which are not yet brought in to Christ and it is one part of his work to pray for their salvation too Neither pray I for these alone but for all those that shall believe though as yet they do not believe on me but that they may believe through their word John 17. 20. And let me tell thee soul for thy comfort who art a coming in to Christ panting and sighing as if thy heart would break I tell thee soul thou wouldest never have come to Christ if he had not first by the vertue of his blood and intercession sent into thy heart an earnest desire after Christ and let me tell thee also that it is his business to make intercession for thee not only that thou mightest come in but that thou mightest be preserved when thou art come in Compare Heb. 7. 25. with Rom. 8. 33 34 35 c. Fifthly It is by the intercession of Christ that the infirmities of the Saints in their holy duties are forgiven Alas if it was not for the priestly office of Christ Jesus the prayers alms and other duties of the Saints might be rejected because of the sin that is in them but Jesus being our high Priest he is ready to take away the iniquities of our holy things perfuming our prayers with the glory of his own perfections and therefore it is that there is an answer given to the Saints prayers and also acceptance of their holy duties Rev. 8. 3 4. But Christ being come an high Priest of good things to come by a greater and more perfect Tabernacle not made with hands that is to say not of this building Neither by the blood of goats and calves but by his own blood he entred in once into the holy place having obtained eternal redemption for us For if the blood of bulls and goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your consciences from dead works to serve the living God And for this cause he is the Mediator of the New Testament or Covenant that by means of death for the redemption of the transgressions that were under the first Testament they which are called notwithstanding all their sins might receive the promise of eternal inheritance Heb. 9. 11 12 13 14 15. The third thing now to be spoken to it is to shew where and how Jesus Christ out-went and goes beyond these priests in all their qualifications and offices for the comfort of poor Saints First They that were called to the priest-hood under the Law were but men but he is both God and Man Heb. 7. 28. 3. 2. Their qualifications were in them in a very scanty way but Jesus was every way qualified in an infinite and full way They were consecrated but for a time Heb. 7. 23. but he for ever more ver 24. 4. They were made without an oath ver 20 21. but he with an oath 5. They as servants but he as a Son Heb. 3. 6. 6. Their garments were but such as could be made with hands Ez. 28. but his the very righteousness of God Rom. 3. 22. 7. Their offerings were but the body and blood of beasts and such like Phil. 3. 8. but his offering was his own body and soul Heb.
9. 12 13. Chap. 10. 4 5. Isa. 53. 10. Heb. 10. 5. 8. Those were but at best but a shadow or type verse 1. but he the very substance and end of all those Ceremonies Heb. 9. 10. 11. 9. Their holy place was but made by men Heb. 9. 24. but his or that which Jesus is entered is into Heaven it self Heb. 5. 2 3. 10. When they went to offer their sacrifice they were forced to offer for themselves as men compassed about with infirmity Heb. 7. 26. but he holy harmless Heb. 10. 11. who did never commit the least transgression Heb. 7. 26. 11. They when they went in to offer they were fain to do it standing Heb. 10. to signifie that God had no satisfaction therein but he when he had offered one sacrifice for sin for ever sat down on the right hand of God Jer. 12. To signifie that God was very well pleased with his offering 12. They were fain to offer often times the sacrifice that could never take away sin but he by one offering hath perfected for ever them that are sanctified Heb. 10. 11 14. 13. Their sacrifices at the best could but serve for the cleansing of the flesh Heb. 9. 13. but his for cleansing both body and soul The blood of Jesus Christ doth purge the conscience from dead works to live a holy life verse 14. 14. Those high Priests could not offer but once a year in the holiest of all ver 7. but our high Priest he ever liveth to make intercession for us Heb. 7. 24 25. 15. Those high Priests notwithstanding they were Priests they were not always to were their holy garments but Jesus never puts them off of him but is in them always 16. Those high Priests death would be too hard for them Heb. 7. 21 23. but our high Priest hath vanquished and overcome that cruel enemy of ours Heb. 2. 15. and brought life and immortality to light through the glorious Gospel 2 Tim. 1. 10. 17. Those high Priests were not able to save themselves but this is able to save himself and all that come to God by him Heb. 7. 25. 18. Those high Priests blood could not do away sin but the blood of Jesus Christ who is our High Priest cleanseth us from all sin 1 John 1. 7. 19. Those high Priests sometimes by sin caused God to reject their sacrifices but this high Priest doth always the things that please him 20. Those high Priests could never convey the Spirit by vertue of their sacrifices or office but this high Priest our Lord Jesus he can and doth give all the gifts and graces that are given to the sons of men 21. Those high Priests could never by their sacrifices bring the soul of any sinner to glory by vertue of it self but Jesus hath by one offering as I said before perfected for ever those that he did die for Thus in brief I have shewed in some particulars how and wherein Jesus our high Priest doth go beyond those high Priests and many more without question might be mentioned but I forbear A fifth Office of Christ in reference to the second Covenant it was that he should be the Fore-runner again to heaven before his Saints that were to follow after First he strikes hands in the Covenant Secondly he stands bound as a surety to see every thing in the Covenant accomplished that was to be done on his part then he brings the message from heaven to the world and before he goeth back he offereth himself for the same sins that he agreed to suffer for and so soon as this was done he goeth post haste to heaven again not only to exercise the second part of his Priestly Office but as our Fore-runner to take possession for us even into heaven it self as you may see Heb. 6. 20. where it is said Whither the forerunner is for us entered First He is run before to open heaven gates Be ye open ye everlasting doors that the King of Glory may enter in Secondly He is run before to take possession of glory in our natures for us Thirdly He is run before to prepare us our places against we come after I go to prepare a place for you John 14. 1 2 3. Fourthly He is run thither to make the way easie in that he hath first trodden the path himself Fifthly He is run thither to receive gifts for us All spiritual and heavenly gifts had been kept from us had not Christ so soon as the time appointed was come run back to the kingdom of glory to receive them for us But I cannot stand to enlarge upon these glorious things the Lord enlarge them upon your hearts by meditation Here now I might begin to speak of his Prophetical and Kingly Office and the priviledges that do and shall come thereby but that I fear I shall be too tedious therefore at this time I shall pass them by Thus you may see how the Covenant of Grace doth run and with whom it was made and also what was the conditions thereof Now then this Grace this evenlasting Grace of God comes to be free to us through the satisfaction according to the conditions given by another for us for though it be free and freely given to us yet the obtaining of it did cost our Head our Publick-man a very dear price 1 Cor. 6. 20. For ye are bought with a price even with the precious blood of Christ 1 Pet. 1. 9. So it is by another I say not by us yet it is as sure made over to us even to so many of us as do or shall believe as if we had done it and obtained the grace of God ourselves nay surer for consider I say this grace is free to us and comes upon a clear score by vertue or the labour and purchase of another for us mark that which is obtained by another for us is not obtained for us by our selves Now but Christ hath obtained eternal redemption for us Heb. 9. 12. not by the blood of goats and calves which was things offered by men under the Law but by his own blood meaning Christs he entred into the holy place having obtained eternal redemption for us Secondly It comes to be unchangeable through the perfection of that satisfaction that was given to God through the Son of Mary for us for whatever the divine infinite and eternal justice of God did call for at the hands of man if ever he intended to be a partaker of the grace of God this Jesus this one man this publick person did compleatly give a satisfaction to it even so effectually which caused God not only to say I am pleased but I am well pleased Mat. 3. 17. Compleatly and sufficiently satisfied with thee on their behalf for so you must understand it Mark there these following words And having made peace or compleatly made up the difference through the blood of his Cross by him to reconcile all things unto himself by him I say
whether they be things in earth or things in heaven And you who were sometimes alienated and enemies in your mind by wicked works yet now hath he reconciled how in the body of his flesh through death to present you holy mark holy and unblameable and unreprovable in his sight Colos. 1. 21 22 23. And thus it is Grace unchangeable Grace to us because it was obtained yea compleatly obtained for us by Jesus Christ God-man Object But some may say how was it possible that one man Jesus by one offering should so compleatly obtain and bring in unchangeable grace for such an innumerable company of sinners as are to be saved Answ. First in that he was every ways fitted for such a work And secondly in that as I said before he did every ways compleatly satisfie that which was offended by our disobedience to the former Covenant And for the clearing of this First Consider was it man that had offended He was man that gave the satisfaction For as by man came death even so also by man did come the resurrection from the dead 1 Cor. 15. 21. Secondly Was it God that was offended he was God that did give a satisfaction To us a Child is born to us a Son is given And his name shall be called the mighty God Isa. 9. 6. He thought it no robbery to be equal with God but for our sakes 2 Cor. 8. 9. he made himself of no reputation c. Phil. 2. 5 6 7. Thirdly For the further clearing of this to shew you that in every thing he was rightly qualified for this great work see what God himself saith of him he calls him in the first place man and secondly he owns him to be his fellow saying Awake O sword against my Shepherd against the man mark the man that is my fellow saith the Lord of Hosts Zech. 13. 7. So that now let divine and infinite Justice turn it self which way it will it finds one that can tell how to match it for if it say I will require the satisfaction of man here is a man to satisfie its cry and if it say but I am an infinite God and must and will have an infinite satisfaction here is one also that is infinite even fellow with God Fellow in his essence and being Prov. 8. 23. Fellow in his power and strength 1 Cor. 1. 24. Fellow in his Wisdom see again the same verse Fellow in his mercy and grace Tit. 2. 10. compared with ver 11. together with the rest of the attributes of God so that I say let justice turn it self which way it will here is a compleat person to give a compleat satisfaction thus much of the fitness of the person Secondly For the compleatness of the satisfaction given by him for us And that is discovered in these particulars First Doth justice call for the blood of that nature that sinned Here is the heart blood of Jesus Christ. We have redemption through his blood Ephes. 1. 14. 1 Pet. 1. 18 19. Zech. 9. 10 11. 2. Doth justice say that this blood if it be not the blood of one that is really and naturally God it will not give satisfaction to infinite justice then here is God purchasing his Church with his own blood Acts 20. 28. 3. Doth justice say that it must not only have satisfaction for sinners but they that are saved must be also washed and sanctified with this blood Then here is he that so loved us that he washed us from our sins in his own blood Rev. 1. 5. 4. Is there to be a righteousness to cloath them with that are to be presented before divine justice then here is the righteousness of Christ which is even the righteousness of God by faith Rom. 3. 22. Phil. 3. 8 9 10. 5. Is there any sins now that will fly upon this Saviour like so many Lions of raging Devils if he take in hand to redeem man he will be content to bear them all himself alone even in his own body upon the tree 1 Pet. 2. 24. 6. Is there any Law now that will curse and condemn this Saviour for standing in our persons to give satisfaction to God for the transgression of man he will be willing to be cursed yea to be made a curse for sinners rather than they shall be cursed and damned themselves Gal. 3. 13. 7. Must the great and glorious God whose eyes are so pure that he cannot behold iniquity I say must he not only have the blood but the very life of him that will take in hand to be the deliverer and Saviour of us poor miserable sinners he is willing to lay down his life for his sheep John 10. 11. 8. Must he not only dye a natural death but must his soul descend into hell though it should not be left there he will suffer that also Psal. 16. 10. and Acts 2. 3. 9. Must he not only be buried but rise again from the dead and overcome death that he might be the first fruits to God of them that sleep which shall be saved He will be buried and also through the strength of his God-head he will raise himself out of the grave though death hold him never so fast and the Jews lay never such a great stone upon the mouth of the Sepulchre and seal it never so fast 1 Cor. 15. 2. Luke 24. 34. 10. Must he carry that body into the presence of his Father to take possession of Heaven Heb. 9. 24. John 14. 2 3. And must he appear there as a Priest Heb. 6. 20. as fore-runner ver the same as an Advocate 1 John 2. 1 2. as Prophet as a Treasure-house as an Interceder and Pleader of the Causes of his people he will be all these and much more to the end the grace of God by faith in Jesus Christ might be made surer to all the seed Who then can condemn it is God that justifieth because Christ hath dyed yea rather that is risen again Who now seeing all this is so effectually done shall lay any thing the least thing who can find the least flaw the least wrinkle the least defect or imperfection in this glorious satisfaction Object But is it possible that he should so soon give infinite justice a satisfaction a compleat satisfaction for the eternal God doth require an eternal lying under the Curse to the end he may be eternally satisfied Answ. Indeed that which is infinite must have an eternity to satisfie God in that is they that fall into the prison and pit of utter darkness must be there to all eternity to the end the justice of God may have its full blow at them But now he that I am speaking of is God Isa. 9. 6. 2. Tim. 1. 16. Heb. 1. 8 9. Phil. 2. 4 5 6. and so is infinite Now le which is true God is able to give in as litttle a time an infinite satisfaction as Adam was in giving the dissatisfaction Adam himself might have given satisfaction
This is now a wrong faith as is evident in that it is placed upon a wrong object for mark this faith is not placed assuredly on Gods grace alone through the blood and merits of Christ being discovered effectually to the soul but upon God through those things that God hath given iâ— as of gifts either to preach or pray or great works or the like which will assuredly come to nought as sure as God is in Heaven if no better faith and ground of faith be found out for thy soul savingly to rest upon As to the second cause of the Objection which runs to this effect God loves men upon the account of their believing I answer that God loves men before they believe he loves them he calls them and gives them faith to believe But God who is rich in grace with his great love wherewith he loved us when when we believed or before even when we were dead in our sins and so far off from believers hath quickned us together with Christ by grace you are saved Eph. 2. 4 5. Now also I suppose that thou wilt say in thy heart I would you would shew us then what is saving faith which thing it may be I may touch upon a while hence in the next thing that I am to speak unto O they that have that are safe indeed The Second Thing THe second Thing that I am to speak unto is this Who they are that are actually brought into this free and unchangable grace and also how they are brought in Answ. Indeed now we are come to the pinch of the whole discourse and if God do but help me to run rightly thorow this as I do verily believe he will I may do thee Reader good and bring glory to my God The Question containeth these two branches First who are brought in Secondly how they are brought in the first is quickly answered Christ Jesus came into the world â—o save sinners Jewish sinners Gentile sinners Old sinners Young sinners great sinners the chiefest of sinners 1 Tim. 1. 14 15. Rom. 5. 7 8 9 10. 1 Cor. 6. 9 10. Mat. 21. 31. Publicans and Harlots that is Whores and Cheaters Exactors shall enter into the Kingdom of Heaven For I came not saith Christ to call the righteous but sinners to repentance Mark 2. 17. A sinner in the Scripture is described in general to be a transgressor of the Law 1 John 3. 4. Whosoever committeth sin transgresseth the Law for sin is the transgression of the Law But particularly they are described in a more particular way as first such as in whom dwelleth the devil Ephes. 2. 2 3. Secondly such as will do the service of him John 8. 44. Thirdly such as are enemies to God Col. 1. 21. Fourthly such as are 1 Cor. 6. 9 10. 2 Chron. 33. 1 2 3 4 5 6 7 8 9 10 11 12 c. Acts 9. 1 2 3. 1 Tim. 1. 14 15 16. Acts 19. 19. Acts 2. 36 37. Drunkards Whoremasters Liars Perjured Persons Covetous Revilers Extortioners Fornicators Swearers possessed with Devils Thieves Idolaters Witches Sorcerers Conjurers Murderers and the like these be sinners and such sinners that God hath prepared Heaven Happiness Pardon of Sin and an inheritance of God with Christ with Saints with Angels if they do come in and accept of Grace as I might prove at large For Gods grace is so great that if they do come to him by Christ presently all is forgiven them therefore never object that thy sins are too great to be pardoned but come taste and see how good the Lord is to any whosoever comes unto him The second thing is How are these brought into this everlasting Covenant of Grace 2. Answ. When God doth indeed and in truth bring in a sinner into this most blessed Covenant for so it is he usually goeth this way First He slays or kills the party to all things besides himself and his Son Jesus Christ and the comforts of the Spirit For the clearing of this I shall shew you first with what God kills secondly how God kills and thirdly to what God kills those whom he makes alive in Jesus Christ. For the first When God brings sinners into the Covenant of Grace he doth first kill them with the Covenant of Works which is the Moral Law or Ten Commandments This is Pauls Doctrine and also Pauls experience It is his Doctrine where he saith The ministration of death engraven in stones the ministration of condemnation which is the Law in that place called the Letter kills 2 Cor. 3. 6 7 8 9. The Letter saith he killeth or the Law or the ministration of death which is another place is called a sound of words Heb. 12. 19. because they have no life 〈◊〉 them but rather death and damnation through our inability to fulfill them Rom. 8. 3. doth kill 2 Cor. 6. Secondly It is his experience where he saith I was alive once that is to my own things Phil. 3. 7 8 9 10. without the Law that is before God did strike him dead by it but when the commandment came that is to do and exercise its right Office on me which was to kill me then sin revived and I died and I was killed and the commandment or the Law which was ordained to be unto life I found to be unto death For sin taketh occasion by the commandment deceived me and thereby slew me Rom. 7. 9 10 11. And indeed to speak my own experience together with the experience of all the Saints they can seal with me to this more or less Quest. But how doth God kill with this Law or Covenant Answ. First by opening to the soul the spirituality of it The Law is spiritual saith he but I am carnal sold under sin Rom. 7. 14. Now the spirituality of the Law is discovered this way First by shewing to the soul that every sinful thought is a sin against it I sinner when the Law doth come home indeed upon thy soul in the spirituality of it it will discover such things to thee to be sins that now thou lookest over and regardesâ—â—â— that is a remarkable saying of Paul when he saith Sin revived and I died sin revived saith he as if he had said those things that before I did not value nor regard but looked upon them to be trifles to be dead and forgotten but when the Law was fastened on my soul it did so raise them from the dead call them to mind so muster them before my face and put such strength into them that I was over-mastered by them by the guilt of them Sin revived by the commandment or my sins had mighty strength life and abundance of force upon me because of that insomuch that it killed me Mat. 5. 28. Secondly It sheweth that every such sin deserveth eternal damnation Friends I doubt there be but few of you that have seen the spirituality of the Law of Works but this is one thing in which it discovereth
now is killed to his own righteousness and counts that but dung but dross not worth the dirt hanging on shoes O then says he Thou filthy righteousness Isa. 64. 6. how hast thou deceived me How hast thou beguiled my poor soul How did I deceive my self with giving of a little alms with abstaining from some gross polutions with walking in some ordinances as to the outside of them How hath my good words good thinkings good meanings as the world calls them deceived my ignorant soul I want the righteousness of faith the righteousness of God for I see now there is no less will do me any good Fourthly It is also killed to its own faith its notion of the Gospel it s own hope it s own repentings it s own promises and resolutions to its own strength it s own vertue or whatsoever it had before now saith the soul That faith I thought I had it is but fancy that hope I thought I had I see it is but hypocritical but vain and groundless hope now the soul sees it hath by nature no saving faith no saving hope no grace at all by nature by the first Covenant Now it crieth out How many promises have I broken and how many times have I resolved in vain when I was sick at such a time and in such a streight at such a place Indeed I thought my self a wise man once but I see my self a very fool now O how ignorant am I of the Gospel now and of the blessed experience of the Work of God on a Christians heart In a word it sees it self beset by nature with all evil and destitute of all good which is enough to kill the stoutest hardest hearted sinner that ever lived on the earth O Friends should you be plainly dealt withal by this discovery of the dealing of God with a sinner when he makes him a Saint and would seriously try your selves thereby as God will try you one day how few would there be found of you to be so much as acquainted with the work of God in the Notion much less in the experimental knowledge of the same And indeed God is fain to take this way with sinners thus to kill them with the Old Covenant to all things below a crucified â—hrist First Because otherwise there would be none in the world that would look after this sweet Jesus Christ. There is but a few that go to Heaven in all comparatively and them few God is fain to deal with them in this manner or else his Heaven his Christ his Glory and everlasting Happiness must abide by themselves for all sinners Do you think that Manasseh would have regarded the Lord had he not suffered his enemies to have prevailed against him 2 Chron. 33. from the 1. verse to the 16. Jer. 31. 18. Do you think that Ephraim would have looked after salvation had not God first confounded him with the guilt of the sins of his youth What do you think of Paul Acts 9. 4 5 6. What do you think of the Jailour Acts 16. 30 31 32. What do you think of the Three Thousand Acts 2. 36 37. Was not this the way that the Lord was fain to take to make them close in with Jesus Christ Was he not fain to kill them to every thing below a Christ that they were driven to their wits ends insomuch that they were forced to cry out Whbat shall we do to be saved I say God might keep Heaven and Happiness to himself it he should not go this way to work with sinners O stout hearted rebels O tender hearted God! Secondly Because then and not till then will sinners accept of Jesus Christ on Gods terms So long as sinners can make a life out of any thing below Christ so long they will not close with Christ without indenting but when the God of Heaven hath killed them to every thing below himself and his Son then Christ will down on any terms in the world And indeed this is the very reason why sinners when they hear of Christ yet will not close in with him there is something that they can take content in besides him The prodigal so long as he could content himself with the husks that the swine did eat so long he did keep away from his Fathers House but when he could get no nourishment any where on this side of his Fathers House then saith he and not till then I will arise and go to my Father c. I say Ths is the reason therefore why men come no faster and close no realier with the Son of God but stand halting and indenting about the terms they must have Christ upon for saith the drunkard I look on Christ to be worth the having but yet I am not willing to lose ALL for him all but my pot saith the drunkard and all but the world saith the covetous I will part with any thing but lust and pride saith the wanton but if Christ will not be had without I forsake all cast away all then it must be with me as it was with the young man in the Gospel such news will make me sorry at my very heart But now when a man is soundly killed to all his sins to all his righteousness to all his comforts whatsoever and sees that there is no way but the Devil must have him but he must be damned in hell if he be not clothed with Jesus Christ Oh! then saith he give me Christ on any terms whatsoever he cost though he cost me friends though he cost me comforts though he cost me all that ever I have yet like the wise Merchant in the Gospel they will sell all to get that pearl I tell you when a soul is brought to see its want of Christ aright it will not be kept back Father Mother Husband Wise Lands Livings nay life and all shall go rather then the soul will miss of Christ. I and the soul counteth Christ a cheap Saviour if it can get him vpon any terms now the soul indents no longer Now Lord give me Christ upon any terms whatsoever he cost for I am a dead-man a damned man a cast away if I have not Christ. What say you O you wounded sinners Is not this true as I have said would you not give Ten thousand worlds if you had so many so be you might be well answered that your sins shall be pardoned and your souls and bodies justified and glorified at the coming of the Lord Jesus Christ. Thirdly The Lord goeth this way for this reason also that it might make the soul sensible what it cost Christ to redeem it from death and hell When a man cometh to feel the sting and guilt of sin death and hell upon his conscience then and not till then can he tell what it cost Christ to redeem sinners O! saith the soul if a few sins are so terrible and lay the soul under such wrath and torment what did Christ undergo who bare the
sins of Thousands and Thousands and all at once This also is one means to make souls tender of sin it is the burned child that feareth the fire to make them humble in a sense of their own vileness to make them count every thing that God giveth them a mercy to make much of the least glimpse of the love of God and to prize it above the whole world O sinners were you killed indeed then Heaven would be Heaven and Hell would be Hell indeed but because you are not wrought upon in this manner therefore you count the ways of God as bad as a good man counteth the ways of the devil and the ways of the devil and hell as good as a Saint doth count the ways of God Fourthly Again God is fain to go this way and all to make sinners make sure of Heaven So long as souls are senseless of sin and what a damnable state they are in by nature so long they will even dally with the Kingdom of Heaven and the Salvation of their own poor souls but when God cometh and sheweth them where they are and what is like to become of them if they miss of the Crucified Saviour Oh then saith the soul would I were sure of Jesus what shall I do to get assurance of Jesus And thus is God forced as I may say to whip souls to Jesus Christ they being so secure so senseless and so much their own enemies as not to look out after their own eternal advantage Fifthly A fifth reason why God doth deal thus with sinners it is because he would bring Christ and the Soul together in a right way Christ and Sinners would never come together in a beloved posture they would not so suitably suit each other if they were not brought together this way the sinner being killed O when the sinner is killed and indeed struck dead to every thing below a naked Jesus how suitably then doth the Soul and Christ suit one with another Then here is a naked sinner for a righteous Jesus a poor sinner to a rich Jesus a weak sinner to a strong Jesus a blind sinner to a seeing Jesus an ignorant careless sinner to a wise and careful Jesus O how wise is God in dealing thus with the sinner he strips him of his own knowledge that he may fill him with Christs he killeth him for taking pleasure in sin that he may take pleasure in Jesus Christ c. Sixthly But sixthly God goeth this way with sinners because he would have the glory of their salvation Should not men and women be killed to their own things they would do sacrifice unto them and instead of saying to the Lamb THOU ART WORTHY Rev. 5. 9. Job 40. 14. Rom. 3. 27. Ephes. 2. 8 9. Tit. 3. 5. they woul say their own arm their own right hand hath saved them but God will cut off boasting from ever entring within the borders of eternal glory for he is resolved to have the glory of the beginning the middle and the end of the contriving and saving and giving salvation to them that enter into the joys of everlasting glory That they may be called the trees of righteousness the planting of the Lord that he may be glorifyed Isa. 61. 3. I might have run thorow many things as to this but I shall pass them and proceed Now Secondly The soul being thus killed to it's self its sins its righteousness faith hope wisdom promises resolutions and the rest of its things which it trusted in by nature In the next place it hath also given unto it a most glorious perfect and never-fading life which is first a life imputed to it yet so really that the very thought of it in the soul hath so much operation and authority especially when the meditation of it is mixed with faith as to make it though condemned by the Law to triumph and to look its enemies in the face with comfort notwithstanding the greatness of the multitude the fierceness of their anger and the continuation of their malice be never so hot against it This imputed life for so it is is the obedience of the Son of God as his righteousness in his suffering arising ascending interceding and so consequently triumphing over all the enemies of the soul and given to me as being wrought on purpose for me So that is is there righteousness in Christ that is mine Is there perfection in that righteousness that is mine did he bleed for sin it was for mine Hath he overcome the Law the Devil and Hell the victory is mine and I am counted the Conqueror Nay more than a conqueror through him that hath loved me and I do count this a most glorious life for by this means it is that I am in the first place proclaimed both in Heaven and Earth guiltless and such a one who as I am in Christ am not a sinner and so not under the Law to be condemned but as holy and righteous as the Son of God himself because he himself is my holiness and righteousness and so likewise having by this all things taken out of the way that would condemn me Sometimes I bless the Lord my soul hath had the life that now I am speaking of not only imputed to me but the very glory of it upon my soul For upon a time when I was under many condemnings of heart and feared because of my sins my soul would miss of eternal glory methought I felt in my soul such a secret motion as this Thy righteousness is in Heaven together with the splendour and shining of the spirit of grace in my soul which gave me to see clearly that my righteousness by which I should be justified from all that could condemn was the Son of God himself in his own person now at the right hand of his Father representing me compleat before the mercy-seat in his own self so that I saw clearly that night and day where ever I was or what ever I was a doing still there was my righteousness just before the eys of divine glory so that the Father could never find fault with me for any insufficiency that was in my righteousness being it was compleat neither could he say where is it because it was continually at his right hand Also at another time having contracted guilt upon my soul and having some distemper of body upon me supposed that death might now so seize upon as to take me away from among men then thought I what shall I do now is all right with my soul have I the right work of God on my soul Answering my self No surely and that because there were so many weaknesses in me yea so many weaknesses in my best duties for thought I how can such a one as I find mercy whose heart is so ready to evil and so backward to that which is good so far as it is natural Thus musing being filled with fear to die these words came in upon my soul Being
justified freely by his grace through the redemption which is in Christ as if God had said Sinner thou thinkest because thou hast had so many infirmities and weaknesses in thy soul whilst thou hast been professing of me therefore now there can be no hopes of mercy but be it known unto thee that it was not any thing done by thee at the first that moved me to have mercy upon thee neither is it any thing that is done by thee now that shall make me either accept or reject thee behold my Son who standeth by me he is righteous he hath fulfilled my Law and given me good satisfaction on him therefore do I look and on thee only as thou art in him and according to what he hath done so will I deal with thee This having stayed my heart and taken off the guilt through the strength of its coming on my soul anon after came in that word as a second testimony He hath saved us and called us with an holy calling not according to the works of righteousness which we have done but according to his own purpose and grace which was given us in Christ Jesus before the world began And thus is the sinner made alive from the dead being justified by Grace through the righteousness of Christ which is unto all and upon all them that believe according to the Scriptures And the life that I now live it is by the faith of the Son of God who loved me and gave himself for me Gal. 2. 20. I lay down my life for my sheep John 10. 10 15. I I am come that you might have life and that you might have it more abundantly For if while we were enemies we were reconciled to God by the death of his Son much more then being reconciled we shall be saved by his life Rom. 5. 10 21. That as sin reigneth unto death even so might Grace reign through righteousness unto eternal life by Jesus Christ our Lord. Secondly This life is not only imputed to him that is wrought on by the spirit of Grace that is not only counted his but also there is put into the soul an understanding enlightened on purpose to know the things of God which is Christ and his imputed righteousness 1 John 5. 20. which it never thought of nor understood before 1 Cor. 2. 9 10 11. which understanding being enlightened and made to see such things that the soul cannot be contented without it lay hold of and apply Christ unto it self so effectually I say that the soul shall be exceedingly revived in a very heavenly measure with the application of this imputed righteousness for thereby it knoweth it shall find God speaking peace to its self and with a fatherly affection say Be of good chear thy sins are forgiven thee the righteousness of my Son I bestow upon thee For what the Law could not do in that it was weak through the thy flesh I have sent forth my only Son and have condemned thy sins in his flesh Rom. 8. 3. 4. And though thou hast gone astray liste a lost sheep yet on him I have laid thine iniquities and though thou thereby didst undo and break thy self forever yet by his stripes I haue healed thee Thus I say the Lord causeth the soul by faith to apply that which he doth by grace impute unto it for thus every soul more or less is dealt withal the soul being thus inlightned thus quickned thus made alive from that dead state it was in before or at least having the beginnings of this life it hath these several vertuous advantages which they have not that are dead in their sins and trespasses and under the Law First It seeth what a sad condition all men by nature are in they being in that state which it self was in but a while since but now by grace it is a beginning to scrable out of it now it seeth the whole world lieth in wickedness 1 John 5. 19. and so liable to eternal vengeance because of their wickedness Ah friends let me tell you though you may be ignorant of your state and condition yet the poor groaning hungering Saints of God do see what a sad woeful miserable state you are in which sometimes makes them tremble to think of your most lamentable latter end you dying so and also to flie the faster to their Lord Jesus for very fear that they also should be partakers of that most doleful doom and this it hath by vertue of its own experience knowing it self was but a while ago in the same condition under the same condemnation O! there is now a hearty blessing of God that ever he should shew to it its sad condition and that he should incline its heart to seek after a better condition O blessed be the Lord saith the soul that ever he should awaken me stir up me and bring me out of that sad condition that I once with them was in It makes also the soul to wonder to see how foolishly and vainly the rest of its neighbours do spend their precious time that they should be so void of understanding so forgetful of their latter end so senseless of the damning nature of their sins O that their eyes was but inlightned to see whereabouts they are 〈◊〉 surely they would be of another mind then they are now in Now the soul wonders to see what slender pins those poor creatures do hang the stress of the eternal salvation of their souls upon O methinks saith the soul it makes me mourn to see that some should think that they were Born Christians and others that their Baptisme makes them so others depending barely upon a traditional historical faith which will leave their souls in the midst of plerplexity O that they should trust to such fables fancies and wicked slights of the Devil as their good doings their good thinkings their civil walking and living with the world O miserable profession and the end thereof will be a miserable end But now vvhen the soul is thus vvrought upon it must be sure to look for the very gates of hell to be set open against it vvith all their force and might to destroy it Novv hell rageth the devil roareth and all the world resolved do be the best they can to bring the soul again into bondage and ruine Also the soul shall not want enemies even in its own hearts lust as covetousness adultery blasphemy unbelief hardness of heart coldness half-heartedness ignorance with an innumerable company of attendants hanging like so many blocks at its heels ready to sink it into the fire of hell every moment together with strange apprehensions of God and Christ as if now they were absolutely turned to be its enemies which maketh it doubt of the certainty of its salvation For you must understand that though a soul may in reality have the righteousness of the Son of God imputed to it and also some faith in a very strong manner to lay hold upon it yet
come to Christ. The Use for the second Doctrine Now a few words to the second Doctrine and so I shall draw towards a conclusion The Doctrine doth contain in it very much comfort to thy Soul who art a new Covenant man or one of those who art under the New Covenant There is first pardon of sin And secondly the manifestation of the same And thirdly a power to cause thee to persevere through Faith to the very end of thy life There is first pardon of sin which is not in the Old Covenant for in that there is nothing but commands and if not obeyed condemned O but there is pardon of sin even of all thy sins against the first and second Covenant under which thou art and that freely upon the account of Jesus Christ the righteous he having in thy name nature and in the room of thy person fulfilled all the whole Law in himself for thee and freely giveth it unto thee O though the Law be a ministration of death and condemnation yet the Gospel under which thou art is the ministration of life and salvation 2 Cor. 3. 6 7 8 9. Though they that live and dye under the first Covenant God regardeth them not Heb. 8. 9. Yet they that are under the second are as the apple of his Eye Deut. 32. 10. Psal. 17. 8. Zech. 2. 8. Though they that are under the first the Law are called to blackness and darkness and tempest the sound of a Trumpet and a burning Mountain which sight was so terrible that Moses said I exceedingly fear and quake Heb. 12. 18 19 20 21. Yet you are come unto Mount Sion to the City of the living God to the heavenly Jerusalem and to an innumerable company of Angels To the general assembly and Church of the first born whose names are written in heaven and to God the judge of all and to the spirits of just men made perfect And to Jesus to blessed Jesus the Mediator of the New Covenant and to the blood of sprinkling which speaketh betten things than that of Abel Heb. 12. 22 23 24. even forgiveness of sins Eph. 1. 7. 2. The Covenant that thou art under doth allow of Repentance in case thou chance to slip or fall by sudden Temptation Rev. 2. 5. but the Law allows of none Gal. 3. 10. The Covenant that thou art under allows thee strength also but the Law is only a sound of words commanding Words but no Power is given by them to fulfill the things commanded Heb. 12. 19. Thou that art under this second art made a Son but they that are under that first are Slaves and Vagabonds Gen. 4. 12. Thou that art under this hast a Mediator that is to stand between Justice and thee 1 Tim. 2. 5. But they under the other their Mediator is turned an Accuser and speaketh most bitter things against their Souls John 5. 45. Again the way that thou hast into Paradise is a new and living way mark a living way Heb. 10. 20. But they that are under the Old Covenant their way into Paradise is a killing and destroying way Gen. 3. 24. Again thou hast the Righteousness of God to appear before God withall Phil. 3. 9. But they under the Old Covenant have nothing but the Righteousness of the Law which Paul counts dirt and dung Phil. 3. 7 8. Thou hast that which will make thee perfect but the other will not do so Heb. 7. 19. The Law makes nothing perfect but the bringing in of a better Hope which is the Son of God did by which we draw nigh to God 3. The New Covenant promiseth thee a new Heart as I said before Ezek. 36. 26. but the Old Covenant promiseth none and a new Spirit but the Old Covenant promiseth none The New Covenant conveyeth Faith Gal. 3. but the Old one conveyeth none Through the New Covenant the Love of God is conveyed into the Heart Rom. 5. but through the Old Covenant there is conveyed none of it savingly through Jesus Christ. The New Covenant doth not only give a Promise of Life but also with that the assurance of Life but the old one giveth none The old Covenant wrought Wrath in us and to us Rom. 4. 15. but the new one worketh Love Gal. 5. 6. Thus much for the first use Secondly As all these and many more Priviledges do come to thee through or by the New Covenant and that thou mightest not doubt of the Certainty of these glorious Priviledges God hath so ordered it that they do all come to thee by way of Purchase being obtained for thee ready to thy hand by that one Man Jesus who is the Mediator or the Person that hath principally to do both with God and thy Soul in the things pertaining to this Covenant so that now thou mayest look on all the glorious things that are spoken of in the New Covenant and say all these must be mine I must have a share in them Christ hath purchased them for me and given them to me Now I need not to say O! but how shall I come by them God is holy I am a sinner God is just and I have offended no but thou mayest say though I am vile and deserve nothing yet Christ is holy and he deserveth all things though I have so provoked God by breaking his Law that he could not in justice look upon me yet Christ hath so gloriously paid the debt that now God can say Welcome Soul I will give thee grace I will give thee glory thou shalt lie in my bosom and go no more out my Son haâ—â—â—leased me he hath satisfied the loud cries oâ—â—he Law and Justice that called for speedy vengeance on thee He hath fulfilled the whole Law he hath brought in everlasting righteousness he hath overcome the Devil he hath washed away thy sins with his most precious blood he hath destroyed the power of death and triumphs over all the Enemies This he did in his own person as a common Jesus for all persons in their stead even for so many as shall come in to him for his victory I give to them his righteousness I give to them his merits I bestow on them and look upon them holy harmless undefiled and for ever comely in my Eye through the victory of the Captain of their Salvation And that thou mayest indeed and in truth not only hear and read this glorious Doctrine but be found one that hath the life of it in thy heart thou must be much in studying of the two Covenants the nature of the one and the nature of the other and the conditions of them that are under them both Also thou must be well grounded in the manner of the Victory and Merits of Christ how they are made thine And here thou must in the first place believe that the Babe that was Born of Mary lay in a Manger at Bethlehem in the time of Caesar Augustus that he that Babe that Child was the very Christ. Secondly
things that we have heard and not in any wise to let them be questioned and the rather because you see the Testament is not only now made but confirmed not only spoken of and promised but verily sealed by the death and blood of Jesus which is the Testatour thereof My Brethren I would not have you ignorant of this one thing that though the Jews had the promise of a sacrifice of an everlasting high Priest that should deliver them yet they had but the Promise for Christ was not sacrificed and was not then come an High Priest of good things to come only the Type the Shadow the Figure the Ceremonies they had together with Christs engaging as Surety to bring all things to pass that was promised should come and upon that account received and saved It was with them and their dispensation as this similitude gives you to understand Set the case that there be two men who make a covenant that the one should give the other ten thousand Sheep on condition the other give him two thousand pound but for as much as the Money is not to be paid down presently therefore if he that buyeth the Sheep will have any of them before the day of payment the Creditor requesteth a Surety and upon the engagement of the Surety there is part of the Sheep given to the Debtor even before the day of payment but the other at and after So it is here Christ covenanted with his Father for his Sheep I lay down my Life for my Sheep saith he but the Money was not to be paid down so soon as the bargain was made as I have already said I yet some of the Sheep were saved even before the Money was paid and that because of the suretiship of Christ as it is written Being justified or saved freely by his Grace through the Redemption or purchase of Jesus Christ whom God hath set forth to be a Propitiation through Faith in his Blood to declare himself righteous in his forgiving the Sins that are past or the Sinners who died in the Faith before Christ was crucified through Gods forbearing till the payment was paid to declare I say at this time his Righteousness that he might be Just and the Justifier of him that believeth in Jesus Rom. 3. 24. 25. 26. The end of my speaking of this is to shew you that it is not wisdom now to doubt whether God will save you or no but to believe because all things are finished as to our Justification The Covenant not only made but also sealed the Debt paid the Prison Doors â—lung off of the Hooks with a Proclamation from Heaven of Deliverance to the Prisoners of Hope saying Return to the strong hold ye Prisoners of Hope even to day do I declare saith God that I will render unto thee double Zech. 9. 12. And saith Christ when he was come The Spirit of the Lord is upon me because be hath anointed me to preach the Gospel that is good Tidings to the Poor that their Sins shall be pardoned that their Souls shall be saved He hath sant me to bind up the broken hearted to preach deliverance to the Captives and recovering of the Sight of the blind to set at liberty them that are bruised and to comfort them that mourn to preach the acceptable Year of the Lord. Luke 4. 18 19. Therefore here Soul thou may'st come to Jesus Christ for any thing thou wantest as to a common Treasure house being the principal Man for the distributing of the things made mention of in the New Covenant he having them all in his own custody by right of Purchase for he hath bought them all paid for them all Dost thou want Faith then come for it to the Man Christ Jesus Heb. 12. 2. Dost thou want the Spirit then ask it of Jesus Dost thou want Wisdom Dost thou want Grace of any â—ort Dost thou want a new Heart Dost thou want strength against thy Lusts against the Devils Temptations Dost thou want strength to carry thee thorow afflictions of Body and afflictions oâ— Spirit through Persecutions Wouldest thou willingly hold out stand to the last and be more than a Conquerour then be sure thou meditate enough on the Merits of the Blood of Jesus how he hath undertaken for thee that he hath done the work of thy Salvation in thy room that he is filled of God on purpose to fill thee and is willing to communicate whatsoever is in him or about him to thee Consider this I say and Triumph in it Again This may inform us of the safe state of the Saints as touching their Perseverance that they shall stand though Hell rages tho' the Devil roareth and all the World endeavoureth the ruine of the Saints of God tho' some through ignorance of the vertue of the offering of the Body of Jesus Christ do say a man may be a child of God to day and a child of the Devil to morrow which is gross ignorance for what is the Bloud of Christ the Death the Resurrection of Christ of no more vertue than to bring in for us an uncertain Salvation or must the effectualness of Christs merits as touching our Perseverance be helped on by the doings of Man surely they that are predestinated are also justified and they that are justified they shall be glorified Rom. 8. 30. Saints do not doubt of the salvation of your Souls unless you do intend to undervalue Christs Blood and do not think but that he that hath begun the good work of his grace in you will perfect it to the second coming of our Lord Jesus Phil. 1. 6. Should not we as well as Paul say I am persuaded that nothing shall separate us from the love of God which is in Christ Jesus Rom. 8. O let the Saints know that unless the Devil can pluck Christ out of Heaven he cannot pull a true Believer out of Christ. When I say a true Believer I do mean such a one as hath the Faith of the Operation of God in his Soul Lastly Is there such Mercy as this such Priviledges as these is there so much ground of Comfort and so much cause to be Glad Is there so much store in Christ And such a ready heart in him to give it to me Hath his bleeding Wounds so much in them as that the Fruits thereof should be the Salvation of my Soul Of my sinful Soul As to save me sinful me rebellious me desperate me what then Shall not I now be holy Shall not I now study strive and lay out my self for him that hath laid out himself Soul and Body for me Shall I now love ever a Lust or Sin Shall I now be ashamed of the Cause Wayes People or Saints of Jesus Christ Shall I not now yield my Members as Instruments of Righteousness seeing my end is everlasting Life Rom. 6. Shall Christ think nothing too dear for me And shall I count any thing too dear for him Shall I grieve him