God prevented me with his grace and mercy Thus Paul And pray tell me what do you think of that whole Chapter Luke 15 There are three parables the parable of the lost Groat of the lost Sheep and of the lost Son The Woman lost her Groat and swept to find it but did the Groat make first towards the woman or the woman make after the Groat first The Shepherd lost his Sheep but did the Sheep make first after the Shepherd or the Shepherd after the Sheep Indeed it is said concerning the lost Son that he first takes up a resolution I will return home to my Father but when his Father saw him afar off he ran and met him and imbraced him and welcomed him home Why but to shew that the work of Grace and Mercy shall be all along carryed on in a way of preventing love Thus it was with the World from the beginning thus with the Nations of the Jews and Gentiles thus with great Towns and Corporations thus with whole Families and thus with particular Souls It is no new thing therefore for God to walk in a way of preventing love towards the children of men That is the first II. Well but then secondly How and in what respects will God prevent us with his mercies or with his good blessings He will prevent us with his Mercies 1. First In reference to our own deservings when we deserve evil we shall receive good Is it not a great prevention when a man shall deserve evil to receive good Thus will God deal with men sometimes He hath not dealt with us after our sins nor rewarded us according to our iniquities Did not Moses deserve a sharp chiding and to be beaten out of his excuses when God sent him upon his work and he stood excusing the matter so long Exodus 4. he said O my Lord send I pray thee by the hand of him whom thou wilt send and the anger of the Lord was handled against Moses What was the issue of it Instead of blows mercy instead of chiding and threatning a promise And he said is not Aaron the Levite thy Brother I know that he can speak well and lo behold he cometh forth to meet thee and when he seeth thee he will be glad in his heart and thou shalt speak unto him and put words in his mouth and I will be with thy mouth and with his mouth and will teach ye what ye shall do Here is good in the stead of evil Thus God prevents us with his mercies in reference to our own deservings 2. As God doth prevent us thus in reference to our own deservings so he doth prevent us also in reference to his own proceedings of common providence Look when God doth give in a mercy that is beyond the reach of the second cause that is stronger or greater then the root of the second cause will bear or beyond common providence then God is said to prevent us with his mercy Now thus God doth many times give in a mercy that the Root of the second cause cannot bear So he gave Elizabeth a Child and Sarah a Child when they were old With this staff came I over this brook sayes Jacob and lo I am become two bands And thus Israel said A Syrian ready to perish was my Father Deuteron 26.5 and he went down into Aegypt and sojourned there with a few and became there a Nation Great Mighty and Populous A Syrian ready to perish was my Father As if a man should say I came here to London poor having but my Pen and Inkhorn by my side and now I am risen up to a great Estate beyond all my own Parts Wits and Endeavours for the Lord hath prevented me with the blessings of his goodness Thus God doth sometimes prevent us with his mercy in reference to his own proceedings of common Providence or the course of Nature 3. And then again Thirdly As the Lord doth thus prevent us with his mercy in reference to his own proceedings of common providence so he doth prevent us with his mercy in reference to our own preparedness Look when God doth give in a mercy that we are not prepared for then God is said to prevent us with his mercy Now was it not a great and choice mercy for the Ark to be brought home again to Israel Yet notwithstanding you shall find they were not prepared for it before they were prepared God gave them in the Mercy the Ark came back 1 Sam. 6. Chapter but their preparation you read of in the 7 Chap. And Samuel said to all the House of Israel if you do return unto the Lord with all your hearts then put away the strange Gods and Ashtaroth and the Children of Israel did put away Baalim Ashtaroth and served the Lord onely This was after the Ark came home so then the Ark returned before they were thus prepared And you know what is said in the 57 of Isa For the iniquity of his Covetousness I was wroth and smote him I hid me and was wroth and he went on frowardly in the way of his heart What then vers 18. I have seen his wayes and will heal him I will lead him also and restore Comforts to him and to his Mourners over and beyond all preparations for he went on frowardly in the way of his heart and he was not prepared but notwithstanding his want of preparation I have seen his wayes and will heal him and will restore comforts to him and to his Mourners Thus God doth sometimes prevent us with his mercy in reference to our own preparedness for his mercy 4. As God doth prevent us with his mercy in reference to our preparedness for his mercy so he doth prevent us with his mercy in reference to all our Prayers Look when God gives in a mercy before we pray for it then God is truly said to prevent us with his mercy It is ordinarily said God will not set in his mercy before our Oven be hot but if God should never set in his mercy till our Oven and Hearts be hot in Prayer we had been an unredeemed people to this day though God will answer Prayer yet he will be found also of them that seek him not Do ye say why then should we pray I answer that you are to pray not only because it is your duty to pray but the more God works in an extraordinary way the more it is our duty to be found in the use of ordinary means And what if I say that the same mercy may come as an answer of prayer and yet in a way of preventing love too What say you to the case of Hezekiah When he was sick he prayed and God heard his prayer and health came as an answer of prayer and yet he was prevented for fifteen years more God gave in to him which was beyond his prayer You know how it was with Zacharias sayes the Lord I have heard thy prayer and gave him a
Hagar was in the same house yet it was in subserviency unto Sarah and though the Covenant of works was declared and was there at the same time yet it was in subserviency unto the Covenant of Grace it was added wherefore saith the Apostle because of transgression to be a School Master to bring to Christ It was there in subserviency and upon a Gospel design But then 4. Though both these Covenants were thus joyned together the Covenant of Works and the Covenant of Grace both joyned together in one state yet both together did not make a third and distinct Covenant I am no wayes of Camero's â—ind that there were three Covenants but of the Apostles mind clearly in the 4. of the Galathians where he speaks expresly that there are two Teâ—aments and no more so that though both were â—pon the ground together one declared then to â—ake them sensible of their sins and to bring them â—o the other Covenant yet both did not make up a â—hird and distinct Covenant But 5. Because the Commandment lay uppermost the â—hole dispensation was called Law although the Proâ—ise and the Gospel lay at the bottom As now beâ—use the Promise lyes uppermost the whole of the â—ovenant is called the Promise though the Comâ—andment lyes at the bottom Well then if these things be so wherein lyes â—he difference between that of the Jews and Ours Thus first although the Jews that were saved â—ere saved by the same Covenant that we now are â—â—ved by Yet then the Covenant had a special eye unâ—â— the Commandment and therefore it is called the â—aw Now the Covenant hath a special eye to the Proâ—ise and therefore it is called the Promise 2. Then though the Covenant of Grace was â—ade with the Jews that were saved yet it was â—ven more darkly and obscurely there was a vail â—â—on Moses that he could not see to the end of â—ings But now we all with open face behold as in glass the Glory of the Lord saith the Apostle as â—eaking of the difference between the one and the â—her Cor. 2.3 3. Then also the ministration of that Covenant as very burthensome now more easie Take my â—ke upon you saith Christ it is spoken in opposition to Moses too for my yoke is easie and my burtheâ— is light Mat. 11. 4. Then also the Covenant was made with thâ— Nation of the Jews onely but now it takes in aâ— the World Jew and Gentile That Scripture Isâ— 56. is spoken in regard of Gospel times Let not tâ—â— Eunuch say c. nor the son of a stranger that I 〈◊〉 separated from the Lord onely let him take hold of 〈◊〉 Covenant The stranger now may do it it belonâ— to the Gentile as well as the Jew And 5. Then the dispensation was more terrible aâ—â— brought forth fear and bondage but now we aâ— not come unto Mount Sinai where was fear aâ— trembling but we are come unto Mount Sion whiâ— brings forth Love and Faith and Sweetness aâ— Thankfulness 6. Then also the Covenant was confirmed 〈◊〉 Promise and by the blood of Bulls and Goaâ— now it is confirmed by Oath and by the blood of â—â—sus 7. Then also the Mediator was Moses that stoâ— between God and them now Jesus the Mediatâ— 8. Then the Law was a School-Master to briâ— to Christ the Covenant of Works was upon 〈◊〉 ground and the Law was a School Master it is 〈◊〉 so now 9. Then Christ was in the hand of Moses 〈◊〉 Moses is in the hand of Christ Now the bond-wâ—man is cast out of doors there was a time whâ— the bond-woman and Sarah was in the house tâ—gether but now the bond-woman is gone 10. Then the Commandments were mâ— carnal as the Apostle speaks and the Promiâ— worser but now the Commandment is spiritual aâ— the Covenant founded upon better Promises saith the Apostle Heb. 7. 11. And to say no more look what difference there is between the Letter and the Spirit in regard of efficacy for that 's the meaning of it such a difference there is between that and this We are not Ministers of the Letter as in the dayes of Moses but we are Ministers of the Spirit 2 Cor. 3. So that thus you see why this Covenant is called a New Covenant Nâ—w in opposition to the Covenant that was made with man in the state of innocency and new in opposition to the Covenant that was made with the Jews in the times of the Old Testament 3. But then thirdly What kind of Covenant is this And what are the properties of it Answ To name but three First It is a Covenant of Grace in opposition to works or to all our own worth or worthiness A Covenant of Grace for it is made with sinners The Covenant that was made with Adam in the â—tate of innocency was made with a Saint having â—he Image of God upon him therefore a Covenant of Friendship The Covenant that God makes now â—he makes with Sinners and it is a Covenant of Reconciliation and therefore a Covenant of Grace Then by that Covenant that God made with Adam there was no room for repentance or for remission now room for both For Repentance I will take away the heart of stone â—nd I will give an heart of flesh saith God For Remission I will remember your sins no more â—aith the Covenant yea the Covenant of Grace â—oth so deeply ingage for Remission of sins That whereas the Covenant of works would own no such things the Covenant of Grace doth so deeply ingage for remission of sins that it is made the chief and the reason of all the other I will write my Law in your hearts and ye shall all know me Why For I will remember your sins no more Heb. 8. By that Covenant if we had sinned we should have provoked God thereby to damn us and to destroy us By this Covenant when a man that is in Covenant sins he doth thereby provoke God to pitty him and to have compassion on him In the Covenant oâ— works the Lord gave a man strength to stand anâ— left him to himself but now the Lord hath promised in this Covenant to cause us to walk in hâ—â— wayes When the Israelites had to do with thâ— Aegyptians the Aegyptians injoyned them their taâ— of brick and gave them no straw Now we haâ— to deal with so good a Lord in this Covenant thâ— our tale of brick is lessened we have straw aâ—â— strength and not onely strength but God himself Co-worker with us Yea what Grace is there thâ— you want or do complain for the want of bâ— it is promised in this Covenant Do you complain that you are not converted I will write my Law in your hearts saith God noâ— Do you complain that you are ignorant Thâ— shall all know me from the least unto the greatest 〈◊〉 them saith the Covenant Do you complain that your heart is hard I wâ— saith God take away the heart of stone and give yâ— an
saith Moses now And therefore saith Christ If thy Brother offend thee tell him of it and if he hear not call two or three and if he mind not then tell it to the Church and if he hear not the Church let him be as a Heathen or Publican to you for when two or three are gathered together in my Name I am in the midst of them Matth. 18. We are to hear what Jesus saith in this matter and not what Moses And as then in the times of the Old Testament they had recourse to Moses under God for their Ministry and Moses did direct them unto Priests and Levites for their Ministers So now in the times of the New Testament we are to have recourse to Jesus for our Ministry and therefore saith the Apostle He hath set in the Church Pastors and Teachers And in Ephes 4. He hath ascended up on high and he hath given gifts unto Men Pastors aâ—d Teachers and the like We are to hear what Jesus saith now and not what Moses for our Ministry And as in the times of the Old Testament they had then recourse unto Moses for the Ordinances for their Sabbaths for their Sacraments and for their Worship So now in the times of the New Testament we are to hear what Jesus saith and to have recourse to him for these things Go saith our Saviour Christ and teach all Nations baptizing them and teaching them to observe and do what I command you Matth. 28. And for the Lords Supper What I received of the Lord that delivered we unto you saith the Apostle And for the Sabbath The Son of Man is Lord of the Sabbath Go to him for your Sabbath not to Moses but unto him And for Worship saith our Saviour Christ unto the Woman of Samaria John 4.23 The hour cometh and now is when the true Worshippers shall worship the Father in Spirit and truth for the Father seeketh such to worship him You that are Samaritans you have worshipt God but you have not worshipt God according to his own appointment you have not worshipt him in Truth The Jews they have worshipt God according to Gods appointment but not with the Spirit But now the hour cometh when men shall worshâ—p the Father in Spirit and in Truth In Truth in opposition to Samaritans that did not worship according to appointment And in Spirit in opposition to the Jews that worshipt God Legally and without the Spirit Thus we must hear what Jesus saith And as then in the times of the Old Testament they had recourse to Moses still when they wanted Bread he under God gave them Manna and he gave them water out of the Rock So now in the times of the New Testament we are to have recourse to Jesus for our Bread In John 6. saith Christ Labour not for the meat which perisheth but for the meaâ— that indureth to everlasting life which the Son of man shall give unto you for him hath God the Father sealed And as in the times of the Old Testament they had much recourse to Moses for their Faith If they could not believe Moses wrought miracles before them and they believed Insomuch as it s said in the 14. of Exod. last And Israel saw that great work which the Lord did upon the Egyptians and the people feared the Lord and believed the Lord and his Servant Moses But now what saith Jesus Let not your heart be troubled ye believe in God believe also in me Not in God and in Moses but ye believe in God believe also in me And to say no more in it but this In the times of the Old Testament they had recourse to Moses for their Rest Mâ—ses was to lead them up to Canaan and the Land of Rest And so now in the times of the New Testament we are to have recourse to Jesus for our Rest for saith he himself Come unto me all ye that are weary and heavy laden and I will give you rest Thus as in the times of the Old Testament they were upon all occasions to have recourse to Moses So now in the times of the New Testament upon all occasions we are to have recourse to Jesus the Mediator of the New Testament for saith the Lord by Moses in the 18. of Deut. 18. v. I will raise them up a Prophet from among their Brethren like unto thee rather as thee that is as I raised up thee and will put my words in his mouth and he shall speak unto them all that I shall command him Which the Apostle applies unto Christ Acts 3.22 For Moses truly said unto the Fathers a Prophet shall the Lord your God raise up unto you of your Brethren like unto me rather as me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as me that is as he raised up me not like unto me as the Socinians would argue from hence That Chriâ— must be but Man like to Moses For Moses truly saiâ— unto the Fathers a Prophet shall the Lord your Goâ— raise up unto you of your Brethren like unto me rather as me That is as he raised up me Him shalâ— ye hear in all things whatsoever he shall say unâ— you So that thus As they had recourse to Moseâ— upon all occasions in the time of the Old Testament so now we are to have recourse unto Jesus And thuâ— we see what it is to come unto Jesus the Mediator oâ— the New Covenant in opposition unto Moses the Mediator of the Old Covenant 2. But then secondly Whether is it possible for a man that doth profess to come unto Jesus the Mediaator of the New Covenant still to have recourse to Moses that is Whether is it possible for a man to be Legal and Mosaical in these Gospel times Without all doubt it is and I wish if it were the will of the Lord that too many were not found upon Legal ground among Prâ—fâ—ssors What think you of the Galatians Did not they live in Gospel Times Did not they profess to come unto Jesus the Mediator of the New Covenant Yet see how the Apostle treats them and reproves them again and again for their being too Legal too Mosaical Ye are fallen from Grace saith he My little children of whom I travâ—â— in birth again till Christ be formed in you Ye are so much for Moses and the Law that I travel in birth again till Christ be formed in you As there was a mixture of the Gospel in the time of the Law so there may be too great a mixture of the Law in the times of the Gospel And I pray what think you Are there not very many that live under the Gospel in whom sin reigns Yes many live under the Gospel in whom sin reigns And saith the Apostle Let not sin reign in your mortal bodies for ye are not under the Law but under Grace If you be under the Law then sin will reign in you And what 's the reason that sin reigns in many that live under the Gospel
the more yoâ— love it If you have a good Friend the more you uâ—â— him the more you prize him and the more yoâ— prize him the more you love him If you have good Horse the more you use him the more yoâ— prize him and the more you prize him the moâ—â— you love him If you have but a good Knife the moâ— you use it the more you will prize it and the moâ— you prize it the more you will love it Would yoâ— love Christ use him much and then the more yoâ— will prize him and the more you will love him Indeed we don't use Christ enough and what 's the reâ—son we don't love him but because we don't uâ—â— him Either your sins be great or else they be smalâ— â—f your sins be great you are afraid to use Christ for â—hem If your sins be small you think you need not â—se Christ for them Either your wants be great or else they be small If they be great you dare not â—se Christ for them and if your wants be small you will not you think it not worth your time to use Christ for them Indeed we don't use Christ enough Use Christ much and then you will prize him much and if you prize him much you will love him much 5. If you would have your hearts drawn out in love to the very Person of Christ go then to God and beseech the Lord to circumcise your hearts for to love him Mark how the promise runs The Lord hath promised to unite our hearts to fear him and he hath promised to circumcise our hearts to love him why then would you fear the Lord go to God to unite your hearts unto him to fear him would you love him go to God and beseech him to circumcise your hearts to love the Lord and to love himself And oh that the Love that now I have been speaking of unto the very Person of Christ might this day be begotten in any one heart or encreased where it is wanting I fear we are wanting in our love to Christs Person wherefore think on these things and the Lord blesse them to you Christ Crucified the object of our Faith SERMON II. 1 Cor. 2.2 For I determined not to know any thing among you save Jesus Christ and him crucified HAving spoken of the Personall Excellencies of Christ the object of your Love there is a necessity upon me of speaking something concerning Christ crucified the object of your Faith that your Love and Faith may go together and therefore have made choice of these words onely for this time Wherein the Apostle Paul doth give an account of the reason of the plainnesse of his Preaching And I Brethren when I came to you came not with excellency of speech or of wisdome for saith he I am to Preach Christ crucified A gallant eloquent speech excellency of words and pleated sentences don't become a crucified Christ If I should speak at that rate my speech would not be suited unto the subject that I have in hand for I Preach Christ crucified saith he For I determined not to know any thing among you save Jesus Christ and hâ—m crucified Some Books read it I desire not to know any thing among you but rather I judge it I decreed I determined not to know any thing among you Not to know any thing among you Not to make any think known unto you I would Preach as if I knew nothing else but Christ and him crucified Christ and him crucified is the great thing I desire to make known and that ye should know So that plainly then the Observation is this Obs The knowledge of Christ crucified is the most desirable thing in the world The knowledge of Christ crucified is the most desirable knowledge and the most desirable thing in the world That which the Apostles taught and the Churches learned must needs be the most desirable Now this is that the Apostles taught and this is that the Churches learned and therefore this knowledge of Christ crucified is the most desirable But for the opening and prosecuting hereof 1. We must a little enquire what it is to know Christ crucified and when a man may be said to know Christ crucified 2. That it is our great work and businesse in the world to know Christ crucified 3. What there is in Christ crucified that is so desirable to be known 4 Whether a man may live under the Gospel and not know Christ crucified 5. What are the benefits that we do get or gain by the knowledge of Christ crucified And then 6. What we should do that we may know Christ crucified in a right manner And 7. In case we do know him what is our duty that flowes from hence First of all If you ask what it is to know Chrisâ— crucified or when a man may be said to know Christ crucified I answer shortly A man is said to know a thing nakedly and barely or else effectually and truly Barely and nakedly a man knowes God and Christ when he doth understand that there is a God and Christ a Saviour of the world so the Devil said I know theâ— whom thou art the holy one of Israel But truly and effectually a man is said to know Christ crucified when he doth know the mind and will of God the Father in Christ crucified having a disposition and affections suitable thereunto Words of knowledge note an affection and words of affection in Scripture note an effect accordingly therefore in Scripture phrase a man is said to know when he doth go round about a businesse doth consider of it and look well into it and so Christ saith Behold me behold me and saith the Apostle Consider the High Priest of your profession This knowledge of Christ crucified is not a bare knowledge of Christ crucified in the history but it is a serious looking into the mystery thereof In Scripture phrase a man is said to know when he doth approve approbation is put for knowledge so at the last Christ shall say Depart from me for I never knew you that is I never approved of you knowledge being put for approbation And so a man is said to know Christ crucified when he doth understand and know the mind and will of God the Father in that great mystery and doth approve thereof In Scripture phrase again a man is said to know God or know Christ when he doth believe or repose in Christ so This is life eternall to know thee and him whom thou hast sent that is to believe knowing being put for believing And in Scripture phrase a man is said to know and to know Christ when the power and the efficacy of the Death of Christ is shed abroad into his heart and upon his life and so Paul speaking to the Philippians saith I account all things drosse for the excellency of the knowledge of Christ that I may be conformed to his sufferings So that I say look when a man doth not onely understand
the death of his Son much more being reconciled we 〈◊〉 all be saved by his life Rom. 5. and chap. 8.32 He â—at spared not his own Son but delivered him up for 〈◊〉 all how shall he not with him also freely give us all â—â—ings If God the Father did give his Son to â—ath for you will he deny you other things Go away and look no more sorrowfull let it apâ—are that you know Christ and that you know â—hrist crucified 3. In case at any time any temptation doth aâ—ise upon you Presently turn and look wishly upon â—hrist crucified and there fix If a man be in a â—â—eat temptation possibly the temptation may be â—t by by way of divertisement turning to another â—â—ject but if that other object be ingaging â—â—en he is helpt thereby not onely by way of diâ—rtancie but by way of assistance Now if a temâ—ation do arise at any time upon any of you preâ—â—ntly turn your eye fix it upon Christ crucified â—ere stand and there look and thus shall you be helped not onely in a way of divertancie but in way of assistance 4. If you do indeed know Christ crucified the why should you not hold forth the vertues of thâ— Christ the death of Christ in your dying unto 〈◊〉 things below and say with Paul upon all occaâ—â—ons Henceforth let no man trouble me I bear aboâ—â— in my body the marks of the Lord Jesus You coâ—â— to tempt me to such a sin do not trouble me know Christ crucified henceforth let no man troâ—ble me I know Christ crucified answer all yoâ— temptations thus and be peremptory and resoluâ—â— let no man trouble me do not trouble me I knoâ— Christ crucified 5. Go away and communicate that knowledâ— of a crucified Christ unto others your knowledâ— is nothing unless you make others to know wâ—â— you know There is a twofold revelation 〈◊〉 Christ Christ revealed to men and Christ 〈◊〉 vealed in men as Paul speaks When it pleased 〈◊〉 Lord to reveal Christ IN me When a man haâ—â— revelation of Christ within him he will comâ—nicate that knowledge Ye see how it is with 〈◊〉 Sun shining upon the wall and with a Candle 〈◊〉 Lanthorn the Sun shines upon the wall and 〈◊〉 wall enlightens no body why because the Suâ— not in it but there is a Candle in a Lanthorn aâ— that enlightens others why because the Candâ—â— within it So when a man hath a revelation Christ upon him it falls dead as upon a mud wâ— and he communicates not that light unto others but if Christ be in me the hope of Glory then câ—â—tainly I shall communicate this knowledge of Châ—â— unto others also 6. And to end all if you do know Christ and him crucified then go and place your selves before the Lord as David did when the Lord had made known his mind unto him Then went King David in and sat before the Lord and he said who am I O Lord God and what is my house that thou hast brought me hitherto c. And what can David say more unto thee for thou Lord God knowest thy Servant for thy Word sake and according to thine own heart hast thou done all these great things to make thy Servant know them So I say go you and place your selves before the Lord and say What am I Lord O what am I poor ignorant creature as well as others that Christ crucified should be made known to me O the riches and the greatness of the Grace of God According to thine own heart Lord hast thou done this to make these things known unto thy poor Servant Wherefore Glory and Honour unto God the Father and unto the Lamb that sitteth upon the Throne for ever And thus now I have spoken something concerning a crucified Christ as the Object of your Faith the former time concerning the Excellencies of Christ to draw out your Love Now then let your Faith and Love meet together and may your Love be quickned and your Faith strengthned I have enough The New Covenant of Grace opened SERMON III. Heb. 12. 24. And to Jesus the Mediator of the New Covenaâ—â— and to the blood of sprinkling that speaketh bettâ—â— things then that of Abel IN this Scripture you have the difference bâ—tween the Law and the Gospel The exceâ—lency of the state of the Church under tâ—â— New Testament above the state of the Chuâ—â— under the Old Testament for saith the Apostle 〈◊〉 the 18. vers Ye are not come unto the Mount thâ— might be touched and that burned with fire nor unâ— blackness and darkness and tempest and the sound of trumpet and the voice of words But ye are come uâ—to Mount Sion vers 22. and unto the City of the liâ—ing God the heavenly Jerusalem and to an innumâ—rable company of Angels c. So that first look how much Mount Sion dotâ— excell Mount Sinai The City of the living Goâ—â— doth excell the Wilderness and the heavenlâ— Jerusalem doth excell the Mountain that might bâ— touched from whence the Law was given 〈◊〉 much doth our state now exceed and excell that of the Jews And saith he Ye are also come unto an innumerable company of Angels The Law was given at Mount Sinai by the ministration of Angels Look therefore how much our communion now with an innumerable company of Angels doth exceed that ministration which was by the ministration of Angels then so much doth our Gospel state now exceed theirs And ye are also come to the general assembly and Church of the first born Look how much the Catholick Church drawn out of all Nations doth exceed the Jewish Synagogue so much doth our Gospel Church state now exceed theirs And ye are come unto God the Judge of all Look therefore how much the manifestation of God as the Judge of all the world doth exceed the manifestation of God as a Law-giver upon Mount Sinai unto the Nation of the Jews onely so much doth our Gospel state and Church exceed theirs And ye are come to the spirits of just men made perfect It is true in regard of the Saints in heaven for we are fellow Citizens with the Saints there Or if you understand it of the spirits of just men made perfect with Gospel perfection by the imputation of the righteousness of Christ it is true So that look as the state of Heaven doth exceed the state of Earth and as Gospel perfection doth exceed the imperfect state of the Law so doth the state of the Church and Gospel now exceed that of the Jews And ye are come to Jesus the Mediator of the New Covenant and to the blood of sprinkling that speaketh better things then that of Abel Look therefoâ—â— as Jesus Christ the Mediator of the New Covenaâ—â— exceeds Moses the Mediator of the Old Aâ—â— as the blood of Christ the blood of sprinkling doâ—â— excell and exceed the blood of all sacrifices in tâ—â— time of the Old Testament so doth our Gospâ— Church state now exceed that of theirs
I shall not run through all these differences priviledges only fall in with this 24 verse And to Jesus that is ye are come to Jesus tâ— Mediator of the New Covenant and to the bloâ— of sprinkling that is ye are come to the blood sprinkling that speaketh better things then that Abel From which two Priviledges with the connection I take up these Observations Observ 1. That there is a New Covenant strickâ— with the children of men 2. That Jesus is the Mediator of this New Câ—venant 3. That now in these Gospel times we are 〈◊〉 come to Moses the Mediator of the Old but unâ—â— Jesus the Mediator of the New Covenant And 4. That thus coming unto Jesus the Mediatâ— of the New Covenant we are also come unto tâ—â— blood of sprinkling that speaketh better thing then that of Abel Doct. I shall begin with the first There is new Covenant stricken with the children of meâ— It was alwayes Gods way to deal with man iâ— the way of a Covenant that is the most suitablâ— to man the most honourable for man and the moâ— amicable and friendly from the beginning therefore so it was no sooner was man made but Goâ— entred into Covenant with him In the day thâ—â— thou eatest thereof thou shalt dye the death And then a Covenant he made with the World by Noah And then a Covenant he made with Abraham And then a Covenant he made with the Jews at Mount Sinai It hath alwayes been Gods way to deal with man in the way of a Covenant but now in these latter dayes he hath stricken a New Covenant with the children of men A New Covenant will I make with the house of Israel saith the Lord by way of promise Jer. 31. A New Covenant hath the Lord made with the house of Israel by way of fullfilment and accomplishment Heb. 8. So that there is a New Covenant stricken with the children of men For the opening of which Argument 1. We must enquire what this Covenant is 2. Why and upon what account it is called a New Covenant And 3. What are the wayes and properties of this New Covenant 4. Who are the Subjects of this Covenant and persons that God doth strike this Covenant with 5. We will a little inquire into the benefits thereof 6. Labour to shew you what a man should do to get into Covenant with God and in case he be in Covenant with God how he should walk as becometh one that is in Covenant with the great God Here is matter enough to discourse on many exercises but though with difficulty I shall dispatch all in this one 1. And first of all if you aske me what this Covenant is take this description of the Covenant that now we are in It is that mutual agreement between God and Man whereby God the Father doth ingage himself to shew mercy love and kindness to Christ anâ— to his Seed Christ ingaging both for himself anâ— for his Seed to be obedient unto God the Father First I say it is a mutual agreement and herein a Covenant differs from a Law A Law properly is a commandment with penalty No sooner waâ— man made but he was under a Law to be obedient unto God his Maker and in case he broke it God by the Law of Nature might punish him But then when God said unto him In the day thaâ— thou eatest thereof thou shalt dye the death then God entered into Covenant man accepting thereof Thâ— Child is obliged by the Law of Nature to obey hiâ— Parents yet this is no Covenant but a law of Nature for here is no agreement But the Wife is obliged to obey her Husband and this is a Covenant why because it is by mutual agreement So that I say this Covenant First is a mutual agreement between God and Man But 2. It is that agreement whereby God the Father doth ingage himself to shew kindness grace and mercy to Christ and to his Seed Unto Christ himself he doth ingage Isa 42. 〈◊〉 the Lord have called thee in Righteousness and will bold thine hand and will keep thee and give thee for a Covenant of the people for a light of the Gentiles If thou wilt undertake the work of the Mediator I do ingage and promise to thee I the Lord have called thee in Righteousness and I will hold thine hand and I will keep thee And the Father doth ingage unto Christ and his Seed too for saith he unto Christ If thy children forsake my Law and walk not in my Judgements If they break my Statutes and keep not my Commandments then will I visit their transgression with the Rod and their iniquity with stripes nevertheless my loving kindness will I not utterly take away which is plainly spoken unto Christ as you read in the 89 Psalm from the 26. v. unto the 30. So that I say it is that agreement whereby God the Father doth ingage himself to shew kindness grace and mercy unto Christ and his Seed On the other side Christ ingages both for himself and for his Seed to be obedient unto God the Father Christ ingages for himself and therefore saith he in the 40. Psalm verse 6. Sacrifice and Offering thou didst not desire c. Then said I Lo I come in the Volume of the Book it is written of me I delight to do thy will O my God yea thy Law is within my heart They are the words of Christ Then said I that is then promised I. Paulus Fagius observes that the Hebrew hath no one proper word for Promise but where God is said to Promise the word in the Hebrew is onely so God said God spake And indeed if any man will take the pains to consult the Hebrew and our English Translation together he shall find it true I 'le give you some instances and so pass over Deut. 1.11 The Lord God of your Fathers make you a thousand times so many more as ye are and bless you as he hath promised you Heb. as he hath said So in the 1 Kings 8.56 Blessed be the Lord that hath given rest unto his people Israel according to all that he promised Heb. according to all that he hath said So in the 2 Chron. 6.10 The Lord therefore hath performed his word that he hath spoken for I am risen up in the room of David my Father anâ— am set on the Throne of Israel as the Lord hatâ— promised Heb. as the Lord hath said So aâ— the 16. verse Now therefore O Lord God of Israel keep with thy Servant David my Father thaâ— which thou hast promised him Hebr. that whicâ— thou hast said to him So here in the 40. Psalm Then said I that is then promised I then ingageâ— I unto God the Father saying Lo I come in thâ— the Volume of the Book it is written of me herâ— Christ ingages for himself And he ingaged also for his Seed therefore Psâ— 16. O my Soul thou hast said unto the Lord saiâ— by way
of promise O my Lord my goodness is noâ— for thee but for the Saints that are in the earth anâ— the excellent in whom is all my delight And so ouâ— Saviour Christ promises to the Father in the 17. oâ— John Therefore do I sanctifie my self That theâ— also may be sanctified And if you look into the Hebrews you shall find that Christ is called the Surety of the Covenant Why because he doth ingage for God the Father to perform to us and he doth ingage for us that we shall perform to God So that do you aske what the Covenant is plainly then it is That mutual agreement between God anâ— man whereby God the Father doth ingage himself to shew kindness love and mercy to Christ and his Seed Christ ingaging both for himself and for his Seed to be obedient unto God the Father 2. But then secondly why is this Covenant called a New Covenant Not only because it is an excellent Covenant as in Scripture phrase excellent things are called New a New Song c. Nor onely because it brings a new heart which is promised in the Covenant Nor onely because it is alwayes fresh and green and new upon which account Austin thinks that the commandment of Love is called a New Commandment Nor is it called New onely because there is no other Covenant to succeed and follow which is the reason in the 8th of Heb. But it is called a New Covenant in opposition to the Covenant that was made with Adam and with us in the state of innocency and in opposition to the Covenant which was made with the Jews in the time of the Old Testament First New in opposition to the Covenant that was made with Adam in the state of innocency for then though God out of free love and grace was pleased to condescend to enter into Covenant with man yet then God did deal with us in a way of Supremacy and of Righteousness and therefore there is mention made onely of the Threatning In the day that thou eatest thereof thou shalt dye the death But now God deals with us in this Covenant in a way of grace and of great compassion and therefore in this Covenant there is mention made onely of the Promise Again 2. Though God did enter into Covenant with Adam and so with us and promised eternal life in Heaven not eternal life in this World onely as some would For Hell was threatned in these words In the day thou eatest thereof thou shalt dye the death and therefore Heaven and Salvation was promised on the contrary yet I say although God when he entered into Covenant with us then did promise Heaven and Salvation it was upon condition of our personal and perfect obedience and therefore called a Covenant of works But now our Covenant runs upon no such terms 3. Then in that Covenant acceptation began in the Work and so to the Person and therefore saith the Lord to Cain If thou doest well shalt thou not be accepted speaking to him as belonging to the Covenant of works But in the Covenant now made the acceptation begins in the Person and so to the Work and therefore saith the Lord concerning Abel the Lord accepted Abel his Person and then his Sacrifice 4. Then also the Lord gave Adam and us anâ— ability to stand but he did not give a promise of perseverance in standing But now the Lord doth I will put my fear into your hearts that you shall not depart from me saith the Lord. 5. Then in that Covenant there was no room for repentance no room for remission But as in a Court of meer Justice the Question is not whether a man doth repent of his Fact or no but whether I or No hath such a Fact been done So by the Covenant of works the first Covenant there is no Question whether a man doth repent or no But whether the work were done whether the sin were done But now in this Covenant there is room both for repentance and for remission as by and by you shall hear And then 6. Though when God made that Covenant with Adam and with us the tree of Life might be some shaddow of Christ yet then there was no Mediator for there was no need God and Man was not at variance and so no need of a Mediator But in this Covenant that is now stricken there is a Mediator a Mediator of the New Covenant So that thus you see this Covenant is New in opposition to the Covenant that was made with Adam and us in the state of innocency And Secondly As it is New in opposition to the Covenant that was made with Adam the Covenant of works so it is new also in opposition to the Covenant that was made with the Jews in the time of the Old Testament For the clearing of this First of all we must inquire whether there be any difference between the Covenant made with the Jews in the day of the Old Testament and the Covenant made with us now and in case there be what is the difference and wherein it lyes And first If you ask whether there be any difference If I should answer with Divines ordinarily wherein they speak the truth I must say that the Covenant which God made with the Jews was for substance the same though different in administration but give me leave to express my own sense in my own terms thus 1. It is plain and clear that the Jews that were saved in the time of the Old Testament were saved by the same Covenant that we now are saved by for they were saved by the Covenant that God made with Abraham so are we Luke 11. Rom. 4. Gal. 3. Circumcision then was the Seal of the Covenant and what was Circumcision but a seal of the Righteousness of Faith The Ceremonies Types and Sacrifices did not belong to the Covenant of works they were Types of Christ and therefore it must needs be the same Covenant for it was a Covenant of works that was made with the Jews God should have brought them from better to worse for the Covenant of Grace was made with Abraham but though the Law was added after the Promise it could not disanul the Promise saith the Apostle in the 3. of Gal. So that its plain and cleaâ— the Jews that were then saved were saved by thâ— same Covenant that we now are But 2. Though those Jews that were saved werâ— saved by the same Covenant that we now are saved by yet notwithstanding the Covenant oâ— works was declared and promulged among thâ— Jews Wherefore then was the Law added saith thâ— Apostle Added then it was As Sarah and Hagar made types of the two Testaments by the Apostle Were at once in Abrahams house So the Old Covenant of Works and the New Covenant of Grace werâ— at once in the Jewish Church But 3. Though both these Covenants were at oncâ— in the Jewish Church the one declared and the other made with them though
made with Christ and his Seed and if you be Abrahams Seed then are you the Seed of Christ for you may see how they go together in the third Chapter of the Galathians Now to Abraham and his Seed were the Promises made he saith not unto Seeds as of many but as of one and to thy Seed which is Christ And if you do believe as Abraham did then are you Abrahams Seed So that thus briefly you see who this Covenant is stricken with and who are the subjects of it 5. But then fifthly suppose I be in Covenant with the Lord or suppose I be not if I be not is there any great hurt suppose I be is there any great good Much every way give me leave to give you a little tast of it First If you be not in Covenant with God how can you expect any blessing mercy or deliverance from God for do but look into the Scripture and you shall find that all blessings mercies and deliverances come to the people of God by vertue of the Covenant and according to the Covenant Will you instance in outward deliverancâ—s the World is not drowned again Why but because of the Covenant Will you instance in spiritual deliverances saith the Psalmist He commandeth redemption he remembreth the Covenant He maketh Redemption effectual by remembring the Covenant Or will you instance in both together see what is said in the 9th of Zech. 11. As for thee also by the blood of thy Covenant I have sent forth thy prisoners out of the pit wherein is no water It includes both outward and spiritual deliverances So that now if you be not in Covenant with God what deliverance can you expect or what mercy seeing they all come by vertue of the Covenant and according to the Covenant But on the other side if you be in Covenant with the Lord then are you exalted and honoured yea greatly honoured For if it be an honour to be in League and Covenant with a great Prince What an honour is it to be in Covenant with the great God When God did speak to Abraham of striking a Covenant with him he falls down upon his face as if he should say Who am I that the great God should be in Covenant with me Again If God be in Covenant with you look whatever excellency there is in God that is made over to you for your use And as that King said to him that was in League with him My Horse is thine and my Men are thine and my Money is thine so when God enters into Covenant with a poor Soul he saith My Wisdome is thine and my Power is thine and my Love and Mercy is thine Whatever excellency there is in God is made over to you being in Covenant with him And if that you be in Covenant with the Lord then all his Retinue his Creatures and his Servants also are in Covenant with you in the 2d of Hos 21. It shall come to pass in that day I will hear saith the Lord I will hear the Heavens and they shall hear the Earth and the Earth shall hear the Corn and the Wine and the Oyl and they shall hear Jezreel Why vers 19. I will betroth thee unto me for ever yea I will betroth thee unto me in Righteousness and in Judgement and in loving Kindness and in Mercies And then it shall come to pass that I will hear the Heavens and they shall hear the Earth c. So that if you be in Covenant with God then all his Retinue all his Creatures and all his Servants are in Covenant with you too And if you be in Covenant with the Lord then he is in Covenant with you and your Soul and your Body both not onâ—ly with your Body but with your Soul and not onely with your Soul but with your Body with your whole man and therefore if you dye the Covenant is not dissolved between God and you The Covenant may be dissolved between a Man and his Wife at Death but this Covenant can never be dissolved and though you sin and break with God God will not break with you I hate putting away saith he And then you may go to God as upon a Throne of Grace and look upon God as sitting in a Rainbow Oh what a mercy what a blessing is it to be in Covenant with the Lord But in case I be not in Covenant with God what shall I do to get into Covenant with him And in case I be in Covenant with God how shall I walk so as becometh one that is in Covenant with the great God Here are two Questions I shall speak briefly to them and conclude First Do you ask what you shall do to get into Covenant Are you affraid any of you that you are not yet in Covenant with the Lord and would you be in Covenant with the Lord Why then be sure of this that upon a right and good understanding of the nature of this Covenant you go to God and make your choise of this Covenant of Grace to stand and fall by The word Berith in the Hebrew for Covenant some think comes from a root that signifies to choose a man is in the Covenant that he chooses and every man is indeed as his choise is But then go and renounce the other Covenant of Works c. As the way to have a part in Christs Righteousness is to renounce all your own Righteousness so the way to have a share in this Covenant of Grace is to renounce the Covenant oâ— Works Then go to Christ as the Mediator of the Covenant and desire him to put you into this Covenant He struck the Covenant with God the Father at the first and he must put you into this Covenant for he is the Mediator of the Covenant go then to him as to the Mediator of the Covenant to put you into Covenant Then leave the weight and stress of your Guilty Soul upon this Covenant of Grace bear upon this stream of Grace here lay the weight of all for thâ— Promise is made ours by resting on it And what is this Covenant but an absolute Promise there then rest and leave the weight of your Souls And to say no more but this Then go unto the Lord and give your hand unto God and your self up to God as one willing to be led by him into all the things that the Covenant shall require In the times of the Old Testament when they made a Covenant they struck hands together In Ezra 10.19 it is said they gave their hands to put away their Wives and in the former verse they made a Covenant to do it They rose and made a Covenant to put away their Wives And we find in the 1 of Chronicles that when David was dead that all the people came together Chap. 24.24 And all the Princes and the Mighty Men and all the Sons likewise of King David submitted themselves unto Solomon the King the word in the
Hebrew is they gave the hand under King Solomon they gave their hand by way of Covenant and they gave their hand under King Solomon in a a way of submission So when we enter into Covenant with the Lord we give our hand under God and therefore if you desire to get into Covenant do these things Quest Well but suppose I be in Covenant with God as I hope I am What should I do that I may walk as becometh one that is in Covenant with the great God Answ First of all If you be in Covenant indeed with the Lord then God hath honoured you he hath exalted you and honoured you greatly and if God have honoured you why should not you honour God Now first the more you fall down at the feet of the fulness of Christ in the sense of your own unworthiness inability and insufficiency the more you honour God There is one saith John who is mightier then I whose shooe latchet I am not worthy to unloose 2. The more you cry up those Ordinances and wayes of God that are decryed by the World the more you honour God 3. The more you keep close to God in declining times the more you honour God 4. The more you trust God at a dead lift when all means fails and when a sentence of death is upon all the means the more you honour God 5. The more you serve God contrary to your own disposition and reaâ—h the services of God over the head of your own dispositions the more you honour God 6. And the more that you do prefer the things of God in time of competition above other things the more you honour God 7. And the more you part with your much for Gods lesser the more you honour God What is Honour Honour is a testimony of anothers Excellency Now when I can part with my much for Gods little his little truths and things I do testifie an excellency in God I say the more you can part with your much for Gods little the more you honour God 8. And the more you do keep close to the Name and Faith of God and Christ even where Satans Throne is the more you honour God Now then hath the Lord honoured you and taken you into Covenant with himself then surely it is your duty for to honour God and by these several particulars you may honour God 2. If the Lord have made and stricken a Covenant with you then Friends give me leave to say to you Why should you be solicitous for your own things If you be in Covenant with the Lord and God in Covenant with you God will take care of your things therefore why should you be solicitous about your owne things God is in Covenant with you he will take care of yours And upon this account in case there be any losse upon the things of God why should you not be as much affected for that losse as for your owne losses For if you be in Covenant with God and God with you Gods things are yours and your things are Gods Gods things are yours Why then should you not be as much touched with the losse of any thing that concerns God as with any thing that concerns your selves Yea Why should not God have the use of all yours God is in Covenant with you and you have the use of Gods things his Wisdome his Power his Mercy Why Because he is in Covenant with you and you are in Covenant with him Why then should not God have the use of your thing also your Name and your Estate and your Body and your Time If you be in Covenant with God and God be in Covenant with you yours are Gods and Gods are yours why should not God have the use of yours as you think to have the use of Gods 3. If God be in Covenant with you and you be in Covenant with God then why should you not live at an higher rate then the best of the Jews did You are in a better Covenant then the Jews were though for substance the same as you heard yet you are in a better Covenant and shall not your lives be better You have a better Mediator and shall not your lives be better You have better Promises and shall not your lives be better Your state now is called Grace to That The Law was given by Moses but Grace and Truth comes by Christ John 1. Chap. Look therefore upon the Jews look into the Old Testament and look upon the best of them and think with your selves am I in a better Covenant Oh then how am I ingaged to live better Oh that our lives were more exalted upon this account Why should not our lives be better and we live at a higher Rate 4. If you be in Covenant with the Lord and the Lord in Covenant with you then be sure of this That you be true to God be true to God in the matter of his Worship the Covenant stricken between God and you is a Conjugal Covenant A Woman though she will admit another man into the house with her Husband yet she will not admit him into the bed that is a breach of Covenant Now the Worship of God is the bed wherein Christ doth bed with a Soul and therefore if you look into the Old Testament you shall find that Idolatry is accounted Adultry and Harlotry Why Because they took Idols and men into the bed with God Would you walk then as those that are in Covenant with the Lord away with every thing of mans out of Christs bed Remember it is a conjugal Covenant Whatsoever is of mans coming into the Worship of the Lord which is the Lords bed is against your Covenant When God speaks of a Covenant he saith Thou shalt be for me and I will be for thee Hos 3. Chap. 5. And to conclude all if you be in Covenant with the Lord and the Lord with you indeed go away and walk humbly and be very thankfull When the Lord made a Covenant with Abraham Abraham saith he go thoughout the Land and behold it in the breadth thereof and in the length thereof so say I hath the Lord entered into Covenant with you go into the Land of the Covenant behold the length thereof and the breadth thereof and what God hath promised in that Covenant behold it in the length thereof and the breadth thereof and thus will your heart be affected and raised to thankfulness Thus Davids heart was raised for saith he Lord though thou makest not my house to grow this is my salvation I am in Covenant with thee And so you may say Lord thou makest not my Family to grow I have never a Child this is my salvation I am in Covenant with thee though thou makest not my house to grow but I am poor and my house is pulled down or burnt down this is my salvation the Lord be praised the Lord is in Covenant with me thus do and you shall be thankful And this is
Covenant is this that Jesus should be the Mediator of the Covenant and men should not look into it not study it not be acquainted with it 2. Sometimes we sin against the Covenant by altering the mold and the frame of the Covenant by hanging our conditions upon Gods Covenant our pad-lock upon Gods door 3. Sometimes we sin against the Covenant by slighting that Great Ordinance of the Lords Supper concerning which Christ hath said This Cup is the New Testament in my blood To slight it saying these are low things we are above Ordinances and these are carnall things now thus to slight it is to sin directly against the Covenant 4. Sometimes we sin against the Covenant by our unbelief and doubting But 5. Sometimes we sin against the Covenant by turning the Grace of this Covenant into wantonnesse Is this true that the Lord hath promised mercy upon no condition to be performed by us then why may we not live as we list say men Thus turning this Grace of God in the Covenant into wantonnesse But is this true that Jesus is the Mediator of the New Covenant Why then should we think speak or do any thing that may reflect against this Mediator or sin against this Covenant That is the first thing 2. If Jesus be the Mediator of the New Covenant why then why should you not trust in the Lord for ever build upon him and be secure as to the mercies and blessings promised in the Covenant If you come to a Chamber to lodge in and you see that it is laid upon weak or lathy props that the foundation be not sure you say I will not venture to lodge here but if you come to a Chamber that is laid upon a good foundation you say then I durst venture to lodge here Why this New Covenant is founded upon the blood of Christ The blood of Christ is the foundation of the New Covenant And therefore why should you not rest and be secure confident as concerning the mercies and blessings promised in the Covenant Object O but you will say I cannot be perswaded that Christ is my Mediator I know that Christ is a Mediator of the New Covenant but I cannot think that he doth mediate for me If indeed I were perswaded that Jesus were my Mediator or that he did mediate for me in particular Ah then I should trust in the Lord indeed for the blessings of the Covenant But I cannot be perswaded that Christ is my Mediator I grant he is the Mediator of the New Covenant but I cannot say that he is my Mediator or that he doth mediate for me and therefore I cannot be satisfied Answ No! What the Father satisfied who is the person offended and you not satisfied who are the person offending No! Why if the Jew had sinned and the High-Priest had offered an Offering or a Sacrifice for him the sinning Jew would not say this was not for me and therefore I am not satisfied for the sacrifice was not for me He would not say so but he would say that he was satisfied And shall Jesus be our great High-Priest and shall He make an offering of himselfe for us and will you say it is not for me But to come a little nearer to your Objection that I may bring this great doctrine home unto our hearts The Apostle hath said If any man sin we have an Advocate with the Father Jesus Christ the Righteous what think you are you not within the compass of those words if any man sin will not those words reach you But if God be reconciled unto you then Christ hath mediated for you now God the Father is reconciled to you for if you be reconciled to God and the things of God then God is reconciled to you Pray tell me were you not an Enemy once to the good wayes of God and the things of God Yes And are you not reconciled now to the things of God Yes I confesse I am Well if you be reconciled to the things of God God is reconciled to you and if God be reconciled to you I am sure Christ hath mediated for you Luther was wont to say The onely way to make God our Friend is to cast our selves into his armes when he seems to be our Enemy Thus have you done poor soul when God hath seem'd to be your Enemy then have you cast your selves into the armes of God surely then God is reconciled unto you and Christ is your Mediator Againe If you be the Seed of Christ then Christ is your Mediator and Christ hath and doth mediate for you for he is a Mediator for his Seed Now mark it there are but two Seeds the Seed of the Woman and the Seed of the Serpent I will put Enmity between thy Seed and the Seed of the Woman There are but two Seeds how think you are you the Seed of the Serpent Either you are Christ's Seed or the Seed of the Serpent and that 's an hissing Seed an opposing Seed Do you think you are the Seed of the Serpent No I hope I am not the Seed of the Serpent why then you are the Seed of Christ and Christ doth mediate for you Now then humble your selves for all your unbelief and lay the weight of your guilty Soul upon this sweet Covenant of Grace for Jesus is the Mediator of it 3. Lastly This Doctrine methinks looks very wishly upon all sorts It looks wishly upon those that are good and upon those that are bad It looks wishly upon those that are Godly and upon those that are Ungodly upon those that are Converted and upon those that are not Converted Upon those that are Bad Wicked Ungodly Unconverted and to them it saith why should not you even you come unto God for the Grace of this New Covenant which is confirmed by Christ the Mediator Why should not you you that are unconverted goe unto God the Father and presse him to give out the Grace of this Covenant to you Hath not the Lord said Let not the Eunuch say I am a dry tree onely let him take hold of my Covenant Neither let the Son of the Stranger that hath joyned himself to the Lord speak saying The Lord hath utterly separated me from his people Onely let him take hold of my Covenant and do the things that please me This New Covenant confirmed by Christ Jesus the Mediator either it is confirmed for Saints only or for Sinners also that are Sinners for the present If for Saints onely why doth the Lord say I will write my Law in your hearts Surely therefore it is for some in whose heart Gods Law is not yet written And if this Covenant doth extend to such who as yet have not the Law written the Law of Grace written in their hearts Oh what encouragement is here for a poor sinner to go to God and say Lord thou hast made this Covenant and Christ hath confirmed it and he is the Mediator of it now this Law
is not yet written in my heart O make good thy Covenant and write thy Law in my heart And for you that are Saints this Doctrine looks upon you and it saith thus If Christ be the Mediator of the New Covenant and your Mediator that God hath provided for you then go away and be ashamed of your sins and of all your doings the pardon whereof requires such a Mediator and the blood of the Mediator Then shall ye be ashamed saith the Lord When I am pacified towards you If Christ be your Mediator and God be pacified Oh then be you ashamed 2. And to you it speaks thus If the Lord Jesus Christ be the Mediator of this New Covenant your Mediator and mediates for you then why should not you appeare for Christ on Earth upon all occasions Shall Christ interpose with the Father and appeare for you and mediate for you in Heaven upon all occasions and will not you appear for Christ on Earth What Christ appeare for you in Heaven and mediate for you in Heaven and will not you appeare for Christ on Earth Yea unto you it saith Why should not you all goe away with your hearts full of Love and Thankfulnesse both to God the Father and to Jesus Christ If you were going to the Prison for a Debt and a man should meet you and undertake to be your Surety and pay your Debt you would love him as long as you lived Here is the case we were all going to Prison Christ comes undertakes to be our Surety payes our Debt then will you not love Christ the Mediator of the New Covenant Will you not love him and be thankfull to him and to God the Father For though the performance of this Mediation be Christs the Contrivance is God the Fathers God the Father did contrive this Covenant and God the Father did send Christ this Mediator I have given thee for a Covenant saith the Father and saith Christ Lo I come to do Thy Will. Friends it was the will of God the Father that Jesus should be the Mediator of this New Covenant Oh the freenesse of the Grace of God the Father He was the person offended and yet that He himself should find out such a Mediator of such a Covenant what Grace is here Now therefore blessed be God the Father for this Mediator let us all say and blessed be this Mediator JESVS who hath mediated us into this New Covenant Goe away I say you that are Saints with your hearts full of Love both unto God the Father who hath contrived this Mediation and unto JESVS who hath performed this Mediation And now let your hearts be confirmed let your Hope be confirmed let your Love be confirmed let your Joy be confirmed let your Thankfulnesse be confirmed let your Graces be confirmed A confirmed Covenant calls for confirmed Christians I have done I cannot say whom we should love most and be thankful most unto the Father or the Son but this I say love the Father with all your heart and be thankful to him in reference to his Contrivance love the Son with all your heart and be thankful to him in reference to his Performance for JESVS is the Mediator of the New Covenant And thus I have done with the second Doctrine namely that Jesus is the Mediator of the New Covenant The third follows and that is That now in these Gospel times we are not come to Moses the Mediator of the Old but unto Jesus the Mediator of the New Testament The Way and Spirit of the New Covenant or New Testament SERM. V. Hebr. 12.24 And to Jesus the Mediator of the New Covenant c. Doctr. 3. THe Third Observation follows which is this That in these Gospel-times we are not come to Moses the Mediator of the Old but unto Jesus the Mediator of the New Covenant or the New Testament The latter part of the Doctrine you have in the words of the Text and the former part in the Conâ—ext for saith the Apostle Ye are not come unto the Mount that might be touched to Mount Sinai But ye â—re come unto Mount Sion and ye are come unto Jesus â—he Mediator of the New Covenant So that now in â—hese Gospel-times we are not come to Moses the â—ediator of the Old Covenant but to Jesus the â—ediator of the New Testament For the opening and prosecuting whereof First We must inquire What is here meant by â—oming unto Jesus the Mediator of the New Covenant in opposition to Moses the Mediator of the Old Covenant Secondly Whether it be possible for a man thaâ— doth profess Christ the Mediator of the New Covenant to have recourse unto Moses the Mediator of the Old Covenant or the Old Testament That is Whether a Man may possibly be Legal and Mosaical in these Gospel-times Thirdly When so Fourthly The Danger of it and Fifthly What we should do that we may stand cleaâ— from Moses the Mediator of the Old Covenant anâ— come fully off unto Jesus the Mediator of the New That we may walk wiâ—h a Gospel not a Legal Spirit and be found in a Gospel not a Legal Way in these Gospel-times First of all If you ask What is here meant by coming unto Jesus the Mediator of the New Covenant in opposition to Moses I answer in the general It doth signifie and note out that Evangelical and Gospel-state that we are now brought unto by Jesus the Mediator of the New Testament in opposition to the Legal state thaâ— they were in in the dayes and times of the Old Testament But because this is general and commoâ— unto that which goes before therefore you must knoâ— more particularly That a Man is said to come unto Jesus the Mediator of the New Testament in opposition to Moses when now in these Gospel-times upon all occasionâ— he hath recourse unto Jesus as in the times of thâ— Old Testament upon all occasions they had recourâ— unto Moses As now for Example In the times of the Old Testament they came 〈◊〉 Moses for the Law under God and they receivâ— the Law from his mouth What saith Moses was the saying then So now in these times of the Gospel we are to have recourse unto Jesus and to receive the Law at his mouth What saith Jesus And therefore saith our Saviour It hath been said unto you Thou shalt not kill and Thou shalt not commit Adultery But I say unto you and I say unto you Why What because as the Socinians would Christ made any addition to the Law No but because now as for other Reasons we are to receive the Law from his mouth from the mouth of Jesus And as in the times of the Old Testament they had recourse to Moses for their Church and their Church State He it was that did give the Tabernacle under God and the way of the Tabernacle So now in the times of the New Testament we are to have recourse to Jesus What saith Jesus to a Church-way Not What
the blood of Jesus If you look therefore into the Old Testament you shall find that they sprinkled blood upon a fourfold account To confirm and ratifie the Covenant between God and them To make an Attonement for their sin For the sanctification and purification of their Persons and things And for the preservation of their Persons Accordingly therefore saith the Apostle Heb. 9.19 the Book was sprinkled so in the 24. of Exod. the meaning of it is given v. 7. And he took the Book of the Covenant and read in the audience of the people and they said all that the Lord hath said we will do and be obedient and Moses took the blood and sprinkled it on the people and said behold the blood of the Covenant and the 9th of the Heb. tells us That he sprinkled the Book it self And why so But to shew thus much That it is the Blood of Jesus that doth ratifie and confirm the Covenant now made between God and us as at large in that 9th of the Hebrews 2. Then also in those times of the Old Testament they sprinkled blood to make an Attonement for the sins of the people as you have it in the 4th of Levit. 6 and the 20. verses And the Priest shall dip his finger in the blood and sprinkle of the blood seven times before the Lord before the Vail of the Sanctuary The Mercy Seat and the Altar were sprinkled the reason is given at the 20 v. And he shall do with the Bullock as he did with the Bullock for a fin offering so shall he do with this And The Priest shall make an Attonement for them and it shall be forgiven them And why so But to shew that it is the blood of Jesus whereby we have Attonement as in Rom. 5.11 3. Again In the times of the Old Testament they did sprinkle blood for the purification of mens Persons and of Things As you have it in Levit. 14. v. 7. And he shall sprinkle upon him that is to be cleansed from the Leprosie seven times and shall pronounce him clean And why so But to shew that it is the blood of Jesus that doth cleanse us from all Iniquity as in the first Epist of John Chap. 1. 4. Then in those times they did sprinkle mens persons for preservation from the destroying Angel when the destroying Angel came to destroy the Aegyptians the posts of the Israelites were sprinkled that they might be preserved And why But to shew that it is by the blood of Jesus that we are preserved from the destroyer In the 1. v. of the 1. of Jude it s said Jude the servant of Jesus Christ and Brother of James to them that are sanctified by God the Father and preserved in Jesus Christ or preserved by Jesus Christ and Christ our passover is sacrificed for us saith the Apostle to the Corinthians So that thus now you see briefly what were the grounds and reasons of their sprinkling blood in the times of the Old Testament and how all this is applicable to the Blood of Jesus And if you look wishly into the Scripture and compare things with things you shall find that Moses in the times of the Old Testament did divide the blood of the Covenant part whereof was sprinkled upon the Altar poured down at the foot of the Altar to oblige God to the Covenant And part of it was sprinkled upon the people to confirm their souls in the certainty of the Covenant and to oblige them to observe and keep Covenant with God So with the blood of Christ And therefore when our Lord and Saviour Christ speaks at the Lords Supper he saith This Cup is the New Testament in my blood shed for many for the Remission of sins The first part part of the words This Cup is the New Testament in my blood hath regard to us shewing that our souls are to be confirmed in this that we are in covenant with God The second part of the words shed for many for the remission of sins relates unto God shewing the use of Christs blood to satisfie God for our sins and to obtain our Remission And if you would know What is the use of this Sprinkling I say Sprinkling of the Blood notes Application What are we the better for the Blood of Christ if it be not applyed to us and sprinkled on us There are two great Attributes of God that we have to deal withal in the great matter of our Redemption The Justice of God and the Mercy of God That the Justice of God might be be satisfied Christ was made a sacrifice on the Cross and his blood shed on Earth that the favour of God might be obtained Christ carries as our great High-priest his Blood the vertue of it into Heaven and sprinkles the Mercy-seat seven times And that we might be sanctified and reconcil'd to God this Blood is sprinkled upon us too As it 's sprinkled upon the Altar and the Mercy-seat that God might be reconciled to us so 't is sprinkled upon us that we might be sanctified reconciled to God And that thereby we might be assur'd that God is in covenant with us As when the Jews were sprinkled with blood the Priest saying This is the Blood of the covenant they were assured thereby that they were in covenant with God So when we are sprinkled with the blood of Jesus we are or may be assured that we are in the covenant of Grace with God And thus now you see what this Blood of Sprinkling is upon what account 't is sprinkled and what is the use of the sprinkling thereof And so I have done with the first General Secondly This Blood of Sprinkling which is the blood of Iesus is a speaking Blood and speaketh better things than that of Aâ—el or than Abel It speaketh in regard of its continual and perpetual Virtue and Operation But here are two things First What this Blood of Sprinkling speaketh 2. How and in what sense it speaketh better things than that of Abel First What this Blood of Sprinkling speaketh 1. It speaketh a necessity of satisfaction for Without blood there is no Remission 2. It speaketh the Righteousness of God If God have burnt down such a City as this to declare his Righteousness how much more doth the shedding of the blood of Iesus declare the Righteousness of God To declare I say his Righteousness saith the Apostle in Rom. 3. 3. It speaketh the highest Obedience that ever the Sun saw That the Son of God should be obedient unto death laying down his blood is the highest Obedience As the disobedience of the first Adam was in the matter of the Tree so the obedience of the second Adam was in the matter of the Tree Who his own self bare our sins in his own body on the Tree saith the Apostle As the disobedience of the first Adam was in the transgressing a positive commandment which was the symbol of obedience to the whole Moral Law So
the obedience of the second Adam doth consist in being obedient unto a positive commandment which was the symbol of his obedience to the whole Law of God This câ—mmandment received I of my Father saith he And as Moses the Head of that Covenant was faithful in all his house in so much as it s said of him As the Lâ—rd Commanded so did he so Jesus the head of this second Covenant was faithful in all his trust and as the Lord Commanded so did he As the Father gave me commandment saith he even so I do John 14. last So that the blood of sprinkling speaks the highest obedience in the World 4. It speaketh also the worth of souls If a Physitian have a Patient ready to die and nothing will work his cure but the heart-blood of the Physitian and the Physitian should vouchsafe thereto and let him have his heart-blood to drink Would it not argue that the Physitian thinks this mans life is of great concernment and of great worth so 't is here And what doth this argue but that Jesus did look upon the souls of men as of Infinite worth and Concernment 5. This blood of Jesus and the blood of sprinkling speaketh the evill of sin The hainousness the sinfulness the evill of sin There are many things that do speak the evill of sin but of all things methinks the blood of sprinkling the blood of Jesus speaks the evill of sin loudest Give me leave to name some that so you may compare them and this together First The separation from God and union with Satan speakes the evill of sin As by Grace we are united unto God made One with God and separated from the Devil so by sin we are separated from God and united unto Satan and made one with him 2. The Condemnation of the whole World by the sin of Adam speaks the evill of sin If the eating of the Apple committing that one sin brought Condemnation upon all the World how g eat must the evil of sin be 3. The fire of Hell speaks the evil of sin for what is the fewel that the fire of hell feeds upon but sin take sin away and the fire of Hell will die it will be quencht 4. The spoyl of Dutyes speaks it One sinful thought is enough to spoyl a prayer to spoyl a Duty to spoyl a Sermon And if one drop of Inke shall black a whole Glass of milk how black is that Inke 5. The horror of Conscience speaks it for If but one sin set on upon the soul by God doth put a man into such horror of Conscience how great is the evil of sin 6. The troublesomness of the relicks of sin in the Saints speaks it Sins in the Saints are but wasps without their sting And if the wasps without their sting be so troublesom how troublesom are the wasps that have their stings in them how troublesom is sin in it self But seventhly and above all The Blood of sprinkling speaks the evill of sin For if the guilt of sin be so great that nothing can satisfie for it but the Blood of Jesus and the Filth of sin be so great that nothing can fetch out the stain thereof but the blood of Jesus How great How hainous How sinfull must the evil of sin be The Blood of sprinkling speakes the evil of sin And then 6ly As the Blood of sprinkling speaks the evil of sin so it speakes the riches and the freeness of the Love of God 'T was love in Jonathan to part with his Garment for David What love is it in Christ to part with his Blood for us It was love that made Christ weep over Lazarus They said Behold how he loved him And if his Tears speak his love what doth his Blood 'T is love to give a cup of cold water to a Disciple what is it then to give ones warm Blood unto Enemies Three things there are that do make a gift greatly free 1. The greatness of the gift given 2. The unworthiness of the Person given unto 3. And the greatness of the person that gives 1. As for the gift it self What greater than the Blood of Jesus 2. As for the Persons given unto who more unworthy then sinfull men 3. As for the Person that doth give who greater then God in the three Persons The Father gives Christ to die The Son dies and gives his Blood And the Holy-Ghost comes and sprinkles it for it is the work of the Holy-Ghost to sprinkle this is another thing that the Blood of Jesus speaks It speakes the Riches and the freeness of the love of God these are the things that this blood of sprinkling speaketh And now if you ask How and in what respects it speaketh better things than Abel or then that of Abel For it may be translated both ways according to the several copies But take it according to our translation better than that of Abel or then the blood of Abel How and in what respects doth the blood of Jesus speak better things than the blood of Abel Why it speaks better things than the Personal blood of Abel And it speakes better things than the Sacrificed blood of Abel It speakes better then the Personal blood of Abel for the blood of Abel cryed for vengeance against his own Brother But the blood of Jesus cries for mercy and for remission for his Enemyes Father forgive them they know not what they do said Christ when their hands were imbrewed in his blood But others think rather that these words are to be understood of the sacrificed blood of Abel And because Abel is the first that stands upon record in Scripture for offering a sacrifice with blood It is as if the Apostle should say The sacrifice of Jesus on the Cross and the blood of Jesus speaketh better things than the sacrifice of Abel or of all the sacrifices in the Old-Testament And Indeed This is more sutable to the scope of the Apostle here For the design of the Apostle here is to shew the excellencie of New-Testament sacrifice and of the way of the New-Testament above the Old And if you look into the Scripture you find that though in the Fourth of Genesis it â—s said Abels blood cryed yet notwithstanding iâ— is not said that Abel or his blood speaketh buâ—â—n the Eleventh of the Hebrews 't is said that in point of sacrifice By faith Abel speaketh By faith Abel offered unto God a more excellenâ— sacrifice then Cain and by it he being dead yet speâ—keth In point of sacrifice by faith he yet speaketh And would you know how the blood of Jesus speaketh better things than the sacrificed blood of Abel or than all the sacrifices of the old Testament Thus. 1. The blood of Jesus and the sacrifice of Christ on the Cross doth give efficacie unto all those sacrifices What aâ—e all the Types and Ceremonies but dead things without the thing Typified 2. And though Abel offered an excellent sacrifice he did not offer
Blood of the Lamb. They have washed their Robes how what with their great Tribulations No They came out of great Tribulations but their Tribulations dont wash them these are they that came out of great Tribulation and have washed their robes and made them white in the blood of the Lamb. Nothing on this side Christ and this blood of sprinkling can cleanse your souls But 4. Though there be nothing on this side Christ that can cleanse your souls but the blood of Jesus yet it is the Spirit of Christ that must sprinkle it The blood of Jesus is then sprinkled when it is applied now this is the work of the Holy Ghost I will sprinkle you with clean water I le wash you with water As it is a derogation to the blood of Christ to go to any else for cleansing So 't is a derogation to the Spirit of Christ to go to any else for sprinkling or to go to any else for that application of the Blood of Christ 'T is onely the Spirit of Christ that must sprinkle this blood upon your and my soul 5. Though this sprinkling must be done only by the Spirit Yet notwithstanding this blood of Jesus is sprinkled by the ordinance in the hand of the Spirit by the preaching of the Gospel He preaches not that sprinkles not the blood of Christ in preaching and especially by that great ordinance of the Lords Supper You may observe therefore that the same words that were used in the Old Testament when they sprinkled the blood This is the blood of the Covenant as in the 9th of the Hebrews are used by our Saviour Christ at the Lords Supper This Cup is the New Testament in my blood c. Why so but to shew thus much that this ordinance of the Lords Supper is the Hysop in the hand of the Spirit whereby the souls of believers are sprinkled with a fresh sprinkling Oh therefore who would not come to this ordinance of the Lords supper in a right way and manner 6. But then again you must knâ—w â—lso that you must come for sprinkling with the great'st sense of unworthines that may be Iâ— you look into the 19th of Numb you shall find that he that sprinkâ—â—d the blood was to be unclean until the evening v. 7. Then the Priest shall wash his cloaths and he shâ—l bâ— tâ—e his flesh in Wâ—ter and afterward he shall come into the Camp And the Priest shall be unclean until the evening At v. 6. The Priest shall take Cedar-wood and Hysop and Scarlet and cast it into the midst of the burning or the Heifer and then the Priest shall wash his cloaths and come into the Camp and shall be unclean until the evening And at the 8th v. He that burneth her shâ—ll wash his cloathes in Water and bathe his flesh in Water and shall be unclean until the evening And a man that is clean shall gather up the Ashes of the Heifer and lay them up without the Camp in a clean place and it shall be kept for the Congregation of the children of Israel for a Water of separation It is a purification for sin and he that gathereth the Ashes of the Heifer shall wash his cloaths and be unclean until the evening What 's all this but to shew thus much That they might not come to this sacred Expiation but with the greatest sense of their unworthiness Plainly shewing thus much That there is no medling with this blood of sprinkling but with the greatest sense of our unworthiness of the blood of Jesus Now therefore do you desire that you may be sprinkled with this blood of sprinkling then whensoever you go to the blood of Jesus and look upon it go with the greatest sense of your unworthiness of this blood then go to the Spirit of God whose work alone it is to apply and sprinkle and then stand and wait where the Spirit stands with his Hysop to sprinkle the souls of men and so shall you be made partakers of this great priviledge But suppose that I be sprinkled with the blood of Jesus and that this blood of sprinkling hath indeed fallen upon my soul what is my duty then 1. Then Go away and doubt no more When the sinning Jew was sprinkled do you think he doubted whether he were pardoned or no No surely he did believe that he was pardoned and that he was in Covenant with God For those words were used This is the Blood of the Covenant And shall you be sprinkled with the blood of Jesus and will you doubt whether you be in Covenant with the Lord by Grace or no c. This blood of sprinkling speaketh and you have heard what it speaks now then I pray take heed that you don't refuse him that speaketh from Heaven mark how it follows in the very next words to the Text We are come to the Blood of sprinkling that speaketh better things then that of Abel See that ye refuse not him that speaketh for if they escaped not who refused him that spoke on Earth much more shall not we escape if we turn away from him that speaketh from Heaven Why man or woman 't is Jesus that speaketh to thee Jesus the Mediator of the Covenant that speakes unâ—o you to believe What are you sprinkled go away then and doubt no more but take heed that ye refuse not him that speaketh from Heaven And secondly Then also conclude and say Now know I that I shall be preserved from the destroyer When the Isralites posts were sprinkled with the blood of the Lamb They could say Now know I that I shall not be destroyed by this destroying Angel Art thou sprinkled with the blood of Jesus say then Now know I that I shall not be destroyed but that the Angel shall pass over me in the destroying day 3. Then also go away and be Contented with your Condition what ever it be And well you may if you be sprinkled with the blood of Jesus you are made partakers of the greatest priveledg that can be and will you not then be contented with your Condition Go away and be contented with your Conditions saying I have now received the greatest privelege for I am sprinkled with the blood of Jesus therefore will I be contented with my Condition What ever it be 4. And then go away and praise God and be very thankful Be very thankful to God the Father and to the Lamb with whose blood you are sprinkled Look into the 5th Rev. and you shall find there are 3 quires of Praisers and all praising upon the account of this blood And when he had opened the book v. 9. the 24. Elders fell down before the Lamb and they sung a new song The four and twenty Elders these are men saying Thou art worthy to take the Book and to open the Seals thereof for thou wast slain and hast redeemed us to God by thy blood By thy bloud here 's the foot of the Song Then comes in the
some taste But how this work of Meditation is to be carried on with sweetness I reserve for the next Exercise only for the present you have heard what a profitable thing it is to meditate on the things of God What now remains but to get up and be thinking and meditating on God and the things of God The Work and Way of Meditation SERM. VIII HAving show'd how sweet and profitable the work of Meditation is to meditate on God and the things of God we came the last day to this Question or Objection But if the work of Meditation be so sweet and profitable What shall we do that this work of Meditaon may be carried on with sweetness and profit I am a stranger to this work of Meditation I have often read the Scriptures and not meditated on them I have often heard the Word and not meditated thereon I have sometimes begun to meditate but finding it a hard work I have left it off again And sometimes I have thought that this work is incumbent onely upon Students and Preachers But if it be our duty to meditate on God and the things of God what shall we do that the work of holy Meditation may be carried on with profit and with sweetness For answer hereunto four or five things I shall speak unto First I shall labour to shew you that it is our duty to meditate on God and the things of God 2. That this work of Meditation is every Mans work and every Dayes work And such a work as is Consistent wiâ—h evâ—ry busiâ—â—ss and condition 3. I shall lay down some means for the right performance of this work 4. Give you some Rules and Directions how this work of Meditation should be carried on with sweetness and profit in a right manner And then draw forth some Arguments or Motives to press you all hereunto I. First It is our work and duty to meditate on God and the things of God Will you instance according to our Explication at the first Will you instance in the Nature Titles and Attributes of God Why it is our work and duty so to meditate on God For wicked men are blamed that God is not in all their thoughts If they be blamed for this that God is not in all their thoughts then surely God is to be in all our thoughts Good and holy men are commended and rewarded for this They that feared the Lord spake often one to another and a book of Remembrance was written for them that feared the Lord and that Thought on his Name They are commended and they are rewarded In the day when God makes up his Jewels they shall be found among them Mal. 3. And who doth not know that it is our duty to praise the Lord not onely to be thankful to God upon the account of benefits received but to praâ—se the Lord upon the account of his own Excellencies and how should the heart be tun'd and framed unto this praising of God but by meditation on the Name and Nature and Titles of God Psal 48. Great is the Lord and greatly to be praised v â— How doth he tune his heart to this praise We have thâ—ught of thy loving kindness O God The more that the heart of any man is laid in with meditation the more pregnant will his words be in the praises of God So that thus then it is our duty for to meditate upon this account But Secondly Will you instance in Christ the Son of God As it is our work and duty to meditate on the Nature Titles and Attributes of God so to spend and to lay out our thoughts upon Christ the Son of God You may observe therefore that this word Behold is oftener prefixed and set before the Mystery of Christ than before any other Depth or Mystery in Scripture And why so But to shew that this Depth and this Mystery is that especially that calls forth our Consideration and our Meditation There are four things concerning Christ which do call for our meditation The Personal excellency of Christ The Offices of Christ The Life and The Death of Christ As for the Personal excellencies of Christ you read what the Apostle saith in the 7. c. of the Heb. v. 4. Now consider how great this man was Mechisedec the Type of Christ And if the Type were so great Christ is greater And if we are to consider the greatness of the Type much more to consider and meditate on the Greatness and Personal excellencies of Christ typified And as for the Offices of Christ you read what the Apostle saith in the 3. chap. 1. v. Wherefore holy Brethren partakers of the heavenly calling consider the Apostle and High Priest of our Profession Christ Jesus And as for the Life of Christ you know what the Apostle saith in the 12. chap. 2. v. Looking unto Jesus the Author and Finisher of our Faith And for the Sufferings of Christ you read what follows Who for the joy that was set before him endured the Cross despising the shame for consider him v. 3. that endured such contradiction of sinners against himself c. So that thus then we are to meditate on God upon this account laying out and spending our thoughts and meditations upon Christ the Son of God But Thirdly Will you instance in the Word of God Why as we are to meditate on Christ the Son of God so we are to meditate on the Word of God Psal 119.15 I will meditate on thy Precepts v. 23. Thy Servant did meditate on thy Statutes v. 48. And I will meditate on thy Statutes at the 93. v. O how I love thy Law it is my meditation all the day The Word of God we are to meditate on to meditate on God and the things of God upon this account Now here are four things that will lead you out to meditation The exactness of the Commandment The faithfulness of the Promise The terrour of the Threatning And the weightiness of the Examples all which meet in the Scriptures and in the Word of God And accordingly we are to meditate on the Word of God upon this account Fourthly Will you instance in the Works of God VVhy as we are to meditate on the Word so we are also to meditate on the VVorks of God The work of Creation the work of Providence and the work of Redemption The works of God are sought out of all those that have pleasure in them Psal 143. I remember the dayes of old I meditate on all thy Works I muse on the work of thy hands Thus David did and thus should we also do so that thus then you see that it is our work and our duty to meditate on God and the things of God in reference to his Nature Name and Attributes In reference to his Son In reference to his VVord and in reference to the works of God And that 's the first General II. Now secondly This work of Meditation is every mans work It is every
time and will ask time and I have no time Mark therefore what David saith in the 119. Psalm Lord incline my heart unto thy testimonies how so Turn away mine eyes from beholding vanity The way to have ones heart enclined to the Testimonies of God is to turn away ones eyes from these outward vanities Would you therefore meditate on God and the things of God then take heed that your hearts and your hands be not too full of the world and the imployments thereof 8. Lastly If you would meditate on God and the things of God go then to God for this skill of meditation Friends There is an Art and divine Skill of meditation which none can teach but God alone Would you have it go then to God and begg of God these things First Begg of God that he would change your nature For if your soyl be not changed nothing but weeds will grow still not the Flowers of meditation but the weeds of vain thoughts go first to God to change your Nature to change your Soyl. 2. Go to God and beg of him that he would sanctifie and sequester your mind unto himself that your whole mind may be under God's sequestration Every man is as his mind is A mans mind is a profusâ— thing and it is as full of thoughts as the Sun is full oâ— Beams If God don't take it in and bring it undeâ— his sequestration it will be full of evil go then tâ— God and desire him to sanctifie your devising youâ— thinking and your projecting Faculty 3. Go to God and beg of him that he would laâ— out drawing objects before you that may draw oâ— your thoughts and your meditations 'T is God thâ— must present such objects 4. Go and beg of God your Thoughts also anâ— beg of God these thought-possessions that Goâ— would give you thoughts And then 5. Beg of God a fixed heart for fixation of heaâ— is a great friend to meditation And then 6. Beg of God the Spirit for the Spirit is our Remembrancer to bring all things to our remembrance Thus do and you shall in some measure be able to carry on this work of Meditation in a right way with comfort and sweetness These things by way of means By way of means be sensible of your former work of meditation labour to be more serious get a fixed heart and spirit lay out objects that may entertain your thoughts upon all occasions strengthen your love to and delight in God labour to get Impressions deep impressions made upon your souls to the things of God and take heed that your hearts and hands be not too full of the world And then go to God for this skill of Meditation 4. But then fourthly What are those rules and directions that will help therein How and in what way and manner should this work of Meditation be carried on with sweetness and success First of all In all your Retirements for the work of Meditation is a work of Retirement in all your meditations be sure that you retire in to God himself Don't retire into your retirements as the Monks and those do retire into a monkish devotion But in all your Retirements be sure that you retire in to God himself 2. Take heed that you be not Legal in this work of Meditation Legal work is sowre work Meditation work is sweet work A man is legal in this work of Meditation when he doth make it a mere task when he doth in his meditation think on God out of Christ I thought upon God and was troubled to think upon God out of Christ is sowre work I thought upon God and was not comforted but was troubled saith the Psalmist So that to make our meditation work a meer task is a legal work to think upon God out of Christ is a Legal work and to pass through God unto Christ also is Legal For In the times of the Old Testament they câ—me to Christ through God but in the time of the New Testament we go to God through Christ An Old Testament way is a Legal way would you therefore have this work of Meditation carried on with sweetness Take heed of a Legal spirit in this work of Meditation which will sowre all 3. Be sure of this That nothing fall within the compass of your meditation but what falls within the compass of the Scripture It may be you may think of God and you may think what God was doing before the world was made this you have no Scripture for therefore is no work for your meditation It may be you think you are a Reprobate for say you I have the marks of a Reprobate upon me But where doth the Scripture give any marks of a Reprobate The Scripture gives marks of a wickâ—d man that possibly may be converted But now If you would carry on the work of meditation in such a way as it may be done with sweetness be sure that it be bounded with the Scripture and let nothing fall within the compass of your meditation but what falls within the compass of the Scripture 4. In all your settled meditation Begin with Reading or Hearing Go on with meditation End in prayer For as Mr. Greenham saith well Reading without Meditation is unfruitful Medition without Reading is hurtful To meditate and to read without prayer upon both is without blessing If you do read and not meditate then you wilâ— want good affections If you do meditate and not read or hear you will want good Judgment and be apt to fall into some ill Opinions If you do read or hear or meditate and not pray you will want the blessing of the Lord upon both Read or hear first then meditate and then pray upon both I speak of settled meditation and let one be proportioned unto another There must be a proportion between the one and the other in a settled meditation and therefore if that you would meditate rightly I say in all your meditations begin with reading go on with meditation and end with prayer 5. If you would have this work of Meditation carried on with profit and sweetness joyne with your Meditation the examination of your own souls in case you meditate on God and Christ think with your selves by way of examination But have I an Interest in this I have been now thinking and meditating on the excellencies of Christ but have I an Interest in him Come Oh my soul thou hast been meditating on God and on the excellencies of Christ but hast thou any share hast thou any Interest therein Joyne examination with your Meditation then it will be profitable then it will be sweet otherwise it is but Contemplation or but a study but joyne examination with your Meditation so 't is sweet and so 't is profitable Sixthly Observe what those times and seasons are that are most fit for Meditation and be sure you lay hold thereon Though Meditation-work is every dayes work yet there are some times and seasons that are
judg'd without remedy Christ is the great Remedy It is a dangerous thing to sin against Christ O saith Christ Jerusalem how often would I have gathered you and you would not be gathered your house is left unto you desolate And in Matth. 22. you read That after that great invitation to the Supper those that were invited refused They made light of it went their wayes and the remnant took his servants and intreated them spitefully and slew them But when the King heard thereof he was wroth and he sent forth his Armies and destroyed those Murderers and burnt up their City It is a Gospel quarrel And therefore I say Is the Lord gone and departed from us O make your peace with Christ it is Christ that is offended O make your peace with Christ else never look the Father should return again But then 2. If you desire that God may return again unto you Then let us all return unto the Lord with all our hearts Joel 2.12 Therefore also now saith the Lord turn ye even to me with all your heart with fasting and with weeping and with mourning Who knoweth if he will return and repent and leave a blessing behind him Who knows if you will turn unto him with all your heart but he will return to you and leave a blessing behind him But look into Hosea 6. Come and let us return unto the Lord for he hath torn and he will heal us he hath smitten and he will bind us up after two dayes will he revive us in the third day he will raise us up and we shal live in his sight God will return Well but what assurance have we of it are we certain God will return Yes vers 3. His going forth is prepared as the morning As sure as a Morning is after Night so sure will God return his going forth is prepared as the Morning as certain he will return as the Morning doth I but when will God return In due season He shall come unto us as the Rain as the latter and former Rain unto the earth that is he will return in due season his return of love shall be as the Rain as the former and the latter Rain in their season Would you now therefore that God should return to you O now do you return unto God And that you may do so only thus First Be sure of this that you pray and beleeve beleeve and pray Some pray but do not believe some say they believe but they do not pray That which prayer cannot do nothing can do and That which faith will not do prayer cannot do The prayer of faith shall heal the sick and who knows but it may heal a poor sick Nation also And therefore I say pray and beleeve and believe and pray 2. Be sure of this that in all your addresses unto God in prayer you come to the bottome in the matter of your Confession If you have dayes of fasting and prayer and humiliation be sure that you come to the bottome in the matter of your Confession to confess the Original sin of all the displeasure that is come upon us Otherwise though you fast and pray and confess yet if you do not confess and bewail that sin which is the original of all our miseries you do but cry Lapwing cry farthest off from the Nest and it will do us no good 3. Be sure of this also That you put away the evil of your doings and do the contrary good put away the evil of your doings especially your Ashtaroth Friends though you fast and pray and humble your selves if you do not reform all your fasting and prayer will not bring God back again All the dayes of fasting and prayer that you keep will do nothing unless there be reformation Yet I confess still God must have a latitude and he will some times save and deliver before we are prepared for it but I say ordinarily though you fast and pray and cry never so much yet if you do not reform all your prayers will not do And though you do reform yet if you do not reform and put away your Ashtaroth that sin that hath brought this displeasure your Reformation will not do And though you do thus also yet if you do not do the contrary good it will not serve Look to that therefore 4. Be sure of this That you go out of your selves and lay down all your worldly interests at the feet of the Lord saying Come Lord Return O Lord not return O my Trade return not return O our Ships return not return O our Peace return but return O Lord return O Lord. Friends the more you go out of your selves the more fit you are for God to return unto you 5. And to conclude it If you desire that God should return unto you and that you may return to God go then to God and pray and say Turn us O Lord and we shall be turned And thus I have spoken to this case Yet there is one thing more It is a tedious thing to lye under Gods departure There may be hopes that God may return again But what shall we do in the interim till God returns again I will briefly speak to it and have done If your Question do relate unto your particular Souls and you say God is now gone from my soul what shall I do in the interim till God return again First be sure that you carry it as the afflicted Spouse of Christ in the absence of your husband and for that you may read at large in the book of the Canticles 2. Be sure of this That you maintain your interest and let not the sense of your interest in God and Christ be dissolved Return O Lord how long and let it repent thee concerning thy servants Still they keep their interest Thy servants still And so the Spouse I am my Beloveds and my Beloved is mine 3. Be sure of this That you never come to say God will never return again though you say Lord how long yet never say God is gone and will return no more Poor drooping afflicted and deserted soul be sure of this that you never say God will never return lo he cometh leaping over the Mountains over difficulties to you Only be you willing to go leaping over the Mountains of difficulties for to meet with him And 2. If your question do concern the publick or the Nation What shall we do till God do return again I answer Then go and lament after God Is God gone and is God departed in a great measure from this Nation now go and lament after God Twenty years when the Ark was taken the children of Israel lamented after God in the Ark. How long how long God may stay at a distance from us God only knows in the interim let us all now go and lament after God And 2. Be sure that you keep his Ambassadors with you When he calls home his Ambassadors he proclaims Warr against a