but for truths sake not because it is a new way but because the grace of God which brings salvation is thereby revealed Though in respect of order and government all things may become new yet look not after new substantialls new foundations Thou hast had the foundation truly laid by many skilfull builders many yeares agoe onely some have built thereupon hay and stubble in stead of gold and precious stones Let therefore the roofe be new but let the foundation be the same Take heed of too much of that new light which the world is now gazing upon Some have reported sad things concerning thee in this respect so much new light breaking forth that the old zeale is almost extinct by it Herein take heed The old way is the good way this is now ready to be revealed the time of grace is coming unto thee this is the accepted season now in the day of thy salvation oh be wise to consider it and walk worthy of it esteeming the Gospel as thy pearle thy treasure thy crowne thy felicitie thou canst not love it too dearly make much of it therefore otherwise know the neglect of it will bring heaviest wrath and thy judgement hasteneth and sleepeth not To New-England And thou New-England which art exalted in priviledges of the Gospel above many other people know thou the time of thy visitation and consider the great things the Lord hath done for thee The Gospel hath free passage in all places where thou dwellest oh that it might be glorified also by thee Thou enjoyest many faithfull witnesses which have testified unto thee the Gospel of the grace of God Thou hast many bright starres shining in thy firmament to give thee the knowledge of salvation from on high to guide thy feet in the way of peace Be not high-minded because of thy priviledges but feare because of thy danger The more thou hast committed unto thee the more thou must account for No peoples account will be heavier then thine if thou doe not walke worthy of the meanes of thy salvation The Lord looks for more from thee then from other people more zeale for God more love to his truth more justice and equitie in thy wayes Thou shouldst be a speciall people an onely people none like thee in all the earth oh be so in loving the Gospel and Ministers of it having them in singular love for their works sake Glorifie thou that word of the Lord which hath glorified thee Take heed lest for neglect of either God remove thy Candlesticke out of the midst of thee lest being now as a Citie upon an hill which many seek unto thou be left like a Beacon upon the top of a mountaine desolate and forsaken If we walke unworthy of the Gospel brought unto us the greater our mercy hath been in the enjoying of it the greater will our judgement be for the contempt Be instructed and take heed Thus of the present state of the Jewes they are prisoners in the pit but though the Jewes be now as prisoners in the pit living in a forlorne rejected condition yet they shall againe be brought forth of the prison-house and translated into the libertie of the people of God they shall be called againe This I conceive is foretold in that place of Jeremie before opened Jer. 3.16 17 18. and Ezek. 36.26 c. which Camero doth refer to this conversion of theirs now spoken of but the 37. Chapter is more cleare from ver 15. to the end of the Chapter the joyning together of those two stickes in the hand of the Prophet signifying the joyning together of Judah and Israel in the hand of God when they both shall become one people unto God thereto also belongs the type of the dry bones there going before So in Zech. 12.10 They shall looke on him whom they have pierced and shall mourne for him c. This Prophecy is yet to be fulfilled because this mourning for him was never seene in that Nation to this day Ob. But some may say that in Joh. 19.36 37. this Scripture in Zech. 12.10 was then fulfilled when they crucified him and pierced him It 's there said This was done that it might be fulfilled c. Answ This Prophecy speakes of two things First That they should pierce Christ Secondly That they should mourne for him now the first part was then accomplished then was fulfilled that which was spoken concerning their piercing of him but they did not then mourne for him but it was to be fulfilled afterwards in times yet to come If it be said that their mourning for him whom they pierced was fulfilled in the repentance of those Jewes mentioned Acts 2.37 so as there is no further accomplishment thereof to be looked for I answer This that is alledged cannot stand with the circumstances expressed in the Text for that mourning spoken of Zech. 12.10 is of such a time in which God will be with Judah and with the people of Jerusalem in a speciall manner in the siege which shall be against Jerusalem at which time God will make Jerusalem as an heavie stone to breake in pieces all the people of the earth that lift at it ver 2 3. And is of that time when Jerusalem shall be built againe upon her own foundation even in Jerusalem ver 6. But these things doe not agree to that time in Acts 2.37 for then Jerusalem did not breake the people that lifted at it but it selfe was shortly after broken in pieces by the Romans and the Lord was not then with Judah but fought against them and then was not the time of Jerusalems building againe but of its overthrow which shortly ensued this mourning therefore expressed in Zech. 12. cannot be fulfilled by that in Acts 2.37 But some may say this that is spoken of building Jerusalem againe may seeme to import that the Jewes shall againe repossesse their own Land which is but a vaine conceit But let those Scriptures be examined which speake of their conversion and it will appeare that they speake as punctually concerning their inhabiting againe their owne Land and their building and dwelling in their own Cities Jeremie tells us that the Citie Jerusalem shall be builded upon her owne heape Jer. 30.18 And in Chap. 31.17 Thy children saith the Prophet shall in the end come againe to their borders and afterwards in ver 21. Israel is called upon to returne to her own Cities Returne O virgin Israel to these thy Cities See also Esa 65.9 10. Ezek. 37.21 22 25. Zech. 12.6 There is remaining in that people a strange affection unto their own Land many very aged persons in the extremitie of their age using to take wearisome journeys from farre Countries onely for this end that they may dye at Jerusalem and carrying also with them the bones of their parents husbands children and kinsfolke whereof also whole bark fulls not seldome doe arrive at Joppa to be conveyed and buried againe at Jerusalem But to returne
thinke or whether a heavenly life and glory in both as some others thinke I will not determine it not being much materiall It 's enough to know that life and blessednesse was and is promised in both 5. There is in both Câ—venants a condition required on our part for the attaining of the life promised wee are not left to our libertie in either Covenants neither of the two Covenants promise life absolutely whether wee obey or no and whether we believe or no but under the condition of faith or obedience the promise of life is made 6. Both Covenants require a perfect righteousnesse of us that wee may have life no life is promised in either Covenants but upon the bringing in of a perfect righteousnessâ— before God either of our owne or of anothers the covenant of grace as well as that of workes will make this good that no unrighteous person shall enter into the kingdome of God Hence Rom. 3. last the Gospel stablisheth the Law they agree herein and doe not crosse one another 7. Both Covenants are unchangeable never to be reversed or altered The covenant of grace is an unchangeable covenant it is an everlasting covenant more unchangeable then the covenant of the day and of the night more unmovable then mountaines that cannot be moved as Esa 54.10 Jer. 35.20 So likewise the covenant of workes is an unchangeable covenant Mat. 5.17 Heaven and earth shall passe away but not one jâ—t of the Law shall faile Though now in the estate of corruption no man attaines life by the covenant of workes yet this so comes to passe not because the covenant is changed but because we are changed and cannot fulfill the condition to which the promise is made the covenant stands fast but wee have not stood fast in the covenant but it is now become impossible to us that wee are unable to fulfill it as the Apostle speakes Rom. 8.3 yea it is the unchangablenesse and stabilitie of this covenant which condemnes all the world of sinfull and ungodly men The Law hath said Cursed is every one which continueth not in all things c. And the soule that sinneth and flies not to the covenant of grace shall dye This word takes hold upon them and condemnes them Nay more for the fulfilling of this Covenant the Lord Jesus Christ came downe from heaven and bâ—came man to fulfill that righteousnesse of the Law which was now becâ—me impossible to us Rom. 8.3 So unchangeable is the covenant of workes that rather then it shall not be fulfilled the sonne of God must come downe to doe it Thus wee see the agreements between the covenant of workes and the covenant of grace But the principall and wâ—ightier consideration is to set downe the proper diffâ—reâ—câ—s between thâ—m which some have gone about to darken and obsâ—urâ— and doe make them agree too neare and so make a compound of both Covenants aâ— if one should mixe wine and water togâ—â—â—â—r whereby they doe disanull the nature of the Covenant of grâ—â—â— and tuâ—â—â— it into a covenant of workes Herein tâ—â—â—â—fore â—ee â—usâ— labour the more carefully to set downe the true and reall differences between them which being done wee shall see the nature both of the one and the other more distinctly and clearly The differences are many Differ 1 The first difference is in the condition of the Covenants the one requires doing the other believing the one workes the other faith The one saith Doe this and live the other saith Believe and thou shalt be saved the way of life which the Law propounds is Doe these things comprehended in the Law and doe them constantly and then thou shalt live as Gal. 3.12 The Law saith The man that doth these things c. But the condition of the Covenant of grace is faith Acts 16.31 Believe in the Lord Jesus and thou shalt be saved But here a twofold doubt may be moved Quest 1. Whether faith be not required in the Law in the Covenant of workes 2. Whether workes be not required in the covenant of grace If both these be required faith in the Covenant of workes and workes in the covenant of grace then how stands the difference between the two Covenants Answ For answer to the first when it is demanded whether faith be not required in the Covenant of workes I answer It is but first it is not the same faith secondly nor required for the same end as in the Covenant of grace To explaine this I say the Covenant of workes requires faith and that in a threefold act thereof 1. In regard of dependance upon God the fountaine and author of all good wee were not in our first and best being which wee had by creation wee were not I say so perfect but wee stood in need still to depend upon him that had created us for the continuance of that being which he had given us It is imprinted in the nature of every creature to depend for sustentation upon that from whence it had its beginning as the chicken upon the hen c. So the whole creation lookes backe unto him that made it for preservation in their being as Psal 104.21.27 Psal 145.15 And if it be so in these unreasonable creatures thus to depend upon their Creator then was the same in man much more the covenant of the Law required this faith of man in the beginning though now we be as Gods in our owne eyes selfe-sufficient depending upon our selves and none else for all the good wee hope for yet at the beginning it was not so But man was to depend upon God for his being and well-being 2. Another act of faith required in the Law was a perswasion that God was well pleased with him whilst he walked in the way of love and obedience to his creator he was to believe without feare and doubt that so long as he obeyed the will of the Lord he was well-pleased with him 3. He was to believe the blessing of life promised in that covenant and to expect it according to the promise In all these regards faith was commanded in the Covenant of workes It may here be demanded Object If faith be required in the covenant of workes why is it not expressed in plaine words as well as doing the Covenant of workes saith Thou shalt love the Lord thy God and serve him but it doth not call for any act of faith at all The reason thereof is Answ because when the Covenant of workes was made with man he was then in his integritie sinne was not yet come into the world and therefore there was no cause for man to doubt of Gods love and acceptation of him But having received so great benefits from God made after his image but little inferior to the Angels and having dominion given him over all the workes of Gods hands he was now to be put in minde of his dutie towards his creator and therefore was to be stirred up to love honour
acceptance with him so it is no lesse vigilant and watchfull in observing and taking notice what answer comes from the Lord how he answers the desires we have presented before him As the prisoner at the barre not only cries for mercy but marks every word which falls from the Judges mouth if any thing may give him hope and as Benhadads servants lay at catch with the King of Israel to see if they could take occasion by any thing which fell from him to plead for the life of Benhadad so doth the poore soule that is now pleading for life and grace it watcheth narrowly to see if any thing may come from God any intimation of favour any word of comfort that may tend to peace thence it is that the Saints have so often called upon God for answer of their prayers they thought it not enough to pray but they would see how the Lord answered them Psal 102.1 2. Thus Psal 51.8 O let me heare joy and gladnesse c. David did not only pray for mercy but desires to heare from heaven a word spoken to his conscience by which he might know he was accepted though David was not in the beginning of that work we now speak of yet the case is alike he was now in his own sence as if he had been to begin anew and thus in Psal 85.8 I will heare what the Lord will say for he will speak peace unto his people c. 7. As faith doth thus wait for an answer from God so likewise according as the Lord doth either answer or not answer so doth faith demeane it selfe First Sometimes he answers not to our sence I mean and discerning as we see in Davids case he felt himselfe as one forsaken and prayed unto God but found no audience Psal 22. What doth faith in this case it followes God still and cryes after him with more strength and earnestness as resolving never to give over till the Lord either save or destroy if the Lord will destroy yet the soule chuseth to die at Gods foot as Joab did at the hornes of the Altar when he was bidden to come forth from thence to take his death in another place Nay saith Ioab but I will die here Here the humbled soule doth as that woman did in Mat. 15. shee sues to Christ but Christ seemes to have no regard of her gives her not one word but shee seeks still still she cryes after him and though still repulsed yet shee comes a third time and cryes Lord help me and though still the Lord gives her another repulse yet still she hangs upon him and follows him for mercy and would never give over till she he had gotten even what shee desired Even as Christ in his agony when he saw deliverance came not he prayed more earnestly Luk. 22.44 so doth the poore sinner in the time of his agony when he is striving as for life and death if help come not at first call he prays againe and that more earnestly faith will be urgent with God with an humble importunity and the more slack the Lord seemes to be in answering the more instant is faith in plying God with prayers It will be wrastling with God as Iacob did with the Angel it will not rest without a blessing it will take no denyall but will crave still as hee did blesse me even me also send me not away without a blessing it resolves to wait and look up untill the Lord shew mercy Psal 123.2 Lament 3.49 50. Secondly Sometimes againe the Lord doth answer but yet he speaks but as out of the dark cloud giving somâ— little ease but not speaking full peace much like as he spake to the woman Ioh. 8.11 Goe thy way and sinne no more saith Christ he doth not say goe in peace thy sinne is forgiven thee that had been a word of full comfort but goe thy way and sinne no more a middle kind of expression neither assuring her that her sinne was pardoned nor yet putting her out of hope but it might be forgiven And hereby faith gets a little strength and looks after the Lord with more hope and begins to plead with God as Moses did Lord thou hast begun to shew grace unto thy servant goe on Lord to manifest in me all thy goodnesse here faith takes a little hold on the Covenant though with a feeble hand as yet shaking and trembling for want of strength and yet now it begins to follow the Lord with more encouragement as finding that its former seeking hath not been wholly in vaine Thirdly Sometimes againe the Lord speaks more fully and satisfactorily to the soules of his people applying some promise of Grace to the conscience by his own spirit letting the soule feele and taste the comfort of such a promise more effectually then ever it could before it hath often heard and thought on such a promise but could never feele any peace in it because it could never apply it to its own particular but now being applyed by the help of the Spirit it finds and feeles peace Here then the Lord doth not any longer hold the soule in suspence and doubting by propounding unto it such promises of hope as I may so call them It may be yee shall bee hid in the day of wrath Zeph. 2.3 but he speaks full peace as Esay 41.10 Feare not for I am thy God I will subdue your iniquities and cast all your sinnes behind my back and I will remember them against you no more I have received a reconciliation Iob 33. Goe in peace Here â—aith waxeth bold and with a glad heart entertaineth the promise thus brought home unto it the Apostle expresseth this with a word very significant calling it an embracing of the promise Heb. 11.13 embracing implyes an affectionate receiving with both armes opened to shew an heart enlarged to those that come unto us and now the soule having thus embraced the promise and the Lord Iesus Christ in the promise and having him like Simeon in our armes it layes him in the bosome and having before gone forth to meet him hee being now come it brings him into the chamber of the heart there to rest and abide for ever now the soule possesseth him as her own rests in him and is satisfied with him layes it selfe down in a holy rest after all its former troubles praysing God for his mercy as Simeon did when he had Christ in his armes and committing it selfe for ever to that mercy and goodnesse which hath been thus revealed unto it And thus the poor soul which hath been at emnity with God comes by little and little to touch the top of the golden Scepter and to enter into a Covenant of peace with the high God now the hand is given to the Lord as Hezekiah spake 2 Chron. 30. As God reacheth out to us the hand of Grace and of saving help so doe wee give unto him the hand of faith yeilding up our selves unto him committing our selves
when it began to be published in the simplicity of it by the Apostles of Christ 2 Cor. 11.3 Nay is not the time come wherein the Lord of hosts seemes to have a quarrell against all the world and especially his Churches and people whom he goes on to waste by the sharpest sword that almost was ever drawne out and is it not the dutie of all that have but the least sparke of holy feare and trembling to aske and search diligently what should be the reason of this sore anger and hot displeasure before they and theirs be consumed in the burning flames of it Search the Scriptures and there we shall find the cause and see God himself laying his finger upon that which is the sore the wound of such times for so it is said Isa 24.1 to 5. Behold the Lord maketh the earth emptie and waste and turnes it upside downe and scattereth abroad the inhabitants thereof and it shall be as with the people so with the Priest and the Land shall be utterly spoyled Why For the earth is defiled under the Inhabitants thereof Why so Because they have transgressed the Lawes changed the Ordinance and broken the Everlasting Covenant and therefore when the Lord shall have wasted his Church and hath made it as Adnah and Leboim when heathen Nations shall aske Wherefore hath the Lord done all this against this Land what meaneth the heat of his great anger The answer is made by the Lord himselfe expresly Deut. 29.25 viz. Because they have forsaken the Covenant of the Lord God of their fathers c. And no wonder for they that reject the Covenant of grace they breake the league of peace between God and themselves and hence if acts of hostilitie in desolating Kingdomes Churches families and persons break out from a long suffering God they may easily see the cause and that the cause and quarrell of God herein is just As all good things are conveyed to Gods people not barely by common providence but by speciall Covenant Isa 63.8 9. So all the evills they meet with in this world if in them the face of Gods anger appeares upon narrow search will be found to arise from breach of Covenant more or lesse So that if it be the great Cause of all the publick calamities of the Church and people of God and those calamities are already begun and Gods hand is stretched out still Was there then ever a more seasonable time and houre to study the Covenant and so see the sin repent of it and at last to lay hold of Gods rich grace and bowels in it lest the Lord goe on and fulfill the word of his servants expose most pleasant lands to the dolefull lamentation of a very little remnant reserved as a few coales in the ashes when all else is consumed As particular persons when they breake their Covenant the Lord therefore breaks out against them So when whole Churches forsake their Covenant the Lord therefore doth sorely visit them Sins of ignorance the Lord Jesus pities Heb. 5.2 and many times winkes at but sins against light he cannot endure 2 Pet. 2.21 Sins against light are great but sins against purpose and Covenant nay Gods Covenant are by many degrees worse for the soule of man rusheth most violently and strongly against God when it breakes through all the light of the mind and purposes of the will that stand in his way to keep him from sin and is not this done by breach of Covenant And therefore no wonder if the Lord makes his peoples chaine heavy by sore affliction untill they come to consider behold this sin and learne more feare after they are bound to their good behaviour of breaking Covenant with God againe It is true the Covenant effectually made can never be really broke yet externally it may But suppose Gods Churches were in greatest peace and had a blessed rest from all their labours round about them yet what is the childes portion but his legacy left him written with the finger of God his Father in the new Covenant and the bloud of Jesus Christ his redeemer in his last Will and Testament What is a Christians comfort and where doth it chiefly lie but in this That the Lord hath made with him an everlasting Covenant in all things stablished and sure Which were the last breathings of the sweet Singer of Israel and the last bublings up of the joy of his heart 2 Sam. 23.5 God the Fathers eternall purposes are sealed secrets not immediately seene and the full and blessed accomplishments of those purposes are not yet experimentally felt the Covenant is the midst between both Gods purposes and performances by which and in which we come to see the one before the world began and by a blessed Faith which makes things absent present to enjoy the other which shall be our glory when this world shall be burnt up and all things in it shall have an end For in Gods Covenant and promise we see with open face Gods secret purpose for time past Gods purposes toward his people being as it were nothing else but promises concealed and Gods promises in the Covenant being nothing else but his purposes revealed as also in the same Covenant and promises we see performances for future as if they were accomplishments at present Where then is a Christians comfort but in that Covenant wherein two Eternities as it were meet together whereby he may see accōplishments made sure to him of eternall glory arising from blessed purposes of eternall Grace In a word wherein he fastens upon God and hath him from everlasting to everlasting comprehended at hand neare and obvious in his words of a gracious Covenant The Church of God is therefore bound to blesse God much for this food in season and for the holy judicious and learned labours of this aged experienced and precious servant of Christ Jesus who hath taken much paines to discover and that not in words and allegories but in the demonstration and evidence of the Spirit the great mystery of godlines wrapt up in the Covenant and hath now fully opened sundry knotty questions concerning the same which happily have not been brought so fully to light untill now which cannot but be of singular and seasonable use to prevent Apostasies from the simplicity of the Covenant and Gospel of Christ The Sermons were preached in the remote ends of the earth and as it were set under a Bushell a Church more remote from the numerous society of others of the Saints if now therefore the light be set upon a hill 't is where it should stand where Christ surely would have it put The good Lord enlighten the minds of all those who seek for the truth by this such like helps and the Lord enlighten the whole world with his glory even with the glory of his Covenant grace love that his people hereby may be sealed up daily unto all fulnesse of assurance and peace in
to their conversion passing by the Scriptures of the old Testament which might be applied this way which are almost without number the new Testament also beares witnesse to this truth as namely that in Matthew Mat. 23.38 39. Your habitation shall be left desolate and yee shall see me no more till yee shall say Blessed be he that cometh in the name of the Lord. Which words containe First Their rejection yee shall see me no more accompanied with the desolation of their habitation ver 38. Secondly Their conversion and calling againe they shall at last say Blessed be he that cometh in the name of the Lord though time was when they could not endure the Children to cry Blessed unto him yet the time shall come when themselves shall blesse him and be made blessed in him For when it 's said Yee shall not see me henceforth till yee shall say Blessed c. Though some doe here take the word till for never as if Christ should have said Yee shall never see me any more though it be granted that the same word is sometimes taken in that sense yet it is not so to be taken here as is evident by comparing Rom. 11.25 with this place in Mat. 23. where the Apostle tells us that obstinacy is come upon the Jewes till the fulnesse of the Gentiles be come in and then all Israel shall be saved Where the word till notes out a definite determinate time which shall have an end and whereas some do conceive that this Prophecy of our Saviour Christ might be fulfilled in the conversion of those Jewes mentioned Acts 2. I suppose that cannot be the accomplishment of this Prophecy because in ver 38. there is a prophecy of desolation of the house going before their seeing of him which is mentioned ver 39. But the desolation of the house there threatned did not goe before but followed that conversion in Acts 2. And therefore there is another conversion of theirs to come which must follow the desolation of their house Adde hereunto that in the 2 Corinth 3.3.13 14 15 16. though the people out of blindnesse and obstinacy did cover their hearts then and doth so still to this day yet a time shall come when the covering shall be taken away and then their heart shall be turned to the Lord. In Rom. 11. the whole Chapter the Apostle purposely speaketh of the rejection of the Jewes but withall shewes that it was neither totall nor finall where first having shewed the Reasons of their rejection then he comes to speake of their calling againe in ver 12. in those words how much more shall their abundance be Where abundance is opposed to their casting off and therefore is to be taken for their abundant accesse to the faith which shall be in great number and the Apostle doth not onely intimate such a calling of theirs but proves it First Because if the root be holy so also are the branches though some be for a time broken off ver 16. they belong to an holy root and therefore they shall be graffed in againe because God is able to doe it Secondly From Gods unchangeablenesse Gods calling is without repentance c. And from all this concludes that all Israel shall come in and be saved which he confirmes by the testimony of Esay that the Redeemer shall come unto them and turne away ungodlinesse from Jacob. This some learned thinke Musâ—ulus was signified by the breaking of the Tables of the Covenant and the renewing of them againe in Exod. 32. To shew how for their rejection of Christ they should be broken off and the Covenant broken with them but yet so as that this breach should at last be made up againe God would againe renew his Covenant with them and take them to be his people and he to be their God I doe not thinke it a nice and curious observation which is made upon Apoc. 19.1 where after the destruction of Rome praise shall be given to God in the Church in the Hebrew tongue surely because the Jewes the Hebrew people shall acknowledge the Lord Jesus Christ with us So that then not onely Graecians Gentiles but Hebrewes Jewes shall come in and praise God with us Though they are for the present kept off from embracing the Christian faith by reason of the Idolatry of Rome which they know to be so contrary to the Scripture they judging all other Christians by them yet when Rome is fallen and that stumbling blocke is taken out of the way when they shall see Christians generally to hate such abominable idolatry then Jewes and Gentiles together shall praise and confesse the name of the Lord Jesus Christ they shall then be called againe From the stabilitie of the Covenant made with their fathers Reason 1 and this reason is here laid downe in my text by the bloud of thy Covenant q.d. God made a Covenant with thy fathers which thou hast an interest in and therefore by vertue of this Covenant for this Covenant sake thou shalt be brought out of this prison in which thou art now holden and thereto agrees that in Rom. 11.28 they are beloved for their fathers sake From the Condition of the kingdome of Christ which is such Reason 2 that it must for ever increase as Esay saith Of the increase of his kingdome there is no end Esa 9.7 He doth not say of his kingdome there shall be no end but of the increase of his kingdome If he had said of his kingdome there shall be no end it might have been true though it had decreased age after age c. but he speakes thus that of the increase of his government and kingdome there shall be no end to let us know the kingdome of Christ must still increase it is therefore compared to a graine of mustard-seed which growes to a great tree Mat. 13. And is like that little stone Dan. 2.35 which grew till it filled the earth Observe how it hath increased first it was shut up in the bounds of Judea then in the dayes of the Apostles it began to spread abroad among the Gentiles but the Gentiles were so received in that most part of the Jewes were then cast off But yet further there shall be a greater increase of this kingdome when the nation of the Jewes shall be brought in againe and the rest of the Gentiles together with them and then shall that be fulfilled that all the kingdomes of the earth shall be the kingdomes of the Lord Christ Apoc. 11.15 To stirre up every one to help forward this glorious work of the Vse 1 Jewes conversion they were sometimes the chiefe and the first borne though now their dignitie is gone and they are as prisoners in the pit help we to restore them to their former libertie lift them out of the pit into which they are fallen If it were but our enemies beast we were bound to helpe it out how much more these that have been the people
of God and have such promises made unto them What shall we doe to helpe forward their calling and conversion Quest Take away as much as in us lyes the stumbling block which Ans 1 hinders their coming in and these blockes are two First The one is the Idolatry of Christian Churches especially that of Rome whiles we doe any thing to uphold these Idolatries we doe put the stumbling block before them to hinder them but take away these stones and blockes which they stumble at and then their way will be more easie and plaine Secondly The other is the carnalnesse and licentiousnesse of the lives of Christians this is a great stumbling blocke unto them remove this from before them let them see a spirit of grace shining upon us and appearing in our lives and then we shall make plaine the way of the Lord for them to returne to Sion see Esay 57.14 Intreat the Lord for them that he would visit them in due time be we their remembrancers before the Lord they have long lyen in the dungeon as Esa 42.22 and been made a prey of and there hath been none to say restore let us therefore speake unto God in their behalfe and say Lord restore thy ancient people bring them back to the fellowship of thy Church take to you the words of Micah Chap. 7.14 Feed thy people with thy rod and the flock of thine inheritance in the middest of Carmell let them feed in Bashan and Gilead as in old time commend their estate unto God and the rather should we doe this Because 1. They prayed for us when we were no people that we might be the people of God Psal 67.1 2. When the salvation of God was revealed to them they prayed that it might be revealed unto us Wee have a little sister said they Cant. 8.8 They took thought for us we being then that little sister and so let us doe for them 2. It is from them that the meanes of salvation is come to us the Law is called their Law Joh. 10.34 It was given as an inheritance to the children of Israel Deut. 33.4 And the spirituall things of the Gospel are called their spirituall things Rom. 15.27 And thence is that in Esa 2.3 The Law shall goe forth of Sion and the word of the Lord from Jerusalem yea and of them came Christ concerning the flesh Rom. 9. All the meanes of grace and salvation are theirs first and from them they come unto us and thence it is that Christ himselfe tells us That salvation is of the Jewes Joh. 4.22 Wee owe them this therefore as a requitall unto them 3. Consider a further good that shall come unto our selves by their calling unto Christ there shall be an increase of blessing coming to our selves Great light shall be manifested and knowledge shall increase Esa 24. ult The light of the Sunne and of the Moone shall be darkned by the light which shall come from that Church the light of the Jewish Church which was but as the light of the Moone and the light of the Gentile Churches which is as the Sunne shall both be dim in comparison of the light which shall be in that Church when the glory of the Lord is risen upon them See Esa 60.1.2 which speakes of the estate of the Jewish Church after their calling as appeares by that which goes before Chap. 59. end Many of those dark Prophecies which now lye hid in obscuritie shall then be brought to light the accomplishment of them will then give us the interpretation 4. Admit we neither had received benefit from them hitherto nor could expect any further blessing hereafter yet consider the glory which shall then come to Christ by their coming in the glory of his kingdome shall be enlarged Jerusalem shall be a throne of glory to him Jer. 3.17 then shall the Lord be glorified in them all the house of Israel shall glory in the Lord Esa 45.25 and shall draw others of the Gentiles unto them 5. If there were neither good to our selves nor glory to Christ by their calling yet even pitie and compassion should move us consider who they are even the children of Abraham our father and Sarah our mother they are our brethren and our flesh and how should it pitie us to see the children of our father in the dungeon and prison-pit Oh pray for them that the blessing of Abraham their father may come upon them For consolation to such parents as have entered into a Covenant Vse 2 with the Lord and have in truth given up themselves unto him to be his people they may be assured that the vertue the blessing and efficacy of the Covenant shall never be disanulled but it shall goe on to you and your children for ever by your Covenant you have such hold of God that you may be assured he will be a God not to you onely but to a thousand generations after you not but that there may be an interruption for a time but the strength of the Covenant will take hold againe so as there shall not faile but some of your seed shall stand before the Lord to serve him for ever This you see fulfilled in the people of the Jewes though there hath been a breaking off for a time yet the Covenant will bring them in againe and Gods Covenant is the same with you as it was with Abraham and therefore looke what mercy Abrahams seed have belonging to them the same doth belong to yours also therefore give up your selves unto God make a Covenant with him and this your Covenant shall draw in your children to partake of the blessing and grace of the Covenant with you even to many generations never to be broken off Vse 3 It may also serve for a consolation unto such children as are descended from parents that have been in Covenant with God they may goe to God and plead the Covenant of their fathers and hope to be received to favour The people of Israel in their distresses ordinarily used to plead the Covenant which God had made with Abraham Isaac and Jacob as Exod. 32.13 Deut. 9.26 27. If you have had godly parents though you have walked frowardly against God yet cast not away all hope but remember the Covenant the Lord hath made with thy fathers and entreat that it may be extended unto thee The Lord himselfe lays this foundation of comfort for such children Esa 51.1 2. Looke unto the rocke whence yee are hewen consider Abraham your father q. d. Consider what mercy I shewed unto him and the same mercy expect for your selves the oyle that is powred out upon the head will run downe to the rest of the members Thus we have heard the scope of these words as they respect the Jewes in particular to whom they were first spoken let us now a little further consider of them as they concerne our selves What was spoken of them is appliable to all that are in the same estate with them
which he enters into covenant with he puts a kind of royalty and dignity upon them when it shall be seen they are a people in covenant with the most high God In Jer. 13.11 I have tied them to me that they might be my people and that they might have a name and a praise and a glory And in Deut. 26.18 19. the Lord hath avouched thee to be his people to make thee high above all people c. In Zech. 11. The first staffe which is interpreted to be the Covenant betwixt God and his people as is plainly expressed vers 10. is called by the name of Beauty because this is the beauty and glory of any people to be in covenanant with God these are the ends why God enters into covenant with his people and by vertue of it passeth over all the salvation which he intends to bestow upon them Before I come to the Use I will cleer one doubt which is made by some Object It is granted will some say that there is a covenant by which God conveys salvation unto his people but not such a covenant as hath been mentioned betwixt God and us but only between God and Christ and by vertue of that covenant betwixt God the Father and the Son we have life and salvation made good unto us Answ That there is a covenant passed betwixt the Father and the Son concerning our salvation I willingly grant and shall open and confirm by Scripture the whole businesse of our salvation was first transacted between the Father and Christ before it was revealed to us hence we are said to be given unto Christ Joh. 17.6.10 as if the Father should say to the Son These I take to be vessels of mercy and these thou shalt bring unto me for they will destroy themselves but thou shalt save them out of their lost estate and then the Son taketh them at his Fathers hand and looking at his Fathers will Joh. 6 37.39 he taketh care that none be lost of them which his Father hath given him This Covenant is expressed in Scripture First on the Fathers part and here 1. There is a designation and appointment of Christ the Son to the office of the Mediatorship to be a means of bringing us back to God and into a Covenant with him Hence Christ is said to be sealed by the Father Joh. 6.27 as marked out for such a purpose 1 Pet. 1.18 he was ordained in the counsell of the Father before the foundation of the world hence also said to be chosen of the Father Isai 42.1 noting out his designation to this work 2. There is a commandment from the Father to the Son which he must submit unto and obey thereby to effect the salvation of his people he had a commandment what to teach and instruct them in as the Prophet of the Church Joh. 12.49 He had a commandment to enlighten the elect with the knowledge of the truth Isa 42.6 7. to be a light to the Gentiles to open their eyes c. A commandment also he had to lay down his life for those that are given unto him Joh. 10.18 and to be tender over the Lambs carrying them in his bosome Isai 40.11 3. There is a promise from the Father to the Son the Father covenants with him First to give him the Spirit in an abundant measure Isai 42.1 Isai 11.1 2. the Spirit shall rest upon him Secondly he makes him a promise of assistance and help in this great work of our redemption Isai 42.6 I will hold thy hand what is the meaning of that see Isai 45.1 saith God of Cyrus whose right hand I have holden that is I have strengthened him to conquer the nations so God promiseth he will hold the hand of Christ that though he met with strong oppositions yet he would strengthen him with his power that he should not be discouraged Isai 42.4 Thirdly a promise of blessed successe that he shall not labour in vain Isai 53.10 he shall see his seed the sufferings of Christ were dolores parturientis as a woman with childe though she suffer many pains yet she sees her childe at last so shall Christ see many believing on his name so Isai 55.5 they are the words of promise made by the Father to the Son that nations that know him not should run unto him Fourthly a promise of rule and dominion that he shall have dominion over all those that are saved by him this soveraignty and rule is promised to him in Isaiah 40.10 The Lord Christ shall come with power and his arm shall rule for him and Isai 42.4 He shall set judgement in the earth and the Isles shall wait for his Law to submit themselves unto it and thence it 's said in Micah 4.3 that he shall judge among many nations c. that is rule order command and direct as a Judge and Ruler among his people the which promise is now accomplished all judgement being committed to the Son Joh. 5.22 Fiftly a promise of glory to follow and that first to Christ himself and then to the members of Christ To Christ himself Isai 55.5 A nation shall run to thee because I have glorified thee they are the words of God the Father to Christ the Son promising to him glory and such glory as should make the nations of the world run unto him So also to the members of Christ there is a promise of glory unto them which promise was made known to Christ from the beginning and Christ brings out that secret out of the bosome of the Father and reveals it to his Disciples It is saith he my Fathers pleasure to give you a kingdome Christ knew the Fathers will by the covenant passing between the Father and him and this will of the Father concerning the glory promised to them Christ doth bring forth to light Thus we see there is a covenant on the Fathers part now see it on Christs part where 1. There is an acceptation of the Office to which he was designed by the Father he did not take the Office of Mediatorship upon himself but first the Father calls him unto it and then the Son accepts it and saith Lo I come Hebr. 5.4 5. Psal 40.7 8 Hebr. 10.7 2. There is a promise on Christs part to depend and trust upon the Father for help according to the promise made by the Father thus Heb. 2.13 the Apostle brings in Christ promising confidence and affiance in the Father I will trust in him and Isaiah brings him in as looking for help from God The Lord will help me though I have many against me men and devils yet the Lord will help me Isai 50.7.9 he promises to wait upon his Father for support and strength whereto agrees also that in Isaiah 49.5 My God shall be my strength 3. A promise of submission to his Fathers will in bearing the reproaches and injuries that should be done unto him and to lay downe his life for those that were given
expect from him he prayeth not for them he pleads onely for them that fly to grace through him these that enter into a covenant of grace have Christ their advocate but as for those that are under the Law they have God against them the Law against them they have all creatures to accuse and to testifie against them but have not one to mediate for them no Christ no Mediator to stand up in their cause to turne away from them the wrath which they have provoked It may serve for direction Doe we then desire to be in covenant Vse 2 with God to be under grace and to partake with the Saints in the blessings of this Covenant Then trust not to your selves to your own righteousnesse but goe to Jesus Christ the Mediator of the Covenant give up your selves unto him put your selves into his hand and goe hand in hand with him into the presence of the Father that he may mediate for you and plead your cause As the Israelites said unto Moses Goe thou and speake unto God for us so let us say unto Christ Lord Jesus Goe thou and plead with the Father for us if wee come neare unto God without thee wee dye the fire will consume us wee are destroyed This is the way All men hope well of themselves and trust to their own righteousnesse or else they thinke that the promises of God are large and that Christ is a Mediator for all men and as the Jewes trusted in Moses Joh. 5. so doe all now trust in Christ And usually none are more confident then those that never knew their need of a Mediator betwixt God and them But as the Israelites had they not heard those thundercrackes seene the lightning and tempest and earthquake had not these made them afraid and shaken their hearts they would never have gone so unto Moses and besought him to be a Mediator between God and them so surely is it with us wee never come to Christ to mediate for us till by the Law wee see our selves to be dead condemned men Here therefore begin look upon the terrors of the Law see and read thine own condemnation and curse against thee by that Covenant and then as the Israelites when they were slung with the fiery Serpents they looked up to the brasen Serpent by it to be healed and as they in their feare went unto Moses so let us in our feare goe unto the Lord Jesus who is the onely Mediator between God and us It may serve for incouragement unto such as are smitten downe with the terrors of the Almightie so as they dare not approach neare unto God to offer up any service or sacrifice unto him but God appeares in their eyes as a consuming fire they had rather fly unto the holes of the rockes and have mountaines to cover them and hills to fall upon them then to approach before the face of the dreadfull and just God As Exod. 20.21 the children of Israel stood afar off from God they durst not draw near because they saw God as a consuming fire Exod. 24.7 so it is with some fearfull consciences God is terrible unto them they dare not come neare where the Lord is to have any thing to doe with him thus it was with Adam after he had sinned he runs into the thicket to hide himselfe from the presence of the Lord and rather would he have had the trees fired about his eares and himselfe to have been turned to ashes with them then to have been brought forth before the face of God to answer for his sin which he had done Thus also it was with David himselfe after his sin of pride in numbering the people 1 Chron. 21.30 But let such remember what the Lord spake to the children of Israel in the like case Exod. 20.18.20 Feare not saith Moses for God is come to prove you that his feare may be in you that you sin not feare not with a slavish and servile feare to fly from his presence onely feare him with a reverend feare feare to sin against him Let them not be afraid to come before God but consider though there is no accesse to the Lord whiles they be under the Law there being none there to mediate for them yet let them fly from that Covenant to a Covenant of grace and here there is an Advocate a Mediator ever standing at the right hand of God to plead for such as come unto God by him so that though we have been enemies and strangers yet coming for grace in the Mediator his name there is hope wee may finde grace and acceptance by him therefore saith the Apostle Eph. 2.18 19. Through him wee have accesse unto the Father c. and Chap. 3.12 In him wee have boldnesse and accesse with confidence Heb. 7.25 He is able to save all that come unto God by him Be our case never so miserable in our owne eyes yet if wee come unto God by him he is able to save us to the uttermost and if wee come unto him he will not cast us away Joh. 6.37 For comfort to such as are entred into Covenant with God by Vse 4 the mediation of the Lord Jesus the Mediator of the Covenant here is their comfort that this covenant so made can never be disanulled or broken off Satan will not be wanting to make a breach if possible he can he envieth this uniting of God and man in covenant one with another As soone as ever he saw a Covenant passed between God and our first parents he presently bestirred himselfe to make a breach between them he did then cast between them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an apple of strife as I may so call it to draw man to violate the Covenant of obedience which God had bound him in and so he broke asunder the Covenant between God and man and thus he seekes still to disanull all Covenants between God and us And were our Covenant now without a Mediator as the former was he might prevaile against us and make a new breach as he did before but now here is our stay and strong assurance that if we be once taken into this Covenant of grace this covenant will hold though God might in his Justice breake with us and we◠would breake with God through our sinfull infirmitie and backsliding disposition that is in us yet the Mediator the Lord Jesus Christ standing betwixt God and us keeps us together that wee can never fall asunder he pleads with the Father to reconcile him to us when he is angry with us he pleads also with us and when wee are going backe from God he brings us to him againe by renewing in us our repentings before him he draws the heart againe before the throne of grace powres upon us a spirit of grace and supplication puts in our mouths words of confession and stirres up in us sighes and groanes of spirit intreating the Lord that though wee have gone backe from him yet he
were mighty and the people of God thought it impossible that they should be redeemed out of Captivitie God taketh a resemblance from the worke of Creation and applyes it to the worke of their redemption that as he stretched out the heavens alone and spread abroad the earth by himselfe so by himselfe alone he would worke out salvation for his people So Isai 59.16 Isai 59.16 God speaketh like a man that looketh that others should come and helpe him but none came therefore his owne arme brought salvation and sustained his people Israel The Lord alone will be a sufficient blessing to his people Hence Isai 45.7 Isai 45.7 The Lord saith that he formes light and creates darknesse he makes peace and creates evill Sometimes God so creates evill that if it be asked whence it comes or what is the originall of it we must answer as Isai 47.11 we cannot tell whence it cometh but onely from the Lords immediate hand The Lord makes it evident that it cometh from him that men are forced to say as Jehoram 2 Kings 6.33 2 King 6.33 This evill is of the Lord or as the Magicians Exod. 8.19 This is no other but the finger of God So on the contrary the Lord so workes from himselfe in the communicating of his goodnesse and mercy to his people that they may see and plainly perceive that it is the immediate hand of God that hath wrought all This may be made manifest both first in the want of outward meanes and secondly in the injoyment of them First In the want of meanes here God steps in and makes a supply and becomes all things unto his people sometimes God withholds from his people the meanes of life and yet they live that it may appeare that our life is not in the meanes but in God that he is our life and the length of our dayes as Deut. 30.20 Deut. 30.20 And that in him we live and move and have our being Acts 17. Thus Moses when he had neither bread nor water for fortie dayes yet he lived and was as strong as though he had daily eaten his appointed food So also was it with Elijah and our Saviour Christ Mat. 4.2 So also with the people of Israel God suffered them to be hungry and yet they did not famish that it might appeare that man lives not by bread onely but by every word of God Deut. 8.3 Hence is that in Isai 41.17 18.20 Isai 41.17 18.20 The Lord will open rivers in the high places and fountaines in the valleyes for the poore and needy c. And for what end will the Lord doe this that they may know and consider that the hand of the Lord hath done this c. Thus was the Lord good to the Israelites in the wildernesse he was all things to them First they had no setled habitation but the Lord was an habitation unto them Psal 90.1 Psal 90.1 Againe they had no ordinary bread for fortie yeares together and yet they were preserved alive that they might know that the Lord was the God of their welfare as Moses saith Deut. 29.6 Deut. 29.6 Againe they had no meanes of renewing their cloathing and yet they wanted not as Deut. 29.5 Their cloathes waxed not old upon them nor their shooes upon their feet Againe they were often to journey and travell by night as well as by day and they knew not one foot of the way they should goe therefore the Lord himselfe was a guide unto them He went before them by day in a pillar of a cloud and in a pillar of fire by night Exod. 13.21 Exod. 13.21 Therein the Lord fulfilled that which he speakes Isai 48.17 Isai 48.17 I the Lord thy redeemer lead thee in the way wherein thou shouldest goe Hence is that in Deut. 32.10.12 The Lord alone led him and there was no strange God with him He alone provided for them he alone fed them he alone conducted them he alone did all for them As it is thus in temporall benefits so also in spirituall blessings the Lord is from himselfe all in all unto his people In Ezek. 11.16 Ezek. 11.16 the Lord tells them that he would carry them into captivitie and now lest they should be discouraged for want of the Temple and Ordinances therefore the Lord promises that he will be a Sanctuary unto them he will supply unto them the want of publique ordinances from himselfe Hence is that in Isai 54.17 Isai 54.17 it is said that they shall be taught of God and Rom. 8.26 Rom. 8.26 that the spirit helpes the infirmities of Gods people when the servants of God would pray but they cannot the Spirit himselfe maketh up their wants and fills their hearts with groanes which pierce the heavens So when they are to speake before the adversaries of Gods truth and they know not how to answer then the Lord puts an answer into their mouthes as Mat. 10.20 Mat. 10.20 So also in the preaching of the Word the Lord himselfe puts words into the mouthes of his servants that whereas they may say as Moses Exod. 4.10 I am of a stammering tongue and cannot speake or as Jer. cap. 1.6 I am a childe c. yet the Lord is a mouth unto them and they speake words not which mans wisdome teacheth but which the Holy Ghost teacheth 1 Cor. 2.13 1 Cor. 2.13 that they which heare them are forced to say God is in you of a truth So also in the comfort and peace that God giveth unto his servants he giveth it not as the world giveth by abundance of earthly comforts and outward prosperitie but when all things threaten trouble yet then he gives peace from himselfe Joh. 14.27 Joh. 14.27 Secondly Consider how God is all to his people from himselfe even in the possession enjoyment of his good blessings sometimes the Lord continues to us the meanes of life and yet so workes and orders all that the benefit and blessing is evidently seene to come not from them but from the Lord alone And this he maketh to appeare divers wayes First Sometimes God lets us enjoy the creature and yet wee want the blessing for a season till he command a blessing to come Sometimes we have raine but not the raine of blessing yet afterwards he causeth it to come in mercy and to become a blessing The Sunne shineth in the firmament but we want the heat of it the warmth and quickning power of it is withheld to let us see that it is not the Sunne but the Lord by which we doe enjoy the blessing We cast our seed into the ground but it doth not prosper afterward it growes and flourisheth Sometimes we carry out much and bring in little what is the reason It is to let us see the truth of that 1 Cor. 3.7 1 Cor. 3.7 that it is the Lord which giveth the increase Sometimes we carry out little and bring in
he is to be God over us that wee must neither spâ—ak nor do but according to the command of God As a man when he maketh a covenant of marriage with a woman he covenants with her to be her head to rule her that she shal be subject to him to please him or as when a man hires a servant c. So when the Lord takes us into covenant with himselfe it is that we shall bee his servants to doe his will pleasure and commandement When Isaac sent away his son Jacob to Padan Aran hee blessed him but withall he gâ—ve him a charge Gen. 28.1.6 Gen. 28 1.6 in both verses the blessing and the charge are mâ—ntioned togâ—ther So whâ—n the Lord giveth this blessing to us That hee will bee our God the charge goeth with it see thâ—t you keep the charge of the Lord your God and that you do whatsoever I commâ—nd you 3. B cause the Lord knows as he speaks himself Isai 48.4 Isai 48.4 that we are obstinate and our neck is an Iron sinew c. and are râ—ady to say as Jer. 2.31 Wee are Lords wee will not come at thee we will have none to command us Therfore the Lord promiseth this alâ—o when he saith That I will be a God over you that hee will subdue the rebelliousnesse of spirit that is in us and the stoutnesse of our hearts that he will bend and bow these stiffe necks of ours and make us pliable to his will in all things He will subdue our rebellions Micah 7.19 He will over-rule our unruly proud and presumptuous spirits and cause us to keep his Statutâ—s and Commandements to doe them This the Lord promiseth Ezek. 20.33 As I live saith the Lord surely with a mighty hand and wiâ—h a stretched out aâ—m and with fury powred out will I rule over you These words are a promise of grace that though they had other purposes in their minds they were thinking to goe after their Idols and to become as other countries serving wood and stone as verse 32. yet saith the Lord it shall not bee so I will over-rule these sinfull Idolatrous hearts of yours and you shal not serve these false Gods which you are doting upon but I will bring you unto my selfe and you shall serve me And this exposition is confirmed by the 34 37 38. verses compared together I will bring you into the wildernesse and there plead with you face to face and thâ—re make you ashamed and I will make you passe under the rod and bring you into the bond of the covenant and purge out from among you the rebels c. This is therefore a promise of grace There is indeed one word which seems to favour another interpretâ—tion given by some as if God did herein threaten a judgement because he saith I will rule you with wrath powred out verse 33. But this doth not hinder but the words may bee taken up as a promise of grace For the wrath here threatned may bee intended against the counâ—ries into which they were scattered a d who held them in bondage as verse 34. or else it may be extended to the hypocrites and reprobates amongst themselves whom the Lord would separate and cut off from them as verse 37.38 God might threaten wrath to them though he extend grace and mercy to his own people Or if it be understood of the judgements which he would execute upon his owne people taken into covenant with him yet this makes nothing against the interpretation before given Because the Lord doth by his corrections in which he shewes himselfe angry with his people subdue their stout hearts and over-power their rebellious natures and make them submit themselves unto him hee maketh those messengers of his wrath to become meanes of good unto his people he layes his yoak on them to tame their unruly spirits Thus saith the Lord concerning Solomon 2 Sam. 7.14 That if he did sin against him he would correct him And it is said 1 Kings 11.9 that God was angry with Solomon and he powred out wrath against him stirring up adversaries to trouble him A father rules over his childâ—en in love and tender compassion and yet by reason of their unruly disposition hee is sometimes forced to shew himselfe angry with them by some sharp corrections So it is with the Lord in the rule that he exerciseth over his people Therefore though we do restraine the wrath powred forth to be upon his own children yet it may bee a promise of grace that the Lord will by meanes thereof bring under and over-rule the stubbornnesse of their hearts and governe them with a mighty hand whether they will or no. Thus hee over-ruled the spirit of the Prophet Ezek. 3.14 Ezek. 3.14 that though hee had no mind to preach to the Jewes being such a rebellious people yet the hand of the Lord carried him to the performance of it with indignation of his own spirit which was against it 4. When he hath subdued our spirits unto him and brought us to submit unto his will then he will be God over us to teach instruct and direct us in the way wherein we should walk that if either ignorance or heedlesnesse doe turn us out of the way then the Lord guides us into the right way wherein we ought to walk as Isai 48.17 And this he promiseth to doe Isai 30.21 You shall heare a voyce behind you c. we are apt to heare and passe by as though we heard not therefore the Lord is said to call after us as one that speaks behind us and cries to us Ho Ho you are out of your way this is the way c. This also hâ—e promiseth Psalm 25.9.12 Psal 25.9.12 that when he hath once meekned our crosse spirits and made us willing to obey him then he will guide us in judgement and teach us the way which himself chuseth for us And thus the Lord will be God over his people a God above them as a Prince is ovâ—r his pâ—ople an husband over his wife a father oâ—e his children a master over his servants or a shepheard o er his flock to rule and order them according to his owne mind And this is no small benefit and blessing of the covenant For look as it is for the good of a people to be under the government of a gracious King the good of the wife to bee under the government of a prudent husband the good of a child to be under the government of a godly father and for the good of the flâ—ck to be under the guidance of a skilfâ—ll shepheard So it is for the good of the people of God that hee will bee pleased to bee a God over them and that he will not leave them to the rebellious lusts of their own hearts This is a rich blessing of the covenant of grace As it is said of Solomon that because the Lord loved Israel therefore he gave them such a King 2
I will forgive let every soule say within it selfe Surely then I will try I will seeke I will sue for mercy that I may be forgiven But what should I doe that I may be forgiven Quest 1. Enter into thine owne heart Answ and search out all the sinnes of heart and life which thou art privie unto Lament 3.40 Lam. 3.40 This is the Lords owne direction Jer. 3.12 13. Jer. 3.12 13. when the Lord first promised that he would shew himselfe mercifull and not let his wrath fall upon them yet presently addes But know thou thine iniquitie for thou hast fallen by rebellion c. 2. When thou hast found out thy sin goe then before the Lord and confesse and judge thy selfe before him as Ezra 9.6 Ezra 9.6 Confesse thy selfe worthy to be destroyed Doe as the Prodigall did Luke 15. Luk. 15. I am no more worthy to be counted thine 3. Present before the Lord the sacrifice of the Lord Jesus bring no satisfaction of thine owne make no mention of thine own righteousnesse or good deservings but fly onely to the bloudy sufferings and sacrifice of Christ to find acceptance reconciliation through him without that bloud there is no forgivenesse Heb. 9. Heb. 9. 4. Come not before God with an heart purposing still to continue in thy sinne but together with prayer for pardon joyne prayer for a spirit of grace and holinesse to make thee a new heart and a new spirit that sin may live in thee no more be willing to bind thy selfe by Covenant to the Lord to glorifie that grace shewed on thee if he will please to be gracious towards thee in taking away this sin Hos 14.3 with 9. Hos 14.3 with 9. Thus come before the Lord and then as men that have any great legacy left them by the will of another they will intreat for it they will plead the Testament of the Testatour and if that will not prevaile they will bring it into the Court of Justice and there sue for it So let us doe beg intreat require the performance of this legacy of the new Testament which grace hath bequeathed unto us and if this obtaine not then bring our cause into the Covenant of grace and there sue and plead before the throne of grace There bring out the words of the Testament and say Lord here is thine owne Covenant and promise hold the Lord fast to his promise which he hath made and plead with him and say Lord why are thy mercies restrained from me where is thy faithfulnesse why dost not thou pardon mine iniquitie Though I be worthy to perish yet remember thy Covenant make good thy promise in which thou hast caused thy servant to trust Such importunitie the Lord will not take ill he delights thus to be overcome by the pleas of his people Doe thus and he that hath promised will also fulfill and will take away all thine iniquitie and receive thee graciously Hos 14.3 Vse 5 For singular comfort to all the people of God who doe in any faithfulnesse and truth of heart endeavour to walke according to the Covenant they have made with him To all such this word of Consolation doth belong that their iniquitie is pardoned their sin is forgiven It was a word of comfort Christ spake to the palsie man Mat. 9.2 Mat. 9.2 Sonne be of good comfort thy sinnes are forgiven thee So Isai 40 1 2. Isai 40.1 2. And thence was that speech of Christ to Mary in Luke 7.48.50 Thy sinnes are forgiven thee goe in peace There is peace indeed when Christ promiseth sin to be forgiven Now so it is to all the covenanted people of God their sin is forgiven here is their comfort See Psal 103.17 18. Psal 103.17 18. If wee keepe his Covenant his loving kindnesse and mercy is ours to forgive us our sinnes Shall man saith Eliphaz be more just then God shall man be more pure then his maker Job 4.17 Job 4.17 So may we say in this case Shall man be more faithfull then God more mindfull of his Covenant and promise then his Maker No God is the faithfull God keeping Covenant and mercy with those that feare him If we then which are so apt to breake our Covenant with God and men if wee be carefull to keepe Covenant with him how much more will God performe this promise of his Covenant towards us to pardon our sinnes If wee be not unfaithfull towards him he cannot be unfaithfull towards us Nay though we were in part unfaithfull yet cannot he deny himselfe 2 Tim. 2.13 2 Tim. 2.13 Quest But how may I know that my sinnes are forgiven me Answ 1. A plainer evidence I cannot give then this before named scil a carefull conscionable and constant endeavour to walke in Covenant with God Psal 103.17 18. Psal 103.17 18. But I have many failings in the keeping of my Covenant Object Yet so long as you doe not renounce your Covenant Answ and breake the bond till you doe agree to the loosing of the knot in which you have bound your selfe chusing to turne back after your former liberties the substance of the Covenant is not yet broken though some article of the Covenant may be violated There be some trespasses against some particular clauses in Covenants which though they be violated yet the whole Covenant is not forfeited 2. An affectionate and cordiall love to the Lord Jesus who hath washed us from our sinnes in his bloud is a sure signe that our sins are forgiven us Luk. 7.47 when wee so thinke of Christ as that nothing is too much for him nothing enough all we doe or can doe is too little for him and as nothing to that which our soule desireth this love never goes alone but is accompanied with this blessing of forgivenesse And sure thus it is with those that feele in any measure the efficacy of Christs bloud easing their consciences from the guilt of sin They could be content to wash Christs feet not with teares onely but with their hearts bloud and to dye for love of him who hath loved them and given himselfe for them to save them from their sinne 3. The mortification and dying of sinne in our hearts is a signe that our sinnes are forgiven us When Christ takes away Jacobs sinnes he also turnes away ungodlinesse from Jacob Rom. 11.26 27. Rom. 11.26 27. If sin live in us the guilt of it remaines still upon us I meane if it live in us in full strength 4. If we have a tender heart to mourne over Christ whom wee have pierced Time was when we could tread under feet that precious bloud by which we are sanctified But now it melts the heart to thinke that that bloud which wee have so despised should yet be sprinkled upon us to wash us from our sinne This kindnesse of Christ towards us makes our hearts to mourne over him Zach. 12.10 Zach. 12.10 They shall mourne over
Simon himselfe beleeved also c. i.e. he professed to beleeve And as it is in faith so it is in sanctification also There is an holinesse of truth really wrought Eph. 4.24 and there is an holinesse of profession when we professe to carry the lamp of holinesse in our hands but want the oyle of grace in the vessell of our heart Mat. 25. 2 There is a sanctification externall reaching to the purifying of the flesh standing in the observance of the outward ordinances of the Church and there is another sanctification internall standing in the inward purging of the conscience from dead works by which wee are enabled to serve the living God Heb. 9.13 14. 3 There is a sanctification to men making us so to be esteemed by men and there is also a sanctification to God when we are so indeed in the sight of God Now this sanctification here spoken of was in profession externall in respect of men and in esteem of men but not reall inward and in respect of God so as to make them holy and blamelesse in his sight Object But they had reall gifts as illumination some delight in the word and such like Hebr. 6. therefore they were really sanctified Answ It followeth not because there may be some reall work wrought in the soule which yet may not reach so farre as to reall and true sanctification There may be some morall dispositions wrought in a man which are reall in their kinde and yet may come farre short of true sanctification Object As where there is the substance and being of a man there is a true man so where there is such a being of reall gifts there must needs be reall and true sanctification Answ Where there is the substance of a man there is a true man if true be taken for verum naturale which hath a true naturall existence and being and is not a meere spectrum a phantasm an image or shadow of a thing And thus taking true in this sence a rank theef is a true man But take true for verum morale for that morall truth which is required in the word then may there be the substance of a man head armes feet c. and yet this man may not bee a true man considered thus morally bring this man to the rule of the word try his actions by the truth which the word requires and then he which was found a true man in the former consideration will here be found a man false and deceitfull So here gifts may be really wrought in a man by a physicall work of the spirit and yet bring these same gifts and the actions produced by them to the rule of the word and try whether they will answer to the patterne of true sanctification which the word layes down and then their sanctification will be found false comming short of that holinesse of truth which is in the true Saints Object But these here mentioned are said to be sanctified by the blood of the Covenant that is the blood of Christ but the blood of Christ doth not sanctify only outwardly as touching the purifying of the flesh but it purgeth the conscience also within to serve the living God and therefore these here mentioned were inwardly and truly sanctified Answ The blood of Christ is taken either Properly or Sacramentally Properly as in 1 Iohn 1.7 where he saith the blood of Jesus Christ his Sonne clenseth us from all sinne the blood in the spirituall efficacy of it being applyed unto us doth indeed inwardly clense us from all sinne But sometimes the blood of Christ is taken Sacramentally and it is received Sacramentally only and thus the Water in Baptism and the Wine in the Supper is the blood of Christ Math. 26. 1 Cor. 10. and 11. Now this Sacramentall blood was sprinkled upon them they were washed with the Sacramentall blood of Christ in Baptism but the spirituall efficacy of the blood it selfe never touched their conscience though the sign of it might be sprinkled on the outward man And thus Paraeus Erat eorum sanctificatio non interna sed externa in professione fidei participatione sacramentorum externâ consistens They were sanctified that is sayth he they were by profession segregated from the Iewes and Pagans and were accounted for true Christians or for Saints To conclude the answer to the place alleadged the allusion is to that of Moses in Exod. 24.3 to 9. where Moses makes up the Covenant betwixt God and the people there Moses first rehearseth unto them the words of the Covenant to which they shew themselves willing to assent verse 3 then having taken order for the killing of the Sacrifice the blood whereof was to ratify and confirm the Covenant verse 4 5. next he takes part of the blood and sprinkles it upon the people verse 8. using these words behold the blood of the Covenant which the Lord hath made with you concerning all these things And now the people having thus farre accepted the terms and conditions of the Covenant and accepted the blood of the Covenant being willing to be sprinkled with it now I say this people was a sanctified and holy people a people in Covenant with God separated from the prophane people of the world and were now esteemed a peculiar and holy people though yet many of them were not inwardly sanctified but only thus farre in respect of externall confederation and profession so it is with these here spoken of they were content to accept the sprinkling of the sacramentall blood upon them and outwardly professed themselves willing as Israel did to become the people of God but yet all this while they were never in truth inwardly sanctified never washed with the washing of the new birth Tit. 3. This allusion I gather by the words of the Apostle calling the blood here mentioned the blood of the Covenant just the same expression as Moses used before Behold the blood of the Covenant Exod. 24.8 And look how the one blood was sprinkled so was the other and what sanctification was wrought by the one the same was also by the other namely an externall federall holinesse they having both one and other accepted the blood of the Covenant to be sprinkled upon them whereby they were sanctified thus farre as to become a separate people unto God So that notwithstanding all that which hath been objected or can be this stands good that sanctification is a blessing of the Covenant of Grace only And being so therefore to prove our justification by our sanctification is not to go aside to a Covenant of works Vse 2. Is our sanctification a benefit of the Covenant of grace and springs it from Grace what then can our works of sanctification merit for us at the hands of God what have wee herein which we have not received 1 Cor. 4. of his own hand doe we give unto him as David spake in another case 1 Chron. 29. but of this there will be fitter place to
yet would live in hatred of their brother ver 9. They would say they loved God yet loved not their brethren 1 Ioh. 4.20 Now against these Sayers as I may call them that were all in profession and in word saying Lord Lord but not doing his will against these I say the Apostle opposeth these others which had the true work of sanctification in their heart and tells us that hereby we know c. Namely if we doe not onely say we love the brethren but doe indeed love them c. hereby we know that we are passed from death to life Thus by these expressions taken out of the Apostles own mouth we see clearely who they are whom the Apostle meaneth by this we namely not we onely who have received that immediate witnesse of the Spirit assuring us of our election and justification but we also which have this work of sanctification wrought in our hearts by the holy Ghost Quest But some may say why should we goe about to evidence our justification by our sanctification rather then our sanctification by our justification Ans Because though they goe both together in time yet they are not both alike in respect of manifestation Our sanctification is more manifest to us then is our justification It s easier discerned First because our sanctification is the work of the Spirit whose part it is as was said before to make known unto us the hid things of God for which cause he is called the Spirit of Revelation c. Eph. 1.17 Secondly because our sanctification is a work within us wrought in out own hearts Our justification is an act of God without us God not imputing to us our iniquities but our sanctification is an inward work wrought in a mans own bowels of which he hath and cannot but have a sensible feeling in himselfe Obj. But by this reason may some say a man may as well know his justification as his sanctification because we are justified by faith and faith is an inward Grace planted in the heart as well as any other sanctifying Grace which springs therefrom And therefore we may know our justification by our faith as well as by our sanctification Answ True so farre as we discerne our faith we may thereby discerne our justification also But this makes for us not against us Though this withall is to be considered that faith being as the root of all other Graces is more hidden then they are as the root of the tree is more hidden in the earth then the body or branches but this we stand not upon This therefore we would grant that a man may know his justification by his faith but this toucheth not the point in hand For when we goe about to try our justification by our sanctification and by qualifications inherent in us in this way of tryall faith is excluded as much as any other sanctifying Graces be And the meaning of those that doe oppose this way of evidencing by our sanctification is to remove all evidence by any thing in our selves whether by faith or by any other Grace and to urge only the immediate revelation of the Spirit The summe is that this is a safe way of tryall being laid down unto us by the Lord himselfe in the Word And it is a possible way in as much as our sanctification is more evident then our justification this being an act of God without us as was said before and that a work within us which we feele and finde in our own soules Would we then know whether we be of the number of those that are saved by the blood of the Covenant we need not for this ascend up into heaven to search the book of Gods election nor need we to goe down into the lower parts of the earth for any there to tell us that we are deliveâ—ed thence but goe down into our own hearts and if we finde this work of sanctification there wrought then what Moses said of Israel Blessed art thou O Israel a people saved by the Lord the same may be truly said of us Our salvation is begun we have the seale of it the earnest the first fruits which shall at length bring the full possession of the whole harvest Blessed therefore are they which are undefiled in their way saith David which walk in the Law of the Lord Psal 119.1 Blessed are the pure in heart Matth. 5.8 Those that have innocent hands and a pure heart shall surely ascend into the mountaine of the Lord and stand in his holy place Psal 24.3 4. Such as these shall never be moved or confounded Psal 15. end But if in our hearts we doe still nourish impurity if we be fleshly carnall such as have not the Spirit then have we no part nor portion in that salvation which the Covenant brings unto Gods people without holinesse no man shall see the Lord Heb. 12.14 No unrighteous person no uncleane thing shall enter into Gods Kingdome 1 Cor. 6. Quest But how shall we discern our sanctification to be right sincere and sound Answ 1. By the extent of it It goes over the whole man soule body and spirit 1 Thes 5.23 and therefore compared to leaven Matth. 13.33 which runnes through the dough till all bee leavened As corruption had defiled all so Grace sanctifies all The minde which was darknesse before is now light in the Lord to know and understand the will of God and to discerne things that differ The judgement made to approve the good which is known the will to desire and endeavour after the doing of it The conscience is made watchfull and tender fearefull to offend The affections ordered aright to love the things which God loveth and to hate the things which he hateth The body is made an instrument to execute and doe that which is holy and good Both body and spirit are Gods set to doe the things that please him by which he may be glorified 1 Cor. 6. all that is within us and without us is imployed to praise God 2. True Sanctification as it doth sanctifie the whole man so it doth forme the heart to a closing with the whole will of God without exception or reservation when God writes his Law in our hearts he writes all his Commandements there as he wrote all of them before in the Tables of stone and they being all written in the heart now we love all the Commandements of it saying as Paul The Law is holy and just and good now his Commandements are not burthenous or grievous all are equall and right we love all embrace all and labour to practice all duties of holinesse towards God duties of love and righteousnesse towards men goe hand in hand in the life of a sanctified Christian He makes account he hath done but half his duty if either of these be omitted He counts himselfe as debtor to God and man to glorifie God and procure the good of men and desires to keep a cleare conscience
hearts by partaking in the portion we enjoy under the same wee may take the comfort of what hee hath given us and make use of it for our own good But he never allowed us to keep all unto our selves but commands us to distribute them as good Stewards one part to the reliefe of his poore Saints another part for the benefit of the Common-Wealth either in peace or warre as occasions require and part also for the upholding of his worship and service and the good of his Church Thus Prov. 3.9 honour God with thy riches and with the first fruit of all thine encrease He doth not say honour thy selfe with thy riches but honour God with them as they come from his Grace so they should be used to his glory All things are of him and for him when we are in any need the Lord fulfils all our necessities Phil. 4. So when the Lord stands in need of any thing we must let goe that which he stands in need of according to that of our blessed Saviour in Matth. 21.3 Tell them the Lord hath need of him and then straight way they will let him goe we doe willingly receive from God and we should as willingly give back unto God wee are ready to say with Abraham Loâ—â— wâ—â—â— wâ—lt thou give me Gen. 15.2 but we should be as ready to â—â—y with David What shall I render unto the Lord Psal 116.12 And if any shall say the Lord needs not any thing Acts 1â— 25 It s true he needeth not for himselfe but in his Saints in his servants these may stand in need And this know that what we have done to them for his names sake the same will he acknowledge as done to himself he will say In as much as yee have done it to these yee have done it to me 5. Lastly whether wee want or whether we abound let this teach us to depend upon the faithfulnesse of Gods Covenant either for the supply of these outward things if wee want them or for the continuance and maintenance of that portion which he hath given us we have his promise believe it rest upon it and though all things may seeme to make against us yet his promise will hold it cannot faile The Lord now calls for this exercise of faith to live by faith in his promises we are here in a wildernesse and we may think as they Psal 7â— 19 20. Can God prepare a table in the wildernesse c. but though they were in a wildernesse then as we are now yet God was not a wildernesse to them nor will be to us if we trust upon his mercifull and faithfull promise The Lord will not forsâ—ke his people 1 Sam. 12.22 His name would suffer in our suffrings and wants if he should then forsake us when wee walk before him in faith and obedience according to his will yea though we for our parts have deserved to be forsaken by reason of our great departings away from him yet if we return unto him with all our soul he will not forsake us for his own great names sake because it hath pleased him to make us his people 1 Sam. 12. Therefore cast we our care upon the Lord and he will care for us and though we see our wants encreasing upon us yet remember the earth is the Lords and the fulnesse of it he hath an hid treasure that we know not of he fed Israel with Manna which neither they nor their Fathers knew Deut. 8.3 And he will finde out such wayes for our supply as neitheir we nor our Fathers before us ever knew of only believe and be obedient to his word and then let not our hearts bee troubled nor feare the Lord will rather make the Rocks to flow forth with honey and the clouds to drop down milk and the grasse of the wildernesse to become as wooll to provide us cloathing rather then we shall want those things which we stand in need of This word is a sure word a faithfull saying The Lord will not forsake his people and what he hath spoken concerning all in generall he speaks to every one in particular I will not faile Thee nor forsake Thee Thus we see what promises the Lord makes unto us what benefits he conveyes by his Covenant both spirituall and temporary for the inward and outward man all which are communicated unto us in this life But besides these forenamed benefits there are greater things to come which the Lord hath promised and will make good to his Covenanted people And these things which are to come are the great benefits of the Covenant these which we now enjoy in this life present are sweet and precious yea and great also if compared with the things of this world But if we compare them with the things to come then are they but as the first fruits to the rich harvest the whole crop The best part of that which God hath promised us in his Covenant it is to be waited for by hope it is laid up it is reserved for us to be revealed in the last times 1 Pet. 1. They are within the vaile whither our eye cannot pierce to see and say what they are they are things which in the fulnesse of them can neither be uttered by tongue nor can heart conceive them Neither doth the world know no nor Gods people themselves do not know the things which are prepared for them It s a sweet gradation which the Apostle hath in that speech of his 1 Cor. 2.9 where he saith That neither eye hath seen nor eare heard nor did they enter into the heart of man c. Did never eye see such things Many men have seene strange things A man may see all the excellency and glory the world hath though he possesse it not But though a man may see much yet he may heare more by the hearing of the eare then ever his eye saw And yet more when he hath seen and heard all that can be seene or uttered yet his heart may conceive greater things then all these But here is the surpassing excellency of the things to come which God hath prepared for his people that neither eye hath seene them no nor yet did ever eare heare of them no nor can they be conceived by the heart of man they are above all that ever was seen heard or thought we are now sons heirs but it is only in hope Tit. 3.7 but though our portion be by hope to be waited for yet it is a blessed hope Tit. 2 1â— which when it comes to be enjoyed in present possession will be sound to be above all that we heard conceived or could have hoped for There is life to die no more there is glory no more shame nor contempt there is pleasure no more sighing or sorrowing there is life and that in abundance Joh. 10. Glory and that surpassing the glory of the Sunne Matth. 13.43 pleasure and that in all fulnesse And all these not for
a little season but for evermore Psal 16. ult Whiles we are here we enjoy life here is glory also in a degree and here are pleasures too but here they are not full there is some death mixed with our life some basenesse with our glory some sorrowes with our pleasures And though they were full which they are not yet they last but for a time But there and then they shall be full and for evermore I cannot passe by that admirable expression of the Apostle in 2 Cor. 4.17 where speaking of the blessed estate of Gods people in the life to come he calls it a farre more excellent eternall weight of glory 1. There is glory 2. A weight of glory as much as we are able to beare 3. There is an excellency in it and excellent weight of glory 4. There is one excellency added to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most excellent glory 5. and lastly all this eternall a most excellent eternall weight of glory here is a large expression in few words This is the hope of Gods people which they wait for And for this they have Gods faithfull word and promise his Covenant and Testament and for our assurance he hath already given us the earnest of it in our hearts even the Spirit of Grace and the Spirit of glory which by guiding of us in the wayes of Grace here leads us on day by day to come nearer to our salvation then when we first believed till at last he bring us to glory even to the full end of our faith and hope the salvation of our soules And thus much of the benefits of the Covenant The fourth Part. THE CONDITION OF THIS COVENANT IT remaines now that we come to consider the condition of the Covenant in which we must walke that the Lord may performe unto us the mercy which he hath promised us There is a way of the Covenant in which the Lord conveyes his blessings as we may see in that expression used by the Lord himselfe concerning Abraham Gen. 18.19 I know Abraham saith the Lord that he will teach his houshold c. that I may bring upon Abraham that which I have spoken unto him The Lord fully intended to doe to Abraham as he had promised but yet the Lord will have Abraham to walk so and so before him and then God will bring upon Abraham the blessing which he had promised the like we have in Ier. 11.5 6. Great are the blessings which God hath promised to those which are the faithfull seed of Abraham and therefore as we desire to enjoy the blessing promised so we must see also what he requires of us that he may performe unto us what he hath promised and this is called the stipulation or condition of the Covenant And concerning this I will shew these foure things 1. That there is a condition required 2. Why the Lord hath put a condition to the promise of life 3. What the condition is 4. Whether the putting of such a condition doth or can stand with the free Grace of the Covenant yea or no. First That there is a condition of the Covenant The Lord doth not absolutely promise life unto any he doth not say to any soule I will save you and bring you to life though you continew impenitent and unbelieving but commands and works us to repent and believe and then promises that in the way of faith and repentance he will save us He prescribes a way of life for us to walk in that so wee may obtaine the salvation which he hath promised he brings us first through the doore of faith Act. 14. And then carries us on in the way of faith till he bring us to the end of our faith the salvation of our soules There are indeed some promises which seeme so absolute as to exclude all condition on our part as that promise in Esay 43.25 For mine own sake will I put away thy transgressions c. and so Ezek. 36.22 Where there is no mention made either of faith or any other Grace in us as a condition required on our part But if any shall hence argue that the promise of life is so absolute as to exclude all respect unto faith in those to whom the promise is made and because there is no mention made of faith in such promises therefore there is no intendment of it as if it were not understood but wholly excluded I may as well argue against the merits of Christ also and exclude them by the like reason because there is no mention of them no more then of faith in those absolute promises But as there is no remission without the blood of Christ Heb. 9.22 So neither is there without faith in that blood Rom. 3.25 as God never promised to forgive us our sins without respect to Christ though Christ be not alwayes mentioned in every such promise so neither doth he promise to save without faith though it be not alwayes mentioned particularly To prove that there is a condition in the Covenant of Grace it may be made evident sundry wayes 1. From the nature of a Covenant which is an agreement between severall parties Covenanting together upon mutuall conditions required on both parties Foedus saith Rollock is promissio sub certa conditione Roll. de vocatione efficaci A man may make a promise alone without any condition But a Covenant properly binds both parties and hath a condition annexed Abraham and Abimeleck promise one to another in their Covenant made betwixt them they mutually binde themselves Gen. 20. And so it is betwixt God and Abraham Gen. 17.27 I grant that the word Covenant is sometimes used concerning such promises as are without condition as in Gen. 9.9 Where the Lord speaking of his purpose and promise never to destroy the earth any more he calls that promise his Covenant though there be no condition there annexed But the Question is not how a word may be used upon some speciall occasion but what is the proper nature of a Covenant which doth require mutuall stipulation or condition on both parties This is but one place where the word Covenant is taken for a promise without a condition more such places I know not any in Scripture and besides there was speciall reason of calling it a Covenant namely to shew the unchangeablenesse of his purpose touching the mercy promised that it is as sure as if we had tyed him thereunto by Covenant upon some condition performed by us before hand But this is not properly a Covenant where there is not a mutuall obligation and binding of the parties one to another by condition Hereto agreeth that saying of Beza in 2 Tim. 1.12 Mutua est inquit depositi obligatio inter Deum Sanctos ipsius Though on Gods part this obligation is prorsus gratuita wholly free as hee there speaks though Gods binding of himselfe to us bee free yet ours is not so to God But concerning the freenesse of the Covenant
we shall speak hereafter thus much only for the present he affirmes that there is mutua obligatio a mutuall bond or tie by which God binds us to himselfe as well as he binds himselfe to us c. 2. But for further confirmation hereof consider the different kinds of expressions which the Scripture useth in speaking of the Covenant betwixt God and us There is mention made of a Covenant promised And there is mention also of a Covenant commanded not to imply two Covenants but two parts of the same Covenant one part of it standing in the promise from God to us the other in duty from us to God Thus Deut. 7.12 there is the Covenant which God promised and by oath swore unto his people and then in Josh 7.11 there is the Covenant commanded which is the condition on our part required take away the condition you must also take away the Covenant commanded and if there be a Covenant commanded there must of necessity be a condition 3. Consider that expression used in Ezek. 20.37 I will bring you into the bond of the Covenant saith the Lord why doth the Lord speak of a bond of the Covenant If the Lord had bound himselfe only and put no condition upon the Covenant for us he could not have said that he would bring us into the bond of it But hereby he would teach us that when he makes with us a Covenant of Grace and mercy he doth not then leave us at liberty to live as we list but he binds us by Covenant to himâ—elfe he doth not only bind himselfe to us but us to himselfe as in Jer. 13.11 He is said to have tyed to himselfe the whole house of Israel binding them to himselfe as with a girdle in the bond of the Covenant wee were sometimes free from God and free from righteousnesse Rom. 6.20 But now we are by Covenant become the Lords servants 1 Cor. 7.22 being bound unto him by the bond of the Covenant 4. Consider how we are said sometimes to keep Covenant sometimes to break Covenant with God In Psal 25.10 and Psal 103.18 Here we are said to keep Covenant but in Psal 44.17 and Esay 24.5 There is mention made of breaking Covenant with God and in Deut. 29.25 they have forsaken the Covenant of the Lord their God This keeping of Covenant and bâ—eaking or forsaking of it cannot bee conceived to be done otherwise then by observing or violating the condition of the Covenant required on our part Such as are most profane and wa k most loosely they will be forward enough to claime Gods promise but they are faulty in performing their own part of the Covenaâ—t Thus the Jewes they would hold to the promise that God was their God Joh. 8. and yet they brake the Covenant by failing in the condition required of them 5. Consider how the name of Covenant is given not only to the promise which God makes unto us but to that duty which he requires on our part to be done by us in Gen. 17.7 There the name of Covenant is given to Gods promise which he makes to us but afterwards in vers 9. the same name of Covenant is also given to the duty required of us I will saith the Lord to Abraham establish my Covenant with thee and what is that I will be a God unto thee c. and thou also shalt keep my Covenant that is there is the duty I require of thee by which thou shalt testifie thy observance of the Covenant namely in circumcising thy seed This use of the word Covenant being applyed to that which is required of us shewes plainly that there is a stipulalation or condition in the Covenant required on our part 6. We reade expresse mention made of the condition upon which the promise of life and salvation is made as in Act. 16.31 Believe on the Lord Jesus and thou shalt be saved Rom. 10.9 If thou believest thou shalt be saved c. 7. Gods dealing with the Israelites when he made his Covenant with them at Mount Sinai shewes plainly that there is a condition in the Covenant Exod. 24.3 to 9. when the Lord was about to make up his Covenant betwixt him and them you see how Moses rehearseth before them the words of the Covenant that they might know what it was which the Lord required of them and to the end it might be done more seriously he repeats the termes of the Covenant to be observed by them twice over and they doe twice promise to observe the words of the Covenant before the bloud of the Covenant by which it was confirmed was sprinkled upon them shewing unto us thereby that we must for our part assent unto the Covenant not only accepting the promise of it but also submit to the duty required in it or else there is no Covenant established betwixt God and us we must as well accept of the condition as of the promise if we will be in Covenant with God Object But the Covenant is otherwise called a Testament Heb. 7.8 9. Answ This terme or name of Testament is given to the Covenant not to exclude the condition but to shew the firmnesse and inviolable and unchangeable nature of it being confirmed by the death of Christ the Testator and therefore never to bee altered nor changed Whiles men live they may alter their Wills or Testaments as oft as they please but when they are dead it is unalterable Gal. 3. Christ hath dyed to confirm his Testament it s therefore now unchangeable being ratified by his death as a Testament is by the death of the Testator And that this is the true reason why the Apostle calls it a Testament is evident by Heb. 9.16 17. Where a Testament is saith the Apostle there must be the death of the Testator and he gives the reason even now alledged because the Testament is confirmed when men are dead and not before And that the Apostle had no intent in so calling it to exclude the condition is evident by verse 15. where he saith That Christ is made the Mediator of a better Testament that through his death those which were called might receive the promise of eternall inheritance These words those which were called doe plainely and fully imply the condition required in the Covenant of life our calling being finished in the working of faith which is the condition of the Covenant no man is effectually called so as to have part in that eternall inheritance untill he believe so that the Legacies of the Testament being to those that are called that is to those that do believe it is most manifest that the intent of the Apostle in calling the Covenant by the name of a Testament was not to exclude the condition but only as was said to shew the stability and immutability of the Covenant It being now like a Testament confirmed by the death of him that made it The forme of the former Covenant which God made with Israel in the
me to this faith assents also and carries us on in an answerable conversation thereby testifying before all the world that we have set up the Lord to be our God to command us and to rule us and that we have given up our selves to be his people And here are sundry acts of faith by which it inables us so to walk As 1. Faith hath alwayes an eye to the rule and command of God which he hath set before us to walke by it attends constantly to the Tables of the Covenant in things to be beleived it looks to the promise and in things to be practised it looks to the Commandement As in matters of faith it will beleeve nothing without a word of faith to rest it self upon so in matters of fact it will doe nothing without a word to command or warrant that which is done because without a word it cannot be done in faith and it is no act of faith which is not done in faith Rom. 14.23 Faith will present no strange fire before the Lord Levit. 10. It is inquisitive to understand what the will of the Lord is as knowing that he accepts nothing but what is according to his own will and word therefore it is that David prayes Teach me good judgement and knowlâ—dge for I have beleeved thy Commandements Psal 119.66 as if he should say I beleve and know that what thou commandest is good teach me to judge aright and know thy Commandements faith will be circumspect and fearfull till it see a word to direct and warrant its way but when it sees a plain word then it growes bold and confident as knowing that this way is right This then is the worke of faith to attend to the word of faith in every thing if we be to perform any act of worship unto God it will worship him not after the traditions and precepts of men but after the will of God if we bee to perform any office of love mercy or justice towards men it hath an eye to the word in all these to doe every thing according to the pattern set down in the word to walk without a word to direct us by is the work of unbeliefe not of Faith 2. As Faith takes direction from the true rule so it directs us to the right end it lifts us up above our selves and above our owne ends and aimes making God our highest and chiefest end for which we live and work as we are of him and live in him and by him so by faith we live to him and for him Rom. 14.7 8. 1 Cor. 10.31 1 Pet. 4.11 2 Cor. 5.15 Reason tells us we must be for our selves but faith tells us we must be for God this God claimes as his right and due and faith also assents unto God faith Thou shalt glorifie me Psal 50.15 Faith saith I will glorifie thee for ever Psal 66.12 3 Faith shields us against the hindrances and temptations which we daily meet withall in our Christian course sometimes we are tempted on the right hand by the baites and allurements of the world as Christ was Mat. 4. All this will I give thee saith the World if thou wilt be mine but here Faith overcomes the world 1 John 5.4 by setting before us better things then these even a better and more enduring substance Heb. 10. those earthly pleasures which seem so pleasing to the eye of sence are but empty and vain shaddowes in the eye of faith which looks at things afar off at things to come at things within the vaile where Christ the fore-runner is gone before to prepare a place for us Hebr. 6. Sometimes again we are tempted on the left-hand with crosses persecutions afflictions and sufferings for the Name of Christ by which Satâ—n seekes to turne us out of the way and to make us falsifie our Covenant with God but here also our faith helpes us to overcome and makes us conquerors through Christ that hath loved us by setting before us the end of our patience and faith telling us that these short sufferings of this present time will bring unto us an eternall waight of glory 2 Cor. 4.17 and that all the sufferings of this present life are not worthy of the glory to be revealed Rom. 8.18 and thus faith makes us to despise the shame and the sorrow which we now suffer looking to the joy which is set before us Heb. 12.2 and thus faith is our victory by which we overcome the world and do continue faithful and stedfast in our Covenant unto the end 4. Faith incourages us unto well doing by perswading us that our services are accepted of God in Christ and by propounding unto us the promises of reward First it perswades us of acceptance that the Lord will have a gracious respect unto our services which we present before him Gen. 4. The Lord hath promised to accept our services which are done in faith Isai 56.7 and thereby faith encourageth us to every good worke The beleever knowes all his workes as they come from him to be full of imperfection yet considering withall that it is Gods good and acceptable will which he conformes himselfe unto and offering up his service in Christs name hence faith looks for acceptance according to that witnesse of the Apostle Acts 10.35 And this is no small incouragement to well doing when we believe what we doe shall be accepted graciously What will not a subject do if he know his King will take in good part the service which is tendred unto him sometimes they run themselves out of all to humour them Now faith assures us that there is not one prayer one holy desire one good thought or word or good purpose which is thought or spoken or done to the glory of God but God takes notice of it and accepts it in good part Mal. 3.16 Secondly faith assures us of a reward which shall be given us faith sees a recompence in the hand of God Heb. 11 2â— as knowing that he will not forget our labour of love which we have shewed unto his name Heb. 6. but will one day say unto us come hither Well done good and faithfull servant enter into thy masters joy 5. Faith doth not onely encourage us unto well doing but it doth furnish us with strength and ability by which we may perfome Faith is a strengthening grace renewing our strength as the Eagles increasing power in our inward man Ephes 3.16 17. unbeleefe weakens the heart and makes the hands to hang down Heb. 12.12 and doth not onely discourage but also disable unto that which is good but faith makes us full of power and strength by the Spirit of the Lord Micah 3.8 to goe through the worke which is committed unto us so as if we want strength it is because we want faith or at least do not make use of our faith as we should do Now there is a twofold strength and power which we get by faith First a power inherent and dwelling
Eph. 2.8 9. ye are saved by grace through faith There is first the maine blessing of the Covenant yee are saved There is secondly the fountaine or cause of it by grace yee are saved by grace Then thirdly there is the condition through faith And if any should now ask how it could be by grace and yet depend upon the condition of faith the Apostle goes on and shews how that may be namely 1. Because faith is not of our selves but it is the gift of God and 2. Because faith doth not come to God boastingly to claime life by the works of righteousnesse which we have done but comes to him with an empty hand to receive what grace and mercy is willing to give such a condition as this doth no more derogate from the freenesse of grace then doth the beggers receiving of the almes given him derogate from the kindnesse of him that gave it 4. The grace of the Covenant is free notwithstanding the condition because we doe not put any condition as antecedent to the Covenant on Gods part whereby to induce and move the Lord to enter into Covenant with us as if there were any thing supposed in us which might invite and draw him to take us into Covenant with himselfe only we suppose a condition antecedent to the promise of life which condition we are to observe and walk in and in the observation thereof to expect the blessing of life which the Covenant promiseth If God had not purposed to have dealt with us after his rich grace he might have said to us when he saw us polluted in our bloud I will no more have mercy as it is in Hoseah 1.6 9. ye shall no more be my people neither will I be yours But yet he is pleased to over-look all our sinfull pollutions and to sprinkle clean water upon us and then to take us by the hand and to enter into Covenant with us here is grace free notwithstanding the condition of faith to which the promise is made In a word The Lord out of his free grace purposing life and salvation to his chosen then to make way for the accomplishment of his purpose in bringing us to life first he works in us renewing grace and puts within us a spirit of faith and so leads us on in the way of faith to the obtaining of that great blessing the salvation promised the one of these being antecedent and as a condition to the other 5. It s a good consideration which Doctor Ames hath in Coron Arâ—ic 5. cap. 3. That eadem res absolutè promittitur quia certò efficietur cum conditione quia non alià s efficietur nisi per media in illis mediis hominis ipsius exigitur cura thus forgivenesse of sinne is absolutely promised Esay 43. For mine own sake will I put away thy transgressions and yet it is promised also with condition 1 Joh. 1. If wee confesse our sins he is faithfull and just to forgive us our sinnes These promises are both of them promises of free grace the annexing therefore of a condition doth not impaire the free grace of the Covenant Vses And first from this that faith is the condition of the Covenant from whence first we may conceive how it is that even in the Covenant of grace life is promised unto good works and to well-doing as it is in Iohn 5.29 Luke 14.14 Gal. 6.9 1 Tim. 6.18 19. Hebr. 6. by all which it might seeme that works have the same place in the Covenant of grace as in the Covenant of works even to be proper causes of salvation but where we finde the promise of life made unto good works we must not look at them as works of the Law but as works and fruits of faith wrought by a beleever wrought forth by the power and by the life of faith which being a living grace cannot be idle and fruitlesse but will be working and fruitfull in well doing These kind of promises which promise life unto works are if I may so call them not casuall but declarative making manifest who be those true beleivers to whom the life promised in the Covenant doth belong In these promises workes are not set as the causes of our salvation but as evidences and signes of those that do beleeve unto life distinguishing betwixt beleevers and unbeleevers between those that are sincerely faithfull and seeming professors which professe and say they beleive but indeed their faith is but a dead faith and therefore vaine the promise is made to works not as the cause of our salvation but to note out the nature and quality of that faith which is the condition of life seeing faith is a grace more inward and that act of it by which it saveth is secret and cannot be seen for who knows our resting on or adhering unto Christ therefore this saving faith shews it selfe by some other acts of it setting love a worke which discovers it selfe by obedience in all righteousnesse and true holinesse and these fruits being seen do make knowne the tree from whence they come although therefore the promise of life is made sometimes to faith sometimes to workes yet this is not to note out a twofold condition of the Covenant as if the condition were partly faith and partly works but to note out the property and nature of that faith which hath the promise of life belonging to it not an idle but a working faith not a dead faith but living not ineffectual in word or tongue only but operative and effectuall making us carefull to shew forth good works Tit. 3.8 Otherwise if we look at workes by themselves as separated from faith to such works there is no promise of life made in the Covenant of grace The same work done by a beleever hath a promise of reward and the same work being done by an unbeleever hath no promise which shews that the promise is made rather to the worker or to the beleever thus working then to the worke it selfe and by this meanes the promise of life being made to this kinde of faith which doth thus work hereby the faithfull are enabled the better to see their own estate in the promise of life as having a good foundation of assurance thereby that they shall obtaine eternall life 1 Tim. 6.19 hereby also carnall professors who talk of saith but have no works walking unholily are convinced to have no part and right thereunto 2. This may let us see the kindnesse and love of God towards us in that he hath appointed such a condition of life unto us as through his grace is possible for us to fulfill To fullfill the righteousnesse of the Law is now become impossible through the infirmity of our flesh but it is not impossible to beleeve on him who hath fulfilled all righteousnesse for us Here is grace in appointing such a possible condition for though the Lord should have fully pardoned all our former breaches of Covenant with him and
that will have life and wring it out of the hand of justice in stead of life shall have the wages of death as his deserved and just reward See 2 Tim. 1.18 It is mercy which the best must look for at that day Vse 2. This may be a ground of incouragement to such as are or at least seem to themselves to be afar off aliens to God strangers to his Covenant let them draw neer and seek to be partakers of this grace so freely offered the blessings whereof are great of infinite value yet are they as free as great in respect of greatnes they might seem to be above hope but in respect of the freenesse of them they are under hope by this consideration the Lord encourageth his people to seek unto him for acceptance Receive us graciously Hos 14.2 and if any say but alas how can we which have forsaken our God and gone after our Idols and done such abominations be accepted by him hereto the Lord answers I will love them freely he looks for no worth in us for which he should shew grace unto us but only that we must accept that which is so freely offered It s usuall with such as most desire and long after grace to be most fearfull and doubtfull of obtaining Oh there is so much unworthinesse in them how can they hope to finde acceptance with God they can see nothing in themselves for which God should accept them and t is true but though you can see nothing in your selves yet you may see enough in God Looking downward you see unworthinesse in your selves but look upward and then behold riches of free grace in God Grace is never the further off because you can see no worthinesse in your selves nay the more you discerne your selves unworthy the more neer is the aboundance of grace to be manifested in you if ye trust unto it say not therefore you are unworthy thereby nourishing distrust in your selfe but say rather though I be unworthy yet I will commit my selfe to that free grace of God which is vouchsafed to unworthy ones nay I say more such as are not unworthy shall never taste of this mercy and grace of God it s given to none but to unworthy ones The very thought and opinion of our own worthinesse dwelling in us excludes us and cuts off from grace here is then a prop to our weak faith this puts a plea into the mouthes of all dejected souls let them look to this sweet name of grace here take hold here rest here cast anchor in this harbour we shall be safe in the midst of all stormes and as the Church in Lam. 3.8 considering the greatnesse of her affliction shee said Her hope was perished from the Lord yet considering again how her heart was humbled within her she re-assumes her hope which before was perished my soule saith she is humbled within me therefore have I hope shee hoped then even when her hope was perished so let us do when our hope is perished in respect of any goodnesse in our selves yet considering the free kindnesse and grace of God let us stir up our hopes and say as she did I have hope because the Lord is gracious freely offering grace to the unworthy were it not for this Name of grace we should never tell how to open our mouthes before the Lord If he should say unto us what can you say for your selves why I should not condemne you We must answer truly nothing Lord nothing in our selves onely thou art gracious who freely pardonest the sins of thy people I cannot desire to be accepted of thee for any thing that is in me but I commit my selfe to thy free and rich grace which is able to do for me abundantly above that I can aske or thinke And here to adde a word more concerning the absolute promises of which I have spoken something before we may by that which hath been spoken discerne the right use of those promises they are to be incouragements or attractives to draw us to rely upon free grace in such times when we are most discouraged in our selves there be severall seasons in which both kinds of promises both absolute and conditionall are of speciall use there is a time wherein the soule is apt to slumber being overtaken with a spirit of security apt to presume and to walke negligently there is a time also of dismayednesse and dejection of Spirit every thing causing feare though we walke in conscionable care before God Now when that security and carelesness prevails in us then is a time for us to look unto the conditionall promises and the qualifications expressed in them not giving rest unto our selves untill we finde them in our selves contrariwise when the soule lyes under fear pressed downe with sence of our owne vile unworthinesse then is a time to looke unto the absolute promises considering with our selves though we be poore lost wretched miserable yet the Lord hath promised for his own sake to succour us and to do us good To apply absolute promises to one of a loose carnall and sensuall spirit it is as if you should give him a cup of poison to drink but to apply the same to a poor dejected spirit sensible of its owne vilenesse here it is as new wine which glads the heart of man Every thing is beautifull in its season as Solomon speaks so are these promises in their severall seasons the absolute promises to incourage the weak and dejected the conditionall to search to waken and stirre up the secure Vse 3. To exhort us to honour this free grace of God by which we are taken into Covenant with him all that God doth towards us being done for the praise of this glorious grace of his Ephes 1.6 This is Gods end and this was Pauls practice 1 Tim. 1.13 14. ever seeking to magnifie this grace and Ephes 2.4 and Isai 63.7 where there is mention of rich mercy great love exceeding riches of grace great goodnes tender love great mercy multitude of loving kindnesses Reserve we therefore the whole glory of our salvation intire unto grace alone mixe nothing with it adde nothing to it adding and mixing debaseth it as water mixed with wine or copper with gold It was Davids expression which he used when he had received those ample promises from God for thy words sake and according to thine own heart saith David hast thou done all these great things unto thy servant 2 Sam. 27.21 so thinke we all that mercy and goodnesse which the Lord hath done for us he hath not done it for our sakes or according to our worthinesse but according to his owne heart according to the purpose of his grace towards us say therefore Not unto us O Lord not unto us but to thy Name be the praise it is enough for us that we have life the blessing the comfort let grace alone have all the glory Vse 4. To stir us up to imitate this free grace of God
them as matters beyond beliefe Those that publish these things of our peace and salvation may say with the Prophet Lord who hath believed our report Esay 53.1 We look at these things as things of which there is no certainty we heare of them but we believe them not This is evident by our little seeking after them our little minding of them that we doe no more comfort our selves in the remembrance of them and rejoyce in the hope of them These things are plaine evidences that either we believe them not or our faith concerning them is very small Fulnesse of faith concerning these would bring on fulnesse of joy to rejoyce under the hope of the glory of God and would cause us to presse hard towards the mark so running that we might obtaine Let us shame our selves before the Lord for this our unbeliefe shall he promise and not perform shall he speak to us and write to us and sweare to us and seale to all with his own seale and we not believe him Let God be true though every man be a lyar consider how by our unbeliefe we doe both cast dishonour upon the Lord and weaken our own comfort which we might be filled with through believing Vse 2. Is the Covenant and promises of it so sure This then may minister a ground of strong consolation unto all such as have given up themselves unto God to be a people in Covenant with him Let them know Gods Covenant is sure and cannot faile them you that are such lift up your heads comfort your hearts strengthen the weak hands and feeble knees Look upwards and rejoyce in the expectation of those great things which are laid up for you They are so great that you can hardly believe them yet they are sure as the promise Covenant and Oath of a faithfull God can make them When you see uncertainty and unstability of all things riches goe away friends forsake strength failes Let your stay and comfort be that yet Gods Covenant failes not the riches of the world may be consumed but his grace is an abiding substance other friends may hide themselves and stand afarre off in the day of affliction but the Lord will not forsake his people and though strength decay and life be ready to depart yet he will be the strength of our heart and our portion for ever Heaven and earth shall sooner passe away then on tittle of his Covenant shall fall Could we in our meditations dwell more upon the certainty of this Covenant which is so perfect and sure in all points it would much help to uphold us in our greatest failings Sometimes things are so crosse and contrary to that which God hath promised that his promise seemes to be but winde and vanity and lies his word speaks good to us but his dealing is quite contrary There are great words but little done we see little but sinne and misery and corruption in our selves with chastisement and affliction from God we enjoy not the blessing promised It is with us as it was with Gideon when the Angel uttered those comfortable words unto him The Lord is with thee thou valiant man Ah saith Gideon Is the Lord with us why then is all this evill come upon us where are all his miracles our Fathers told us of the Lord hath now forsaken us Judges 6.13 So it was with David he had the promise of the Kingdome made unto him by Samuel who also anoynted him thereunto but before he came to the possession of it he met with so many crosse haps and contrary events that David began to think all Samuels words to be but lies he concludes All men are lyars and Samuel himselfe is no better Thus it is with us we meet with many sad crosses and hard events which seeme quite contrary to the promise of God These make us to feare and doubt of the promise and not only to say with David All men are lyars but with Jeremy to say to God himselfe Be not thou as a lyar unto me Jer. 15.18 As if all the promises of God were quasht and come to nought But consider though your faith may be thus exercised for a season yet Gods promise is faithfull and sure These are times in which God comes to us as he came to Abraham to prove him God made Abraham a promise that of his seed Christ should come in whom all Nations should be blessed this promise God never meant to reverse yet he will try Abrahams faith he will see whether Abraham can believe this and hold unto it when a sore shock and plunge comes which shall seeme quite to overturn and dash all Here therefore to try Abraham God bids him goe and sacrifice his Sonne here reason saith to Abraham this is against the promise for if Isaac be sacrificed how can the Messias come out of his seed but Abraham believes though he cannot tell how yet doubtlesse God will fulfill his promise and so he did Thus God will try the faith of his servants seeming to work clean contrary to his promise yet not as intending to break it but intending to try their faith to see whether they can then believe the promise when all things make against it In such times our work is to stirre up our faith believing the firmnesse and stability of the Covenant of God assuring our selves that heaven shall sooner be confounded with earth and turn into a Chaos again the Sun shall sooner be turned into darknesse the fire shall sooner cease to burn the mighty Rocks and Mountaines shall sooner be thrown out of their places then the promise of God shall faile which is a sure foundation which cannot bee removed Whatsoever therefore the work of God seemes to pretend yet judge of Gods intent by his promise whatsoever falls out in the way Gods intent Gods end is to fulfill his Covenant that 's sure eye this end and hold fast to the conclusion which God makes in his promise and though you cannot answer the argument which reason will frame out of those things which sence suggests yet hold the conclusion Gods promise is sure his Covenant failes not here rest and waite for it Helps hereunto 1. Consider that all Gods people that have gone before us which doe now inherite the promises and have them in possession have met with the same discouragements as we doe They were tryed in their faith and patience before they came to enjoy the blessing Heb. 6.11.12 c and the same things are fulfilled in the rest of our bretheren which are now in the world 1 Pet. 5. they have their shakings doubts and feares as well as we Be not therefore discouraged 2. See that the promises of God be precious unto you so have the children of God esteemed them as of great and precious things 2 Pet. 1.4 they are pearls unto those that are owners of them Matth. 7.6 the more we prize them the more may we assure our selves of our part in