Meditations of my heart It is an intense and a vehement application of the soul unto truth But thirdly There must be also a Fixation of the soul upon the thing It is not every slight and transient thought that makes Meditation My meditation shall be of thee all the dâ—y Psal 119. 'T is Actio cunctabunda saith Alvares A man may think on God every day and meditate on God no day There must be a fixation of the soul upon some truth a dwelling and fixing of the soul upon some thing But then This must be in reference to ones own profit and benefit Though I do think and think much of sin if I do not think thereof to leave it it is not Meditation Though I think on the life and the death of Christ if it be not to conform unto him these thoughts will not amount to Meditation Though I think on the love and goodness of God yet if it be not to get my heart inflam'd with love thereby it will not amount to Meditation Plainly then Meditation for the true Nature and the Notion of 't is a vehement an intense application of the soul unto a thing whereby a mans mind doth dwell and insist and abide upon it for his profit and benefit that 's the first 2. But then Secondly How and in what respects may a man be said to meditate on God Why look when a man doth meditate on the Name Nature Titles and Attributes of God then he is said to meditate on God On the Nature of God so in Psal 63. When I remember Thee upon my Bed and meditate on Thee in the night watches And look when a man doth meditate on Christ the Son of God then he is said for to meditate on God For Christ is God and therefore saith the Apostle Consider the high Priest of your Profession looking unto Jesus And look when a man doth meditate on the Word of God the Law and Statutes of God then he is said to meditate on God Psal 1. He delighteth in the Law of the Lord and therein doth he meditate And look when a man doth meditate on the works and Concernments of God then in Scripture-phrase he is said to Meditate on God And so in the 77. Psal I will Remember the works of the Lord I will Remember thy wonderes and I will meditate also of all thy works So that briefly Then a man is said to meditate on God Not onely when he doth meditate on the nature of God but when he doth meditate on the Son of God meditates on the Word of God meditates on the Works and Concernments of God And that 's the second 3. But how may it appear that it is a sweet thing to meditate on God That meditation-work is sweet work and that it is a sweet thing to a gracious soul to meditate on God Something first in the General and then more particularly in reference to a gracious soul In General It is a sweet to meditate on God Will you instance in the Nature Name and Attributes of God First is it not a sweet thing to Injoy God Injoyment of God is the life of our lives And how do we Injoy God God doth come down to us and we do Ascend and go up to him Some-times God doth come down into our souls Some-times there is an ascent of the soul unto God And what is the Ladder whereby we ascend unto God and take our turnes in Heaven with God but believing Meditation The more perfect any thing is the more sweet it is to lay out ones thought there on Now God is all perfection There is nothing not perfect in God If you have a nose-gay made up of flowers and but one weed the sweetness of the nose-gay is spoyl'd There are perfections in God and no weeds among them If there be a Musical Instrument and one string out of order all jarr's There is no string out of order among Gods perfections perfection and nothing not perfect in God You account it a sweet thing to see your Lands and your estate lie together a sweet thing to see all your Children together Do but look and meditate on God and you see all your wealth lie together And if the Names Titles Attributes of God be your relief in all Conditions Then it must needs be a sweet thing to meditate on God in this respect Why now The name of the Lord is a strong Tower the righteous fly thereunto and are safe A sweet thing it is therefore to meditate on God in this respect 2. Will you Instance in the meditating on Christ the Son of God You know what is said by the Spouse in the Canticles I sate down under his shaddow Sate down how 'T is meditation sets the soul down under the shaddow of Christ And then his fruit whether Justification be the fruit or sanctification or Consolation Then his fruit was sweet unto my tast And If Jesus Christ be our standing relief against all Temptations and Desertions Then it must needs be a sweet thing to meditate and think much on him Now he is our Brazen Serpent our standing relief against all our Temptation and our Desertions But 3ly will you Instance in meditating on the Word of God 'T is a sweet thing to behold the light and the word is a light and Lanthorn unto our feet Is it not a sweet thing to taste honey David saith The word of the Lord was as hony and the hony-Comb And the more 't is meditated on the more fully tasted And if the Consideration and the meditation of the word of God be our great relief against all the scorns and reproaches and oppositions of the World then certainly 't is a sweet thing to meditate on the word of God Now do but look into the 119th Psal and you shall find David speaking thus Remove from me reproach and contempt Princes did sit and speak against me what relief had he But thy servant did meditate in thy Statutes Here 's his relief Princes Great-men They sate and spake against me and they reproach'd me and they opposed me but here was my relief I did meditate in thy word But Fourthly will you Instance in the works of the Lord There are Three sorts of Gods works There 's the work of Creation And the work of Providence And the work of Redemption As for the work of Creation If it be a sweet thing to behold and to consider the workmanship of the Finger of human wisdome What a pleasure and sweetness is it to behold the workmanship of the Finger of Infinite wisdome And as for the works of Providence If the meditation and the Consideration of the Providence of God be our great help against the pain of unbelieving thoughts Then it must needs be a sweet thing to meditate on God in this respect Friends ye thaâ— know God have experience how painful unbelieving thoughts are Great is the pain of unbeliâ—ving thoughts well but what help against
with God Surely therefore this work of Meditation is sweet for 't is profitable as you have heard in these ten particulars 4. Again As the work of Meditation is very profitable natural suitable so it is very contentful and satisfying to a gracious Soul What person in Love is not satisfied in thinking and meditating on the person loved What gracious loving Child is not satisfied in thinking on his Father that 's absent in an other Country So what David saith in the 63d Psalm My soul shall be satisfied as with marrow and fatness When When I remember thee upon my bed and meditate on thee in the night watches I shall not only be contented but my Soul shall be satisfied how In a way of Meditation 'T is Meditation-work that is soul-satisfying work 5. And as it is soul-satisfying work so this work of Meditation to a gracious soul is a most delightful work What greater delight than to think on that God in whom he doth most delight Is it delightful to a wicked man to sit and muse and meditate on his sinful wayes and will it not be delightful to a gracious soul to sit and think and muse and meditate on the Lord Certainly it is a work that is most delightful to a gracious soul Object But how can it be so delightful 't is a hard work Meditation work is hard work and therefore how can it be so delightful to a gracious soul Yes very well for though it be hard in regard of its practice yet it may be sweet and delightful in regard of its profit Is it not a hard work to the Husbandman to plow to sow to reap and yet delightful in regard of its profit Is it not a hard woâ—k for a man to be digging in the Mines digging up of Silver and yet delightful in regard of the profit Is it not a hard work for a man to make such ventures at Sea through all storms and yet it is delightful in regard of its profit the profit of the Voiage makes it delightful Why you have heard now the profitableness of the work of Meditation It is an help to Knowledge thereby your knowledge is raised Thereby your Memory is strengthened Thereby your Hearts are warmed Thereby you will be freed from sinful thoughts Thereby your hearts will be tuned to every duty Thereby you will grow in grace Thereby you will fill up all the chinks and crevices of your lives And know how to spend your spare time and impâ—ove that for God Thereby you will draw good out of evil And thereby you will converse with God have communion with God and enjoy God And I pray is not here profit enough to sweeten the voiage of your thoughts in Meditation But Secondly Hard work you say and therefore how can it be delightful Friends The harder the work is the sweeter it is being overcome 'T is a sweet thing to overcome 'T is hard thing to fight but 't is a sweet thing to overcome The harder the Nutt is to crack the sweeter is the meat when it is crackt the harder the Scripture is that is to be opened the sweeter is the kernel the truth when it is opened When God opened the Rock the Waters that flowed out were as sweet as honey Now meditation makes a Conquest of the work 3. Though it be a hard thing to meditate on God and the things of God yet notwithstanding do but consider why the woâ—k is hard and you will say that the difficulty of the work is no Impeachment to the suavity or the sweetness thereof There are two things that make meditation hard The one is because men are not used thereunto men are not exercised therein And another is because they don't love God enough Every thing is hard at the first Writing is hard at the First Painting hard at the first and the getting Languages hard at the first A Trade is hard at the First So certainly the work of meditation will be hard at the first There is nothing not hard to those that are unwilling There is nothing hard to those that Love Love makes all things easie Is it an hard thing for a Lover to think or meditate on the Person loved Is it a hard thing for a Child at a distance from his Father to think or meditate on his Father and his Father's love and kindness is this hard Indeed to a Rebellious Child 't is hard to a Child that 's run away from his Father 't is hard but for a loving and an obedient Child it is not hard And what 's the reason that the work of meditation is so hard to many of us but because in truth we are not used thereunto or because we are rebellious Children and don 't love the Lord as we ought to do Quest But you will say May not a wicked man meditate on God and find sweetness in the Work Answ I answer that 't is possible that a wicked man may separate and sequester himself unto this work of reading studying and thinking on the word and Law of God 1 Sam. 21.7 Now a certaine man of the servants of Saul was there that day deteyned before the Lord and his Name was Doeg He was there separated cloystered for the studying of the Law and yet a Doeg a great persecuter And who doth not see it Fryers and Monks separate and Cloyster up themselves at this very day and spend much time in that which they call Meditation Yea possible it is that a wicked man may not onely think and meditate on the Law of God but he may find some sweetness therein for if wicked men do delight in their approach unto God as in the 58. of Isaiah Why may they not delight also and find a sweetness in their meditation concerning God But 3dly Though a wicked man may meditate on God and the things of God and find some sweetness in the work of meditation yet with this difference There is a great deal of difference between the sweetness that a wicked man finds in the work of meditation and the sweetness that a good man finds in the work of meditation For though a wicked man may meditate and find some sweetness in the work yet not withstanding the sweetness doth rather arise from the satisfaction of his natural Conscience than from the Connaturalness and suitableness that is between his heart and the work Possibly a Doeg a wicked man may be Convinced that he ought to read the scriptures and to meditate theâ—ein and having don so his Conscience is satisfied and he finds sweetness therein But â—his sweetness doth rather arise from the satisfying of his nâ—tural Conscience than from any Connaturalnesse and suitablenesse that there is between his heart and the work 2. It is one thing for a man to find a sweetness in this work of meditation in reference to his own imployment Calling or livelyhood another thing for to find a sweetness in it in reference unto God to his
the death of his Son much more being reconciled we 〈◊〉 all be saved by his life Rom. 5. and chap. 8.32 He â—at spared not his own Son but delivered him up for 〈◊〉 all how shall he not with him also freely give us all â—â—ings If God the Father did give his Son to â—ath for you will he deny you other things Go away and look no more sorrowfull let it apâ—are that you know Christ and that you know â—hrist crucified 3. In case at any time any temptation doth aâ—ise upon you Presently turn and look wishly upon â—hrist crucified and there fix If a man be in a â—â—eat temptation possibly the temptation may be â—t by by way of divertisement turning to another â—â—ject but if that other object be ingaging â—â—en he is helpt thereby not onely by way of diâ—rtancie but by way of assistance Now if a temâ—ation do arise at any time upon any of you preâ—â—ntly turn your eye fix it upon Christ crucified â—ere stand and there look and thus shall you be helped not onely in a way of divertancie but in way of assistance 4. If you do indeed know Christ crucified the why should you not hold forth the vertues of thâ— Christ the death of Christ in your dying unto 〈◊〉 things below and say with Paul upon all occaâ—â—ons Henceforth let no man trouble me I bear aboâ—â— in my body the marks of the Lord Jesus You coâ—â— to tempt me to such a sin do not trouble me know Christ crucified henceforth let no man troâ—ble me I know Christ crucified answer all yoâ— temptations thus and be peremptory and resoluâ—â— let no man trouble me do not trouble me I knoâ— Christ crucified 5. Go away and communicate that knowledâ— of a crucified Christ unto others your knowledâ— is nothing unless you make others to know wâ—â— you know There is a twofold revelation 〈◊〉 Christ Christ revealed to men and Christ 〈◊〉 vealed in men as Paul speaks When it pleased 〈◊〉 Lord to reveal Christ IN me When a man haâ—â— revelation of Christ within him he will comâ—nicate that knowledge Ye see how it is with 〈◊〉 Sun shining upon the wall and with a Candle 〈◊〉 Lanthorn the Sun shines upon the wall and 〈◊〉 wall enlightens no body why because the Suâ— not in it but there is a Candle in a Lanthorn aâ— that enlightens others why because the Candâ—â— within it So when a man hath a revelation Christ upon him it falls dead as upon a mud wâ— and he communicates not that light unto others but if Christ be in me the hope of Glory then câ—â—tainly I shall communicate this knowledge of Châ—â— unto others also 6. And to end all if you do know Christ and him crucified then go and place your selves before the Lord as David did when the Lord had made known his mind unto him Then went King David in and sat before the Lord and he said who am I O Lord God and what is my house that thou hast brought me hitherto c. And what can David say more unto thee for thou Lord God knowest thy Servant for thy Word sake and according to thine own heart hast thou done all these great things to make thy Servant know them So I say go you and place your selves before the Lord and say What am I Lord O what am I poor ignorant creature as well as others that Christ crucified should be made known to me O the riches and the greatness of the Grace of God According to thine own heart Lord hast thou done this to make these things known unto thy poor Servant Wherefore Glory and Honour unto God the Father and unto the Lamb that sitteth upon the Throne for ever And thus now I have spoken something concerning a crucified Christ as the Object of your Faith the former time concerning the Excellencies of Christ to draw out your Love Now then let your Faith and Love meet together and may your Love be quickned and your Faith strengthned I have enough The New Covenant of Grace opened SERMON III. Heb. 12. 24. And to Jesus the Mediator of the New Covenaâ—â— and to the blood of sprinkling that speaketh bettâ—â— things then that of Abel IN this Scripture you have the difference bâ—tween the Law and the Gospel The exceâ—lency of the state of the Church under tâ—â— New Testament above the state of the Chuâ—â— under the Old Testament for saith the Apostle 〈◊〉 the 18. vers Ye are not come unto the Mount thâ— might be touched and that burned with fire nor unâ— blackness and darkness and tempest and the sound of trumpet and the voice of words But ye are come uâ—to Mount Sion vers 22. and unto the City of the liâ—ing God the heavenly Jerusalem and to an innumâ—rable company of Angels c. So that first look how much Mount Sion dotâ— excell Mount Sinai The City of the living Goâ—â— doth excell the Wilderness and the heavenlâ— Jerusalem doth excell the Mountain that might bâ— touched from whence the Law was given 〈◊〉 much doth our state now exceed and excell that of the Jews And saith he Ye are also come unto an innumerable company of Angels The Law was given at Mount Sinai by the ministration of Angels Look therefore how much our communion now with an innumerable company of Angels doth exceed that ministration which was by the ministration of Angels then so much doth our Gospel state now exceed theirs And ye are also come to the general assembly and Church of the first born Look how much the Catholick Church drawn out of all Nations doth exceed the Jewish Synagogue so much doth our Gospel Church state now exceed theirs And ye are come unto God the Judge of all Look therefore how much the manifestation of God as the Judge of all the world doth exceed the manifestation of God as a Law-giver upon Mount Sinai unto the Nation of the Jews onely so much doth our Gospel state and Church exceed theirs And ye are come to the spirits of just men made perfect It is true in regard of the Saints in heaven for we are fellow Citizens with the Saints there Or if you understand it of the spirits of just men made perfect with Gospel perfection by the imputation of the righteousness of Christ it is true So that look as the state of Heaven doth exceed the state of Earth and as Gospel perfection doth exceed the imperfect state of the Law so doth the state of the Church and Gospel now exceed that of the Jews And ye are come to Jesus the Mediator of the New Covenant and to the blood of sprinkling that speaketh better things then that of Abel Look therefoâ—â— as Jesus Christ the Mediator of the New Covenaâ—â— exceeds Moses the Mediator of the Old Aâ—â— as the blood of Christ the blood of sprinkling doâ—â— excell and exceed the blood of all sacrifices in tâ—â— time of the Old Testament so doth our Gospâ— Church state now exceed that of theirs
I shall not run through all these differences priviledges only fall in with this 24 verse And to Jesus that is ye are come to Jesus tâ— Mediator of the New Covenant and to the bloâ— of sprinkling that is ye are come to the blood sprinkling that speaketh better things then that Abel From which two Priviledges with the connection I take up these Observations Observ 1. That there is a New Covenant strickâ— with the children of men 2. That Jesus is the Mediator of this New Câ—venant 3. That now in these Gospel times we are 〈◊〉 come to Moses the Mediator of the Old but unâ—â— Jesus the Mediator of the New Covenant And 4. That thus coming unto Jesus the Mediatâ— of the New Covenant we are also come unto tâ—â— blood of sprinkling that speaketh better thing then that of Abel Doct. I shall begin with the first There is new Covenant stricken with the children of meâ— It was alwayes Gods way to deal with man iâ— the way of a Covenant that is the most suitablâ— to man the most honourable for man and the moâ— amicable and friendly from the beginning therefore so it was no sooner was man made but Goâ— entred into Covenant with him In the day thâ—â— thou eatest thereof thou shalt dye the death And then a Covenant he made with the World by Noah And then a Covenant he made with Abraham And then a Covenant he made with the Jews at Mount Sinai It hath alwayes been Gods way to deal with man in the way of a Covenant but now in these latter dayes he hath stricken a New Covenant with the children of men A New Covenant will I make with the house of Israel saith the Lord by way of promise Jer. 31. A New Covenant hath the Lord made with the house of Israel by way of fullfilment and accomplishment Heb. 8. So that there is a New Covenant stricken with the children of men For the opening of which Argument 1. We must enquire what this Covenant is 2. Why and upon what account it is called a New Covenant And 3. What are the wayes and properties of this New Covenant 4. Who are the Subjects of this Covenant and persons that God doth strike this Covenant with 5. We will a little inquire into the benefits thereof 6. Labour to shew you what a man should do to get into Covenant with God and in case he be in Covenant with God how he should walk as becometh one that is in Covenant with the great God Here is matter enough to discourse on many exercises but though with difficulty I shall dispatch all in this one 1. And first of all if you aske me what this Covenant is take this description of the Covenant that now we are in It is that mutual agreement between God and Man whereby God the Father doth ingage himself to shew mercy love and kindness to Christ anâ— to his Seed Christ ingaging both for himself anâ— for his Seed to be obedient unto God the Father First I say it is a mutual agreement and herein a Covenant differs from a Law A Law properly is a commandment with penalty No sooner waâ— man made but he was under a Law to be obedient unto God his Maker and in case he broke it God by the Law of Nature might punish him But then when God said unto him In the day thaâ— thou eatest thereof thou shalt dye the death then God entered into Covenant man accepting thereof Thâ— Child is obliged by the Law of Nature to obey hiâ— Parents yet this is no Covenant but a law of Nature for here is no agreement But the Wife is obliged to obey her Husband and this is a Covenant why because it is by mutual agreement So that I say this Covenant First is a mutual agreement between God and Man But 2. It is that agreement whereby God the Father doth ingage himself to shew kindness grace and mercy to Christ and to his Seed Unto Christ himself he doth ingage Isa 42. 〈◊〉 the Lord have called thee in Righteousness and will bold thine hand and will keep thee and give thee for a Covenant of the people for a light of the Gentiles If thou wilt undertake the work of the Mediator I do ingage and promise to thee I the Lord have called thee in Righteousness and I will hold thine hand and I will keep thee And the Father doth ingage unto Christ and his Seed too for saith he unto Christ If thy children forsake my Law and walk not in my Judgements If they break my Statutes and keep not my Commandments then will I visit their transgression with the Rod and their iniquity with stripes nevertheless my loving kindness will I not utterly take away which is plainly spoken unto Christ as you read in the 89 Psalm from the 26. v. unto the 30. So that I say it is that agreement whereby God the Father doth ingage himself to shew kindness grace and mercy unto Christ and his Seed On the other side Christ ingages both for himself and for his Seed to be obedient unto God the Father Christ ingages for himself and therefore saith he in the 40. Psalm verse 6. Sacrifice and Offering thou didst not desire c. Then said I Lo I come in the Volume of the Book it is written of me I delight to do thy will O my God yea thy Law is within my heart They are the words of Christ Then said I that is then promised I. Paulus Fagius observes that the Hebrew hath no one proper word for Promise but where God is said to Promise the word in the Hebrew is onely so God said God spake And indeed if any man will take the pains to consult the Hebrew and our English Translation together he shall find it true I 'le give you some instances and so pass over Deut. 1.11 The Lord God of your Fathers make you a thousand times so many more as ye are and bless you as he hath promised you Heb. as he hath said So in the 1 Kings 8.56 Blessed be the Lord that hath given rest unto his people Israel according to all that he promised Heb. according to all that he hath said So in the 2 Chron. 6.10 The Lord therefore hath performed his word that he hath spoken for I am risen up in the room of David my Father anâ— am set on the Throne of Israel as the Lord hatâ— promised Heb. as the Lord hath said So aâ— the 16. verse Now therefore O Lord God of Israel keep with thy Servant David my Father thaâ— which thou hast promised him Hebr. that whicâ— thou hast said to him So here in the 40. Psalm Then said I that is then promised I then ingageâ— I unto God the Father saying Lo I come in thâ— the Volume of the Book it is written of me herâ— Christ ingages for himself And he ingaged also for his Seed therefore Psâ— 16. O my Soul thou hast said unto the Lord saiâ— by way
Hagar was in the same house yet it was in subserviency unto Sarah and though the Covenant of works was declared and was there at the same time yet it was in subserviency unto the Covenant of Grace it was added wherefore saith the Apostle because of transgression to be a School Master to bring to Christ It was there in subserviency and upon a Gospel design But then 4. Though both these Covenants were thus joyned together the Covenant of Works and the Covenant of Grace both joyned together in one state yet both together did not make a third and distinct Covenant I am no wayes of Camero's â—ind that there were three Covenants but of the Apostles mind clearly in the 4. of the Galathians where he speaks expresly that there are two Teâ—aments and no more so that though both were â—pon the ground together one declared then to â—ake them sensible of their sins and to bring them â—o the other Covenant yet both did not make up a â—hird and distinct Covenant But 5. Because the Commandment lay uppermost the â—hole dispensation was called Law although the Proâ—ise and the Gospel lay at the bottom As now beâ—use the Promise lyes uppermost the whole of the â—ovenant is called the Promise though the Comâ—andment lyes at the bottom Well then if these things be so wherein lyes â—he difference between that of the Jews and Ours Thus first although the Jews that were saved â—ere saved by the same Covenant that we now are â—â—ved by Yet then the Covenant had a special eye unâ—â— the Commandment and therefore it is called the â—aw Now the Covenant hath a special eye to the Proâ—ise and therefore it is called the Promise 2. Then though the Covenant of Grace was â—ade with the Jews that were saved yet it was â—ven more darkly and obscurely there was a vail â—â—on Moses that he could not see to the end of â—ings But now we all with open face behold as in glass the Glory of the Lord saith the Apostle as â—eaking of the difference between the one and the â—her Cor. 2.3 3. Then also the ministration of that Covenant as very burthensome now more easie Take my â—ke upon you saith Christ it is spoken in opposition to Moses too for my yoke is easie and my burtheâ— is light Mat. 11. 4. Then also the Covenant was made with thâ— Nation of the Jews onely but now it takes in aâ— the World Jew and Gentile That Scripture Isâ— 56. is spoken in regard of Gospel times Let not tâ—â— Eunuch say c. nor the son of a stranger that I 〈◊〉 separated from the Lord onely let him take hold of 〈◊〉 Covenant The stranger now may do it it belonâ— to the Gentile as well as the Jew And 5. Then the dispensation was more terrible aâ—â— brought forth fear and bondage but now we aâ— not come unto Mount Sinai where was fear aâ— trembling but we are come unto Mount Sion whiâ— brings forth Love and Faith and Sweetness aâ— Thankfulness 6. Then also the Covenant was confirmed 〈◊〉 Promise and by the blood of Bulls and Goaâ— now it is confirmed by Oath and by the blood of â—â—sus 7. Then also the Mediator was Moses that stoâ— between God and them now Jesus the Mediatâ— 8. Then the Law was a School-Master to briâ— to Christ the Covenant of Works was upon 〈◊〉 ground and the Law was a School Master it is 〈◊〉 so now 9. Then Christ was in the hand of Moses 〈◊〉 Moses is in the hand of Christ Now the bond-wâ—man is cast out of doors there was a time whâ— the bond-woman and Sarah was in the house tâ—gether but now the bond-woman is gone 10. Then the Commandments were mâ— carnal as the Apostle speaks and the Promiâ— worser but now the Commandment is spiritual aâ— the Covenant founded upon better Promises saith the Apostle Heb. 7. 11. And to say no more look what difference there is between the Letter and the Spirit in regard of efficacy for that 's the meaning of it such a difference there is between that and this We are not Ministers of the Letter as in the dayes of Moses but we are Ministers of the Spirit 2 Cor. 3. So that thus you see why this Covenant is called a New Covenant Nâ—w in opposition to the Covenant that was made with man in the state of innocency and new in opposition to the Covenant that was made with the Jews in the times of the Old Testament 3. But then thirdly What kind of Covenant is this And what are the properties of it Answ To name but three First It is a Covenant of Grace in opposition to works or to all our own worth or worthiness A Covenant of Grace for it is made with sinners The Covenant that was made with Adam in the â—tate of innocency was made with a Saint having â—he Image of God upon him therefore a Covenant of Friendship The Covenant that God makes now â—he makes with Sinners and it is a Covenant of Reconciliation and therefore a Covenant of Grace Then by that Covenant that God made with Adam there was no room for repentance or for remission now room for both For Repentance I will take away the heart of stone â—nd I will give an heart of flesh saith God For Remission I will remember your sins no more â—aith the Covenant yea the Covenant of Grace â—oth so deeply ingage for Remission of sins That whereas the Covenant of works would own no such things the Covenant of Grace doth so deeply ingage for remission of sins that it is made the chief and the reason of all the other I will write my Law in your hearts and ye shall all know me Why For I will remember your sins no more Heb. 8. By that Covenant if we had sinned we should have provoked God thereby to damn us and to destroy us By this Covenant when a man that is in Covenant sins he doth thereby provoke God to pitty him and to have compassion on him In the Covenant oâ— works the Lord gave a man strength to stand anâ— left him to himself but now the Lord hath promised in this Covenant to cause us to walk in hâ—â— wayes When the Israelites had to do with thâ— Aegyptians the Aegyptians injoyned them their taâ— of brick and gave them no straw Now we haâ— to deal with so good a Lord in this Covenant thâ— our tale of brick is lessened we have straw aâ—â— strength and not onely strength but God himself Co-worker with us Yea what Grace is there thâ— you want or do complain for the want of bâ— it is promised in this Covenant Do you complain that you are not converted I will write my Law in your hearts saith God noâ— Do you complain that you are ignorant Thâ— shall all know me from the least unto the greatest 〈◊〉 them saith the Covenant Do you complain that your heart is hard I wâ— saith God take away the heart of stone and give yâ— an
the first 2. Jesus was and is the fittest person in the World to mediate between God and us There was no creature fit to Umpire the business between God and us and therefore Job saith well at the 9th Chap. 33. verse Neither is there any dayes-man betwixt us that might lay his hand upon us both Man was not fit to mediate because man is the person offending Angels not fit to mediate for the shoulder of an Angel could not bear the weight of Mediation-Work neither could an Angel satisfie God the Father not fit for this work the first person in the Trinity for he was the person offended The Holy Ghost not fit for this work for 't is his work to apply the blood of this mediation so then there is none other fit but Christ fit Jesus fit The fittest person For first of all he is the person appointed by the Father If a man will undertake to mediate between two and be not chosen thereunto he is not fit for it but if chosen then he is fit Why Jesus is the person chosen mine elect Servant saith the Father Whom I have chosen I have given him for a Covenant unto the People Isa 42. 2. He was and is the fittest person to mediate between God and us for he is a middle person partaking of Gods nature and of mans Extreams are joyn'd together by a middle who more fit to mediate between two then he that is a middle between them 3. He is the fittest person for he is the fittest to make reconciliation between God and us to reconcile God to us and us unto God First He is the fittest to reconcile God to us for that God might be reconciled he must be satisfied his Justice satisfied and his Anger satisfied Now Jesus Christ was God and Man as Man he ought to satisfie but could not as God he could satisfie but he ought not but as God-man he both could and ought and so the fittest And again 2. Who more fit to reconcile God unto us then he that was the most fit to intercede that had credit and favour and love with the Father Now Jesus lay in the bosome of his Father This is my beloved Son and I was the Fathers delight saith he in the 8th of Prov. Therefore the most fit to intercede and so to reconcile God unto us 3. Who more fit to reconcile God to us then he that was fit to be a surety to undertake for us If a man come to mediate with a person offended for another Saith the person offended but will you undertake he shall do so no more Yes Why then I am willing Now Jesus is called our surety in the 8th Heb. He undertakes that though we have broken with God already we shall break no more and therefore the fittest person to reconcile God to us But secondly the fittest person also to reconcile us to God 1. Who more fit to reconcile us to God then he that can change our natures Now Jesus is able to change our nature I find saith Paul a Law in my Members rebelling against the Law of my mind and bringing me into captivity unto the Law of sin which is in my members O wretched man that I am who shall deliver me from the body of this death then I thank God through Jesus Christ And Rom. 8.2 The Law of the Spirit of life in Christ Jesus hath made me free from the Law of Sin and Death And 2. Who more fit to reconcile us to God then he that can beget good thoughts in us concerning God So long as a man hath hard thoughts of God he will never be reconciled to God Now Jesus Christ lay in the bosome of his Father and can tell the Soul what volumes of Love there were and are in the bosome of the Father for it from all eternity and so can beget love in the Soul towards God and so able to reconcile the Soul to God You have it clearly in John 1.18 he lay in the bosome of the Father c. 3. And then to say no more but this Who more fit to reconcile us to God then he that can give the Holy Ghost into our Souls For as God is reconciled to us by the blood of Christ so we are reconciled to God by the Spirit of Christ Now Jesus gives the Spirit I will send the Comforter saith Christ so that he he is the fittest person in all the world to reconcile God to us and to reconcile us to God and so the fittest person in all the world to mediate between God and us And so you have the second thing 3. But then thirdly As Jesus is the fittest person to mediate between God and us so he hath undertaken this work of Mediation and he will certainly carry it on unto due perfection First I say he hath undertaken it and therefore he is called the Mediator 1 Tim. 2.5 For there is one God and one Mediator between God and Man the man Christ Jesus and he alone is the Mediator I confess indeed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is given to Moses and Moses in the 3d. of Gal. is called a a Mediator The Law was ordained by Angels in the hand of a Mediator vers 19. that is not Christ But the Law was ordained by Angels in the hand that is by the Ministry of a Mediator Christ was not the Minister of Angels Moses was and therefore Moses is to be understood here The same word that is used concerning Christ is used here But now although Moses was a Mediator a Typical Mediator and did stand between God and the people as in the 5th of Deut. to deliver out the Law unto them vers 5. I stood between the Lord and you at that time to shew you the word of the Lord. Though I say Moses is called a Mediator because he stood between God and the people to give and deliver out the Law to them yet you never find that Moses is called a Mediator in a way of Redemption or satisfaction or paying of any ransome so Jesus onely is In the 1 Tim. 2. There is one God and one Mediator between God and Man the Man Christ Jesus who gave himself a ransome for all And so in the 9th Heb. For this cause he is the Mediator of the New Testament For what cause Why vers 14. How much more shall the blood of Christ who through the eternal spirit offered up himself without spot to God purge your conscience from dead works to serve the living God and for this cause is he the Mediator It is never said so of Moses No but Christ the Mediator and he onely the Mediator in a way of satisfaction and redemption and paying of a price Well thus he hath undertaken the work And certainly he will carry on his work of Mediation unto due perfection for saith the Apostle he is faithfull in all his house as Moses was Moses a Servant he as a Son Moses the
saith Moses now And therefore saith Christ If thy Brother offend thee tell him of it and if he hear not call two or three and if he mind not then tell it to the Church and if he hear not the Church let him be as a Heathen or Publican to you for when two or three are gathered together in my Name I am in the midst of them Matth. 18. We are to hear what Jesus saith in this matter and not what Moses And as then in the times of the Old Testament they had recourse to Moses under God for their Ministry and Moses did direct them unto Priests and Levites for their Ministers So now in the times of the New Testament we are to have recourse to Jesus for our Ministry and therefore saith the Apostle He hath set in the Church Pastors and Teachers And in Ephes 4. He hath ascended up on high and he hath given gifts unto Men Pastors aâ—d Teachers and the like We are to hear what Jesus saith now and not what Moses for our Ministry And as in the times of the Old Testament they had then recourse unto Moses for the Ordinances for their Sabbaths for their Sacraments and for their Worship So now in the times of the New Testament we are to hear what Jesus saith and to have recourse to him for these things Go saith our Saviour Christ and teach all Nations baptizing them and teaching them to observe and do what I command you Matth. 28. And for the Lords Supper What I received of the Lord that delivered we unto you saith the Apostle And for the Sabbath The Son of Man is Lord of the Sabbath Go to him for your Sabbath not to Moses but unto him And for Worship saith our Saviour Christ unto the Woman of Samaria John 4.23 The hour cometh and now is when the true Worshippers shall worship the Father in Spirit and truth for the Father seeketh such to worship him You that are Samaritans you have worshipt God but you have not worshipt God according to his own appointment you have not worshipt him in Truth The Jews they have worshipt God according to Gods appointment but not with the Spirit But now the hour cometh when men shall worshâ—p the Father in Spirit and in Truth In Truth in opposition to Samaritans that did not worship according to appointment And in Spirit in opposition to the Jews that worshipt God Legally and without the Spirit Thus we must hear what Jesus saith And as then in the times of the Old Testament they had recourse to Moses still when they wanted Bread he under God gave them Manna and he gave them water out of the Rock So now in the times of the New Testament we are to have recourse to Jesus for our Bread In John 6. saith Christ Labour not for the meat which perisheth but for the meaâ— that indureth to everlasting life which the Son of man shall give unto you for him hath God the Father sealed And as in the times of the Old Testament they had much recourse to Moses for their Faith If they could not believe Moses wrought miracles before them and they believed Insomuch as it s said in the 14. of Exod. last And Israel saw that great work which the Lord did upon the Egyptians and the people feared the Lord and believed the Lord and his Servant Moses But now what saith Jesus Let not your heart be troubled ye believe in God believe also in me Not in God and in Moses but ye believe in God believe also in me And to say no more in it but this In the times of the Old Testament they had recourse to Moses for their Rest Mâ—ses was to lead them up to Canaan and the Land of Rest And so now in the times of the New Testament we are to have recourse to Jesus for our Rest for saith he himself Come unto me all ye that are weary and heavy laden and I will give you rest Thus as in the times of the Old Testament they were upon all occasions to have recourse to Moses So now in the times of the New Testament upon all occasions we are to have recourse to Jesus the Mediator of the New Testament for saith the Lord by Moses in the 18. of Deut. 18. v. I will raise them up a Prophet from among their Brethren like unto thee rather as thee that is as I raised up thee and will put my words in his mouth and he shall speak unto them all that I shall command him Which the Apostle applies unto Christ Acts 3.22 For Moses truly said unto the Fathers a Prophet shall the Lord your God raise up unto you of your Brethren like unto me rather as me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as me that is as he raised up me not like unto me as the Socinians would argue from hence That Chriâ— must be but Man like to Moses For Moses truly saiâ— unto the Fathers a Prophet shall the Lord your Goâ— raise up unto you of your Brethren like unto me rather as me That is as he raised up me Him shalâ— ye hear in all things whatsoever he shall say unâ— you So that thus As they had recourse to Moseâ— upon all occasions in the time of the Old Testament so now we are to have recourse unto Jesus And thuâ— we see what it is to come unto Jesus the Mediator oâ— the New Covenant in opposition unto Moses the Mediator of the Old Covenant 2. But then secondly Whether is it possible for a man that doth profess to come unto Jesus the Mediaator of the New Covenant still to have recourse to Moses that is Whether is it possible for a man to be Legal and Mosaical in these Gospel times Without all doubt it is and I wish if it were the will of the Lord that too many were not found upon Legal ground among Prâ—fâ—ssors What think you of the Galatians Did not they live in Gospel Times Did not they profess to come unto Jesus the Mediator of the New Covenant Yet see how the Apostle treats them and reproves them again and again for their being too Legal too Mosaical Ye are fallen from Grace saith he My little children of whom I travâ—â— in birth again till Christ be formed in you Ye are so much for Moses and the Law that I travel in birth again till Christ be formed in you As there was a mixture of the Gospel in the time of the Law so there may be too great a mixture of the Law in the times of the Gospel And I pray what think you Are there not very many that live under the Gospel in whom sin reigns Yes many live under the Gospel in whom sin reigns And saith the Apostle Let not sin reign in your mortal bodies for ye are not under the Law but under Grace If you be under the Law then sin will reign in you And what 's the reason that sin reigns in many that live under the Gospel
times of the Old Testament befo e Christ came in the flesh there were Altars so shall Antichrist have And as in the time of the Old Testament before Christ came in the flesh here were Sacrifices so shall Antichrist have his unbloody Sacrifices As then they turned into a Covenant of Works so shall Antichrist also do Thus the more Legal and of an Old Testament stamp your Worshâ—p is the more Antichristian ' t is Now is it not a dangerous thing to have our Worship Antichâ—istian Worship in these Gospel-dayes 4. But again The Apostle Paul tells us That thâ— Inheritance is not to the Bond-woman there werâ— two Women in Aâ—rahams house Hagar the Bond-woman and Sarah the Free-woman and these werâ— Types of the Law and the Gospel saith the Apostle The Inheritance is not to the Bondwoman cast he out but the Inheritance is to the Free-woman anâ— to her Children So then the Inheritance is not 〈◊〉 the Legalist no the Inheritance is to the Free-woman 5. Yea Friends what is this but a plain Apostasie or that which tends to Apostasie now after we profess we are come to Jesus the Mediator of the New Covenant to have recourse to Moses the Mediator of the Old Covenant All flesh is grass and withereth but the Word of the Lord endures for ever and with that The Gospel that I preached unto you that will hold saith he Whose house ye are saith the Apostle if ye hold fast the confidence of your rejoycing stedfâ—st unto the end Wheâ—e lies our confidence but in Jesus the Mediator of the New Covenant yea saith the Apostle to the Legal Galatians Ye are fallen from grace because they weâ—e returned to Moses and had recourse to Moses O what a dangerous thing then is it for a man to be Legal in these Gospel-times Object But yet May not possibly a godly truly gracious Soul be too Legal even in these Gospel-times Answ Possibly he may for as there is no Duty which a good man doth perform but a wicked man may perform the same for one Act so there is no sin that a wicked man doth commit but a godly man may commit the same for one Act and therefore this of Legality he may fall into as well as others Yet let me tell you this Though a good and gracious Soul may be overgrown with Legality too much yet he is very sensible of his own Legality a meer Legalist is not he thinks it strange that we speak of a Legal Spirit in a Gospel-time And though a good man may be too much overgrown be too Legal and too Mosaical yet notwithstanding he doth not he cannot wish that there were no Law because the Law is written in his heart another that is under the power of the Law could wish with all his Soul that there were no Law because he is under the power of it Again Though a good man may be too much overgrown with Legality yet he doth most savour the things of the Gospel spiritual things For every man is according to what he savours Three men come to a Sermon One's an Affectionate man Another an Expressionate man a man of parts Another a Spiritual man and the Preacher hath it may be all three He hath Affection he hath Expression he hath Spiritual matter The Affectionate man is most taken with the Affectionate part The Expressionist and the man of parts is most taken with the Expressions of the Sermon and there he hangs such and such rare Expressions there were But the Spiritual man is most taken with the Spiritual matter of the Sermon for every man is according to the things that he savours Now I say a good man though he may be overgrown with Legality yet he savours spiritual and Gospel-things most And then again Though a good man may be too Legal yet notwithstanding he don't he cannot oppose those that are Spiritual and Evangelical and of a Gospel Spirit Though a spark of fire be not so great as the flame it will not oppose the flame and though a good man be too Legal he will not oppose and persecute them that are Evangelical a Legalist will saith the Apostle But the Son of the Bond-woman persecuted the Sâ—n of the Free-woman And truly the more Legal we are the more we are apt for to persecute So that thus then we see what a dangerous thing it is to be Legal and Mosaical in these Gospel times But Fifthly What shall we then do that we may stand clear from Moses and come off clearly unto Jesus the Mediator of the New Covenant This I must speak unto only by the way give me leave to say three or four things unto you First If we are not come to Moses the Mediator of the Old Covenant but unto Jesus the Mediator of the New What a blessed and happy condition are all the Saints in now in these Gospel-times It was a comfortable thing for the Jews to have Moses with them that Mediator that upon all occasions he might interpose between God and them But alas what was that Moses to this Jesus this Mediator of ours Though Moses was the Mediator of the Old Testament and did stand between God and the People Yet 1. He was but a Typical Mediator and therefore look how much the thing Typified goes beyond the type the substance goes beyond the shadow so much doth our Mediator go beyond theirs 2. Again Though Moses was a Mediator between God and them yet he was but meer man but J sus the Mediator of the New Covenant is God and man very God and very man In Rom. 9.5 Whâ—se are the Fathers and of whom as concerning the flesh Christ came there 's his Manhood Who is over all God blessed for ever Amen God truly not nuncupatively truly God and truly man 3. Again Though Moses was a Mediator and did stand between God and them in the time of the Old Testament yet notwithstanding he was unwilling to undertake the work Send by whom thou wilt saith he But now this our Jesus saith Lo I come I delight to do thy Will 4. Again Though Moses was a Mediator then between God and them and stood between God and them yet he was not able to do that work of mediation perfectly I am not Eloquent saith he and I am not able to bear all this people saith he But now saith Jesus He hath given me the Tongue of the Learned that I may administer a word in due season to them that are weary He hath born us and he hath born our griefs 5. Again Though Moses stood between God and them and was a Mediator between God and them and did sometimes make an Attonement as in the caâ—e of the Golden Calf when they had sinned yet notwâ—thstanding he destroyed thâ—ee thousand of them Peradvenâ—ure saith he after he had done it I shall mâ—ke an Attonement for your sin Exod. 32. â—0 And he steps in to God for them And the Lâ—rd said unto
Blood of the Lamb. They have washed their Robes how what with their great Tribulations No They came out of great Tribulations but their Tribulations dont wash them these are they that came out of great Tribulation and have washed their robes and made them white in the blood of the Lamb. Nothing on this side Christ and this blood of sprinkling can cleanse your souls But 4. Though there be nothing on this side Christ that can cleanse your souls but the blood of Jesus yet it is the Spirit of Christ that must sprinkle it The blood of Jesus is then sprinkled when it is applied now this is the work of the Holy Ghost I will sprinkle you with clean water I le wash you with water As it is a derogation to the blood of Christ to go to any else for cleansing So 't is a derogation to the Spirit of Christ to go to any else for sprinkling or to go to any else for that application of the Blood of Christ 'T is onely the Spirit of Christ that must sprinkle this blood upon your and my soul 5. Though this sprinkling must be done only by the Spirit Yet notwithstanding this blood of Jesus is sprinkled by the ordinance in the hand of the Spirit by the preaching of the Gospel He preaches not that sprinkles not the blood of Christ in preaching and especially by that great ordinance of the Lords Supper You may observe therefore that the same words that were used in the Old Testament when they sprinkled the blood This is the blood of the Covenant as in the 9th of the Hebrews are used by our Saviour Christ at the Lords Supper This Cup is the New Testament in my blood c. Why so but to shew thus much that this ordinance of the Lords Supper is the Hysop in the hand of the Spirit whereby the souls of believers are sprinkled with a fresh sprinkling Oh therefore who would not come to this ordinance of the Lords supper in a right way and manner 6. But then again you must knâ—w â—lso that you must come for sprinkling with the great'st sense of unworthines that may be Iâ— you look into the 19th of Numb you shall find that he that sprinkâ—â—d the blood was to be unclean until the evening v. 7. Then the Priest shall wash his cloaths and he shâ—l bâ— tâ—e his flesh in Wâ—ter and afterward he shall come into the Camp And the Priest shall be unclean until the evening At v. 6. The Priest shall take Cedar-wood and Hysop and Scarlet and cast it into the midst of the burning or the Heifer and then the Priest shall wash his cloaths and come into the Camp and shall be unclean until the evening And at the 8th v. He that burneth her shâ—ll wash his cloathes in Water and bathe his flesh in Water and shall be unclean until the evening And a man that is clean shall gather up the Ashes of the Heifer and lay them up without the Camp in a clean place and it shall be kept for the Congregation of the children of Israel for a Water of separation It is a purification for sin and he that gathereth the Ashes of the Heifer shall wash his cloaths and be unclean until the evening What 's all this but to shew thus much That they might not come to this sacred Expiation but with the greatest sense of their unworthiness Plainly shewing thus much That there is no medling with this blood of sprinkling but with the greatest sense of our unworthiness of the blood of Jesus Now therefore do you desire that you may be sprinkled with this blood of sprinkling then whensoever you go to the blood of Jesus and look upon it go with the greatest sense of your unworthiness of this blood then go to the Spirit of God whose work alone it is to apply and sprinkle and then stand and wait where the Spirit stands with his Hysop to sprinkle the souls of men and so shall you be made partakers of this great priviledge But suppose that I be sprinkled with the blood of Jesus and that this blood of sprinkling hath indeed fallen upon my soul what is my duty then 1. Then Go away and doubt no more When the sinning Jew was sprinkled do you think he doubted whether he were pardoned or no No surely he did believe that he was pardoned and that he was in Covenant with God For those words were used This is the Blood of the Covenant And shall you be sprinkled with the blood of Jesus and will you doubt whether you be in Covenant with the Lord by Grace or no c. This blood of sprinkling speaketh and you have heard what it speaks now then I pray take heed that you don't refuse him that speaketh from Heaven mark how it follows in the very next words to the Text We are come to the Blood of sprinkling that speaketh better things then that of Abel See that ye refuse not him that speaketh for if they escaped not who refused him that spoke on Earth much more shall not we escape if we turn away from him that speaketh from Heaven Why man or woman 't is Jesus that speaketh to thee Jesus the Mediator of the Covenant that speakes unâ—o you to believe What are you sprinkled go away then and doubt no more but take heed that ye refuse not him that speaketh from Heaven And secondly Then also conclude and say Now know I that I shall be preserved from the destroyer When the Isralites posts were sprinkled with the blood of the Lamb They could say Now know I that I shall not be destroyed by this destroying Angel Art thou sprinkled with the blood of Jesus say then Now know I that I shall not be destroyed but that the Angel shall pass over me in the destroying day 3. Then also go away and be Contented with your Condition what ever it be And well you may if you be sprinkled with the blood of Jesus you are made partakers of the greatest priveledg that can be and will you not then be contented with your Condition Go away and be contented with your Conditions saying I have now received the greatest privelege for I am sprinkled with the blood of Jesus therefore will I be contented with my Condition What ever it be 4. And then go away and praise God and be very thankful Be very thankful to God the Father and to the Lamb with whose blood you are sprinkled Look into the 5th Rev. and you shall find there are 3 quires of Praisers and all praising upon the account of this blood And when he had opened the book v. 9. the 24. Elders fell down before the Lamb and they sung a new song The four and twenty Elders these are men saying Thou art worthy to take the Book and to open the Seals thereof for thou wast slain and hast redeemed us to God by thy blood By thy bloud here 's the foot of the Song Then comes in the
to an outward holy Conversation Now then As ever you desire that the holiness of your Conversation may be advanced That you may be as godly now in your thoughts as ever you have been ungodly That God may take nothing unkindly from you That you may have a constant relief against all afflictions both inward and outward That you may live on God That your hearts may be subdued into God That God may give out his Loves unto you That you may be very godly That you may have a Testimony in your own souls that you are truly godly That you may suck out the sweetness of all the things you know That you may be let into the secret of Godliness and not stand at the door of Knowledg onely That you may never lose a pretious hour but redeem your time Now to the work of Meditation And you that have neglected it so long be not ashamed to begin it at last Gods Return to the Soul or Nation SERM. IX Psal 90.13 Return O Lord how long and let it repent thee Concerning thy Servants This Psalm is a Psalm of Moses the man of God Saith the title Wherein he doth strengthen his Faith and the Israelites Faith in God And shews the misery and frailty of mans life petitions God for his mercy He sets down the misery and frailty of mans life in the body of the Psalm But before in the beginning of the Psalm he doth strengthen his own and others Faith in God A man is never fit to look upon the troubles of this World and the miseries thereof till his heart be establisht in God by beleeving This therefore he doth in the first place by several Arguments of Comfort First drawn from their interest in God v. 1. Lord thou hast been our dwelling place in all Generations As if he should say We are now in the Wilderness and so no abiding place well Thou hast bin our dwelling place in all Generations Faith finds that in God which we want here below and that 's the way to true Comfort The Second is drawn from the eternity of Gods essence and beeing v. 2. Before the Mountains were brought forth or ever thou hadst formed the earth and the World even from everlasting to everlasting thou art God The Third is drawn from our Resurrection Though now we die and are destroyed yet at the 3. v. Thou turnest man to destruction and sayâ—st Return ye Children of men Our Resurrection is an easy work with God it is but saying Thou sayest Return ye Children of men The Fourth is drawn from the shortness of the time that lies between our Death and the Resurrection for it will be said There 's a great deal of time between our Death and the Resurrection But saith he you must account as God accounts for at the 4th v. A Thousand yeers in thy sight are but as yesterday when it is past And as a watch in the night These things being thus premised Now you may read over the miseries and troubles of this World Which you have at large from the 5. v. unto the 12. v. But what then what is the work and Duty of the Psalmist then Why then he Petitions God He petitions first for Wisdome That by all the troubles and miseries of this life he may provide and lay in for eternity So teach us to number our Daies that we may apply our hearts unto Wisdom v. 12. And then he petitions for the return of Gods love Returne O Lord how long and let it repent thee concerning thy Servants Where you have the matter of the Petition The explication And the reason thereof The Matter of the Petition in those words Return O Lord. The Explication thereof And let it repent thee concerning thy Servants And the Reason How long Thou hast been long absent O Lord how long wilt thou be absent how long wilt thou be angry Return O Lord how long And let it repent thee concerning thy Servants God is said To return when after some Judgments for sin he doth shew forth some fresh tokens of his love and favour God is said To Repent when he doth change his dispensations of Anger into Love And this is that which the Psalmist doth here most desire From whence I take up this Doctrine or Observation Obs When God is in any measure departed from his people it is their great desire that God would return unto them and repent him concerning his Servants For the clearing and prosecuting of which First I shall labour to shew you that God doth sometimes forsake desert and depart from his own people for a time 2. That they are very sensible of such departures and think it long 3. That then in the time of those departures their great desire is that God would return and 4. That when God doth return unto his people then he doth repent him concerning his Servants and 5. What we should do in case God should be in any measure departed from us that he may return again unto us First As for the first God doth sometimes desert and forsake and depart from his people for a time Not in regard of their Union so he never departs But in regard of Communion and manifestation so sometimes he doth Though nothing is hid from the heat of this Sun yet our souls may be hid from the light of this Sun God doth sometimes depart from his own people For first He is the Sovereign Lord over all And what if God will to make his power and sovereignty known among his own people sometimes withdraw forsake and depart from them Two times you read in the Book of the Canticles that Christ withdraws from the Spouse Once upon occasion of her sin and security And then she meets with blows Cant. 5. Once upon an account of his meer pleasure Cant. 3. As whom God will he shews mercy to and whom he will he hardens So whom God will he is present with and whom he will he is absent from He is the Sovereign Lord over all But Secondly What if God will that his people should have a taste of hell in this life that so they may be sensible of and very thankful for their deliverance from hell and the wrath to come There are three things in hell Torment of Body Horror of Conscience Loss of God By our Pains and Torments Gouts and Stone we think of the Torments of Hell or may think By the horror of Conscience that we meet withall we may think of the horror of Conscience there And by Gods withdrawing and Gods departing from us here we may think of the losse of God for ever there These things are not in perfection here In heaven there is nothing but the presence of God and all the comforts there flow from that Fountain In hell there 's nothing but the absence of God and all the miseries there flow from that Fountain This life lyes between both And what if God will that we may be sensible
of the great deliverance from the wrath to come give us a taste of hell by his withdrawings and by his departings from us for a season Thirdly I am sure 't is very fit that we should be conformed unto Jesus Christ As Christ was conformed unto us in reference to our Temptations so 't is fit we should be conformed to him in reference to his Desertions Christ was deserted Christ was forsaken My God my God why hast thou forsaken me Surely the Disciple is not above his Master But Fourthly I am sure of this That God loves to see the workings of all our graces our Faith and Love especially There are some graces that do not open nor shew themselves but in the Sunshining day of Gods presence When the Sun shines the Marigold opens When the Sun shines the Fish that lay at the bottom of the water in a cloudy day swim at the top of the water and are seen In the Sunshining day of Gods presence then our Thankfulness our Joy our Assurance floats and are to be seen upon the top of the water But there are other graces that are best seen when God withdraws and when God is absent Faith in God And love to God especially Faith in God For Faith works best when it works all alone without the Auxiliaries of Comfort 'T is no great matter for a Wife to believe her Husband's Love when he is at home and daily and hourly shewing kindness But when he is abroad and absent and she hears not from him then to believe his Love is somewhat So to believe the Love of God towards us when he is present is no great matter though it 's good But when God is gone when God is absent then to believe his love is Faith worthy of God as Parisiensis speaks Thus also our love unto God doth and will appear For when God is present with us and shines upon us then we see Gods love to us but when God is absent from us by our longings after him then we see our love unto God Now I say What if God will to draw out all our graces and that he may see the workings of our graces Faith and Love especially what if he will withdraw and absent himself from his people for a time But 5. What if God will for the good and benefit of others withdraw and absent himself and depart from his own people In the Book of the Cant. we find that when Christ doth withdraw from his Spouse and she could not find him Chap. 5.6 she searches after him enquires for him makes great complaint Then the Daughters of Israel say Whither is thy beloved gone O thou fairest among women whither is thy beloved turned aside that we may seek him with thee So long as he was present others were not drawn on for to seek him with her but now he is absent and she looks after him and complains for want of him now others are drawn to enquire after him And why so But to teach us thus much that God will so over-rule the desertions of his people that his with-drawment from them shall draw others to him And thus now you see there is reason and good reason why God should some times depart from forsake and be absent even from his own people for a time And that 's the first thing 2. Secondly The Saints and People of God are very sensible of his displeasure How long Lord They are most sensible of this they look upon it as a very tedious thing and mâ—st afflictive to lie under Gods departure How long Lord Words of Expostulation note Affection especially if they come with an Ingemination And so you have it in the 13 Psalm How long wilt thou forget me O Lord for ever how long wilt thou hide thy face from me how long shall I take counsel in my soul Four how longs How long how long how long how long 'T is a very tedious thing and most afflictive to the people of God to lie under Gods departures It was so with Christ ye may measure the hearts of the Saints by the heart of Christ The First in every kind is the Rule of the rest Christ was the first of Saints Now though our Saviour Christ met with many afflictions and troubles in his death you shall find he is most sensible of Gods departure My God my God why hast thou forsaken me He doth not say O my Disciples why have you left me and why have you forsaken me but my God my God why hast thou forsaken me That is not the greatest affliction that weak men account the greatest That is not the greatest burthen that a weak man accounts the greatest but that which a strong man accounts the greatest burthen is the greatest burthen Why now that the Rock of Ages Christ himself should complain under this of Gods forsaking what doth this argue When Paul cries out Oh wretched man that I am who shall deliver me from this body of death Will you not conclude thereby that the body of Death was a great burthen that the sin of our Nature was a great burthen So when Christ himself shall cry out and complain of Gods forsaking and departing will you not conclude then surely this is a burthen indeed This is that the Saints and People of God are the most sensible of 2. It is the property of a gracious soul to be most affected with the inside and the spiritual part of mercies and of deliverances Though God give them outward deliverances they are not so much affected with the outward part as with the inside and the spiritual part of the deliverance And therefore in Mich. 7.18 Who is a God like unto thee that pardoneth Iniquity and passeth by the Transgression of the remnant of his heritage he retaineth not his anger for ever because he delighteth in mercy It was an outward deliverance that God gave them but the Church is most affected with the spiritual part on 't And as they are most affected with the spiritual part of a Deliverance so they are alwaies most affected with the inward and the spiritual part of an Affliction What 's that The Anger of God the Displeasure of God the Desertion of God the Departing of God This is the thing that the Saints therefore are the most affected with and the most sensible of 3. That is most afflictive to a gracious soul which is most contrary to him and to his will All that is affliction which is contrary to ones will It was no great matter in it self that Mordecai did not pull off his Hat and bow his Knee to Haman it was no great affliction in it self but it was contrary to Haman's pride and that 's an affliction that is contrary to ones will Now what is the will and what is the desire of the Saints but the presence of God That they may ever be at their Fathers Knee that they may ever be in his Arms and held in the Imâ—races
of his Love held in his Smiles this is the thing that they do most desire And therefore in the very beginning of the Cant. Kiss me with the kisses of thy Mouth This therefore being the thing that they do most desire the contrary must be the most afflictive 4. That must needs be most afflictive which hinders them in all their Injoyments Without the presence of God they have no injoyment their injoyments are as no injoyments the presence of God with them is the top of all their injoyments If the Sun be down 't is not all the Torches and Candles lighted up that will give you a day and if God be gone 't is not all your Creature-comforts will give you joy Take away the word MY and take away the word GOD you take away the comfort of the word GOD if you take away the word MY And therefore Whereas the Lord had used to call the Israelites his people and God had a little forsaken them he saith to Moses Thy people and the people but not my people But then 5. Thereby the Saints and people of God are exposed to great temptations When God goes the Devil comes And so far as God doth go so much the Devil comes if God do forsake and depart from a man as to final rejection then the Devil comes in a way of possession If God departs from a man in a way of desertion then the Devil comes in a way of temptation as God goes so the Devil comes Now Is it not a grievous thing for the Saints and People of God to be exposed to Temptations Thus they are by the departure of God and by the absence of God by the withdrawments of God No wonder therefore that Gods departure is the most afflictive to them And that 's the second 3. But then thirdly As the departings of God are the most afflictive to a gracious soul so when the Lord is in any measure departed it is the great desire of the Saints and people of God that God would return Not that God would take away his hand the Psalmist doth not say so We are afflicted Lord take away our affliction no but return O Lord how long They do not say We are in this or that distress Take away this distress and misery from us No But return O Lord. This is the great thing that they do most desire When God is gone in any measure or departed from them their great desire is that God would return unto them and it must needs be so For First What is the presence of God but the most desirable thing in the world When the dayes of refreshing shall come from his presence 'T is the presence of Christ that will make the Day of Judgment a Day of refreshing God's presence is the Saints pleasure In it there is a filling up of our indigent Nature In it there is the obtainment of our last end with the knowledge thereof In it there is an universal good Gods presence is the most desirable thing in all the world No wonder then that when God is departed in any measure the Saints should above all things in the world desire that God would return again But Secondly God never returns empty handed to his people If a Husband be long absent from his Wife he will not return empty handed I am sure God will not return empty handed unto his people When he hath stricken them he will let out more love unto them then ever before It was a sad and a sharp dispensation that the Basket of good Figgs should be carried away Captive with the Basket of bad Figgs but see how God returns unto them not empty handed Jer. 24. The word of the Lord came unto me saying Thus saith the Lord the God of Israel like these good Figgs so will I acknowledge them that are carried away Captive of Judah whom I have sent out of this place into the land of the Chaldeans for their good for I will set mine eyes upon them for good and I will bring them again to this Land and I will build them and not pull them down and I will plant them and not pluck them up and I will give them an heart to know me that I am the Lord and they shall be my people and I will be their God For they shall return unto me with their whole heart See how God returns when he returns he doth not return empty handed unto his people When God returns unto you he will not onely pay you the principal of your Injoyment but will pay you all your forbearance-mony too But Thirdly and especially Take the Saints and people of God and where do they live but in the love of Christs Person not of his benefits not of his Comforts but they live in the love of his Person Look into the Book of the Cant. and you shall find how the heart of Christ is drawn out in love to the Person of the Spouse Let me hear thy voice saith he for thy voice is sweet and thy Countenance is comely how fair is thy love my Sister my Spouse thy lipps Oh my Spouse drop as the Hony-Comb and so he goes on insisting in his love upon the Person So doth the Spouse also towards him my beloved is altogether lovely and as you read my beloved is white and ruddy the chiefest among Ten Thousand And so she goes on Thus love is drawn out towards the Person of Christ Now If this be the spirit and if this be the disposition of the Saints and the people of God that they live in love to the Person of Christ then no wonder that when Christ is with-drawn they do above all things desire that he would returne again This must needs be for they live in the love of his Person and not of his benefits not of his Comforts Therefore above all things they say Return O Lord return Fourthly when the Lord doth return unto his people he doth then Repent him concerning his Servants Return O Lord how long and let it repent thee concerning thy Servants For the opening and cleering of this four things briefly First What it is for God to Repent 2. Whether God doth at any time repent or will at any time repent 3. How it may appear that when God returns unto his people that then he will repent him concerning his Servants And 4. How should we know in the Day and time of Gods departure from us that God will again return unto us 1. As for the first If you aske what it is for God to repent I Answer It is to change the dispensation of his anger God don't repent by the changing of his affection but he repents by the changing of his dispensation As when a man is writing and he blotts out what he hath written he repents that he had wrote such a thing So when God is writing hard things against his people in a way of dispensation and he shall blott out that
dispensation then God is said to repent So it repented the Lord that he had made man in the 6. of Gen. 2. Secondly If you ask Whether God doth or will at any time repent I Answer yes Expressly in the 32 Exod. 14. And the Lord repented of the evil which he thought to do unto his people 'T is a direct Answer of prayer to the very words At the 12. v. Moses prayes Turn from thy fierce wrath and repent of this evil agâ—inst thy people And at the 14. v. The Lord repented of the â—vâ—l which he thought to do unto his people God doth and will some times repent Onely you must know God will more easily repent of his Judgments than of his Mercies And you must know that the gifts of God are of two sorts Ordinary and Common gifts and so God repents of them and he takes them away It repented the Lord that he had made man Of the gifts of God that concern effectual vocation so God repenteth not For the gifts and callings of God are without repentance Those gifts that concern our effectual Vocation those God repents not of 3. But then Thirdly how may it appear that when the Lord doth return unto his people that then he will repent him concerning his Servants Why that appears by the thing it self If a man say he will go from such a Town and never return again and then do return he doth repent him concerning the thing by his return And so concerning God In the 18th Jer. At what instant I shall speak concerning a Nation and concerning a Kingdom to pluck up and to pul down and to destroy it If that Nation against whom I have pronounced turn from their evil I will repent of the evil that I thought to do unto them Well 4. But then 4thly How shall we know in case God be absent or God be departed how shall we be able in the time of Gods absence or departure to know that God will return again Suppose that God be withdrawn from my soul in particular I am this day under a spiritual desertion how shall I know that God will return again to me Or suppose that God have forsaken and departed much from the Nation how shall we know whether God will return again or no Indeed it is a very hard thing to bear the departures of God But yet if I did know that God would return again I should be comforted How therefore shall I know both in reference to my own soul in particular and in reference to the Nation that God will return again Here are two cases and I shall speak all along to both If your Question do relate unto your own particular case and soul I Answer thus You may know it by your Relations If you be in Covenant with God God will return again to you though now he be absent Though he afflict you with Rods his loving kindness will he not take away nor suffer his faithfulness to fail Will a Father or Mother leave their Child no I am sure God will not Joseph was under a great displeasure with his Brethren yet notwithstanding at the last he could hold no longer but he bursts out and saith I am your Brother Joseph And so though you be under some great displeasure from Christ yet there is a time when Christ will break forth and say unto you I am yous Brother Jesus And I say if you be in Covenant with God you may conclude it for so doth the Psalmist Psal 42. ult I shall yet praise him My soul thou art cast down and disquieted but be quieted for I shall yet praise him Why he is the health of my Countenance and my God You may know it then by your Relations But 2. Though God or Christ be gon and in a great measure departed from your souls yet If you cannot leave God God cannot leave you In our conversion God comes to us before we come to him But in Apostasie we depart from God before he departs from us How is it therefore with you Can you say truly My soul cannot leave God then conclude and say God will return again and cannot leave you But 3. Though God be very much gon and departed from you in a great measure Yet if in the time of his absence he doth send you letters and tokens of love you may know for certain he will return again Possibly God or Christ may appoint an affliction to bring you a token or to bring you a message of love in the time of his absence Possibly he may appoint or order some providence to bring you a Token or some message of love Possibly he may order and appoint upholding mercy to be a pledge to you of delivering mercy And believe it upholding mercy is alwaies a pledge of delivering mercy How is it therefore with you are you deserted is Christ gon yet have you not had the upholding presence of God all this while then be of good Comfort Christ is not gon but he will return again 4. If your case and condition be such that although you cannot find Christ Christ is gon though Christ be gon and departed from you and you cannot find him yet If you can direct others to the finding of him when you cannot find him then certainly he is not gon but he will return again unto you The Spouse in the Canticles seeks after Christ saith she he hath withdrawn himself and I cannot find him Chap. 5. The Daughters of Jerusalem say whither is thy beloved turned aside that we may seek him with thee my Beloved is gon down into his Garden to the beds of spices Mark she could not find him her self and yet she can direct others to the finding of him What doth this signifie but plainly teach us thus much that though Christ be gon and we cannot find him yet if we can direct others to the finding of him he is not quite gon but he will return again Now is it thus with you when Christ is gon cannot you direct others to the finding of him If you can then build upon it he is not so gon but he will return again But then Secondly suppose that the Lord be departed from this Nation much we are under a very great displeasure of the Lord this day God is departed from us how shall we know now in the time of Gods departure that he will return again to this Nation First you know how it is with a man that doth leave his house though he go away yet if his Children be there and his goods be there his Plate and his Jewels there he will either come again to them or send for them to himself Believe it Christians God hath a very great Cupbord of Plate in this Nation Christ hath much plate in England as much as in any Nation in the World and he will not lose his plate There are three things very pretious in the eies of God His truth His worship His
Children Such plate the Lord hath much of here and he will not lose his plate therefore he will return again Though he may afflict and afflict sorely yet he will return again 2. God will never go while prayer staies If there be a praying spirit and a spirit of prayer be up in this Nation conclude that God is not quite gone but he will return again 3. You may know it by the Providential Pledges that the Lord sends you God was very much displeased with Jonah you know he threw him over-board into the Sea but then he appointed a Whale to receive him to give him entertainment To provide a Chamber of Preservation even in the Belly of destruction What did this signifie It signified thus much that God would deliver him afterwards this Providence was a Pledg for after-deliverance So David was hunted in the Wilderness by Sauâ— but in the Wilderness God gave Saul into his hand What did that signifie That present deliverance did signifie to David an after-deliverance Now though God be gone and greatly departed from us here Have you not many Providential Pledges of his Love What think you of the house that should have been blown up with fire lately What doth it signifie but thus much That God doth mind to restrain the remnant of their rage How many Pledges Providential pledges have we had of Gods return therefore let us say Yet God will return again But 4ly If your estate and condition be such upon which the Lord will deliver for his Names sake and with a Notwithstanding then why should you not conclude that God will return again Friends There is a time when God will deliver his people for his Names sake and with a notwithstanding all their sins and notwithstanding all his own displeasures Nevertheless he saved them for his Names sake Psal 106. And when is that that God will deliver a people for his Names-sake and with a nâ—twithstanding Look into the 44. Psal and you shall see when Look when a people do suffer for his Names-sake then God will deliver for his Name sake Arise for our help and redeem us for thy Mercy sake Why at the 22. v. For thy sake we are killed all the day long and accounted as Sheep for the slaughter Therefore Lord arise for thy Name sake For for thy sake are we killed When a people suffer for God's Names sake then God will deliver for his Names sake then God will deliver with a notwithstanding How is it with you now You are in a suffering day but are not all your sufferings for the Name of Christ Be of good comfort then though God may be departed and your City destroyed yet he is nâ—t quite gone but will return again But then 5ly What shall we do that God may return again Answer Still I will cary it on in answer to both the Cases If this Question do relate unto your own particular souls If you say God is now gone from me what shall I do that God may return to my soul again I answer briefly First Be sure of this that you keep your door open the door of your hearts open for Christ's return When the Master is abroad the servant fits up to keep the door open for his coming in 2. Be sure of this that now in the time of Christs absence you neglect no duty though very unsâ—voury to you The more unsavoury the duty now is unto you through the absence of Christ the more acceptable unto Christ 3. Be sure that you go and stand there where Christ uses to be And let me tell you this If you cannot find him where he uses to be you shall find him where he uses not to be as you read in Cant. 3. 4. Then be sure of this that you be not foolish with other lovers in the time of his absence Lâ—st he bear thereof and come home no more 5. Be sure of this also that you do gather in upon Christ by all those words and by all those things whereby he seems to put you away from him As the Woman of Canaan true Lord but the Dogs eat of the Crumbs which made Christ turn in again Oh Woman great is thy Faith be it unto thee even as thou wilt But then 6. Be sure that you send unto him one way or other and tell him that you are sick of love unto his Person Then he returns And 7. Now say Lord though thou killest me yet will I trust in thee Friends it was Faith that brought Christ and your souls together at the first and it must be Faith that must bring Christ and your souls together after a desertion Whatsoever therefore the displeasure of the Lord be upon you say Lord Though thou killest me I will trust in thee Though I cannot see thee yet I will trust in thee and wait upon thee But then Secondly suppose it be the case of the Nation God is departed in a great measure who doth not see it What shall we therefore now do that God may return unto us again Friends Truly it is not an easie thing to bring God back again when he is in a way of displeasure towards a people The Lord was angry and sorely displeased with Jonah The Mariners prayed Jonah confest his sin and yet the storm ceased not yet God goes on I say 't is not an easie thing to bring God back to a Nation when he is once in a way of displeasure against a people And some times the Lord will never return unto a people again The case of the Gaderens in the matter of their Hogs The whole City came unto Christ and besought him to be gone And away he went and we don't read that ever he came there again Sometimes he will return again but with reserves of after-Judgments In Exod. 32. Moses prayed and the Lord repented of the evil which he thought to do unto his people v. 14. But saith he v. 34. Nevertheless in the day when I visit I will visit their sin upon them Nevertheless For all I thus repent me and for all I do thus return unto them nevertheless in the day when I visit I will visit their sin upon them Sometimes I say he doth return with reserves of after-Judgments yet if you look into the 3d. of Deut. the thing is exprest The Lord will judge his people and repent himself for his Servants when he seeth that their power is gone and there is none shut up or left Well but then what shall we do It is too manifest God is in a great measure gone from us and departed from us what shall we do now that God may return again unto this Nation First Be sure that you make your peace with Christ Christ is this day offended his Gospel and Institutions trampled upon A Prophet will the Lord your God raise up among you hear ye him if not he will not pardon you that is Christ He that sins against the great Remedy shall be
IV. Now Fourthly Why will God carry on the work of his Mercy in a way of Preventing Love 1. First Because the heart of God is full of love to the children of men Ordinary love will shew kindness upon kindness but where the heart is full of love it delights to prevent the person loved with kindness Now the heart of God is full of love for the children of men That 's one thing 2. God will so carry on the work of his Grace and mercy that all his mercies and blessings now may be conformed to the womb that bare them The Child follows the womb that bare it The first in every Kind is the Rule of the rest Now Election is the womb of all our mercies and doth not preventing Love sway there I have loved Jacob and hated Esau before they had done either good or evil there 's preventing love Now I say God will so carry on the work of his mercy that all his mercies and blessings may be conformed to their first original Election and there preventing mercy is very sweet 3. But thirdly God will so carry on the work of his mercy as it may be most taking and effective upon the souls of the children of men and what is more taking then preventing love What more Operative what more Powerfull what more taking I say You know the Parable some were invited to the Supper and some not invited some came and some came not who were those that came who were those that came not those that came not were such as were invited those that came were such as were in the Lanes High-wayes and Hedges compelled to come in Ay preventing love is the most taking now God will so carry on the work of his mercy as it may be most taking and most effective upon the souls of the children of men 4. Again God will so carry on his mercy as that it may be holding and sure The more any mercy is laid upon that which is in God himself and the less laid upon that which is in us the more holding and sure it is Now Mercy laid upon Grace is sure and therefore God will carry on the work of his Mercy in a way of preventing love that his mercy may be sure that it may be holding 5. Again God will so carry on the work of his mercy as that it may be most ingaging and most obliging with the hearts of men What is there in all the world that is more ingaging to an ingenious spirit then Grace And what is there more gracious then preventing love Thereby a soul is engaged to God Ah sayes a poor soul I was going on in the way of my sin lay snorting in my sin and never thought on the good wayes of God unless it were to oppose them and speak against them but then before I was aware I know not how God did reveal himself and his wayes to me Oh now what shall I do for God! I will spend and be spent for God any thing for Christ who hath thus overcome me with his preventing love Of all those that are called the Ancients Austin did most magnifie the Grace of God Bradwardin called him the Son of Grace and of all in those dayes none that we read of tasted so much of the preventing mercy of God as he When he was young he prayed for the mortification of his sin and yet he confesses that he secretly desired that God would not grant his prayer yet God prevented his prayer Another time being alone he heard a voice saying tolle lege tolle lege take and read take and read and he opened the Bible and pitched upon some words in the first of John that proved the beginning of his Conversion Another time going a Journey he misses his way and missing his way he escaped his Enemies that lay in the way for him several times God prevented him insomuch that he brake out into this expression Lord I did not first come to thee but thou didst first come and stir me up to come unto thee And who ever magnified the freeness of the riches of the Grace of God like Paul and why Of all the men in the world he lay under the greatest preventions of Divine Love no wonder therefore Paul of all men magnified the free Grace of God for he of all other lay under the preventions of Divine Love 6. Again further God will so carry on the work of his Grace and Mercy that no flesh may glory in it self that we may not rest upon any thing that we do or have or suffer When we are to come to duty we are unwilling to it after we have performed it we are as apt to rest upon it as before we were unwilling to come unto it what is the reason but because men think that they do come to God before God comes to them but let a man be once fully convinced of Gods preventing Love and he rests no more upon what he doth but sayes he then if God hath prevented me in reference to my prayer why should I rest on my prayer if God hath prevented me in reference to my duty why should I rest on my duty sayes Paul to the Corinthians He calleth things that are not that no flesh may glory in his sight And in Job 33 sayes Elihu there In deep sleep in a dream in a vision of the night when deep sleep falleth upon men in slumbrings upon the bed then he openeth the ears of men and sealeth their instruction Why That he may withdraw man from his purpose and hide pride from man There is no such way in the World to take down the pride of man to keep him from resting upon duty as to be well seen well experienced in the preventing love of God And therefore God carries on the work of his Grace and Mercy in a way of preventing love that no flesh may glory in it self 7. God will so carry on the work of his mercy and goodnesse and of his grace that men may be made most gracious and in case they sin against him they may be reduced to true repentance What is there in all the World will make one so gracious as a sight of Grace and what gives one a greater sight of Grace then preventing love And what is there in all the world that will reduce a soul to true repentance having sinned like preventing love It is said of Peter he went out and wept bitterly all his tears came out of the eyes of preventing Grace Christ looked upon him first it was preventing love that brought forth that repentance I say no such way to reduce a poor soul that hath sinned to true Repentance as the consideration of Gods preventing love Do you therefore ask why God is pleased to carry on his mercy thus in a way of preventing love for these six or seven reasons And so you have the fourth thing V. Well but then in the fifth place What is there in
made with Christ and his Seed and if you be Abrahams Seed then are you the Seed of Christ for you may see how they go together in the third Chapter of the Galathians Now to Abraham and his Seed were the Promises made he saith not unto Seeds as of many but as of one and to thy Seed which is Christ And if you do believe as Abraham did then are you Abrahams Seed So that thus briefly you see who this Covenant is stricken with and who are the subjects of it 5. But then fifthly suppose I be in Covenant with the Lord or suppose I be not if I be not is there any great hurt suppose I be is there any great good Much every way give me leave to give you a little tast of it First If you be not in Covenant with God how can you expect any blessing mercy or deliverance from God for do but look into the Scripture and you shall find that all blessings mercies and deliverances come to the people of God by vertue of the Covenant and according to the Covenant Will you instance in outward deliverancâ—s the World is not drowned again Why but because of the Covenant Will you instance in spiritual deliverances saith the Psalmist He commandeth redemption he remembreth the Covenant He maketh Redemption effectual by remembring the Covenant Or will you instance in both together see what is said in the 9th of Zech. 11. As for thee also by the blood of thy Covenant I have sent forth thy prisoners out of the pit wherein is no water It includes both outward and spiritual deliverances So that now if you be not in Covenant with God what deliverance can you expect or what mercy seeing they all come by vertue of the Covenant and according to the Covenant But on the other side if you be in Covenant with the Lord then are you exalted and honoured yea greatly honoured For if it be an honour to be in League and Covenant with a great Prince What an honour is it to be in Covenant with the great God When God did speak to Abraham of striking a Covenant with him he falls down upon his face as if he should say Who am I that the great God should be in Covenant with me Again If God be in Covenant with you look whatever excellency there is in God that is made over to you for your use And as that King said to him that was in League with him My Horse is thine and my Men are thine and my Money is thine so when God enters into Covenant with a poor Soul he saith My Wisdome is thine and my Power is thine and my Love and Mercy is thine Whatever excellency there is in God is made over to you being in Covenant with him And if that you be in Covenant with the Lord then all his Retinue his Creatures and his Servants also are in Covenant with you in the 2d of Hos 21. It shall come to pass in that day I will hear saith the Lord I will hear the Heavens and they shall hear the Earth and the Earth shall hear the Corn and the Wine and the Oyl and they shall hear Jezreel Why vers 19. I will betroth thee unto me for ever yea I will betroth thee unto me in Righteousness and in Judgement and in loving Kindness and in Mercies And then it shall come to pass that I will hear the Heavens and they shall hear the Earth c. So that if you be in Covenant with God then all his Retinue all his Creatures and all his Servants are in Covenant with you too And if you be in Covenant with the Lord then he is in Covenant with you and your Soul and your Body both not onâ—ly with your Body but with your Soul and not onely with your Soul but with your Body with your whole man and therefore if you dye the Covenant is not dissolved between God and you The Covenant may be dissolved between a Man and his Wife at Death but this Covenant can never be dissolved and though you sin and break with God God will not break with you I hate putting away saith he And then you may go to God as upon a Throne of Grace and look upon God as sitting in a Rainbow Oh what a mercy what a blessing is it to be in Covenant with the Lord But in case I be not in Covenant with God what shall I do to get into Covenant with him And in case I be in Covenant with God how shall I walk so as becometh one that is in Covenant with the great God Here are two Questions I shall speak briefly to them and conclude First Do you ask what you shall do to get into Covenant Are you affraid any of you that you are not yet in Covenant with the Lord and would you be in Covenant with the Lord Why then be sure of this that upon a right and good understanding of the nature of this Covenant you go to God and make your choise of this Covenant of Grace to stand and fall by The word Berith in the Hebrew for Covenant some think comes from a root that signifies to choose a man is in the Covenant that he chooses and every man is indeed as his choise is But then go and renounce the other Covenant of Works c. As the way to have a part in Christs Righteousness is to renounce all your own Righteousness so the way to have a share in this Covenant of Grace is to renounce the Covenant oâ— Works Then go to Christ as the Mediator of the Covenant and desire him to put you into this Covenant He struck the Covenant with God the Father at the first and he must put you into this Covenant for he is the Mediator of the Covenant go then to him as to the Mediator of the Covenant to put you into Covenant Then leave the weight and stress of your Guilty Soul upon this Covenant of Grace bear upon this stream of Grace here lay the weight of all for thâ— Promise is made ours by resting on it And what is this Covenant but an absolute Promise there then rest and leave the weight of your Souls And to say no more but this Then go unto the Lord and give your hand unto God and your self up to God as one willing to be led by him into all the things that the Covenant shall require In the times of the Old Testament when they made a Covenant they struck hands together In Ezra 10.19 it is said they gave their hands to put away their Wives and in the former verse they made a Covenant to do it They rose and made a Covenant to put away their Wives And we find in the 1 of Chronicles that when David was dead that all the people came together Chap. 24.24 And all the Princes and the Mighty Men and all the Sons likewise of King David submitted themselves unto Solomon the King the word in the
Hebrew is they gave the hand under King Solomon they gave their hand by way of Covenant and they gave their hand under King Solomon in a a way of submission So when we enter into Covenant with the Lord we give our hand under God and therefore if you desire to get into Covenant do these things Quest Well but suppose I be in Covenant with God as I hope I am What should I do that I may walk as becometh one that is in Covenant with the great God Answ First of all If you be in Covenant indeed with the Lord then God hath honoured you he hath exalted you and honoured you greatly and if God have honoured you why should not you honour God Now first the more you fall down at the feet of the fulness of Christ in the sense of your own unworthiness inability and insufficiency the more you honour God There is one saith John who is mightier then I whose shooe latchet I am not worthy to unloose 2. The more you cry up those Ordinances and wayes of God that are decryed by the World the more you honour God 3. The more you keep close to God in declining times the more you honour God 4. The more you trust God at a dead lift when all means fails and when a sentence of death is upon all the means the more you honour God 5. The more you serve God contrary to your own disposition and reaâ—h the services of God over the head of your own dispositions the more you honour God 6. And the more that you do prefer the things of God in time of competition above other things the more you honour God 7. And the more you part with your much for Gods lesser the more you honour God What is Honour Honour is a testimony of anothers Excellency Now when I can part with my much for Gods little his little truths and things I do testifie an excellency in God I say the more you can part with your much for Gods little the more you honour God 8. And the more you do keep close to the Name and Faith of God and Christ even where Satans Throne is the more you honour God Now then hath the Lord honoured you and taken you into Covenant with himself then surely it is your duty for to honour God and by these several particulars you may honour God 2. If the Lord have made and stricken a Covenant with you then Friends give me leave to say to you Why should you be solicitous for your own things If you be in Covenant with the Lord and God in Covenant with you God will take care of your things therefore why should you be solicitous about your owne things God is in Covenant with you he will take care of yours And upon this account in case there be any losse upon the things of God why should you not be as much affected for that losse as for your owne losses For if you be in Covenant with God and God with you Gods things are yours and your things are Gods Gods things are yours Why then should you not be as much touched with the losse of any thing that concerns God as with any thing that concerns your selves Yea Why should not God have the use of all yours God is in Covenant with you and you have the use of Gods things his Wisdome his Power his Mercy Why Because he is in Covenant with you and you are in Covenant with him Why then should not God have the use of your thing also your Name and your Estate and your Body and your Time If you be in Covenant with God and God be in Covenant with you yours are Gods and Gods are yours why should not God have the use of yours as you think to have the use of Gods 3. If God be in Covenant with you and you be in Covenant with God then why should you not live at an higher rate then the best of the Jews did You are in a better Covenant then the Jews were though for substance the same as you heard yet you are in a better Covenant and shall not your lives be better You have a better Mediator and shall not your lives be better You have better Promises and shall not your lives be better Your state now is called Grace to That The Law was given by Moses but Grace and Truth comes by Christ John 1. Chap. Look therefore upon the Jews look into the Old Testament and look upon the best of them and think with your selves am I in a better Covenant Oh then how am I ingaged to live better Oh that our lives were more exalted upon this account Why should not our lives be better and we live at a higher Rate 4. If you be in Covenant with the Lord and the Lord in Covenant with you then be sure of this That you be true to God be true to God in the matter of his Worship the Covenant stricken between God and you is a Conjugal Covenant A Woman though she will admit another man into the house with her Husband yet she will not admit him into the bed that is a breach of Covenant Now the Worship of God is the bed wherein Christ doth bed with a Soul and therefore if you look into the Old Testament you shall find that Idolatry is accounted Adultry and Harlotry Why Because they took Idols and men into the bed with God Would you walk then as those that are in Covenant with the Lord away with every thing of mans out of Christs bed Remember it is a conjugal Covenant Whatsoever is of mans coming into the Worship of the Lord which is the Lords bed is against your Covenant When God speaks of a Covenant he saith Thou shalt be for me and I will be for thee Hos 3. Chap. 5. And to conclude all if you be in Covenant with the Lord and the Lord with you indeed go away and walk humbly and be very thankfull When the Lord made a Covenant with Abraham Abraham saith he go thoughout the Land and behold it in the breadth thereof and in the length thereof so say I hath the Lord entered into Covenant with you go into the Land of the Covenant behold the length thereof and the breadth thereof and what God hath promised in that Covenant behold it in the length thereof and the breadth thereof and thus will your heart be affected and raised to thankfulness Thus Davids heart was raised for saith he Lord though thou makest not my house to grow this is my salvation I am in Covenant with thee And so you may say Lord thou makest not my Family to grow I have never a Child this is my salvation I am in Covenant with thee though thou makest not my house to grow but I am poor and my house is pulled down or burnt down this is my salvation the Lord be praised the Lord is in Covenant with me thus do and you shall be thankful And this is