and said Thou art Christ the Son of the living God and Jesus answered and said unto him Blessed art thou Simon Bar-Jona for flesh and blood hath not revealed it unto thee but my Father which is in heaven It so farre transcends the capacity of humane reason that reason cannot so much as approve of it Gerhard Alting when it was revealed without inward illumination and perswasion of the Holy Ghost 1 Cor. 2.9 10 14 15. Eye hath not seen nor ear heard neither hath it entered into the heart of man the things which God hath prepared for them that love him but God hath revealed them unto us by his Spirit for the Spirit searcheth all things yea the deep things of God but the natural man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned but he that is spiritual judgeth all things and hereupon it is called the Nâ—w Covenant not in respect of the time that it had no being before the incarnation of Christ but in respect of the knowledge of it the knowledge of the Legal Covenant was born with us and it was fore-known to nature but the gospel-Gospel-Covenant was whoâ—ly new revealed from the bosome of the Father it was administred by new Officers confirmed by new Sacraments let into the hearts of people by new pourings out of the Spirit therefore the Apostle prayes Ephes 1.17 18. * Maccovius That the God of oâ—r Lord Jesus Christ the Father of glory may give unto you the Spirit of wisdome and revelation in the knowledge of him the eyes of your understanding being enlightened that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints God would never have instituted the Legal Covenant but for the Gospels sake Galat. 3.24 Wherâ—fore the Law was our School-master to bring us unto Christ The Law was a sharp School-master by meanes whereof the refractory and contumacious minds of the Jewish people might be tamed for Rom. 10.4 Christ is the end of the Law for righteousness to evâ—ry one that believeth 2. The Gospel-Covenant is better than the Legal in respect of the manner of it the Law was a Doctrine of works commanding and prescribing what we should be and what we should do Gal. 3.12 And the Law is not of faith but the man that doth them shall live in them But now the Gospel requires faith in Christ for righteousnesse and salvation Rom. 3.21 But now the righteousnesse of God without the Law is manifested therefore saith Augustine faith obtaines what the Law commands we have no help from the Law * Gerhard the condition of the Law is simply impossible it finds us sinners and leaves no place for repentance * Camero and notwithstanding the sprinkling of Gospel that there was with the Law yet it was but obscure And that shall be the next particular 3. The Gospel-Covenant is better than the Legal in respect of the manner of holding forth Christ in it though the Gospel is one and the same whereby all Saints are saved in all times for there was not one way of salvation then and another since Acts 10.43 To him give all the Prophets witness that through his Name whosoever believeth in him shall receive remission of sinnes Yet the Doctrine of the Gospel was more obscure in the Old Testament Umbratili per se inefficaci ceremoniarum observatione c. Amyrald partly through Prophesies of things a great way off and partly through types Christ was wrapt up in shadowes and figures in the Gospel the body of those shadowes and the truth of those types is exhibited the Land of Canaan was a type of heaven Israel according to the flesh was a type of Israel according to the Spirit the spirit of bondage of the spirit of Adoption the blood of the Sacrifices of the blood of Christ the glory of divine grace was reserved for Christs coming they had at most but starre-light before Christs coming * When Christ first came it was but day-break with them Christ was at first but as a morning starre 2 Pet. 1.19 though soon after he was as the sun in the firmament Mal. 4.2 The Apostle saith Heb. 10.1 The Law having a shadow of good things to come and not the very image of the things and in this respect it was that the Apostle saith the Gospel was promised to the Fathers but perform'd to us Rom. 1.1 2. It was hid to them and revealed to us Rom. 16.25 26. and not only by fulfilling of Prophesies which we may see by the comparing of Scripture but by the Spirit Ephes 3.5 The mystery of Christ in other ages was not made known unto the Sons of men as it is now revealed unto his holy Apostles and Prophets by the Spirit They had but a poor discovery of Christ but we have the riches of this mystery made known unto us Col. 1.26 27 * Alting The old Covenant leads to Christ but 'tis a great way about the Gospel Covenant goeth directly to him their Ceremonies were numerous bâ—rdensome and obscure those things that represent Christ to us are few easie and cleare * Synops pur Theol. 4. The Gospel-Covenant is the better Covenant in respect of the form of it the promises are better promises the promises of the Law are conditional and require perfect obedience Lev. 18.5 Ye shall therefore keep my statutes and my judgements which if a man do he shall live in them the condition you see is impossible Beloved 'pray ' mistake not there is expresse mention of eternal life in the Old Testament Isa 45.17 Israel shall be saved in the Lord with an everlasting salvation ye shall not be ashamed nor confounded world without end Dan. 12.2 Many of them that sleep in the dust of the earth shall awake some to everlâ—sting life and some to shame and everlasting contemp and that the Law cannot save us that is accidental in respect of our dâ—filement with sin and our weaknesse that we cannot fulfill the condition Rom. 7.12 The law is holy and the Commandment holy and just and good and it is the Word of life Acts 7.38 Who received the lively Oracles to give unto us and the Apostle brings in Abraham and David for examples of Justification by faith Rom. 4.6 13. but yet their promises were chiefly temporal we have the promise of temporal good things in the New Testament as well as they in the Old only with the exception of the Cross Mark 19.29 30. Verily I say unto you There is no man that hath left house or brethren or sisters or fathers or mother or wife or children or lands for my sake and the Gospels but he shall receive an hundred fold now in this time houses and brethren and sisters and mothers and children and lands with persecutions that was the exception with persecution
13 34. so the mercies of it are the best mercies for they are the sure mercies of David 2 Sam. 23.5 Corol. 7. Blesse the Lord that ye are under the best dispensation and clearest discovery of the Covenant of grace better than Adams after the promise was made to him upon his fall better than Noahs after the flood better than Israels in the Wildernesse yea better than the Patriarchs and Prophets who had much legality and obscurity in their administrations in comparison of us who behold with open face the glory of God 2 Cor. 3.18 That it is the lot of us Gentiles to be brought into the knowledge and participation of the Gospel in the last and best time I mean after Christs appearance in the flesh The Apostle compares the Church to a Tree Rom. 11.16 17. which hath the same root Christ but several branches now that the natural branches should be cut off to make way for the ingrafting of us wildings Pet. Mart. is matter of praise to the High God for his rich grace to us Gentiles Ephes 3.8 Corol. 8. Labour for a spirit of self-denial and debasement for as the Old Covenant spirit is a spirit of pride and boasting to advance natural abilities Rom. 3.27 Rom. 10.3 to glory in our own personal endowments and performances so a New Covenant spirit is contrary to that and is a spirit of faith self-denial and debasement Corol. 9. Watch against Satan as soon as ever God and man were in Covenant he set himself to break that Covenant and prevailed for he beguiled their simplicity by his subtilty 2 Cor. 11.3 Gen. 3. Now albeit the New Covenant stands on a surer foundation yet he will very much weaken our comforts and increase our sorrows by drawing us under Gods displeasure by sin forfeiting Covenant mercies by Covenant breaches which mercies though they are not lost finally to Gods Elect yet are they often to be recovered renewed and secured to our souls by a clear evidence Besides Satan will perswade men to slight and renounce their Baptisme as when he makes Witches and turns Christians to be Mahumetans because thereby he knows they renounce their Covenant with God to make one with himself there are that upon fairer pretences neglect or deny the Seals of the Covenant Satan had a fair pretence also to draw away our first Parents and make them break with God which they little thought would have cost so dear but the sad event shewed the sinfulnesse of that sinne wherefore Wa ch and pray that ye enter not into temptation Be not ignorant of Satans Devices in these back-sliding and fedifragous times Remember from whence ye are fallen and walk stedfast in Gods Covenant you that stand 1 Cor. 10.12 learn by others falls to take heed THE FALL OF MAN Rom. 5.12 Wherefore as by one man sinne entered into the world and death by sinne and so death passed upon all men for that all have sinned THis doctrine of Original sin is not more difficult to understand than necessary to be known more full of knots than uses if we consider 1. The several batteries that are planted against this truth by Rabbins Pelagians Socinians Flaccians Arminians Anabaptists batteries raised by Pelagius his pride Philosophers ignorance Papists policy and Hereticks idolized reason Or 2. if we consider the dependances of other doctrines upon this truth Augustine writing against Pelagius thought the summe of Religion consisted in the right knowledge of Original sin As we know the pleasantnesse of a garden by the noysomnesse of a dunghill the gratefulnesse of a day from the darknesse of a night so we cannot know the benefits of Christ so well as from the knowledge of our Original guilt and sin By a strict survey of Original sin we may better understand the honour of justification the power of grace and sanctification the sweetnesse of a Christ the necessity of a Gospel the preciousnesse of a Ministry and therefore it was a futilous and malicious assertion of Celestius of old to call the doctrine of Original sin rem questionis non fidei a matter of debate not faith and the Hereticks of late to reproach it with the stile of Austins figment 3. If we consider the influence of this truth upon our practice The knowledge of Original sin it is the curb of pride the foyl to set off grace the glass of man the spurre of industry it is that which makes the best of Saints to weep in the best of duties and the worst of sinners to look pale in their greatest prosperities so that you see the doctrine is most useful let it therefore be most grateful Now this Original sin Divines usually distinguish in peccatum Originali Originans in peccatum Originali Originatum into Original sin Originating and into Original sin Originated into the Cause and into the Subject of this sin the fountains and its streames one man infecting and all men infected the first is my task the second is referred to a more worthy hand In the latter part of this chapter where the Text is the Apostle carries on a double design 1. To shew the excellency of Christ and grace by Christ 2. The necessity of faith in Christ and both these he demonstrates by a full and large comparison between the first and the second Adam the losse by the first the gain by the second the sin of the first the grace of the second the condemnation we are obliged in by the first and the pardon we are enriched with by the second the first is a poysonous spring the second is a cleansing fountain The Text if you look at the design of it it points at the postern where sin and death first entered the world and that was by Adams eating the forbidden fruit the prohibited Apple was the first Apple of contention between God and man-kind If we look at the parts of the Text they are three 1. We have an unhappy Parent viz. Adam not only by his offence undoing himself but making a bankrupt world By him sin entered the world 2. In the Text we have an unhappy posterity not only to be linkt to the loynes but the sins of the first Parent The whole world had sin entered into it and all have sinned saith the Text viz. in him 3. We have an unhappy portion sin and death the inseparable twins of misery so saith the Text sin enters and death by sin sin came by Adam and death came by sin the one fell in pell mell into the world with the other and both are the unhappy inheritance of every child of Adam indeed the Saints are exempted from the second but not the first death sin and death were married in Adam and they shall not be divorced in any of the sons of Adam believers dye temporally though not eternally they feel the stroak though not the sting of death Now for the further clearing of my way it will not be a digression to
stupifieth the conscience that they grow senslesse of their misery past feeling Ephes 4.19 and that 's a dangerous Crisis and estate of soul when once a man comes to that and goeth like a fool to the correction of the stocks Thirdly it irritateth their inbred corruption Rom. 7.9 The Commandment came that is in full conviction and power and sin revived and I dyed the more we understand of the necessity of our subjection to God the more opposite is the soul to him as a Damm makes a River or strong streame the more violent or as a Bullock at the first yoking becometh the more unruly Or Fourthly It breedeth a sottish despaire Jer. 18.12 There is no hope therefore we will walk after our own devices and do every one according to the evil imaginations of our own heart 't is to no purpose to speak to us or strive further about us as if they had said there is no hope and therefore we will live as we list without any further care of turning to God this is the worst kinde of despaire when a man is * Psal 81.12 given up to his own hearts lust and runneth headlong in the way of destruction without hope of returning there is more hope of them that are under despairing fears or a terrified conscience than there is of those which are under despairing resolutions or a stupid and sottish obstinacy thus as to the Law man is helplesse 2. Consider man as to terms of grace offered in the Gospel he is still without strength not only in a damnable condition by the Law but without grace unable to accept the Gospel this will appear by two considerations 1. By those emphatical terms of Scripture by which the Case and Cure of man is set forth 2. By those positive assertions whereby all power is denied to man to convert himself to God or to do any thing that is spiritually good 1. Those emphatical expressions which represent His Case His Cure 1. His Case the Scripture sets forth mans condition thus that he is born in sin Psal 51.5 and things natural are not easily altered greedy of sin Job 16.15 He drinketh in iniquity like water it noteth a vehement propension as greedy to sin as a thirsty man to drink thirst is the most implacable appetite hunger is far better born but this you will say is but now and then in a great temptation or vehement passion no Gen. 6.5 Every imagination of the thought of his heart is evil only evil and that continually by how many aggravating and increasing circumstances is mans sin there set forth there is in him a Mint alwayes at work his minde coyning evil thoughts his heart evil desires and carnal motions and his memory is the closet and store house wherein they are kept But may not a man be reclaimed is not this his bondage and trouble no his heart is a heart of stone Ezek. 36.26 that is inflexible insensible when God useth the Word some common motions of his Spirit some rouzing providences yet all in vain for mans heart is deceitful above all things and desperately wicked Jer. 17.9 inventing shifts and excuses to avoid God and to cheat it self of its own happinesse But is not the New Testament more favourable than the Old or is not man grown better since there was so much grace discovered I answer No there is a perfect harmony between the Testaments there you will finde man represented as a childe of wrath by nature Ephes 2.3 even the Elect as well as others to be a servant of sin Rom. 6.17 Never such an imperious Master never such a willing servant sin never leaveth commanding and we love the work you will finde him again expressed as one averse from God alienated from his life Ephes 4.18 'T is a melancholy thought to a carnal heart to think of the life of God as an enemy to the Law Rom. 8.7 One that neither can nor will please God as blind and knoweth not what to do 2 Pet. 1.9 and this blindnesse spiritual is worse than bodily a man that is blind in body seeketh for a fit guide as Elymas when he was stricken blinde sought about for one to lead him by the hand Acts 13.11 as weak and without strength here in the Text yea stark dead in trespasses and sins Ephes 2.5 yea worse than dead a dead man doth no more hurt his evil dieth with him but there is a life of resistance and rebellion against God that goes along with this death in sin Now put all this together and you may spell out mans misery what a wretched impotent creature he is in his natural estate the Scripture does not speak this by glances or short touches neither is it an Hyperbole used once or twice but every where where it professedly speaks of this matter certainly man contributeth little to his own conversion he cannot hunger and thirst after Christ that drinks in iniquity like water there is nothing in nature to carry him to grace who is altogether sinful if the Scripture had only said that man had accustomed himself to sin and was not born in sin that man were somewhat prone to iniquity and not greedy of it and did often think evil and not continually that man were somewhat obstinate and not a stone an adamant if the Scripture had only said that men were indifferent to God and not a professed enemy if a captive of sin and not a servant if only weak and not dead if only a neuter and not a rebel then there might be something in man and the work of conversion not so difficult but the Scripture saith the quite contrary 2. The Cure certainly to remedy so great an evil requires an Almighty power and the al-sufficiency of grace therefore 't is good to see how conversion is described in Scripture sometimes by enlightning the minde Ephes 1.18 and the eyes of your understandings being enlightned c. Man the wisest creature on this side heaven is stark blinde in the things of God though he hath the light of nature and can put on the spectacles of Art and dresse his notions of divine things by the glasse of the Word yet ere the cure is wrought something must be done upon the faculty the eyes of our understandings must be enlightned as well as the object revealed I but this infusion of light is not all the Scripture speaks of opening the heart Acts 16.14 He opened the heart of Lydia God doth not only knock at the heart but open it he knocks many times by the outward means but findes no entrance yea as one that would open a door he tries key after key till he hath tried all the keys in the bunch so does God use means after means but till he * Cant. 5.4 5. putteth his fingers upon the handles of the lock the door is not opened to him well then the mind must be enlightned and the heart opened if these words are not emphatical
1 John 5.4 as well as a Saviour a Faith that is for obedience as well as priviledge Oh you that have this Faith go away in peace be of good comfort This everlasting Covenant betwixt the Father and the Son is yours your good was promoted and secured in this Treaty and foederal Engagement How much doth this Covenant speak for the benefit of believers if you be such 't is all yours By it you are already brought into a state of Grace by it you shall hereafter be brought into a state of glory Upon this Covenant Christ now sees you as his seed upon this Covenant you shall hereafter see him as your Saviour face to face unto Eternity To this Father to this Son with the Holy Spirit be glory for evermore THE COVENANT OF GRACE Heb. 8.6 But now hath he obtained a more excellent ministry by how much also he is the Mediatour of a better Covenant which was established upon better promises THE general design of this Epistle is my special design in this Text viz. to demonstrate to you that you live under the best of gracious dispensations that Jesus Christ our deservedly adored Mediator of the New Covenant hath obtained a more excellent Ministry and by the faithful discharge of that Ministry more excellent benefits than either Moses the Messenger-Mediator or the Levitical Priests the Stationary-Mediators of the Old Covenant But now now is not here a note of time but of opposition as in Rom. 7.17 now then i. e. after the Law received so Grotius or if you will have it to note the time 't is the time of the Gospel this last time Hath he obtained not by usurpation but by election he hath of divine grace freely received * Anselm A more excellent ministry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister is he that doth something at the command of another Heb. 1.7 and so 't is said of Magistrates Rom. 13.6 they are Gods Ministers but 't is chiefly spoken of the Priests Nehemiah 10.39 The Priests that minister because they offer those things that God requires they are said to minister Exodus 28.35 43. Christs ministry is more excellent thatn the Levitical he executes it partly on earth and partly in heaven but he amplifies the excellency chiefly from the excellency of the Covenant * Paraeus and therefore it follows By how much also he is the Mediator of a better Covenant If you take the old Covenant for the whole dispensation under the old Testament as well Gospel-promises as those things which are more strictly legal then we may truly say he old and new Covenant are for substance the same and therefore the Comparison relates rather to the form than to the matter of the Covenant * Calvin The Covenant of grace is dispensed with more latitude clearnesse and power of the Holy Ghost * Dâ—odate and therefore it may be called a better Covenant Which was established upon better promises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys He names that which may most affect them with joy in saying it is established upon better promises All Coveâ—ants consist in promises The Covenants of Kings and Princes amongst themselves consist in promises of either not hurting or helping one another the Covenants of Princes and people consist in promises the Prince promises justice clemency and defence the people promise love obedience and gratitude so in the Covenant of grace the first and chief part whereof is I will be thy God and of thy seed and we promise faith obedience and worship the promises of the Old Covenant run more upon temporal good things the promises of the New Covenant are chiefly remission of sins sanctification by the Spirit c. and the Covenant is said to be established the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. Legislatum Law and Covenant are joyned together in Scripture They kept not the Covenant of God and refused to walk in his Law Psal 78.10 The New Covenant containeth certain precepts which every one must obey that will obtaine the promise Thus you have the meaning of the words The Observation I shall commend to you is this The Gospel Covenant or the new Covenant is the best Covenant that ever God made with man I will not stay you long in the general notion of a Covenant the word sometimes signifies an absolute promise of God without any restipulation as Gods engagement to Noah Gen. 9.11 And I will establish my Covenant with you neither shall all flesh be cut off any more by the waters of a flood neither shall there any more be a flood to destroy the earth Whatever mans carriage shall be God promises that he will no more drown the world So the promise of perseverance Heb. 8.10 This is the Covenant that I will make with the house of Israel after those dayes saith the Lord I will put my Laws into their minds and write them in their hearts and I will be to them a God and they shall be to me a people Our perseverance doth not leane upon imperfect grace but upon divine favour but I wave this and shall speak of Covenants as they note the free promise of God with restipulation of our duty * Camero A Covenant is amicus status interfaederatos so Martin a friendly state between Allies 'pray ' consider the several Covenants the Scripture mentions and they are three namely the Natural Legal and Gospel Covenant the Natural commonly called the Covenant of Works that flourished till the first sin the Legal Covenant that flourished till the Ascention of Christ and the pouring out of the holy Ghost upon the Apostles though it began to languish from Johns preaching and began to grow old throuhout the course of Christs Miniâ—try the Gosp l Covenant that flourisheth from Christ till the end of the world I shall speak but little of the first something more of the second but dwell upon the last 1. The Natural Covenant is that whereby God by the right of Creation doth require a perfect obedience of all man-kind and promiseth a most blessed life in Paradise to those that obey him and threateneth eternal death to those that disobey him that it may appeare to all how he loves righteousnesse and holinesse how he hates impiety and wickednesse In this Covenant I shall consider but these three things 1. Gods condiscention that he would enter into Covenant with man God was at liberty whether he would create man or not and when God had made this glorious Fabrick there could be no engagement upon him besides his own goodnesse to keep it from ruine Matth. 20.15 Is it not lawful for me to do what I will with mine own but man having an understanding and will to comprehend and observe the Laws given him had a natural obligation to duty which can no way be dissolved there is no power in heaven or earth can disoblige man from loving and obeying God Now that God will deale with man not summo
that it shall not go well with the wicked this day of judgement is the day of recompence to the righteous wherein it shall be made manifest it is not in vaine to serve God or walk mournfully before him the iniquities of the penitent shall not be found when sought for but appear blotted out of Gods remembrance for that if there be in the soul any sence of sin and fear of judgment this is one eminently forcible argument to perswade repentance shall men continue in sin which shall erelong be laid open to their shame or pursue the pleasures which shall shortly end in perplexities and not rather judge themselves that they may not be judged by the Lord Thus then the Gospel doth by plain and powerful arguments call unto repentance and witnesse its necessity But yet again The most powerful helps conducing to Repentance are afforded by the Gospel and thereby it calls most loudly to Repentance leaving us altogether without excuse and sealing us under inevitable condemnation in case we do not repent the Gospel affords the fulnesse of knowledge for the enforcement of Repentance ignorance and unbelief those bars and locks of impenitency are broken open the Gospel opens the blinde eyes and turnes us from darkness to light makes all men from the least to the greatest to know the God that is offended to be a God of jealousie that will not endure iniquity he is a consuming fire to the hypocrite in Zion The Law that is violated is just holy and good the guilt contracted is so contrary and provoking to justice that in it there is no possibility of approach to God that therefore Christ is exalted a Prince and a Saviour to give Repentance before Remission of sin Repentance is a free gift conferred by the Covenant of grace signified and sealed in Baptism Christ Jesus the Donor we need but ask and have the death of Jesus the efficient cause of Repentance it is wrought by union with the same so that the Gospel makes us to see the necessity nature next way method and order of repentance we cannot now plead we knew not what it was to repent where or how to gain repentance or that there was so great a need of it The Gospel helps us to the Spirit that worketh Repentance The Ministry of the Gospel is the Ministry of the Spirit this awakeneth the most sleepy conscience and shaketh the most rocky heart this makes Herod heare John gladly and the Jews to rejoyce in his light this makes Foelix himself to tremble and Simon Magus to fall down like lighâ—ening none can continue impenitent under the Gospel but by quenching the Spirit grieving the Spirit nay with rage resisting the Spirit and counting themselves unworthy of salvation The great work of the Gospel is to send forth the Spirit to convince the world of sin Act. 13.46 7 51. righteousnesse and judgement and the Spirit by the Gospel works conviction unto very opposition with rage and violence and malicious attempts to extinguish its light and destroy the Ministers that publish it if it do not convince unto conversion and repentance hence the sin unpardonable constituted say some but I am sure compleated by impenitency is called blasphemy against the Spirit for and by reason of its spite and rage against the Gospel We see then that the Gospel teacheth repentance as its maine doctrine offereth repentance as its prime priviledge urgeth repentance as its chief duty and enforceth repentance as its only end and so loudly calleth unto repentance that we are bound to the obedience of the Gospel as the last of Divine instructions and after which we must expect no direction to our happinesse but this must stand as the high aggravation of impenitency as a sin against the humiliation and exaltation of Jesus Christ the death sufferings resurrection of the Son of God the Covenant and Spirit of grace Repentance is absoultely and indispensably necessary So that in order to the antiâ—ipation of divine fury and answer of the call of the Gospel we see the necessity of repentance And this is the second general Head propounded which give me leave to dismisse with a brief but plaine rebuke and blame unto the sinful demeanour and carriage of men in the world demonstrating an insensibility of this indispensable necessity of Repentance and it consists in two things viz. the Contempt Of Repentance Neglect Of Repentance 1. Note of insensibility of repentance The sinful carriage of men evidencing their insensibility of its necessity is the contempt of Repentance whereby men scoffe at repentance despising all calls thereunto scorning it as a base and contemptible melancholy humour below the spirit of men they live like men in Covenant with hell and at an agreement with the grave who need no repentance and therefore make their hearts hard and necks stiffe become obdurate and rebellions to all calls to repentance approve themselves a scornful people nay scoffers at the Doctrine of the Gospel and day of judgement which calls them to Repentance In the haughtinesse of their spirits they 1. Disesteem the mercies and common providences of God which should lead them to repentance They say not in their hearts Let us feare the Lord our God that giveth rain both the former and latter in its season and that reserveth to us the appointed weeks of the Harvest Jer. 5.24 but despise the patience and long-sufferance of God which should lead them to repentance 2. Decline nay despise the Word of God when preaching repentance they will not hearken to the sound of the Trumpet Jer. 6.17 have line upon line yet will not heare Isa 28.13 Nay pull away the shoulder and stop their eare lest they should hear Zech. 7.11 3. Disregard the judgements of God denounced or inflicted upon others for their warning all that God doth to treacherous Israel never affects or frightens treacherous Judah to make her return Jer. 3.10 The falling of the Tower of Siloa and Pilates mingling the blood of men with Sacrifices may occasion censorious thoughts Luk. 13.1 2 3 4 5. these were worse sinners than others but never any serious reflections that unlesse we repent we must all likewise perish Obdurate children never relent at their Brethrens correction nay when threatened themselves they blesse themselves in their heart and say We shall see no evil though we go on to adde drunkennesse to thirst Deut. 29.19 By their stubbornnesse they tire and stay Gods correcting hand with a Why should you be smitten any more you revolt still more and more Isa 1.5 4. Are desperate and daring in their impiety sinning with an high hand and brazen face with utmost resolution Come say they we will fetch wine and fill our selves with strong drink and to morrow shall be as this day and more abundant Isa 56.12 are not ashamed when they commit abomination nor can they blush Jer. 6.15 they sin as Sodome not so much as seeking to hide their iniquity Isa
beauty thus by the Sun-beams we may clearly see a Divine providence Besides when it retires from us and a Curtain of darknesse is drawn over the world that proves the wisdome and goodnesse of God the Psalmist attributes the disposition of day and night to God the day is thine Psal 64.16 and with an Emphasis the night also is thine notwithstanding its sad appearance yet it is very beneficial its darknesse enlightens us its obscurity makes v sible the Ornaments of heaven the stars their aspects their dispositions their motions which were hid in the day it unbends the world and gives a short and necessary truce to its labours it recreates the wasted spirits 't is the Nurse of nature which poures into its bosome those sweet and cooling dews which beget new life and vigour the divine providence is also eminent in the manner of this dispensation for the Sun finishing its course about the world in the space of twenty four houres I speak of that part of the world which is inhabited causes that succession of day and night which doth most fâ—tly temper our labour and repose whereas if the day and night should each of them continue six entire months this division would be very inconvenient for us We may farther observe a wise providence in the diversity it hath used to lengthen and shorten the dayes and nights for the advantages of several Countryes for that part of the earth which is under the line being scorcht with immoderate heat wants a continual supply of moysture therefore the longest and coolest nights are there but it is otherwise in the Northern parts for the beams of the Sun being very feeble there providence hath so disposed that the dayes are extream long that so by the continuance of the heat the fruits may come to maturity and perfection And as the difference of day and night so the diversity of seasons proceeds from the motion of the Sun which is a work of providence no lesse admirable than the former as the motion of the Sun from East to West Psal 74.17 Thou hast made the Summer and Winter makes the day and night so from North to South causes Summer and Winter by these the world is preserved Summer crownes the earth with flowers and fruits and produces an abundant variety for the support of living creatures the Winter which seems to be the death of nature robbing the earth of its heat and life contributes also to the Universal good it prepares the earth by its cold and moysture for the returning Sun in the succession of these seasons the Divine Providence is very conspicuous for since the world cannot passe from one extream to another without a dangerous alteration to prevent this inconvenience the Sun makes its approaches gradually to us the Spring is interposed between the Winter and Summer that by its gentle and temperate heat it may dispose our bodyes for the excesse of Summer and in the same manner the Sun retires by degrees from us that so in the Autumne we may be prepared for the asperities of the Winter And to close this part of the Argument the invariable succession of times and seasons is a token of the same providence the Sun which runs ten or twelve millions of Leagues every day never failes one minute of its appointed time nor turns an inch out of its constant course but inviolably observes the same order so that there is nothing more regular equal and constant than the succession of day and night to ascribe this to hazzard is the most absurd extravagance for in the effects of chance there is neither order nor constancy as we may see in the casting of a Dy which hardly falls twice together upon the same square it is necessary therefore to conclude that an intelligent principle guides the revolutions of the Sun thus uniformly for the advantage of the world Psalme 19.1 2 3. The heavens declare the glory of God the firmament shews his handy work Day unto day utters speech and night unto night addes knowledge There is no speech nor language where their voice is not heard what is that language and voice but a Universal Sermon to the world of Gods being and excellency Let us now consider that vast extent of aire which fills the space between heaven and earth this is of so pure a nature that in a moment it transmits the influences of heaven to the lower world this serves as an arsenal for thunders and lightenings whereby God summons the world to dread and reverence this is a treasury for the clouds which dissolving in gentle showers refresh the earth and call forth its seeds into flourishing and fruitfulnesse this fannes the earth with the wings of the winde allaying those intemperate heats which would be injurious to its inhabitants this is the Region for the Birds wherein they passe as so many self-moving Engines praising the Creatour this serves for the breath and life of man from hence we may conclude the wisdome of a God who so governes the several Regions of the aire as by them to convey blessings for the necessities of man and to send judgements for the awakening the secure to seek after God Let us now descend to the Sea and see how that informes us there is a God 't is a Truth evident to reason that the proper place of the waters is next to the aire above the earth for as it is of a middle nature between these two Elements being purer and lighter than the earth but more grosse and heavy than the aire so it challenges a situation between them that as the aire on all parts encompasses the Sea in like manner the Sea should overspread the earth and cover the whole surface of it that its natural inclination is such appears by its continual flowings who then hath arrested its course and stopt its violence who hath confined it to such a place and compass that it may not be destructive to the world certainly no other but the great God who first gave it being and motion besides that which renders the power of God more conspicuous is that by so weak a bridle as the sand its rage is bounded when it threatens the shore with its insulting waves you would fear lest it should swallow up all but it no sooner touches the sand but its fury is turned into froth it retires and by a kind of submission respects those bounds which are fixt by the Creatour Now that the fiercest Element should be represt by the feeblest thing in the world and that which breaks the Rocks be limited by the sand is a wonder of providence therefore the Lord alledges this as an effect only proceeding from his power and challenges an incommunicable glory upon this account Job 38.8 9 10 11 verses Who shut up the Sea with doores when it brake forth as if it had issued out of the womb when I made the cloud the garment thereof and thick darknesse a
giving of the Law on Mount Sinai and yet there he speaks in the singular number Exod. 20.2 Exod. 20.2 I am the Lord thy God which have brought thee out of the Land of Egypt out of the house of bondage 3. 'T is likely the Princes did at first speak in the plural number not to note their power and greatnesse but their modesty and warinesse that it was not their design to rule according to will but according to counsel that they were willing to advise with others and to be guided by others The wisest Kings on earth will have their counsel and it is no more than needs plus vident oculi quam oculus many eyes see more than one eye Eph. 1.11 but Gods Counsel is his Will Who worketh all things after the counsel of his own Will Nor indeed is it safe or fit for any to govern arbitrarily or purely by will but he whose Will is his counsel it is so far from needing a rule that it is the only Rule Isa 63.7 8 9 10. 2. As a plurality of persons so a Trinity of persons may be proved out of the old Testament I shall mention and only mention for brievity sake one place in the Prophecy of Isaiah in the seventh verse you have mention made of Jehovah or the Lord in the ninth verse of Jesus Christ called the Angel of his presence in the tenth verse of the holy Spirit but they rebelled and vexed his holy Spirit 2. You have this doctrine more clearly delivered in the new Testament as will appear by several instances Mat. 3.16 17. 1. At the Baptisme of Christ the Trinity of persons were clearly discovered you may read the history And Jesus when he was baptized went up strait way out of the water and lo the heavens were opened unto him and he saw the Spirit of God descending like a dove and lighting upon him and lo a voyce from heaven saying This is my beloved Son in whom I am well pleased Consider here 1. We have three names given severally and particularly to three persons 1. He who spake with a voice from heaven was the Father 2. He who was Baptized in Jordan is called the Son 3. He who descended in the shape of a Dove is called the Spirit of God 2. There were three outward signes or symboles by which those three persons did manifest themselves 1. The Father by an audible voice the Word in heaven is borne witnesse to by a word from heaven 2. The Son in the humane nature 3. The holy Ghost in the shape of a Dove 3. They are described by three distinct actions 1. The one cries by a voice from heaven This is my well-beloved Sonne heare him this could not be the voice of the Sonne for then he would be Sonne to himself nor can this be attributed unto the Spirit for then Jesus would have been the son of the Spirit 2. The second after his Baptisme prayes Luke 3.21 It came to pass that Jesus being baptized and praying the heaven was opened 3. The third descended in the shape of a dove and rested upon Jesus Christ Now to close this particular why might it not be said that the Father was baptized in Jordan as well as the Sonne or that the Father descended in the shape of a dove as well as the Spirit or that the Sonne did all this speak with a voice from heaven and was baptized in Jordan and descended in the shape of a dove if this were not a truth that there are three persons in the divine essence hence the primitive Christians used to say unto any one that doubted of the Trinity abi ad Jordanem videbis go to Jordan and you will see a Trinity 2. This doctrine may be proved from the institution of the Ordinance of Baptisme Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Sonne Mat. 28.19 and of the Holy Ghost and indeed no wonder if God discovered himself to be three persons and one God at Christs Baptisme when the name of the blessed Trinity is as it were in faire and legible Characters writ upon the forehead of the Ordinance of Baptisme its self Baptisme its self is as it were baptized in the Name of the Father Sonne and holy Ghost now these I call the words of institution for although you have not here the first institution of Baptisme John the Baptist who was called so from this very Ordinance administring this Sacrament and the Disciples questionlesse from the Command of Christ himself the Evangelist John tells us that Jesus himself baptized not Joh. 4.2 but his Disciples yet here you have a solemn command for baptisme and the forme of the administration thereof unto all generations And here consider 1. Christ commands them to baptize not in the names but in the Name of the Father Son and holy Ghost if you consider them personally so they have three names Father Son and holy Ghost if essentially then but one name unum nomen una deitas one God one deity and I observe farther that which way soever we expound this phrase in the name either calling upon the name of the Father Son and holy Ghost as some or in the name by the authority or at the appointment of God the Father Son and holy Ghost as others or in the name viz. for the service honour and glory of God the Father Son and holy Ghost as a third sort you must either make these to be three Gods or else three persons in the Godhead for who is the object of our prayers but God who hath authority to appoint Ordinances for his Church but God whom are we to serve and worship but God alone Thou shalt worship the Lord thy God Mat. 4.10 and him only shalt thou serve 2. They were to baptize not in the name of the Father by the Son or by the Spirit but in the name of the Father Sonne and Spirit which notes the equality of the three persons 3. Father Son and holy Ghost are so joyned together that we are no lesse baptized in the name of the Sonne and of the Spirit than of the Father and therefore their deity is the same their power and authority the same 4. An Article is thrice prefixed and added to every one baptizate in nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Father that Son that holy Ghost that Father whose voice you have heard from heaven that Sonne whom as yet you see in the humane nature that holy Ghost whom you have seen descending upon me in the shape of a Dove Surely the repetition of this Article doth not want its singular Emphasis that Father that Sonne and that holy Ghost 3. This doctrine may yet further be cleared from that saying of our Saviour John 14.16 I will pray the Father and he shall give you another Comforter hence is plainly proved the personality of the Holy Ghost he is
between the parts Thus Abraham entred into Covenant with God and he took a Heifer Shee Goat Gen. 15. Ver. 9.10 and a Ramme and divided them in the midst and laid one piece against another Ver. 9.10 And behold a burning Lamp passed between those pieces Ver. 17.18 in that same day the Lord made a Covenant with Abraham This cutting of the sacrifice into pieces and passing thorow was a lively and dreadful signe that the party who should break Covenant should be cut asunder and into pieces as he well dâ—se ved and as he at least implicitely imprecated upon himself notable to this purpose is that in the Prophet Jeremy I will give the men that have transgressed my Covenant Jer. 34.18 19 20. which have not performed the words of the Covenant which they made before me when they cut the Calfe in twaine and passed between the parts thereof the Princes of Judah the Princes of Jerusalem the Eunuchs and the Priests and all the People of the Land which passed between the parts of the Calf I will even give them into the hand of their enemy into the hand of them that se k their life c. that is to be slain and cut in pieces by the Sword And herein I take the Emphasis of the expression to lie Lev. 26.25 I will bring a Sword upon you which shall avenge the quarrel of my Covenant i. e. by cutting them asunder And this custome was conveyed to the Gentiles they went between the fire and carried a Sword in their hands and so took an oath Lib. 10. contra Jul. as Cyril proves out of Sophocles Thus Virgil speaking of Romulus and Tatius Aeneid 8. Hinc foedus à foedo animali foedè mactato Caesae jungebant foedera porcae They cut a Swine in sunder and made a League and to name no more Titus Livius speaking of the League between the Romans and Albans the Foecialis Herald or Minister of those Ceremonies cryed If the Romans shall falsifie by publick and wicked fraud in that day O Jupiter do thou so smite the Romans as I smite this Swine and so knock't the Swine on the head with a stone By all which it appears that Covenants have been ever held solemn and sacred things and that men by breaking of them deserved dreadful punishments In like manner there was the shedding dividing and sprinkling of blood at the making of Covenants and hence it was called the blood of the Covenant Exod. 24.6 7 8. Moses took half the blood and put it in Basons and half of the blood he sprinkled on the Altar and he took the book of the Covenant and read in the audienâ—e of the people and they said All that the Lord hath said will we do and be obedient and Moses took the blood and sprinkled it on the people and said Behold the blood of the Covenant which the Lord hath made with you concerning all these words Note He sprinkled the Altar instead of God who being incorporeal and a Spirit could not be sprinkled yet being a Covenant party would have the Altar sprinkled for him So much shall serve for the first Question setting forth in our Answer to it the name and nature of a Covenant in general the second Question follows Quest 2. What ground we have to speak of Gods Covenant with Adam and to call it a Covenant there being no mention of it here in the Text nor elsewhere in Scripture do we read of Gods Covenant with Adam Answ However the name be not here yet the thing is here and elsewhere comparing Scripture with Scripture it is a nice cavil in Socinians to call fot the word Satisfaction others for the word Sacrament others for the word Trinity others for the words Faith alone justifying others for the word Sabbath for Lords day c. and thence to conclude against Satisfaction Sacraments Trinity Justification by faith alone and Sabbath for want of expresse words when the things themselves are lively set down in other words so in this case of Gods Covenant with Adam we have 1. Gods Command which lays man under an obligation 2. We have Gods promise upon condition of obedience 3. We have Gods threatning upon his disobedience 4. We have their understanding it so as appears in Eves words to the Serpent 5. Chap. 3.3 We have the two Trees as signs and symbols of the Covenant 6. We have a second Covenant and a New Covenant therefore there was a first and Old Covenant a Covenant of Grace supposeth one of Works Object If any shall say by first and old Covenant was meant Gods Covenant with Israel and not with Adam and so by Covenant of Works the same is meant namely that which the Lord made at Mount Sinai Answ Hereunto I answer There is a repetition of the Covenant of Works with Adam in the Law of Moses Hebr. 8.7 8 9. Gal. 3.12 Rom. 10.5 as in that of the Apostle to the Galatians The Law is not of faith bâ—t the man that doth these things shall live in them so likewise to the Romans Moses dsscribes the righteousness which is of the Law that the man who doth these things shall live in them Thus it was with Adam principally and properly therefore he was under a Covenant of Works when God gave him that command in my Text. Quest. 3. Wherein then doth this Covenant of Works consist what is the nature tenour and end of it as such Answ 1. This Covenant required working on our part as the condition of it for justification and happinesse therefore called a Covenant of Works Gal. 3.12 thus before the man that doth these things shall live Working indeed is also required under grace now but 1. Not to Justification 2. Not from our own Power Ephes 2.8 Jam. 2.20 3. Not previous to faith which worketh by love and lives by working but man lives by faith 2. A second Characteristical signe of the Covenant of Works is this that in and under it man is left to stand upon his own legs and bottome to live upon his own stock and by his own industry he had a power to stand and not to have fallen this is meant when it is said God created man in his own Image Gen. 1.27 Eccles 7.29 And again This only have I found that God made man upright 3. In the first Covenant namely that of Works man had no need of a Mediatour God did then stipulate with Adam immediately for seeing as yet he had not made God his enemy by sin he needed no days-man to make friends hy intercession for him Gen. 1. ult After mans Creation God said He saw every thing which he had mude and behold it was very good and after the Covenant made in chap. 2. it s said They were naked and they were not ashamed i. e. they had not contracted guilt by committing of sinne from whence onely ariseth shame therefore under the Covenant
shewed the expiation of sin and therefore their Sacrifices were killed and the blood shed and sprinkled Heb. 9.22 23. 2. The Covenant at Mount Sinai was not made with all without exception as Adams was but only with a select people even with Israel 3. Because the Lord still puts them in minde of his promise to Abraham which included Christ and faith in him Gal. 3.16 17. and was not null by the Law Quest 5. The last question is how long this Covenant lasted and whither any be under a Covenant of Works Answ Most strictly it was but to the giving of the first promise for then the Covenant of Grace began but was more largely and clearly revealed till the coming of Christ by the Law and the Prophets but was most perspicuously and fully by Christ himself in his doctrine and death and by the abundant pouring out of his Spirit Howbeit all along and to this day every natural man is under a Covenant of Works because out of Christ therefore under the Law and the curse of it for which cause the Covenant of Works is by some called the Covenant of nature Faedus naturae Again all they which look for righteousnesse and salvation by the power of their wills by the strength of nature and by performance of duties as Jews Turks Philosophers Papists Socinians Gal. 4.24 25. Pelagians these are all under a Covenant of Works they are not under grace they are of Hagar the Bond-woman of Mount Sinai which answers to Jerusalem which now is which is in bondage with her children as the Apostle speaks in his elegant Allegory I come now to draw some Corollaries from this doctrine of the Covenant of Works thus propounded in a practical way of application and that briefly Corol. 1. It serves for admiration to wonder with a holy astonishment at the Lords infinite condescending love in making a Covenant with poor man 1. Because it was a free act in him to do it he lay under no compulsion to it Rom. 9.15 16. nothing of merit or profit in a despicable worme appears as a motive to it it was a royal act of glorious grace from the King of heaven to vile creatures O wonderful 2. Because as it was free for him to do it so he bound his hands by it and as it were lost his freedome by it for his truth holds him fast to it Hebr. 6.18 by which its impossible for him to change O wonderful 3. He made the first offer he prevented us by his grace he loved us first 1 John 4.10 19. all this appeared in the first Covenant with us Bullinger de fâ—â—dere Dei unios aeterno in vouchsafing us to make any at all with him Ineffabilis misericordiae Divinae Argumentum quod ipsum numen ipse inquam Deus Aeternus faedus ipsum primus offert nullis ad hoc hominum meritis adactus sed merâ nativâ bonitate impulsus nec scio an humanum ingenium hoc mysterium vel plenè toncipere vel dignis laudibus evehere possit Unspeakable mercy that the eternal God should first offer to league with us moved to it by no merit in us but by his own native goodnesse only a mystery which the minde of man cannot conceive nor his tongue praise to the worth of it thus a grave Authour which will the more inhance the love of God if we 4. Consider that he makes Covenant upon Covenant after breaches and forfeitures renews them again and ratifies them stronger than ever as he did the new Covenant after the old was broken by our high and hainous provocation in the fall and which he doth to every elect soul in the Sacraments and after grosse and grievous Apostasies See Jerem. 3.1 Ezek. 16.60 61 62 63. Hos 2. O admire and adore this love Corol. 2. Seeing there are two Covenants on foot one of Works another of grace and very many yea the farre greatest part of the world are under a Covenant of Works which is a most sad and doleful estate because a state of wrath and death a most wretched and accursed condition O try under what Covenant thou art for if thou art in the state of sinful nature a sprowt of old Adam never yet cut off from his root of bitternesse nor graffed into Christ thou art undone to be under such a Covenant is to be an enemy to God and to be lyable to all his plagues O make haste then and flee as a Post and as the young Roe into Christs Armes For consider how thou canst stand before the Bar of God in thy sins in thy nakednesse Adam fled away from the presence of God afraid and ashamed hiding himself in the Thicket because he was naked but where wilt thou hide thy nakednesse in that dreadful day of the Lord there will be no shelter in that day for a sinner Corol. 3. Labour to understand and discern aright the nature tenour and termes of both Covenants 1. Because they are easiiy mistaken and many do mistake them Rom. 10.2 3. 2. Because the mistake is dangerous like a man in the dark as he travels findes two wayes one way is wrong Prov. 14.12 yet it seems as good and safe as the other he goes on in the wrong which leads him to a Rock where he falls down headlong and breaks his neck so many a poor soul imagines he is under a Covenant of Grace and in a safe way to heaven when alas he is yet under a Covenant of Works and in the high-way to hell Labour then to discern the difference search Scriptures and thy own heart go to the Lord by prayer Job 33.23 and to his M nisters that they may shew thee thy way lest thou go on to thy destruction And therefore Corol. 4. Improve the Covenant of works for the conviction of sin righteousness and judgement for till the Lord lets thee see what it is to be under such a state thou wilt never see the evil of it nor ever desire to change it Corol. 5. Renounce thy Covenants with sin Satan and creatures or else thou wilt never be admitted into Covenant with God if thou break not with them God will never close with thee if thou be a Covenant-servant to them thou art no Covenant-servant of the Lords for how canst thou serve those two Masters Matth. 6.24 1 Joh. 2.15 16. God and Mammon both which crave thy whole man and thy whole work and which are utterly inconsistent with each other Corol. 6. Labour to relieve thy self under thy greatest straits and sears by Covenant promises I mean the promises of the new Covenant which are called better promises Hebr. 8.6 10 11 12. Joh. 15. because absolute prâ—mises because they work that in us and for us which God requires of us when of our selves we can do nothing As the new Covenant is the best Covenant and the promises of it the best promises Isa 55.3 Acts
to it 2. God hath ratified it by the death of his Son A mans last Will as soon as he is dead is in force and cannot then be disanulled The Covenant of Grace is a Testamentary Covenant which by the death of the Testator is so setled that there 's no altering of it Gal. 3.15 c. Hebr. 9.15 16. Again the Covenant of Grace is ratified by the seals which God hath annexed to it What was sealed by the Kings ring could not be altered Esther 8.8 God hath set his seal to this Covenant his broad seal in the Sacraments his privy seal in the witnesse of his Spirit and therefore 't is sure and cannot be reverst And further than all this 't is ratified in and by that Covenant which hath been now opened The Covenant of Redemption betwixt God and Christ secures the Covenant of Grace betwixt God and believers What God promises us he did before promise unto Christ and the Fâ—ther would not make good his promise unto Christ if he should not make good his promises to the Saints And therefore as in other respects so in this also the Covenant may be said to be confirmed of God in Christ Gal. 3.17 with respect to that paction and stipulation that was betwixt them I lay all this before you for the strengthning of your Faith as to the stability of the Covenant of Grace so long as that Covenant stands you are safe and you see there 's no question but that Covenant will stand which God hath set upon such firme pillars This promise in the Text He shall see his seed will assuredly bring every believer into heaven O that faith might triumph in the consideration of this the Covenant of grace is sure Davids Faith did so when death was in his eye and affliction in his eye Yet he hath made with me an everlasting Covenant ordered in all things and sure for this is all my salvation and all my desire 2 Sam. 23.5 When Faith begins to faint look up to this Covenant and reason thus God will not alter his promise to me but to be sure he will not alter his promise to his Son I may fail in such and such conditions but Christ hath been faithful in all every childe of God may take much comfort from this Vse 3 In the third and last place I would have you to enquire what this Covenant of Redemption is to you Here 's a blessed Covenant betwixt the Father and the Son how far are you and I interested in it or like to receive benefit by it Was it universal that all men should have an equal share in it Some very learned men I know tell us of Pactum universale betwixt the Father and the Son Daven de morte Christi c. but I crave leave to differ from them 1. Because that which they make their Pactum universale is rather a Proposition or a Promise than a Covenant as he that believeth shall be saved 2. I know not how to believe that there should be a solemn Covenant betwixt the Father and the Son upon which never any man should be the better Did ever any sinner get any thing by this universal Covenant 3. We may preach the Gospel to all upon an indefinite Proposition He that believeth shall be saved and we need not to assert an universal Covenant for the universal preaching of the Gospel This was the great reason that prevailed with these worthy men to assert such a Covenant I know no Covenant but that special Covenant into which the seed of Christ were only taken I am loth to fall into the dusty roade of Controversies all along in this Discourse where I could not avoide them I have but just cross'd them over and so presently falne in again into some more quiet and private way Passing by therefore this universal Covenant of men more moderate and the universal Redemption of others who go higher I shall only lay down that which I judge to be a great truth viz. That 't is the Elect only who are concerned in this Covenant Such and such persons there were individually considered whom God the Father in his Electing love doth freely give to Christ for these and only for these doth the Lord Jesus engage to lay down his life Redemption on the Sons part shall be no larger than Election on the Fathers part that there may be a perfect Harmony and Agreement betwixt them in their love So then Beloved if you would draw down comfort to your selves from this Covenant you must finde out this that you are the Elect of God chosen of him to be Vessels of his mercy before the world was Christ undertook to give his life only for those whom the Father had first given to him these he only pray'd for and therefore surely these he only dy'd for You 'le say I put you upon a very difficult search 't is true 't is very hard for a man to know his Election but yet it may be known otherwise the Apostle would never have urged this as a duty upon Christians To make their Election sure 2 Pet. 1.10 Paul knew that the Thessalonians were elected of God 1 Thess 1.4 And he did not know it by Revelation only No he gives another account of it he knew it by way of inference from what he saw of God in them Ver. 5. For our Gospel came not to you in Word only but also in Power and in the Holy Ghost c. If Election may be known by others why not by our selves I grant à parte ante so it cannot be known so the book is clâ—sped and sealed and none can open it Rev. 5.3 5. but the Lyon of the Tribe of Judah but à parte post by such and such effects and operations upon the heart so it may be known Several of these might be set before you out of the Word but I 'le only instance in the grace of Faith He that believes is certainly in the number of Gods Elect he 's a chosen Vessel of mercy All the Elect shall believe sooner or later they shall close with Christ upon the termes of the Gospel John 6.37 All that the Father giveth me there 's Election shall come to me there 's Faith Acts 13.48 As many as were ordained to eternal life believed None but the Elect can savingly believe The sum of all then for the clearing up of your interest in this Covenant of Redemption is this Have you the precious Faith of Gods Elect Are your hearts wrought up to a blessed accepting of Christ Tit. 1.1 Have you ever had such a sense of sin and guilt and misery as to go out of your selves and only to rest upon the Lord Christ Do you venture your souls upon his all-sufficient merits And is this Faith a working Faith an heart purifying Faith a sin mortifying Faith James 2.14 a world overcoming Faith a Faith that closes with Christ as a Lord Acts 15.9
you they have no such thought nor any cause for any such thought through grace they abhorre these sins and wonder that any are so besotted as to quarrel with a Minister for speaking against them You see then 't is your consciences that reproach you and not the Ministers of the Gospel 2. Here 's matter of Admiration Admiration of Gods rich Grace and unparallel'd Providence to us that God should cast our Lots in to such places and times wherein we enjoy the best of the best gracious Dispensations Acts 17.26 God hath made of one blood all Nations of men for to dwell on all the face of the earth and hath determined the times before appointed and the bounds of their habitation God hath been pleased so to dispose of Christs little flock that there shall be some in all times of the world and in all places of the world where he makes known his Name to be the salt of the Earth But now for us to be so disposed of that among the several thousand years of the worlds continuance and among the innumerable millions of places of the worlds Inhabitants that we should be brought forth in such a nick of time and in such a spiritual Paradise of place that there 's none in the world to equal it Sirs what doth this call for what shall we render to the Lord for this I know not what to call it 't is such unspeakable love Beloved I must both give and take time to answer this question And O that you and I may give a sutable answer to it I know not at present what to say to it unlesse we could as overcome by it faint away in a love-sickness into the bosome of our dearest Jesus that Cant. 2.4 5 6. seeing he hath brought us where we may not only taste a draught out of a Bottle but are brought to the great Vessels of spiritual comforts where we may not only enjoy Christ a little but even to spiritual extasie O that we now as sinking down in a Swoun and as unable to stand under the thoughts of such love might be even strowed and boulstered up with the comfortable doctrines of the Gospel-Covenant and all through impatience of love The love of God to such inconsiderable persons should carry the soul out of it self to do more than languish with desire after more extasying communications so that none but Christ with his right hand of Divinity and left hand of Humanity may be acceptable to us to embrace us O Christians I should be glad to send you all home heart-sick of love to Christ But 3. By way of Inference Everyone of you that is not in the Gospel-Covenant is in a dreadful state 't is your own wilfulnesse you will not believe the Gospel Though 't is through Divine Grace that persons do close with the Gospel yet it is your own sin you do not close with it for you are willing to be strangers to it you are willing to enjoy your lusts which you must part with if you embrace it You may observe the dreadful estate of persons out of Covenant in these three particulars 1. The sin against the Gospel-Covenant is most dreadful This sin hath the guilt of all other sins in it John 15.22 If I had not come and spoken unto them they had not had sin but now they have no cloke for their sin Sodom and Gomorrah Publicans and Harlots go into the Kingdome of heaven before those that refuse the Gospel God the Father invites men to the Marriage Supper nay you are wooed and entreated to be Christs Bride You make light of it you have the profits and the pleasures of the world to take up your thoughts you will not be perswaded to believe that Christ is better than your lusts you will not be beat out of it but that a bag of gold is better than a Crown of glory but that a filthy lust is better than communion with God but that the Divels slave and fool is better than to be Gods Childe and Darling Is this your choice Then consider 2. The penalty for the contempt of this Gospel-Covenant is most dreadful John 3.19 This is the condemnation that light is come into the world and men love darknesse rather than light this brings persons under the very utmost of the wrath of God 1 Thess 2.16 when the Jews sinned against the Legal Dispensation then Dan. 9.12 Daniel complains Under the whole heavens hath not been done as hath bâ—en done upon Jeâ—usalem but what now will become of those that refuse the Gospel Heb. 10.29 Of how much sorer punishment suppose ye shall he be thought worthy who hath trodden under foot the Son of God Can any thing be worse than to dye without mercy yes saith the Apostle what 's that nay he leaves it to your consideration as being unpossible to be expressed To poure contempt and scorne upon the pretious blood of Christ wherewith the Covenant betwixt God and his people was made and ratified to offer a spiteful affront unto the Spirit of God by contemning and opposing his gracious motions O what remains for such persons but a dreadful expectation of Gods terrible Judgment But there 's a third thing that I would have you consider which is sensibly more dreadful than either of these 3. The sentence against Gospel-Covenant breaking is most irreversible and peremptory mercy and grace and patience and compassion when these are abused all these become the sinners enemy for that which is ordained a life to prove death unto them oh this is dreadful for the blood of Christ to cry to heaven against sinners this is dreadful this made Christ to weep over Jerusalem Luke 19.40.41 These persons passe judgment upon themselves though not with their lips yet with their lives they pronounce themselves unworthy to be saved Acts 13.46 O Sirs I beseech you consider though persons brake the Covenant of Works there was salvation to be had by another Covenant but if this be violated there is no other Covenant to relieve this The Gospel-Covenant is our Refuge when the other Covenant pursues us Hebr. 6.18 Contemptuous carriage against Grace is beyond all help I beseech you therefore take heed of sinning against Gospel-light and Gospel-love O you will have that sting of conscience that no other sinners in the world have that have not refused a Redeemer Beloved I would I could say with due meltings of heart it grieves me for you to think how many hundreds in this Congregation are yet without Christ being Aliens from the Commonwealth of Israel and strangers from the Covenant of promise having no hope and without God in the world Ephes 2.12 O Sirs do you know what you do when you cocker your lusts in despight of Christ Can you hear Sermons and go on in sin You do well to hear but you make a desperate adventure to do what you know discovenants you from God and hazards your eternal separation from God Beloved I
must be plain with you I beseech you consider how Jews and Pagans and Divels will rise up in judgment against you 1. The Jew may say I had a Legal yoke upon me which neither I nor my Fathers were able to bear Christ invited me only into his Garden of Nuts where I might sooner break my teeth with the hard Shell of Ceremonies than get to the little more than bitter Kenel of Gospel promises you have those promises in abundance with more ease Cant. 6.11 q. d. Their Nuts were ripe but their Pomegranates full of sweet Kernels of Gospel-grace were not then budded The Jew may complain that in the best of their Sacrifices the smoak fill'd their Temple smoak only to provoke them to weep for a clearer manifestation 2 Cor. 3.14 Those of the Jews that were most enraged against Christ yet had they known him they would not have crucified the Lord of glory 1 Cor. 2.8 The Jew may say Though we could but groap after Christ your eyes are dazled with his glory We had but the Old Edition of the Covenant of Grace in a Character very darkly intelligible you have the Last Edition with a Commentary of our Reâ—ection and the Worlds Recep ion and the Spirits Effusion you have all that heart can wish Oh had we but one of your days of the Son of man we would not have sinned against so great salvation Sirs what do you think your consciences will be forced to reply O true true must the Gospel-sinner say I have known own'd and professed Christ and have been angry with Ministers and Friends when they did but question my being in Covenant but I have not in any measure walked worthy of the Gospel But I passe by the Jew let 's hear what the Pagan hath to say against you 2. I perish Eternally may the poor Pagan say without all possibility of Reconciliation and have only sinned against the Covenant of Works having never heard of a Gospel-Covenant nor of Reconciliation by a Mediatour Alas should I have improved my Naturals to the highest Reconciliation by Christ could never have entred into my head Oh had I heard but one Sermon had Christ but once broke in upon my soul to convince me of my undone condition and to have shewen a righteousnesse unto me but woe is me I never had so much as one offer of Grace But so have I must you say that refuse the Gospel I have or might have heard thousands of Sermons I could scarce escape hearing one or other shewing me the danger of my sin and my necessity of Christ but notwithstanding all I heard I wilfully resolved I would have nothing to do with him I could not indure to hear strictnesse prest upon me it was all the hell I had upon earth that I could not sin in quiet 3. Nay may the Divel himself say 't is true I was ever since my fall maliciously set against God But alas so soon as ever I first sinned God kick't me out of heaven and told me he would never have mercy on me And ' though I liv'd in the time of all manner of gracious Dispensations I saw Sacrifices offered and Christ in the flesh and the Gospel preached yet how could this choose but enrage me the more to have God as it were say Look here Satan I have provided a remedy for sin but none for thine this set me upon revenge against God so far as I could reach him But alas alas had God ever entred into any Covenant with me at all had God put me upon any terms though never so hard for the obtaining of mercy had Christ been but once offered to me what do you think would I have done would I have hearkened to any thing you could say to Refuse Christ and Salvation Could you or all the Angels in heaven have kept me from minding Christ But Woe to me may the Gospel-sinner say I have as good a Remnant of the Covenant of Works in my nature as the Pagans have I have all the discoveries of God in the Legal Covenant that the Jews ever had I am under a Better Dispensation than the Divels were under before their Fall The Gospel of Grace is urged upon me And therefore O poor Jew whatever may be said against thy breach of Covenant there 's a thousand fold more to be said against mine O poor Pagan whatever is to be said against thy breach of Covenant there 's ten thousand fold more against mine O wretched Divels whatever may be said against your sinnes there 's infinitely more to be said against mine I am the most Foolish Mad Wilful Rebel that ever waged war with the grace of God Sirs Is all this nothing to you Can you hear these things quietly I know you dare not think them over again and sin at the same rate as before if you think your souls any thing worth or heaven and glory any thing worth now offer up your selves to Christ in the Gospel-Covenant Thus much for the first Inference That their estate is dreadful that are not in the Gospel-Covenant The second Inference is this That their estate is comfortable that are in the Gospel-Covenant I will only instance in two things 1. The weakest and poorest faith and service is accepted through Christ in the Gospel-Covenant The Covenant of Grace is made to poor weak sinful fraile man through a Mediator God doth not expect that we should be perfect here Poor Christians have more ado to pardon themselves than to have God to pardon them They quarrel more with themselves for want of holinesse than God quarrels with them for it Beloved here are some comfortable Riddles of Grace for you to resolve The Covenant is meerly of Grace Grace runs through all the veins and arteries of it all the life blood and spirit of the Covenant are Grace Grace through Jesus Christ. And yet Beloved though it be wholly of Grace it is of Debt by being a Covenant God is pleased to enter into Bond to make good his Deed of Gift What God doth for the heires of promise it is no more than what is debt to Christ and what through him he is graciously engaged for us O the comfort of being in Covenant with God! you will say so indeed if you adde 2. This Gospel-Covenant is so made that it can never be disanul'd Alas we do not know where nor how to make a Covenant sure in the world he that is my friend to day may be my enemy to morrow his Bond may be good to day and may be to morrow insoluble There are ways more than we know of to evade the strictest Covenant to disanull the strongest Oath but now God hath sworn by himself Hebr. 6.13 that he will certainly blesse those whom he takes into Covenant with him God hath sworn by his holinesse Psal 89.34 35. As if he should say Let me not be accounted a holy God if I break Covenant with any of my people Nay he
swears by his life Isa 49.18 18. The Prophet speaks there of Sion as of a Mother-City and of multitudes that should be brought home to her by the Ministry of the Gospel and that they shall be as Jewels and Ornaments matter of much honour to her by their e dowments with spiritual graces Thus Gospel-Covenanters shall be qualified But you will presently say there is no danger of Gods breaking Covenant all the danger is on our part but Christians there is not so much danger on our part as many fear it is not every sin that presently breaks the Covenant a wife may be foolish and passionate yet the marriage is not thereby broken And when we do slip into Covenant-breaches Christ is ready to pardon us and the Spirit of Christ ready to piece up our breaches Provided that we do but make conscience in the whole course of our lives to keep Covenant with God Christians I hope by all that hath been spoken you will be perswaded to enter into Covenant and to keep Covenant with God if so I have my End and so hath my Sermon THE Mediatour OF THE COVENANT Described in his Person Natures and Offices 1 Tim. 2.5 And one Mediator between God and men the Man Christ Jesus COmmunion with God is our only happinesse 't is the very heaven of heaven and 't is the beginning of heaven here on earth The only foundation of this communion is the Covenant of Grace and 't is the great excellency of this Covenant of Grace that 't is Established in such a Mediator even Jesus Christ And one Mediator between c. This Epistle as ot the substance and main design of it is a short directory unto Timothy how he might faithfully discharge that great Office to which the Lord had called him in the Church of Ephesus In the first Chapter he instructs him concerning the doctrine he should Preach In this Chapter concerning the persons for whom he should pray 1. More generally For all men ver 1. i. e. men of all ranks conditions and Nations in the world 2. Particularly and especially for Magistrates ver 2. The Magistrates of those times were not only Pagans but Persecutors Diversus orandi modus ac scopus in diversis hominum generibus accurate observetur Non enim quidvis pro quovis orandum est quia sic precatio nostra divinae voluntati repugnaret Conrad Voâ—st in loc strangers to Christ themselves and enemies to every thing of Christ in others yet pray for them There are indeed some persons whom Christ leaves out of his prayers Joh. 17.9 and would have us leave oâ—t of ours 1 John 5.16 But yet thus far we may and ought to pray for all men the worst of men that the Lord would either make them truly good or else restrain them from doing evil that he would either shew mercy to them in their own soules or else keep them from being instruments of mischief unto others That under them you may lead a quiet and peaceable life in all Godlinesse and Honesty The encouragements unto prayer in this extent are Non omnes sine discrimine sed ex omnibus ordinibus Parae in loc 1. The good will of God to all men ver 4. i. e. men of all ranks and degrees for though God by his preceptive Will commands every individual man in the world to mind his salvation Acts 17.30 and by his approving Will delights in saving lost creatures nay though he vouchsafe to all men so much grace as will leave them inexcusable in their neglect of salvation yet can we not from hence stretch the grace of God into that unlimited and boundlesse universality as the Pelagians do from this Scripture for did God peremptorily and determinately Will the salvation of every particular person in the world mans stubbornnesse could not be too strong for God nor could our impotency resist his Omnipotent Will 2. The Mediation of Christ which lies open to all men to make use of as God is not the God of Jews only but of the Gentiles also Rom. 3.29 30. so is Christ a Mediator for all And one Mediator c. In the words 1. The only way of friendly intercourse between God and man 't is through a Mediator 2. The only Mediator between God and man one Mediator the Man Christ Jesus 1. The only way of friendly intercrouse between God and man 't is through a Mediator that 's implyed Burgesse Vindic. Leg. pag. 133.134 135. Whether man in the state of innocency needed a Mediator is disputed among persons learned and sober but in his lapsed state this need is acknowledged by all God cannot now look upon men out of a Mediator but as Rebels Traytours as fit objects for his Vindictive wrath Nor can men now look up to God but as a provoked Majesty an angry Judge a consuming fire And therefore were not it for a Mediator i. e. a middle person interposing between God and us who are at variance to procure reconciliation and friendship as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports we could not but so dread the presence of this God that like our first Parents in that dark interval 'twixt their sinning and the succour of that promise Gen. 3.15 we should have endeavoured to hide our selves what we could from the presence of the Lord. Gen. 2.8 2. The only Mediator between God and men One Mediator i. e. but one Papists acknowledge one Mediator of reconciliation but contend for many of intercession But as God in the former part of this verse is said to be one God by way of exclusion of all others so is Christ said here to be one Mediator i. e. but one This Mediator is here described partly by His Nature The man His Names Christ Jesus 1. His Nature the man i. e. that eminent man so some Singularis ille homo Vorst Paraphr in loc qâ—i factus est homo Versio Aethiop he that was made man so others Object But why is this Mediator mentioned in this Nature only Answ 1. Negatively Not by wâ—y of diminution as if he were not God as well as man as the Arrians argue from this Scripture nor as if the execution of his Mediatorship were either only In Christo non solus Deus est Mâ—diator nâ—c solus homo sed Deus-homo or chiefly in his humane Nature as some of the Papists affirme though others of them deny as Cornel. A Lap. in loc asserting Christs Mediatorship secundum utramque naturam according to both Natures 2. Positively to prove that Jesus Christ was the true Messiah whom the Prophets foretold the Fathers expected and who had in that Nature been so frequently promised as in the first Gospel that ever was preached Gen. 3.15 he is promised as the seed of the Woman Besides the Apostle mentions Christ in this Nature only as an encouragement to that duty of Prayer he had before perswaded to the like purpose he is mention'd
we are as really united unto Christ as the members of the body are to the head Hence are we said to be h Ephes 5.30 members of his body of his flesh and his bones As the head communicates real influences to the body so doth Christ to Believers communicates to us his Spâ—rit graces fulnesse spiritual light life strength comfort Joh. 1.16 4. A close near dear intimate union Like that of the food with the body which it nourisheth Hence Believers are said to eat Christs flesh and to drink his blood John 6.54 Such an intimate union as that one possessive particle is not sufficient to expresse it not said my Vineyard is before me but my Vineyard which is mine is before me Cant. 8.12 5. An inseparable perpetual indissoluble union A marriage knot which neither men sins sorrows death nor Divels are able to dissolve Who or what can separate us from the love of God The Apostle clearly resolves his own question i Rom 8 38 39 I am perswaded that neither life nor death c. Believers are held in Christs hand he that would break this union must first be too hard of fist for Christ yea and for his Father too No man shall pluck them out of my hand my Father is greater than all and no man can pluck them out of my Fathers hand Joh. 10.28 29. And thus we have dispatch't the second Question 3. What are the efficient causes of this union Sol. 1. The efficient causes of this union are either principal or less principal 1. Principal and so this great work of union being opus ad extra 't is indivisum and so ascribed 1. In common to the whole k 1 Pet. 5.10 John 6.44 45. Ephes 2 6 7. Godhead Hence we are said to be call'd by God the Father into the fellâ—wship of his dear Son 1 Cor. 1.9 So likewise this union is ascribed to the Sonne The dead shall hear the voice of the Sonne of God and live Joh. 5.25 Joh. 10.16 2. But more especially the Spirit of God in a more peculiar sense is said to be the principal Author of this union He it is that knits this marriage knot betwixt Christ Jesus and true Believers Look as l Acts 4.24 Creation in some respect is appropriated to the Father m 1 Pet. 1.18 Redemption to the Son so the Application of that Redemption to the Holy Ghost 'T is by one Spirit that we are all baptized into one body 1 Cor. 12.13 'T is by the Holy Spirit the Comforter That we are convinced of sin righteousnesse and judgment Joh. 16.7 8 9. 'T is by the Holy Ghost that we are renewed Tit. 3.5 2. Lesse principal or the means or instruments of union These are twofold outward inward 1. Outward Generally all the Ordinances of God by the Ordinances it is that we come to have n Job 22.21 acquaintance that is union and communion with Jesus Christ 'T is by these golden pipes that golden oyle is conveyed to us from that golden Olive Zech. 4.12 More especially 1. The Word read preach't meditated on believed improved 'T is by hearing and learning of the Father that we come to Christ Joh. 6.44 45. The Holy Scriptures were written for this end that through them we might have fellowship with the Father and his Sonne 1 Joh. 1.3 The way to have Christs company is to keep Christs words Joh. 14.23 2. The Sacraments those spiritual Seals and Labels which God hath fix't to his Covenant of Grace 1. Bapti me By one Spirit we are baptiz'd into one body 1 Cor. 12.13 Hence we are said to be buried with Christ by Baptisme into death Rom. 6.3 4. Baptisme styled the Laver of regeneration Tit. 3.5 By Baptisme we put on Christ Gal. 3.7 2. The Lords Supper this is a great means of strengthning and evidencing our union and advancing our communion with Christ Jesus We are all made to drink into one Spirit 1 Cor. 12.13 Hence that 1 Cor. 10.16 The bread which we break is it not the communion of means argâ—ments evidences of our communion with the body of Christ The wine which we drink is it not the communion of the blood of Christ Thus much for the external means of union 2. Inward internal intrinsecal means of union on mans part i. e. faith Not a bare historical miraculous temporal dead faith No but a living working justifying saving faith Christ comes to dwell in our hearts by faith Ephes 3.17 'T is by faith alone that we receive Christ Joh. 1.12 That we come unto him and feed upon him Joh. 6.56 'T is by faith that a Believer lives in and to Christ and Christ lives in and for a Believer Gal. 2.20 Thus much for the Explication of the termes of our Proposition for the fixing of it on a right Basis I now proceed to the second part of my discourse viz. Now That there is such a spiritual mystical real close inseparable union betwixt the Lord Jesus and true Believers 2. Confirm appears three ways 1. From those many synonymical terms and equivalent expressions whereby the Scriptures hold forth this union Christ is said to be in Believers Col. 1.27 Rom. 8.10 To dwell in them Ephes 3.17 To walk in them 2 Cor. 6.16 So are Believers said to abide in Christ as he abides in them 1 Joh. 4.16 Joh. 15.17 To dwell in Christ as Christ in them Joh. 6.56 To put on Christ to be cloathed with him Gal. 3.27 Each of these expressions clearly import that near and intimate union that is betwixt the Lord Jesus and true Believers The King of Saints hath two Mansion houses one in heaven the Throne of his glory another on earth a Tabernacle of flesh the heart of a Believer which is the seat of his delight Prov. 8.31 his lesser Heaven Isa 57.15 66.1 2. 2. From those several similitudes by which the Scriptures shadow out this union Believers are said to be lively stones 1 Pet. 2.4 5 6. Christ the living foundation the chief corner-stone on which they are built Ephes 2.20 21. Believers are styled living branches Christ the true Vine into whom they are engraffed and in whom they bring forth fruit Joh. 15.1.5 Christ the faithful loving discreet Bridegroom Believers his Loyal Affectionate obedient Spouse Ephes 5.31 32. Cant. 2.16 5.1 Believers are intitled Christs body Ephes 1.23 Bone of his bone flesh of his flesh Ephes 5.30 Christ the Believers head Ephes 1.22 In a word the head and mystical body are call'd Christ 1 Cor. 12.12 In all these Resemblances he that runs may read the union betwixt Christ and Believers pourtrayed out to the life unto us 3. From that communion which there is betwixt Christ and true Believers Omnis communio fundatur in unione Communion where ever it is of necessity argues union as the effect necessarily implies the cause Believers they communicate with Christ in his fulness Joh. 1.16 In his o 2 Cor 5.21 Solus
thy refined reason or others corrupt example or a pretended tradition or some extatical Revelation contrary to the Word All these will lead thee into boggs and this shalt thou have of Gods hands Thou shalt lie down in sorrow Isa 50.11 But if so be the infallible Word be thy Rule and thou walkest according to it then peace be upon thee as upon the Israel of God Gal. 6.16 So much for the first query Quest 2. Doth Christ a Eph. 3.17 dwell in thy heart by faith viz by such a faith as purifies the heart as works by love to God the Word Saints enemies as overcomes the world its Midianitish smiles its Anakimlik frowns If thou hast such a faith remember it as an infallible and momentous truth That faiths Application of Christ to a Believer i◠saving is alwayes joyn'd with a Believers Application of himself to Christ. If the Spouse avers Christ to be hers My Beloved is mine she as freely acknowledges that she is Christs I am his Cant. 2.16 'T s with a Believer and Christ in this case not as with a man clasping about a Tree but as with two loving friends mutually embracing each other Ask then thy soul thy conscience Canst thou truly say with David Lord save me I am thine Psal 119.94 Dost thou indeed not only lean on thy Beloved but cleave to thy Christ with full purpose of heart Acts 11.23 Does it content thee to apply Christ to thy soul only as a plaister to a wound to have healing from him or not rather as a seal to the wax which takes an impression from it Hath thy faith two hands as with the one thou pretendest to lay hold on Christ dost thou with the other resign up thy self to Christ Art thou apt with the Romane Spouse to say Vbi tu Caius ibi ego Caja Art thou as ready when he proposes the strictest Precepts to say Lord I am thine as when he proclaimes the sweetest promises to say Lo d thou art mine Art thou as ready to offer up thy self a burnt-offering an Holocaust Rom. 12.1 to God in obedience as to tender for thy self thy Christ as a sin-offering for satisfaction Lev. 5.7 b 2 Cor. 13.5 Oh examine thy heart sincerely whether thou art thus in the faith or rather whether such a faith be in thee That 's the second Quest 3. Dost thou crucifie the flesh with its affections and lusts They that are united unto Christ do so Gal. 5.24 Rom. 8.13 Dost thou detest loath hate sin all sin in thought word deed and that not so much for its effects as its nature dost thou hate it rather as hell than for hell That is our duty c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.9 is it our sincere endeavour Didst thou ever groan out under the sense of that intolerable burthen of that Wolf that lies in thy bosome does it make thee cry out as Paul O wretched man that I am Rom. 7.24 Dost thou when thou appearest before the Lord in prayer or at his Word or at a Sacrament put thy Uriah thy dearest darling sinnes in the front of the Battle that when Christ discharges his keenest arrows they may be sure to be hit and slaine When God sends a Tempest is it thy first greatest care to throw those Jonahs over-board when God seems to beleaguer thee with sharp and threatning providences is it thy main endeavour to cast the heads of those Sheba's over the Wall But Quest 4. Art thou a new creature he that is in Christ is so 2 Cor. 5.17 Hast thou a new head heart lip life canst thou now properly say Ego non sum ego is the Lyon become a Lamb the Raven a Dove the Wolf a Kid the persecutor a Preacher or more an Adorer of Christ Jesus Dost thou act from new principles the Spirit of Christ Ezek. 36.27 faith Gal. 2.20 constraining * 2 Cor. 5.14 love filial fear Jer. 32.40 Dost thou act for new principles that thou mayst preserve them in thy self and propagate them to others Acts 26.29 Dost thou now level at new ends the best the highest ends is thy main scope and aime now not so much at a clod of earth a vapor a puff of honour a tickling pleasure No but rather is it thy chiefest end plot design to advance thy Creators Redeemers Comforters glory and with it the spiritual eternal salvation of thy precious and immortal Soule Is this thy white thy mark thy center Canst thou in sincerity of soul say with the Psalmist Whom have I in heaven but thee c. Psa 73.25 Quest 5. Dost thou bring forth fruit Every branch in Christ is a fruit-bearing branch John 15.5 Art thou fill'd with all the fruits of righteousnesse first and second Table-fruits art thou fruitful in every good word and work Col. 1.10 Dost thou bring forth fruit sutable to the means vouchsaft or does the seed of an Homer bring forth only an Ephah dost thou remember that where much is given not a little is required Luke 12.48 Briefly dost thou bring forth fruit like the Land of Egypt by handfulls Hast thou any bunches of Pomgranates to shew is thy soul a spiritual Eshcol and then too art thou so desirous of bringing forth more that thou lookest on the Vintage of thy attainments only as gleanings In a word dost thou bring forth fruit constantly every month in old age Psa 92.14 Art thou ever green and flourishing do not those Apples of Sodome bitter fruits of Apostacy in principles in practices spring from thee Are not thy grapes turned into thornes thy figs into Thistles Art thou not like Orpah that tother day kist and complemented but now forsakes but rather like Ruth dost thou resolve and say concerning thy God thy Christ Whither thou goest I will go where thou dyest will I dye and there will I be buryed Ruth 1.16 17. If thy heart and conscience can give a comfortable answer to these Quaeries then Believer open thy mouth open it wide that thou mayst suck and be satisfied with the next Use of our Point which is a Breast of 3. Consolation True Believers are closely united unto Christ Jesus Oh what marrow what fatness drops from this Truth what an Hybla is it in the mouths what musick is it in the ears of true believers How blessed are the people that are in such a case Psalme 144.15 Their happinesse will more distinctly appear if we reflect on it either with relation to Christ or believers 1. With relation to Christ to whom believers are united On their Union with him there redounds to them a peculiar Interest in his Person Properties Promises Providences All. 1. In Christs Person Christ himself is theirs Jer. 32.38 Isa 9.6 A Christ that is not like creature c mforts those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitter sweets like the Panther which has a sweet sente but an ugly face No but he is an Ocean of sweetnesse without the least dram of gall Christ that
the root there needs no more than a right understanding of the true and proper notion and manner of Christs redeeming us it is not by way of Solution but of Satisfaction Clearly thus our case to God is not properly that of debtors but that of criminal Subjects Gods aspect to usward not properly that of a Creditor but that of a Rector and Judge The person Christ sustained and the part he acted not in a strict sense that of a Surety paying the very debt in kind and so discharging a bond but that of a Mediator expiating our guilt and making reparations to Divine Justice another way than by the execution of the Law And indeed the very nature of a Law is such as it is quite impossible that the obligation either of its threatning or command should in a proper sense be fulfilled by any other than the very person threatned and commanded alius here makes aliud If another suffer the penalty the threatning is not fulfilled Nor if another performs the duty the command for the obligation as to punishment lies on the person threatned noxa caput sequitur and that to duty on the person commanded it cannot be fulfilled in kind by another but it ceases to be the same thing and becomes another thâ—ng from that in the Obligation yet it may be such another thing and Christs Righteousnesse both active and passive really is such as the Rector or Judge may accept of with honour and be satisfied with as if the very same thing had been suffered and done just in the same manner as the Law threatned and commanded it That Christ hath paid not the idem but tantundem i. e. not fulfilled the Law as for us in kind but satisfied it for us is most evident For 1. The Law obliged the sinners person to suffer Christ was no sinner 2. All men to suffer forasmuch as all had sinned Christ was but one man 3. The punishment due by Law was eternal Christ suffered but for a season and is entered into his glory thus Christ paid not the same thing that was in the Obligation but something equivalent thereunto This being obtain'd that the Lord Christ hath Redeemed us not by way of solution or discharging a Bond by payment in kind but by way of satisfaction or making amends to the injur'd justice of the Law It follows from the reason nature of the thing 1. That God pardons freely we are not only beholding to Christ for satisfying but to God too infinitely for accepting of any satisfaction at all he might have refused it he had done sinners no wrong if he had executed the rigour of the Law without hearkening to termes of Reconciliation Quite contrary a Creditor doth not pardon the debtor when the surety hath discharged the Bond by full payment in kinde the Debtor is beholding indeed to his friend the Surety but not at all to the Creditor who cannot refuse to cancel the Bond nay it were wrong and injustice in him if he did 2. That none hath or can have actual interest in or benefit by this Redemption but upon such termes as God and Christ have mutually compromised in and agreed to viz. the conditions of the Gospel-Covenant above mentioned See the answer to the third quere 1. The Reason hereof is partly from God the injur'd Law-giver of the world who seeing it was at his liberty to accept of satisfaction or no hath of necessity the right to make his own termes when and how far forth and in what manner and method he will condescend to admit the sinner to the actual benefit of Christs satisfaction 2. And partly too from Christ for as he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Mediator between God and man a friend to both parties nay a person consisting of both natures the offended and offending he is engaged necessarily by vertue both of Office and person to espouse with equal tendernesse of regard he interests of both parties for he is really concerned in them both they are his concernments as well as theirs True indeed a Surety that dischargeth a Bond by full payment in kinde he sustaines and beares only the person of the Debtor minds only his indemnity doth what he doth upon his account and for his sake But our great Mediator must consult not only our impunity but his Fathers yea and his own honour and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 get you hence all you that either yet never did or that do not now repent believe and conscientiously endeavour to obey here 's not the least jot of benefit for you in the case you are in from this Redemption for how infinite soever the merit of Christs satisfaction is it conferreth nothing actually upon any person that hath not actually a Gospel-claime and title to plead it before God The immediate effect actually resulting from Christs performance is the procuring the Gospel-Covenant to be ratified by his Father as a Law whereby sinners upon the termes propounded become reconcilable unto God actually it is of force to all that have but to none that want the conditions of it Now the keeping this gospel-Gospel-Covenant God expects from us in person though by the assistance of his Spirit which he hath promised to give to them that humbly and earnestly ask it of him Luke 11.1 To affirme that Christ hath kept the Gospel for us too is to utter the most self-contradicting blasphemy and absurdity imaginable as if he could repent or believe in himself free except or cancel our Obligation to obey the Moral Law by his own obeying it as if Christ had so done all that nothing remaines to be done on our part Such strange extreames do some men run into that to avoid Justification by works by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are as extravagant on the other hand thinking the grace of God cannot be free except the sinner become either a senselesse statue meerly passive or which is yet worse have a Writ of ease to be quite idle or wich is worst of all a Licence to sin by Prerogative Let the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chastise this insolence Rom. 6.15 Shall we sin because we are not under the Law but under grace God forbid If Christ had obeyed the Law for us in the sense of paying a debt or discharging a Bond the Apostles answer could not stand Rom. 3.31 Do we then make void the Law through faith yea we establish the Law When a believer breaks the Law he sins for sinne is the transgression of the Law nay he cannot break it wilfully but he breaks the very Gospel-Covenant one condition whereof is sincere obedience and the guilt of that sin lieth upon him unpardoned untill by hearty repentance and fresh applications by faith to the blood of sprinkling which are the only Titles good in Law the only Gospel-claimes to pardon he hath sued out a new pardon for actual Remission is only of past sins Rom. 3.25 according to the tenor of
the Lord Jerem. 2.3 Heires Gal. 3.19 first-born Heires Heb. 12.23 compare Deutr. 21.16 yea joynt-heires with Christ Rom. 8.17 each of them having right to and possession of that Inheritance which hath no Corruption Succession Division 1. No corruption 1 Pet. 1.4 It 's not corrupted by outward principles as fire violence c. Nor by inward principles as sin and other taints which defile or prutribility as the best things here below are from their own or their subjects innate principles Isa 29.14 1 Pâ—t 1.18 compare James 5.2 2. It hath no Succession the Father and Children alwayes living upon the same Inheritance whence as Christs Priesthood so their inheritance is unchangeable Hebrews 7.24 3. It hath no Division for every Heire enjoyes the whole God being infinite and indivisible as every eye enjoyes the whole Sun c. Hence there will be no occasion of jealousie or quarrelling among the Brethren for let others have never so much I shall not have one jot the lesse To his Isaacs his Heires his Conquerours God gives his all not half with Ahashuerus and Herod but his whole Kingdome Compare Gen. 25.5 2 Chron. 21.3 Rev. 21.7 It 's otherwise with Heires and Wives here below because their interests are divisible Luke 12.13 Gen. 30.15 1 Sam. 1.6 7. Their Dignity appeares 2. In their high Offices 2. In their Offices Like Christ their Head they are Gods anointed ones 1 John 2.20 27. and that to a threefold Office Prophetical Priestly Kingly Psalme 105.15 Revel 1.6 Where the Prophetical Office is not mentioned probably upon this account because included in the Priestly Office The first-born in every Family were typical Kings Priests and Prophets Exodus 24.5 which therefore were the Birth-right of Reuben who by his sin forfeited the Government to Judah the Priest-hood to Levi and the double portion or inheritance to Joseph 1 Chron. 5.1 2. see Numb 3.45 But Gods adopted ones shall never forfeit their Unction 3. In their Dominion Their Dignity appeares 3. In their Dominion and this by five particulars 1. By their Ministers or attendance an heavenly Guard Heb. 1.14 2. By the extent of their property they are Lords of all 1 Cor. 3.21 23. Compare Psalme 8. Their Title is as good as large they holding all in Capite which is the worst Title among the Sons of men but the best among the Sonnes of God 3. By their Right and pure use of all Tit. 1.15 Job 5.24 4. By the benefit and advantage redounds to them out of all Rom. 8.28 There 's no creature but owes homage and payes Tribute to these Lords A Saint gets more good by other mens estates than the Possessours themselves The first-fruits and fat of all come to those who are the first fruits of God and of the Lamb. 5. By their immunities Kings children have great immunities Matth. 17.25 26. but Gods children have all immunities being priviledged from the hurt of every thing Luke 10.19 Rom. 8.35 38 39. Second branch of the doctrine This for the Explication of the first Branch of the Doctrine The second Branch is That every true Believer is a child of God by Regeneration Explication I shall first explain this Head then prove and apply both together Quest What is Regeneration Here I shall endeavour to open First The Name Secondly The Thing The Name The Name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's used but twice in the New Testament Matthew 19.28 Tit. 3.5 haply in several senses the one glorious the other gracious Yet both may very well be understood in a gracious sense and so in the former place Judas is excluded as having no hopes of a glorious Session because he wanted a gracious Regeneration It s Synonima's in Scripture are very Emphatical Thus it s called a quickening Ephes 2.1 a formation Gal. 4.19 a Birth John 3.3 8. a Baptizing Matth. 3.11 a renewing of the minde Rom. 12.2 a new heart and spirit Ezek. 36.26 that being renewed by saving knowledge this by saving grace a new creature which is the product of Omnipotency Gal. 6.15 2 Cor. 5.17 The new man it renewing the whole Ephes 4.24 and the Divine Nature in respect of its transcendent excellency 2 Pet. 1.4 For the thing it self Regeneration is taken 1. Absolutely The thing and so it 's really the same with effectual vocation both which are either active or passive that in Relation to the party Regenerating and calling this in reference to the party Regenerated and called 2. It 's taken Relatively and so it 's the foundation of our first Filiation or Sonship whereby we are begotten Sons Generation is the foundation as of humane so also of Divine Filiation and as by faith we are adopted Sons so by Regeneration we are begotten Sons Quest What is Regeneration Answ It 's the production of a new and spiritual being by the Introduction of a new and spiritual forme It s nature As therefore Isaac before generation was a non entitie in nature so every child of the promise before Regeneration is a non entity in grace 1 Cor. 13.2 Gal. 6.3 and as in Generation there is a formation or the introduction of a new forme which gives being distinction and operation so is it likewise in Regeneration Gal. 4.19 This forme is nothing else but truth of grace infused 3. As in nature the corruption of one thing is the Generation of another so in grace the corruption of the old man is the Generation of the New Rom. 6.4 6 11. And lastly as in natural Generation no forme is introduced but by various preparations and previous dispositions so in Regeneration much Legal and Evangelical preparation ushers in the New Birth which preparation consists especially in Conviction Illumination c. The Nature of Regeneration will appeare more distinctly by comparing it more particularly with natural Generation The termes of conveniency and 1. In the termes of conveniency or similitude 2. In the terms of difference or dissimilitude They agree 1. In the causes 2. In the manner of production 3. In the matter produced For the first in both there is 1. A principal cause and thus God is the Regenerate mans Father witnesse the Text Isa 6.9 Heb. 2.11 13. the Church is his Mother Gal. 4.26 27. 2. There are subordinate and instrumental causes such are Christs Ministers who are therefore sometimes called Fathers 1 Cor. 4.15 and sometimes Mothers Gal. 4.19 Compare 1 Thes 2.7 3. The constitutive cause a seed which is partly materialâ— namely the Word 1 Pet. 1.23 partly spiritual the influence and efficacy of the Holy Ghost John 3.5 without which the material seed or letter is ineffectual 2 Cor. 3.6 2. They agree 2. In the manner of production In both there is 1. A conception Christ spiritual as well as personal is ever conceived by the power and overshadowing of the Holy Ghost This holds true in other Generations Matth. 13.23
thee Et tu fili Seventhly Wait and long for the perfecting of thy Adoption Rom. 8.23 Here below children cannot without impiety desire and long for the full inheritance Filius ante diem patrios inquirit in annos But it s otherwise with heavenly heires who could have no inheritance unlesse their Father lived who inherit the whole together with their Father yea their Father is their main inheritance all other Comforts being but accessory Use 4 4. Of Consolation to Gods children for the effectual application of which comfort two things are very considerable First The grounds of Consolation Secondly The tryals and discoveries of our filiation whereby we may be assured of our râ—ght to and interest in these comforts The general ground of Consolation is our filial priviledges Filial priviledges are which are more particularly 1. Fatherly affections which for tendernesse and vehemency are called mothers bowels Isa 49.15 As a Father God pities his children Psal 103.13 and spares them Mal. 3.17 Parents bowels yearn most towards their weakest Children and such a Father is Christ Matth. 12.20 We pity a Childe that is poysoned not so a Serpent to whom poyson is natural If thou favour not thy self in sin God will favour and pity thee because of thy very infirmities Hebr. 4.15 2. Fatherly provision God will never fall under the foule aspersion of being worse than an Infidel which he blames so much in unnatural Christians 1 Tim. 5.8 This priviledge Relates to the necessities of Gods Children It s well observed by a Modern Writer To have no necessity at all is Gods sole priviledge To have necessities immediately supplied is the happinesse of glorified Saints To have necessities mediately supplyed is the comfor of Saints on earth To have necessities without any supply is the misery of the damned Now Divine provision undertakes for all these supplies mediately here immediately hereafter Fatherly provisions are fourefold answerable to the proportionable wants of Children First for maintenance and God provides no lesse than all good things for his Children Psal 34.9 10. 1 Tim. 4.8 especially the best things Compare Matth. 7.11 Luk. 11.13 Secondly A calling Gods care extends to the particular calling of every one of his Children much more to their general calling 1 Cor. 7.20 Rom. 1.7 Thirdly Marriage their civil marriages are made in heaven Prov. 19.14 much more their spiritual match with Christ Joh. 17.6 9. Fourthly an inheritance Though their portion be not here below yet God gives them portion in things here below which sweetens and sanctifies all their enjoyments Gen. 33.5 But the best portion here is nothing to their heavenly inheritance 1 Pet. 1.4 3. Fatherly protection Deut. 32.6 10 11 12. which is ever seasonable for time sutable for kinde proportionable for degree universal against every danger and constant as long as danger threatneth immediate by God himself Isa 27.3 Or mediate by Creatures Ordinances Providences Comforts Crosses Graces Temptations c. 2 Cor. 12.7 4. Fatherly education with all requisites thereunto for which this Father alone can undertake as First Dociblenesse God alone can make his children apt to learn Secondly Teaching by precepts direction examples illumination manuduction exercise and inclination making them willing to learn Job 36.22 Thirdly Correction and that 1. By chastisements bodily or spiritual 2. By crossing their will and worldly designs 3. By teaching them to crosse their own wills Psal 94.12 This correction is a great branch of the Covenant Psal 89.30 34. All these priviledges God affords them gratis Children pay nothing for provision protection education c. Matth. 17.26 5. Fatherly Communion A Father is very familiar First With his little Children Secondly With his grown Children To assure us hereof God is pleased to take upon him a threefold Relation 1. Of a Friend 2. Of an Husband 3. Of a Father compare John 14.21 23. Revel 3.20 This for the grounds of Consolation which every one is ready to catch at but only children have a right unto This makes way for the last head and a grand case of conscience Namely How shall I make it out that I am a genuine Son and not a Bastard or Stranger In managing this discovery I shall mix together the tryals of both filiations by Regeneration and Adoption And first Sons are like their Father 1. Tryals of our sonship they are usually the Natural and Moral Pictures of their Parents This in its measure holds true of Gods Children who resemble their Father 1. In light Ephes 5.8 2. In love 1 John 4.7 3. In life Ephes 4.18 5.1 Secondly Children honour their Parents 2. Obedience is both a negative and affirmative tryal John 8.47 Mal. 1.6 and that 1. By Reverence 1 Pet. 1.17 2. By Obedience 1 Pet. 1.14 3. By pliablenesse Rom. 8.14 Slaves are driven but Children are led 4. By coming oft into and delighting in his presence Compare Job 1.6 Pâ—al 139.18 Thirdly We may know our Sonship by our spirit every Childe of God hath 1. A Spirit of faith and dependance 2 Cor. 4.13 2. A Spirit of prayer Rom. 8.15 The first cry after the New Birth is Abba Father Acts 9.11 God hath no Childe but can ask his heavenly Father blessing 3. A Spirit of Evidence Rom. 8.16 Ephes 1.13 14. 4.30 The Spirit alwayes witnesseth though his witnesse be not alwayes heard 4. A Spirit of liberty 2 Cor. 3.17 of liberty from the bondage of sin Satan the world and fear Joh. 8.32 Hebr. 2.15 of liberty to Christ and duty Psal 119.32 5. A Spirit of waiting Rom. 8.23 Sixthly and lastly A Spirit of love not only to God and his children 1 John 5.2 but also to our very enemies Mat. 5.44 45. Hence Gods Children like their Father are peace-makers Mat. 5.9 To conclude Art thou like God dost thou honour God as a Father hast thou the Spirit of God then mayst thou comfortably claime and enjoy all the forementioned priviledges and infinitely more than heart can conceive or tongue expresse Art thou covetous here is a treasure for thee Art thou ambitious here is the highest honour Art thou voluptuous here is an Ocean of pleasure Art thou in danger here is an Ark and Haven of security all these in the hand of filiation and that above any created desire or comprehension with infinite security to all eternity OF Saving Faith ACTS 16.31 Believe on the Lord Jesus Christ and thou shalt be saved THe words are the satisfactory Answer of Paul and Silas to their Keepers serious demand to whose strictest care and custody they were committed by the Magistrates of Philippi upon the complaint of the covetous Masters of a gainful Servant-maid possessed with a spirit of Divination upon whom the Apostle wrought an undesired and displeasing cure after eminent Testimony born by her to them and their Doctrine God answereth their couragious singing in Prison by an earthquake shaking the foundations of the house and the stout heart of
then of the nature of Repentance and in opening it I shall not trouble you with the curious and critical considerations of the word or the various descriptions of the thing set down by many sound and pious * Ambrose de poenit Aretii problem tom 1. l. 3. Dani. Dike Stock with many others Repen de fin Authours but briefly propound unto you this general description as that which comprizeth in it the nature and particular parts of true Repentance viz. Repentance is a grace supâ—rnatural whereby the believing sinner sensibly affected with and afflicted for his sin as committed against God freely confessing and fervently begging pardon turneth from all sin to God Instead of a logical division and discussion of this description I shall distribute it into these Theological conclusions as most proper for your capacities and profitable for your instruction 1. Repentance is a grace supernatural 2. The believing sinner is the subject of true Gospel-Repentance whereby the believing sinner c. 3. Sense of and sorrow for sin as committed against God are the precursive acts of true Repentance sensibly affected with and afflicted for his c. 4. A turning from all sin to God is the formality of true Repentance 5. Confession of guilt and supplication for pardon are constant concomiâ—ants of Gospel-Repentance These several Conclusions I shall briefly and distinctly explain whereby I hope you will well understand the nature of Repentance and first of the first viz. Conclusion 1 Repentance is a grace supernatural It is a grace in its nature supernatural in its Authour Original quality and operation Repentance is a grace in its nature not only as it is freely given us of God without the least merit of ours but also as it is a gift animating and enabling unto action That which I intend you especially to note when we say Repentance is a grace is this viz. that it is an habit power principle spring root and disposition not a bare single and transient action as the Papists and some ignorant souls do imagine Repentance is different and distinct from all penitential acts sighing self-castigation and abstinence from all sinful actions are fruits and expressions of repentance but not the grace it self for that diffuseth it self into the heart and disposeth habituateth and enableth to all acts of sorrow for and cessation from sin The repentance which is given of God is not an action but power principle and frame of spirit The power and principle is divine but act and exercise of repentance is humane God plants the root whereby man brings forth fruit worthy repentance Matth. 3.8 Repentance is no other but a spirit of grace animating men to mourn Zech. 12.10 Repentance is not the work of an houre or a day but a constant frame course and bent of the soul on all renewed guilt flowing afresh and bringing forth renewed acts When the mighty hand of God doth smite the flinty heart of man it loseth its stone and hardinesse becomes pliable to divine pleasure is inclined to relent and prone to distill its heavenly dew and therefore it is called a grace as in its nature Repentance is a grace so in its Original and operation it is supernatural a grace freely given from above not acquired by any means or merit of our own but springing into the soule by the meer good Will of God and immediate power of the holy Ghost however Repentance must be acted it cannot be acquired by man it lieth out of the reach of humane arme and must be the effect of an Almighty hand even the influence of God himself there is not in man the least merit of condignity or congruity that can engage divine justice to bestow it No it is a good and perfect gift James 1.17 and cometh down from above and is given by the Father of lights In vain do men seek Repentance in any natural meanes for birth breeding education instruction art knowledge moral swasion friendly advice 1 Cor. 3.6 7. and Gospel Ministry it self cannot work it without the immediate operation of an omnipotent Spirit that will and that indeed only can work above and contrary to the course of Nature God only can take away the stony heart and give an heart of flesh Ezek. 36.26 It is the sole and singular prerogative of Christ Jesus exalted to give Repentanc all means and Ministry are but a Moses Rod a meer passive instrument only the might of Gods hand can make mans Rocky heart relent Ministers must indeed preach in season and out of season yet it is but a peradventure that God will give repentance 2 Tim. 2.25 In vain do men dally with and delay repentance when God calleth determining to themselves time wherein to repent as if it were within the reach of their own arme or at the command of corrupt nature whil'st God knoweth they may see their set time though that it self is doubtful and yet find no place for repentance though they seek it with teares Repentance is not the result of purest nature nor yet the effect of the Law but a pure Gospel grace preached by the Gospel Dykes Treat of Rep. p 3 4. promised in the Covenant sealed in Baptisme produced by the Spirit properly flowing from the blood of Christ aâ—d so is every way supernatural so that every returning sinner must pray to God Jeâ— 31.18 19. Turn thou me and I shall be â—urned and the praise of Repentance obtained must be returned to God alone 1 Pet. 1.3 as him from whom it hath been derived for 't is a grace supernatural But secondly Conclusion 2 The believing sinner is the subject of Gospel-repentance Whosoever repenteth chargeth himself with guilt and must needs be a sinner Adam in innocency had no repentance because no sin and the Lord Jesus saith he came not to call the righteous but the sinner to repentance Matth. 9.12 Returns do follow upon deviations remorse upon disobedience and repentance is the work of a transgressor But the Subject of Gospel-Repentance must be a believâ—ng sinner a sinner not only of sense but also of hope not only of conviction but also of confidence seeing a pardon procured for sin committed Faith must be the formal qualification of a Gospel-penitent as the very foundation and fountain of true repentance unbelief is the very ground of impenitency and lock of obduracy Gods common complaint of impenitent Israel is they believed not Psal 78. Then faith must needs unlock and release the soule unto its returne to God for contrariorum eadem est ratio the reason is the same to contraries Saint Ambrose calls faith incendium poenitentiae the spur of repentance and the Scripture doth suggest to be the pumpe of repentance Psal 130.4 There is mercy with thee that thou shouldest be feared Hence it is that the objects of faith become arguments and the promises of grace perswasions to repentance Jer. 3.13 The approach of the Kingdome of God is the
requirâ—ng sometimes the one sometimes the other when Repentance is the duty to be discharged calling sometimes for fasting weeping and walking in sackcloth and ashes nay the rending of the heart and not the garmenâ—s Joel 2.11 12. and sometimes and that very commonly for turning to the Lord nay the whole work of Repentance is in Scripture expressed by Humiliation in the promise of pardon to the penitent their Repentance is described to be an humbling of the uncircumcised heart and acceptance of the punishment of their sin Lev. 26.41 So when Rehoboam and Manasseh Repented they are only said to humble themselves 2 Chron. 12.6 33.2 And under the Gospel we read of Repentance for sin as well as from sin and 't is denominated godly sorrow which worketh Repentance 2 Cor. 7.10 Working not only as a cause but complement perfecting finishing and compleating Repentance and therefore the Apostle James requires them that draw nigh to God and clean their h art and purifie their hands that they be afflicted mourn and weep and humble themselves under the hand of God James 2.8 9 10. And the Covenant of Grace promising Repentance doth expresse it self by these two acts you shall see the evil of yo r wayes and loa h yâ—ur selves because of your iniquities and abâ—minations And I wâ—ll put my Spirit within you and cause you to walk in my ways Ezek. 36.27 31. So that according to the expressions of Scripture as well as the experiences of the Saints Humiâ—iation of the sâ—ul is an essential act and eminent part of Repentance and this is that which I in the description do denominate sense of and sorrow for sin as committed against God thereby intending to note unto you that the soul must be humbled that will be lifted up by the Lord and his humiliation doth and must consist of these two parts Conviction and Contrition sight of and sorrow for sin The first part of humiliation is A Spirit of Conviction First part of humiliation or sight of sin in every penitent soul which is no other than the operation of the Holy Ghost opening the blinde eye to see the deviations of the soul and the destruction inevitably attending the persistance in it this act of Repentance and Humiliation is no other but the Prodigals return to himself in sense of his own starving condition whil'st his fathers servants have bread enough Luke 15.17 Rom. 7.9 the arrival of the Law unto the reviving of sin in Pauls sense and feeling the communing with our hearts that we may tremble Psal 4.5 and not sin a searching and trying our ways that we may return unto the Lord a smiting on the thigh with a What have we done Lam. 3.39 the smiting of Davids heart 2 Sam 24.10 with an I have sinned against the Lord the judging of our selves that we may not be judged of the Lord the Spirit of bondage which goeth before the Spirit of Adoption In a word it is the souls serious erection of a Court in its own breast and setting conscience in the Throne and making a judicial processe to descry and determine its eternal condition in order to which 1. It spreads before it self the Law of God as that whâ—ch must be the Rule of life and reason of death and condemnation the will of God dictating duty and disswading iniquity awarding recompence according to obedience or disobedience In a word determining of men Thus do and live or thus do and dye thus I will be worshipped and you shall be rewarded in this if you transgresse you shall be thus punished the soul seeth clearly that the Law is in nature and necessity a Schoolmaster to bring us unto Christ whil'st by serious consideration of its genuine sense and due extent the soul standeth convinced this is du y enjoyned this is sin inhibited herein if I offend not only in deed and word but thought or imagination I am a Transgressor bound under guilt and the expectation of judgment thus the coming of the Law into Pauls minde becomes the revival of sin and Josiah his reading in the Law of Moses led him to the tremblings of heart and renting his garment before the Lord 2 Chron. 34.18 19. For as indeed wiâ—hout the Law there is no transgression so without the knowledge of the Law there can be no conviction ignorance of Divine pleasure is the great obstruction of Repentance and therefore the Prince of this world doth daily endeavour to blow out the light of the Word or to blinde the eyes of the sons of men that they may not see and be converted but God sends his Prophets rising up early and sending them to read the Law in the ears of men that Israel may see his sinne and Judah her transgression The first act of Repentance is the falling of the scales from off the sinners eyes the first language of a turning soul is Lord what wouldest thou have me to do So that the soul humbling self-examinant seeing the Law to be holy just and good that which must be the rule and reason of its condition it being to arraign and condemn it self becomes studious of the Law in its full sense and due extent in commands prohibitions promises and threats and sets before its eye every particular precept and pondereth the righteousnesse of that God who hath declared a curse against every one that continueth not in the Law to do it and so by the justification of and insight to the Law of God exciteth the soul to self-reflexion and is constrained to cry out What have I done whereupon it 2. Surveigheth the past course of his own life summoneth together all faculties powers and members of both soul and body to make rehearsal of his past conversation in word thought and deed and to give an exact account of their conformity or disagreement with the Law of God established and rule by which it must be judged and now he communeth with his hearâ— considereth his ways examineth him â—lâ— makes an exact comparison of his life with Gods Law layeth the liâ—e close to h s carriage and so convinceth himself of his deviations and â—rregularities insomuch that sin reviveth and he dyeth guilt appeareth and grief and shame aboundeth his own heart condemns him as disobedient and a Transgressor of the Law that he is constrained to câ—y out What I shâ—uld do I have not done and I have left undone what I ought to have done Rom. 7.19 I have sinned against the Lord if God be severe to mark what is amisse I cannot abide in his presence for I have not only offended in part of his holy Law and broken the least of his Commandments but I have violated the whole Law and am a Transgressor against every Command nay he cometh on this consideration to be convinced of his anomy and ataxy the pravity of his nature that enmity to the Law which is implanted in his very being and that irregularity whereby
Jacob he made him his heir so Gods blessing makes us a title to this inheritance 1. Then ye that are blessed of my Father from the foundation of the World in his Electing love and they whom he hath so blessed they shall be blessed the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word signifies well-spoken to now Gods Eternal thoughts are * Verba mentis his words and they that were in his thoughts from Eternity their names were written in the book of l fe God had Eternal purposes of grace to them * John 17.6 thine they were and thou gavest thâ—m me they were blessed in the thoughts of his heart before all generations this is an Elective Kingdome yet we are saved not according to the merit of * 2 Tim. 1.9 our works done oâ— fore-seen but accord ng to his own purpose and grace which was given in Christ Jesus beforâ— the World began And in vain â—id Christ Covenant with his Father or make a Testament for us unlesse the heâ—rs purchased were fore-known * Haeres caput Testamenti heirs being the ground-work of a Testament 2. Well spoken to in the Word of God by the powerful vocation of his Spirit * Rom. 1.7 they are called to be holy and he * Ephes 1.3 blesseth them with all spiritual blessings in heavenly places by Christ Jesus There are none come but they that are * Rev. 19.9 invited to the Supper of the Lamb they that God hath * Gen. 9.27 Cant. 1.4 perswaded to dwell in the Tents of Shem whom * Hosea 11.4 he hath drawn with the cords of his love and made them a * Psal 110.3 people of a free-will offering in the day of his power whom the * Luke 1.78 day-spring from on high hath visited and the womb of the morning of the day of grace hath brought them forth those that God * Hos 2.14 hath allured and brought into the Wildernesse that he might speak to their hearts None shall be followers of the Lamb but those that are * Rev. 17.14 called faithful and chosen 3. Well-spoken of in the Word and Promises of the Gospel those that are * Mat. 5.3 c. meek poor in spâ—rit pure in heart merciful persecuted for righteousness sake and merciful for all these shall obtain mercy as it follows in the Verses after the Text Come ye blessed c. For * Mat. 25.35 I was an hungry and ye gave me to eat I was thirsty and ye gave me drink a stranger and you took me in naked and you cloathed me sick and you visited me in prison and you came to me And he said Verily inasmuch as you have done it to one oâ— these my brethren these littte ones you have done it unto me for * Rom. 2.13 not the hearers but the doers of the Word are blessed the * Hebr. 6.17 17. heirs of these promises are the only heirs of glory 4. Blessed in the final pardon absolution and justification which shall be pronounced at the last day Ye shall inherit whom the righteous Judge of all the world shall acquit and discharge from your sins to whom God shall say * Matth. 9.2 son be of good chear thy sins are forgiven thee nay Euge well done * Mat. 25.1 good and faithful servant enter into thy Masters joy thou hast been faithful over a few things I will make thee Ruler over many Oh how good a word will this be to a soul as soon as it is got up out of the Wildernesse of this World yet * Psal 128.4 thus shalt thou be blessed that fearest God He will give thee then to be sure * Rev. 3.12 a new name and a white stone and write upon thee as a Pillar or a Trophy erected after victory his own Name and when God shall thus blesse thee and speak to thee thou wilt need never a word more to make thee happy but the generations that come up after thee shall when they rise up to heaven call thee blessed And so I come to the third particular the formal introduction of these blessed heirs into their inheritance Come ye blessed c. 1. This is the speech of one that gives us an everlasting avocation from the troubles and vanities of this present world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox avoâ—antis Christ will speak to them in this manner only in more emphatical significancies Come poor souls where have you been all this while poor sheep where have you been wandring upon the barren Mountains of the earth climbing the cliffs of preferment and worldly honours as if you had been of the number of the Goats and had no title to the blessings on my right hand In what a pickle have you been in in a nasty World which * John 5.19 lies altogether in filthinesse in a muddy body of sin pepsed with a number of tentations you have lain a long time * Psal 68.13 among the pots griming your selves and defiling your garments amongst the Aegyptians on my left hand I but now you shall have the wings of a Dove which are all covered with silver and her feathers with yellow gold I will never more * Psal 74.19 give the soul of my Turtle Dove into the hands of her enemies you shall never more be cooped up in a Cage with such a company of unclean Birds no * Cant. 5.2 Come my Love and Dove and flie away Vox admittentis 2. 'T is the speech of one that admits us into this inheritance Christ is pleased to condescend so low as to stile himself * John 10.7 the door nay the Keeper of the door he opened a door of hope by his death a door of faith by his preaching the Gospel a door of life by his resurrection and heaven-gates also by this admission and when he hath admitted his heirs of glory and taken them out of this deluge of sin and sorrow into that Ark of salvation he will * Gen. 7.16 shut them in as God did Noah and though they have an * 2 Pet. 1.11 abundant entrance ministred to them into the everlasting Kingdom of our Lord and Saviour Jesus Christ yet when entred the door is shut and no egress or back-door of Apostacy can be found in that state Adam was created out of Paradise to shew that his admission even in his innocency was of grace much more is it of grace upon a recovery from his fall Christ while in the Kingdome of his patience doth call his to many a penitent groan to mournful prayers and many tribulations which make a very bed of dust to be a soft couch of repose and he calls them thither * Isa 26.20 Come my people enter thou into thy Chambers shut thy doors about thee hide thy self for a little moment till the indignation be over-past Come child go to bed in the grave oh but
mistakes how they suit one with another Two faults are Christians usually guilty of Either they content themselves with warm affections without knowledge and then are like a blind horse full of mettle To rest in affection without judgement but ever and anon stumbling their wild affections misguide them not being directed and governed by an answerable light Or secondly they content themselves with loose Notions without seeing the truths of God in their frame and so are never stable and roâ—ted in the Faith In loose Notions without method therefore this should Christians first look after * Col. 2.2 the riches of the full assurance of understanding in the Mysteries of godliness Secondly Christians must keep such Models of truth in their memory the memory is like the Ark wherein the holy things of God are to be kept The Spirit of Christ Jesus is given not only to teach us all things but to BRING ALL things to our REMEMBRANCE 2. In their memories Joh. 14.26 and Scripture is written upon this occasion not to lay in new truths but to keep the old in remembrance 2 Pet. 3.1 This second Epistle I write unto you by way of Remembrance His first Epistle was like the Sermon the second as the Repetition the first to inform the judgement the second to help their memories so must Ministers pegge in one Sermon with another never leave repeating the same truths till they are fastened upon their Auditors Phil. 3.1 To write the same things to you to me it is not grievous but to you it is safe Mens understandings are dull to conceive hard to believe and their memories apt to forget therefore we should presse if not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes the same things which Hippius liked not yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much about the same matters as Socrates advised The memory is a leaking vessel therefore as the Apostle exhorts it concerns us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more abundantly to attend to give the more diligent heed lest we let them slip and thereby we lose the * 2 John 8. To live truth Ministers and our own labour Thirdly Hold fast the Models of Divine Truth in your pratice a practical mem ry is the best memory to live the truths which we know is the best way to hold them fast There are Heretical manners as well as Heretical Doctrines Infidelis disputat contra fidem improbus Christianus vivit contra fidem Aug. Prophane Christians live against the Faith whilest Heterodox Christians dispute against the Faith There be not a few that live Antimonianisme and Libertinisme and Atheisme and Popery whil'st others Preach it Apostates are practical Arminians a prophane man a practical Atheist Whil'st others therefore live Error do you live the truth whil'st others deny the Gospel do you live the Gospel As you have received the truth as it is in Jesus so walk in it to all well-pleasing without this a man forsakes the truth while he doth professe it They profess to know God Tit. 1.16 but in theiâ— works they deny him being abominable and disobedient and unto every good work disobedient Yea to live the Truths we hear is the way not to hold them only but to hold them forth to others as the Apostle speaks To hold forth truth to others holding forth the Word of Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a Metaphor taken either from Fire-lights upon the Sea-coasts burning all night Phil. 12.6 the use whereof is to give notice to Seamen of some neighbouring Rocks and Quicksands that may endanger their Vessel or else from Torch-bearers in the night-time who hold out their lights that passengers may see their way in the dark according to which Metaphor our Saviour calls true reall Christians the Lights of the world a City set on a hill Matth. 5.14 to enlighten the dark world with their beams of holiness It is a blessed thing when the Conversations of Christians are practical Models of Gospel-truths walking Bibles holding forth the graces or excellencies of him who hath called them out of darknesse into his marvellous light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.9 Fourthly To contend for the truth Christians are to hold fast Models of truth by contending for the Truth against all the opposition of the reprobate world in contending and publickly owning the truth whatever it cost them God ordereth the love which the people show to the truth not seldom to be a restraint to carnal Magistrates when they would introduce mischiefs into the Church by force and power Matth. 14.5 He feared the multitude Matth. 21.46 They feared the multitude because they took him for a Prophet Acts 4.21 They let them go because of the people Thus doth God make use of the people though contemptible for their quality yet considerabe for their number as a bank of sand to keep back the waves of furious and opposite greatness Yea when the flood of Persecutions is already broken in upon the Church their zealous owning of the Truth keeps it alive and is a means to propagate it to after ages We owe our present truths not only to the disputations of the Doctors but the death of the Martyrs who were willing to resist unto blood striving against sinne Heb. 12.4 By whose flames after ages see the truths of the Gospel more clearly VSE The first Use may serve for Lamentation We live in a frozen and dull age wherein men have learned to hold fast every thing but the Truth Rich men will hold fast their Estates though Christ his Church and Cause have never so much need of them Ignorant People will hold fast their Ignorance ever learning but never able to come to the knowledge of the truth Superstitious people will hold fast their Superstitious Customes and Idolatries Vain people will hold fast their Fashions and Modes Seduced wrerches will hold fast their Errors Non persuadebis etiamsi persuaseris yea they are bold and impudent in justifying and propagating their false Doctrines they bend their tongue like their bow for lies but they are not valiant for the Truth upon the Earth Jer. 9.3 while multitudes are outragious against the Truth few very few are couragious for it We may take up that complaint Isa 1.21 22. How is the faithful City become an Harlot how is our gold become drosse and our Wine mixt with water who would have thought England could have so quckly forgotten Jesus Christ and changed the truth of God into a lye have the Nations been guilty of such a thing Jer. 2.9 The World once wondered to see itself turnd Arrian England may wonder and be astonished to see itself turned Arminian Antinomian Socinian Anabaptist Quaker Papist Atheist any thing but a Christian This is a lamentation and shall be for a lamentation Oh that mine head were waters and mine eys rivers of tears c. And now my Brethren to make some brief Application of what what hath
raised 480. to be believed 581. reasons of it 586 587 588 589. Resurrection the effect of the New Covenant and union with Christ 388. Resurrection after what manner and with what difference 591. how effected p. 593. it is to be believed 595. a ground of comfort ib. 596 597 598 599. a ground of terror 560. how made happy to our selves 603 604. Revenge accompanieth repentance 545. S Sacraments in the Old Testament were various and many 122. Tree of life a Sacrament in Paradise ibid. Sacraments prove corruption of nature 153. Saints are good company 3. Salvation by Christ an Argument of original pravity 153. Salvation the end of Faith 473. Salvation difficult 482. Sanctification Covenant priviledge 14. Satisfaction of Christ explained 337 339 340 341. its Matter 408 Form 412. Terms 417. Satisfaction not made by man himself 407. but by Christ 408 409 410. and how done 402. Satisfaction of Christ the only plea to procure justification at Gods bar ib. Scripture the Word explained 86. Scripture proves a God 48. Scripture similitudes shew the union between Christ and Believers 384. Scripture only discovers mans natural pravity 151. Sea its course and confinement proved a God 35 36. Secret sins discovered by natural conscience 44. Sense of Scriptures power on the soul prove them Divine 98. Sense of sin and sorrow for it are precursive parts of true Repentance 492. Sense of a short life helps to Repentance 349. Self sinful to be studied 168. Self examination an help to Repentance 548. Severity of Gods justice 295. Sense its pain in hell 626. Constituted by Real presence of all evil Impression of justice Personal Feeling 627 628. Sentence of last day 614. Sight of things invisible an effect of Faith 471. Sin to be feared and fled from 643 644. Sin a defect nothing positive 112 113. it is most unreasonable p. 114. subjects man to an impotency of saving himself 115. justifieth God in punishing man 116 117. should rather be gotten out than inquired how it came into the world 113. Sins evil seen in Christ his death 294. Sin better discovered by the New than Old Covenant 250. Sin abolished by Christ his death 302 303. Sin is imputed inherent extensive diffusive 165. Sin may exist and prevaile in a true Saint 505. Sin mortified by the Spirit 389. Sinner elect and called the subjects of Faith 460. Shame was in Christs death 206. Sensible sinner subject of true repentance 489. Society in heaven what 658 659. Sons of God partakers of the whole essence of the Father is the same numerical nature 66. 67. Sonship to God is by Creation 435. Generation 435. Marriage 435. Adoption 435. Sonship by Adoption Honourable 437 440. Free 437 440. Permanent 437 440. Sonship to God marks of it p. 453 454. Sorrow and humility usher faith 476. Soul of Christ suffered 410. Souls in heaven subject to Jesus Christ 324 325. Spirit of God in man a signe of union with Christ 389. Spirit of God justifieth how 422. Spirits evil shall be chained when Saints go to heaven 652. Speed facilitates repentance 452. Sting of conscience a note of Deity 45. Sting in Christ his death 286 287. Study of Scriptures a duty 99 100. Suns scituation and motion proveth a God 33 34. Sullen repentance what 518. Systems of Religion profitable for Ministers and people 5. they instruct in the faith antidote error 7 12. Adorn the truth 16. help the understanding 17. the memory 18. affections 19. such are found in Scripture 6 7 8 9 10 11 12 13 14 15. to be studied by young Divines 21. T Temptation of Satan did not necessitate man to sin p. 112. Things in heaven subject to Christ what 323 324. Things on earth subject to Christ what they are 325. Things under the earth 326. Every Tongue what it means 329. Terms of Covenant between God the Father and his Son 225. Torments of Hell Exquisite Intolerable Easelesse Remediless Universal and various 629 630 631. Tryal of last day shall be 1. Universal 2. Formal 3. Impartial 4. Exact 5. Perspicuous 6. Supreme 610 611 612. its consequence 613. Trinity proved by Old Testament text 72. New Testament 74 75. Turning from all sin to God is the formality of true repentance 50. U Union of two natures in Christ without confusion or transmutation 270. Union of believers and Christ necessary p. 377. what kind it is not 379. what kind it is 381 382. its causes 383. grounds 385. its marks 389 390 391 392. it is to be sought by sinners and improved by Saints 396 397 398 399 400. Unbelievers miserable 48. not Gods sons 447. Vocation its twofold estate 437. Vocation a Resurrection a new Creation 361. W Will of God signified in a rule of rectitude 107. Witness from heaven differs in six particulars from witnesse on earth 67 68. we have both to prove Christ the Son of God 66. Word of God declareth his wrath 181 182 183. World visible its being and parts 31 32. World an enemy to faith 481. to be slighted by â—aints 549. Works their use in point of Covenant 126 127. how they justifie 422. Wrath of God what and how aggravated 177 178 179 180. falleth on man here 184. fully at the day of judgement ibid. sheweth his justice and wisdome p. 193 194 195 196. it is to be avoided 197 198. Y Yoak of the Law borne by Jesus Christ 280 281. Z Zeal Negative p. 2. Affirmative p. 2. Zeal accompanieth true Repentance 544. FINIS
We have three notable advantages in our temporal promises beyond what they had in theirs 1. The Old Covenant had special promises of temporal good things in the Land of Canaan for the preserving of their Mosaical policy untill the time of the Messiah to be born of that people promises of long life c. The New Covenant hath promises of all good things necessary without any such clog All good works shall be rewarded and he promiseth to give a present temporal reward in part of payment Eph. 6.8 Whatsoever good thing any man doth the same shall he receive of the Lord whether he be bond or free and which is more 1 Tim. 4.8 Godlinesse is profitable unto all having promise of the life that now is and of that which is to come 2. The temporal good things promised in the Old Testament were symbolical they prefigured spiritual benefits by Christ we have them without any such adjoyned significations Col. 2.17 They had a shadow of things to come but the body is of Christ They had a more sparing taste of heavenly good things in earthly benefits we have a more streight and direct way unto eternal life 3. Promises of temporal good things were in the Old Covenant more frequent in the New Covenant more rare and this I name as their excellency because they are thrown in as meer additions to spiritual promises * Alting Ma. 16.33 Seek ye first the Kingdome of God and his righteousnesse and all these things shall be added unto you this for temporal promises And for spiritual promises which are the best of the Gospel-Covenant not only the conditions of those promises are more easie for whereas it was Do this and live Gal. 3.15 now it is Believe and thou shalt not come into condemnation * Camero Joh. 3.18 but the condition is also promised Jer. 31.34 I will make a New Covenant with the House of Israel and with the House of Judah not according to the Covenant that I made with their Fathers in the day that I took them by the hand to bring them out of the Land of Egypt which my Câ—venant they brake although I was an Husband unto them saith the Lord but this shall be the Covenant that I will make with the House of Israel after those dayes saith the Lord I will put my law into their inward parts and write it in their hearts and will be their God and they shall be my people and they shall teach no more every man his Neighbour and every man his brother saying Know the Lord for they shall know me from the least of thâ—m unto the greatest of them saith the Lord for I will forgive their iniquity and I will remember their sinnes no more Gods hearty good will is herein manifested Jer. 32.41 I will rejoyce over them to do them good and I will plant them in this land assuredlâ— with my whole heart and with my whole soul If you say these are Old-Testament promises and belonged to them to whom they were spoken and were not only Prophetical so as to concern another people * Calv. Instit I grant it Rom. 3.19 We know that what things soever the Law saith it saith to them who are under the Law But they had not that efficacy of the Spirit to make these promises so effectual as was Prophesied and promised for the times of the Gospel * Synop. pu th Joel 2.28 And it shall come to passe afterwards mark that afterwards I will poure out my Spirit upon all flesh c. The measure of the Spirit which they did receive tended mostly to bondage Gal. 4.24 25. but the Spirit is to us a Spirit of Adoption Rom. 8.15 And therefore the Gospel is specially called the Word of Gods grace Acts 20.32 as if all the grace that God had formerly expressed had been nothing in comparison of this Rom. 6.14 Ye are not under the Law but under grace Law and grace are opposed as condemnation and mercy thus the Gospel is the better Covenant in respect of the promises of it 5. The Gospel is the better Covenant in respect of the effects of it the Old Covenant shews us sin doth accuse us and declares us guilty before the judgement of God Rom. 3.19 20. That every mouth may be stopped and all the world may become guilty before God therefore by the deeds of the Law there shall no flesh be justified in his sight for by the Law is the knowledge of sinne It subjects us under the curse and condemneth sinners for the transgressing of Gods commands Deut. 27.26 Cursed be he that confirmeth not all the words of this Law to do them and all the people shall say Amen So Gal. 3.10 it is the ministry of death 2 Cor. 3.6 7. but now the Gospel that proclaims pardon of sin and lifts up with quickening consolation Isa 61.1 2. in the Law God is considered as reproving sin and approving righteousnesse in the Gospel as remitting sin and repairing righteousnesse and therefore the Word of the Gospel is called good seed Mat. 13.3 The seed of Regeneration 1 Pet. 1.23 The Word of Reconciliation 2 Cor. 5.18 19. The Ministration of the Spirit Gal. 3.2 The Word of faith Rom. 10.8 The Word of life Phil. 2.16 The power of God Rom. 1.16 That whereby the righteousnesse of God is manifest Rom. 3.21 The destruction of unbelievers is not the end of the Gospel but that is through their own fault Polan Syntag. eventus adventitius an accidental event God abundantly declares in the Gospel that he delights not in the death of sinners but in the saving translation of them by faith and repentance from the power of darknesse into the Kingdome of his dear Son The best effect of the Legal Covenant is the bringing man into the Gospel-Covenant and 'pray ' observe how when it is most effectual it turns over the sinner to the Better Covenant 1. It discovers sin to us Rom. 7.7 I had not known sin but by the Law but wherefore is it that we know sin at all that we might be compelled to seek reparation in the Gospel-Covenant Gal. 3.21 22. The Scripture hath concluded all under sin that the promise of faith in Jesus Christ might be given to them that believe 2. The Old Covenant restrains sin there is a natural stupidnesse in mens consciences but then when the dreadful threatnings of the Law still sound in their ears man is somewhat affrighted and hath some reluctancy though afterwards the Law of the minde is led captive by the Law of the members and man forbears sin as having a bridle put upon him Ringente interim intus tumultuante appetitu corrupto though he be restrained from sin yet it is but a kinde of coactior it ends best when it ends in a spontaneous and voluntary inclination of the minde to forsake sin and hate it and that is the work of the gospâ—l-Gospâ—l-Covenant 3. The Old Covenant works fear
when sin hath been committed and the raging of the affections are a little appeased then the minde returns unto its self and the Spirit that was resisted brings to remembrance those grievous and unavoidablâ— threanings which the Law denounceth whereupon there follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Legal repentance that is a wishing that the Fact were undone and that he had not committed the sin that causeth that trouble but not that he is any better than before for shew him a new temptation and he presently runs after it though under trouble of minde and though expectation of wrath incredibly full of anguish doth sting and vex him intolerably But now Beloved where this ends well there the Spirit insinuates something to put him upon panting after a Redeemer and to get power against sin and this brings unspeakable joy and begets peace past all understanding thus you see the best effects of the Law is the bringing men to the Gospel which shews the fifth excellency of the Gospel-Covenant 6. The Gospel-Covenant is the better Covenant in respect of its objects or persons taken into Covenant and that under a double consideration their multiplicity and their quality 1. In respect of the number The Old Covenant belonged only to one people the New to Jews and Gentiles Abraham and his posterity were taken into Covenant and all the world beside were excluded those few others that were admitted it was by extraordinary grace and they were as it were planted into Abrahams family but now the partition Wall is broken down which as it were shut up the mercy of God in the confines of Israel Now peace is proclaimed to those that are far off as well as to those that are near that they might become one people this is a great mystery Colos 1.26 Certainly all may well say so as we are poor Gentiles and we are made nigh by the blood of his Crosse Col. 1.20 21. 2. The Gospel-Covenant is better in respect of the quality of the persons taken into it the Law is proposed to wicked secure and hardened sinners 1 Tim. 1.9 The Law is not made for a righteous man but for the lawless and disobedient for ungodly and for sinners for unholy and profane for murderers of fathers and murdâ—rers of mothers for men-slayers for whoremongers c. to restrain and bridle them but the Gospel lifts up broken-hearted sinners Luk. 4.18 He hath sent me to heale the broken-hearted to preach deliverance to the captives and recovering of sight to the blind to set at liberty them that are bruised to preach the acceptable year of the Lord The Law is to terrifie the conscience the Gospel is to comfort it * Gerhard l. c. 7. The last excellency I shall name is this the Gospel-Covenant is every way faultlesse it is the last and best Dispensation of Divine grace Hebr. 8.7 If the first Covenant had been faultlesse then should no place have been sought for the second as if he should say the Covenant from Mount Sinai was not such Quo non alterum posset esse perfectius * Grotius that man could not desire a better Hebr. 7.18 19. There is verily a disanulling of the Commandment going before for the weaknesse and unprofitableness thereof for the Law made nothing perfect but the bringing in of a better hope did by the which we draw nigh unto God plainly this is so excellent we cannot desire a better The Old Covenant is abrogated 1. As to the circumstance de futuro it all related to the future Messiah Christ is come and that consideration therefore ceaseth 2. 'T is abrogated as to the impossible condition of perfect obedience the Gospel sincerity of the meanest believer is better than the exactest obedience of the highest Legalist 3. 'T is abrogated as to the burden of Legal Ceremonies Priesthood and shadows God gave these things to them and the Gospel to us as we give nuces parvulo codicem grandi * Beda things of smaller value to a little childe but a good book to him when he is grown up They have lost their Temple their Priesthood their Unction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Chrysost c. We have Heaven for our Temple and Christ for our Priest and the Spirit for our Unction 4. The Old Covenant is abrogated as to the yoke of Mosaical policy we have nothing to do with the Judicial Laws of the Jews any farther than they are Moral or of a Moral equity Luk. 16.16 The Law and the Prophets were untill John Hebr. 7.12 The Priesthood being changed there is made of necessity a change of the Law And thus I have doctrinally shewed you the excellency of the Gospel-Covenant APPLICATION 1. This retorts wicked mens Reproaches into their own faces They cry out against the Ministers of the Gospel for preaching terrour to them Be it known to you the Gospel is properly employed in celebrating the mercy of God in the pardon of sin and comforting drooping sinners but in your doing what you can to put out this comfortable light you force us to fetch fire from Mount Sinai to take hold of you 'T is true the Law was given with Thunder and Lightning and terrible Miracles the Gospel was attested with a comfortable voice from heaven and healing Miracles but as sinners broken by the Law needed some Gospel-balm to heal their wounds so secure Gospel sinners need Legal threatnings to fright them out of their sluggishnesse and sleepy security If whispers of peace will not awaken them we must cry aloud to stir them up if it be possible to break off sinning and to minde salvation Sirs 't is no pleasure to us to speak words unpleasing to you you hinder us from work more purely Evangelical and which 't is a thousand fold more pleasure to us to be conversant about 'Pray take notice that were it not in love and faithfulnesse to your souls we would never be so poorly employed as to be pelting at your base lusts Do but try us Break off your soul-undoing wickednesse and you shall never hear us rate you any more you your selves being Judges ex gr Ask a sober man whether the lashing of drunkennesse makes him smart or not Ask a chaste person whether the naming of such Texts as Prov. 22.14 The mouth of strange women is a deep pit he that is abhorred of the Lord shall fall therein Prov. 23.27 An whore is a deep ditch and a strange woman is a narrow pit reproach him in short Ask one that 's conscientious whether he thinks the Minister hath a spite at him in his Sermon because he names 1 Cor. 6.9 10. Know ye not that the unrighteous shall not inherit the Kingdome of God Be not deceived neither Fornicators nor Idolaters nor Adulterers nor Effeminate nor Abusers of themselves with mankinds nor Thieves nor Covetous nor Drunkards nor Revilers nor Extortioners shall inherit the Kingdome of God Alas all these will tell