Of all in the one and in the other are believers heirs you are heirs to mercy and grace and righteousness and comforts and salvation I think therefore that the belivers condition by vertue of his union with Christ is very comfortable and blessed 3. If you be by faith united unto Christ there remaines one comfort more Christ will accomplish and perform all that good unto us for you which is this That as you are thereby heirs of all the good mentioned and promised in the Covenant so all that good will Christ see accomplished and performed unto you for all the promises of God in him are yea and in him Amen 2 Cor. 1. 20. They are sure and certain are surely and certainly made good As God spake unto Jacob Gen. 28. 15. I will not leave thee untill I have done that which I have spoken to thee of So Jesus Christ unto whom you are united he will not cease untill you be actually possessed of all that good which his father promised unto him from all eternity and hath promised also unto you in time in his Covenant to bestow upon you And there are four things which may assure you of this viz. 1. The suretiship of Christ which implyes not only his undertaking for us to God but likewise the same for God to us that God shall really make good to us all which he hath promised unto us 2. The Intercession of Christ which is his everlasting work of applying all the good which he hath purchased 3. The Donation of his Spirit upon us for the communicating of all good unto us 4. The intention of his Merit and Purchase which he laid out in our names and for our good He merited no less for us than all that good in the Covenant No lesse than all outward benediction than all heavenly blessings than Justification Reconciliation Sanctification Consolation Perseverance and eternal Glory His Merit and purchase amounted to all this and not to lesse than this and as God is bound to give him what he hath purchased so he hath bound himself to bestow all this upon believers who are united to him Whosoever believes shall not perish but have everlasting life Joh. 3. 13. 5. The habitude 'twixt Christ as Head and believers as his Body and Members he is not perfect untill they be perfected And now I pray you that are believers be you your selves judges whether your union with Christ puts you not into a most comfortable and blessed condition seeing it brings you into union with God and every Person of the Trinity and makes you heirs of all the good in the Covenant all which God and Jesus Christ will see actually bestowed upon you I fear I was never united to Christ Object True will some say here is comfort enough for here is all that soules can wish or enjoy But truely the more you speak of this comfort from union with Christ the more sad and uncomfortable is my heart Because at least I fear that I never yet in truth attained unto this union of Faith why so 1. I was driven to look after Christ out of fear and out of the sense of wrath 2. Union with Christ supposeth separation from all that is contrary unto Christ Alas I finde the contrary a body of sinne still present with me 3. Union with Christ depends upon some mighty and powerfull workings of the Spirit which I never observed nor discerned in my soule 4. Union with Christ certainly includes the presence of the Spirit and the communion of the Spirit whether I have that I know not 5. I still live under weaknesses and wants but union with Christ would have let in more supply c. Sol. I will briefly speak unto these fears if possibly they may be removed For as it is my desire that you may by faith be brought to Christ so it shall be my endeavour that every soule united unto Christ may taste of those comforts which do belong to him in Christ I was driven to look after Christ out of fear 1. Object You fear that you are not rightly united to Christ because you were driven to look after Christ out of fear and sense of wrath whereas the union by faith is free and voluntary Answered Yet our union may be right Sol. Though this be true yet is it possible that your union with Christ may be right They in Acts 2. 37. were indeed by Faith united to Christ although the first work appearing in them was the sense of their sins and of Gods wrath for that sin and so was the Jaylor in Act 16. 30. effectually brought in to Christ although trembling of heart first seized on him and so was Paul in Act. 9. 6. Therefore distinguish thus of this matter 1. There is a difference 'twixt an occasion of looking after Christ and 'twixt a Distinguish 'twixt an occasion and a principle of union principle which unites to Christ The sense of sin and the fear of the wrath of God these are the occasion of your looking after Christ and had you not met with these it is most probable that you never had minded Christ And yet it was not this fear but faith which followed upon it that did unite you to Christ I say faith which saw the exceeding goodnesse and kindnesse and graciousnesse in Christ represented and offered and promised in the Gospel and thereupon drew your hearts to the prizing and desiring and receiving Christ with a most chearful and ready consent and will So that though at the first and occasionally some legal operations and impressions awakened your hearts to look after a Christ for deliverance yet it was the Gospel by the Spirit working faith in your troubled Distinguish 'twixt sense of sin and wrath considered alone and concomitantly hearts which brought and joyned you to Christ 2. Again you must distinguish 'twixt the sense of sin and wrath considered alone and considered concomitantly If the sense of sin and wrath alone did put you upon Christ and never any thing else this indeed were sad For when these alone put us upon Christ then we desire Christ no farther than a present help and ease against those evils which do distresse us but thus it is not with you though perhaps at the first your thoughts were fixed upon Christ only to deliver you from the wrathfull impressions in conscience yet upon the farther light and working of Gods Spirit your hearts are carried beyond these for you must now have a fruition of Christ you have now coveted an union with Christ and satisfied you cannot be without that near union and truely this is the effect of faith graciously given unto you from God 2. Object But union with Christ supposeth a separation from all that is contrary to Christ Is not sinne contrary to Christ and this I finde still Ergo Sol. I answer 1 but I finde no separation from sin Answered It is one thing for sin
after the order of Melchizedeck whence I thus argue That if the Priestly Office of Christ still continues in Heaven then there is some work which Christ still doth in Heaven Because an Office is therefore given and therefore continues in regard of some work that is to be done and to be continued by him who is invested with such an Office It were absurd and ridiculous to imagine that Jesus Christ should still enjoy an Office of Priesthood to no use or purpose there being nothing for him to do in that Office 2. He is very sensible of our conditions here on earth both in a way of apprehension He is very sânsible of our conditionâ here on earth and in a way of compassion In a way of apprehension Rev. 2. 8. I know thy works and tribulation and poverty Acts 9. 4. Saul Saul why persecutest thou me In a way of compassion Heb. 4. 15. He is touched with the feeling of our infirmities and Chap. 5. 2. He hath compassion on the ignorant and on them that are out of the way To what end were these if Christ could or would not or might not do any thing for his servants because he is in heaven and they on earth 3. His love remaines as strong unto them now he is in heaven as it was unto them His love remaiâââ strong as ever whiles he was on earth Rev. 3. 9. I will make them to know that I have loved thee And love is active in the behalf of them who are beloved 4. His Relation is as near as it was the same union and the same relation still He is the Head and we the Members he is the Root and we the Branches he is the His relation is as neer as it was Husband and we are his Spouse still if the same near relation continues still surely works of kindness continue still 5. You have his Promise to act for you though he be now in heaven Joh. 14. There is a promise for it 13. Whatsoever ye shall ask in my Name that will I do verse 16. And I will pray the Father and he shall give you another Comforter that he may abide with you for ever Our faith else would be at a losse 6. Our Faith would be at a losse in all our accesses and approaches if Jesus Christ should give over all working for us nor it is not sufficient that we Our saith else would be at a loss represent his sufferings and merits unless he himself doth the same on our behalf 2. But now let us inquire what is that eminent and great work which Christ What is that eminent work that Christ doth in heaven for us doth in heaven for us it is Christs Intercession for us Rom. 8. 34. It is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Hebr. 7. 25. He ever liveth to make intercession for them I will open two things concerning the Intercession of Christ our Mediatour The Intercession of Christ viz. 1. the nature of it 2. The vertue or benefit of it 1. The Nature of it The Nature of it You read in Scripture of a three-fold Intercession A three-fold Intercession in Scripture Our intercession one for another 1 Our intercession one for another 1 Tim. 2. 1. I exhort therefore that Supplications Prayers Intercession and giving of thanks be made for all men Moses interceded for the people of Israel when they fell into that great sin of Idolatry which did so much provoke God to wrath And David made intercession for the life of his child and Paul for Epaphroditus and Onesimus All the people of God on earth do pray one for another but this is not in their own name but in the Name of Christ 2. The Spirits Intercession Rom. 8. 26. The Spirit it self maketh Intercession The Spirits Intercession for us c. verse 27. He maketh Intercession for the Saints accoâding to the will of God And his Intercession is not a formal and meritorious intercession as Christs is but only a causal or virtual intercession by teaching us what to pray for and by giving us hearts and abilities and affections for to pray 3. Christs Intercession which was partly done whiles he was on earth Joh. 17. 9. Christs Intercession I pray not for the world but for all them that thou hast given me and Luke 22. 31 32. Simon Simon Satan hath desired to winnow you as wheat but I have prayed for thee And partly done whiles he is now in heaven And it may be thus described This Intercession of Christ is a glorious and authoritative work of Christ our High A description of it Priest and Mediatour wherein he takes upon him the cause and condition of all and every Believer and wills the effectual application of all and every good which he hath merited and purchased for them which will or request of Christ the Father hears and alwayes grants There are many things observable in this description 1. The Intercession âf âhrist is a glorious work There were works of Christs It is a glorious work Humiliation as to be born and die and there are works of Christs Exaltation amongst which Intercession is one He doth this work now being in his glory and he doth it after a glorious manner not by prostrating himself as once he did in the Garden or by falling down on his knees as he did on earth but bâ presenting of his Person and sufferings and merits unto his Father on our behalf in heaven as the reason of the good which we desire to enjoy 2. And therefore I add that it is an Authoritative work There is a praying as An authoritative work one distinguisheth out of humility which is a desire or request for things unmerited And there is a praying out of Authority wherein one doth not meerly present his request to be granted but also his right that it ought to be granted Such is the Intercession of Christ which is grounded not absolutely In promisso on Gods gracious promise but principally In precio in his own satisfaction and merit upon which he may justly demand and challenge audience and performance 3. Christs Intercession in heaven respects not himself but his Church and every It respects not himself but his Church Member thereof on earth When he was on earth he many times prayed for his and for himself but being now in heaven and glorified he prayes not for himself but only for his on earth For as their Intercessor he takes upon him their persons and their cause and their condition as Paul intreated for Onesimus and Judah for Benjamin unto his Father You read of the High Priest that when he went into the Sanctuary he went in with the names of the twelve Tribes upon his breast So Jesus Christ when he went up to heaven he did as it were carry up
from us The second Proposition is as clear That all the good we have or can do is from God Every good and perfect gift comes from him Jam. 1. 17. What hast thoâ that thou didst not receive 1 Cor. 4. 7. We are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God 2 Cor. 3. 5. By the grace of God I am what I am 1 Cor. 15. 10. It is God which worketh in you to will and to do of his good pleasure Phil. 2. 13. Vnto you it is given to believe Phil. 2. 29. If God will give them repentance 2 Tim. 2. 25. 2. No debt which we owe to God hath merit or worthinesse in it Doth any man merit ought at any hand by paying unto me what he ows unto me Simile But all the good we have or can do is a debt which we owe to God Ergo cannot merit any thing from him Doth not our believing fall under a Divine Precept This is his Commandment that we believe on the Name of his Son Jesus Christ 1 Joh. 3. 23. Doth not our repenting fall also under a Divine Precept But now God commandeth all men everywhere to repent Act. 17. 30. Doth not praying likewise fall under a Divine Precept Call upon me Psal 50. Pray without ceasing 1 Thes 5. 17. Do we any thing but what we ought to do when we believe or repent or pray or walk in newness of obedience and if no more be done by us than what ought to be done by us where is our merit or worthiness 3. If we fall short in the best and most that we do then we cannot merit by any thing that we do but we do fall short in the best and most that we do the line which we write may be written fairer the good that we do may and should be done better Domine said one lava lachrymas me as yea so short that we need mercy for our best performances and Christs Mediation and Intercession for them Aaron was to bear the iniquities of the holy Offerings Exod. 28. 38. And the prayers of the Saints were to go up with the Incense of the Altar Rev. 8. 3. Nehem. 13. 22. Remember me O my God concerning this also and spare me according to the greatnesse of thy mercy Secondly A personal worthinesse for any good from God is inconsistent with a A personal worthinesse is inconsistent with the Covenant of grace Covenant of Grace and likewise with the Office of Christ the only Mediatour of that Covenant It is inconsistent with the Covenant of Grace for according to that Covenant all is given and all is freely given in that we are freely loved and freely justified and freely blessed and saved yea the worthiness of our works and the riches of Gods grace do one destroy and remove the other Rom. 11 16. If by grace then it is no more of works otherwise grace is no more grace but if it be of works then it is no more of grace otherwise work is no more work And with the Mediatorship of Christ who alone is the merit and purchase And with the Mediatorship of Christ of all grace and glory of all blessings and blessedness Hath Christ merited all or hath he not If his Alsufficiency hath not can our insufficiency do any thing or where do you find any one word in Scripture that Jesus Christ hath left any thing for us to merit or that any of our works gain so much of his Prerogative as to merit by his merits the merits of Christ do make our good works accepted with God but they do not make our works to merit for he himself had not merited had he not been both God and Man âhirdly There is in us an indignity or unworthinesse of any mercy and God Theâe is in us an unworthiness of any mercy would have us to acknowledge so in our Requests for and Receits of his blessings First An unworthiness of any mercy Gen. 32. 10. I am not worthy of the least of all these mercies and all the truth which thou hast shewed unto thy servant Luke 15. 19. I am no more worthy to be called thy Son Secondly And God will have us to acknowledge our selves unworthy Deut. And God will have us acknowledge our selves unworthy 26. 3. Thou shalt go unto the Priest that shall be in those dayes and say unto him I professe this day unto the Lord thy God that I am come unto the Country which the Lord sware unto our Fathers for to give us Ver. 4. And the Priest shall take the basket out of thine hand and set it down before the Altar of the Lord thy God Ver. 5. And thou shalt speak and say before the Lord thy God A Syrian ready to perish was my Father and he went down into Egypt and sojourned there with a few ând became there a Nation great mighty and populous c. Deut. 8. 10. When thou hast eaten and art full then thou shalt blesse the Lord thy God for the good land which he hath given thee Ver. 17. Beware least thou say in thine heart My power and the might of mine hand hath gotten me this wealth Deut. 9. 4. Speak not thou in thine heart after that the Lord thy God hath cast them out from before thee saying For my Righteousnesse the Lord hath brought me in to possesse this land Ver. 5. Not for thy Righteousnesse or for the uprightnesse of thine heart c. Ver. 6. Vnderstand therefore that the Lord thy God giveth thee not this good land to possesse it for thy righteousnesse for thou art a stiffe-necked people Thirdly And rejects us pleading of our own worthinesse looks on it as pride And rejects us pleading our own worthinesse and vain-glory as the Pharisee who insisted on his own worthinesse And thus you see that our worthiness is not admitted as any Reason or Cause of Divine blessings whence it must necessarily follow that God then gives them unto us upon the sole account of his own graciousness Quest 2. And what the Reasons thereof are is the second particular to be spoken unto viz. Why all blessings are given unto us upon the account of Reasons of it Gods graciousness Sol. The Reasons briefly are these First This way of giving suits best with a Covenant of grace In which the reasons of our mercies as well as the mercies themselves are to be found nay the This way of giving suits best with a Covenant of grace reasons of our mercies do most of all illustrate this Covenant of grace and do principally constitute it for with reverence be it spoken this Covenant would lose the nature of being a Covenant of grace if the mercies or blessings promised were not given unto us upon the reason or account of Gods graciousness alone Gratia est nullo modo quae non est gratuita omni modo Secondly This way of giving suits best with God
thou him or what receiveth he of thine hand v. 8. Thy wickedness may hurt a man as thou art and thy righteousness may profit the son of man Psal 16. 2. My goodness extendeth not to thee q. d. Thou art not benefited by any good works of ours c. I cannot add any thing thereby unto thee we receive all from thee but can give nothing unto thee by which thou mayest be bettered for thou art an infinite being and therefore we can add nothing to thee Secondly You must not do any good work thinking thereby to satisfie God for your evil works Many people when they have committed sin and injured Nor to satisfie God for our sins and dishonoured God then they fall a praying and a reading and a hearing and put on to works of piety and charity and their intention or end in doing of these duties is to make God amends and to make up the wrong which they have done him supposing that the good which now they do will ballance the evil which they have done and satisfie God Now though this be true that our sinnings do injure God and therefore its reason that after our sinnings we should be much humbled and be more circumspect in our walking and more diligent and upright Yet to act all these as satisfactions to God for the sinful injurious workes which we have done against him This is 1. Foolish 2ly Sinful First It is foolish forasmuch as nothing that we can do can amount unto It s foolish a satisfaction for the evil that we can do Because 1. All the good which we now do we ought still to have done and that which Reasons of it was still a duty can never be a satisfaction 2. There is more evil in the evil that we have done than there is good in the good which we do our sinful evil is perfectly evil and our best good is but imperfect good The evil that we do against God deserves hell and the good which we do deserves nothing the evil which is done needs infinite mercies to pardon it and the good which we do is so mixt with our sinfulness that that also needs mercy to pardon and accept it and that which needs mercy cannot be a satisfaction Secondly It is sinful For this is to take upon us the work of a Mediatour to whom alone that work of satisfaction doth pertain and he must be both God and It s sinful man or else he could not have satisfied for our sins Now to presume that our own imperfect obedience is able to satisfie God for our sins and to clear all our accounts and reckonings between him and us what is this but to lay aside the perfect satisfactions of Christ the only Mediatour and to set up our own weak righteousness as sufficient to compensate the Justice of God Thirdly You must not offer up any performances of yours as causes of mercy and Nor as causes of mercies and blessings blessings you must pray and you must mourn and you must repent and you must obey the voice of the Lord your God and you must walk in his statutes and do them and if you do so with upright hearts God will meet you with mercy and blessings Nevertheless you may not look on any performance of yours as causes meriting and purchasing any blessing unto you remember that excellent passage in Psal 25. 10. All the paths of the Lord are mercy and truth unto such as keep his Commandements and his testimonies Yet Ver. 11. For thy Name sake pardon mine iniquity for it is great Here is mercy and truth for them that keep his Commandements and then here is not our obedience but his Name the cause of our mercy not for my obedience sake but for thy Name sake pardon mine iniquity c. So when Daniel fasted and prayed in an extraordinary way for mercy and for deliverance out of the Babylonian captivity he impleads not those works as causes of them nay as so he rejects them Dan. 9. 17. Now therefore O our God heâr the prayer of thy servant and his supplications and cause thy face to shine upon thy sanctuary that is desolate for the Lords sake Ver. 18. O my God encline thine ear and hear open thine eyes and behold our desolations and the City that is called by thy Name for we do not present our supplications before thee for our righteousness but for thy great mercies There are four things to be observed about mercies and blessings What is to be observed about mercies and blessings 1. The Efficient Cause and that is only Gods own love and grace and mercy his own glorious love is the only efficient cause of all our blessings whether spiritual or temporal 2. The Final Cause and that is only Gods own glory all is from his mercy and all is for his glory he is the first and he is the last out of the sea of his mercy they come and into the sea of his glory they do return 3. The Meritorious Cause and that is Jesus Christ who by his blood hath purchased all things for us pertaining to life and godliness 4. The means by which not causes for which they are obtained and enjoyed They are means whereby blessings are obtained and such are our holy performances and walkings unto which God hath promised abundance of mercies and blessings and we shall enjoy them not Ratione facti for the worthiness of our doings but Ratione promissionis for the goodness and faithfulness of his promise unto our upright doing and walking Therefore take heed of looking on any doing and walking as meritorious causes of mercies and blessings For 1. All the good we can do is but what we ought to do and no duty of man can Why they cannot merit mercies be meritorious with God 2. All the good we do is done by the strength of Christ therefore it cannot merit seeing it is done not by our own strength but Christs 3. All the good we do finds acceptance only in and for Christ our prayers are accepted in him and our services are accepted in him and therefore they merit nothing of themselves 4. All good services must be done in faith or else they cannot be pleasing to God Heb. 11. 16. Now Faith and the merit of mans works are utterly inconsistent 5. Lastly All the blessings which you shall ever enjoy you must take them out of Gods promises or Covenant of grace and no gift flowing from that Covenant of grace but it is freely given unto us Fourthly You must not look upon any performances services acts of obedience They cannot make peace with God done by you as propitiations as able to make peace with God for the sins which you have committed against God When we have sinned against God we must humble our souls and repent and pray unto the Lord to pardon us and to be reconciled unto us and to take away iniquity and
The natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned Jer. 4. 22. Tbey are sottish children and they have no understanding they are wise to do evil but to do good they have no knowledge Hose 8. 12. I have written to him the great things of my Law but they were counted a strange thing Psal 14. 1. The fool hath said in his heart there is no God they are corrupt thy have done abominable works there is none that doth good Prov. 13. 19. It is abomination to fooles to depart from evil Levit. 26. 43. Because they despised my judgments and because their soul abhorred my Statutes Jer. 13. 23. Can the Ethiopian change his skin or the Leopard his spots then may ye also do good that are accustomed to do evil Tit. 1. 16. Being abominable and disobedient and unto every good work reprobate By all these places it doth appear that there is no power and sufficiency in any natural man to any spiritual good but a total want thereof and a total opposition unto it Secondly That then God is no hard cruel or rigorous master unto his servants but very kinde and gracious we have no reason to complain at all but rather to bless him and cheerfully to serve him There are seven things which do respect the people of God c. 1. Enterance which takes in 1. Union Of him are ye in Christ Jesus 1. Cor. 1. 3. 2. Regeneration 3. Repentance This God works in them of his own grace Jam. 1. 18. Of his own good will begat he us with the word of truth Phil. 1. 29. Unto you it is given to believe Acts 11. 18. Then hath God also to the Gentiles granted repentance unto life 2. Performances this likewise doth God work in his people Phil. 2. 13. It is God which worketh in you to will and to do of his good pleasure God is no hard master 3. Sufferance Phil. 1. 29. Unto you it is given in the behalf of Christ not only to believe on him but also to suffer for his sake 4. Resistance 1. Of sinful works 2 Tim. 4. 18. The Lord shall deliver me from every evil work 2. From sinful temptations 1 Cor. 10. 13. God is faithful who will not suffer you to be tempted above that you are able 5. Perseverance Phil. 1. 6. Being confident of this very thing that he which hath begun a good work in you will perform it until the day of Christ 1 Pet. 1. 5. We are kept by the power of God through faith unto salvation 6. Acceptance 7. Recompence Thirdly Then you see the same reason why when the same truths of God Why some receive the truth and others do not Why not all God leaves some to themselves and not others They which walk not in Gods wayes are none of his are preached and the same wayes of life are revealed some do receive those truths but others do not and some do walk in those wayes and some do not Quest Why do they not all do so The Reason is Sol. Because God leaves some unto themselves and others he doth not leave unto themselves they do both of them hear the way to heaven but they have not both the same grace and strength given to walk in the way to heaven Fourthly Then they are none of Gods people who never found any sufficiency any ability any actual strength to walk in the wayes which God hath Commanded why so because God promiseth to cause his people to walk in his Statutes and to do them I grant that all the people of God do not walk alike in his Statutes some are more lively some are more forward some are more high and full and vigorous and exact then others are nevertheless every one of them hath obtained grace and strength in his proportion to walk in Gods Statutes every one of them doth pray and every one of them doth repent and every one of them doth believe doth walk in newness of obedience and every one of them doth fear the Lord and makes conscience of his wayes and strives after perfection Simile You see that the least finger in the body receives an influence from the head by which it moves and stirs and performs the office of its place And so doth the meanest and weakest servant of Christ receive a virtue and power from Christ to act and walk in his proportion Therefore those men who still continue in their wayes and have no power to leave them and who are still charged to walk in Gods wayes and have no heart nor power to obey him no power or ability at all to bewaile their sins to forsake their sins to poure out their hearts in prayer to long after Christ to love the Lord Jesus Christ to prize and hold communion with God these persons are not as yet the people of Gods Covenant There is nothing in the world to evidence it to their souls that they are so nothing in practice for they âeglect all holy walking with God and nothing in their natures and hearts for if they were renewed and changed by grace presently there would be an ability an inclination a desire an endeavour to walk with God according to his word Take it for a certain truth that all persons actually in Covenant with God have a power given them more or less to walk as God would have them walk and to do what God would have them to do therefore consider your selves and your conditions all of you who are still without strength to walk assuredly you are without life to quicken all the children of God are alive and are thus far enabled by his grace to chuse his way and to walk in his way with upright hearts Fifthly Then the wayes of God are possible and passable wayes why so Gods wayes are possible and passable because the promise of God is annexed unto them There are two errors opposite unto this truth 1. One is of the Papists who make the wayes of God concerning us so passable Papists confuted that a man may perfectly fulfil the Law of God nay as if this were a poor business they teach that a man may do yet more then God requires he may do works of supererogation by which he may merit for himself and for his friends this is a proud and false doctrine for no man except Christ ever did or could with a legal exactness fulfil the will of God In many things we offend all saith the Apostle Jam. 3. 2. And what man is he that liveth and sineth not there is no man that sinneth not 1 Kin. 8. 46. And who can say My heart is clean or I have made my heart clean I am pure from my sin Prov. 20. 9. 2. The other is of carnal and lazy Protestants who when they are pressed to Carnal Protestants confuted leave their sinful wayes and to walk
more special to shew unto you what that Covenant is which God makes between himself and his people There are who do distinguish of a twofold Covenant 1. There is Foedus absolutum which is such a promise of God as takes in no stipulation or condition at all that There is an absolute CovenaÌt runnes altogether upon absolute termes such a Covenant was that which God made with Noah that he would never drown the world any more Gen. 9. 11. and such a kind of Covenant is that when God promiseth to give faith and perseverance unto his elect Heb. 8. 10 c. Both these Covenants are absolute and without any condition there is nothing in them but what is folded up in the promises themselves 2. Foedus Hypotheticum which is a gracious promise on Gods part with an obligation to duty on our part for although it be natural to God to recompence And an Hypothetical Covenant any good as it is to punish any evil And although man doth owe unto God whatsoever God covenanteth with him for yet it so pleaseth his Divine Will thus to deale with us that in binding of us to duty unto himself he binds himself in reward unto us and promiseth such and such a recompence upon the condition of such and such a performance Now this kind of Covenant is twofold The Covenant is either The Covenant of nature 1. Foedus Naturae as some stile it or Foedus operum the Covenant of works as we usually call it the Apostle calls it the Law of works Rom. 3. 27. This is the Covenant which God made with man in the state of innocency before the fall wherein God promised unto man life and happinesse upon condition of perfect and personal obedience and it is summed up by the Apostle Gal. 3. 12. Do this and live God having created man upright after his own Image and so having furnished him with all abilities sufficient for obedience thereupon he made a Covenant with him for life upon the condition of obedience I say he made such a Covenant with Adam as a publick person and as he promised life to him and his posterity in case of obedience so he threatened death and a curse unto him and his posterity in case of disobedience In the day thou eatest thereof thou shalt surely die Gen. 2. 17. Cursedis every one that continueth not in all things written in the book of the Law to do them Gal. 3. 10. 2. Faedus Gratiae the Covenant of Grace the Apostle calls it the law of faith Or the Covenant of grace Rom. 3. 27. and it is especially expressed thus He that believes shall be saved Mark 16. 16. The just shall live by faith Gal. 3. 11. This is that Covenant of which the Text speaks and of which by Gods assistance This is stiled I intend to discourse This Covenant which is sometimes stiled the Covenant of life life is restored The Covenant of life and life is promised and life is setled by the Covenant no life for a sinner out of it And sometimes it is stiled a Covenant of peace Numb 25. 12. Behold I give Covenant of peace unto him my Covenant of Peace Peace is the comprehension of all blessings and prosperity our good is in this good Covenant of grace and all peace flowes out of it peace with God and peace of cosncience And sometimes it is called a Covenant of salt Num. 18. 19. 2 Chron. 13. 5. A A Covenant of salt firm sure uncorruptible Covenant which lasts for ever Sometimes it is stiled the promise Psal 105. 42. He remembred his holy promise The promise and Abraham his servant It is called the promise by way of eminency it is made up altogether of promises all on Gods part which he will do is under promise and all on our part which we are to do is likewise under promise Sometimes it is called the mercy and the truth Mic. 7. 20. Thou wilt perform The mercy and the truth the truth to Jacob and the mercy to Abraham The Covenant is called mercy because mercy only drew this Covenant It was meer mercy which moved God to make new bonds with us yea all mercy is wrapped up in it And it is called Truth because the Lord God who makes this Covenant will certainly and truly performe all that good and mercy which in it he makes over unto his people Hence also it is called the oath Luke 2. 73. The oath which he sware unto The Oath our father Abraham You do not read of Gods Oath in the Covenant of works that Covenant wanted a Mediatour and was not sealed with an oath but in this Covenant of grace there is the oath of God to declare unto us and to confirm us as touching the immutability of his will and purpose for the accomplishment of all that good mentioned in this Covenant And it is called a Testament and a new Testament Matth. 26. 28. My A Testament and New Testament blood of the New Testament Heb. 9. 15. He is the Mediatour of the New Testament A Testament is Testatio mentis that which we commonly call a mans Will about the bestowing of his estate amongst his children c. The new Covenant is called a Testament because it is ratified and confirmed by the death of the Testator and because it is as it were his last Will written down There are precious Legacies bestowed and setled by God the Father in this Covenant upon all his children and all of them are confirmed and ratified to them by the death of Christ This Covenant of grace thus gloriously set out in the Scripture wherein God proclaimes all his goodnesse to us which is the foundation of all our lives and comforts hopes and happinesse which is the foundation of all godlinesse and holy walking which is a sure and our only anchor I am now in a more distinct way to discourse of In the handling whereof I shall confine my self to these six particulars 1. The differences of this Covenant of grace from the Covenant of works 2. The proper nature of this Covenant in the absolute consideration of it 3. The adjuncts and properties of this Covenant 4. The condition of the Covenant of grace 5. The Mediatour of this Covenant 6. The special gifts and legacies that are bequeathed in this Testament CHAP. III. Differences of the Covenant of grace from the Covenant of works THe differences of this Covenant of grace from that Covenant of works Although there are some things wherein both these Covenants agree As 1. In the general end which is the Seven things in which they agree glory of God 2. In the persons contracting and covenanting which are God and man 3. In the intrinsecal forme there is a condition and restipulation in both 4. In some things promised in them both and required as to the matter of them in both 5. In the Authour God is the Authour of
Law given on Mount Sinai though materially it respected works yet formally and intentionally it was not then given and established as a Covenant of works by which we should be justified and live this I shall afterwards make evident and therefore shall say no more unto it at the present 5. The Covenant of works and the Covenant of grace do differ in the condition In the condition of life promised of life promised in both Life is promised in both Covenants but upon different conditions Do this and live saith the Covenant of works Believe on Jesus Christ and live saith the Covenant of grace The condition of the one consists in giving The condition of the other consists in receiving The condition of the one is to give in a perfect righteousness of our own unto God and the condition of the other is by faith to receive a perfect righteousnesse from Christ In the Covenant of nature or of works there is forum justitiae where the sentence of absolution passeth if we be found righteous and the sentence of condemnation if we be found unrighteous the question is not then about faith but love not whether you believ'd but whether you obey'd But in the Covenant of grace there is forum misericordiae and the sentence of absolution passeth not upon our doing but upon our believing and the sentence of condemnation passeth upon all unbelievers Now here fall in two notable questions 1. Question Whither faith were not required in the Covenant of works Whether faith were not required in the Covenant of works How faith was rerequired Sol. To this I answer three things 1. Faith was required in the Covenant of works as Faith may be taken either for a dependance on God the only Authour of being and blessing or for an expectation of that good of life which God promised with a reliance upon God for it or for a perswasion of Gods love to him and acceptance of his obedience whil'st continuing upright with God As to these considerations of faith Adam who lived under the Covenant of works had faith and did exercise it for he was bound to acknowledge God as the only fountaine of his good and to depend upon him as so And he was bound to believe the possession of that life which God promised to him whil'st he should continue perfectly obedient and likewise he was bound to be perswaded of the love of God unto him in that course of obedience and also the acceptance of his obediential services unto God 2. But that faith which respected the Covenant of works was different from that faith which respects the Covenant of grace and is now required For 1. How not required That faith was such as looked on a promise of life made by God to a perfect creature and as so continuing but that faith which respects the Covenant of grace looks upon the promise of God in Christ made in respect to us sinners and lost in our selves 2. That faith looked on God as a creatour and preserver but this faith looks on God as a Redeemer and merciful Father 3. That faith was natural concreated with Adam not raised nor infused in a Gospel-way but this faith is now promised and infused in a supernatural way by the Spirit of Christ through the dispensation of the Gospel 4. That faith could not be at all in any but so long as he was perfectly righteous and therefore it ceased upon the cessation of that righteousnesse it was principally grounded upon inherent Righteousnesse But this faith is in a sinner who hath no righteousnesse of his own but relies upon the righteousness of another even the righteousnesse of Jesus Christ 3. Although there was a kind of faith in Adam under the Covenant of works Faith not required in both for the same end yet that faith was not for this end and purpose to be the condition of that Covenant There it was a part of his righteousnesse but was not stipulated as the condition of life as that upon which his life and justification did depend But the faith required in the Covenant of grace comes in purposely as the condition of life and justification for the sinner 2. Quest. Whither the Covenant of grace doth not require works as well Whether the Covenant of grace requires works Works are required in both as the Covenant of nature or of works If so what difference is there then between them as to doing Sol. Questionlesse the Covenant of grace requires good works This is a faithful saying saith Paul Tit. 3. 8. and these things I will that thou affirm constantly that they which believe in God might be careful to maintain good works these things are good and profitable unto men Let your light so shine before men that they may see your good works Matth. 5. 16. But yet there is a vast difference betwixt the good works as required in the Covenant of works But with a difference and as required in the Covenant of grace They differ in their spring and fountain and they differ in their manner of Wherein this difference lies working but herein especially they differ as to these Covenants that in the one they are a condition of life but in the other Testimonies and Evidences of life in the one they are the matter of life and justification in the other they are nothing at all they are no part no reason they have no intrest or hand at all in the justification of a sinner Faith therein wholly excludes them and fixeth only on the righteousnesse of Christ Although they are alwayes present in the justified man yet they are never present in his justification before God 6. The Covenant of works and the Covenant of grace do differ thus The In the one the least sin undoes the sinner least sin undoes the sinner under the Covenant of works but it doth not so in the Covenant of grace The Covenant of works passeth sentence against you upon the least obliquity Cursed is every one that continueth not in every thing to do it and you have no remedy against this sentence in the Covenant of works But it is not so in the Covenant of grace This is a Remedy and a Sanctuary and a City of Refuge against the sentence passed in the Covenant of works In the other there is a remedy If the condemned and distressed sinner can fly unto and reach to the Covenant of grace Christ will satisfie for him and make his peace and procure mercy for him Nay the Covenant of grace deals more favourably with us It doth not cast us out for every transgression but as a father pities his child that serves him so doth the Lord pity them that feare him Psal 103. 13. Unlesse we utterly violate the Covenant of grace we may yet find grace and mercy If any man sinne we have an Advocate with the Father Jesus Christ the Righteous and he is the propitiation for our sinnes
abhorres that man and threatens all his curses against him and will wound and destroy him that still goes on in his trespasses And therefore if any amongst you sets his heart on sinne if he saith I love this sinne and I will not forsake it I will not forsake my pride I will not forsake my lying and I will not forsake my slandering I will not forsake my drunkennesse or my uncleannesse c. by this he may know that God is none of his God in Covenant nor is he any of the people in Covenant with God Thou art in a contrary Covenant in a Covenant wherein God will never agree with thee Psal 50. 16. Vnto the wicked God saith What hast thou to do to declare my Statutes or that thou shouldest take my Covenant into thy mouth seeing thou hatest instruction and castest my words behinde thee There are two Covenants unto which if a man cleaves God is not in Covenant with him one is the Covenant of good works for justification and life This is inconsistent with an interest in the Covenant of grace The other is the Covenant with bad works In this thou put'st off God and rejectest him and God puts off thee and rejects thee And thou mayest know that thou art in Covenant with sinne if thou hast a strong affection to it and doest habitually yield a willing subjection to it 4. Positive unbelief When the sinner refuseth Christ will not come to him Positive unbelief not consent to take and receive him for King Priest and Prophet Ye will not comâ to me that âe might have life John 5. 4. We will not have this man to reigne over us Luke 19. 14. Christ offers himself and calls and entreats and promiseth but they will not hearken now he that will not have Christ to be his Christ cannot have God to be his God For as much as God becomes our God and our Father only in Christ By Christ only we are brought near unto him and enjoy him as our God in Covenant SECT III. 2. THE extreme misery and infelicity of such persons who have not God The misery of such who have not God for their God to be their God in Covenant The misery is so great and so sad that I know not well how to expresse it to you 1. You are wholly and utterly excluded from all good and happinesse You They are utterly excluded from all good have nothing to do with happinesse nor with any thing conducing to it There is a merciful loving gracious blessed God but thou hast no portion in this God There is a precious Christ a mighty Redeemer and only Saviour but thou hast no propriety in this Christ There are great and precious promises there are tender compassions in God there are admirable undertakings for all good for soul and body But what are all these to him who is not in Covenant who hath not God for his God A man reads a Lease of lands and goods and houses these are something to the heirs but what are they to an enemy or to a stranger A person is very great and mighty c. but what is this to the woman who will not marry him Ah how sad is this God hath love and not for me hath mercy but not for me is happinesse but is not so to me Well did one cry out Quid est Deus nisi meus what is God if he be not my God! If he be not merciful to me and good to me and blessednesse to me They have none to go unto in any distresse 2. You have none to go unto in any distresse and want In the times of your distresse whither will you flie or to whom can you go Wants are upon your bodies and there is no creature to help you anguish is upon your conscience and there is no creature to quiet you Danger is near your souls and there is no creature to save you whither will you go in life for blessing or in death for life All good is treasured up in the Covenant and conveyed to them that have God for their God you must first have a propriety in God himself before you can have a right unto or a propriety in the good things that are to be had by God O but he is no God to thee he is none of thine nor hath he engaged himself to thee for any good whatsoever 3. You are altogether exposed unto all evil If God be not your God assuredly They are altogether exposed to all evil then he is your Judge If he be not your friend then he is your enemy If you be not under his love you are then under his wrath If his promises are not for you his threatnings are against you If he be not your loving God in Covenant he is your wrathful God out of Covenant If he be not your pardoning God in Covenant he is your condemning God out of Covenant If you have reason to expect mercy from him because he is your God you have as much reason to expect judgement from him because he is your God I will tell you what God is and will be to you if he be not your God in Covenant He is a just God who will render unto you according to your works He is a holy God who will loath you and abhorre and reject you He is a faithful God who will certaiâly execute the fierenesse of his wrath and all the evil which he hath threatned in his Word against you and you shall never escape that judgement it shall certainly befal you and abide on you to all eternity 4. Against all this you have no remedy no hope All the hope of a sinner Against this they have no remedy is in a Mediatour but Christ is the Mediatour of the Covenant There is no Mediatour to be found in any Covenant but this of Grace and this you have no part in God is not your God SECT IV. 3. THE Infallible evidences by which we may know that God is our God The evidences that God is our God in in Covenant in Covenant I will present unto you seven Evidences for this and I beseech you to ponder them seriously You may know that God is your God and that you are his people in Covenant 1. By answerable and reciprocal acts 2. By inclusive and exclusive interests and properties 3. By your choyce and peculiar enjoyments or at least your desires of them 4. By the subordination and conformity of your hearts unto his authority and will 5. By your sweet contentment and satisfaction in the manifestations of God in any part of his Covenant unto your souls 6. By your dependance on God as your God in Covenant 7. By your Covenant-care and carriage First You may know that God is your God and that you are his people by your The answerable and reciprocal acts betwixt God and us On Gods part His choosing act answerable and reciprocal acts between
to my self in loving kindnesse Hos 2. 19. and you love him We love him because he loved us first 1 John 4. 19. He delights in you Thou shalt be called Hephzibah for the Lord delighteth in thee Isa 62. 4. and you take delight in God God is manifesting himself and communicating his love and goodness to you to all eternity 2. Thus have you the comfort in the general from this that God is your Comforts in particular God I shall now proceed to handle the comforts in particular which belong unto you and they are these If God be your God 1. Then you are the particular objects of the eternal love of God and of all his gracious unchangeable and infallible purposes intentions and thoughts 2. Then all the glorious Attributes of God are engaged unto you for good for your good for all your good altogether for all your good 3. Then Jesus Christ and all the Offices of Christ and all the works and all the sweet fruits of his Redemption Intercession and Mediatourship are yours and for your good 4. Then the Holy Ghost and all the excellent and choyce works of the Spirit his graces assistance guidance refreshings joyes comforts sealings are your portion and assured possession 5. Then there is a communion and conjunction of the whole Trinity in all the businesses of your eternal blessedness 6. Then all the promises of God are yours 7. Then all the priviledges and immunities annexed to the Covenant of grace are yours 8. Then all is yours Greater and better comforts than these neither men nor Angels can possibly present unto you And I desire the rather to discourse of them that you who are the people of God and have chosen him to be your God and find him to be so may know your blessedness even in this alone that God is your God And that others who as yet are out of Covenant hearing the surpassing happiness of being in Covenant with God and Gods being in Covenant with us may be awakened excited and allured to come off from their sins and sinful wayes and may strive earnestly to enjoy this God for their God and that they may become his people SECT VI. 1. IF God be your God then you are the particular objects of his eternal love If God be our God we are the objects of Gods eternal love and of all his gracious purposes and of all his gracious and unchangeable and infallible purposes intentions and thoughts and so you may safely conclude that you are the vessels of mercy on whom God will make known the riches of his glory Rom. 9. 23. The Apostle in that Chapter discourseth of the eternal love and grace of God in election which he calls The purpose of God according to election ver 11. and his love ver 13. and his having mercy on whom he will have mercy ver 15. 18 and those persons whom he hath thus loved and elected he calls vessels of mercy afore prepared unto glory ver 23. Now the question might be how we may know whether we be in that number whether we be the persons on whom that love and that election was fixed This he resolves by our interest in the Covenant ver 24. Even us whom he hath called Ver. 25. As he saith also in Hosea I will call them my people which were not my people and her beloved which was not beloved Ver. 26. And it shall come to passe that in that place where it was said unto you you are not my people where they shall be called the children of the living God as if he had said we know that God hath loved us and that he hath had mercy on us and that he hath elected us for he hath called us out of our sinful condition and brought us into Covenant with himself he is our God and we are his people he is our Father and we are his children we are the children of the living God Now what an unspeakable comfort is this namely a certain knowledge of the love of God and of the election of God that our names are written in heaven in the book of life out of which they shall never be blotted 1 John 3. 1. Behold what manner of love the Father hath bestowed upon us that we should be called the Sonnes of God! as if he had said no love like unto this love This was wonderful love that he should be out Father and we should be his children 2 Thes 2. 13. We are bound to give thanks alwayes to God for you brethren beloved of the Lord because God hath from the beginning chosen you to salvation Mark the Apostle judgeth their election to be a just obligation of continual thanks that God should be blessed for that every day of our lives for ever and ever because he hath chosen us and ordained us to salvation Luke 10. 20. Rather rejoyce because your names are written in heaven Oh to be interessed in that love of God out of which Christ comes and mercy comes and all our good comes To be interessed in that love which is so free so liberal so invariable To be interessed in that election which passeth by others but clasps us which intends for us no less than eternal glory which will infallibly bring into us all that will bring us unto glory To be interessed in that election which begins in choycest love and ends in fullest blessednesse Certainly these are grounds of highest comfort and of sweetest joy and in these are all such interessed who have God to be their God and who are his people in Covenant These and noen but they are the beloved and chosen o God SECT VII 2. IF God be your God then all the glorious Attributes of God are engagâd All the glorious Attributes of God are engaged for their good unto you for your good for when God is our God then himself as considered in his essence and as considered in his attributes or glories he thus is ours God and all that belongs to a God are for us and for our good As when the Covenant of Marriage is finished betwixt the Husband and the wife now the Husband is hers and all that belongs unto the Husband is hers she shall be the better for his riches and for his honours and for his wisdome and for his power and for his kindness So when God is our God in Covenant he is ours and all that he hath is ours ours though not for Denomination as if he made us Gods or made us omnipotent and infinite and eternal yet ours for fruition himself and all his attributes we do and shall enjoy for our good and benefit I will mention some of those attributes of God and will shew you your good of and by them and will demonstrate it that they and all their good are engaged to all the people to whom God is a God in Covenant 1. God is al-sufficiency I am God Almighty or al-sufficient saith God to Abraham
the garden he will water He will end forth âudgement unto victory Mat. 12. 20. 2 Cor. 3. 18. We are changed into the same image from glory to glory 3. He will preserve your holinesse and you being holy in holiness To the end he may establish your hearts unblameable in holinesse 1 Thes 3. 13. and He will preserve our holinesse 1 Thes 5. 23. I pray God that your whole spirit and soul and body be preserved blamelesse unto the coming of our Lord Jesus Christ ver 24. Faithful is he that calleth you who also will do it Phil. 1. 6. He which hath begun a good work in you will performe it untill the day of Jesus Christ 4. He loves your holinesse and takes delight in it for it is his own Image and He loves your holinesse his own work the fruit of his own grace the birth of his own Spirit 5. He will crown your holinesse ye have your fruit unto holiness and the end He will crown our holinesse everlasting life Rom. 6. 22. Blessed are the poor in heart for they shall see God Matth. 5. 8. Therefore is holinesse called a change from glory to glory 2 Cor. 3. 18. Holiness at first is weak and little at length it is much and strong at last it shall be perfect and glorious At first it is like a spark of fire covered with ashes at length it is like a burning fire at last like a flaming fire at first it is in groans and desires at length it is in conflicts and combates at last it is in victory and glory 4. God is an Omniscient God he knows all things whatsoever and all persons God is an omniscient God and all conditions and all the hearts and all the counsels and thoughts and words and wayes of all men at all times and in all places and that most clearly and perfectly by his own infinite light he knows all that is past and all that is present and all that is future and all that is possible Heb. 4. 13. There is not any creature that is not manifest in his sight but all things are naked and open unto the eyes of him with whom we have to do Consider this place seriously which declares Gods Omniscience There is not any creature that is not manifest in his sight There be many millions of millions of creatures and they be farre and near over all the world but whatsoever they are and wheresoever they are they are manifest in his fight though they be hid from us yet they are known to God and though they be out of our fight yet are they manifest in his sight they are before his eyes which runne to and fro throughout all the world And all things are naked and open to his eyes there is no darkness twixt him and them no curtain is drawn over his eye they are as naked to him as the childe which is newly born is unto our eye or as every pile of grass is discovered by the Sun at noon day or as the parts of a diseased body c. Psal 139. 2. Thou knowest my down-lying and my up-rising thou understandest my thoughts afar off verse 3. Thou art acquainted with all my wayes vese 4. There is not a word in my tongue but lo O Lord thou knowest it altogether Quest You will say This is granted it is very unquestionable that God is omniscient that he knows all things But what is this for the comfort and good of What comfort have we by this his people what good have they by being interested in an all-knowing God Sol. 1. The good and comfort thereby is exceeding great for Gods omniscience This is the key to open all his other Attributes is as it were the Key to open all his other Attributes it is the spring which sets them all to work and without which they could not work at all for your good Though the Lord be an All-sufficiency yet unlesse he were omniscient unlesse he did know all your wants what good could his all-sufficiency do you And though the Lord be of a very merciful nature ready to pity and help yet unlesse he did know your miseries he could not help you in your miseries It is his omniscience which doth if I may be so bold to expresse it acquaint and inform all his other glorious Attributes and put them on and draw them out to work for our good 2. That the omniscient God is your God this is an unspeakable comfort unto It is comfortable if we consider you whether you consider what he knows or how he knows as concerning your selves For what he knows as concerning your selves and your conditions The Lord What he knows as concerning our selves The integrity of our hearts knows who are his 2 Tim. 2. 19. He knows the integrity of your hearts notwithstanding all your weaknesse and failings But the High places were not taken away neverthelesse the heart of Asa was perfect all his dayes 2 Chron. 15. 17. 2 Sam. 7. 20. Thou Lord knowest thy servant John 2. 17. Lord thou knowest all things thou knowest that I love thee He knowes all your wants and all your distresses I know thy works and tribulation All our wants and poverty saith Christ to the Church of Smyrna Rev. 2. 9. Your heavenly Father knoweth that you have need of all these things Matth. 6. 32. He knows all your desires and prayers and tears Rom. 8. 27. He that searcheth All our desires the heart knows what is the minde of the Spirit Psal 38. 9. Lord all my desire is before thee and my groaning is not hid from thee Psal 56. 8. Put thou my tears into thy bottle are they not in thy book He knows all your active and passive service in his cause for his glory all the All our active and passive service How he knows us and our conditions With a knowledge Of approbation good that ever you have done and all the evil that ever you have suffered Rev. 2. How he knows you and all your conditions He doth know all the conditions of his people with a knowledge 1. Of Approbation The Lord knoweth the way of the righteous Psal 1. 6. that is he likes their way he approves of their way so Rev. 2. 9. I know thy works that is I like them exceeding well I am pleased to see them 2. Of Compassion The Lord said I have surely seen the afflictions of my people which are in Egypt and have heard their cry by reason of their Task-masters for Of compassion I know their sorrowes Exod. 3. 7. If one loved us much but did not know our wants and conditions if one did know all our conditions but did not love us it were sad but God knows and loves c. As a father knows the distresses and wants of his childe and pities the childe in that condition his bowels are troubled for him and if he can he will relieve
faithfulnesse of God yea which sets every person of the Trinity a working for you It is the love of the Father which did put him upon the thoughts and upon the gift of Christ It is the love of the Son which did put him upon the giving of himself upon dying for you And it is the love of the Spirit which did put him upon the giving of himself unto you and working all his works for you 3. This love is the reason of their delight in you you are made neer by it and become This love is the reason of their delight in you exceeding dear unto every one of them the Father takes pleasure in you and so doth the Son and so doth the Spirit they take delight in your persons and in your graces and in your services and every one of them manifests himself unto you and makes known their relations unto you 4. This love is at cost and charges for you and it makes all easie and joyful there is not a person of the Trinity but is glad if I may so expresse it with all his heart This love is at cost and charges for you to do you good it is no burden to the Father to promise nor to the Son to purchase nor to the holy Ghost to apply the riches of Grace and Glory unto you This love is that which makes them restlesse untill they have done you good the Father waits to be gracious and to shew mercy How do I long untill it be accomplished said Christ of his sufferings for us c. and unweariable in the doing of us good 5. This love of their is that which makes them so dreadful and heavy unto your enemies This love makes them so dreadful to your enmies so high in the wayes of your defence and so high in the works of vengeance on your Adversaries enemies to your enemies and friend unto your friends God by his Spirit fills their hearts with terrours and puts them into streights and drives your enemies to their feet and Christ rides conquering bathing his sword in blood 6. This love of theirs is the reason why they do all of them bear with all your infirmaties yea and cover the multitude of your sins that they deale so gently with This love is the reason why they all bear with your infirmities Five comforts from this you and accept of your weakest performances and defires and tears and sighs and greans and passe by all your failings c. Thus have you heard of the common union of the Trinity in their love unto you which I think is a clear ground of wonderful contentment for being interested in this their common love of you 1. All fears and doubts are silenced in all your approaches unto God The Father All fears and doubts are silenced in all your approaches unto God You cannot but speed very well in prayer unto whom you pray he loves you the Son by whom you pray he loves you the Spirit who helps you to pray he also loves you If you have the love of every one of them there is no just cause of any distrustful fears 2. Nay how can it be but that you must speed very well Love gives the kindest and fullest and easiest and sweetest answers and helps what will not the loving God and Father the loving Christ and Saviour the loving Spirit and Comforter what will they not do for you 3. Whatsoever God is in his greatnesse the better it is for all you who are thus beloved of him I do confesse that the greater God is if he loves us not the Whatsoever God is in his greatnesse the better it is for you more dreadful is our apprehension of him but the greater that he is if he loves us this is the more comfortable unto us The greatnesse of his power who loves us The greatnsse of his Alsufficiency who loves us The greatnesse of his Mercifulnesse Wisdom Knowledge Faithfulnesse c. who loves us can you have a greater encouragement then this that God who knows all things who hath all things who can do all things who will perform all things this God loves me unquestionably therefore I shall be the better for that power c. 4. The common love of the Trinity assures you against damnation and perishing This common love assu es you against damnation and of salvation and of salvation and blessednesse Love preserves but destroyes not love brings us near but rejects and forsakes not for how can it possibly be that any man should perish and be lost who is interested in the highest and dearest and unchangable love of God who hath the ordaining love of the Father unto salvation and the meriting love of Christ to purchase salvation and the applying love of the Spirit effectually undertaking to guide and lead him unto salvation I confesse that if God did not love you there could be no salvation for you âor were the love of the Trinity divided and parted so that though the Father loved you intending your salvation but the Son would not undertake it with his love to die for you to procure salvation or if the Son and Father would consent in their love but the holy Ghost would not love you so far as to bring you into Christ to be partakers of him and of salvation then there would be a manifest uncertainty of your salvation or if all of them did love you with a changeable love 5. Lastly it cannot be that you should want any necessary good If that argument It cannot be that you should want any necessary good of Christs be strong against the fear of wants Matth. 6. For your heavenly Father knows that you have need of all these things surely this is stronger Your Father loves you therefore you shall not want them 2. There is a conjunctive union as in the love of the Trinity so in the will and There is a conjunctive union in the will and purpose of the Trinity in the matters of our salvation consent and purpose of the Trinity in the matters of your salvation There was one mutual will between them from eternity and there is one and the same mutual will between them unto eternity what the Father did will the Son did will and the same did the Holy Ghost will and what the Father did propose for your salvation for the matter and manner unto all of that did the Sonne and holy Ghost consent and agree and what the Father did intend and purpose with respect unto the salvation of the Elect that same did the Son and the holy Ghost intend and purpose also As the will of the Father was not nor could be hid from the other persons every one of them being one and the same God so there was a mutual will and liking and determination in every one of them as to all the matter appertaining unto our salvation Though it be most true that the persons of
Rom. 6. 14. Here you see expresly that there is a freedome from the dominion of sinne even upon this account that we are under the Covenant of grace Though you be not totally freed from the inhabitation of sinne for sinne doth dwell in us whiles we dwell on earth and though you be not totally freed from the rebellion of sinne for peccatum hostis est quamdiu est The flesh lusteâh against the spirit Gal. 5. 17. and there is a law in our members warring against the law of our minds Rom. 7. 23. yet you are totally freed from the dominion of sinne which consists in the effectual Rule Command and Sovereign strength of sinne and a free and full and willing subjection or obedience unto the Law and authority of sinne and verily this freedome or deliverance is a wonderful mercy and happinesse unto the people of God whither you consider 1. The great and utmost distance twixt you and God 2. The basenâsse of servitude in which every one lives over whom sinne hath dominion for of whom a man is overcome of the same he is brought in bondage 2 Pet. 2. 19. You were but very slaves to your lusts and to the devil whiles sinne did rule over you 3. The height of enmity As you were the basest of slaves so you were the worst of enemies living not only as aliens without God but as desperate enemies opposing and fighting against God 4. The superfluity of naughtinesse a full contrariety your whole hearts and your whole lives were nothing else but a constant dishonour unto God and contradiction to his Will and Glory 5. The certainty of destruction which would infallibly have attended you had not the mercy and grace of God rescued and delivered you I say certain destruction to your souls as there is a certain destruction to the life of our bodies if we fall into the sea and lie under it 6. The sweet and immediate communion 'twixt the deliverance from the dominion of sinne and admission to the Kingdome of Christ It is a translation from death to life The Apostle joins these together in Colos 5. 13. Who hath delivered us from the power of darknesse and hath translated us into the Kingdome of his dear Sonne 3. They have immunity or freedome from the damnation meritoriously depending upon the guilt of sinne As salvation depends upon the merits of Christ so From damnation for sinne doth damnation depend on the merit of sinne There is so much merit in sinne as to render us obnoxious not only to temporal destruction but also to eternal destruction for the wages of sinne is death even that death which stands in opposition to eternal life Rom. 6. 23. But from the effectual redundancy of this damnation upon your persons you are every one freed who are in Covenant with God For there is no condemnation to them that are in Christ Jesus Rom. 8. 1. And whosoever believeth in him shall not perish but have eternal life John 3. 15. And the ground of this your immunity from the damnation due unto you for your sinnes is the satisfaction which Christ hath made for your sinnes unto the justice of God and thereupon the obtaining of riches of mercy from your God who according to his Covenant with you blots out and forgives all your sinnes and never remembers them any more For this is a sure truth that remission of sinnes and actual damnation for sinnes are incompatible or inconsistent Now whether this be any cause of comfort that you and your sinnes are parted and that you and hell are for ever separated I leave it to any one of you to judge for mine own part I do look upon four things as very great mercies 1. That I am delivered from the power of sinne 2. That I enjoy the pardon of sinne 3. That I shall never be damned for sinne 4. That I shall be saved notwithstanding all my sinnes 4. They have immunity or freedome from justification by the Law from all legal From justification by the Law tryals for life Although you are not freed from the Law as it is a rule for life yet you are freed from the Law as it is a Covenant of life although you are not freed from the Law as it is the image of the good and holy will of God yet because you are under the Covenant of grace you are freed from the Law as it is a reason of salvation and justification The Covenant of grace takes you off from that Court and that Bar which pronounceth life upon your own good works and pronounceth death upon your own evil works Rom. 3. 28. We conclude that a man is justified by faith without the deeds of the Law Gal. 3. 11. No man is justified by the Law in the sight of God for the just shall live by faith As the Law calls for perfect and personal righteousnesse of our own so the Law will not justifie you it will not give life unto you unlesse it finds that righteousnesse in you you live not if you be not perfectly righteous absolution is pronounced upon your own perfect innocency and condemnation is pronounced upon any defect or breach And verily upon this account no man living can or shall be justified therefore here is comfort that being in Christ and in this Covenant of grace ye are justified from all things from which ye could not be justified by the Law of Moses See the Apostle Acts 13. 39. Your life doth not lie now in your own righteousnesse but in the righteousnesse of Christ nor doth it depend upon your own works but upon the obedience of Christ That expression of Luther is an excellent expression Christus solus me justificat contra mea mala opera sine operibus meis bonis Though my works have been very good yet not those but Christ doth justifie me and though my works have been very ill yet the righteousnesse of Christ can and will justifie me my evil works shall not damne me and my good works cannot acquit me it is Christ it is Christ and not the Law which justifies me 5. They have immunity or liberty from the rigour of the Law The Law in the rigour of it exacts of us a most absolute obedience a most exquisite and full obedience From the rigor of the Law it will not abate us the least grain or scruple if it be not every way adequate for matter and manner and measure your obedience will not passe nor will it be accepted according to the rigour of the Law Cursed is every one who doth not continue in every thing that is written to do it But when once you are under the Covenant of grace when once God is your God and you are his people neither you nor your services are judged by the exactnesse of your services but by the sincerity of your hearts Though much be wanting which the Law prescribes yet if that be present which your merciful God and Father
the life of your comforts it is your Paradise and your Heaven here on earth 5. Maintain and justifie your Covenant-relation when once it is made manifest Maintain and justifie your Covenant-relation Four things we should alwayes maintain The unchangeableness of out Covenant-relation unto you against all the suggestions of Satan and against all the risings and oppositions of your own unbelief I here are four things especially which you should still maintain and make good for at them doth Satan most strike at 1. The unchangeablenesse of the Covenant-relation This God is our God for ever and ever He will be our Guide even unto death Psal 48. 14. For I am perswaded that neither death nor life nor Angels nor Principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. You are many times under Spiritual sââences God seems not to regard your prayers and many times under Spiritual delaies God puts you off from day to day and many times under Spiritual desertions God hides his face from you and Satan in such cases puts it upon you to question and disown your Covenant-relation If God were your God it would not be thus But notwithstanding all these or any other trials of your selves yet God still maintains his interest in you and your relation to himself God hath not cast away his people whom he foreknew saith the Apostle Rom. 11. 2. I am the Lord I change not Mal. 3. 6. I will wait upon the Lord that hideth his face from the housâ of Jacob and will look for him Isa 8. 17. But Zion said the Lord hath forsaken me and my Lord hath forgotten me Can a woman forget her sucking child that she should not have compassion on the Son of her womb Yea they may forget yet I will not forget thee Behold I have graven thee upon the palms of my hands thy walls are continually before me So Hosea 2 19. I will betroth thee unto me for ever and Heb. 13. 5. I will never leave thee nor forsake thee 2. The tendernesse of your Covenant-relation The tendernesse of Gods love The tenderness of your Covenant-relation unto you and the tendernesse of Gods care over you Do not suffer Satan to raise jealousies and do not you nourish any jealousies about these if you do so you dishonour your God by them and make your soules to serve him with bitterness your God loves you with as tender love as ever Father loved his dearest child Is Ephraim my dear son is he a pleasant childe my bowels are troubled for him Jer. 31. 20. His love is set upon you Deut. 7. 7. And he doth rest in his love Zeph. 3. 17. He loves you with an everlasting love and therefore draws you with loving kindnesse Jer. 31. 3. And your God hath a most tender care over you as a man hath over his jewels which are his chiefest treasures I will make up my jewels Mal. 3. 17. and as a man hath over the apple of his eye he led him about he instructed him he kept him as the apple of his eye Deut. 32. 10. And as an Eagle stirreth up her nest fluttereth over her young spreads abroad her wings taketh them beareth them on her wings verse 11. So the Lord c. 3. The goodnesse of the Covenant relation that God still is and will be The goodnesse of the Covenant relation good unto you that he prepares of his goodnesse for and he prepares mercy and truth for you and layes up exceeding goodnesse for you reserves it for you and is never weary nor will ever turn away from you from doing of you good 4. The graciousnesse of your God in Covenant that as at the first when he took The graciousnesse of your God in Covenant you into the Covenant this was the work of his own grace so all along in the dispensations of the Covenant the Lord still acts in a way of grace towards you alwayes and altogether upon free termes he freely loved you and he freely chose you and he freely called you and still he freely blesseth you and doth good unto you and upon gracious termes he deals with you all the dayes of your life in all things for which you have to deal with him 6. Walk and live like a people who have such a God to be your God in Covenant Walk and live like a people in Covenant with God as your relation is different from all other peoples relation so your conversation should be different from the conversation of all other people as your condition is now higher than the condition of other people for God exalts you by making you to be his people so the word avouching signifies in Deut. 26. 18. so your walking must be better than that of other people and as your enjoyments and hopes transcendently exceed all other mens so your returns must be in some proportion answerable unto your great interest in so good a God and as God by becoming your God makes you high above all Nations which he hath made in praise and in name and in honour Deut. 26. 19. so hath he formed you for himself that you should shew forth his praise Esay 43. 21. You are a chosen Generation a royal Priesthood an holy Nation a peculiar People that ye should shew forth the praise of him who hath called you out of darknesse into his marvelous light 1 Pet. 2. 9. Which in time past were not a people âut are now the people of God which had not obtained mercy but now have obtained mercy verse 10. Quest If any of you demand how that people should live and walk who have How a people in Covenant should walk God to be their God in Covenant Sol. I answer Such a people should walk 1. By faith in a continual dependance upon their living and giving God 2. In a singular love and delight in their good and merciful God 3. With holinesse before their Holy and Omnipresent God 4. With uprightnesse before their Omniscient and All-sufficient God 5. Without inordinate cares before their Faithful and Never-failing God 6. Without inordinate fears before their Almighty God 7. Without offence or grieving of their Loving God 8. With all contentednesse and well-pleasednesse of Spirit before their Wise and gracious God 9. With all humility before their Great and Merciful God 10. With all cheerfulnesse and gladnesse of heart before their Blessing and Blessed God 11. In all constancy of obedience before their Eternal God 12. In all the kinds of zeal for the honour of that God who hath so much honoured them as to be their God 1. You who are the people of God and have God to be your God in Covenant Live and walk by faith in dependance upon the living God you should live and walk by faith in a continual
than your own lives yea and more than your own souls you should love your God sine omnibus super omnia without all and above all c. And verily there are most choice and most strong reasons for all this in the Covenant alone because he is your God for because he is your God therefore For 1. He loves you with an unutterable love the purest and highest love with a fatherly He loves you love with a faithful love with a tender love with an everlasting love The Schoolmen distinguish of amor gratuitus and of amor debitus our love is but of debt which we owe to God Gods love is a gracious gift unto us we love him but can adde nothing to him he loves us and his love makes us up for ever he begins in love oâly from his love and we love when he sheds abroad his love into our hearts he loves and receives nothing from us we love and receive all from him 2. He blesseth you provides for you bestows all upon you enricheth you He blesseth you gives Christ and Mercy and Grace and Peace and Glory Who would not love a God who is Goodnesse it self and Love it self and Blessednesse it self who would not but love a God who is his God who delivers from hell who quickens from death who pardons all sins who cleanseth from all iniquity who makes us near unto himself who puts his Name upon us who speaks peace to our consciences who blesseth us with all blessings who guides and keeps and feeds us all our dayes who will give eternal life at last Walk in all manner of holinesse before your holy God In holinesse of dsposition 3. You who are the people of God you should walk in all manner of holinesse before your Holy and Omnipresent God There is an holinesse 1. Of Disposition which is the renewing of the heart by the Holy Ghost Lev. 11. 44. I am the Lord your God ye shall therefore sanctifie your selves and ye shall be holy for I am holy ver 45. I am the Lord that bringeth you up out of the Land of Egypt to be your God ye shall therefore be holy for I am holy Lev. 19. 2. Ye shall be holy for I the Lord your God am holy Of Conversation 2. Of Conversation 1 Pet. 1. 15. Be ye holy in all manner of Conversation 1 Thess 2. 10. Ye are witnesses and God also how holily and justly and unblameably we behaved our selves amongst you that believe Esay 35. 8. And an high-way shall be there and a way and it shall be called the way of holinesse Luke 1. 74. That he would grant unto us that we being delivered out of the hands of our enemies might serve him without fear ver 35. In holinesse and righteousnesse before him all the dayes of our life Which consists This holinesse of Conversation consists partly In a separation from all sinful wayes 1. In separation from all sinful and polluted wayes and courses of the world Come out from among them and separate your selves 2 Cor. 6. 17. Having these promises let us cleanse our selves from all filthinesse of flesh and spirit 2 Cor. 7. 1. Walk not as other Gentiles walk Ephes 4. 17. Have no fellowship with the unfruitful works of darknesse Ephes 5. 11. In exercising our selves in all holy duties In doing our civil works with holy hearts and to holy ends Reasons why such should walk in holinesse Holinesse suits with the end of the Covenant 2. In the exercising of our selves in all holy duties and works and that after an holy manner with godly fear and reverence 3. In the managing of the civil works and employments of our ordinary callings with spiritual and holy hearts and for spiritual and holy ends so that whither we deal with God or with men whither you deal in heavenly businesses or in earthly something of holinesse flows out and appears in them boâh Esay 23. 18. Her Merchandize shall be holinesse to the Lord. Now that the people of God who have him to be their God should be holy and should live very holy lives it may be thus demonstrated 1. If you consider the scope and end of the Covenant or of taking us into Covenant the end of the Covenant is to glorifie the riches of Gods mercy and grace for the praise of the glory of his grace and the end of taking us into Covenant is that we might glorifie God who is so rich in mercy and grace unto us See 1 Pet. 2. 9. upon either of these accounts his people must be holy and live holily for should they live profanely and unholily this would pollute the Name of their God and extreamely dishonour it Ezek. 36. 21 22. and cause his Name to be blasphemed Rom. 2. 24. It is the life of holinesse which makes his Name to be glorified openly amongst men as it is the life of faith which makes it to be glorified secretly in the heart Maâth 5. 16. Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven 2. You are taken into Covenant that there might be a near relation 'twixt Holinesse fits for communion with God you and your God and that there might be a delight ful communion between God and you but holinesse is necessary to both these you must be sanctified if you will be near unto him for unholinesse is the greatest distance from God who is holinesse it self neither will he have fellowship with you without holinesse because similitude is the foundation of communion there can be no fellowship 'twixt light and darkness nor 'twixt God and Belial 2 Cor. 6. 14. All your communions with God are in acts of holinesse as aâl his communions with you are by his holy Spirit 3. The people of God are made high above all Nations in praise and in name and in honour Deut. 26. 19. They are the excâllânt on the earth Psal 16. 3. Holinesse is our praise and honour A precious people Jer. 15. 19. A peculiar treasure unto the Lord Exod. 19. 5. But then he addes in verse 6. And ye shall be unto me a Kingdome of Priests and an holy Nation Why How can you be above all other in praise and in name and in honour if your hearts and lives continued in the same inglorious condition and course of wickednesse and sinfulnesse with others Or how could you be said to be the excellent on earth if your hearts and lives were as base and common as the vilest on earth No certainly but it is holinesse which raiseth your natures and it is holinesse which raiseth your lives As God is said to be Glorious in Holinesse Exodus 15. 11. so his Church or people is said to be glorious when it is holy and without blame Ephes 5. 27. 4. You have certainty and Testimony from your holinesse that you are indeed Holinesse is the
with your whole hearts O God I cannot be satisfied untill thou art pleased to become my God c. the Lord would certainly answer the desires of your hearts 2. If you would have God to be your God in Covenant you must then break Break your Covenant with sinne your Covenant with sinne There are two Covenants which are inconsistent with this Covenant of grace 1. One is the Covenant of good works 2. The other is the Covenant with bad works If one will set up his confidence on his own good works he makes void the Covenant of grace and if one will set his heart upon his sinne saying I will not leave my sinnes I love them I will not forsake them This man disables himself he doth debarre and exclude himself God will not be his God he will not make a Covenant with him and indeed this sinner will not make a Covenant with God There are three things which God stands upon if we will have him to be ours in Covenant 1. He insists upon your wills you must be willing to be mine saith God to be married unto me to take me for your Husband 2. He insists upon your hearts you must love me I must have your heart your love must be mine 3. He insists upon your service you must be willing to obey and serve me I must be your Lord and you must be my servants But â one of these will be if you keep up a Covenant with sinne you will never be willing to be his if you resolve to keep your sinnes and you cannot love the Lord if you love your sinnes neither can you serve him if you will obey sinne as your Lord There is an absolute incompatibility for this both on Gods part and on your part and on the Covenants part 1. On Gods part for he cannot nor will not make any agreement with unrighteousnesse nor hold communion with any who will hold communion with darknesse he is of purer eyes than to behold sinne much more than to agree with sinne it is contrary to his nature it were dishonourable for him so to do to admit a competition with that which he so much threatens and which his soul doth hate and abhorre 2. On our part your hearts cannot be brought to hold up a Covenant with God and yet to hold up a Covenant with your sinnes you cannot love God and that which is contrary to God you cannot love sinne and that which is contrary to sinne at the same time for if you love the Lord you will hate sinne and if you love sinne you will hate the Lord. 3. On the Covenants part the Covenant of God is to change the sinful heart it is to subdue iniquity it is to cleanse us from all our uncleanesses it is to make us an holy people ânto the Lord so that of necessity you must resolve on it to break off your Covenant with sin if you will have God to be your God in Covenant 2 Cor. 6. 17. Come one from among them and be ye separated saith the Lord and touch not the unclean thing and I will receive you ver 18. and will be a Father unto you and ye shall be my sonnes and daughters saith the Lord Almighty Mark this place it shews expressely the way of coming into the Covenant you must not make agreement with darknesse nor with Idols you must separate from them you must have nothing to do with any uncleanesse that is you must resolve never to joyne your selves to any sinne never to love or serve it and then saith God I will receive you what 's that that is then I will be your God I will take you into Covenant I will own you for mine I will be a Father unto you and ye shall be my sonnes and daughters Are you sure that you will be so yea for thus saith the Lord Almighty Ezek. 11. 18. They shall come thither and they shall take away all the detestable things thereof and all the abominations thereof verse 19. And I will give them one heart and I will put a new spirit within them c. verse 20. That they may walk in my Statutes and do them and they shall be my people and I will be their God Therefore examine your hearts what sinne lies there which makes a breach which keeps up enmity 'twixt you and God and put it farre away c. 3. If you would have the Lord to be your God in Covenant then judge your Judge your selves for your breach of Covenant with God selves for your ancient breach of the first Covenant with him and for your sins since that and confesse your absolute unworthinesse to be admitted and received into another Covenant with him O when a soul comes to be afflicted for sinnes and to acknowledge it self unworthy of mercies this soul is in a right posture for mercies God made a Covenant with us in Adam and stated life upon us in case of obedience but we presently brake Covenant with him and proved unfaithful and dealt treacherously with him fell off from him for a thing of naught and all the dayes of our lives have we been sinning and dishonouring and provoking of him so that had we our desert so farre might God be from accepting of us into a new Covenant that he might justly condemn us for our transgressing of the old Covenant if we did seriously and sadly review these things till our hearts were humbled within us and that we saw our life to be the free gift of God again and that we stood at his mercy only to spare us and pity us and accept of us and in this posture come to God and cry out O save me for thy mercies sake Lord I have undone my self I have left thee I have lost thee I have dealt unfaithfully with thee I have sinned exceedingly against thee I have gone farre from thee yet I come back to thee I hear thou art a merciful God though I am a sinful wretch I hear that thou art a gracious God though I am an unworthy sinner I hear that thou hast made a new Covenant to relieve and succour them who have violated the first Covenant I hear that this Covenant is full of grace and mercy and pity and help and happinesse I come to thee to make peace with thee to be reconciled unto me to shew me favour I perish if thou reject me I live if thou accept of me I can bring nothing I can challenge nothing only thou sayst That thou wilt have mercy on whom thou wilt have mercy and may not a poor miserable unworthy sinner be made capable of thy mercy may he not be received unto mercy why else didst thou give Christ why else didst thou set up a Covenant of grace O Lord receive me graciously and love me freely and for thine own sake become my God and make me to be one of thy people Verily this is a moving way and this is a taking way for
the good which we do enjoy or can enjoy or shall ever enjoy all our springs are in it 4. Sometimes that is stiled New which is diverse from what it was before It is diverse from the Covenant of works and from it self 2 Cor. 5. 17. If any man be in Christ he is a new creature that is he is not such a creature as he was before he is renewed he is changed into the image of the glory of the Lord 2 Cor. 3. 18. In this respect also is the Covenant stiled New not only because it is diverse from the Covenant of works in the foundation and condition and qualifications of the persons in Covenant but also because it is diverse from it self in respect of the administration of it after that Christ was manifested in the flesh and died and rose again from the different administration it is called Old and New Now it appears with open face without any vaile of legal Shadows and Ceremonies at all God was in Christ reconciling the world unto himself and God so loved the world that he gave his onely begotten Sonne and whosoever believes in him shall not perish but have everlasting life It is now like a new Lease fairely written over with a new hand and new seals and new witnesses Though this Covenant be the same for substance in Abrahams and Moses time yet upon the coming of Christ it is new for the manner of administration it hath not those seals of Circumcision and the Passeover nor Sacrifices nor Ceremonies nor Types and Legal Figures which formerly it had it hath now the Mediator himself to deliver it and his new seals of Baptisme and the Supper and is established after a new manner even by the blood of Christ and hath many new institutions and adjuncts c. This is the Covenant which God makes with us even a New Covenant a Covenant of life upon new termes a Covenant which hath a new foundation a Covenant which hath new promises a Covenant which hath a new original and spring a Covenant which hath a new way of claime and title a Covenant which gives new hopes and a Covenant which hath new seals and confirmations Vse 1 Surely there is infinite reason for us poor and miserable sinners to bless the Lord even for this that he hath made all things New and especially for making a new Blesse God for this New Covenant Covenant had the Lord utterly left us when we left him had he held us to that first Covenant of works and proceeded against us for the breach of that Covenant we had every one of us for ever been condemned and lost but he was pleased to make a new Covenant with us where mercy is to be found for sinners and a Redeemer for transgressors and a Mediator 'twixt himself and us and our lives may yet be found in his grace and love and Christ and all this springing from his own grace and love What should oblige our hearts and raise our thankfulnesse if this doth not 2. Then there is no reason for distressed sinners to sink and despair although they have been Covenant-breakers and are never able to recompense God nor There is no reason for sinners to despair to raise up themselves for this new Covenant is made for the refuge and support of such sinners And herein God reveals himself to be a God forgiving iniquity transgression and sinne and to receive satisfaction for a sinner though not from the sinner I say for a sinner by a Mediator who hath likewise purchased reconciliation and favour and mercy and salvation for us 3. Not to refuse this Covenant this new Covenant for as it is said of Christ Refuse not this Covenant That there is no other Name given to us by which we must be saved Acts 4. 12. so there is no Covenant but this new Covenant which can relieve and save a sinner as it was with men in the time of the Deluge and the Ark all that got into the Ark were saved and all who entred not into the Ark were lost so all who get into this new Covenant they live and are saved and all who enter not into this New Covenant shall dye in their sinnes and perish SECT II. 2. A Second propriety of the Covenant is this it is a very perfect plentiful It is a perfect and plentiful Covenant and rich Covenant And this will appear weâher you will consider 1. The Author of this Covenant 2. Or the Mediator of this Covenant 3. Or the Covenant it self It appears by The Author of this Covenant 1. The Author of this Covenant who therein sets out all his gracious fulness here you shall finde him full of love and therefore the Apostle calls his love a great love Ephes 2. 4. and an exalted love God commendeth his love towards us in that whiles we were yet sinners Christ dyed for us Rom. 5. 8. And Saint John calls it a wonderful love Behold what manner of love the Father haâh bestowed upon us that we should be called the sonnes of God! 1 John 3. 1. Nay Christ himself calls it an unexpressible love God so loved the world that he gave his only begotten Sonne c. John 3. 16. And the Apostle repeats the love of God as the character and pattern of all love Herein is love not that we loved God but that he loved us and sent his Sonne to be the propitiation for us In mercy in relation to this Covenant he is said to be rich in mercy Ephes 2. 4. God who is rich in mercy nay to have riches of mercy Ephes 3. 16. According to the riches âf his glory nay to shew the exceeding riches of his grace in his kindnesse towards us through Christ Jesus Ephes 2. 7. nay to be exceeding abundant 1 Tim. 1. 14. The grace of our Lord was exceeding abundant abundant mercy 1 Pet. 1. 3. Blessed be the God and Father of our Lord Jesus Christ who according to his abundant mercy hath begotten us again to a lively hope where sinne abounded grace did much more abound Rom. 5. 20. Sinne doth exceedingly abound by way of extension and by way of intension in practice in degrees and in deserts but the mercy or grace of God it doth over-abound it is more than enough for the pardoning of the greatest sinners yea of all the sinnes of all his people his mercy is like himself infinite and unsearchable And therefore the Church cryes out Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage c. In goodnesse not only full of an essential goodnesse which is his own eternal and infinite perfection but also full of a Covenant goodnesse O how great is thy goodnesse which thou hast laid up for them that trust in thee before the sonnes of men Psal 31. 19. He is great in goodnesse Nehem. 9. 35. He is abundant in goodnesse Exod.
workings of all things in this Covenant to the right end The motions and workings of all things in this Covenant to the right end when every thing acts to its right end this shews a right ordering now in this Covenant every thing works to the right end which is to the praise and glory of Gods grace God himself works for this and Jesus Christ works for this and every good thing given and received works for this and every believer who is brought into Covenant works for this Christ is given and mercy is given and grace is given and glory is given and because all is given therefore all exalts the glory of Gods grace Christ is the surety and Christ is sent and Christ dyed and Christ made satisfaction and Christ made peace and Christ purchased all for the sinner and this also exalts the grace of God towards sinners the sinner is called by grace and made a believer and as a believer he receives all by grace and he acts in the strength of grace and is led on and preserved by grace and what he is he is by grace and what he works he works by grace and what he hopes for he hopes for by grace and that which he rests on is grace and what he magnifies and sets up is not himself nor any thing of his own but only the grace of God 4. All the good of the Covenant is dispensed in a right season and this All the good of the Covenant is dispensed in a right season also shews that it is a well-ordered Covenant when things are out of time they are out of order If Snow or Frost should come in the time of Harvest this would be disorderly and if physick should come when the person is dead this would be disorderly Things are well-ordered when they come neither too soon nor too late but in the very season when we need them and when they will do us good And after this manner are all the dispensations of this Covenant they are let out and come in the very time aâd minute of our âeed When a poor sinner knows not what to do then doth Christ appear and then doth mercy appear and then doth help appear Isa 41. 17. When the poor and needy seek water and there is none and their tongue faileth for thirst I the Lord will hear them I the God of Israel will not forsake them 2 Cor. 6. 2. He saith I have heard thee in a time accepted and in the day of salvation have I succoured thee when Davids heart was overwhelmed and ready to faint then God took him up and comforted him And when the Church was as a woman forsaken and grieved in spirit then saith God with everlasting kindnesse will I have mercy on thee when Ephraim was ashamed and even confounded then saith God My bowels are troubled for him I will surely have mercy on him when Paul was pressed above measure and his own strength was found insufficient against Satans temptations then he received an answer my grace is âufficient for thee O beloved thus is the Covenant ordered that you shall have mercy in the fit time and help in the best time and deliverance in the best time and answers to your prayers in the best time though you have not your desires presently answered yet your God is a gracious God and therefore intends your good and he is a wise God and therefore knows the best time and he is a faithful God and therefore will lose no time 5. This Covenant is so framed that there is still a strong foundation It is so framed that there is still a strong foundation of hope and confidence for a poor sinner A foundation laid For the admission of poor sinners For the impetration of all the good a sinner needs of hope and confidence for a poor sinner and by this it appears that it is a well-ordered Covenant here is a firme foundation laid 1. For the admission of poor sinners If a Christ and Mediator if mercy in all the abundance of it if free grace in all the glory of it may be esteemed a fair foundation for hope and confidence here every one of them stands ready to make way for the sinner I will satisfie for all his sinnes and make peace for him saith Christ the Mediator I will forgive and abundantly pardon all his sinnes saith the merciful God I will love him freely and receive him graciously saith the God of love and grace 2. For the impetration and assecution of all the good that a poor sinner doth need or can desire For in this Covenant there is a Christ who merits all and a God who promiseth to give all and hath bound himself to perform all and who rejoyceth over his people to do them good and accounts it his praise and honour to accomplish and performe unto them all the good which he promiseth unto them and puts them upon it still to call and still to trust and still to receive from him 3. For the preservation and continuation of them in this Covenant for the For the preservation of them in this Covenant Lord hath sworn the everlastingnesse of it and he gives all effectually to hold up and maintain an everlasting union and communion 'twixt himself and his people and keeps them by his own power through faith unto salvation and charges none other but Jesus Christ himself to look to them and to keep them in his Name and he undertakes this charge and will fully execute it and faithfully and therefore as he conquers all the enemies of his servants sinne and Satan and the world so he furnisheth them with all graces accompaning salvation and still strengthens those graces untill they come to receive the end of their faith even the salvation of their souls Vse 1 and surely this Covenant must needs be well-ordered which opens a way to receive in poor sinners and which hath reasons within it self and Then the wisdome of God is in this Covenant as well as his goodnesse Therefore do not displace the order God hath set in his Covenant By interesting our selves in the benefits of the Covenant before we interest our selves in God upon which the received sinner may with confidence plead for all good and which will keep them for ever fast with God Is the Covenant of grace an ordered Covenant and a well-ordered Covenant then certainly the wisdome of God is in it as well as the goodness of God the goodnesse of God is in it as to all the mercies and blessings wherewith this Covenant is furnished and the wisdome of God is in it as to the placing and disposing and dispensing of all those mercies and blessings Therefore take heed of displacing that order which God hath set in his Covenant we do displace the order of the Covenant and consequently do presume to correct the wisdome of God when 1. We do apply and interest our selves in the benefits of the
God power is necessary to give a being unto all undertakings The power of God If a poor man promiseth much yet there is no certainty of it because though he be very willing yet he is very unable the engagement exceeds his stock of ability But God is able to performe all the good promised to his people in the Covenant Rom. 4. 21. Abraham was fully perswaded that what God had promised he was able also to perform For the clear understanding of this remember four particulars 1. There is not any one promise of God but hath the power of God accompanying No promise of God but hath the power of God engaged for it it and engaged for it whether for temporal things see an excellent place for this Numb 11. 18. The Lord will give you flesh and you shall eat Ver. 19. Ye shall not eat one day nor two dayes nor ten nor twenty but a whole month Verse 20. And Moses said verse 21. The people are six hundred thousand footmen and thou hast said I will give them flesh for a whole month Shall ver 22. the flocks and herds be slain for them to suffice them or shall the fish of the sea be gathered together for them as if he had said But art thou able to make this promise good the Lord said unto Moses verse 23. Is the Lords hand waxed short Thou shalt see whether my word shall come to passe unto thee or not he did make it good Or whether the promise be for spiritual things there is the power of God accompanying it Micah 7. 18. Who is a strong God like unto thee that pardoneth iniquity He is able to pardon all our sinnes and able to change our hearts and to subdue our iniquities and to write his Law in our hearts and to make all grace to abound and to keep us from falling and to preserve us to his heavenly glory We are kept by the power of God 2. This power is a supreme and over-topping power it is an exceeding power This power is a supreme power a power that cannot be hindred If he will blesse who can curse If he be with us who can be against us No creature can raise up and stay it it is such a power as beares down all before it All that Pharaoh could do could not make or hinder the power of God from delivering his people according to his promise nor all the Kings could hinder their possessing of promised Canaan 3. This power is independent it takes not in any assistance to help it but is alone This power is independent sufficient to it self and unto all its works and unto all the purposes of God there is enough of his power as to creation so to conversion and pardoning and blessing 4. This power is an enduring power it still abides in strength Behold the Lords hand is not shortned that it cannot save Isa 59. 1. His power remains the same This power is an enduring power for ever 2. The Will of God in reference to the Covenant to perform what God hath promised Micah 7. 20. Thou wilt performe the truth to Jacob. Jer. 33. 14. The Will of God I will performe that good thing which I have promised to the house of Israel 1 Thes 5. 24. Faithful is he that calleth you who will also do it Phil. 1. 6. He that hath begunne a good work in you will performe it untill the day of Jesus Christ God was never forced to make it or to enter into this Bond but out of his own accord willingly became ours and this willingnesse was not extrinsecal depending upon the perswasion of another but it was intrinsecal arising only from his own entire love unto us Quest But the question may be concerning the kinds of Gods Will as to the performance The kinds of Gods will of this Covenant Sol. For answer unto that take these particulars 1. The will of God for the performance of his Covenant it is a peremptory and perfect Will it is a Will resolved a Will of purpose or according to purpose It is a peremptory and perfect will not an incompleat Will it may be I will and it may be I will not not a wishing but this is my purpose my decree I am resolved on it to blesse my people to bring upon them all the good of my Covenant 2. This Will is grounded on it selâ it is a well-guided Will it doth not depend It is grounded on it self on any thing in us for then it might not be sure but only the good pleasure of his Will which is most sure Ezek. 36. 22. Not for your sakes O house of Israel but for mine holy Name-sake Isa 48. 11. For mine own sake even for mine own sake will I do it Deut. 7. 8. Because the Lord loved you and because he would keep the Oath which he had sworne unto your Fathers hath the Lord brought you out with a mighty hand 3. This Will is fixed and unalterable must not the Covenant then be sure It is fixed and unalterable Psal 89. 34. My Covenant will I not break nor alter the thing that is gone out of my lips Verse 35. Once have I sworn by my holinesse that I will not lye unto David And this willingnesse he hath expressed 1. In his promiseâ yea promise upon promise that he will bring upon them all the good that he hath promised them Jer. 32. 42. and Jer. 33. 14. and Micah 7. 20 c. 2. In his Oath to all this I have sworn by my holinesse that I will not lye unto David Psal 89. 35. He confirmed it by his Oath saith the Apostle in Heb. 6. 17. and an Oath for confirmation is an end of all strife ver 16. Luk. 1. 72. To perform the mercy promised to our fâthers and to remember his holy Covenant Ver. 73. The Oath which he sware to our Father Abraham surely God will not break his word of promise and lye surely God will not break his Oath and be perjured 3. This Covenant is gracious and therefore it is sure as the Apostle speaks It is gracious Rom. 4. 16. Therefore it is of faith that it might bâ by grace to the end the promise might bâ sure to all the seed The former Covenant was not sure because it was of works and rested upon our own strength and performance but this Covenant iâ sure because it is of grace and rests not on any sufficiency in us but only on the goodnesse and the sufficiency of Gods grace God in this Covenant doth promise to give us all things freely to work all our works in us and for us not to deal with us according to our deserts but according to the riches of his mercy 4. This Covenant is confirmed by the blood of Jesus Christ which is called It is confirmed by the blood of Christ the blood of the everlasting Covenant Heb. 13. 20. Matth. 26. 28. This
hath promised this unto his people Ezek. 36. 26. A new heart will I give you and a new Spirit will I put within you 2. Another is a sincere heart though hypocrisie be vanishing yet sincerity A sincere heart will continue there is faithfulnesse and stedfastnesse in sincerity and God hath promised to give this heart unto his people Ezek. 11. 19. I will give them one heart and one way Zach. 8. 3. Jerusalem shall be called a City of truth and ver 8. They shall be my people and I will be their God in truth and righteousnesse Isa 1. 22. Then shalt thou be called the City of righteousnesse the faithful City 3. A third is entire and exceeding love this will hold out unto the death yea Intire love it is stronger than death and this hath God also promised to give his people Deuteronomy 30. 6. The Lord thy God will circumcise thine heart and the heart of thy seed to love the Lord thy God with all thine heart and with all thy soul 4. A fourth is the fear of himself which is the beginning of wisdome and The fear of God the deliverance from sinne this also God promiseth to give unto his people in that Covenant Jer. 32. 40. I will put my feare in their hearts that they shall not depart from me 5. A fifth is sound faith 1. Of union 2. Dependance both these he Sound faith promiseth They that trust in the Lord shall be as Mount Zion which cannot be removed but abideth fast for ever John 6. 45. They shall be all taught of God every man therefore that hath heard and learned of the father cometh to me Zeph. 3. 12. And they shall trust in the Name of the Lord. Hab. 2. 4. The just shall live by his faith 2. God doth expresly promise to keep his people from falling away from him God promiseth to keep his people from falling and that he will never leave nor forsake them 1 Sam. 12. 22. The Lord will not forsake his people for his great Name-sake because it hath pleased the Lord to make you his people Psal 37. 24. Though he fall he shall not be utterly cast down for the Lord upholdeth him with his hand Ver. 28. The Lord forsaketh not his Saints they are preserved for ever Psalme 94. 18. When I said my foot slippeth thy mercy O Lord held me up Hosea 14. 4. I will heal their back-slidings 2 Thess 3. 3. The Lord is faithful who shall stablish you 3. God doth expresly promise to strengthen and increase their grace The righteous God promiseth to strengthen and increase their grace shall hold on his way and he that hath clean hands shall be stronger and stronger Job 17. 9. The path of the just shall be as the shining light that shineth more and more unto the perfect day Prov. 4. 18. He will make all grace to abound he will work in us to will and to do of his own good pleasure Those that are planted in the house of the Lord shall flourish in the Courts of our God they shall still bring forth fruit in old age 4. God doth promise to confirm his people unto the end and to finish the work God promiseth to confirm his people to the end which he hath begun in them 1 Cor. 1. 8. He shall confirm you to the end that ye may be blamelesse in the day of our Lord Jesus Phil. 1. 6. Being confident of this very thing that he which hath begunne a good work in you will perform it will perfect it he will carry it on untill the day of Jesus Christ 5. God doth promise to break down all which might else cause his people to God promiseth to over-power whatsoever may make his people tâ break Covenant break off the Covenant There are but five causes supposable for the breaking off that Covenant on our part and God removes every one of them from his people 1. One is the power of sin but God hath promised to subdue our iniquities Mic. 7. 19. And sin shall not have dominion over us Rom. 6. 14. 2. A second is the power of Satan but God hath promised that he will not suffer us to be tempted above what we are able but will with the temptation also make a way to escape 1 Cor. 10. 13. He hath promised that the gates of hell shall not prevail against his people Matth. 16. 18. He hath promised that the seed of the woman shall bruise the Serpents head Gen. 3. 15. and that he will bruise Satan under our feet Rom. 16. 20. and resist the devil and he shall flye from you James 4. 7. 3. A third is the power of the world but said Christ to his Disciples John 16. 33. Be of good chear I have overcome the world and 1 John 5. 4. Whatsoever is born of God overcometh the world and this is the victory that overcometh the world even over faith 4. A fourth is the supposed liberty and inconstancy of mans will that a man if he will he may cast off his God and give over to be one of his people but this God promiseth to remove by giving of his own Spirit which shall cause us to walk in his Statutes and to keep his Laws and to do them Ezekiel 36. 27. and Jeremiah 32. 39. I will give them one heart and one way that they may fear me for ever 5. A supposition that God will substract or with-draw his grace from his people Neither shall this be for the gifts and calling of God are without repentance so Rom. 11. 29. And Mary hath chosen the good part which shall not be takân from her Luke 10. 42. 2. A second Argument to demonstrate the everlastingnesse of the Covenant 'twixt God and his people shall be taken from several considerations of Christ From several considerations of Christ and believers and believers who are the people in Covânant 1. Christs suretiship 2. Christs Mediatorship 3. Christs union with them 4. Christs love 5. Christs intercession 6. Christs promises and preparations for them 1. The suretiship of Christ in Heb. 7. 22. Christ is said to be made a surety The suretiship of Christ of a better Covenant so I conceive the word should be rendred viz. Covenant and not Testament for a surety is not of a Testament but of a Covenant A surety is one who is engaged and stands bound for another and is responsable for him as Judah for Benjamine Gen. 43. 9. I will be surety for him of my hands shall they require him And in matters of contract 'twixt person and persons a surety is taken in for this very end That the contract may be made sure and good may not faile but be truly and perfectly performed and the surety is a distinct person undertaking and engaging in the behalf of him who is of himself the more weak and insufficient contractor As to this consideration Christ is stiled the surety of the
Our life 3. Our peace 4. Our hope The Titles of Christ 5. Our Shepherd 6. Our Father 7. Our friend 8. Our Brother 9. Our Head 10. Our Husband 11. Our King 12. Our Saviour Verily the Covenant must needs be everlasting 'twixt us and our God who have such a Christ so engaged for us so mediating for us so strictly united to us so exceedingly loving of us so continually watchful and careful and helpful ever loving ever praying ever helping and resolved to save us 3. A third Argument to demonstrate the everlastingnesse of the Covenant shall From the Spirit of God which every one hath who is in Covenant with God be taken from the Spirit of God which every one hath who is in Covenant with God Ezek. 36. 27. I will put my Spirit within you Now there are ten works which the Spirit of God doth for all the people of God 1. He doth change their hearts 2 Cor. 3. 18. We all beholding as in a glasse the glory of the Lord are changed into the same Image from glory to glory even as by the Spirit of the Lord. 2. He doth mortifie their sinful lusts Rom. 8. 13. If ye through the Spirit do mortifie the deeds of the body 3. He makes known the things of God unto them and teacheth them all things 1 Cor. 2. 10. But God hath revealed them unto us by his Spirit 1 Joh. 2. 27. Teacheth you of all things 4. He doth powerfully enable them for all the works of obedience Ezekiel 36. 27. I will put my Spirit within you and cause you to walk in my Statutes and you shall keep my judgements and do them 5. He doth dwell in them Rom. 8. 11. and he dwells in them for ever Joh. 14. 17. and dwelling in them he makes them a fit habitation for God Ephes 2. 22. 6. He doth guid and lead them Joh. 16. 13. The Spirit of truth he will guid you into all truth Rom. 8. 14. As many as are led by the Spirit of God they are the Sons of God 7. He doth sustain or uphold them Psal 51. 12. Vphold me with thy free Spirit 8. He helps them in their infirmities Romans 8. 26. and supplies them Phil. 1. 19. 9. He beares witnesse that they are the children of God and if children then heires Heires of God and joynt Heires with Christ Rom. 8. 16 17. 10. He Seals them unto the day of Redemption Eph. 4. 30. and moreover abides in their hearts he is the earnest of their inheritance untill the Redemption of the purchased possession 4. A fourth Argument to demonstrate the everlastingnesse of the Covenant From some considerations in the people of God They are born again of incorruptible seed Partakers of the divine nature They are the house built upon the Rock They are delivered from the power of darknesse Their hearts are set on God and only on him 'twixt God and his people shall have respect to some considerations in the people of God 1. They are born again not of corruptible seed but of incorruptible by the Word of God which liveth and abideth for ever 1 Pet. 1. 23. 2. They are partakers of the divine nature 2 Pet. 1. 4. and of the life of Christ 2 Cor. 4. 11. 3. They are the house built upon the Rock which fell not because it was builded upon a Rock Mat. 7. 25. and that Rock is Christ who is a sure foundation Isa 38. 16. 4. They are delivered from the power of darknesse and translated into the Kingdome of Christ Colossians 1. 13. And his Kingdome is an everlasting Kingdome unto the Sonne he saith Thy Throne is for ever and ever Heb. 1. 8. 5. Their hearts are superlatively set on God and only on him Whom have I in heaven but thee and there is none that I desire upon earth besides thee God is my portion for ever Psal 73. 25 26. 6. They are strenghthened with might by his Spirit and rooted and grounded in They are strengthened with might They are the Pillars in the Temple of God They are the inheritance of God love Ephes 3. 16 17. 7. They are the Pillars in the Temple of God and shall go no more out Revelations 3. 12. 8. They are the inheritance of God his portion his peculiar treasure and purchased with the blood of Christ 1 Pet. 1. 19. He would never pay so dear a price for them and then put them off Isa 49. 25. And Israel mine Inheritance Zach. 2. 12. The Lord shall inherit Judah his portion Deut. 32. 9. The Lords portion is his people Jacob is the lot of his inheritance Psamle 135. 4. The Lord hath chosen Jacob unto himself and Israel for his peculiar treasure 9. The commands and wayes and communions with God are no burdans to them The commands of God are not burdensome but delightful to theÌ not grievous because they are born of God and love him 1 John 5. 3. But pleasing and delightful The Law of God is written in their hearts Jer. 31. 33. Psal 119. 16. I will delight my self in thy Statutes Ver. 24. Thy Testimonies are my delight Cant. 2. 3. I sate down under his shadow with great delight and his fruit was sweet unto my taste 10. They hate evil Psal 97. 10. and loath their abominations Ezekiel They hate evil 36. and have crucified the flesh with the lusts and affections thereof Galations 5. 11. They are a people who live by faith and are much in prayer that God They live by faith and are much in prayer would work all his works in them and for them that he would not leave them nor forsake them that he would preserve and uphold and confirm and stablish them unto the end They work out their own salvation with feare and trembling 2. The reason why the Covenant which God makes with his people is an everlasting Reasons of it In respect of God Covenant and shall be so 1. There are reasons for this in respect of God 1. His Wisdome hath contrived this Covenant in a way of everlastingnesse His wisdome which appeares in three particulars 1. He layes the foundation of it not upon our selves but Christ not on our will and power but on the power and sufficiency of Jesus Christ 2. He engages himself for himself and for his people to keep them unto himself and from falling and to continue them to be his people for ever not only to give them grace but to preserve that grace not only to beginne a good work but also to finish it 3. He promiseth mercy to pardon the sins of his people and grace to heal their back-slidings None of these were in the Covenant of works and therefore that lasted not but all these are in the Covenant of grace and therefore it is everlasting 2. His purpose his purpose in making of this Covenant was to exalt and glorifie His purpose and magnifie the greatnesse of his love and the riches
have lost that perfectly inherent righteousnesse and the grace which comes in the room of it is very weak and imperfect so that as to the perpetuating of the Covenant we should be extreamly disadvantaged in comparison of our imperfect holinesse with his perfect righteousnesse and thus we by grace should have only a less power and strength to continue in Covenant with God than Adam had 3. God undertakes more for our part in this Covenant than he did for Adam in that Covenant for there he did give a sufficiency of righteousnesse and so left man unto himself but here he doth not only call us to be his people and give us grace to make us to be so but also promiseth and engageth his own power and his Christ and the Spirit of grace to assist and uphold and preserve and confirm and stablish us unto the end Surely then it is not probable that he would leave the issue of so much mercy and happinesse to the power and sole pleasure of our own will 4. That God should glory so much in making this Covenant with his people and please to speak so much of his great kindnesse and riches of grace and mercy and of what he hath done and will do for them and yet when all comes to all it is no more but this if your will pleaseth you shall enjoy all this 2. It is very incongruous to make the Covenant thus to depend for the lastingnesse Is very incongruous of it on the power and pleasure of mans will it would rob Gods grace of all the glory for our abiding in the Covenant for as the sole blame would be ours if we did break the Covenant so the sole praise and honour must be ours if we by our own wills do continue and perpetuate the Covenant God will give this and will give that if we continue stedfast in his Covenant and that stedfastnesse depends only upon the power and pleasure of his will God say they no where promiseth that gift absolutely but we must look for that in our selves And I beseech you now tell me where the glory of our perseverance unto glory must light shall the grace of God have it no it is not the fruit or work of Gods grace determining then the man must have it who did so manage and stirre and improve his will as to hold out to the end and thus by placing the lastingnesse of the Covenant upon the power of mans will the creature gets away the glory from the Creatour and Gods grace which should reign in this Covenant must lose the Crown unto the supposed power and pleasure of mans will 3. It is very uncomfortable to ground the lastingnesse of the Covenant upon It is very uncomfortable the power and pleasure of mans will for hence it will necessarily follow that you cannot till the very last minute of your breathing come to any certain conclusion of your state in grace nor of your portion in glory Why so because it is in the power of your own will whither you will stand or fall hold fast or break off relation with God it may be you will it may be you will not perhaps your own corruptions may be too strong for you or Satans temptations or something from the world and then your hearts fall off from God and you are lost for ever so that it is impossible by this doctrine ever to have any settled comfort fixed peace or stedfast hope because all the happinesse of your estate is but conditional upon the good behaviour of your own wills which is very changeable Obj. But therefore we will pray the more to God that our wills may not be led aside from him but keep fast to him and his wayes Sol. True and this is indeed a direct course to stand fast in the Covenant but then consider that this course will break the neck of that opinion which makes the lastingnesse of the Covenant to depend upon the sole power and pleasure of mans will For when you pray to God for his grace and his strength and his continued presence that you may thereby continue with him in Covenant you do herein deny your own power and sufficiency and you do acknowledge that you are strong in his strength and not in your own might and consequently that the lastingnesse of the Covenant doth not depend on the power of the will but upon the presence and power and assistance of his grace and so fall in with us that the Covenant is everlasting not in respect of mans will but in respect of Gods grace 4. I will adde one consideration more it is not possible I speak ex hypothesi It is impossible in reference to the Will and Power and Truth of God revealed in the Covenant that the people of God really brought into Covenant with him should break off the Covenant with him and so make it mutable and voyd on their part Suppose but this that the Covenant shall not faile nor cease on Gods part that God will be but true to performe what he hath promised unto his people I then affirme that it is not possible that the Covenant should faile on our part my reason is this Because the full performance of the Covenant on Gods part doth essentially and naturally include the performance of it on our part and prevents all breaking and voiding of the Covenant God in this Covenant doth promise unto his people 1. That he will be their God for ever 2. That he will never cast them off 3. That he will never forsake them 4. That nothing shall separate from his love 5. That he will never turn away from them to do them good 6. That if his people transgresse he will visit their transgression with the rod and their iniquities with stripes neverthelesse his loving kindnesse he will not take away from them nor suffer his faithfulnesse to fail 7. That he will be merciful to their transgression and will heal their back-ssiding 8. That he will give them his Spirit which shall cause them to walk in his Statutes and to do them 9. That he will give them an heart to feare him for ever and that he will put his feare into their hearts that they shall not depart from him 10. That he will confirm his people unto the end and that he will performe or perfect the good work which he hath begun in them untill the day of Jesus Christ and that he will preserve their whole soul and body blameless unto the coming of our Lord Jesus Christ Now I say grant me but this supposition That God will be faithful to make good these promises unto his people which the Scripture peremptorily saith he will and that it is impossible for him to lie Heb. 6. 18. and God who cannot lie hath promised Titus 1. 2. it will hence necessarily follow That it is impossible the Covenant should be broken and made void by the people of God For upon the
our Father and we are thy people A second is the merciful nature of God ready to shew mercy and to multiply pardon A third is the death of Christ he shed his blood to make our peace and to slay all enmity A fourth is the very Covenant it self wherein God hath promised that he will not cast away and that he will heale and forgive the back-slidings of his people and though he will chastise them yet he will not forsake them 8. The Covenant of grace gives a better estate then the Covenant of works It gives a better estate we have a better estate by this then we had or could have by that 'T is true That Adam in innocency enjoyed a larger measure of knowledge and righteousness and had also free communion with God without fear and had dominion over the creatures But yet he had not knowledge of God in Christ nor any communion with God through Christ nor had he any manifestations of the glories of the Gospel by the Spirit of Christ and besides all this whatsoever enjoyments Adam had which might make up a happy estate unto him yet all that enjoyment was mutable and contingent But now in and by the Covenant of Grace our enjoyments are higher and they are also surer 1. They are higher for now we enjoy God not only as a Creator but as a Father Our enjoyments are higher we enjoy him a merciful and gracious and abundant in goodnesse and truth and we enjoy Jesus Christ in a way of union with his person being bone of his bone and flesh of his flesh as the Apostle speaks Ephes 5. 30. and in a way of communion in his death and life and victories and purchases and we enjoy the very Spirit of Christ as to all his graces and comforts and assurances 2. They are surer he enjoyed God so as yet he lost his God he enjoyed righteousness Surer so as yet he lost his righteousness and dominion so as he lost that dominion and had it not been for Christ who was immediately promised after the fall he had never found his God again nor a righteousnesse again nor any right of dominion again but in the Covenant of grace all is sure and stable and permanent God is our God for ever and we continue his people for ever Christ is our Head and we are his Members for ever we enjoy the Spirit and he abides in us for ever The Covenant of grace is a better Covenant then that of works It is better in the way and cause of Remuneration as to the way and cause of Remuneration In a Covenant of works you must earn your wages before you must be paid your wages your own doing is the price of your receiving and your reward is as your work is nothing is there expected as a bounty and gift but all runs there as debt and wages Adam could never pray under this Covenant Lord receive me graciously do me good freely for thy mercies sake But it is not thus in the Covenant of grace where he that deserves nothing may yet receive all and the unworthy sinner doth yet attain to the most excellent mercies upon the sole account of the riches of Gods grace in Christ In the Covenant of grace God doth not reward us according to our ill deeds nor doth he reward us for our good deeds But he freely pardons the ill works of his people and doth them all good not for their goodness but for his own goodnesse-sake In the Covenant of works you come to God saying Lord This I have done therefore blesse me In the Covenant of grace you come to God saying Lord This I need and this thou hast promised O give it me not for my sake but for thy truths sake and for thy Christs sake freely love me freely accept of me freely own and bless me I can shew no deserts of mine but I can shew unto thee thine own promises I can find enough in my self why thou shouldest abhor and curse me and yet I finde enough in thy self and Covenant why thou mayest embrace and help me 10. The Covenant of grace is a better Covenant than that of works in respect of a double efficacy 1. Of helping recovery 2. Of saving vertue It is better in respect of a double efficacy Of helping recovery 1. The Covenant of works never did afford help to recover any one sinner As that Commander spake of the Watchman whom he found asleep and therefore ran him through with his sword I found him dead and left him dead That we may say of the Covenant of works It findes us dead in sins and in trespasses and it leaves us dead in our sins and trespasses there is no balm for our wounds in that Covenant But the Covenant of Grace this doth help and restore sinners it is the ministry of Life and Grace and Peace But God saith the Apostle in Ephes 2. 4 5. who is rich in mercy for his great love wherewith he loved us even when we were dead in sins hath quickned us together with Christ And 1 Cor. 6. 11. Such were some of you but ye are washed but ye are sanctified but ye are justified in the Name of the Lord Jesus and by the Spirit of our God And Rom. 5. 8. God commendeth his love towards us in that whiles we were yet sinners Christ died for us verse 9. Much more then being now justified by his blood we shall be saved from wrath through him 2. The Covenant of works did never save any righteous person What saving Of saving vertue power might be found from it upon a supposition of Adams standing I dispute not but this I say There never was any one person saved actually by the Covenant of works But yet the Covenant of Grace doth save all Believers Jesus Christ came into the world to save sinners 1 Tim. 1. 15. Whosoever believeth in him shall not perish but have everlasting life Joh. 3. 15. We believe that through the grace of the Lord Jesus Christ we shall be saved even as they Ephes 2. 8. By grace ye are saved through faith 1 Pet. 1. 9. Receiving the end of your faith even the salvation of your soules Thus you see that the Covenant of grace is the best Covenant in comparison of the Covenant of works Use 1 Is the Covenant of Grace the best Covenant The best Covenant that ever God made with man and for man How great then is their sin who refuse this Covenant Then how gâeat is their sin who refuse this Covenant and to come into this Covenant The greater that any mercy is our sin is therefore the greater to refuse that mercy O beloved whence is it that many of your hearts are still hardned whence is it that you love darkness rather then light why do you not hearken to this Covenant whence is it that for lying vanities you forsake your own mercies 1. Are you not sinners 2. Do
the times of the New Covenant which excels the other It is to me a very considerable Mystery that the Jews who were if I may so expresse my self the Original people of God the first fruits of the creature That they should have the largest time How should we Gentiles blesse the Lord who are reserved for the times of the new Covenant under the Old Covenant And we who are Gentiles that came in as it were at second hand should have all our time under the New Covenant That they by unbelief were so quickly broken off and the Gentiles have been for so many hundred years graffed in whatsoever the mystery of this dispensation may be certainly we who are sinners of the Gentiles have wonderful cause to blesse our God who hath given us so long a day in the day of his grace and have singular cause to improve such a mercy with fear and trembling As we may see the greatness of the freeness of Gods grace and the exceeding riches thereof to us so should we both lay hold on the grace revealed and walk with more faith and humility not be high-minded but fear for we stand by faith Remember saith Paul to the Ephesians Chap. 2. 12. That at that time ye were without Christ being Aliens from the Common-wealth of Israel and strangers from the Covenants of promise having no hope and without God in the world But verse 13. now in Christ Jesus ye who were sometimes afar off are made nigh by the blood of Christ. CHAP. VI. Isaiah 55. 3. And I will make an everlasting Covenant with you even the sure mercies of David I Have now discoursed of the Covenant of Grace as it stands in The condition of the Covenant opposition to the Covenant of Works and I have discoursed of the Covenant of Grace as to the vital nature of it what it was and I have discoursed of the Covenant of Grace as to the Properties and Adjuncts of it Now I shall proceed unto a fourth General consideration of this Covenant of Grace and that is the condition of it The Covenant of Grace herein agrees with all other Covenants that it is a mutual obligation God bindes himself and his people binde themselves there is something which he will do and there is something which we must do I will bring you into the bond of the Covenant Ezek. 20. 37. and surely theâe is a condition in that Bond. God hath his part in the Bond and we have our part in the Bond If you trace the Covenant from Abraham even unto Christ successively you shall all along finde a condition expressed and annexed unto the Covenant Abraham he believed Gen. 15. 6. And he was to walk uprightly Gen. 17. 1. and the many Rites in Moses time took in a condition of faith and obedience and so it did in Davids time and the like with the people of Israel in and after the Babylonish Captivity and so in Christs and the Apostles time SECT I. Object I Know there is a great dispute How any condition can be allowed in a Covenant of Grace And some are very eager against it and think that if any condition be admitted then presently we are Legalists and are setting up a Covenant How any condition can be allowed in the Covenant of Grace of works instead of a Covenant of Grace Sol. But I humbly conceive that there is no need of such heat nor fear of such an inconveniency in this Point if parties would but patiently hear one another and calmly consider the matter Therefore first I think it necessary to distinguish of that word condition which may be taken in a three-fold sense Distinguish of the word condition No such condition as to work any one grace in our own hearts 1. For such an Act which we may or may not perform according to the power and pleasure of our own free will without the preventing or determining grace of God And truely in this sense I know no godly Christian who doth or dare to thrust in a condition to the Covenant of Grace as if there were something to be done by us that is by the sole power of our free wills upon the drawing out of which a Covenant is made up and accomplished twixt God and us 2. For the doing of some work which hath in it a meritorious reason on our part either for the acceptance of our persons with God or for the performance of No such condition as merit and self-worthiness his promises unto us so as wages are due to a workman no such condition as merit and self-worthiness Neither in this sense dare we admit of a condition in the Covenant of Grace for the thirsty drink of the water of life freely and the poore buy without mony and without price Both our graces and our rewards are only of the grace of God in Christ 3. For some qualifications in the sinner not wrought in him by his own power but by the sole power of Gods grace without which he cannot stand in an actual relation But a qualification wrought by God without which we cannot stand in Relation to God unto God as his God nor can apply the promises of pardon and salvation by Christ unto himself In this sense we do hold a condition in the Covenant of Grace namely That something there is required of us which yet God doth promise to work in us and which he doth work effectually in the hearts of all the Elect in time therefore Faith is called the operation of God Col. 2. 12. and the work of his power 1 Cor. 2. 5. without which they cannot look on God as their God nor can apply the Promises of forgiveness and eternal life and which when they do finde wrought in themselves by the power of Gods grace they can and may apply both unto themselves In this sense there is a condition Look as to make up a conjugal Relation there is something required on either party The woman must be willing to take and receive the man for her husband as well as the man is willing to take the woman for his wife So it is in the making up of the Spiritual marriage which is the Covenant twixt God and us as he is willing to be our God so must we be willing to be his people And as be therein takes us to be his people so do we therein take him to be our God Only with this difference That in the civil Covenant of marriage our own will leads us to that but in the Spiritual God doth by his Such a condition as it is simply necessary so it is expresly deteâmined in Scripture Spirit work in us that will which is a condition necessary to make the Covenant between himself and us 2. A condition as thus interpreted as it is simply necessary to the Covenant of Grace being a mutual compact and not a meere promise so it is expresly determined in
relation to us Tit. 1. 2. In hope of eternal life which God promised before the world began To whom did he promise that eternal life for us but unto Christ with whom he did Covenant for us and in whom with us Isa 42. 6. I will give thee for a Covenant of the people for a light of the Gentiles The same you read in Isa 49. 8. Jesus Christ is not only the Messenger of the Covenant Mal. 3. 1. nor only the surety of the Covenant Heb. 7. 22. nor only the Mediatour of the Covenant as standing twixt God and us Heb. 12. 24. but he is the principal confederate in the Covenant Christ stands as a publick person in the Covenant and when God made a Covenant with him he made it with him for himself and all his with all that should be brought in unto him As Adam stood in the Covenant of works not as a private person but as a publick person and that Covenant was made with him and with all his posterity so the Covenant which God made with Christ it was made with Christ as a publick person as the Head of all the Church with him and all his And therefore as soon as you are brought in by faith to Christ you are immediately brought into the Covenant 2. In Christ and by Christ God is our God and our Father and therefore if by faith you are brought into Christ you are brought into the Covenant Let God In and by Christ God is our God look on us as out of Christ he must look on us as enemies and not as children and if we look on God out of Christ we must behold him as our Judge but not as our Father But consider us as brought into Christ now we are reconciled to God and now in what relation God stands to Christ in the same he stands to us and in what relation Christ stands to God in the same do we stand to God And what priviledge Christ enjoyes the same do we enjoy by Christ he is a God to Christ and a Father to Christ Psal 89. 26. He shall cry unto me Thou art my Father my God c. And thus we being in Christ he is to us Joh. 20. 17. I ascend to my Father and your Father and to my God and your God and Christ is the Son of God and so are we the sons of God 1 Joh. 3. 1. Christ is the Heir of God and so are we heirs of God and joynt heirs with Christ Rom. 8. 17. 3. When you are by faith brought into union with Christ so that you are his Being by faith united to Christ we enjoy all blessings you now enjoy life and promises and all blessings 1 Joh. 5. 12. He that hath the Son hath life 1 Cor. 3. 22. All are yours verse 23. and you are Christs and Christ is Gods 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious promises and you may plead them all for they are yea and in Christ Amen Ephes 1. 3. Blessed be the God and Father of our Lord jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ 4. This union with Christ directly stands in opposition to a sinners being cut off Our union with Christ brings us into a state of favour from God and brings him again into a state of favour The soule can no more receive ought from God till it be one with him by Christ than Christ could merit any thing for us till the Deity and the flesh were fully united and no more than the soul can impart any thing to the body till they be one Thus have you heard what faith that is which is the condition of the Covenant viz. A faith of union a faith which brings us into Christ and unites us with Christ I now proceed unto the second question SECT II. 2. Quest WHether Faith only be the Condition of the Covenant Is Whether faith only be the condition of the Covenant not Holinesse required Is not Repentance Is not new obedience Sol. For answer unto this we must distinguish 1. Between the Covenant and persons in the Covenant If you speak of persons Distinguish betwixt the Covenant and the persons in the Covenant in the Covenant certainly holiness is required of them ye shall be holy for I the Lord your God am holy and be ye holy for I am holy and holiness is promised to all the people in Covenant And holinesse is wrought in all the people of the Covenant All the people of God are a holy people but though holiness be in the Covenanted yet it is not in the condition of the Covenant God doth not say If you be holy then I will be your God and accept of you but if you believe when you are brought into the Covenant then you are made holy but that which brings you into the Covenant that which God insists with you for so as to be your God is faith Receive my Christ believe on him and I will be your God 2. Though Faith be the only condition as to entrance in the Cvenant yet this faith will Though faith be the only condition yet it brings us to holiness bring you to holiness as a fruit of the Covenant For this faith brings you to Christ to union with him and communion with him in holiness As soon as faith brings you into union with Christ Christ makes you partakers of that unction of holiness wherewith he himself is anointed 3. There is a difference 'twixt the persons to whom promises are made and the There is a difference betwixt the persons to whom the promises are made and the condition upon which they are performed New obedience is a consequent effect and not an antecedent condition condition upon which those promises are performed Indeed you read of many promises made to broken-hearted and penitent persons but the application of them all is only by Faith The forgiveness of sin cannot be applyed by any hand but that of faith which seed the promise of it and seeks the performance of it by and for Christ 4. For newness of obedience this is a consequent effect and not an Autecedent condition for it is impossible to see fruits till you finde life And besides this that faith which lets you into Covenant is a very fruitful Faith it graffs you into such a root which can enable you and will do so for fruits of life as the first Adam doth his Branches for fruits of death So then it is faith and faith only which is the condition of the Covenant yet it is such a faith which though it takes no graces or works with it as competitors in the nature of a condition with it yet it doth inferre and draw after it all these Graces and all good works as Austin said Bona opera sequuntur justificatum licèt non praecedunt justificandum c. SECT III. 3. Quest VVHy is
unto it in holinesse of conversation The condition in which sinners lie whiles under the Law and the curse thereof and without Christ is set forth in the 18 19 20 21. verses I will give you the The Words opened summe of it They have to do with God as a terrible Judge sitting on the Throne of his Justice This is represented by Mount Sinai that burned with fire and where theâe was blackness and darkness and tempest verse 18. All which shew unto us that dreadful and burning wrath of God against sinners and when he manifests himself unto them as their offended Judge then they are filled with confusion and perplexity and horror They can neither fly from this God nor yet abide his dreadful presence this is set out in verse 19. 20. as if nothing but death were to be expected and present destruction And truely the manifestations of God were then so terrible that Moses himself said I exceedingly fear and quake ver 21. No not the most righteous person is able to stand before God as a âudge But now let us consider the other estate unto which Believers in Christ are brought by the Gospel This is set forth in verse 22 23 24. But ye are come unto Mount Sion the heavenly Jerusalem instead of Mount Sinai which was the seat of wrath ye are come to Mount Sion which is the throne of Grace And unto the City of the living God ye are not now in a wilderness condition but brought into a resting place into the heavenly Jerusalem which is the vision of peace where being reconciled by Christ you do abide and enjoy the living God for your God And to Myriades or innumerable company of Angels even the Angels are fellow-Citizens with you in the heavenly Jerusalem and in this life your fellow-servants and Ministers To the general assembly and Church of the first-born which are written in heaven Through Christ ye are made members of the true Catholick Church of the Elect and of all Believers whose names are inrolled in heaven written in the book of life predestinated unto grace and glory And unto God the judge of all who will condemn and punish his adversaries and absolve comfort and reward and save his people according to his faithfull promises And to the Spirits of just men made perfect To the Church triumphant in heaven which is freed from all sin and misery and partakes of perfect holiness and happiness to which you have now a present right and of which are long you shall by Christ have a sure enjoyment with them that are already entred into that Possession And to Jesus the Mediatour of the new Covenant Ye are under a Covenant of grace which proclaimes remission of sin and of which Christ himself is Mediatour and Surety by whom God is satisfied and reconciled And to the blood of sprinkling to the partaking of this blood which was shed for the remission of sins and to cleanse us from sin so that you are now justified and sanctified by him which speaketh better things than that of Abel The blood of Abel spake and cryed out against Cain for curse and vengeance but the blood of Jesus Christ speaks to God for mercy and pardon of sin and peace and life and is effectual for these Thus you see into what a surpassing condition the Gospel brings believers in Christ and of what efficacy the Apostles exhortation of them to holiness should therefore be CHAP. VII The Covenant of Grace considered in relation to Christ the Mediatour THIS last verse I have purposely chosen to carry on farher the discourse of the Covenant of Grace in relation to Christ Jesus as Mediatour The Covenant of Grace considered ân relation to Christ as Mediatour thereof And let me tell you that herein lies the strongest hopes and the sweetest comforts and the surest grounds that we sinners have that as there is a New Covenant a Covenant of Grace so that Jesus Christ is the Mediatour thereof For set Jesus Christ aside as Mediatour in this Covenant there would be no admission of sinners into it nor any participation of the good things in it nor any ability of our standing or abiding in it I finde in Scripture a seven-fold relation that Jesus Christ hath to the Covenant Christ hath a seven-fold relation to the Covenant He is the substance of the Covenant The principal confederate party 1. He is the substance of the Covenant even the Covenant itself Isa 42. 6. I will give thee for a Covenant of the people Isa 49. 8. He is our very peace and our very life and our very salvation and if I may not be mistaken he it is that fulfils and makes the Covenant good on both sides 2. He is the principal confederate party As Adam was in that Covenant of works standing for himself and all his posterity so Jesus Christ in this Covenant of Grace for himself and all that believe on him Heb. 1. 5. I will be to him a Father and be shall be to me a Son 1 Joh. 20. 17. I ascend to my Father and your Father and to my God and your God 3. He is the Messenger of the Covenant Mal. 3. 1. The Messenger of the Covenant The Messenger of the Covenant whom ye delight in He it is who opens and reports unto us the good will of his Father and the gracious love of the Father and what hath past and hath been agreed on 'twixt the Father and him touching our salvation he reveals this Covenant and treats with sinners about it and shews them the way how to come in and prevailes with them by his Spirit 4. He is the Witness of the Covenant Isa 55. 4. Behold I have given him The Witness of the Covenant for a Witness to the people Rev. 1. 5. From Jesus Christ the faithful witness c. He testifies to the Covenant by word and deed and oath and his testimony is true 1 Tim. 1. 15. This is a faithful saying and worthy all acceptation that Jesus Christ is come into the world to save sinners He is the Yea and Amen to every word of promise and grace that God hath spoken concerning us that it is good and true that God hath said it and that he will performe it 5. He is the Surety of the Covenant Heb. 7. 22. Jesus was made a Surety of The Surety of the Covenant a better Testament and Covenant As God is in some respect a Surety for Christ Isa 52 13. Behold my servant shall deale prudently so Christ is a Surety for God undertaking that his Father shall perform what he hath promised Joh. 6. 37. All that the Father giveth me shall come to me and him that cometh to me I will in no wise cast out verse 38. For I came down from heaven not to do mine own will but the will of him that sent me verse 39. And this is the Fathers will which hath sent me that of all
who have the Lord to be their God what will not a reconciled God do for you His love and friendship is as fruitful of mercies and blessings as his Justice and wrath is of punishments and miseries 10. Can any thing hinder you from being saved If when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life Vse 3 Is Reconciliation the fruit and effect of the death of Christ Then let trembling broken humbled even sinking hearts under the weight of their sins and Let trembling hearts make in to Christ and trust on him to make their peace bitternesse of Gods wrath and displeasure I say let them in this condition make in to Christ and look up to Christ and trust on Christ to make their peace Ah poor creature why dost thou take this work upon thy self I confesse we must use means to finde peace but we have not power to make peace we must pray and confesse and repent c. but these are not our peace Object Will not these do it Sol. No but Christ only 1 Joh. 2. 1 2. If any man sin we haue an Advocate with the Father Jesus Christ the Righteous and he is the Propitiation for our sins And therefore if ever you would have the wrath of God removed if you would see all partition walls broken down if you would have God to be pacified to be friends with you again to be at peace with you then go to Christ and make him your friend Oject Do not lose time by impertinent disputes and reasonings But may we come to Christ and can he and will he make peace for us and take up our differences Sol. Let me tell you 1. Dispute what you will you shall never finde peace with God but by Christ No peace with God but by Christ his Name only is Prince of Peace he only is the Mediatour of Peace he only reconciles God and sinners 2. It is his Office to reconcile God and sinners and make peace that is his work It is his Office to make peace unto which he was called and for which he was set apart He is that Mercifull and faithfull High Priest in things pertaining to God to make Reconciliation for the sins of the people Heb. 2. 17. Mark the place the Office of Christ is to be a Priest c. One chief work of that Office is to make Reconciliation for the sinnes of the people and he is one that is very good in his Office you need not be afraid to go to him for the work of his Office for saith the Text He is a mercifull High Priest very tender very affectionate very compassionate easily wrought on by any distressed sinner that comes to him and calls on him Lord Jesus my soule is affraid and oppressed with the fear of Gods wrath and sense of his displeasure I am grieved for offending and displeasing of him O that thou wouldest undertake for me I beseech thee step into the breach make my peace reconcile my soule get thy Father to be friends with me c. He is a faithful High Priest O he will not faile you he will not put you off he will not thrust you aside he will surely undertake your condition he will make Reconciliation for our sins 3. It was the work of Christ from first to last in life and in death Heb. 9. It was the work of Christ from first to last 26. He appeared to put away sin by the Sacrifice of himself yea and it is his work now in heaven He appears in the presence of God for us Heb. 9 24. and he ever lives to make intercession for us Heb. 7. 25. 4. You of all other have special grounds of hope and trust that Christ will be You of all others have grounds of hope your Attonement and Reconciliation Not only because the Reconciling Christ calls you thus burdened to come unto him and he will give you ease Matth. 11. 28. but also because that the day when the peoples soules were to be afflicted for their sins on that day was the Priest to make an Attonement for their soules Levit. 16. 29 30. 4. The fourth great benefit which we have by the sufferings of Christ our mediatour Redemption is Redemption or deliverance Alas sirs In what a miserable condition were we by reason of sin Methinks the more vertues and blessed fruits that I read accâââing by Christ unâo us ââe more do I still discern of our deep and involved misery by reason of sin Sin was such a debt as none but Christ could satisfie for Sin was such an offence as nothing but the blood of Christ could expiate or get the pardon of it Sin was such a breach and such an enmity as nothing but the death of Christ could take up and reconcile And sin was such a bondage and thrââdom as nothing but the blood of Christ could redeem us from In him saith the Apostle Ephes 1. 7. we have Redemption but then he adds through his blood So Pet. 1. 18 19. Ye were redeemed with the precious blood of Christ In this Redemption by Christ there are two things considerable 1. The parts of it 2. The degrees of it 1. The parts of it are two one is Privative and respects that from which we are The parts of it redeemed or freed the other is Positive and respects that state unto which we are translated or if I may so expresse it of which we are made free 1. The Privative part of Redemption is that from which we are freed by Christ and that is from all the chaines of Spiritual bondage Now there are six chaines The Privative part from what we are freed From the power of sin of bondage with which every sinner is bound and from them all there is Redemption by Christ 1. With the chaines of bondage under the power of sin 2 Pet. 2. 19. Of whom a man is overcome of the same he is brought in bondage Every servant of sin is a Bond-slave to his Lusts and so many sinful lusts as he hath so many Tyrants doth he serve as a slave And there is no slavery or bondage like unto that of sin for sin never gives rest nor wages but is infinite in its commands and damns us at last for a requital of all our services But from this bondage doth Christ redeem or deliver us For this purpose was the Son of God manifested that he might destroy the works of the Divel 1 Joh. 3. 8. Those works of the Divel were our sins as the same verse expounds them Rom. 6. 6. Our Old Man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin Two things in sin from which Christ delivers us 1. Jesus Christ hath by his Redemption delivered us from the dominion of sin Rom. 6. 14. Sin shall not have dominion over you
to become his in a peculiar way of relation and possession and so as to be made Kings and Priests unto him Highest Dignities and Imployments which if I mistake not is expounded in 1 Pet. 2. 9. Ye are a chosen generation a Royal Priesthood an holy Nation a peculiar people By all which is meant that high and heavenly estate with all those excellent Enjoyments and Graces and Dignities and Priviledges and Communion derived unto us by the Redemption of Christ In one word that estate purchased for us by the blood of Christ our Redeemer is Grace and Glory eternal happinesse and all that brings us thereunto A new Relation a new Spirit Mercy Peace Joy Calling Justifying and Glorifying And whiles we live on earth all the good things thereof which are necessary for us But of these perhaps I shall speak more ere long 2. The degrees of Redemption by Christ I call them so not simply as to the work and purchase of Christ who at once The degrees of this Redemption fulfilled the same in the once offering of himself and laying down the price of his blood but respectively unto us in respect of our manner and order of participating of that his Redemption in respect whereof Redemption is partly imperfect and partly perfect and compleat In this life our participation of it is in some respects imperfect but at the last day it shall be consummate and perfect when we shall enjoy all and all fully which the Redemption of Christ comes unto It is true that in this life we have such a Redemption by Christ as that thereby we are ransomed and delivered from the servage or slavery of sin and Satan and death sin shall not reign in us and Satan shall not hold us captive and act and command us at his pleasure And we are freed from the wrath of God and damnation Nevertheless there still cleave unto us many sinfull corruptions and we are beset with many temptations and are straitned with many corporal miseries from which we are not and shall not actually be delivered untill our Redeemer comes with his last and perfect Remdepâion therefore Christ said Luke 21. 28. Lift up your heads for your Redemption draws nigh Vses I cannot slip off from this great effect of Christs death viz. Redemption without making some Use of it unto our selves 1. Value your soules set a higher rate on them the Redemption of which did Set a high rate upon your soules cost Christ so dear Many men do despise their soules and make light of them and cast them away for every base lust They swear away their soules and whore away their soules and drink away their soules and play away their soules and idle away their soules Every sin is a venturing of your soule it is the pawning of the precious soule which cannot be redeemed but by the blood of Jesus Christ Our soules deserve more regard from us they are of more worth than we are aware of We were redeemed saith the Apostle not with corruptible things as silver and gold But with the precious blood of Christ Therefore value your soules more and be not so prodigal of them to throw them away for every base lust 2. Look after your soules in what condition they are whether in bondage still Look after your soules in what condition they are or under Redemption Naturally every man and every soule is in bondage whatsoever ye do do not suffer your soules to lie and rot in prison O that we did all see in what a Spiritual bondage our soules do lie and under the sense of it could cry out as Paul once O wretched men that we are who shall deliver us If thou hadst a child taken by the Turk and made a Gally-slave and tormented with cruelty every day in the Goale thy heart would yerne for him and request would be seriously made and followed to ransome that poor imbondaged child why then be as merciful and pitiful to thy captivated soul as thou art to thy captivated child Thy soul naturally is in the worst and heaviest and saddest of all bondages it is under the wrath of God and under the power of sin and Satan and under the curse of the Law Do not do not let it rest thus but make in by faith unto Christ and beseech him to redeem thy soule O Lord saith David Deliver my soule So do thou O Lord Jesus redeem my soule deliver me out of the hands of all mine enemies Alas why are we satisfied with other things with this friend and with that honor with this profit and with that pleasure what of all these if our precious and immortal soules have yet no portion in Christ nor in the Redemption by Christ As long as we are in the hands of Gods justice and in the hands of Satans commands and in the hands of our reigning sins and in the hands of our raging Consciences and in the hands of a sentencing condemning cursing Law Is this a condition to rest in you rest in it because you are not sensible of it were you indeed sensible of it you would make out to Christ who is a Redeemer of our soules and you would not be satisfied untill Christ were made of God unto you Redemption 3. Value the Lord Jesus Christ more then ever you have done even for this reason because he did shed his most precious blood to redeem you When you had Value the Lord Jesus Christ more brought your selves into such a miserable bondage as nothing was price enough to pay your ransome and to purchase your liberty then did the Lord Jesus Christ come down on earth to break all the bonds of your distresses He took your sins upon himself to deliver you from your sins and he was made under the Law to redeem you from the Law and he was made a curse to redeem you from the curse and he bare wrath to deliver you from wrath and he suffered death to deliver you from death and he conflicted with Satan to deliver you from the power of Satan and he fell into the hands of Justice to ransome you out of the hands of Justice And he laid down his soul that he might ransome and redeem your soul Methinks such a Friend and such a Christ and such a Redeemer should be more esteemed and be more loved and be more entertained and more thanked If it should cost one many thousand pounds to ransome you out of prison or out of bondage and after this when he comes to your house you would shut the doors against him and not give him the least entertainment what a barbarous ingratitude were this It is much worse and more base that after it hath cost the Lord Jesus Christ so much as his precious blood to redeem us yet we will not give him any entertainment in our hearts and affections 4. By all meanes accept of the Redemption by Christ Be not like that foolish Hebrew servant who when
the year of Jubile was come and he might have Accept of the Redemption by Christ gone free yet he chose rather to be a servant So when Christ hath wrought Redemption for us and offers that plenteous redemption unto us now to refuse it and not accept of it But to say I had rather serve my sins still and I like my bondage better why If you will not be perswaded to accept of deliverance and redemption by Christ but your Spiritual slavery and captivity doth better please you then remain as you are But woe unto you if you do so for within a few years or weeks or dayes when God and Conscience and Death and Hell fall upon for your sins you would give ten thousand worlds if you could command them that you had accepted of of your Redemption by Christ but then it is too late 5. Then you who take your selves to be Christ's and to be the Redeemed of Carry your selves like Redeemed ones the Lord Carry your selves like redeemed Persons and walk worthy of the Redemption which you have by Christ 1. Give way unto your Redeemer suffer him to rule youâ hearts and to order Let your Redeemer rule you your wayes for you are his by a right of Redemption As the men of Israel spake to Gideon Judg. 8. 22. Rule thou over us for thou hast delivered us from the hand of Midean So say you to Christ Lord Jesus Rule thou over us for thou hast redeemed us from the hands of all our enemies Thou hast bought us with a price and we are not our own but thine 2. Give not way to any works of bondage retuân not to Egypt again but walk Give no wây to any works of bondage on strait in the way to Heaven and abound in all good works Tit. 2. 14. Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works 3. Spend not your dayes in vanity neither fashion your selves unto the present Spend not your dayes in in vanity course of the world why so will you say because Christ hath redeemed you Why is this contrary to our redemption by Christ it is so whatsoever you you may think 1 Pet. 1. 18 19. You were redeemed from your vain conversations with the precious blood of Christ Not only iniquities but vanities fall under our Redemption by Christ Gal. 1 4. Who gave himself for our sinnes that he might deliver us from this present evil world according to the will of God 6. Long for the day of your full and perfect Redemption by Christ Be not so Long for the day of your full Redemption afraid of death nor of the coming of Christ to judgement Death will nothing disadvantage you nor will the coming of Christ to judgement any thing prejudice you No no that is the day of perfect Redemption both in point of deliverance and in point of possession Then shall your bodies also be wholly ransomed from the grave and in soule and body shall you be glorified for ever with the Lord your Redeemer Be thankful 7. Be âxceeding thankful if you be brought into Christ and do partake of Redemption by him O sirs what mercy is this Redemption think a little of it what a mercy it is that your sins shall never damn you that the curse of the Law shall never fall on you that the wrath of God is taken off that your sinful lusts which you formerly served and which ruled you are broken down and you will serve them no more nor shall Satan command you as heretofore c. that you are brought into a state of Spiritual liberty He that lies in bondage and would be Redeemed let him by faith look up to Jesus Christ 8. If any poor soul lying in bondage and groaning for deliverance would be redeemed then let him by faith look up to Jesus Christ for he only is the Redeemer Do so For 1. Whatsoever your bondage may be Jesus Christ is a suitable Redemption Perhaps your bondage is under sin pehaps it is under Satans temptation perhaps it is under slavish fear of wrath and death but Christ is perfect Redemption and full and plenteous Redemption 2. He is made of us unto God Redemption 1 Cor. 1. 30. God hath set him up and raised him up to be your Deliverer 5. A fifth singular benefit depending upon the sufferings of Christ as our Mediatour is his Meritorious purchase or Acquisition His Meritorious purchase The sufferings of Christ had a double aspect 1. One unto the Evils under which we lay and to which we were obnoxious In which respect his sufferings were a satisfaction 2. Another unto the good which we did need and would enjoy and in this respect his sufferings were a purchase Jesus Christ did suffer not only to deliver us from an evill and miserable condition but also did restore us into a good and happy condition And his sufferings were not only a price of payment to get off our debts but they were also a price of purchase to procure and that Meritoriously all blessedness for us Where sin abounded Grace did abound much more Rom. 5. Ephes 1. 11. In whom we have obtained an inheritance There are six things which Jesus Christ our Mediatour hath purchased Christ hath purchased by his death 1. All the Elect They are his by way of Donation Thine they were and thou All the Elect. gavest them me Joh. 17. 6. And they are his by way of purchase The Church of God which he hath purchased with his own blood Acts 20. 28. 2. Everlasting life which is called the purchased possession Ephes 1. 14. And Everlasting life the gift of God through Jesus Christ Rom. 6. 23. The blood of whom is worth Heaven it self We have no right unto the heavenly and glorious inheritance nor any hope thereof but by Jesus Christ Grace reigns through Righteousness unto eternal life by Jesus Christ our Lord Rom. 5. 22. 3. Nearnesse of Relation Adoption of Sons we who were in bondage Nearness of Relation who were strangers who were enemies are now made nigh by the blood of Christ Ephes 2. 13. and do by him receive the adoption of Sons Gal. 4. 5. To redeem them that were under the Law that we might receive the Adoption of Sonnes 4. The Holy Ghost In his graces assistances and comforts Not one grace nor The Holy Ghost comfort nor answer which you have but it is the fruit of Christs purchase Jesus Christ hath purchased and obtained this Joh. 14. 16. I will pray the Father and he shall give you another Comforter that he may abide with you for ever verse 26. But the Comforter which is the Holy Ghost whom the Father will send in my Name he is made unto us sanctification 1 Cor. 30. 5. The forgivenesse of our sins Your sins are forgiven you for his Name-sake 1 Joh.
2. 12. In him ye have Redemption through his blood the forgiveness of sins The forgivenesse of sins Ephes 1. 7. 6. What shall I say more He hath purchased all for us all is ours because Christ is ours God himself becomes our God by Christ and his Love and Mercy All for us and Promises and Peace and Joy and Hope Heaven it self and all that brings to heaven Christ in you the hope of glory Col. 1. 27. Use 1 Why this is wonderfull comfort unto us that the sufferings of Christ were a purchase That there was such a dignity in them as paid all our debts and such a Comfort to us from this purchase value in them that amounted moreover unto a purchase of all blessings and blessedness They were not a meer Legael Debitum but also a Superlegale Meritum There are three choice comforts in this purchace by Christ 1. You are begotten again to a lively hope There is now good hope through You are begotten again to a lively hope Christ that a poor sinner may see the face of God again and that his poor soul may at last be found in Heaven and that in the mean time he may partake of Grace of the Divine nature and of all that will bring to salvation why so Because Jesus Christs blood and sufferings were a purchace and a purchace of all You have a right to the things purchased these 2. You have now a right to all these things and a sufficient plea Indeed you have no right or title of your own you cannot say Lord I expect and challenge Heaven upon mine own obedience upon mine own righteousness this I am and this I have done and this I have suffered therefore thou owest me heaven and therefore mercy is due to me No no if God should give you no more than what you deserve you should have nothing but wrath and damnation But though you have no right or title of your own yet you have a right and title in and by the purchase of Christ As a stranger hath no title of his own yet if he be adopted to be a Son upon this adoption there falls in a right or title Or as if a poor Beggar should have an estate of Inheritance bought for him by another and setled upon him by another he may now expect and plead for that Inheritance It was purchased and bought for me So may we now go to God and press him humbly and believingly Lord shew me mercy forgive me all my sins give me thy Spirit give me eternal life why saith God who are you and what right and title have you and what have you to shew for such heavenly lands and possessions Lord I have nothing of my own to shew but yet I have the blood of Christ to shew he bought me and he bought all these at thy hands for me it cost him dear even his precious blood therefore give me these things for his Names sake 3. You shall assuredly possesse all that good which Christ hath purchased for You shall assuredly possesse them you The Lord is faithful and just he will not deal injuriously with his Christ nor with us It was expresly concluded in the Agreement 'twixt him and Christ That if he would make his soule an offering for sin he should then see his seed and of the travel of his soul that he should be the Head of the Church and that all that come in to him should have mercy and grace and glory Now the Lord by no means will deal deceitfully with Christ he will not put him to sorrows and deliver him to death and after all his bitter agonies and sufferings deny him what he hath so dearly bought No there is no possession more sure and safe than that which depends upon the purchase of Christ And if that reason of Gods inviolable compact with Christ will not convince you of it Then let this also help to strengthen your weak faith viz. That Jesus Christ who hath purchased and merited all for you He himself is God equal with the Father and as God will himself bestow and settle what as mediatour he hath bought and purchased Joh. 17. 24. Father I will that they also whom thou hast given me be with me that where I am they may behold my glory Are the sufferings of Christ a Meritorious purchase Then strive for two things Vse 2 1. To believe them to be so This is not an easie work but this is a necessary work Though we do not perhaps at present so fully weigh it yet ere long Strive to believe the sufferings of Christ to be a purchase we shall see great reason to think on it when we come to dye when we come to the parting way when we come to our last and behold an eternal hell before our eyes which we do deserve and an eternal heaven before our eyes which we deserve not and when our title and right comes to be scanned two things at that time will be extreamly necessary One is to believe that Jesus Christ hath made a purchase of glory and happiness Another is to believe that Jesus Christ hath made this purchase for our soules Object But you will say We do believe both the one and the other Sol. I am afraid that many do not so although they say they do so and I Many do not believe it will give you four reasons for what I say 1. If you do indeed believe that heaven depends upon the purchase of Christ and forgivenesse of sinnes depends upon the purchase of Christ Why then Why else do they depend so much upon themselves do you depend so much upon your selves upon your own righteousness why are not your hopes only fixed upon Christ but you hope to be saved for your good meanings and for your devout servings of God and for your alms and good works Do you believe that salvation is to be had only upon the account of Christs purchase when in the mean time you do set up your own righteousness and deny the righteousness of Christ and place confidence in your selves and not only in Christ 2. If you do indeed believe that salvation and all saving good properly depends Why do you slight Christ so much on the sole purchase of Christ Why then do you slight Christ so much and minde him so little If you do indeed believe that there is salvation in no other Name and mercy in no other Name and peace in no other Name whence is it that your soules are all this while destitute of Christ himself and that he cannot perswade you to hearken unto him so as to come in and obey him that your souls may live Tell me plainly Is not this your fancy that you may have the portion without the Person the blessings which Christ hath purchased though you never give up your hearts unto Christ who makes the purchase But you are mistaken and shall one
Apostle saith that Faith is the gift of God Ephes 2. 8 If God will give a man faith he shall have it for there is no gift which God will give but he hath power to make it his to whom he will give it Object But men will not receive it though God will give it Sol. God doth not give faith upon that condition if man will have it this is an offer not a gift But God saith the Apostle Phil. 2. 13. worketh in us both to will and to do of his good pleasure To give us a will to believe and come to Christ this is Gods work and therefore if God will work towards faith as much as concerns him he must remove our unwillingness and make us willing 2. The giving of faith is commensurable with the election of God so saith the Apostle Act. 13. 48. As many as were ordained to eternal life believed and indeed it is the fruit and effect thereof and therefore it is called the faith of Gods Elect Tit. 1. 1. and stands as a necessary means in the way of participation of all our saving good unto which we are elected and which was purchased for us by Christ 3. A third Argument that God did not intend such an universal Redemption and Salvation by Christ is this If God had intended such an universal work and benefit for all men by Christ Then he would have given all men to Christ for such an end and purpose as their Redemption and salvation by him for if God wold never give them to Christ we may well suspect that he never intended to save them by Christ if they must not belong to the Saviour and Redeemer then Redemption and salvation shall never belong to them But God did not give all and every nan to Christ neither ex parte tituli so that he should acknowledge them as given unto him by the Father nor ex parte debiti nor ex parte Rei that he should stand charged and bound fot their Redemption and Salvation Ergo. That all were not discriminatim given by God the Father unto Christ ratione tituli is manifest in Joh. 17. 6. I have manifested thy Name unto the men which thou gavest me out of the world thine they were and thou gavest them me and they have kept thy word And verse 10. All mine are thine and thine are mine and I am glorified in them Nor ex parte Rei Joh. 6. 37. All that the Father giveth me shall come unto me Here you see 1. That those who were given unto Christ they were given out of the world not all the world but some out of it 2. That they who were given unto Christ God the Father had first a particular interest in them thine they were and thou gavest them me but all men whatsoever never had such a particular Relation to God nor God to them as that it can be said Thine they were 3. Those that were given to Christ he saith of them they have kept thy word verse 6. and have received thy words verse 8. and they have believed that thou didst send me Can this be said of all and every man Nor doth Christ acknowledge or own all men whatsoever as given to him verse 9. I pray for them I pray not for the world but for them whom thou hast given me for they are thine and verse 10. All mine are thine and mine are thine Neither were all given to Christ ratione debiti that he should stand charged and bound for their Redemption and salvation Joh. 17. 2. Thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him Here is the extent of his Commission and Charge which he is bound to make good and that is to give eternal life to as many as thou hast given him i. effectually to save all them c. 4. I will add but one Argument more to prove that God intended not an universal Redemption and Salvation by the death of Christ and that shall be taken out of Rom. 9. 13. Jacob have I loved but Esau have I hated ver 15. I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion verse 22. What if God willing to shew his wrath and to make his power known endured with long-suffering the vessels of wrath fitted to destruction verse 23. And that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory The Apostle in this place doth purposely handle the doctrine of Election and Preterition that election he proves to be particular and not universal this he doth by instance and by Reason The instance is given in Jacob and Esau God loved Jacob but he hated Esau ver 13. The reason of this speciality of love in Election he presents in verse 15. I will have mercy on whom I will have mercy and verse 18. He hath mercy on whom he will have mercy and whom he will he hardneth That God should love one and hate another chuse one and passe by another shew mercy to some and leave others to be hardned the reason of this is his own will he will love whom he we will love and elect whom he will elect and shew mercy to whom he will shew mercy Object Now whereas some murmuringly reply against God for such a particular love and election and purpose of mercy as if God dealt not fairly in it thus differently to deal with his Creatures verse 19. c. Sol. The Apostle defends this proceeding of God in the authority which he hath for it ver 21. Hath not the Potter power over the clay of the same lump to make one vessel of wrath fitted for destruction verse 22. and to magnifie the riches of his glory of his grace on the vessels of mercy afore prepared unto glory verse 23. By all which it manifestly appears that there are some whom God never loved but hated whom he never elected but passed by whom he intended not to shew mercy unto but to leave them to be hardned that he would not make them vessels to honour but to dishonour that were vessels not of mercy aforehand prepared to glory but vessels of wrath fitted to destruction which if it be so and so the Apostle saith it is then undoubtedly God did never intend an universal Redemption and universal purchase of peace and mercy and salvation by Christ for all and every man For by Pauls Doctrine he doth not intend to shew mercy to the vessels of wrath and yet by the Arminian Doctrine he doth intend to shew mercy to all 2. I now proceed to the second Conclusion As God the Father never intended Christ did not intend such a latitude for all by his death an universal Redemption and Jubile by the death of Christ So neither did Jesus Christ the Son of God who did die to save sinners intend such a
all men would believe Either God did really intend to give this condition to all i. e. to work so effectually upon all that they might believe through his grace or he did not so intend to work on them If he did not intend effectually to give faith unto all men then questionlesse he never did intend that all men either should or could partake of that universal redemption by Christ for no man either doth or can partake thereof without faith and of that faith no man neither doth or can partake thereof unless God be pleased to give it unto him Faith being the gift of God If he did intend effectually to give faith unto all men then all men have been are or shall be Believers for what God will effectually give of that shall we partake c. Object God intends to give faith to all men but it is in his own congruous way unto which all men submit not Sol. But this comes not home to the Argument for I do not argue of the congruity and fitness of wayes to work faith and whether men may resist these wayes or not or whether God will give saith upon another condition if they will have faith This I insist upon that if God intends effectually to give faith unto all then all shall eventually have that faith To give saith effectually is not a meere command to believe nor is it to present unto sinners media sufficientia only but it is by the Almighty operation of the Spirit of God to create and work in or infuse the grace of faith into the heart of a sinner 3. If there were such an universal Impetration of Reconciliation andremission and salvation for all and every man by the death of Christ then the love of God and the love of Christ are of equal respect to all alike All are alike in the love and intention of God who gave Christ and all are alike in the love and death of Christ who upon one and the same account died alike for all whether believers or unbelievers whether those that shall be saved or those that shall be damned there was no difference and no inequality of love towards sinners God did not look more on one than on another neither did Christ regard one more than another in his death But that any one speeds better than another this depends on himself because he will believe the other will not but all are alike objects of the same degree of love with God and Christ The Arminians blush not to say that thus it is Gods love in the giving of Christ and Christs love in giving himself Antecedently was alike to all no more to Peter than to Judas and as much to Pharaoh as to Moses though the consequent love indeed after men do believe is not alike But for the Antecedent love that was alike to all and the death of Christ was the effect of that his great and equal love unto all Antecedently Sol. But this is a grand mistake and Error and that I shall briefly demonstrate by Scripture and Reasons The Antecedent love not alike to all appears by The Antecedent love not alike to all Proved By Scripture these Scriptures 1. Matth. 11. 25. I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes verse 26. Even so Father for so it seemed good in thy sight The matter of which Christ there discourseth was the Mystery of Redemption and Doctrine of salvation this same Christ saith that his Father did hide from the wise and prudent and so he did because it seemed good unto him so to do And for this differential pleasure and work of God Christ gives thanks unto his Father Now if God did love all alike so as to will all their salvation alike why would he have hid the Doctrine and way of salvation from any and had the love of Christ been alike to all in the desire and purpose of their salvation would he have thanked and blessed his Father for hiding and not revealing of that universal salvation Can any man reasonably make Christ thus to expresse himself Father thou didst seriously will the salvation of all alike and so did I my self and nothing is wanting on thy part nor yet on mine that all sinners might enjoy the same Nevertheless I thank thee who didst thus love all alike and intend the salvation of all alike that thou hast hid the Doctrine and knowledge of this universal Salvation from the wise and prudent Do you call this an equal love to all Object Nor will the corrupt gloss of Corvinus the Arminian help him at all who would make Christ to give thanks to his Father q. Those things which were hidden to the wise he had revealed to babes Sol. The Text voides that shuffle plainly for it saith because thou hast hid these things from the wise not They had hid them from themselves but Thou hast hid them Not So it seemed good unto them But it seemed good in thy sight II. I will give you another place against this equal love of God to all which I believe is unanswerable Rom. 9. 11. The children being not yet born neither having done good or evil that the purpose of God according to Election might stand not of works but of him that calleth verse 12. it was said unto her The elder shall serve the younger verse 13. As it is written Jacob have I loved but Esau have I hated Let Esau and Jacob be Examples or Types it matters not much to the Point in hand here it is said Jacob have I loved and Esau have I hated Is this a love alike to both Nor will that distinction of a consequent love of God which they make to be after faith and repentance and to be unlike to men or of an Antecedent love of God which is before faith and repentance and is alike to all I say this distinction failes them here Sol. For the Apostle speaks of that Antecedent love which yet is not alike to all The children being not yet born neither having done good or evil yet Jacob have I loved but Esau have I hated III. If the love of God and Christ were Antecedently alike to all men in this business of universal salvation Then when Christ died for all sinners he loved them all with such a love as greater could not be Joh. 15. 13. Greater love hath no man than that he lay down his life for his friend If one be an enemy you cannot shew greater love than to lay down your life for him or if he be a friend greater love cannot be shewen than this to lay down your life for him Now did Christ love all men with so great a love as greater cannot be shewen to any If so why is it that the effects of this love never reach many men so greatestly loved and yet they reach others even because they were
Acts 16. â0 there to dwell Ephes 3. 17. and there to rule and reign Seventhly And to depend on Christ placing all our confidence on him and in none and on nothing but him Phil. 3. 3. We rejoyce in Christ Jesus and have no confidence in the flesh Ver. 9. And be found in him not having mine own righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse which is of God by faith Eighthly And to love Christ faith which worketh by love Gal. 5. 6. who sheweth so much love as to give himself to death to save me I will go no farther Finde me but such a faith as this and I assure you I assure you nay the Gospel of Christ assures you that this is true faith thâs is the Faith which makes Christ yours in his Person and in all the Benefits of his Death And one thing more observe by the way that though this faith be but weak though it be but as the smoaking flax though it be but as a grain of Mustard-seed though it be much assaulted with Satans temptations though it be oft-times shaken with fears and doubtings Yet if it be but of so much life and power to match thy heart to Christ to bring it in to Christ to set him up as thy Lord and as thy Saviour and to rol and rest and cast thy soul and confidence on him it is true Faith and Christ is thine and thou mayest safely conclude that Christ dyed for thee and made peace for thee c. Fourthly One may know that Christ did effectually dye for him by the Combination By the combination of benefits purchased by the death of Christ of the Benefits purchased by the death of Christ and by the conjoyned participation of them in respect of himself Beloved the benefits purchased by the death of Christ are many as Remission of sins and Reconciliation with God and Eternal life and Redemption and Sanctification c. And these purchased Benefits they were all of them purchased at once and together and all of them with respect to every Believer and in time every one of them is applyed to every Believer Christ did not purchase Remission of sins for one believer only and Reconciliation only for another believer and Grace only for another and Glory only for another neither doth Christ apply these partly to one and partly to another but he purchased them for every one that shall believe and he applies them to every one that doth believe 1 Cor. 6. 11. But ye are washed but ye are sanctified but ye are justified in the Name of the Lord and by the Spirit of our God 1 Cor. 1. 30. Made unto us Wisdom Righteousnesse Sanctification and Redemption 1 Joh. 5. 6. This is he that came by Water and Blood even Jesus Christ Fifthly Unto which let me add the fifth character by which one may know By the ends of the death of Christ that Christ died for him viz. by the ends of the death of Christ in respect of us and the appearance of them upon our hearts and lives 2 Cor. 5. 15. He died for all that they which live should not henceforth live unto themselves but unto him who died for them and rose again Tit. 2. 14. Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works 1 Pet. 2. 24. who his own self bare our sins in his own body upon the Crosse that we being dead to sin should live unto righteousness by whose stripes ye were healed In these places you see five ends of the death of Christ for us 1. That he might redeem us from all iniquity i. e. set us at liberty from bondage unto our sinful lusts that henceforth we should not serve sinne Rom. 6. 6. 2. That we should be dead to sin i. e. our hearts and affections should be mortified and crucified unto them not love them not desire them not delight in them not hearken to them not be led by them any more 3. That henceforth we should not live unto our selves i. e. intend and set up our own ends and interests our own praise and glory our own profit and benefit our own pleasure and contentments 4. That we should be a peculiar people be his be for him unto himself purified by his spirit and joyned by the same Spirit unto himself and led and drawn forth in his strength unto all good works affectionately and fervently 5. That we should live unto him who died for us and live unto righteousness i. e. exalt the will and wayes and honour of Christ count nothing too dear for him spend and be spent for him take his directions obey his commands serve his ends act intirely and throughly and willingly and chearfully and fully and constantly in all conditions and in all tryals for Christs interest and the magnifying of Christ O Beloved let us seriously try our interest in the death of Christ by these Ends of the death of Christ which are certainly accomplished in due time in all for whom Christ died There are two sorts of the vertues of the death of Christ 1. Some are for us he died for to satifie for us and to make peace for us and to purchase Remission of sins for us and to obtain salvation for us 2. Some are in us as to redeem us from all iniquity to crucifie our sins to purifie us unto himself a peculiar people c. Christ died for our sins and he died that we might dye unto our sins Our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin Rom. 6. 6. The blood of Christ was a pacifying blood having made peace through the blood of his Crosse Col. 1. 20. And the blood of Christ is a purifying blood it purgeth the conscience from dead works to serve the living God Heb. 9. 14. He died as our Surety and Priest and to this end also did Christ die and rise again that he might be Lord both of the dead and the living Rom. 14. 9 Therefore if you be yet in your sins if you be not dead unto them if you love them if you serve them you cannot assure your selves as yet that Christ dyed for you But on the contrary if you can truly say as the Apostle Rom. 6. 17 18. We were the servants of sin but we are made free from sin and are become the servants of righteousness we are healed by the stripes of Christ and we are made conformable unto his death we find the similitude of his Death and Resurrection in us we are not our own but Christs his we are and none but his our hearts are his and our lives are his why then be confident that Christ is yours and his death is yours and all the benefits of his death are yours Sixthly One may know that Christ died for him
time he gives faith and Christ and Justification and Sanctification all at once as soon as the person believes he is united to Christ and hereupon justified and sanctified And others of them are of a comfortable consequence as assurance joy peace c. God doth not give these blessings first of all but after he hath given the former Ephes 1. 13. In whom after ye believed ye were sealed with that holy Spirit of promise mark the sealing follows the believing 1 Pet. 1. 8. In whom believing ye rejoyce with joy unspeakable and full of glory here rejoycing follows believing Rom. 5. 1. Being justified by faith we have peace with God peace with God follows justification and therefore is it a preposterous course for any troubled souls to presse God or to expect from God the comforts and joys and assurances promised before they have faith and are in Christ for though God doth promise these things yet he promises to give them in an orderly way the graces first and then the comforts of grace faith and union with Christ first and then the joys and peace depending upon that union 5. When God undertakes to give all blessings unto his people in Covenant this He gives according to the proportions and measures he knows best for us in our places and conditions must be understood according to the proportion and measure which he knows best for us in our places and conditions There is a measure of apprehension of Christ and of our justification by Christ and of our salvation by Christ God gives a greater and clearer and more fixed measure of the apprehension or reflexive knowledge of these to some of his people then he doth to others of them And there is a measure of holinesse some have higher and some have weaker degrees of grace now in Gods undertaking to give all spiritual blessings you must not think that God intends to give every measure or degree of grace at once nor yet the like degree of grace unto every one nor yet the like measure of comfortable evidences or apprehensions of interest in Christ and remission and salvation by him no but God will give all Covenant-blessings unto all his people in such a proportion and measure in this life as may conduce most to his glory and may most fit them in their private and publick conditions for his better service Vse 1 Strive to believe and acknowledge this truth that God himself doth undertake to give all the blessings of the Covenant which do concern his Believe and acknowledge this truth people Object Why will you say no man doubts it or scruples it but it belongs to God and to him alone to give all c. Sol. I wish that ââme were true but if indeed this were so then 1. Why do not we in all our wants and necessities make our prime applications unto God Why do we think least of him and last of him we run to this creature and to that creature set up one friend and look upon another try all the powers and abilities here below as if God were least of all concerned in the donation of our mercies and blessings if we did indeed believe that God himself undertakes all blessings for us then our first addresses would be unto him our first work and our great work would be with himself alone to do us good 2. Why do our hearts go and come rise and fall according to the presence and absence of visible means and helps in the prevalence of them our hearts are raised up with hopes and in the absence of them they are distracted and cast down with fears Would it be thus with us if we did indeed believe that God himself undertook to give us all our blessings certainly we place our hopes and expectations below and besides God himself when inferiour causes have such a command and such an influence upon our hearts If we did believe that God himself that he alone were sufficient and faithful it would be all one to us whether the creatures smile or frown incline toward us or fall from us 3. Why do we not only for temporal supplies but also for spiritual mercies undertake for our selves and as it were discharge God from undertaking for us How often do we undertake the spiritual charge of our hearts and to make our own hearts to repent and to believe and to subdue our own sins and to do such and such commands of God by our own free-will and by our own strength if we did believe that God himself undertakes for all these and that it belongs unto him alone to give them would we presume upon our selves thus would we take his work out of his hands 4. Why dare we not in our exigency commit all unto him and quietly rest on him but when our helps and hopes are reduced only unto him so that unlesse he himself appears we can cast Anchor nowhere else and although in such cases he doth plainly appear in his Covenant graciously undertaking and faithfully promising to help and blesse us yet this is nothing to us it doth no way affect or support us assuredly either we do not know this God aright or else we do not believe that he himself doth undertake for us or else that he will performe and Not to believe and acknowledge this truth is a great sin Wherein the sinfulnesse of it lies make good what himself hath undertaken Beloved Consider what I say this is a very great sin thus to fall short in the belief and acknowledgement of this truth for 1. You deny God to be God in the Covenant you do as it were shut him out from being a party there and concerned there though indeed he be the confederating party and we are the confederated party yet you include him and deny him to be so when that you believe not that it belongs to him to be the suscipient party and your selves to be the recipient party only for I beseech you what will you make of Gods covenanting with you more than a cypher if you do not grant and acknowledge him therein as engaging himself to give us all the good which we do need What other work is there which can or doth concern him 2. And you do hereby deny all homage unto him for how can you ãâã unto him for any one good that you want or trust on him for any one âââcy if you do not acknowledge this truth that he himself undertakes to give all blessings and mercies unto you and where will you put your mite of thankfulnesse for all your receits of blessings if God himself did not undertake to give you the blessings what ground have you to undertake to give him the praise of them Therefore earnestly strive by faith to assent unto this truth which I have delivered it is of more consequence than you are aware of it is that which gives life unto you in all your dealings with God and which may
who is the Donor or Giver of all It suits best with God the Donor of all It doth suit best 1. With his will and pleasure Who in this Covenant will appear and be known to be the Lord the Lord merciful and gracious abundant in goodnesse and truth Exod. 34. 6. 2. With his glory and praise which questionably devolves on himself alone seeing all our blessings come only out of his Treasury and from no reason or merit of ours but only from his own graciousness free gifrs redound unto the praâse of the giver only Thirdly This way of gracious giving suiâes best with us the receivers of blessings It suits best with us the receivers from God For consider us eiâher 1 As meer sinners We have no hope or plea from any thing in our selves we are a company of lost people who have undone our selves and are both insufficient to help our selves and also unworthy that God should help us 2. As made believers Faith can finde no ground to plead with God to challenge him to rely on him to expect anything from him but his promise to give and to give graciously A believer neither may nor can rest on any work or worth of his own all is but drosse and dung he trades only with a gracious God in Christ 3. As Petitioners thus also it suites best with us Gods graciousness is the best ground for us to ask upon O save me for thy mercies sake Psal 6. 4. Answer me in thy truth the surest ground to speed Let us come boldly unto the throne of grace that we may obtain mercy and find grace to help in time of need Heb. 4. 16. The most fixed and invariable ground God is for ever the Lord merciful and gracious you will quickly finde a want of worthiness in your selves but you shall never find a want of goodness and graciousness in God Vse 1 Are all the blessings which are in the Covenant given by God unto his people not upon the account or reason of their worthiness but of Gods graciousness A threefold error censuâed Then behold a three-fold error worthy to be censured and shunneâ First Of the Papists who boast so impudently of their meritorious good Of the Papists works merita de Congruo before men are in the state of grace merita de condigno being in the state of grace They can take up all sorts of merits for soul aâd bâdy nay heaven itself and eternal glory upon the account of their own merits Hear what Bellarmine saith opera nostra propriè merentur faelicitatem de Lib. 5. de ãâã cap. 16. 17. congruo Hear what Vashquiz saith opera nostra nân habent dignitatem à persona Christi sed à persona à qua procedunt Hear the Anathema of the Council of Trent against all who deny that the works of justified persons do vere mereri vitam In 1. 2. Tom. 2. Disp 214. c. â N. 44. Aeternam but against this we may oppose the Scripture Not by the works of Righteousnesse which we have done but according to his mercy he saved us saith Paul Tit. 3. 5. Enter not into judgement with thy servant for in thy sight shall no flesh living be justified saith David Psal 143. 2. How holy a man was Job and how abundant in good works see Chap. 31. 16 17. and yet saith Job Chap. 9. 15. Though I were righteous I would not answer him but I would make my supplication to my Judge and ver 20. If I justifie my self mine own mouth shall condemn me If I say I am perfect it shall also prove me perverse Paul how strict was he and as touching the righteousness which is in the Law how blameless And yet he will be found in Christ Not having his own Righteousness which is of the Law but that which is through the faith of Christ the Righteousness which is of God by faith Phil. 3. 9. Secondly Of the ordinary sort of Protestants who set out something of their Of the ordinary sort of Protestants own as reasons why God should bless them and save them they mean no body any harm and they serve God devoutly and keep their Church and pay every one their due and say their Prayers and their Belelief and their ten Commandements and cry God mercy when they sin and will not all this deserve heaven and a few blessings on earth Thirdly But most of all to be blamed and that with pity are poor broken-hearted Of poor brokenhearted sinners sinners who discern so much sinfulness and unworthiness in themselves and yet are so difficult to place their hopes in the graciousness of God and are hearking extreamly after something of worth in themselves something in themselves for which God would hear and help them if once they could reach unto it It is a great work to break a hard heart It is a greater work to make a broken heart to look up and trust for mercy It is the greatest work to make such an heart to believe for itself that all mercies and blessings are to be had upon the sole account of Gods graciousness Whether this may arise from our exceeding Guilt which fills us with exceedingâââ slavish fear or from the pride of our hearts which would be something or from the greatness of Gods kindnesse which is so unusual with man or from the particular genius of unbelief which is gone and hath nothing to say more when once we come to acknowledge Gods graciousness for the sole reason of all our blessings and possessions or from all these conjunctively I will not now dispute but sure I am that the broken-hearted sinner is hardly brought off from boasting on himself and is hardly brought on to commit or venture all his hopes and confidences on the graciuosness of God as the entire cause why God should pardon accept blesse and save him And this is a principal cause why his soule dwells so long with fears and tears and sadnesses Doth God dispence all the blessings of the Covenant unto his people not upon the account of their worthiness but only of his own graciousness Then under the Under the sense âf unworthinesse let us go to God and trust on him sense of all our want yea and of all our unworthinesse let 's go to God and pray to him and trust upon him to do us good for his own Name sake Here is water said the Eunuch to Philip what doth hinder me to be baptized So say I God promiseth to give all blessings unto his people and he promiseth to give them graciously now what should hinder you from going to God and beseeching and trusting of him to perform his good Word unto you You are grieved for your sins what should hinder âou to believe the free forgiveness of them You would fain have your hearts sanctified what should hinder you from going to God and trusting on him freely to make them holy You would have
Christ and why do you not go to God freely to give you Christ What can you say or object when God promiseth to give you all and to give you all upon gracious terms how would you have God to frame and form his Covenant better or otherwise to encourage your hearts to come unto him and rely upon him ãâã you be wholly beholding to God or would you not are you contented that God should have all the glory of mercies or are you not Is it any disadvantage to the working of your faith that God will pass by all your sins and unworthiness and will love you freely and justifie you freely and save you freely Is there any more reason to distrust God when he saith he will do you good for his own sake then when he saith I will be merciful to your transgressions and will freely bless you Had you rather be under a Covneant of works than of grace would it please you better to come by your mercies upon harder terms You find that you have nothing of worthiness and yet you are not content to receive all from Gods graciousness why do you pray that God would do you good for his own sake and yet you will not believe that that is reason enough to prevail and enjoy I will say no more but this 1. The blessings of the Covenant are worth our enjoying 2. God doth promise to give them 3. His own graciousness is the price or reason of it 4. Upon better or other terms it is impossible to attain them 5. It is for want of faith that we do not justifie this unspeakable loving-kindness of God towards us O beg for faith to believe a God Covenanting to give all good and all good though not for our sake yet for his own Name sake Ezek. 36. 25. Then will I sprinkle clean water upon you and you shall be clean from all your filthinesse and from all your Idols will I cleanse you HAving finished those four general Conclusions I shall now handle the Gifts of the Covenant in particular mentioned in this verse and in the subsequent verses In this verse there is promised unto the people of God the Remission of their sins concerning which you may observe 1. The Efficient I will c. 2. The Matter clean water 3. The Form or Manner I will sprinkle upon you 4. The Power and Efficacy And ye shall be clean 5. The Quantity or Extent from all your filthinesse and from all your Idols will I cleanse you From these parts there are these four Points which do offer themselves to our consideration 1. That forgiveness of sins is promised and one of the first mercies promised by himself unto all his people in Covenant with him 2. Gods promise of forgiveness of sins doth extend to all the sinnes of all his people 3. Though the sins of people have been exceeding great yet when they become Gods people in Covenant even those sins also are forgiven 4. The blood of Christ is the cause and the only cause for which many and great sins are pardoned 5. That God will make unto the Conscience of his people a particular application of forgiveness by the blood of Christ CHAP. II. Doct. 1 THat forgivenesse of sins is promised and it is one of the first promised mercies by God himself unto all his people in covenant with him I will sprinkle c. This is a very comprehensive Assertion Forgiveness of sins one of the first mercies promised by God to all his people in Covenant consisting of many Particular Branches For the opening of it I shall shew unto you 1. What forgiveness of sins is wherein it doth consist 2. That God himself doth make promise of it unto his people 3. That it is promised unto all and every one of his people 4. That it is one of the first mercies promised by God unto his people SECT I. Quest 1. VVHat is forgiveness of sins and wherein doth it consist Forgivenesse of sins described Sol. It is a gracious act or work of God for Christs sake discharging and absolving believing and repenting persons from the guilt and punishment of their sinnes so that God is no longer displeased with them nor will he ever remember them any more nor call them to an account and condemn them for their sinnes but will look on them and will deale with them as if they had never offended him Here we must pause awhile and consider six things First That forgivenesse of sinnes is a gracious act of God there be some acts It is a gracious act of God of God which have a special reference unto his power as the Creation of the world and the resurrection of the dead There be other acts of God which have a special reference unto his Justice as the condemnation and destruction of unbelieving and impenitent sinners And there are some acts of God which have a special reference unto his meer goodness and graciousness there being no Reason or Cause of them on our parts such an act is his Remission or forgiveness of our sins Isa 43. 25. I even I am he that blotteth out thy transgressions for my Name sake Eph. 1. 7. The forgivenesse of sins according to the riches of his grace Psal 51. 1. Have mercy upon me O God according to thy loving kindnesse according to the multitude of thy tender mercies blot out my transgressions Rom. 3. 25. Being justified freely by his grace Not that Repentance is not required in the sinner who is to be pardoned For the Scripture speaks expresly of a turning from darknesse to light and from the power of Satan to God that we may receive forgivenesse of sinnes Acts 26. 18. Not that Believing is not required in the sinner to be forgiven for the Apostle Peter saith also expresly Whosoever believeth in him shall receive remission of sins Acts 10. 43. but because these are not Reasons or meritorious causes for whose sake God doth forgive any man his sins they declare the effect who are pardoned not the cause why they are pardoned Secondly The forgivenesse of sinnes hath foundation in Christ and in him only It hath foundation in Christ as the Mediatour as the meritorious cause thereof Hebr. 9. 22. Without shedding of blood is no remission Matth. 26. 28. This is my blood which is shed for many for the remission of sins Ephes 1. 7. In his blood we have redemption even the forgivenesse of sins 1 Joh. 2. 12. I write unto you little children because your sins are forgiven you for his Names sake Forgiveness of sins hath a double respect One unto our selves so it comes unto us freely from the grace of God as a free gift Another unto Christ so it comes by way of purchase and merit it doth cost us nothing but it did cost Jesus Christ his precious blood to obtain the remission of our sins and to make peace for us Now Christ comes in as the cause of
upon earth that doth good and sinneth not Prov. 20. â9 Who can say I have made my heart pure I am clean from sin James 3. 2. In many things we offend all 2. By the spiritual conflict 'twixt grace and sin in justified persons Rom. 7 23. I see another Law in my members warring against the Law of my mind and bringing me into captivity to the Law of sin which is in my members Ver. 24. O wretched man that I am who shall deliver me from the body of this death Gal. 5. 17. The flesh lusteth against the spirit and the spirit agninst the flesh and these are contrary the one to the other so that ye cannot do the things that ye would There is three-fold state of man 1. Corrupted wherein is nothing but sin and yet all is quiet 2. Glorified wherein is nothing but holiness as in heaven 3. Regenerate where there is flesh and spirit sin and grace 3. By the duties incumbent on justified persons as 1. Prayer to be kept from sin Psal 19. 13. Keep back thy servant also from presumptuous sins let them not have dominion over me Psal 119. 113. Order my steps in thy Word and let not any iniquity have dominion over me and prayer for the pardon of sins committed Psal 25. 11. For thy Name sake O Lord pardon mine iniquity for it is great c. Ver. 18. Forgive all my sins 2. Further mortifying of sin Colos 3. 4. When Christ who is our life shall appear then shall we also appear in glory but in the mean time Ver 5. Mortifie your members which are upon the earth fornication uncleanness inordinate affection c. 2 Cor. 7. 1. Having therefore these promises Dearly Beloved let us cleanse our selves from all filthinesse of the flesh and spirit perfecting holiness in the fear of God 4. By the examples of the best men sinning Noah Lot Abraham Jacob Moses David Jehoshaphat Peter and all these when they were in a justified condition 5. Experience What one child of God hath there been or is there in the world who doth not find much sin dwelling in him although he be delivered from the condemnation of sin Rom. 8. 11. and from the dominion of sin Rom. 6. 14. Yet he is not perfectly in this life delivered from the inhabitation of sin and motions and conflicts and actions of sin If any of us who indeed are in Christ and justified by him have ever surveyed the clearest and fairest day of our life when our hearts have been most enlarged and our feet most upheld we shall with all our good find a great mixture of evil so that we daily see as much cause to mourn for our own filthinesse as to blesse God for his goodnesse 2. As sin doth still remain in persons justified so God doth see that remaining God sees that remaining sin sin in them he that made the eye shall not he see all things are naked and open before him Gods seeing is diversly taken in Scripture First Sometimes for his approving Gen. 1. 31. And God saw every thing that he had made and behold it was very good Jonah 3. 10. And God saw their works that they turnd from their evil way He saw this with an eye of approbation Now in this sense God doth not see sin in any man neither good nor bad neither justified nor unjustified for he is of purer eyes than to behold evil Hab. 1. 13. and cannot look upon iniquity i. e. with approbation or liking Secondly For his wrathful observing and intention to condemn and destroy Jer. 7. 11. Is this house which is called by my Name become a Den of Robbers in your eyes behold even I have seen it saith the Lord ver 12. But go now unto my place which was in Shiloh where I set my Name at the first and see what I did to it for the wickednesse of my people Israel Hos 6. 10. I have seen an horrible thing in the house of Israel there is the whoredom of Ephraim Israel is defiled c. Gen. 6. God saw the wickednesse of man that it was great upon the earth If you understand Gods seeing of sin for such an apprehension of sin as for it in wrath to judge and condemn and eternally to destroy the sinner in this sence God doth not see sin in any that he pardons or justifies Thirdly Sometimes for his knowing and taking notice of a thing and that with dislike although not so far as finally to condemn Now in this sense God doth see the sins of justified persons The eyes of the Lord are in every place beholding the evil and the good Prov. 15. 3. Job 10. 14. If I sin thou markest me Psal 90. 8. Thou hast set our iniquities before thee our secret sins in the light of thy Countenance Psal 51. 4. Against thee thee only have I sinned and done this evil in thy sight 2 Sam. 12. 9. Why hast thou said Nathan to David despised the Commandement of the Lord to do this evil in his sight This was that which did so aggravate Davids sin and so much break Davids heart Object But these are places for Believers in the Old Testament whereas they who deny Gods seeing of sin mean it of Believers under the New Testament Sol. The Believers under the Old Testament were justified by Christ their sins were laid upon Christ and taken away by Christ as well as believers under the New Testament 2. Why do they bring most of their proofs for this Opinion out of the Old Testament As God seeth no iniquity in Jacob And thou art all fair my love and they shall be as white as snow and blotted out c. 3. But see for the New Testament Luke 15. 21. where you have the confession of a penitent child I have sinned against heaven and before thee or in thy sight Rev. 2. 4. I have somewhat against thee because thou hast left thy first love Thirdly As God sees the sins in justified persons so likewise is he offended God is offended with their sins with those sinnes But of this I shall speak more fully in answer to the next Question Fourthly Gods covering or hiding of sin in Justification is not Exclusive of or inconsistent with Gods seeing of sin in his people being rightly understood for Gods covering of sin is not exclusive of his seeing of sin there is a two-fold covering of sin 1. From condemnation Thus when God forgives sins he covers sins so that they shall never appear and rise up to condemn the person 2. From apprehension and dislike Thus though the person be forgiven and justified yet if he full into sin God sees it and dislikes it yea hates it though for Christs sake be doth forgive the Person Object But how can this be that God should see any sin in believers who have the Righteousnesse of Jesus Christ which is perfect and without all sinne Sol. I answer First If the Righteousnesse of Christ were
righteous God and therefore he may condemn Nor may we say that God promiseth forgiveness of sins therefore our sins are forgiven for as God promiseth mercy he contracts that promise of mercy unto his own people and as God saith he will mercifully pardon so he saith likewise that he will not be merciful to any wicked transgressor Psal 59 5. And he will not spare the audacious sinner who promiseth peace unto himself though he adds drunkenness to thirst Deut. 29. 19 20. Now because this Use is of the greatest consequence and necessity for us who stand in need of this vital and soveraign mercy the forgiveness of sins therefore I will discourse of three positionâ concerning it 1. Some sinners do erroneously make and take some things for a certain capacity of forgivenesse of their sins which absolutely is not so 2. Some sinners do certainly put themselves out of a capacity of forgiveness 3. Some sinners are in a right capacity of Gods promise of the forgiveness of their sins Some plead for a capacity of pardon upon false grounds As Gods mercifulness First Some sinners do erroneously take these things for certain grounds that they are in the list and compasse of forgiveness of sins which absolutely considered cannot be so e. g. First God is of a very merciful nature ready to forgive and his mercy is over all his works and he will not destroy his creatures he did not make us to damn us therefore my sins shall be forgiven Answered Sol. This cannot be a sure ground to build on that we are within the compass or capacity of forgiveness of sins because 1. By this Reason the Divels also may conclude the forgiveness of their sins for God is of a merciful nature and ready to forgive and his mercy is over all his works 2. By this ground no sinner should be damned but every sinner should be saved For if every man hath his sins pardoned then no man shall be damned to have sins pardoned is to be discharged from condemnation but if this were a strong and sufficient inference Sins are pardoned because God is of a merciful nature then every sinner should have his sins pardoned 3. Though mercifulnesse be natural to God yet the dispensation or collation of mercy is voluntary and Arbitrary forgiving acts of mercy do not flow from God in that way as effects do flow from natural Agents in a way of necessity as the Sun necessarily gives out light and fire necessarily breaths out heat But as effects flow from voluntary and free Agents Rom. 9. 15 I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion So then it will not follow Your sins are forgiven because Gods Nature is mercifull for forgiving mercy is not a necessary effect of that Nature but a voluntary effect thereof 4. Besides Justice is as natural to God as mercifulnesse is he is Essentially as just as he is merciful and he doth intend the gloryfying of his Justice upon sinners as ceâtainly as he doth the glorifying of his mercifulnesse Rom. 9. 22. What if God willing to show his wrath and to make his power known endured with much long âuffering the vessels of wrath fitted to destruction Ver. 23. And that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory Here you plainly see a will and purpose in God to set up the glory of his Justice in the destruction of the vessels of wrath as well as the glory of his mercifulness in the salvation of the vessels of mercy Exod. 34. Keeping mercy for thousands forgiving iniquity transgressions and sins and that will by no means clear the guiliy Here also you find that mercifulness is so attributed to God as that justice likewise is preserved in him though his merciful nature in forgiving doth extend to thousands yet it doth not extend to all For he likewise professeth that he will by no means clear the guilty Mercy hath a double consideration First as in the nature of God Secondly As in the promise of God which sheweth whom he will forgive and therefore 5. It would be your wisdom not absolutely to sit down with this notion that God is merciful but respectively to search out unto what sorts of persons he doth promise himself to be a merciful God in forgiving their sins For in his promises you may as certainly discern the will and extent of his mercy as in his threatnings you may espy the purpose and intent of his wrath and if you did so you should presently find that forgiving mercy is promised and intended only for believing and repenting sinners Prov. 28. 13. Isa 55. 7. Acts 3. 19. Acts 10. 43. Object And whereas it is objected that Psal 145. 9. the Lord is good to all and his tender mercies are over all his works Sol. This place is not for your purpose for 1. When he saith that the Lord is good to all this is spoken only as to his general Providence whereby he doth good to all sorts of creatures man and beast in their sustentation and preservation 2. When he saith that his tender mercies are over all his works if you take all his works for the whole Creation and his tender mercies for forgiveness of sins unto which forgiveness is ascribed Psal 51. 1. then it cannot with any sense he affirmed that forgiveness of sins extends to the whole Creation for this were to make beasts and trees and the elements and heavens to be sinners but when he saith that his tender mercies are over all his works either this is spoken in an absolute sense that all his works do taste of his kindness bounty and pity or in a comparative sense that of all the works of God his mercies are the highest and chiefest they are above or over all of them none like to them Object But God did not make us to damn us Sol. No nor yet to sin against him but to serve him Secondly A second ground upon which some do conclude that they are within the compass and capacity of the promise of forgiveness of sins is this that God is a gracious God forgiving sins freely so indeed doth that word signifie Colos 2 13. Gods graciousness Having forgiven you all trespasses ãâã ãâã ãâã ãâã ãâã freely forgiven and Luke 7. 42. He freely forgiveth them both Hence they conclude that God stands upon nothing requires nothing but without any more ado will forgive the sins of men as it were of course Answered Sol. And yet by your favour God in his Word doth say Acts 3. 19. Repent and be converted that your sins may be blotted out Gal. 2. 16. We have believed in Jesus Christ that we might be justified by the faith of Christ But consider First The graciousness of God in forgiving of sins stands in opposition not to the means which God hath prescribed to enjoy forgiveness
either the power or else the purpose of Gods mercy but this dark and sad conceit falls off again from the soul upon conference upon better information upon prayer upon hearing the Word and upon clear consideration of the Covenant of grace and the terms of it and of the riches of Redemption by Christ this kind of despair doth not prejudice you in the capacity of forgiving mercy but then there is a setled and permanent despair which is total and final wherein the soul is swallowed up and for ever lies under water and never riseth more with any hope of possible mercy conceiving of the guilt of sin so superlatively that neither the merits of the blood of Christ nor the riches of mercy in God can or will reach to the forgiveness of it This poor sinner puts himself out of all capacity of forgiveness and that upon a treble account 1. The infinite dishonour which he puts upon Gods throne of grace and mercy he gives reproach and the lye unto God who saith he is rich in mercy and delights in mercy 2. His utter incompliance with Christ and riches of all Gospel invitations promises and assurances 3. The confirming of his heart in impenitency seeing there is no hope of mercy Seventhly they likewise do put themselves out of a capacity of the forgiveness They who rely upon their own righteousnesse as the cause of fornesse of their sins who do rest and rely upon their own righteousness and good works as the cause of forgiveness 'T is true that you must be holy and righteous and do good works and walk in them and abound in them But if you rely on them as the reasons and causes why God will forgive your sins you will certainly lose the forgiveness of them For 1. What is this but to set up a Covenant of Works and to look for life by the Law and Justification by something of our own and what says the Scripture to this Rom. 3. 20. By the deeds of the Law there shall be no flesh justified in thy sight Tit. 3. 5. Not by works of righteousness which we have done but according to his mercy he hath saved us Gal. 3. 10. As many as are of the workâ of the law are under the curse for it is written cursed is every one c. 2. This is to take away the Crown from Christ and it is to make Christ to die in vain to lose the end of shedding his blood for the remission of sins the Scripture saith Acts 4. 12. There is no salvation in any other for there is no other Name under heaven given among men whereby we must be saved but you will have it in your own name Matth. 26. 28. This is my blood which was shed for the remission of sins 1 Joh. 2. 2. He is the propitiation for our sins Eph. 1. 7. In his blood we have redemption the forgiveness of sins Gal. 5. 4. Christ is become of none effect unto you whosoever of you are justified by the Law ye are fallen from grace therefore take heed what you do and how you place your confidences for the remission of your sins you must neither renounce good works nor must you rely on them but only on Christ for pardon else you debar your selves of all benfit by Christ Eighthly Lastly they do put themselves out of a capacity of the forgiveness of their sins who are unmerciful implacable revengeful and will not forgive others They who will not forgive others their offences done against themselves their offences and trespasses or wrongs done against themselves Quest You will say this is strange Doctrine that God will not forgive me if I do not forgive others Sol. 1. Nay it were more strange that thou shouldest expect forgiveness who wilt not forgive thy brother but peruse the Scriptures Matth. 18. 32. O thou wicked servant I forgave thee all that debt ten thousand talents ver 24. because thou desiredst me ver 33. Shouldest not thou also have had compassion on thy fellow servant even as I had pity on thee ver 34. And his Lord was wroth and delivered him to the tormenters till he should pay all that was due unto him v. 35. So likewise shall my heavenly Father do also unto you if you from the heart forgive not every one his brother their trespasses Math. 6. 15. If you forgive not men their trespasses neither will your heavenly father forgive your trespasses 2. Again see the express command for this by Christ in Luke 17. 3. If thy brother trespass against thee rebuke him and if he repent forgive him ver 4. And if he trespass against thee seven times in a day and seven times in a day turn again unto thee saying I repent thou shalt forgive him Thirdly I now proceed unto a third Position and Conclusion viz. That there Who are in a right capacity of pardon Such as do truely repent Four things demonstrate this Scripture exhortations are some who are in a right capacity and may safety lay hold on and own the promise of the forgivenesse of their sins First All who do truely repent of their sins there are four things will demonstrate this unto us 1. Scripture exhortations to repent that so our sins may be forgiven Ezek. 18. 30. Repent and turn your selves from all your transgressions so iniquity shall not be your ruine Acts 2. 38. Repent and be baptized every one of you in the name of Jesus Christ for the remission of your sins Act. 3. 19. Repent and be converted that your sins may be blotted out 2. Expresse promises that our sins shall be forgiven upon our repentance Expresse promises 2 Chro. 7. 14. If my people shall turn from their evil way then will I forgive their sin Prov. 28. 13. Whoso confesseth and forsaketh his sins shall finde mercy Ezek. 18. 21. If the wicked will turn from all his sins which he hath committed and do that which is lawful and right he shall surely live he shall not die ver 22. All his transgressions which he hath committed they shall not be mentioned unto him 3. Assurance of the forgiveness of sins upon repentance though they have been Assurance of the pardon of great sins upon repentance very great and hainous Isa 1. 16. Wash ye make you clean put away the evil of your doings cease to do evil ver 17. learn to do well ver 18. Come now and let us reason together saith the Lord though your sins be as scarlet they shall be as white as snow though they be red like crimson they shall be as wooll 4. Expresse Records and Instances of forgiveness unto such as have repented Express instances 2 Sam. 12. 13. And David said unto Nathan I have sinned against the Lord and Nathan said to David the Lord hath also put away thy sin Jer. 31. 18. I have surely heard Ephraim bemoaning himself and Turn thou me and I shall be turned c. Ver.
because of the ordinary self-deceit of men contenting themselves with a false faith and because of the dreadful hazard and loss upon such a mistake Therefore rightly to state out unto you this great Point upon which our life or death depends lend me your patience and attention while I briefly discourse upon four Conclusions 1. All men have not faith 2. All faith brings us not to a certain remission of sin although there is a faith which doth so 3. Some men may think they have that faith which doth entitle them unto remission of their sins but yet they are deceived 4. That faith which is necessary unto the remission of sins and infallibly attains it may be clearly made evident unto us for the truth of its presence in us First All men have not Faith So the Apostle expresly 2 Thes 3. 2. Who hath believed our report So the Prophet Isa 53. 1. He came amongst his own All men have not faith and his own received him not Joh. 1. 11. Though he had done so many miracles before them yet they believed not on him Joh. 12. 37. And there are four things do demonstrate this Four things demonstrate this The ignorance in many men 1. The ignorance in many men the know not Christ the Lord of glory How shall they believe on him of whom they have not heard Rom. 14. So say I how shall they believe on him whom they have not known though knowledge may be without Faith yet it is impossible there should be Faith without knowledge 2. The carelesnesse in many men about the offer of Christ and the invitations of Christ they make light of them Matth. 22. 5. an know not the day of Their carelessness about the offer of Christ their visitation Luke 19. 44. And follow their worldly pleasures and profits neglecting Christ and the great things of Christ Luke 14. 18 19 20. 3. The opposition of Jesus Christ We will not have this man to reign over us Luke 19. 14. Let us break his bonds asunder and cast away his cords from The opposition of Jesus Christ us Psal 2. 3. All day long I have stretched my hand unto a disobedient and gainsaying people Rom. 10. 21. 4. The obstinate perversenesse of will in the refusing of Christ ye would not Matth. 23. 27. Ye will not come to me Joh. 5. 40. They have both seen and hated both me and my Father Joh. 15. 24. Secondly Though some men have faith yet all Faith doth not bring us to All Faith doth not bring us to remission of sins A Diabolical Faith the certain remission of sins There are five sorts of Faith which may be had and yet no remission of sins is annexed to any one of them 1. A diabolical Faith The Divels believe and tremble Jam. 2. 19. They believe that there is a God and that that wrath which he hath threatned them shall inevitably befall them and thereupon they tremble such a kind of Faith many have who do utterly despair of mercy and are without hope 2. A meerly Historical Faith which is an assent unto the Word of God as true and there it rests many do firmly believe revealed truths who yet never A meer Historical Faith embrace the goodness of those truths they doe believe that Jesus Christ is the Son of God that he was sent into the world to save sinners that he died for sinners that he made peace by his blood that there is remission of sins to be had by him that whosoever believes and repents shall be saved All these Points they do believe to be certain truths because the Word of God saith so and yet for all this their hearts are not drawn to receive Christ nor to love him nor to serve him without which there is no benefit to be had from Christ 3. A temporary Faith Luke 8. 13. They on the Rock are they which when they hear receive the Word with joy and they have no root which for a while believe A temporary Faith and in time of temptation fall away Luke 8. 13. A man may go far as to hear the Gospel and to receive it to own it in some sort and that with joy he may be somewhat taken with the newness of it or with the sweetness of it and he may thereupon believe that it sets out the true way of life and thereupon may make a profession of Christ and the Gospel and come into an outward communion in the Gospel and yet this mans faith may not be sound which Christ shews in two particulars 1. It wants a root and it is but superficial it doth not root in the heart in Christ nor doth it flow from Chrisi as a Root or living Principle 2. It wants constancy or duration it is not fixed on Christ for Christ alone but for some self advantages and therefore in time of temptation it withers and falls off Now that Faith which neither roots us nor ingraffs us into Christ nor keeps us faithful and steadfast to Christ is false faith and therefore shall miss of the forgiveness of sins 4. There is a verbal Faith a Faith which conââsts only in profession and words A veâbal Faith without any vital fruits and manifestations of truth and power Jam. 2. 14. What doth it profit my brethren though a man saith he hath Faith and have not works can Faith save him The Apostle in that place taxeth the vanity of empty and boasting Professors who talked much of their Faith and trusted for great matters by it alas saith he you deceive your selves much in your Faith there is a Faith which will indeed profit and save but the faith of which you boast will not do so for your faith is but a dead faith If it were true it would appear in love and good works as the living Tree doth in fruits but there is no such working faith in you 5. And lastly there is a presumptuous Faith which is nothing else but a phantastical A presumptuous Faith faith The simple believeth every word Prov. 14. 15. Ver. 16. The Foole rageth and is confident So is it with the man who hath presumptuous faith he believeth every word Christ is his and died for him and his sins shall be forgiven and his soul shall be saved and yet the foole rageth and is confident He is a wicked man and lives wickedly swears and lies and whores and breakes the Sabbath and derides holiness and will not obey the Gospel of Christ and yet he is confident he hath no Scripture grounds at all for his confidence nay there is clear ground for him to believe the wrath of God if he repent nor c. Thirdly Some men do think that they have that true Faith which doth entitle to Some men think they have true Faith but âe deceâved remission of sins but they are deceived Beloved self-deceit is very natural and common that a man may think himself to be
cryes out O Lord pity and pardon and comfort my distressed soul with the assurance of thy love and of forgiving mercy for Christs sake And then the voice of comfort and joy speaks Be of good chear thy sins are forgiven thee and writes this good news upon the conscience Why this is right assurance and right comfort of the Holy Ghost Secondly There always goes a renewing and sanctifying work of the Spirit A renewing and sanââifying work before the assuring and witnessing work of the Spirit Here I will briefly clear two Points 1. That the sanctifying work of the Spirit goes before the assuring work of the Spirit 2 Cor. 1. 21. He who hath anointed us is God Ver. 22. Who hath also sealed us Psal 85. 8. He will speak peace unto his people and to his Saints I beseech you tell me whose portion is forgiveness of sins and peace Hath the Lord promised it unto any but unto his people and who are indeed the people of God but Saints but holy people see 1 Pet. 2. 9. Ye are a chosen generation a royal Priesthood a holy Nation a peculiar people God will forgive none their sins but such as are his people much less will he assure any that their sins are forgiven but his people and all the people of God actually called into Covenant with him are holy therefore men must be sanctified before they are assured 2. It cannot be otherwise whether you consider First The Nature of the Spirit of God The Spirit of God is a holy Spirit and he will not aford his presence to any unless he first make them holy he always makes the Temple holy in which he intends to abide and dwell and if he will not abide in us unless he sanctifies us will he give us the assurance of the great love of God in Christ that our sins are pardoned before he sanctifies us Secondly You find in Experience that when the people of God fall into sin and do oppose the sanctifying work of the Spirit presently they lose comfort and assurance David did so Psal 51. if we must uphold sanctity to preserve the peace and comfort of the Spirit surely then there must be sanctity wrought before peace and assurance be spoken Thirdly A man must be in Christ before he can have propriety in the forgiveness of his sins and assurance that God hath for Christs sake forgiven him this all of you will grant as saith the Apostle If any man be in Christ he is a new creature 2 Cor. 5. 17. Fourthly Once more Mark what God hath threatned to wicked and ungodly persons namely wrath and judgement and destruction and visiting of their sins upon them this is the portion of their cup. Now would you have the Spirit of God to misapply the Word of God whatsoever God hath threatned or promised in his Word that the Spirit of God is to apply his work it is to apply threatnings and his work it is to apply promises and his office it is to apply the one and the other respectively to the persons under the threatnings and under the promises he knows the mind of the Lord and therefore as he will not apply the threatnings of wrath unto the godly so he will not apply the promises of God to the wicked and if so then no assurance shall be by him applied unless men be holy Therefore let no man deceive himself with a deluded perswasion or assurance that his sins are pardoned as long as he remains wicked ungodly or unholy no no the holy Spirit never seals any but holy persons And there is a twofold holiness wrought in us before the Spirit gives assurance 1. One is Internal and Habitual which is the renewing and changing of the heart into a conformity with the Image of Christ 2. Another is External and Actual in the life and conversation Psal 50. 23. To him that ordereth his conversation aright will I shew the salvation of God Gal. 6. 16. As many as walk according to this rule peace be on them and mercy and upon the Israel of God Although this be true that every one who is sanctified is not presentây assured yet this is true that the Spirit of God assures no man but first he sanctifies him Thirdly There always goes the believing work before assuring work of the Believing work Spirit the Spirit of God is a Spirit of faith and then the Spirit of comfort or assurance Ephes 1. 13. In whom after that ye believed ye were sealed with the holy Spirit of promise Rom. 15. 13. Now the God of hope fill you with all joy and peace in believing Mark first believing and then a filling with all joy and peace Psal 13. 5. I have trusted in thy mercy my heart shall rejoyce in thy salvation This Assertion I suppose will pass without dispute that the Spirit first works faith and then assurance and really it must be so for 1. You must be in relation of children and heirs before you can assure your selves of the portion of children Therefore the Apostle placeth the Spirit of Adoption before the witness of the Spirit as I hinted out of Rom. 15. 16. But it is by faith that we are children Gal. 3. 26 And receive the dignity of sons Joh. 1. 12. 2. None can assure himself of benefit but he who hath first a propriety in Christ union is the sole foundation of communion see 1 Cor. 1. 30. Of him are ye in Christ Jesus who of God is made unto us Wisdome Righteousness Sanctification and Redemption What faith preceâes assurance Quest But now the question may be what faith that is which necessarily is precedent unto assurance Answered Sol. A twofold faith is previously required First A faith of union with Christ Secondly A faith of dependance upon the promises 1. A faith of union from which results propriety that Christ is yours and you are Christs as upon civil Marriage there ensues a mutual propriety this faith doth unquestionably precede the testimony or assurance of the Spirit for no part of Christs purchase can be sealed unto you before you have a part in Christ himself 2. A faith of dependance upon God that according to his promises he will both pardon you and also give you the assurance that he hath pardoned you for Christs sake and this faith is many times put forth to believe in hope against hope Rom. 4. 18. Before the Spirit lets in the assurance that our sins are pardoned I will hearken what c. Psal 80. 8. Fourthly There always goes praying and wrestling before this assuring Praying and wrestling work of the Spirit The Spirit of supplication goes before the Spirit of assurance Zach. 13. 9. They shall call upon my Name and I will hear them I will say it is my people and they shall say the Lord is my God Jer. 30. 21 22. Who is this that engaged his heart to approach unto me saith the Lord ye shall be my
as well as Justification II. That God himself doth undertake to sanctifie or to renew the hearts of his people III. That a new heart and a new spirit God will give unto all his people in Covenant SECT I. Doct. 1. THat Sanctification is promised unto the people of God as well as Justification Sanctification is promised as well as Justification or with Justification God doth promise not only to pardon the sins of his people but also to sanctifie and renew the hearts of his people a new heart also will I give you For the opening of this precious Truth I will shew unto you 1. The distinction or difference between Justification and Sanctification for the word also imports as much 2. The Connexion between them both 3. The Reasons why God promiseth the one with the other First The distinction or difference 'twixt Justification and Sanctification for they The difference between Justification and Sanctification are promised as two distinct or several gifts I will also c. which could not be spoken if they were both of them one and the same thing They differ thus First There is in Justification a change of the state he who was in the state They differ in six things of death and wrath being justified is in the state of life and love he is passed from death to life but in Sanctification of the heart he who was unholy is now made holy his heart is changed Secondly Justification looks at the guilt of sin and frees us from condemnation There is no condemnation to them that are in Christ Rom. 8. 1. But Sanctification looks at the filth of sin and frees us from the dominion of sin Sin shall not have dominion over you for ye are not under the Law but under grace Rom. 6. 14. Thirdly In Justification there is the righteousness of Christ imputed to us for which God accounts us righteous but in Sanctification there is grace infused into us by which we are made conformable unto the image of Christ that depends upon the merit of Christ and this depends upon the Spirit of Christ Fourthly The matter of âââââification is perfect and without any defect and exception the justice of God cannot finde any want in the obedience of Christ which was full and compleat and perfectly satisfied the Law of God but the matter of our sanctification is imperfect and weak and we cannot stand before Gods Judgment-seat with it Fifthly All who are justified are justified alike there is no difference amongst believers as to their Justification one is not more justified than another for every justified person hath a plenary Remission of his sins and the same righteousness of Christ imputed but in Sanctification there is difference amongst believers every one is not sanctified alike but some are stronger and higher and some are weaker and lower in grace Sixthly In Justification there is nothing of sin remaining which hath any cotrariety to the justified estate but in Sanctification there is something of sin remaining in the sanctified person which is contrary to that grace which is wrought in us by the Holy Spirit Gal. 5. 17. The flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary one to the other c. 2ly The Connexion of Sanctification with Justification You may read in The connexion of Sanctification with Justification Scripture of a four-fold conjunction of these two great gifts of God unto his people First In the promises of the Covenant they joyn hand in hand come forth like A four-fold cennexion In the promises twins out of the womb of grace Jer. 33. 8. I will cleanse them from all their iniquity whereby they have sinned against me and I will pardon all their iniquities whereby they have sinned and whereby they have transgressed against me Here you see them both expressed together in the same deed I will cleanse them from all their iniquity there is our sanctification promised And I will pardon all their iniquities there is justification promised Mich. 7. 19. He will subdue our iniquities and thou wilt cast all their sins into the depths of the sea Here you finde them again in promise He will subdue our iniquities this is sanctifying and he will cast all c. there is justifying Heb. 8. 10. I will put my Laws into their mindes and write them in their hearts there is the promise of sanctification Ver. 12. And I will be mercifull to their unrighteousness and their sins and their iniquities will I remember no more there is the promise of justification Rev. 2. 17. I will give him a white stone and in the stone a new name written c. Secondly In people of the Covenant All who are effectually called and In the people of the Covenant brought into Covenant they are justified and they are sanctified they partake of mercy and they partake of grace If any man be in Christ he is a new creature 2 Cor. 5. 17. He is made holy so 1 Cor. 6. 11. Such were some of you but ye are washed but ye are sanctified but ye are justified in the Name of the Lord Jesus and by the Spirit of our God And in 1 Cor. 1. 30. Of him are ye all in Christ Jesus who of God is made unto us Righteousness and Sanctification So Ephes 1. 7. In whom we have redemption through his blood the forgivenesse of sins Chap. 2. 1. And you hath he quickned who were dead in trespasses and sins Thirdly In the desires of the people of the Covenant Their hearts are drawn In the desires of the people of the Covenant forth with the desires of both Psal 51. 1. Have mercy upon me O God according to thy loving-kindness according to the multitude of thy tender mercies blot out my transgressions Here is earnest prayer for mercy to pardon sin Ver. 10. Create in me a clean heart and renew a right spirit within me here is earnest prayer for grace to sanctifie Fourthly In the Mediatour of the Covenant who is the Head of his Church as well In the Mediatour as the Saviour of his body Ephes 5. 23. And gave himself for it that he might sanctifie and cleanse it with the washing of water by the Word Ver. 26. as well as to wash it from its sins in his own blood Rev. 1. 5. And gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Tit. 2. 19. And bare our iniquities in his own body on the tree that we being dead to sin should live unto Righteousness by whose stripes we are healed 1 Pet. 2. 24. He was anointed not only to be our Priest to take away our sins by his body but also to be a Prophet to reveal unto us the whole will of God And this is the will of God even our sanctification 1 Thes 4. 3. 3ly The Reasons why God doth promise
for ye are bought with a price 1 Cor. 19. 20. 2. Of all the Services of the Elect He hath delivered us out of the hands of our enemies that we might serve him in holiness and righteousness Luk. 1. 74 75. He gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Tit. 2. 14. 3. Of all Graces for the Elect the donation of the Spirit as to all the effects of grace is the fruit of his death and purchase not only eternal glory but renewing grace is purchased by Jesus Christ Thirdly The Lord doth put several duties and services upon his people which God hath several services for his people are impossible for them to perform unless he did give them a new heart an heart changed and renewed by grace They must deny themselves they must love the Lord their God with all their soul and all their might They must hate every evil way They must walk uprightly They must be contented in all conditions They must resist temptations and wrestle against principalities and against Rulers of the darkness of this world and against spiritual wickedness in high places They must overcome evil with good They must love their enemies bless them that curse them and do good to them that hate them They must be ready to do every good work They must take up the Cross and suffer reproaches and losses they must persevere to the end It is impossible for a natural heart to perform these Is there not then a necessity of renewing grace to enable the heart for these Fourthly Again The people in Covenant they have a new and choice relation They have a new relation and must have natures sutable to it No people have such a relation as they and unless they were renewed by grace they could never hold that relation God is their God and their Father and they are his children they are his sons and daughters 2 Cor. 2. 18. I will be a Father unto you and ye shall be my sons and daughters saith the Lord Almighty and Ver. 16. Ye are the Temple of the living God as God hath said I will dwell in them and walk in them and I will be their God and they shall be my people this is their relation but then mark what he infers from this in Ver. 17. Wherefore come from among them and be ye separate and touch not the unclean thing and I will receive you q. d. Holiness is necessary for this relation you must be separate you must be renewed you must have no communion with sin you must be another kind of people you cannot hold communion with me nor will I own you for my people and children if you do so c. And Christ is their head and they are his body this is another relation Colos 1. 18. He is the head of the body the Church Now is Christ the head of profane and ungodly men Is he the head of the dead or of the living Do not the head and the body agree in the same kind of nature and life Are not they who are joyned to the Lord one spirit 1 Cor. 6. 17. Certainly as all who come from the first Adam do bear his image so all who are of the second Adam do bear his image Ergo. They must be a redeemed and sanctified people Fifthly I will adde one reason more why God will give unto all his people The congruity of it as to their Conversation a new heart and it is this The congruity of it for that conversation which they are to have amongst men both good and bad First For good men they are to have society and communion with them With good men in all holy things and in all holy duties their hearts should be knit unto them in love their delight should be in them as in the excellent of the earth and you know the mutual comfortings and edifyings and strengthnings and spiritual supportings which believers should be to one another But this requires a new heart untill that be given there can never be that love that delight c. Secondly For wicked men the people of God are to shine amongst them as With wicked men lights Phil. 2. 15. and to win them by their godly walking at least to stop their mouths and make them ashamed that falsly accuse their good Conversation in Christ they are to convince them and reprove them c. But all these things would fail they could not be if God did not renue and change the heart of his people by grace c. SECT II. Vse 1. Doth God promise to give unto all his people a new heart and a new Then many are not Gods people they have their old hearts still spirit here it follows that many people are not the people of God in Covenant because they have not a new heart given unto them but they have still their old hearts and old spirits their old corrupt lusts which they obey and serve and which they will hold fast and will not forsake For the managing of this Use I will briefly shew you two things 1. The infallible Characters of an old and unclean heart 2. The woful miseries of people still retaining those old hearts 1. The Characters of an old or unrenewed heart Characters of an old heart The Scripture gives us five Characters of an old heart i. e. of an heart never yet changed or renewed by grace First Ignorance generally the sinful estate is set out by ignorance 1 Pet. 1. 14. Not fashioning your selves according to the former lusts in your ignorance Ignorance Eph. 4. 18. Having the understanding darkned being alienated from the life of God through the ignorance that is in them Acts 17. 30. The times of this ignorance God winked at There are three things of which if a man be ignorant he is unquestionably in an old sinful estate 1. Himself if he knows not what a wicked wretched vile and miserable heart is within him and how accursed he is by reason of it 2. Jesus Christ and the mystery of salvation in and by Christ 3. The excellency and necessity of the new creature of Regeneration and renewing grace this man is still in his sins he is in the gall of bitterness he is dead c. The first work of the Spirit is to open the eyes and to turn men from darkness to light Acts 26. 18. And to give knowledge of salvation Luk. 1. 77. To enlighten the understanding Eph 1. 18. There begins the first change and dawning of Christ and grace therefore if that be not done the old heart remains Secondly Carnal security and quietness a perpetual silence and rest Luk. Carnal security 11. 21. When a strong man armed keepeth his Palace his goods are in peace where sin reigneth and still keeps possâssion all is quâet the man feels not his burden nor wounds not wants nor
act Restraining grace especially such as are scandalous and dangerous in the opinion of men With this do many men sit down and blesse themselves for renewed and changed persons for they are not as other men neither whore nor thief and dare not commit such and such sins But Beloved there is a vast difference between restraining grace and renewing grace they differ in six particulars Difference betwixt restaining and renewing grace Restraining grace is only an impediment to sinful actions First Restraining grace is only an impediment to sinful actions but renewing grace is an amendment of our sinful inclinations When a man is only restrained from sin Simile it is with him as with a thief in prison who doth not commit any thievish act yet even then he doth retain his thievish heart or as with a dogge that is chained up and cannot tear and devour but yââ the same curst and revenging nature remains in him Simile So when a man is only restrained from sin although he forbears any visible acts of sin yet his heart is as wicked as ever and his sinful inclinations and affections the same as before But this it is not when the heart is renewed by grace for renewing grace is not only a cord to with-hold but it is likewise a plaister to heal and change as it is a preservative against sinful actions and works so it is a spiritual salve to cure our sinful natures the renewed Christian doth not only forbear sin but he doth also hate sin a restrained sinner at sometimes cannot sin a renewed sinner at no time would sin the one doth not commit the sin which yet he still loves but the other doth sometimes do the sin which yet his soul still hates It is an unvoluntary impediment Secondly when a man forbears sin by the sole power of restraining grace it is involuntary There is a secret regretting or rising of the heart against this restraining power Simile The heart looks on it as under a force or extreamly burdened or oppressed it is discontented and impatient like a horse that is kept in by a bridle or like water which is stopt it riseth and swelleth the more and the sinner counts it a great part of his misery that such awing and restraining circumstances are upon him but when a person is renewed by grace it is no grief or burden of heart to him that he may not sin but he prayes earnestly to be kept from sin Keep thy servant c. So David Psal 19. 13. and he heartily blesses God for being kept from sin Blessed be the Lord God of Israel c. 1 Sam. 25. 32. and is more troubled and discontented and burdened that he carries within himself a body of sin which rebels against the law of his mind than that he is hindred and kept from sin Thirdly A person acting only under the strength of restraining grace though a while he may hold off from gross sins yet he will not strive seriously to mortifie It doth not mortifie those sins it restraines from the lusts from which those sins do arise but he will give his heart leave to a delightful contemplation of them and to secret desires after them and will venture very near to the commission of them But when the heart is renewed by grace the person flies from sin yea from all appearances of evil and is so far from sparing of any sin that he layes the Axe to the root of the Tree and endeavours in good earnest the mortifying and crucifying of sin Fourthly when a person hath only that grace which we call restraining his Sin breaks out with more violence upon the removing of the restraint sinful corruptions upon the removing of those restraints do break out with more rage and violence if once it recover its liberty the course of it now is with more strength and fury Take you any child or servant or any other person loving of sin yet not daring to commit sin of their fear of those under whom they live if these once get but their liberty none prove more insolently and outragiously wicked But where the heart is renewed by grace it hath a constant tenderness and habitual fear a fixed contrariety and detestation of sin Though Parents be dead though Governours be absent though Friends be departed it is all one God still lives and God still sees and therefore how can the renewed person commit any wickedness and sin against God and the longer he lives the more he hates sin Fifthly Though men acting by restraining grace may and do sometimes forbear He forbears sin upon other grounds to sin yet it is upon other grounds than those do who abstain from sin from renewing grace In restriction men abstain from sin for fear of outward shame or of outward loss or for fear of Gods wrath or for fear of terror of conscience which hath formerly befallen them for sinning But in Renovation men abstain from sin out of a love to God and out of an hatred of the filthiness of sin because it will offend and grieve their God and defile and pollute their souls Sixthly Lastly though by restraining grace there is some temporary cessation from There is only a temporal cessation sinful evil yet there is no setled inclination unto nor delight in spiritual good no heart to prize God or Christ or holiness or the wayes or works of new obedience But where God gives renewing grace to the heart as there is more than a meere ceasing to sinne So there is another heart given inclining to God to ãâã his Will to love his Commands to walk in his Paths to delight to do his Will I delight in the Law of God after the inner man said Paul Rom. 7. 22. O that my wayes were directed to keep thy statutes Psal 119. 5. And ver 112. I have enclined my heart to perform thy statutes alwayes to the end III. The presence of common gifts The presence of common gifts I call then those gifts common gifts which the Spirit of God doth give though not to every man yet unto men who are really bad and unconverted as well as to men who are really good and converted of which some do respect What those gifts are First The mind in light or knowledge of the Scripture in general and of Christ and the way of salvation by him in particular 1 Cor. 12. 8 9 10. Secondly The judgement in a credence or assent unto what God reveals in his Word as true King Agrippa believest thou the Prophets I know that thou believest Acts 26. 27. Thirdly The heart as those tasts you read of in Heb. 6. 4. The tasting of the heavenly gift ver 5. The tasting of the good Word of God and the powers of the world to come Fourthly The Conscience unto which may be given a deep sense of sin and extream trouble for it as you read in Ahab and Judas c. Fifthly The affections
of sin and Satan nor send out such high works of services as it doth 2. That it doth conferre an ability or power on the soule to what end else is it given unto us if by it we have no more power than what we had before in our natural condition When we are renewed by grace we are said to be quickned who were dead which necessarily implies that there is a power imprinted in us when we are renewed Now there is a two-fold power given when renewing grace is given 1. One is to do such things which no natural or unregenerate person ever did or could do 2. Another is to do such things which we our selves were not able to do before God did renew our hearts by grace First take me the bravest Heathen that ever was or the most accomplished Hypocrite that ever was and consider what they have done how far they have gone if you are not able to go beyond them in doing some things which they could not rise unto assuredly your hearts were never renewed by grace As Christ spake Except your righteousness exceed the righteousness of the Scribes and Pharisees ye shall in no case enter into the kingdom of heaven Matth. 5. 20. So say I except you be able to do more than the choisest Heathen or exquisite Hypocrite or any unregenerate person in the world your hearts were never changed by renewing grace Object Will some say unto me what do you mean for many unregenerate men have gone very farre and so high that it is a question whether some of the people of God have risen so high Sol. First Let them go as farre as unregenerate men may or can go yet every regenerate or renewed person goes farre beyond them and the demonstration of it is this renewing grace is the highest elevation and perfection of mans nature common gifts with which alone unregenerate men are possessed are farre below and behind it in excellency and abilities Secondly But plainly to open my mind unto you there are six things unto which renewing grace doth enable a man and unto which no unregenerate person could ever attain 1. Self-denial in a mans opinion and affections and worth and ways and ends 2. Sincere love of Jesus Christ and of all that do belong to Christ 3. A cordial compliance with the whole revealed will of God 4. A submission of the whole heart to Christ in all his offices and with all his conditions 5. An unfeigned hatred of every sin 6. To live by faith upon the promises of God in all the contingencies and occurrences of the world No unregenerate person ever did or could in that estate rise unto any one of these things and every renewed person doth attain unto them in the truth of them therefore if you find a power to do those things assuredly your hearts are renewed by grace Secondly Moreover you may discern the presence of renewing grace by that power and ability to do such works as you your selves were never able to do before Heretofore you were not able to shed a tear for sin to forsake any one beloved sin to send up an affectionate prayer to God to prize Christ above all and to thirst after him to take any delight in God to suffer any reproach for Christ But now ye are able to mourn for your sins and to abhor them 2 Cor. 10. 4. The weapons of our warfare are not carnal but mighty through God to the pulling down of strong holds To forsake the dearest lusts and to cry mightily to God and to take delight in him and in his will and ways and to prize Christ above all and to hunger and thirst after him as the only chiefest good and happiness and you can do for Christ and you can suffer for Christ c. Do you find it thus with you then are your hearts renewed by grace Seventhly You may know whether God hath given a new heart by the By new works new works and the new means of working We say that ut res se habent in essendo sic se habent in operando All works and operations are answerable to the nature in us the old nature finds out old works and the new nature finds out new works Before the Prophet healed and seasoned the spring of water it did send out bitter and unwholsome water but afterward the waters the spring being healed were sweet and wholsome 2 Kings 2. 21 22. So before the Lord doth heal our old hearts the works flowing from them are bitter corrupt vile abominable that which is born of the flesh is flesh Joh. 3. but when he heals the heart by renewing grace there are new works of holiness and righteousness answerable to a renewed heart whatsoever is born of the Spirit is Spirit Now then take a survay of your former Works and of your former Conversation and compare them with the present works and course of life and be your selves the Judges what newness you find in them Have you left your former works of uncleanness of drunkenness of profaning the Sabbath of scoffing at holiness of mispending your precious time in gaming 's and in vain pleasures Are you not still to be found in the same paths and ways and works of wickedness Are there not still the same fruits growing out of the old root and the same stream flowing out of the same corrupt spring How can ye say that you have new hearts when still you live old lives and go on in the old course of sin Beloved this is most true that a new life ever attends a new heart if the heart be changed the life will be changed newness of heart will appear in newness of Conversation Did Paul did Mary Magdalen did Zacheus did any of whose Conversion you read in Scripture lead such lives as formerly Did they not put off concerning the former Conversation the Old man which is corrupt according to the deceitful lusts Eph. 4. 22. Have they not had their fruit unto holiness Rom. 6. 22. Therefore let no man deceive himself saying though I walk as in former times and live still as I have lived yet my heart is as good as the best thou dost but delude and destroy thy self in this vain boasting for the Tree is known by his fruits it is impossible that thy heart should be a new heart as long as thy Conversation remains a wicked Conversation Object But you may say Do you not see that hypocrites do appear in good works and yet they are wicked persons and good men sometimes appear in evil works and actions and yet they are not wicked Ergo. This appearance in new works cannot be a sure sign of a new heart Sol. To this I answer First Whatsoever the good works may be which a wicked man may do I shall not at this time dispute but this may suffice you that where there is no newness of life there is no newness of heart Secondly It is not this or that particular
passage in the life which denominatively declares the estate of the heart either way one particular good action may be done by him whose heart is naught and one particular ill action may be done by him whose heart is good and truly renewed by grace As the new heart brings forth new works so it doth act them after a new manner of working it is possible that an unregenerate man may do many works which are morally good but then he doth not perform those works in such a manner as that man doth whose heart is renewed by grace The qualification of works for the manner in a man renewed There are four qualifications as to the manner of working or performance of duties which are found in the renewed person and in no other man 1. He performs them in the strength of Christ by vertue of union and communion with him Simile as the members of the body do act by vertue of their union and communion with the head I can do all things said Paul through Christ that strengthens me Phil. 4. 13. And as the branch cannot bear fruit of it self except it abide in the Vine no more can ye except ye abide in me Joh. 15. 4. 2. He performs them as with love the love of Christ constraineth me said Paul 2 Cor. 5. 14. If a man love me he will keep my Word said Christ Joh. 14. 23. Now when a man doth works of obedience out of love he is ready and willing to do them the work is written in his heart he takes delight in the doing of them I delight to do thy Will O God Psal 40. 8. And make me to go in the paths of thy Commandments for therein do I delight Psal 119. 35. It is a mans meat and drink to do the will of God Joh. 4. 34. The yoke is easie and the Commandments are not grievous 1 Joh. 5. 3. He performs them with fervency of spirit not coldly and carelesly and indifferently but closely and seriously with a fervent spirit Rom. 12. 11. Fervent in Spirit serving the Lord he seeks the Lord with his whole heart an heavenly impetus aestus vigor c. 4. He performs them with integrity of intention looks not at himself but the glory of God in Christ c. Eighthly You may know that God hath given you a new heart if you find New delights and satisfactions new delights and satisfactions There is not a man in the world but the frame of his heart may be known by that which he takes delight and contentment and satisfaction in If one hath a proud heart the vanities and fashions and dresses and braveries of the world are his delight and satisfaction If one hath an ambitious heart the honours and applauses and dignities and preferments and powers of the world are his delight and satisfaction If one hath a covetous heart the riches and profits and treasures of the world are his delight and satisfaction If one hath a sensual and unclean heart the filthiness and actings of lusts are his delight and satisfaction And there is no unregenerate person but either some worldly object or some sinful object is his delight and satisfaction might he have wealth enough or honour enough or pleasure enough he would desire no more here he would rest and with this he would be contented and satisfied But now when the Lord changeth and reneweth the heart by grace that which delights and contents and satisfies other men will not delight and satisfie him nay those very objects which formerly satisfied himself will not now by any means satisfie him but he hath new objects and new ways of delight and satisfaction If the Lord should say unto a regenerate and renewed person I will give thee all the world this would not satisfie him or delight him though heretofore a little of it would have gone far and have done much The renewed person sees what a vanity of vanities the world is and what a hell of hells sin is and his delights and satisfactions are now in objects sutable to his new nature the highest and best objects these are sutable with the highest and best heart A God a reconciled God the favour of God the knowledge of him as so the fruition of him as so the meditations on him as so the communions with him as so the manifestations of him to the soul as so the hopes of the future and eternal enjoyment of him as so Psal 73. 25. These these are the delights the contentments and satisfactions of an heart indeed renewed by grace The excellent glories of Christ a near relation unto Christ the life of Christ the peace by Christ the comforts of Christ the enjoyments of and by Christ the love of Christ the powers of Christ the presence of Christ and fellowship with Christ these are the new delights the new contentments and the only satisfactions of a new heart these are food and rayment these are houses and lands these are parents and friends these are treasures and pleasures to a renewed heart these are the rest of it and the heaven to it one sight of God in Christ one smile of his love one word of peace and joy from Christ delights and satisfies a renewed heart more than all which the world can afford Ninthly Another sign of a new heart is new society when God gives a A new society man a new heart that man hath a new Master and new work and new friends and society Psal 119. 63. I am a companion of all them that fear thee and of them that keep thy precepts 1 Joh. 3. 14. We know that we have passed from death to life because we love the Brethren 2 Cor. 6. 14. What fellowship hath righteousness with unrighteousness and what communion hath light with darkness Psal 139. 21. Do not I hate them O Lord that hate thee O what a burden is it to a good heart to be in ungodly company Woe is me that I so journ in Mesech that I dwell in the Tents of Kedar Psal 120. 5. And what a delight is it to a renewed person to be in the company of renewed persons Psal 16. 3. To the Saints that are in the earth and to the excellent in whom is all my delight Psal 42. 4. I went with them to the house of God with the voice of joy and praise Holy society is the only society for persons of holy hearts and in that society can no man take delight untill God renews his heart by grace Tenthly Lastly When God gives a man a new heart he doth presently A new rule set up a new rule of life to walk by and according to that is his course ordered all the days of his life and what is that rule not our own judgement not revelations not our own will not our own lusts not our own affections not the opinion of men not the customes of the world not the applauses of the world not the
apprehension thy heart is more hardned yet pray and yet pray that God would heal thy back-slidings Praise the Lord in the Name of Christ presenting his Covenant unto him wherein he promiseth to take away the heart of stone And this contains in it not only the natural or original hardness of heart but also the accidental contracted hardness by his people the Covenant of taking away the heart of stone extends to both of them O Lord cure this hardning as well as the former hardness I have hardned the heart which thou hast softned O do thou soften the heart which I have hardned revive thy work and quicken my almost dead heart restore my soul and recover my ancient estimations affections tenderness love fear care zeal c. Thirdly If the Lord at length begins to make thy heart to relent by Bless God for any softning his Word or by his Rod or by his Spirit O bless his Name He is come he is come said the Martyr so c. get thee into a corner help on the spring pump the water when the water comes enlarge thy confession abound now in supplications Fourthly Be earnest with God to pardon thee and to give thee assurance of the pardoning Be earnest for pardon and assurance of this hardning and be importunate with him for it I tell thee such a gracious assurance will presently soften and melt thy soul assuredly raise and restore thy soul to those careful and tender communions with God and watchful walking with him Fifthly When you are recovered then bless God and keep up tenderness Keep up tenderness of heart of heart and beware of suffering hardnesse to grow upon your hearts again Quest What is to be done for this Sol. I answer First Never trust hardning causes any more as Eliphas spake in Joh. 15. Never trust hardning causes 31. Let not him that is deceived trust in vanity for vanity shall be his recompence After your great humblings and prayings and wrestlings and prevailings with God do not now go and tamper with sinne and sinful occasions again and do not go and over-world your selves again and do not go and renew familiarity with wicked company again and do not neglect the Ordinances any more c. If you do you will harden your hearts more than ever Secondly If at any time you do espy any hardness creeping and rising Resist hardness returning upon your spirits O make a present resistance and wrestle against it even unto present victory When you pray if you finde coldness and formality in your spirit O stirre up Prayer stirre up the heart and stirre up the graceâ Simile blow the spark break the ice when it begins to harden c. Thirdly Be often in the search of your hearts and keep a daily and Search your hearts often strict watch over them and your ways Blessed is the man that feareth always Prov. 28. 14. Fourthly Constantly and seriously attend the Ordinances which do beget Attend the Ordinances and preserve and encrease softness and tenderness of heart Ezek. 36. 26. And I will give you an heart of flesh I Have finished two Propositions already from these words viz. 1. That there is a natural hardness in every mans heart 2. That God will take away that stonynesse or hardnesse of heart from his people I shall now proceed unto the third and last Proposition from the Text which is this CHAP. XI God gives a heart of flesh Doct. 3. THat God will not only take away the heart of stone from his people All the people of God have a softned heart given them but also he will give them an heart of flesh or that all the people of God have soft and tender hearts given unto them And by the way before I insist upon this Point observe two things 1. That Gods works in restoring and renewing of man are noâ terminated in Privatives or Negatives but they are Positive also and Collative Evill is removed and good contrary to that evill comes in the place of it He doth take away the old heart and also he gives a new heart he takes away the heart of stone and also he gives an heart of flesh He takes away ignorance and gives knowledge he takes away pride and gives humility God is a wise and perfect Agent he will not only deface and abolish Satans Image but also he will repair his own Image he will not only root up what is evil but also he will plant and lay foundations and build up Therefore have a care of your selves that you be not deceived in the judgement of your conditions you are not so wicked as you were but what good is wrought in your hearts what contrary quality unto the former evil c 2. That as to the conversion or change of the sinner all the work rests on God he doth all he works all if the heart of stone be to be removed he must do that work he must take it away and if the heart of flesh be to be enjoyed he must also do that work he must give unto us the heart of flesh power against evil and power to any good all from God we are the Patients he is the Agent we are the receivers he is the giver you cannot take away the hardness of your own hearts nor can you give unto your selves an heart of flesh both of them are the work of God These things being briefly premised I now come to the Proposition it self viz. That the people of God are the people of soft and tender hearts God gives unto them unto every one of them an heart of flesh i. e. a tender and soft heart An heart of flesh in this place stands in opposition to the heart of stone to the unsensible unmournful stubborn unyielding resisting heart and it notes a sensible mourning relenting yielding complying tender teachable and tractable heart But for the opening of this excellent Point I shall discusse these three Questions 1. What this heart of flesh is what this soft and tender heart is 2. How it may appear that the people of God are a people of soft and tender hearts 3. Why the Lord gives such an heart to all his people SECT I. Quest 1. VVHat this heart of flesh is or what the soft and tender What a heart of flesh is heart is Sol. To understand this you must remember that there is a fourfold softness A fourfold softness or tenderness First One is Natural and this is that which we call commonly a good nature Natural and tender disposition and a softly spirit on which any thing is apt to work any harsh word any sad news any affliction any cross any thing that hath the notion of calamitous or grievous This tenderness or softnes is not the soft heart here in the Text for 1. It is no heavenly quality nor is it let in by heavenly means a man never got this tenderness by praying or
hearing or reading or meditating c. 2. It is such a softness as leaves a person in as great a pliableness nay greater to evil than to good You may as soon draw them to an Ale house and Play-house and Gaming-house as to Gods house they cannot deny their friend and request c. 3. Notwithstanding this softness and tenderness yet a mans heart remains spiritually hardned for take me this soft natured person which can weep almost at every thing and put him upon mourning for his sins for his long ignorance for his manifold profaness for his exceeding unprofitableness under the means of grace why this soft-natured man now cannot shed a tear and is ordinarily so far from relenting and mourning that even his heart riseth against what you speak and is extreamly incensed c. Secondly The second is Moral which ariseth from education and learning Moral and is of that force as to restrain and civilize and scowre off the barbarous rudeness of spirit and behaviour and trims up the person to a gentleness of conversation but neither is this the heart of flesh in the Text for 1. This is but an outward and seeming softness 2. If any thing of it may be said to be inward yet it flows not from any work of grace but from the Rules of Moral Philosophy admitted iâto the understanding as fit to be received and practised for a mans reputation in the world 3. It is Humane and not Divine it is a tenderness to respect men when all this while there is a stubbornness and resistance and unyieldingness and a constant irrespectiveness to God and his will and ways Thirdly The third is a legal tenderness which is the yielding tenderness Legal and pliableness of the heart under the sense of Gods dreadful wrath for sin what will not a sinner do in such a case he will pray and hear and forbear and do what God will have him to do and forsake what God will have him forsake but this is not the heart of flesh neither for 1. This is but anguish of heart it is not tenderness of heart 2. This will off when anguish is off like Iron that is softned in the fire when the fire is taken away it grows more hard Pharaoh yet hardned his heart more when God gave him some respite 3. The sinner is quickly weary of this tenderness and would with all his heart be rid of it but so it is not in the right softness 4. The fourth is Evangelical tenderness or softness of heart and this Evangelical is a gracious temper of heart given or formed by God himself whereby the whole soul becomes meââing and yielding and pliable flexible to God in respect of his Attributes Word and Works here observe First It is a gracious temper or frame of heart no man hath it but first It is a gracious temper he partakes of the Spirit of grace his heart is converted and renewed by grace before the work of grace the heart is stubborn and rebellious disobedient and gain-saying the natural man is a child of disobedience as well as of wrath he is stiffe-necked and unto every good work reprobate but when grace enters into the heart now his heart is changed and subdued and mollified and is easie to be intreated and is ready to take any impression that God will stamp upon it Acts 10. 33. We are all here present before God to hear all things commanded thee of God Secondly It is a temper or frame of heart it is not an occasional and transient A temper of heart work but an inherent and permanent and fixed work upon the soul Simile even wicked and hardned sinners may have some fits and appearances of softness as some hard stones in change of weather appear to be moist Pharaoh under some of Gods judgements did relent and Ahab under those sharp threatnings of God did humble himself and Felix upon the hearing of Paul did tremble and the Israelitet in their distress did cover the Altar with tears and Judas with the terror of conscience did repent but these were fits and passions only they did not last and abide on their hearts when exigences were off their natural hardness appeared again It is not thus when God gives an heart of flesh i. e. a tender and soft heart for this dwells and reigns and continues in all estates in all changes in perplexity and in adversity in freedom and in danger under blessings as well as under afflictions Thirdly It is such a temper whereby the whole heart becomes a melting and By it the heart becomes melting and yielding yielding heart and pliable and flexible the Scripture calls it sometimes a contrite heart Psal 51. 17. sometimes a trembling heart Isa 66. 2. sometimes a tender heart 2 Chron. 34. 27. sometimes a mourning heart Zach. 12. 10 11. sometimes an obedient heart Rom. 6. 17. sometimes an heart that bows and stoops to receive the Word of God Deut. 33. 3. And this softness and pliableness spreads over the whole soul when God gives an heart of flesh It spreads over the whole soul First The mind is willing to see and to be taught and know the mind of God his will his way his work concerning us Teach me thy truth and teach me thy way and teach me thy will saith David Psal 27. 11. Let us go up to the house of the Mountain of the Lord to the house of the God of Jacob and he will teach us of his ways and we will walk in his paths Isa 2. 3. Secondly The judgement is willing and ready to assent and to acknowledge the truths and commands of God the Law is good and holy said Paul Rom. 7. I esteem thy precepts to be right said David Psal 1 19. Thirdly The will is made tender and pliable I will keep thy statutes Psal 119. 8. I will run the way of thy Commandments Ver. 32. The Lord is our God and him will we serve Josh 24. 18. Fourthly All the affections are tender and pliable O what propensions to mourn for sin they that escape of them shall be on the Mountains as Doves of the Valley all of them mourning every one for his iniquity Ezek. 7. 16. and so a tender fear they fear the Lord and his goodness Hosea 3. 5. a tender love a tender delight c. Fourthly This frame of tenderness and softness appears towards God This tenderness appears towards God 1. In respect of his Attributes His mercifulness melts the heart and leads it to Repentance his goodness melts and draws it to more obedience his greatness and power and wisdom awes the heart O who would not fear and serve such a God 2. In respect of his Word Promises work on the heart and threatnings and precepts and reproofs the promises draw and raise the soft heart threatnings awaken and awe the soft heart precepts direct and bind the soft heart reproofs do pierce and recover and
will never be quiet untill repentance be renewed and God appears to be pacified Thirdly If we have hearts spiritually soft and tender this will appear by the respectiveness of our hearts to the word of God And there are ten Properties of a tender heart in relation to the Word of God 1. It sets up the Word as a Light and Rule So Psal 119. 105. Thy Word is a lamp unto my feet and a light unto my paths ver 133. Order my steps in thy Word 2. It studies the Word and meditates therein to understand the mind of God concerning it Psal 119. 15. I meditate in thy precepts and have respect unto thy ways ver 148. Mine eyes prevent the night watches that I might meditate in thy Word 3. It layes up and gives special heed unto what God saith in his Word 2 Pet. 1. 19. We have also a more sure word of Prophesie whereunto ye do well that ye take heed Psal 119. 11. Thy Word have I hid within my heart that I might not sin against thee Prov. 7. 1. My son keep my words and lay up my commands with thee ver 3. Bind them upon thy fingers write them upon the table of thine heart 4. It stands in awe of the Word Psal 119. 161. My heart stands in awe of thy Word 5. It is led and guided by the Word Thou shalt guide me with thy counsel Psal 73. 24. Thy testimonies are my delight and my counsellors Psal 119. 24. My sheep hear my voice and follow me Joh. 10. 17. 6. It keeps close to the Word in all matters of faith and practice receives all and admits no more will not go without it and dares not strive against it 7. It conformes itself unto the Word Teach me O Lord the way of thy statutes and I shall keep it even to the end Psal 119. 33. All that the Lord hath said will we do and be obedient Exod. 24 7. O that my wayes were directed to keep thy statutes Psal 119. 5. He will teach us his wayes and we will walk in his paths Isa 2. 3. Ye have obeyed from the heart that form of doctrine whereto ye were delivered Rom. 6. 17. Moulded cast 8. It is quickly reduced wrought upon and recovered by the Word As in Davids case when Nathan said Thou art the man 2 Sam. 12. 7. David said unto Nathan I have sinned against the Lord ver 13. So Judges 2. 2. Ye have not obeyed my voice why have you done this ver 4. And it came to passe when the Angel of the Lord spake these words unto all the children of Israel that the people lift up their voice and wept ver 5. And they called the name of that place weepers Bochim and they sacrificed there unto the Lord. 9. It will often review and try itself by the Word lest it hath sinned or lest it should sin against God Psal 77. 6. I communed with my own heart and my spirit made diligent search Psal 119 59. I considered my wayes and turned my feet unto thy testimonies 10. It desires and endeavours to comply with all the Word of God and to fulfill all the will of God and to walk according to it in all things I have lived in all good Conscience unto this day Act. 23. 1. We trust we have a good conscience Heb. 13. 18. I have respect unto all thy commandements Psal 119. 6. Zachary and Elizabeth walked in all the Commandements and Ordinances before the Lord blameless Luke 1. 6. Fourthly If we have hearts Spiritually soft and tender this will appear by By our sensibleness in cases of Gods honour or dishonour our sensibleness and choice behaviour in the cases of Gods honour and dishonour This I think is one of the fullest discoveries of a soft and tender heart and therefore I will insist the more upon it by shewing unto you 1. The several wayes how God is honoured 2. The several expressions of a tender heart in relation unto Gods honour 3. The several wayes of Gods dishonour 4. The several affections and workings of a tender heart in the case of Gods dishonour First The several wayes of Gods being honoured God may be and is honoured How God is honoured As ââ his Name and Attribuâes 1. As to his glorious Name and Attributes Deut. 28. 58. That thou mayest fear this glorious and fearful Name the Lord thy God When we do acknowledge and admire and exalt God in his holiness and goodness and mercifulness and Omnipoâency and wisdom and greatness and authority and justice and faithfulness c. Exod. 15. 11. Who is like unto thee O Lord amongst the Gods who is like thee glorious in holiness fearful in praises doing wonders Job 9. 4. He is wise in heart and mighty in strength Exod. 34. 6. The Lord the Lord God merciful and gracious long-suffering abundant in goodnesse and truth Ver. 7. Keeping mercy for thousands forgiving iniquiây transgressions and sins and that will by no means clear the guilty Deuter. 7. 9. Know that the Lord thy God he is God the faithful God which keepeth Covenant and mercy with them that love him and keep his commandements to a thousand generations 2. As to his worship and service Psal 29. 2. Give unto the Lord the glory due unto his Name or as it is in the Hebrew the honour of his Name worship the As to his Worship Lord in the beauty of holiness When we set up the true worship of God and serve him only and worship him only in Spirit and in truth and keep faithful unto it now we do honour and glorifie our God Thou hast not honoured me with thy sacrifices Isa 43. 23. The place where God is worshipped is called the place where his honour dwelleth 3. As to his Word and truths when they are magnified believed and embraced At his Word and upheld and obeyed when they have liberty and prosperity and success of efficacy 4. As to his works of Providence whether merciful respecting the good As to his Works of his people or judicial respecting the punishment of his adversaries in both which very much of God is to be seen and admired and blessed Secondly Now a soft and tender heart is exceedingly affected with Gods honour How the tender heart is affected in case of Gods honor and glory and with all the wayes publick and private for the honouring of God Such a person will take much pains to recover and restore the honour of God as you may see in Jehoshaphat and Hezekiah and Josiah to restore the true worship of God such a person will be at much cost to promote the honour of God 1 Chron. 29. 3. Because I have set my affection to the house of my God I have of mine one proper goods of gold and silver which I have given to the house of my God over and above all that I have prepared for thy holy house even three thousand talents of gold of the
Regeneration there is a new Divine being or quality brought into our souls by the Spirit by which we are Spiritually changed from what we were Joh. 3. 6. That which is born of the Spirit is Spirit Look as that which is born of the flesh is flesh the sinner begets a sinner and that which is born of the sinner it is born after his own sinful image In like manner that which is born of the Spirit is Spirit If any man be born of the Spirit there is the life and holiness of that quickning and holy Spirit in him he is not what he was there is an excellent change wrought in him he is quite contrary to himself not only for conversation but for inclination his mind his judgement his will his affections there is a new principle in every one of these Old things are past away all things are become new 2 Cor. 5. 17. Quest 2. Whether this work of Regeneration or Renovation is in every one of the people of God unto whom the Spirit is given Regeneration is in every child of God Sol. Certainly it is The Spirit is never put in medio within the heart of any man but he doth regenerate and renew him 2 Cor. 3. 18. We all with open face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord Mark it we are changed by the Spirit of the Lord into the same image which we see in Christ 2 Cor. 5. 17. If any man be in Christ he is a new creature Nay surely all that ever had the Spirit of God put within them you shall find that they were new creatures you read it in Mary Magdalen in Zacheus in those Acts 2. in Paul Acts 9. in the Jaylor Acts 16. in the Corinthians Such were some of you but ye are weshed but ye are sanctified but ye are justified in the Name of our Lord Jesus and by the Spirit of our God 1 Cor. 6. 11. Therefore consider well what you were and what you now are if there be not a Regeneration a work of Renovation in you verily you have not the Spirit God hath not put his Spirit within you If the old sinful qualities remain and prevail in you of drunkenness of filthiness of pride of malice of hatred of holiness of unbelief of hardness of heart if these or any other sinful lusts continue unmortified you have not received the Spirit And if no new qualities contrary unto these are to be found in you if the image of Christ if holiness if faith if love c. are not in you in some measure you are none of the people of God you have none of his Spirit within you For as they say of the soul of man the soul doth build and frame a house fit for itself to dwell in that is most true of the Spirit of God when he comes into our hearts he doth purge them and renew them and make them Temples fit for himself to dwell in Indeed he doth not find us holy when he first comes into us but as soon as he comes he makes us holy and sanctifies us throughout in soul spirit and body he fills our Temple with his glory Fifthly Direction or leading This is another work of the Spirit to be found Direction is another work of the Spirit in all who have the Spirit given unto them Spiritus Dei docet ducit Rom. 8. 14. As many as are led by the Spirit of God they are the sons of God And so for the words are Reciprocal as many as are the sons of God they are led by the Spirit of God That expression of leading is a Metaphor taken either from blind men and men in the dark who do need a guide or from little weak children not able to go alone and therefore are held and led by the hand Now concerning this work of the Spirit I will briefly open two things unto you 1. Quest How the Spirit of God leads the people of God There is you know a twofold leading or guidance of the Spirit How the Spirit leads Gods children 1. One is general by a common virtue or influence which assists the creatures in all their powers and faculties to their several operations 2. The other is special by a more high and peculiar influence upon the hearts of men in order to the estate and acts and wayes of grace and salvation Thus the Spirit of God leads the people of God First By way of Irradiation or illumination he opens the eyes of their minds to see the paths and wayes of life and the will and wayes concerning them what way the Word reveals certainly he reveals internally giving light to see it Isa 2. 3. Come and let us go up to the Mountain of the Lord and he will teach us of his wayes Chap. 20. 21. Thine ears shall hear a word behind thee saying This is the way walk ye in it when ye turn to the right hand and when ye turn to the left Secondly By way of inclination when the Spirit leads he doth not only shew us what good we are to do but also he doth powerfully incline our hearts to comply with and follow that direction of his Psal 25. 4. Shew me thy wayes O Lord teach me thy paths Ver. 5. Lead me in thy truth Isa 2. 3. He will teach us of his wayes and we will walk in his paths The Spirits leading is not a meer Revelation of the will and way of God unto the people of God as if one should point out the way to Traveller but it is an efficacious perswasion add a secret and strange inclination in enabling to walk in that good way of life revealed by him unto them Simile As a Nurse leads the child by lending her help and strength unto the going of the child Simile Or rather as the head leads the feet in their motion by letting down an influence enabling thereunto Thirdly By way of Exâortation stirring up their hearts and quickning them to holy services and to walk according to his motions and directions Cant. 1. 4. Draw me and I will run after thee Psal 119. 37. Quicken me in thy way Cant. 4. 16. Awake O North wind and come thou South blow upon my Garden that the Spices thereof may flow out Forthly by way of Cooperation As the Spirit leads us by inclining our hearts unto good so also he leads us by working with us in doing of good He worketh in us both to will and to do Phil. 2. 13. And 1 Cor. 15. 10. I laboured more abundantly than they all yet not I but the grace of God which was with me As when the King of Israel was to shoot the arrow he did put his hand upon the Bow and Elisha did put his hand upon the Kings hand 2 King 13. 16. So when we are to do any good work we are to put up our hand
c. Who can pray thus but he who is a child of God but he who hath the Spirit of God to shew unto him his spiritual wants to stirre up in him spiritual and earnest desires to quicken his Faith on God and to depend on his good and faithful Promises in Christ c. Fourthly I will adde one instance more concerning the power in all who have received the Spirit and that is this All who have received the Spirit have received a power to do such works as none else in all the world can do for they are able in the strength and power of the Spirit 1. To abhor the dearest lusts which have formerly been more unto them than their lives and heavenly happiness 2. To forsake Father and Mother Husband and Wife and Children and Friends Houses and Lands for Christ and an afflicted estate with Christ 3. To prize communion with God and to take more satisfying delight therein than in all earthly enjoyments whatsoever But Lord lift thou up the light of thy countenance upon me Psal 4. 6. Shew us the Father and it sufficeth us Psal 73. 25. Whom have I in heaven but thee c. 4. To live by faith in the times of desertion Though he kill me yet will I trust in him Job 13. 15. and in times of desolation when as creature helps and comforts fail Although the Fig-tree shall not blossom neither shall fruit be in the Vine and the labour of the Olive shall fail and the fields shall yield no meat and the flock shall be cut off from the fold and there shall be no herd in the stalls yet I will rejoyce in the Lord I will joy in the God of my salvation Hâb 3. 17 18. The Lord God is my strength ver 19. 5. To be contented in every estate and to comply with it Phil. 4. 12 13. and to glorifie God under it O where is this power of the Spirit of God where are any great things or works of the Spirit within us I cannot pray saith one and I cannot leave my sins saith another and I can find and take no delight in God or communion with him saith another and I cannot trust on his Word nor wait upon his Promise c. Few men have any Spiritual power and therefore few men have the Spirit of God Fourthly The Spirit of God is the Spirit of liberty 2 Cor. 3. 17. Where the Spirit of the Lord is there is liberty Liberty is a freedom from bondage or slavery and Gospel-liberty which principally respects the soul is a freedom accruing unto us Partly by price and purchace namely by the blood of Christ The Lord Jesus by his death hath purchased many glorious liberties for us he hath freed us from the Law as it is a Covenant of Works Gal. 3. 11 12. and from the curse and wrath ver 13. and from all condemning power of sin c. Rom. 8. 1. Partly by strength and efficacy this liberty comes unto us by the Spirit who puts forth a strong and mighty hand upon all the hearts of all the people of God and rescues and frees them from spiritual slavery under which they were held whiles they were in their natural condition The Spirit of God doth free them First From slavery to sin See Rom. 8. 2 The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death i. e. The power of the Spirit hath freed me out of the hands and power of sin so that it shall not command and rule over me as heretofore it is no longer my Lord nor am I any longer his servant I am delivered and freed from the dominion and tyranny of it and service unto it by the Law i. e. by the powerful and authoritative command and work of the Spirit upon this account the Apostle affirms that all the servants of God are made free from sin Rom. 6. 18 22. they are not in bondage they are not at the command of it sin hath lost its law and authority in them the yoke is broken by the spirit which is given unto them sin indeed will stirre and trouble and usurp but slavery unto it is taken away Isa 10. 27. The yoke shall be destroyed because of the anointing Secondly From slavery to Satan Before we receive the Spirit of God we are in bondage unto the Divel who rules or works effectually in us Ephes 2. 2. and takes us captive at his will 2 Tim. 2. 26. as one that hath a bird tyed c. O what power hath Satan over a natural man how he fetters and shackles and binds him and imprisons him and makes him to drudge in the fulfilling of his motions and obeying of his suggestions and temptations But now when the Spirit of God comes into us he spoiles the strong man armed and takes from him all the armour wherein he trusted Luke 11. 21 22. For he is stronger than he 1 Joh. 4. 4. He leads captivity captive he turns us from Satan unto God Acts. 26. 18. Object But Satan still tempts and assaults never was man so tempted as I am Sol. Temptation is one thing and salvation is another he bestirred himself in tempting and we obeyed he now tempts and we resist He frees us from him 1. By making us to abhor his Kingdom 2ly By translating us out of his power into the Kingdom of Christ 3ly By arming us with the armour of God against his assaults 4ly By stirring us up to resist him Jam. 4 7. Resist the Divel and he will flee from you And 5ly By strengthening us to overcome him 1 Joh. 2. 13. Ye have overcome the wicked one Thirdly From slavish fear and a slavish spirit in working in this respect he makes us to serve God without fear Luk. 1. 74. that is without servile fear for there is a twofold fear There is Timor filialis which is grounded in the love of God as a Father and there is Timor servilis which looks upon God only as a Judge and hath a respect to fo wrath Now when the Spirit of God is given unto us we do not serve God tor fear of wrath and punishment and damnation but out of love and reverence and ingenuity Though there were no Law to curse us though there were no Conscience to terrifie us though there were no Hell to burn us yet the Lord our God and Father we will love and him will we serve Fourthly From slavish indispositions as averseness to what is good and indelightfulness in it They that are anointed by the Spirit and power of God it makes them ready and willing out of love and working out of love Fifthly The Spirit of God is a Spirit of truth Joh. 14. 16. I will pray the Father and he shall give you another Comforter Ver. 17. even the Spirit of truth John 16. 13. When the Spirit of truth is come he will guide yâu into all truth SECT I. THere are divers
men destitute of the Spirit though we be civil and courteous and friendly and helpful if we be born of the Spirit c. Gal. 4. 29. as then he that was born after the flesh persecuted him that was born after the Spirit even so it is now Here is Ishmael born after the flesh i. e. an ungodly and wicked wretch and here is Isaac born after the Spirit i. e. according to the promise of the Spirit and according to the powerful and gracious renewing of the Spirit and presently he is persecuted by Ishmael That must needs be good which Nero persecutes so he must needs be good he must needs have the Spirit of God against whom all the scoffings and mockings and reproaches and persecutions of the wicked are raised Fourthly They that have the Spirit do walk in the Spirit and after the Spirit you read those expressions Gal. 5. 25. and Rom. 8. 4. We walk not afâer Such walk in the Spirit the flesh but after the Spirit Now as to walk after the flesh is to set anâ order the course of our life after our corrupt reason and wills and affections following them as our guides so to walk after the Spirit is to dispose and order our conversation according to the rules and motions of the Spirit so to lead our lives and move on in our courses as the the Spirit of God doth teach us in the Word and stirs us up inwardly to follow Thus doth every one who hath the Spirit of God he walks after the Spirit his conversation is in heaven Phil. 3. 20. His course of life is the course of new obedience that newness of life which the Word sets forth He walks not as the men of this world walk nor according to his own lusts in the times of his ignorance but before God in Holiness and Righteousness for by the Spirit he is sanctified to obedience 1 Pet. 1. 2. 1. He prayes with David Psal 119. 133. Order my steps in thy Word Ephes 5. 10. Proving what is acceptabe to the Lord. 2. For the paths Psal 119. 101. I have refrained my feet from every evil way Ver. 8. I will walk in thy statutes Isa 26. 7. The way of the just is uprightnesse 3. For the end so as to advaace the Kingdom and advance the Gospel a living unto the Lord. Fifthly They that have the Spirit are spiritual worshippers The true worshippers shall worship the Father in Spirit and truth for the Father seeketh Such are spiritual worshipers such to worship him God is a Spirit and they that worship him must worship him in Spirit and in truth John 4. 23. 24. So Paul in Rom. 1. 9. God is my witness whom I serve with my spirit in the Gospel of his Son Phil 3. 3. We are the circumcision which worship God in the Spirit Beloved take these two things for certain truths viz. 1. Carnal men are but carnal worshippers a form of worship satisfies them bodily service outward performance Isa 29. 13. This people draw near me with Carnal men are carnal worshipers their mouth and with their lips do honour me but have removed their heart farre from me c. Jer. 12. 2. Thou art near in their mouth and farre from their reins 2. But spiritual men or men of the spirit are spiritual worshippers they do worship God in spirit Object But you will say What is it to worship God in spirit Sol. I answer to worship God in spirit is First To have our inward man taken up imployed and acting in all those Religious duties which we do owe and which we do present unto him As when What it is to worship God in Spirit we draw near to him in prayer for power to repent to believe to obey c. not only our mouthes do pray but our very hearts also do pray and our prayers are the lifting up of our hearts Vnto thee O Lord do I lift up my soul Psal 25. 1. Let us lift up our hearts with our hands unto God in the heavens Lam. 3. 41. And the very desires of our souls Isa 26. 8. The desire of our soul is to thy name And when you come to him in confession of sins not only your lips do acknowledge them and condemn you for them but your very hearts are ashamed of them and bewail them and judge them And so when you come to hear the Word a bodily presence doth not satisfie you but your hearts do come with your bodies and your hearts do hear and your hearts are ready to receive the Word with gladness and fear Secondly To have an edge upon our hearts in the services of God a kind of heavenly vigor and strenuousnesse so that our souls do come in to it with all the actual strength which they have for the present Indeed a Christan hath sometimes a stronger and quicker keeness of spirit than he hath at other times but still he puts forth as least in his desires and endeavours what power he hath in his communion with God As he seeks God with his mouth so he seeks him with his whole heart Psal 119. 10. With my whole heart have I sought thee he doth not serve the Lord with a cold formal indifferent spirit but as the Apostle speaks Rom. 12. 11. He is fervent in spirit serving the Lord He prayes and hears fervently and repents fervently and believes fervently 'T is true that he falls very short yet what he doth to the Lord he doth the same in good earnest it is his work and his business and if he finds it otherwise with himseâf if he finds a dulness and deadness upon his spirit this troubles him and he strives to shake it off by stirring up himself as the phrase is Isa 64. 7. and that of 2 Tim. 1. 6. and by awaking of his heart and graces I my self will awake saith David Psal 108. 2. and beseeching of the Lord to quicken and to enlarge his heart I will run the way of thy Commandements when thou shalt enlarge my heart Psal 119. 32. Sixthly They who have the Spirit of God are most pleased and delighted in Such delight in spiritual ministrations spiritual and vigorous ministrations which deal most with their spirits and do in a spiritual power most reach their hearts and spiritual condition Beloved this you shall find in experience that a profane heart cannot endure but alwayes hates and despiseth a spiritual and searching Ministry A formal heart hath most satisfaction in a formal Ministry A gracious heart is alwayes best pleased with a spiritual and powerful Ministry with that Ministry which doth come in power and in the demonstration of the Spirit and makes it self manifest unto the consciences of men which is quick in operation and piercing even to the dividing asunder of the soul and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart Heb. 4. 12. and which is mighty
through God to the pulling down of strong holds 2 Cor. 10. 1. Casting down imaginations and every high thing that exalteth itself against the knowledge of God and bringing into captivity every thought to the obedience of Christ ver 5. This spiritual Ministry is that with which a spiritual heart doth and can most close O a Ministry which doth most dive into the heart and discovers the depth of sin and the hidden things of the heart and the secret guiles and hypocrisies of our spirits And that Ministry which shames our sins most and rents them out of our bosomes and makes our souls to loath them And that Ministry which like a spiritual Adamant draws a heart to Christ breaking down all the powers of unbelief And that Ministry which discovers and dashes in pieces all our self-deceits and all our self-confideace And that Ministry which presseth and leadeth one to the power of godliness and to the practical expressing of the virtues of Jesus Christ and of him that calleth us And that Ministry which raiseth a drooping soul with spiritual truth and rules though never so strict and contrary to flesh and blood This is a Spiritual Ministry and this is a Ministry of the Spirit and this is the Ministry which every one who indeed hath the Spirit of God doth highly prize doth cordially close with and desires from his soul to live under Psal 139. 23. Search me O God and know my heart try me and know my thoughts Ver. 24. And see if there be any wicked way in me and lead me in the way everlasting Such are singularly tender as to the spirit Seventhly They who have the Spirit have this property also that they are singularly tender as to that spirit which appears in four things 1. In no case will they part with the Spirit Psal 6. 11. Take not thy holy Spirit from me 2. They are afraid by anything to grieve the Spirit Ephes 4. 30. Grieve not the holy Spirit of God by whom c. 3. If they have grieved him so as to withdraw himself they are not at rest untill the Spirit returns again in his gracious operations and manifestations Psal 51 10. Renew a right Spirit within me And Ver. 12. Vphold me with thy free Spirit 4. They strive more and more after purity of Spirit that so that good Spirit may take more and more delight to dwell in his temple Thus have I at length finished the Tryals and Characters by which we may know whether the Lord hath given his own Spirit unto us SECT III. 2. Use I Now proceed unto a second Use which shall be of Comfort unto all and every one unto whom the Spirit of God is given who do find him in their hearts in any of those works and saving effects before-mentioned Not without cause doth the Apostle Paul take pleasure in this I have the Spirit of Christ and we have received the Spirit of God and the Holy Ghost is given unto us Yea Christ himself look't upon the sending and giving of the Spirit to be the Comforter unto his Disciples as equivalent unto his own presence with them and as a sufficient cordial against all the troubles of their heart and against all the temptations of the world Quest But will some say What benefit and happiness is there by having the Spirit of God given unto us Sol. I will answer you 1. In the general 2ly In particular unto this Question 1. In the General The presence of the Spirit of God within you it is an infallible evidence of The benefits which come by having the spirit Such are assured of their election your happiness in the whole estate of it from first to last from eternity to eternity from the time past to the time present and the time to come First For the time past Beloved our happiness begins long before we do begin it begins in the eternal love of God and in the election of God before the foundation of the world Ephes 1. 4. The Records of election are Records of Eternity that is the date of writing our names in heaven and in the book of life And questionless this is a great part of our blessedness it is the first stone thereof which is said that we are out of a free and an immutable love and purpose set down and infallibly chosen and ordained for blessedness of which gracious act the presence of the Spirit is a sure evidence unto us 2 Thes 2. 13. God hath from the beginning chosen you to salvation through sanctification of the Spirit Ephes 1. 4. He hath chosen us in him before the foundation of the world that we should be holy Secondly For the time present it is you know a common doubt and debate among serious and solid Christians whether their present spiritual condition Such have the spirits presence to assure them that God is their Father be right and sound whether or no they have a real relation to God as their Father and whether Christ be in them of a truth and verily that estate is really good and sound and sure in which there is such a relation and such a profession Now when the Spirit of God is given his presence and work are undoubted evidences of him Rom. 8. 15. We have received the Spirit of adoption whereby we cry Abba Father Ver. 16. The Spirit it self beareth witness with our spirit that we are the children of God 1 Joh. 3. 24. Hereby we know that he abideth in us by the Spirit which he hath given us Thirdly For the time to come there is reserved for all the people of God in heaven an incorruptible and undefiled inheritance that fadeth not away 1 Pet. 1. 4. Assured of their salvation A Crown of life Rev. 2. 10. An exceedingly exceeding and eternal weight of glory 2 Cor. 4. 17. And of this also is the presence of the Spirit a sure evidence unto us Ephes 1. 13 14. The holy Spirit is the earnest of our inheritance q. d. The Lord will hereafter give you full possession he hath promised you no less than an heavenly kingdom and a glorious inheritance for you are his Children and Heirs and to satisfie and assure you of this he hath given you a pledge or earnest and that earnest is his own Spirit in that you have for the present the Spirit of God this is your earnest that you shall hereafter fully enjoy the kingdom of God And now I beseech you tell me whether the enjoying of the Spirit of God be not very happy and comfortable If you look back by this you know that your names are written in heaven If you look on your present condition by this you know that God is your Father and you are his children Christ is yours and you are Christs If you look forward by this also you know that heavenly glory is yours and shortly you shall perfectlâ anâ eternally possesse it and all this you may look on
many times we know not what to do and cannot do any good that we would and now the Spirit of God comes and strengthens our feeble hands and supports our fainting spirits and puts out his power upon our hearts and carries us on in our wayes and works You do find it thus in several cases viz. 1. Frequently when we are to pray we are at a loss and cannot go on with Gods spirit helps us in prayer the heavenly work our ignorance our unbelief Satans temptations and distractions all these hold us down and bind us up and we cannot help and free our selves But then the Spirit of God comes in with his strength and with his help and stirs up our hearts and enlargeth our hearts and new desires flow and groans abound and affââctions work and faith works with confidence to the throne of grace to find grace and mercy to help in time of need 2. Alwayes in our spiritual warfare with our own corruptions with Satans temptations In our spiritual warfare in these conflicts we feel our own weakness and their power and violence so that we many times cry out O wretched men that we are who shall deliver us Rom. 7. 24. Or as Jehoshaphat in another case We have no might against this great company that commeth against us neither know we what to do 2 Chron. 20. 12. And verily we may say concerning our own corruptions what he spake of his enemies If it had not been the Lord who was on our side if it had not been the Lord who was on our side when men rose up against us then they had swallowed us up quick Psal 124. 1,2,3 so if the Spirit of the Lord had not been with us and if the Spirit of the Lord had not strengthened and helped us sin had been too hard for us But in those conflicts the Spirit of God hath made us strong still to pray still to believe still to wait still to resist and at length to conquer 4ly The spirit of God which is given unto us is a reconciling and a restoring spirit He is a restoring spirit he restoreth my soul saith David Psal 23. 3. Even the people of God sometimes are circumvented by Satans temptations and are overpowered by sin that dwelleth in them what I hate that do I saith Paul Rom. 7. 15. They do many times fall very grievously and sadly and are not able by their own strength to rise again but there they lye with their weakness and losses and complaints and tears Now in this condition the Spirit of God puts forth his hand and recovers and raises them up again he doth not leave them when they are fallen but by the power of his assisting grace 1. He awakens them out of their sleep by a quick conviction upon their consciences He awakens out of spiritual sleep to see the great evil which they have done I have sinned saith David as soon as Nathan said Thou art the man 1 Sam. 12. 2. He melts their hearts into singular grief for that evil which they have done Melts their hearts into grief David watred his couch with tears Psal 6. 6. And Peter goes out and weeps bitterly Luk. 22. 62. he makes them to mourn and to be ashamed and to loath themselves 3. He stirs up their hearts to confess and acknowledge their sinnings and to judge themselves before the Lord for their unfaithful dealings and unworthy walking Stir them up to confess their sins and likewise earnest wrestlings and strivings with the Lord by prayer for pardoning mercy and restoring grace and a more stedfast spirit Psal 51. 9. Blot out all mine iniquities Ver. 10. Renew a right spirit witbin me Ver. 12. Vphold me by thy free spirit 4. He enables them by faith to lay hold on Christ to be their peace and to Enables by Faith to lay hold on Christ make Reconciliation and thus doth the Spirit of God recover and restore their fallen souls and assures them that their sin is pardoned Fifthly the Spirit of God which is given unto you is a comforting Spirit Christ He is a comforting spirit himself calls him the Comforter Joh. 14. 16. and you find him actually comforting the people of God Acts 9. 31. They walked in the comforts of the Holy Ghâst He is called the Comforter by way of Eminency and Excellency there is no such Comforter as the Siprit of God Psal 77. 2. For 1. He can comfort your very souls with proper comfors and consolations Thy Comforts the soul comforts delight my soul Psal 94. 19. 2. He can comfort you against all your discomforts 2 Cor. 1. 4. Who comforteth Comforts against all discomforts us in all our tribulations 1. From Conscience 2. From the Divel and the world 3. From Providence when it seems to be cross to us 3. He can comfort you under all absences when there is neither Father nor In all absence and wants Mother nor Husband nor Wife nor Child nor Friend nor Land nor House yet he can comfort you he alone can shew you the salvation of the Lord speak peace and joy and assure you of mercy and cause you to rejoyce in believing Psal 27. 10. When my Father and my Mother for sake me then the Lord will take me up 4. He can comfort you and none can hinder him nor men nor Divels nor fears nor doubts for he can create you peace and create you joy and create He cannot be hindred in comforting us you comfort he himself alone is a sufficient cause of comfort Object How so how doth the Spirit comfort Sol. 1. By opening all the springs of comfort unto you the fountain of mercy How the Spirit comforts By opening the springs of comfort By actuating our Faith Zech. 13. 1. the Fountain of grace the Fountain of the blood of Christ and of justification 1 Joh. 2. 1 2. Rom. 5. 11. We joy in God through our Lord Jesus Christ by whom we have received the attonement 2. By actuating your faith to behold all these fountains of joy and to dig water out of the wells of salvation and making you to suck the brests of consolation 3. By applying them to your very souls clearing and witnessing your right unto By opplying them to our souls them your propriety in them that Christ dyed for your sins that God is reconciled to your souls that you are justified and accepted unto life and that you are the children of God Rom. 8. 4. By enabling conscience to testifie 2 Cor. 1. 12. Our rejoycing is this By enabling Conscience to testifie the testimony of our Conscience that in simplicity and godly sincerity we have had our conversation Sixthly The Spirit which is given unto you is dwelling and an abiding spirit He is a dwelling spirit in all the people of God Rom. 8. 11. By his Spirit that dwelleth in you Joh. 14. 16. I will pray the Father and he
not neglect these motions do not throw them aside and do not delay or defer to act them remember it you shall be able to do much at that time when the Spirit of God stirs your hearts if you presently act upon his actings of you Simile as the ship moves the faster when the Mariner takes the wind and tide but if you neglect them the work will be more difficult and your hearts will be more untoward and backward and hardened Object But some will say It is an hard thing to know what motions are the motions How to know the motions of the Spirit of the Spirit if we could certainly know them to be his we would not neglect them Sol. You may know the motions which are stirring of you to be the motions of the Spirit of God by the conjunction of these Adjuncts First They are holy and heavenly they do resemble himself he never moves They are holy you to any evil but only to what is good and spiritual to get grace to increase it to exercise it to mortifie your sins to beware of all incentives and provecation unto sin c. Secondly They are conformable to the written Word All hâs motions are Agreeable to the Word but the setting on of Gods commands upon your heart and lives he moves you not and stirs you not to do any thing but what the Word of God expresly commands Thirdly They are suitable to your place and condition The spirit moves to Suitable to our place and condition do that good work wâich belongs to us in our place He did not move Vzza to put forth his hand to hold the Ark nor Uzziah to burn incense It pertaineth not to thee Uzziah to burn incense unto the Lord but unto the Priests the sons of Aaron that are consecrated to burn incense 2 Chron. 26. 18. He is the Author of order and not of confusion he moves men to exercise the gifts which he hath given them in the places and callings wherein he hath set them Fourthly They are seasonable He puts in good motions not to hinder a present good work but to further it when we are sometimes praying or hearing you shall They are seasonable have many good things presented unto your minds which come not from the Spirit of God but from Satan for they are put in as diversions and distractions from that good work in hand but when they are from the Spirit they are seasonable and helpful As when you are hearing and ãâã and confessing your sins all those good motions which drop into you to humble your hearts enlarge your hearts to attend to mark and remember and to yield consent and obedience and to take delight to raise heavenly resolutions to walk according to the will of God revealed these are motions from the Spirit Fifthly They are gentle and spiritually rational men talk of impulsives and violent They are gentle motions upon their spirits for particular works for the doing of which they can give no religious account or ground Those are dangerous motions and are to be suspected and questioned but the motions of the Spirit are not turbulent nor violent though they be strong yet they are gentle they are leadings but not disquieting motions Secondly Neglect not the removings of the Spirit The Spirit of God by reason of our spiritual pride and security and formality and other sins may remove from us i. e. you may not find that comfort from him and you may not find that strength and assistance and vigor from him and you may discern a general Hatness and lowness in your graces and services they come not off with that zeal with that delight with that care with that love with that importunity with that fervency with that faith as formerly and you are more ready to fall under temptations and sinful occasions you cannot make that resistance which you were wont to do The Spirit in these cases is removing and withdrawing And it is a most dangerous folly now to sit still and to be careless and regardless If a Guard which preserves you draw off are you not in danger are you not exposed to enemies why all your strength support sufficiency safety is in the presence of Gods Spirit Therefore take notice of his removings or or withdrawings at any time and do it quickly and seriously for though his removes be not usually all at once yet the oftner he removes he removes the farther from you and the farther he removes the stronger will hardness grow upon you Quest Why what is to be done in this case Sol. I will tell you How to prevent the Spirits removoings First Search your hearts and enquire what is amiss what cause you have given unto the Spirit of God thus to withdraw from you what harndness what offence you may read in Scripture these causes 1. Pride of heart as in Hezekiah 2. Self-confidence as in Peter 3. Careless neglect as in the Church Cant. 5. 6. I opened to my beloved but my beloved had withdrawn himself See the cause of this in Ver. 3. I have put off my coat how shall I put it on 4. Foule transgressions as in David Psal 51. He had almost lost all Secondly Then repent it is the counsel given to the Church of Ephesus which lost her first love Rev. 2. 4. 5. Thirdly Cry out with David Psal 51. 11. Cast me not away from thy presence and take not thy holy Spirit from me O Lord I am willing to let my sin go but I cannot be willing let thy Spirit go When the spirit is removing move after him and lay hold on him with tears and supplications and faith and say O forsake me not utterly O return in mercy revive thy work again in me and quicken and restore and establish me c. Fourthly Do not injure the Spirit Ezek. 36. 27. And I will put my Spirit within you c. SECT VI. 4. THe fourth Caution which concerns them that have the Spirit given unto Injure not the Spirit How the Spirit may be injured By bearing false witness against the spirit them is this Take heed you do not injure or wrong the Spirit Injure the Spirit will some say how can any man injure the Spirit of God A man may injure the Spirit of God four wayes First By bearing false witness against the Spirit Wicked men do injure the spirit by railing and by reviling his gifts and graces and good men do injure the spirit by denying and disowning of them upon every temptation and every weakness and upon every failing O they have no faith and no love and no sincerity of heart and the Spirit of God never wrought any Renewing work or saving work in their hearts and they cannot attain unto those joyes and comforts which the people of God do meet with But beloved why do we charge the Spirit of God thus foolishly Is it a small thing for you to weary men but
will you weary my God also said the Prophet Isa 7. 13. So say I Is it a small thing that you injure another but will you also injure the Spirit of God Simile If a friend should help you out of prison and heal all your diseases and sores and furnish you with clothes and money and house and lands do you not wrong him in saying upon every discontent What hath he done he hath never done any thing for me Why it is the Spirit of God who hath quickned you from the dead who hath delivered you out of the power of darkness who hath renewed and healed your soul who hath begun every saving grace in your hearts who hath been your life and strength and after all this is it meet for you to say What hath he done and he hath wrought nothing for us nothing why how came you to be so sensible of your sins how came your hearts to be broken and mournful whence came those desires after Christ and grace whence came those fervent prayers and importunate cries whence came those resolutions to walk with God and careful endeavours to honour and glorifie him O Christianâ be humbled for thy rashnesse and for thy unthankfulness and for this injuriousness done unto the good Spirit of God disown him no more and deny not any work of his any more though it be but little yet do not disown it though it be sometimes hidden from thee yet do not disown it though it doth many times work but weakly do not disown it though it be put sometimes to a stand though thou dost not in every particular answer the motions and rules of the Spirit yet do not disown the work of the Spirit condemn every sinful work which is thine own but do not deny or dishonour any work that is his Secondly By not crediting the testimony of the Spirit Beloved sometimes By not crediting the spirit we do bear witness or give testimony for the Spirit as when we humbly and thankfully confess his workmanship in our hearts saying This is the Lords doing this he hath done for my soul c. Sometimes the Spirit bears witness or gives in testimony unto our hearts he bears witness saith the Apostle Rom. 8. 16. that we are the children of God and concerning this he gives in his testimony partly by his works of Faith and Regeneration which are to be found in all and only the children of God And partly by extraordinary assurance letting in such a ligât and evidence and perswasion which abundantly clears up our Relation that without doubt God is our Father and we are his children If now after both these testimonies in assurance of the Spirit in after times of darkness and desertion and temptation we call the testimony of the Spirit into question and charge it for a false delusion do we not exceedingly injure the Spirit of God in some sort to make bim a lyer and a false witnesse Object But we do not do so and we dare not do so his testimony is true only How to know the testimony of the Spirit we fear that the testimony which we have found was not his testimony but a delusion either of Satan or of our own hearts Sol. O but what if indeed that testimony was not the delusion of your hearts but the very testimony of the Spirit which you have challenged and rejected as a delusion are you not then very guilty of great injuriousness unto the Spirit And that it was the very testimony of the Spirit of God may thus appear 1. It was a testimony after deep humblings of the heart for sin 2. It was a testimony after importunate cries and wrestlings for mercy and assurance 3. It was a testimony after your believing and closing which Christ offered and accepted 4. It was a testimony after the matching of the promises with your souls condition 5. It was a testimony that filled your heart with joy unspeakable and glorious and with a love most dear and superlative and with most humble and serious care and diligence how to walk more exactly and chearfully to the praise and honour of this most gracious God If it was thus it was no delusion it was indeed the testimony of the Spirit and you have dealt unkindly and unworthily thus to requite him and thus to disgrace his precious testimony Thirdly By disregarding and slighting the Ordinances of Christ Some people do think that because they have the Spirit therefore there is no need of Ordinances By slighting Christs Ordinances at least for them perhaps they hold that the Ordinances may be useful for others who as yet have not received the Spirit but yet they are needless for them who have received the Spirit And three places of Scripture they alledge for this Jer. 31. 34. They shall teach no more every man his neighbour and every man his brother saying Know the Lord for they shall all know me from the least to the greatest of them saith the Lord. 1 Joh. 2. 27. The anointing which ye have received of him abideth in you and ye need not that any man teach you but as the same anointing teacheth you of all things and is truth and is no lye and even as it hath taught you ye shall abide in him 2 Pet. 1. 19. We have also a most sure Word of prophesie whereunto ye do well that ye take heed as unto a light that shineth in a dark place untill the day dawne and the day-starre arise in your hearts With your favour I will speak something in 1. Opposition to this Opinion it is the Opinion of the Libertines of old and of some now amongst our selves The Libertines answered who desire and endeavour to subvert the Ministry and the Ordinances of preaching 2ly In resolving the true meaning of those places of Scripture First I affirm that Gods giving of his Spirit unto his people was never intended by him to put a period unto any Evangelical Ordinance or to render them useless unto any of his people this may be demonstrated thus First From the scope of the Scriptures All Scripture saith the Apostle 2 Tim. 3. 16. is given by inspiration of God and is profitable for Doctrine for Reproof for Correction for Iâstruction in Righteousness that the man of God may be perfect throughly furnished unto all good works ver 17. If the Word of God be given for these ends For Doctrine to teach us the matter of faith for Reproof to convince errors for Correction to condemn sin for Instruction to shew us our duties and to make us perfect To beget us Jam. 1. 18. Of his own will begat he us with the Word of truth To build us up Acts 20. 33. I commend you to God and to the word of his grace which is able to build you up and to give you an inheritance among all them which are sanctified then certainly the presence of the Spirit and the Ministry of the Word are not
Spirit assuredly he hath forgiven thy sins Hath God indeed shewed thee mercy in forgiving thy sins he hath then assuredly given unto thee the Spirit of grace to change thy sinful heart Now would you have your sins forgiven do you look on forgiveness as a desirable mercy as a mercy of life and of peace and of hope O then get the Spirit of God God never forgives a man his sins but he gives his Spirit Forgiveness of sins is the great deed of mercy written in the blood of Christ and the giving of the Spirit is the seal of that deed Thirdly The Spirit and excellency alwayes go together Can we finde such a one as this is a man in whom the Spirit of God is said Pharaoh concerning Joseph Gen. 41. 38. Before we receive the Spirit of God there is no excellency in us we are but The spirit and excellency go together low and vile nothing of worth in our hearts they are wicked corrupt and dead in trespasses and sins and short of the glory of God nothing of worth in our thoughts All the imaginations of the thoughts of our hearts are only evil continually Nothing of worth in our affections they are set upon evil and set upon the world no love of God nor fear of God nor desire of God nor delight in God nothing of worth in our conversations they are unprofitable vile vain loose and dishonouring of God But when the Spirit of God come into us then comes an excellency into us and a true excellency into us The Spirit of God is stiled an excellent Spirit Dan. 6. 3. And they that enjoy the spirit are men of an excellent Spirit Prov. 17. 27. and to be more excellent than other men there is no way to attain unto it but by getting the Spirit and this I shall shew in particular all that have the Spirit they immediately enjoy 1. An excellent Nature They are made partakers of the Divine Nature Such enjoy an excellent nature An excellent Relation 2 Pet. 1. 4. They are changed into the glorious image of Christ 2 Cor. 3. 18. 2. An excellent Relation They are born again of the Spirit Joh. 3. 3. And are made the sons of God they receive the adoption of sons Gal. 4 5. And by the Spirit given unto them cry Abba Father ver 6. 3. Excellent Ornaments Ezek. 16. 7. An excellent wisdom which excelleth folly Excellent Ornaments as far as light excelleth darkness Eccless 2. 13. An excellent knowledge even the excellency of the knowledge of Christ Jesus our Lord Phil. 3. 8. An excellent faith which is precious and more precious than gold An excellent love even the love of Jesus Christ in sincerity An excellent joy which is unspeakable and glorious An excellent hope which makes not ashamed which is as an anchor of the soul both sure and stedfast Heb. 6. 19 4. Excellent Priviledges To come with boldness to the throne of grace to have Excellent Priviledges the golden Scepter still held out unto them to lay claim to all the purchases of Christ and to challenge their right in him to make use of and apply any promise of God respecting any condition of their souls or bodies to appeal from themselves to Christ and from the sentence and severity of the Law unto the mercy and salvation of God in the Gospel In a word they that have the Spirit they are thereby made an eternal excellency Isa 60. 15. 5. Excellent conversation Holiness Uprightness Righteousness and unblameableness Excellent conversation The spirit and alsufficiency come together of life a life in Christ according to godliness Fourthly The Spirit and Alsufficiency comes together Whatsoever your condition may be whatsoever your exâââences may be whatsoever your troubles and sorrows may be whatsoever your wants may be whatsoever your works and services may be if you had but the Spirit you had enough for all his presence and efficacy can supply you with all 1. Are you weak he can strengthen you 2. Are you ignorant he can teach you 3. Are you doubtful he can counsel and guide you 4. Are you fallen he can raise you 5. Are you tempted he can succour you and make you to persist and conquer 6. Are you brought low in wants he can make you to live by Faith 7. Are you filled with sorrow he can fill you with comfort 8. Are you in darkness and can see no light he can open your eyes to see the salvation of God 9. Are fears upon you he can satifie and quiet you 10. Is dulness on you he can quicken and enlarge you 11. Are you doubtful of Gods love and mercy he can shed abroad the love of God in your hearts and make mercy turn unto you 12. Are you to ãâã to suffer to live ând dye he can enable you for every good work and in your sufferings be a spirit of glory unto you while you live he can make you to live unto the Lord and when you come to dye he can make you to dye unto the Lord O who would not who should not wrestle with God for this Spirit without whom no Christ no life no peace no joy no faith no help no hope and with whom comes Christ and Mercy and Excellency and Heâp and all Spiritual tasts Earnests Sealings Rejoycings and Glory 2ly The Means to get the Spirit Means to get the spirit Lay down prejudices against the spirit First If you would get the Spirit of God you must then lay down all prejudices against the Spirit As men have prejudices against Christ which hinder them from the receiving of Christ so men have prejudices against the Spirit of Christ which do hinder aâd withdraw them from desiring of the âpirit There are four Prejudices especially and Exceptions in this case viz. 1. The humbling work of the Spirit Prejudices against the spirit 2. The mortifâing work of the Spirit 3. The sanctifying work of the Spirit 4. The deâisions that befall men for the Spirits sake Object We would be content to have the Spirit but that he will shew us our sins and trouble and humble us for our sins Sol. I answer First Of a truth he will do so for he is a Spirit of Conviction and a spirit of The first prejudice taken away bondage to fear Secondly Nevertheless this should not take off our hearts from desiring the presence of the spirit For 1. The troubles from the Spirit are good troubles Of necessity we must be Troubles from the spirit are good troubles troubled for our sins either in this life or in hell the troubles for sins in hell are unsufferable and remediless but the troubles of this life for our sins especially when they come from the Spirit they are good they are penitential troubles and tend only to stir in us a loathing of our sins and a separation from our sins which have been so dispâeasing and injurious to God and have
been and are the cause of all our troubles The troubles which the Spirit causeth in us for sinne is a meanes to deliver us from sinne and the eternal troubles for sinne 2. The troubles which the Spirit causeth in us for sinne do end in much joy They end in joy and peace and peace The joy and peace of the Spirit are very precious and they cannot be delivered out unto us unless we be first troubled for our sin The Spirit comforts mourners and them that are cast down Now the Spirit troubles us for sin 1. To make sinne bitter to us 2ly To make Christ sweet to us As he troubles us for our sins so he leads and draws the troubleâ soul to Christ that in him he may find deliverance from those sinnes and his peace made with God c. Trouble is not all the work of the Spirit it is an inceptive work and a preparative work he troubles you for sin that you may not be damned for sinne and that you may make out for Christ to save you from your sinnes Object We should be willing to have the Spirit but that then we must bid farewell to all our sins the Spirit is a mortifying Spirit he will not suffer us to love our sins nor to take pleasure in them as heretofore we are affraid of the sword of the Spirit Sol. I answer First It is granted that the spirit will do this as you do speak it will cast sin The second prejudice removed He dethrones sin The death of sin is our life out of the throne it will take off love and service from sin and it will be more and more ââ mortifying of it Secondly But then where is the hurt the danger the prejudice which you have against this Gal. 5. 24. They that are Christs have crucified the flesh with the affections and lusts Rom. 8. 13. If ye live after the flesh ye shall dye but if ye through the Spirit do mortifie the deeds of the body ye shall live Here is death and life If you keep your sins alive ye shall dye if you through the spirit mortifie your sins you shall live The life of sin is your death and the death of sin is your life Saul spared Agag but it was his ruine and Ahab spared Benhadad but it was his ruine c. Object O but the Spirit will make us holy and we must then live holily and not so lâosly and freely as heretofore Sol. First Will the spirit of God make you holy and should you not be The third prejudice removed so 1 Pet. 1. 16. Be holy for I am holy and should you not walk so As he who hath called you is holy so be ye holy in all manner of conversation 1 Pet. 1. 15. Secondly Consider only three places of Scripture for this 1. Isa 4. 3. He that remaineth in Jerusalem shall be called holy even every We should be holy one that is written amongst the living in Jerusalem 2. Heb. 12. 14. Follow holiness without which no man shall see the Lord. 3. Matth. 5. 8. Blessed are the pure in heart for they shall see God Object But I shall be a derision and a mock if I should pretend to the Spirit c. Sol. 1. Who will mock you those that are led by the Divel wicked graceless The fourth prejudice removed ungodly men 2. All that will live godly in Christ Jesus must suffer persecution 3. If ye be reproached for the Name of Christ happy are ye for the Spirit of glory and of Christ resteth upon you 1 Pet. 4. 14. Secondly if you would come to partake of the Spirit you must not then resist We must not resist the spirit the Spirit Ye stiffnecked and uncircumcised in heart and ears ye do alwayes resâst the Holy Ghost Acts 7. 51. Men resist the Spirit two wayes 1. When they will not hearken unto nor regard the counsel and commands of the Spirit delivered in the Word but set themselves against them and oppose and How the spiriâ is resisted despise them 2. When they will not receive the offers and motions of the Spirit but harden their hearts against them and quench them and will not give way or enterance unto them Now take heed of this when the Spirit of God is knocking at your hearts and stirs your hearts to accept of him and of his graces which he is willing and ready to work in you by no means neglect them or slight them but lay hold of them presently as one of the greatest mercies that God is intending toward you bless him and cherish them and beseech him to go on with his work on your souls do not reject any work of the Spirit neither grieve him by neglecting his good motions Prov. 1. 23. Turn you at my reproof behold I will poure out my Spirit unto you I will make known my works unto you my Spirit shall not alwayes strive with man Thirdly If you would come to partake of the spirit then you must pray the We must pray for the spirit Lord to give you his spirit you must thirst after him and seek for him Isa 44. 3. I will poure water upon him that is thirsty and floods upon the dry ground I will poure my Spirit upon thy seed and my blessing upon thy off-spring Luke 11. 13. Your heavenly Father will give the spirit to them that ask him What a promise is this to encourage any man sensible of the want of the spirit to pray unto God! Jesus Christ assures him that if he will ask for the Holy Spirit he shall have him Object But who can pray unless he hath the Spirit first Sol. I grant that the spirit must make you sensible of the want of the spirit and he must stir up your hearts to pray for him there is some degree of the spirits presence in stirring us up to pray for these but then if you would fully enjoy the spirit you must poure out you hearts c. Fourthly You must attend the Preaching of the Gospel the Gospel is called Attend upon the Ministry oâ the Word the Ministry of the Spirit 2 Cor. 3. 6. And you read that whiles Peter was Preaching the Word unâo Cornelius and the rest the Holy Ghost came upon them Act. 10 44. Whiles Peter yet spake these words the Holy Ghost fell on all them which heard the Word So Gal. 3. 2. Received ye the Spirit by the works of the Law or by the hearing of faith They received the spirit upon the hearing of the Gospel which is the word of faith You read that aâl the works of the spirit and all the graces of the spirit and all the joyes and comforts of the spirit are let into us by the Word by that the spirit is pleased to convey himself First His works He enlightens our minds by the Word he convinceth us of He enlightens our minds by the Word sin by the Word I
had not known sin except c. Rom. 7. He humbles our hearts by the Word When they heard these things they were pricked in their hearts c. Acts 2 37. Secondly His graces Faith is by hearing Rom. 10 17. so is Love Patience Repentance c. Thirdly His comforts Thy Word hath quickened me and thy Word hath comforted me By the Word men are Regenerated brought into Christ are made new creatures c. Quest What is this walking and keeping and doing concerning which you speak A twofold walking c. to us which you say concerns Gods people in Covenant Sol. There is a twofold walking keeping doing c. First One is Legal which is the stâict and exact and punctual full obedience unto or observation of the Commandements of God in every part point and Apex and Jota as to all sorts of duties in all the measures of it without the least breach or defect in the whole course of a mans life a continuance of all the things that are written to do them as the Apostle speaks Gal. 3. Thus none can walk none can keep none can do them For 1. Grace is imperfect in every man We know but in part c. and if grace be imperfect obedience cannot be exactly full 2. No man but hath sin in him and doth sin In many things we offend all and every sin is transgression of the Law and where there is any transgression there is not a perfect keeping 3. The best are justified in and by Christ wherein 1. His Righteousness is imputed 2ly For his sake their sins are pardoned which needed not if any man could perfectly fulfill and keep the Law Secondly The other is Evangelical whereunto four things do concur What is evangelical doing c. 1. A setting up of the Law and Will of God as the Rule to instruct and guide us in the whole course of the actions of our life Thy Word is a lamp unto my feet and a light unto my paths Psal 119. 105. marking what it commands to be done and to be observed by us 2. An endeavour to conform all our Actions unto the Rule making conscience of all that is commanded us of God an ordering of our conversations and steps according to the Word Psal 119. In precepts not to be careless and negligent though of the least duty In Prohibitions not to be venterous though on the least sin Simile But as the Israelites followed the Cloud of fire moved when it moved stayed when it satyed so should we put on to answer every command of God and refrain upon every prohibition of God 3. A walking and obeying in the Evangelical manner or a performance of all duties in that Gospel manner as is required we should perform them 1. Cordially Affections should come into our duties not only do the will How we should perform Gospel duties of God but delight therein I delight to do thy will O my God Psal 40. 2. Impartially without exception There must be a respect unto all Gods commands and a hatred of every evil way 3. Resolutely I and my house will serve the Lord said Joshua I have sworn and will perform it that I will keep thy righteous judgements said David 4. Constantly The statutes of God must be our path in which we walk we must not begin and then grow weary and break off but hold on our course against all the temptations of the world and of Satan and of our own flesh though strugling and backward 5. Sincerely with uprightness of heart I have walked before thee in truth and with a perfect heart said Hezekiah This may be discovered thus 1. If a man lose not the tenor of his desire and purpose though in many things he fails yet he holds his purpose to walk in Gods statutes and if at any time Signs of sincerity we slip or step aside we must speedily return to the path of life the old and good way 2. If real endeavours accompany and second his desires I would obey and I strive to obey 3. If he attends the means to strengthen both desires and endeavours 4. A right scope in all our duties Not to merit salvation not to seek justification not to make amends to God for our former evil wayes not to set up our selves as to our own praise But 1. For Gods glory whatsoever we do it must be done out of love to God and for the glory of God 2. For our own salvation work out your own salvation as a means not as a cause 3. For the good and benefit of others Ezek. 36. 27. And cause you to walk in my statutes and you shall keep my judgements and do them IN these words you have two parts considerable 1. A work or duty laid out for all the people in Covenant with God They are to walk in his statutes and to keep his judgements and to do them 2. A help promised unto them to enable them for that work and service I will put my Spirit within you and cause you or according to the Original Quo faciam by whom I will cause or make you to walk in my statutes c. The work or duty which belongs to the people of God is set forth in divers Metaphorical expressions as walking in Gods statutes which notes the path of their steps and the Rule of their conversation and work likewise the progressive course of their obedience and keeping of his judgements By the judgements of God are meant his commands and by the keeping of them two things are implyed 1. To make them dear unto us to lay them up as our treasure as a precious part of the will of God And then 2ly To conform our selves unto them to submit unto them as to our Rule to live up unto them Servare observare c. And doing of them This expession I conceive to be the explication of the two former and it notes real and practical obedience unto Gods statutes and judgements From all this there are two Propositions unto which I desire briefly to speak unto viz. 1. That an obediential observation of Gods statutes and judgements or Laws or Commandements is required of people in Covenant with God 2. That the people of God are to make progress to proceed on to persevere all their dayes all their journey in an obediential walking in Gods statutes CHAP. XIII 1. Doctr. THat an obediential observation of the Law or Commandements of The observation of Gods Laws belongs to all that are in Covenant with him God belongs to all people in Covenant with God He saith here of the people in Covenant with himself I will cause you to walk in my statutes and you shall keep my judgements and do them You read two things of the Saints or people of God 1. One is that they make a Covenant with God Psal 50. 5. Gather my Gods people make a Covenant with âim Saints together unto me those that have made a
works 1 Pet. 2. 24. Who his own self bare our sins in his own body on the tree that we being dead unto sin should live unto righteousness 6. That his obedience unto the Law is propounded as a pattern for us to imitate 1 Joh. 2. 6. He that saith he abideth in him ought himsel to walk even as he walked Lastly The Covenant-Faith which is in every one of the people of God as it And so doth the Covenânt faith carries them out to an election of God to be their God so it carries them out unto subjection to God unto obedience Heb. 11. 4. By faith Abel offered up a more excellent sacrifice than Cain Ver. 8. By faith Abraham obeyed God Faith eyes the Word of God for a Rule and warrant and faith propounds unto us the encouragements of the word to quicken our obedience and faith fetches strength from Christ to enable us in all our works of obedience Having spoken these things for the demonstration of the Assertion I shall now speak unto three Questions 1. How this walking in Gods statutes and keeping of his judgements and doing of them may be fixed upon the people of Gods Covenant seeing they are all of them believers and being so are no longer under the Law but are freed and delivered from it 2. What manner of obedience or kind of obedience that is which is required and to be performed by the people of Gods Covenant 3. Why these are in such a special manner thus charged with walking in Gods statutes c. 1. Quest How this walking in Gods statutes c. may be forced upon the people of Gods Covenant seeing they are all under grace and believers and not under How Gods people being not under the Law are bound to obedience the Law as the Apostle expresseth it Rom. 6. 14. Ye are not under the Law but under Grace Sol. For a clear Answer unto this Question I will briefly deliver my thoughts in these distinctions First Concerning the Law of God you know there were some of them 1. Ceremonial which consisted in Rites and Ordinances and Shadows typifying Jesus Christ in his sufferings unto which there was a full period put by the death of Christ 2. Judicial which respecteth the Jews as a peculiar Nation and Common-wealth being made and fitted for them as in such a particular polity And all those Judicial Laws especially these de jure particulari are ceased by the cessation of that Nation and polity 3. Moral which are these set down in the Decalogue and are called the ten words or Commandements which God spake and delivered Of the ten Commandements which we call the Moral Law is the question to be understood whether believers or the people in the New Covenant are bound unto them Secondly This Moral Law may be considered either 1. In the Substance of it Or 2ly in the circumstances of it If you consider the Moral Law in the substance of it so it is 1. An eternal manifestation of the mind and will of God declaring what is good and what is evil what we are to do and what we are not to do what duties we How the Moral Law never ceaseth do owe to God and what duties we do owe to our neighbours what worship God requires and what worship God forbids In this consideration the Moral Law never ceaseth in respect of any person whasoever 2. It discovers sinne For Rom. 3. 19. By the Law cometh the knowledge of sin And the Apostle in Rom. 7. 7. I had not known sin but by the Law for I had not known lust except the Law had said Thou shalt not covet In this respect likewise the Law is still in force even unto the people of God it is the glass which shews them unto themselves and the light which manifests the hidden things and works of darkness in them 3. The Rule of life For as the Gospel is the Rule of faith teaching us what to believe so the Moral Law is the Rule of manners teaching us how to live and as to this directing power it is still of force and use unto believers Psal 119. 105. Thy Word is a lamp unto my feet and a light unto my path Ver. 133. Order my steps in thy Word But then secondly the Law may be considered in respect of its circumstances not as it is a Rule of obedience but as it is a condition of life and as thus considered How it ceaseth 1. It requires a personal and perfect obedience and that under a curse Gal. 3. 10. Cursed is every one that continueth not in all that is written to do it Here now it ceaseth unto the people of God the cursing and condemning power is abrogated Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. 2. It requires an exact obedience as a reason of Justification Do this and live Here likewise the people of God are freed from it who as Luther well speaks shall not be damned for their evil works nor yet shall be justified for their good works but are justified by faith in Christ and the matter of their justification being not inherent righteousness in themselves but only the imputed righteousness of Christ Thus you see in what respects the people of God are freed from and in what respects they are still obliged by the Law The Law hath not power to condem or justifie them and yet it hath a power to direct and instruct them And that it hath such a power unto which we are to conform our selves in obedience may appear thus First By that forementioned place in Matth. 5. 17. Think not that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfill And in Why the Law hath still a power to command us that Chapter he doth both interpret the Law and commend and command unto his Disciples the duties of the Law And surely it is no way probable that Christ would by his own authority so have confirmed the Law had it been his purpose and business to have cancelled the Law Secondly Paul in Rom. 13. 8. that he might shew and clear that in that one precept of love He that loveth another hath fulfilled the Law produceth several precepts of the Law in ver 9. For this Thou shalt not commit adultery Thou shalt not kill Thou shalt not steal Thou shalt not bear false witness Thou shalt not covet And if there be any other Commandement it is briefly comprehended in this saying namely Thou shalt love thy neighbour as thy self All which were a fruitless proof if the Law had nothing to do with the people of God but utterly ceased to them as to point of obedience In like manner in that place of James 2. 8. If ye fulfill the royal Law according to the Scripture Thou shalt love thy neighbour as thy self ye do well but if the Royal Law were abrogated certainly
his praises 1 Pet. 2. 9 Let your light so shine before men that they may see your good works and glorifie your Father c. Matth. 5. 16. You are bought with a price to glorifie God in c. 1 Cor. 6. 20. 3. His gracious disposition towards his servants and people which appears in four particulars First In his concurrence he passeth by many a failing in the performance of our duties Micah 7. 18. Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage Mal. 3. 17. I will spate them as a man spareth his own son that serveth him Secondly In his acceptance he will accept of a willing mind 2 Cor. 8. 12. If there be first a willing mind it is accepted according to what a man hath and not cording to that a man hath not The servant that gained two talents and the poor widow that cast in two farthings were accepted Thirdly In his assistance as he commands us to walk in his statutes so he puts his Spirit within us to cause us to walk in them underneath are the everlasting arms said Moses Deut. 33. 27. And I can do all things through Christ that strengtheneth me said Paul Phil. 4. 13. Fourthly In the recompence Psal 19. 11. In keeping of thy Commandements there is great reward Isa 1. 19. If ye be willing and obedient ye shall eat the good of the Land Rom. 2. 10. Glory honour and peace unto every man that worketh good Secondly In respect of the Statutes themselves they are holy and righteous and good The best way and the safest way to walk in are those which are pleasant to us well-pleasing to God The walking in the statutes of God is the best way that any man can walk in which appears thus First It is the way which the only wise and good God hath consecrated It is not a way of mans invention it is not a way of Satans delusion it is the way of God which he himself commands commends approves and likes Secondly It is the best way to walk in for our selves The benefit which comes by walking in Gods wayes 1. For a mans comfort and peace Great peace have they which keep thy Law Psal 119. 165. To him that ordereth his conversation aright will I shew the salvation of God Psal 50. 23. Our rejoycing is this the testimony of our conscience that in simplicity and sincerity we have âad our conversation 2 Cor. 1. 12. The people of God do find his paths paths of pleasure and never meet with sorrow but when they are wandring from them Prov. 19. 16. He that keepeth the Commandements keepeth his own soul but he that despiseth his wayes shall dye 2. For a mans safety you are sure of Gods protection whiles you are in his service and in his wayes Gen. 17. 1. I am God Almighty walk before me and âe thou perfect q d. keep thou my wayes and I will keep thy safety 3. For a mans honour The service of God is our greatest liberty and our Itâ our honor greatest dignity Deut. 4. 6. Keep therefore and do these statutes for this is your wisdom and understanding in the fight of the Nations which shall hear of these statutes and say Surely this Nation is a wise and understanding people 3ly In respect of the people of God themselves which have so many obligations In respect of Gods people upon them from their God 1. His Truth 2ly His Mercy 3ly Giving Christ for to them 4ly Giving his Spirit to them 5ly Shedding his love in their hearts 6ly Daily and hourly blessings 7ly The many sweet experiences found by them in the wayes of obedience 8ly The bitterness met with when starting aside and wandring c. Fourthly Blessed are the undefiled in the way who walk in the way of the Lord Holy obedience blessed are they that keep his testimonies Psal 119. 1 2. Holy obedience or walking in Gods statutes is a testimony of our effectual calling to Christ of our salvation with him Rom. 6. 4. We are buried with him by baptism into death that as Christ was raised up from the dead by the glory of the Father so we should walk in newness of Life Ephes 4. 21. If so be that ye have heard him and have been taught by him as the truth is in Jesus Ver. 22. Put off the old man c. Ver. 24. And put on the new man which after God is created in righteousness and true holiness Chap. 5. 8. Ye were sometimes dark but now are ye light in the Lord walk as children of that light SECT I. 1. Use ARe the people of God charged and bound to walk in the statues of God and to keep his judgements and to do them O how few people then Few are Gods people hath God where is the man that doth obey his voice who doth indeed take any heed to walk with God in his statutes who orders his steps according to his Word Some there are that instead of giving an ear unto all the Scriptures and to all the Ordinances and to all the Statutes and Commandments of God they are beyond the Scriptures and beyond Ordinances and beyond the Law or Statutes of God and they cry out against men as Legalists who press obedience and as Antichristian and favouring of works I do indeed believe that there are many Antichrists amongst us and fear the ãâã ãâã ãâã ãâã ãâã that great Antichrist is too much amongst us ãâã ãâã ãâã ãâã ãâã The Apostle describing the great Antichrist 2 Thes 2 3. saith that he is ãâã ãâã ãâã ãâã ãâã an Exlex sine lege one who doth trample down the Law of God c. Many others there are who though they be not Antinomians in opinion yet are so in their practice like those in Psal 2. 3. Let us break their bonds asunder and cast away their cords from us Particular Libertines who will have no Lord over them and will walk after the lusts of their own hearts and despise the statutes of God Hose 8. 12. I have written unto them concerning Ephraim the great things of my Law but they were counted a strange thing Beloved take but a short view of Gods statutes and of mens walking and we shall confess that few there are that walk in his statutes The statutes of God respect 1. Himself 2ly Our Neighbour Who they be that walk not after Gods Commanments 1. Himself in the glory of his Nature of his Worship of his Name and of his Day O but how few walk in these statutes 1. The ignorant that know not God 2. The Atheists that acknowledge not God 3. Unbelievers that trust not God 4. The profane that love not God nor fear him 5. The superstitious and idolatrous worshippers 6. The cursed swearers and forswearers 7. The rabble of Sabbath-breakers who make the day of God the day of their idlest recreation or profaness
once his heart is indeed sanctified by the Spirit of God What we shall find when our hearts are sanctified 1. An abhorring of every evil way contrary to Gods statutes I hate all false ways saith David Psal 119. 104. A way of wickedness is no way for an holy heart 2. A Complyance with every good way and path appointed by God for us to walk in I esteem all thy precepts concerning all things to be right Psal 119. 128. And ver 173. I have chosen thy precepts 3. A singular propension of his heart to walk in the wayes of God I have enclined my heart to perform thy statutes alwayes even unto the end Psal 119. 112. 4. A special delight in thâse statuâes of God and in walking in them My soul hath kept thy Testimââââs and â love them exceedingly Psal 119. 1â7 Thy testimonies are my deligât and my counsellers Ver. 24 I will delight my self in thy statutes Ver. 16. I have rejoyced in the way of thy testimonies as much as in all riches Ver. 14. O sirs the Law of God is against a wicked heart and a wicked heart is against the Law of God! that is holy but his heart is unholy for that there is no agreement between them but a perpetual enmity and contrariety the Law threatens his sinful lusts and wayes and his heart despiseth and opposeth the Law q. d. it is holy and therefore contrary to his unholy heart And therefore of necessity this unholiness must be taken away and no other way can it be removed but by the sanctifying of the heart before a man can or will walk in Gods statutes Fourthly If you would walk in the statutes of God then you must get an Evangelical saith as Christ spake in another case unto that troubled man Mark 19. 23. If thou canst believe all things are possible to him that believeth that say I concerning walking in Gods statutes if we could believe had we faith and could we act it aright our obedience would be possible to us and acceptable unto God That there is a necessity of this faith and likewise an efficacy for our walking The necessity of faith if we will walk in Gods wayes in Gods statutes may thus appear 1. It is that grace which unites us unto Christ in whom there is a fulness of grace and likewise a fulness of strength As we have no grace but what comes from Christ so we have no strength but what comes from him without me saith Christ Joh. 15. 5. ye can do nothing if we can do nothing without Christ then certainly we cannot obey we cannot walk in Gods statutes without him and therefore faith is necessary for this obediential walking because without Christ we can do nothing and because without faith we have nothing to do with Christ 2. It is the grace of life I live saith Paul Gal. 2. 20. yet not I but Christ liveth in me and the life that I now live I live by the faith of the Son of God We never live Spiritually untill we do believe for Christ is our life by faith upon this account faith is necessary to our obediential walking because such a walking is impossible without a spiritually vital principle 3. It is that grace by which we do receive the Spirit We receive the promise of the Spirit through Faith Gal. 3. 14. But without the Spirit there is no possible walking in God statutes because all the power and might that we have to do any good as you may shortly hear comes from the presence and assistance of the Spirit who is in a soule all in all in all the good which we do perform 4. It is the grace which applies all the promises of help and strength and which brings in all your assistance from Christ You know that God doth promise his help for our work Zech. 10. 12. I will strengthen them in the Lord and they shall walk up and down in his Name saith the Lord and so here in the Text I will cause you to walk in my statutes Ezek. 36. What have you to draw without of these wells but faith here is your work there is your help and it is yours upon believing And so for the assisting power of Christ you can do nothing without it as you have heard and therefore Paul speaking of his abundant labour in the Gospel saith Yet not I but the grace of God which is with me 1 Cor. 15. 10. this likewise becomes yours upon believing it is faith which engageth Christ and draws him in to assist and enable you for every work which you are to do 5. It is the grace which doth encourage our hearts to walk in Gods statutes Gen. 4. 7. If thou dost well shalt thou not be accepted Isa 56. 7. Even them will I bring to my holy mountain and make them joyful in my house of prayer their burnt-offerings and their sacrifices shall be accepted upon mine Altar What an encouragement is this to be walking in the statutes of God to be obeying of his will to be much in duties when we know by faith that our prayers and tears and weak duties shall be accepted upon the altar for Christs sake Mal. 3. 16. They that feared the Lord spake often one to another and the Lord hearkened and heard it and a book of remembrance was written before him for them that feared the Lord and thought upon his Name By all this you may see how necessary faith is for to enable us to walk in Gods statutes therefore pray much for faith If you would walk in Gods statutes then you must get an unfeigned love of God Deut. 30. 6. The Lord thy God will circumcise thy heart and the heart of thy seed to love the Lord thy God with all their heart and with all their soul Ver. 8. And thou shalt return and obey the voice of the Lord and do all his commandements which I command thee this day Exod. 20. 6. Shewing mercy unto thousands of them that love me and keep my Commandements Paul reduceth all obedience unto love when he calls love the fulfilling of the Law Rom. 13. 8. And so doth Jesus Christ who reduceth all the Commandements to love Thou shalt love the Lord thy God and thou shalt love thy neighbour as thy self Joh. 14. 23. If a man love me he will keep my words Men grumble at the keeping of Godâ Laws and at walking according to his statutes they look at them as grievoâs and burthensome to them and undelightful are weary of praying weary of reading and hearing the Word weary of the Sabbath when will it be at an end weary of every good work though never weary of sinning What is the reason of this the reason is because they do not love the Lord and therefore they ãâã weary of his statutes and obedience whereas did they love the Lord all commânion with him and all services done unto him would be pleasing and delightful our works of duty
would not seem unto us a servile burden but a gracious priviledge and special favour that we might freely approach to God and be imployed as servants unto him Object Onely here take heed of a mistake that you do not look on love to God as the rule of your obedience but only as a sweet inward spring or principle of it Sol. Some who would cancel the Law as to believers would make our Love is not the only rule of our obedience love to God the rule of all our obedience to God but this is not sound doctrine For 1. That which is a part of our obedience cannot be the rule of our obedience Now love is a part of a mans obedience as well as faith and fear c. Antinomians confuted 2. No rule of mans obedience must be imperfect but perfect and full now our love is imperfect and therefore it cannot be the rule of our obedience Get humble and tender hearts Sixthly If you would walk in Gods statutes and do them then you mâst gââ humble hearts and tender hearts Simile It is with our hearts as with mettals digged out of the earth which are impure and hard and as so of little or no use but when they are melted and purged they are then capable of being useful and being serviceable vessels Thus it is with our hearts whiles they are unbroken and hard and proud they are rebellious disobedient reprobate to every good work Exod. 5. 2. Pharaoh said Who is the Lord that I should obey his voice to leâ Israel go I know not the Lord neither will I let Israel go Psal 119. 21 Thoâ hast rebuked the proud that are cursed which do erre from thy Commandements Jer. 44. 16. The proud men Chap. 43. 2. spake As for the word that thou hast spoken unto us in the name of the Lord we will not hearken unto thee But when the Lord gives unto men humble and tender hearts now they will close with and submit unto Gods statutes and to a walking in them Deut. 33. 3. All his Saints are in thy hand and they sate down at thy feet every one shall receive of thy word Lord said Paul when the pride and rage of his spirit was off and himself himself what wilt thou have me to do Acts. 9. 6. You read in James 4. 6. that God gives grace to the humble And Psal 25. 9. The meek will he teach his way c. Hence saith Christ Matth. 11. 29. Take my yoke upon you and learn of me for I am meek and lowly in heart intimating unto us that there is no taking upon us the yoke of obedience untill we first learn of him the lesson of lowliness of heart An humble and tender heart is wholly at Gods disposing and ready for his service most affraid to offend and dishonour him and most ready to give audience to every part of his will and to to do it and to bring him honour and glory in the whole course of a mans life Beseech the Lord to give you this humble and tender heart without which you will neither regard God nor his statutes 2. Quest What mistakes are we to take heed of in walking in Gods statutes or What we must take heed of in walking in Gods wayes in the performance of our duties of obedience unto him Sol. There are these things which you must take heed of in your walking and in your performance of duties First You must take heed of formality and resting in the opus operatum in the meere doing of duties commanded There are two parts of duties there is Of Formality the body of it and there is the soul of it there is the work and there is the manner of working As in Prayer there are the words of prayer and there is the Spirit of Prayer and in hearing of the Word there is the meer hearing and there is the right hearing or the spiritual hearing of the Word Now we must take heed that we content not our selves with the meer outward doing of any duty because 1. God requires more then the meer outward work My son saith he give God requires the heart me thy heart Prov. 23. 26. And Christ saith that God is a Spirit and they that worship him must worship him in Spirit and in truth Joh. 4. 4 2. God Abhors and rejects the meer outward service Isa 29. 13. Forasmuch as this people draw near me with their mouth and with their lips do honour me and have removed their hearts far from me and their fear towards me is taught by precepts of men Ver. 14. therefore behold I will proceed to do a marvellous worke amongst this people a marvellous work and a wonder for the wisdom of the wise men shall perish c. Now there are four things which demonstrate that men do perform duties in a formal manner and content themselves with the meer opus operatum Why do men rest in the work done It s an easie service 1. One is the facility of their obedience To perform any one duty to make any one prayer in a spiritual manner will cost us much care and watchfulness many workings of heart many workings of faith and fear but to perform duties in a carnal formal way costs a man nothing if he can but read or say his prayers this is all and there he rests 2. A second is the deadness of the services It is a service without any heart It s a dead service at all the understanding acts not and the will acts not and the affections act not in it the man confesseth sin without any grief of heart for sin and even prays for grace and mercy without any longing desires or faith in Christ or the promises to obtain it 3. A carelesness of service The formal man minds not God nor any communion A careless service with him and minds not prayer and minds nothing beyond prayer whether his own heart be right or no and whether God regards him and answers him this he minds not 4. A fruitlesness of doing Nothing comes of the formal work of duty the man saith a prayer but no good comes of it and he hears but no good comes of it A fruitless service still he prayes and still he hears and still he reads and still he is drunk and still he swears c. Secondly You must take heed of neutrality in walking in Gods statutes neutrality Take heed of neutrality is an indifferent participation of both extreams it hath something of the one and something of the other as luke-warm water hath something of heat and something of cold So the man who is guilty of neutrality in walking in Gods statutes he hath one foot in the wayes of God and another foot in the wayes of wickedness he halts between two Opinions he is not only for God nor only for Baal 1 King 18. 21. he is not altogether for Gods commands nor
altogether for sins commands but he devides himself betwixt God and his sinful lusts he will pray but withall he will swear and he will hear the Word but withall he will be drunk he will do many things that are good but withall he will do many things that are wicked Now take heed of this God cannot endure it If God be God follow him 1 King 18. 21. You shall walk in my statutes saith God here i. e. you shall set me up alone and my commands alone and my wayes alone Zeph. 1. 5. I will cut off them that swear by the Lord and that swear by Malcham Rev. 3. 16. Because thou art luke-warm and neither cold nor hot I will spew thee out of my mouth Matth. 4. 10. It is written thou shalt worship the Lord thy God and him only shalt thou serve Thirdly You must take heed of partiality in walking in Gods statutes We say Take heed of partiality that Lex est copulativa God doth not say you shall do this or do that you shall fear me or you shall love me you shall keep my Sabbath or you shall not take my Name in vain no such matter but the Law is conjunctive and doth require obedience to every commandement of God Jam. 2. 11. For he that said do not commit adultery said also do not kill now if thou commit no adultery yet if thou kill thou art become a transgresser of the Law We read that Jehu did many things which God commanded in order to the destruction of the house of Ahab but yet he disobeyed God in following the sin of Jeroboam which tended to the destruction of his own soul And so Herod heard John Baptist and did many things but yet he kept Herodias his brother Philips wife Right obedience is impartial obedience and he who regards one Commandement of God out of Conscience he doth likewise regard every Commandement of God for there is the same authority stamped on all the Commandements Therefore it is but hypocrisie to regard some of Gods statutes and to disregard others Some men stand much for obedience or duties to the second Table but they mind not the duties oâ the first Table they seem to make conscience of lying and stealing and killing and adultery but they make no conscience of swearing and taking the Name of God in vain and breaking the sabbâth some seem to make conscience of lesser duties but they make no conscience of greater duties and so others â contrà But God hath not given unto us such a liberty to pick and chuse our work if the Lord commands us the smallest or the greatest duties we are to yield obedience to the one and to the other not neglecting the least nor laying aside the greatest He that is unfaithful in the least will be unfaithful also in the greatest and he that is faithful in the greatest will be also faithful in the least it is a truth that sins of omission will damn a man as well as sins of commission therefore take heed of partiality in keeping of Gods statutes Fourthly You must take heed of resting or relying upon any of your works or Take heed of resting upon duties duties you must endeavour obedience unto Gods Law but you must beware of placing your confidence upon that obedience You must pray and read and hear and mourn and repent and walk holily and humbly with your God and you must live soberly and righteously and godly and fear the Lord and love the Lord and obey his voice and when you have done so to your utmost and to your best then must you cast your Crowns to the ground and weep that you have served your God no more and no better and cry out with the Publican God be merciful to me a sinner and with David Enter not into judgement with thy servant for in thy sight shall no man living be justified Psal 143. 2. And with him Domine lava quaesâ lachrymas meas If you advance your duties or works of obedience unto a condition of life to be the matter and reason of your justification before God and say Lord these are my righteousnesses and for these I look to be justified and saved why now as Peter said to Simon Magus Thou and thy money perish with thee So say I now thou and all thy duties will perish together For 1. God commands not works of duty from his people that they should Gods Commands not duties that we should be justified thereby To set up works puls down Christ and faith in him thereby be justified but that thereby himself might be glorified not as reasons of life but as testimonies of love and thankfulness 2. You pull down Jesus Christ and faith in him if you set up any works of yours for life or justification Christ is no Christ unto you and his righteousness is no righteousness unto you if you seek to set up your own works and put confidence in them Gal. 5. 4. Christ is become of nâne effect unto you whosoever of you are justified by the Law ye are fallen from grace 3. It is foolâsh and damnable so to do For when you have done all that you can do you are but unprofitable servants The least duties that ever you have performed Iâs foolish and damnable have enough in them to damn you There is much sinfulness and much weakness and much shortness in them which if God should mark you could never stand before him Remember this for a certain truth that he who would come to heaven must take heed of his good works as well as of his evil works they will damn him and if he place his confidence upon his good works they will destroy him Tit. 3. 5. Not by works of righteousness which we have done but according to his mercy he saved us Fifthly You must take heed of performing duties or obeying Gods statutes Take heed of false ends for false ends As 1. To recompence God 2ly To give him satisfaction for the evil that you have done 3ly To offer them up as purchasers of mercies and blessings 4ly To look on them as your propitiation and peace-makers 5ly Only to quiet and still your consciences 6ly Out of vain-glory and to please men First You must not perform duties nor present them to God as compensations Duties must not be performed by way of compensation or recompence unto God for the blessings and benefits which God hath vouchsafed unto you There is a difference between thankfulness for blessings and requitals for blessings we ought to be thankful unto God and to return praises and obedience after the receit of his mercies offer unto God thansgiving Psal 50. 14. And praise is comely for the upright Psal 33. 1. But to recompence God again by any good that we can do for any good that he hath done this may not be and this cannot be Job 35. 7. said Eliphaz to Job If thou be righteous what givest
to be at peace with us But these works done by us though never so penitential and holy they cannot take off our sins and they cannot be our peace O no! the provocations raised by our sins are too high and too great for any work of ours to compass Though God will not pardon your sins nor be reconciled unto you unless you do repent pray and seek his face and believe yet ' tiâ not repââtance and 't is not prayer and 't is not faith that takes up the differences that reconciles you to God It is only Jesus Christ He is our peace Ephes 2. 14. And he is the propitiation for our sins 1 Joh. 2. 2. The chastisement of our peace was laid on him Isa 53. 5. God was in Christ reconciling the world unto himself 2 Cor. 5. 19. We were reconciled to God by the death of his Son Rom. 5. 10. And by him we receive the atonement Ver. 11. Object But do we not read that God hath pardoned the sinnes of his people and hath spoken peace unto them upon their humblings and returnings aââ prayers Sol. Yes we do upon these works but never for these works these did noâ make peace but Christ it was who made peace these did not purchase forgiveness of sins but the blood of Christ it was which did purchase that therefore take heed you set up none of your obediential performances in the plaâe of Christ perform them you must if you would have mercy and peace but do not rely on them but on the merits of Christ only to procure your peace Fifthly You must not walk in Gods statutes or perform holy duties only to We must not perform duties to still our consciences How men set up works to quiet conscience still and quiet your conscience you must perform them out of conscience but you must not perform them only to quiet conscience In two cases some men set upon works of obedience only to still and quiet conscience 1. One is the case of education and custome They have been brought up religiously and have been accustomed to read and pray and if at any time they do neglect and omit these duties conscience is upon them and upbraids and disquiets them and they are afraid to neglect them lest conscience will question and trouble them 2. Another is the case of transgression when men have committed some great sin against God thereupon conscience becomes impatient and accuseth and condemns and terrifies them and now they fall a praying and mourning and confessing and reforming but all this is to quiet conscience and they do find sometimes that under these performances their consciences are a little allayed and quieted and for that end do those take them up as a charm to allay their consciences and when their consciences are quieted then they lay aside strictness of walking in Gods statutes and all sincere care of obedience and are ready to transgress again O take heed of this this is but hypocrisie and this will end in hardness of heart at the last He that performs duties only to quiet conscience that it shall not accuse him for sin will at length venture upon a course of high transgressions against conscience and will turn his troubled conscience into a seared conscience Sixthly You must not perform your duties for any self or vain-glorious end We must not perform duties for self enââ It was Ephraims folly that he brought forth fruit unto himself Hose 10. 1 It was Jehu's sin that he sought himself rather than God in what he did and it was the Pharisees hypocrisie that in their fasting and preaching and abundances they looked at the praise of men verily saith Christ ye have your reward Matth. 6 5. all that you look at is the praise of men and all that ever you shall receive is but the praise of men for their sakes you did these things and from them take your reward you did them not with a respect to Gods glory for his sake and therefore you shall have no acceptance and no recompeâce from him at all 3. Quest Now follows the third Question viz. What Rules we must observe in our walking in Gods statutes so that we may please him and our obedience may be accepted of him Sol. Beloved This question is of very great use unto us It is not enough that How to please God in our obedience we do the things which God requires but we must have a care to do them so as that God may be pleased and so as what we do may be accepted Col. 1. 10. Walk worthy of the Lord in all pleâsing Heb. 12. 28. Let us have grace that we may serve God acceptably with reverence and godly fear Chap. 13. 24. Make you perfect in every good work to do his will working in you that which is well-pleasing in his sight Chap. 15. 5. Enoch before his translation had this testimony that he pleased God Remember by the way these three hints First Many men do not mind the pleasing of God nor his acceptance in what Some mind not the pleasing of God they do they bring their gift to the Altar and there they leave it but whether God accepts it at their hands and be well-pleased with what they have done they mind it not Secondly Many think that if a good work be done God must needs be pleased with it What! God commands Prayer and yet not accepts of it nor be Others think that God must needs be pleased with their works pleased with it I answer God requires the manner as well as the matter and the work done is not accepted if it be not done aright did not the Lord command sacrifice and did not Cain sacrifice yet God had no respect to him nor his offering Gen. 4. 5. Did not God command prayer unto the Jews yet saith Isa 1. 15. When you spread forth your hearts I will hide mine eyes from you yea when you make many prayers I will not hear why so for your hands are full of blood therefore David saith Psal 66. 18. If I regard iniquity in my heart the Lord will not hear me Thirdly it is a great judgement when neither a person nor his works are accepted with God and please him not when the Lord saith my soul hath no It s a great judgement not to be accepted with God pleasure in him and I regard not his prayings nor his fastings nor readings nor hearings nor any good he doth If God regards not thee nor thy good works how doth he abhor thee and thy wicked works if he will condemn thee for them what will he do unto thee for these Many ignorant superstitious creatures have high thoughts of their good meanings and of their devout serving of God and place all their confidence upon them But when they give up their accounts they will find that none of these were pleasing to God nor accepted of him Depart from me ye workers of
iniquity I never knew you saith Christ These things being thus premised I will now shew unto you 1. How a man may so perform his obediential works that he may please God and they may be accepted How we may so perform duties as to please God 2. How he is to walk in Gods Statutes so c. 1. Case How a man must perform obediential works so that he may please God and that they may be accepted of God Sol. For this take these answers First He must be in Christ It is a sure rule That the person must be accepted The person must be in Christ before his works can be accepted Now no persons are accepted but so far only as they are in Christ He hath made us accepted in his beloved saith the Apostle Ephes 1. 6. If the Lord looks on any person as out of Christ what shall he find him what shall he behold in him nothing but a sinful cursed enemy an object of his justice and wrath an offending and offensive displeasing and provoking creature and he cannot but loath him and what comes from him only in and by Christ doth he look upon uw with grace and favour Secondly He must have the Spirit of Christ For they that are in the flesh cannot He must have the Spirit of Christ please God Rom. 8. 8. The Apostle in the precedent verse saith That the carnal mind is enmity against God for it is not subject to the Law of God neither indeed can be whence he instances in this verse That they that are in the flesh cannot please God A wicked unregenerate man defiles every good work which he takes in hand Do men gather grapes of thorns or figs of thistles saith Christ Matth. 7. 16. Every good tree bringeth forth good fruit but a corrupt tree bringeth forth evil fruit ver 17. That of Solomon is pertinent to our purpose Prov. 15. 8. The sacrifice of the wicked is an abomination to the Lord but the prayer of the upright is his delight And ver 29. The Lord is far from the wicked but he heareth prayer of the Righteous By all which you plainly see that a person must be sanctified by the Spirit of Christ if he would have services or performances pleasing to God and accepted of him if God sees not something of his own work in our works he accepts them not but that cannot be unless our work comes from his Spirit within us c. Thirdly He must worship God in Spirit and in truth this our Saviour delivers He must worship God in spirit and in truth in Joh. 4. 23. The true worshippers shall worship the Father in Spirit and in truth for the Father seeketh such to worship him And ver 24. God is a Spirit and they that worship him must worship him in Spirit and in truth A bare external bodily service the Lord utterly dislikes if the soul and heart come not within our duties they are of no account to God Spiritual service is proper for God who is a Spirit and this pleaseth him Rom. 1. 9. God is my witness whom I serve with my spirit Ephes 6. 18. Pray alwayes with all prayer and supplication in the Spirit Fourthly He must perform all his duties of obedience in Faith For without He must perform them in faâth Faith it is impossible to please God Heb. 11. 6. Now to perform our duties in faith implies 1. That we know and discern the will and command of God concerning the duties which we do perform unto him This is a certain truth That what God requires not that God accepts not He appoints all the paths of obedience unto the sons of men and will not be obeyed according to our mind but according to his own mind and whatsoever we do if we do it not with faith i. e. being not perswaded that this is that which God requires of us it shall not be accepted For Rom. 14. 23. Whatsoever is not of Faith is sinne 2. That we rely upon the grace and strength of Christ to walk and perform the duties commanded For without him we can do nothing Joh. 15. 5. It was a good speech of Bernard upon that passage in Cant. 8. 5. Who is this that cometh up from the wilderness leaning upon his beloved Frustra nititur qui non innititur no good can be done but by leaning on Christ from him is the strength of your sufficiency and not from your selves 3. That we offer them up to God in the Name of Christ resting on his merits and not on our own duties on his doings not on our own doings and expecting acceptance for his sake Joh. 14. 13. Whatsoever ye shall ask in my Name that will I do Ver. 14. If ye shall ask any thing in my Name I will do it Col. 3. 17. Whatsoever ye shall do in word or deed do all in the Name of the Lord Jesus The prayers that were offered up with the incense upon the Altar were pleasing Rev. 8. 3. and came up with acceptance Ver. 4. The brethren were kindly used for Benjamins sake and David shewed respect to lame Mephibosheth for Jonathans sake Simile All our services and duties are pleasing to God and accepted of him not for their own sakes but for Christs sake 4. That whatsoever we do in the way of obedience let it be done to the glory of God 1 Cor. 10. 31. Do all to the glory of God For Rom. 11. 36. Of him and through him and to him are all things to whom be glory for ever Amen 2. Case Now I come to shew you the choice Rules which do concern us Rules concerning our walking in Gods statutes in walking in Gods statutes or the manner how we must walk in them if c. Sol. The Rules which I will propound all of them shall be taken from the VVord of God and they are these First VVe are to walk in them willingly As Ephraim is said in a contrary We must walk in âhem willingly sense to walk willingly after the command he was not compelled oâ forced but freely of his own accord gave up himself unâo idolatrous worship So should we in a true spiritual sense willingly walk after the commands of God The willingness of our hearts is all in all in the duties of obedience and the more of that the more precious and acceptable is our obedience to Gods statutes 1 Chron. 28. 9. And thou Solomon my son know thou the God of thy Father and serve him with a perfect heart and with a willing mind for the Lord searcheth all hearts and understandeth all the imaginations of the thoughts q. d. Look well to this for God takes special notice of this and looks more at this than any thing else Psal 110. 3. Thy people shall be willing in the day of thy power This is the choice Character of the people of Christ they shall be a willing people the word signifies they shall be
a man vvalks in vvayes of vvickedness every step that he takes every nevv commission of sin carries him nearer to a cursed eternity the more he sins the ãâã he is to hell 4. Because we must be accountable to God in the day of judgement even for We ãâ¦ã accouââ ãâ¦ã every ãâ¦ã every work which we do Eccles 12. 13. Fear God and keep his Commandements Ver. 14. for God shall bring every work into judgement with every secret thing whether it be good or whether it be evil Mark every ãâã work whether it be good or whether it be evil shall be brought to judgement there is not any one good work which a godly man doth but it shall be brought into judgement and God will recompence and requite it even the giving of a cup of cold water shall not lose its reward And there is not any one evil work which the ungodly man doth but it shall be brought to judgement and he shall be punished for it and God will execute judgement upon all and convince all that are ungodly of all their ungodly deeds Jude ver 15. Therefore it doth exceedingly concern us seriously to walk in Gods statutes seriously to consider what he would have us to do and how we should walk and conscienciously to observe and conform all and every one of our steps and actions of life unto his Word Thirdly We should walk in the statutes of God fully i. e. in all wayes of We must walk in them fully obedience commanded us of God there should be a commensuration t'wixt our walking and Gods commands Deut. 5. 35. Ye shall walk in all the wayes which the Lord your God hath commanded you that you may live and that it may be well with you Josh 22. 5. Take diligent heed to do the commandements and the Law which Moses the servant of the Lord charged you to love the Lord your God and to walk in all his wayes and to keep his Commandements and to cleave unto him and to serve him with all your heart and with all your soul Jer. 7. 23. But this thing commanded I them saying obey my voice and I will be your God and ye shall be my people and walk ye in all the wayes that I have commanded you that it may be well with you Psal 119. 6. Then shall I not be ashamed when I have respect unto all thy Commandements Luke 1. 6. Zechary and Elizabeth walked in all the Commandements and Ordinances of the Lord blameless 1 Tim. 2. 12. That we may lead a quiet and peaceable life in all godliness and honesty Object But some will object This is a hard saying what walk up to every statute of God! they are very many and do require so many duties to God and to man it would make our lives grievous unto us to be thus strictly bound in some things we could be content but to walk in all is too strict Sol. I confess it is strict especially to our corrupt hearts nay any one Commandement The carnal heart counts any one command burthensome of God and any one part of obedience thereunto is too grievous and strict for a carnal heart Put the carnal man who thus complaines and excepts against full obedience unto all Gods statutes I say put him upon walking in any one statute or Law of God and he will grumble against that one as much as against all e. g. Put him upon the sanctifying of the Sabbath tell him he must rest upon that day from all his labours and that he must set that day appart for God alone and wholly spend it in holy religious duties publick and private now he cries out O what a burden and wearisomness is this what no recreations and no visitings and no worldly and vain discourse on that day what nothing but praying and hearing and reading of the Word and singing of Psalmes and heavenly meditations and discourses in our families Flesh and blood cannot bear this indeed it cannot nor shall flesh and blood ever inherit the kingdom of God 1 Cor. 15. 50. Again put a man of a carnal heart but to exercise religious duties in his family to pray daily and to read the Word and to instruct those that do belong to him and for whom he must give an account to God the mans heart presently riseth against this and this is grievous and he shuffles it should be done indeed but I have no leasure and I have no gifts or parts to do these works Beloved it is a sure truth that whatsoever a carnal man pretends against universal obedience to all Gods statutes his heart is for no obedience at all but hath an universal enmity unto all and every Commandement of God But now more distinctly to answer the Cavil for partial obedience and to confirm the Truth for full and Uâiversal obedience consider these six Particulars First They that are for a partial obedience to Gods Commands and for a Partial obedience breaks the bond of all obedience walking in some of his statutes only they do break asunder the Bond and Reason of all obedience All obedience is to be founded upon the Authority and will of God because God who hath authority over all his creatures doth will and command us to obey his voice to walk in his statutes for this very reason do we stand bound to obey him And if we do obey him upon this reason then must we walk in all his statutes for so hath he commanded us and if we will not come up to this but will walk in what statutes of his we please then do we renounce his will as the obliging reason of our obedience and do set up our own liking and pleasure as the reason thereof Secondly Nay secondly it tends to plain Atheisme For by the same reason It tends to Atheisme that you slight the will of God in any Commandement by the same reason you may despise his will in every Commandement for every Commandement of God is his will and it is holy and spiritual and contrary to our sinful lusts and if this be the reason why such and such Commandements of God will not down with you then by the samereason none of them must be of authority with you Thirdly It is an audacious charge against God himself as to his wisdome or It s an audacious charge against God himself power or goodness those statutes of God which you will not come up unto either they are righteous as the rest and are good as the rest or they are not If they be also righteous and good why should we not walk in them as in the rest If they be not righteous and good O what a blasphemous charge is given against God in prescribing unto him any thing that is not righteous and good and likewise in making his will which is the rule of righteousness and goodness to be partly righteous and partly unrighteous to be partly good and partly bad
salvation As are the sinews of all Religion As most concern our selves and families That concern righteousnesse and mercy That concern the avoiding of greater sins We should do all affectionately in or to observe Sol. I humbly conceive that our special care should be First Of those which do principally and immediately respect Gods Glory Summa ratio in summo fine Secondly Of those which do most absolutely and necessarily respect our own salvation as Regeneration Repentance Holiness Faith Thirdly Of those which are the bond and sinews of all Religion upholding it in the power and practice of it as the sanctifying of the Sabbath Fourthly Of those which do most concern our selves and such as are under our charge as family-duties Fifthly Of those which do require and enjoyn righteousness and mercy unto others and preserve publick society Sixthly Of those which do concern the greater sins which should be most carefully avoided Fourthly we should walk in Gods statutes and keep and do them affectionately we should affect the acts of obedience and be affected in them Suppose that a man did walk up to every statute of God yet if this were not done affectionately all were nothing Now there are four affections with which we should perform every service or duty that we do unto God 1. Love and delight 2ly Joy 3ly Fear 4ly Zeal First With Love and Delight We must love the Lord and his statutes and the With love and delight duties which he requires from us and take delight in obeying and doing his will Psal 119. 97. O how I love thy Law Ver. 167. My soul hath kept thy testimonies and I love them exceedingly Psal 40 8. I delight to do thy will O my God yea thy Law is within my heart Secondly With joy and alacrity Psal 119. I have rejoyced in the way of With joy and alacrity thy testimonies as much as in all riches Psal 100. 2. Serve the Lord with gladness Our walking in Gods statutes should be our meat and drink we should find more satisfaction and soul contentment and refreshing when we are doing the will of God and are enjoying communion with him than we do find or take in any earthly enjoyment whatsoever Thirdly With fear Serve the Lord with fear Psal 2. 11. when ye are a performing With fear any duty to God ye must do it with a 1. Reverential fear Thou shalt fear this glorious and fearful Name the Lord A reverential fear thy God Deut. 28. 58. God is greatly to be feared in the assembly of the Saints and to be had in reverence of all them that are about him Psal 89. 7. Pray and hear with fear and trembling 2. Humble fear of our own sufficiency and of our own performance left Humble fear any thing should fall in with our duties by which God may be offended and our service of him may miscarry c. Fourthly With zeal or fervor of spirit The people of God must be zealous With zeal of good works and zealous in good works fervent in spirit serving the Lord Rom. 12. 11. It was said of Jehoshaphat that his heart was lifted up in the wayes of the Lord 2 Chron. 17. 6. And of Josiah that he made a Covenant before the Lord to walk after the Lord and to keep his Commandements and his testimonies and his statutes with all his heart and with all his soul c. 2 Chron. 34. 31. See also 2 King 23. 25. Wrestling and striving in Prayer attend earnestly in hearing We must not walk in Gods statutes with careless sloathful indifferent spirits but with heightned and lively and enlarged spirits doing his will with all our might and strength bringing out all the might and power that we have in his service stir up our graces and our hearts Fifthly We should walk in Gods statutes uprightly and sincerely Gen. 17. 1. Walk before me and be thou upright And 1 Kin. 3. 6. David my Father walked Walk in them uprightly before thee in truth and in righteousness and in uprightness of heart with thee Isa 38. 3. Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart c. 2 Cor. 1. 12. Our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity we have had our conversation in the world Quest But here now is the great Question how one may know that he walks Signs of sincerity uprightly in Gods statutes Sol. There are ãâã discoveries of this First The prevalent motive which alone sufficeth to his obedience and that If we obey because God commands is the will or command of God if a man be upright and walk with an unright heart then he will and doth act and move upon the sole account of Gods command that alone is reason enough and will prevail with him for obedience There are several Motives which induce men to do good works some do respect our selves and are drawn from a respect to our credit and profit as do such a work and perform such a duty and you shall have honour amongst men by it and you shall gain much by it these considerations are the prevailing Motives which men of unsound hearts to some things which God requires as it was with Jehu c. And some are drawn from God himself only from his Commandement and this is sufficient and this prevails with men of upright heart Psal 119. 4. Thou hast commanded us to keep thy precepts dilgently Ver. 5. O that my wayes were directed to keep thy statutes Mark how his heart is drawn out to obedience upon the meer command of God Thou hast commanded us c. Isa 2. 3. He will teach us of his wayes and we will walk in his paths Mark there is no more considered to move to walk in his paths than this he will teach us of his wayes i. e. he will make us to know that this or that is his will and command concerning us Paul relates that it was the earnest prayer of Epaphras for the Colossians that they might stand perfect and be filled with all the will of God Col. 4. 12. It is not Compleri but Repleri ãâã ãâã ãâã ãâã ãâã Some look upon that word as Metaphorical to be filled with the will of God as the sails of a ship are filled with wind which is enough to carry the ship in voyage so it is enough when the will of God fills our hearts and that carries them out to duty and David hath a singular expression in Psal 119. 6. When I have respect unto all thy Commandements you know that to have a respect unto a thing is this when that of all other swayes most with us as when a Master commands a servant he will do such a business because he respects him and at his command he will go and come though he will not at the command of any other this was Davids
temper he had respect to Gods Commandements they had authority over him he had a regard to them therefore consider well what is the Motive which induces you to pray to hear to do any other good duty is it Gods will or Commandement alone if it be not so you walk not you act not uprightly Object But will some reply This is something difficult to discern forasmuch How to know whether we act upon Gods command alone as Gods command and our own interests may meet they may concur sometimes in some actions to be done and now it will be hard to know whether we act upon the command of God alone Sol. There are two things which shew that it is Gods command alone which sets us on to our duties 1. When there is no reward or external encouragement presented to set us on When we are not set on by reward When dangers discourage not to the performance of duties 2. When our hearts hold on and set upon the duties amidst all dangers and discouragements and to our own external prejudice as Moses was obedient with afflictions Secondly The simplicity of the end when a man doth sincerely serve the Lord or walk uprightly in his statutes he doth in all the good actions done by hiâ look If our ends be sincere at Gods glory he doth them not for self ends to advance or exalt himself but he doth them with a single respect to Gods glory to exalt and lift ââ his Name Aâ Paul spake We preach not out our selves but Christ Jesus the Lord 2 Cor. 4. 5. we propound not we intend not the honour of our gifts and abilities and pains but the honour of Jesus Christ and as he spake in Phil. 1. 20. That Christ may be magnified Thus is it with every man who walks uprightly and does things with an upright heart he doth in all his wayes seek and intend the praise and honour of God and not himself I seek not my self saith the Apostle I seek not my own profit 1 Cor. 10 33. And none of us liveth to himself and ãâã of us dieth unto himself for whether we live we live unto the Lord and whether we die we die unto the Lord Rom. 14. 7. On the contrary they that walk hypocritically with a false heart they do set up themselves and not God Hose 10. 1. Israel is an empty vine bringing sorth fruit unto himself Matth. 6. 1. c. They gave alms prayed fasted to be seen of men A carnal man so that he may enjoy his own safety liberty ease profit he cares not what becomes of Gods glory let the Gospel sink or swim let the Ministry perish let a Nation be brought to confusion let the Ordinances of Christ and truth of Christ be contemned and destroyed let all wherein Gods honor or glory are concerned be trod under foot he cares not for he respects himself and not God c. Thirdly The singleness of the path when a man walks in Gods statutes uprightly If the Word be your Riâe his path of walking is only the way of Gods Commandements he hath no other path but that but one God and but one mercy and but one heart Isa 26. 7. The way of the just is uprightness Psal 139. 23. Search me O Lord and know my heart try me and know my thoughts Ver. 24. and see if there be any way of wickedness in me and lead me in the way everlasting The way or path of every man is not that particular action or work but it is his general and habitual course of life and that is to him that walks uprightly the course of holiness and righteousness Fourthly I might add other Characters but I shall pass them over only take one more and that is Diligence He who walks uprightly in Gods statutes If we walk diligently doth walk in them heartily and diligently he gives up his heart and life and desire and care and strength to do the will of God to serve him to obey him this is his great business the main work that he hath to do and he doth it with all his heart and with all his soul not negligently and carelesly as a servant doth ey-service he doth not slubber over duties as if any were good enough for God he knows that cursed is the man that doth the work of the Lord negligently Jer. 47. 10. He is very intent and taken up with the work which God commands not only to do but so to do it as may be most pleasing to God and conducing to his glory when he prayes hears receives the Sacrament c. Ezek. 36. 27. And cause you to walk in my statutes and ye shall keep my judgements and do them I Have finished the first Proposition from these Words viz. That even the people of God within his Covenant of grace are to walk in Gods statutes c. I now come unto the second Proposition viz. CHAP. XIV 2. Doctr. THat the people of God are to make progress to proceed on to continue Gods people must persevere in their obedience to God and persevere all their dayes in an obediential observation of Gods statutes Ye shall walk in my statutes and ye shall keep my judgements c. To walk in Gods statutes is a Metaphorical expression taken from those who do walk in a journey who are still moving on in their path or way from place to place untill they come to their journeys end So the people of God they are not only to enter into the way of obedience but they must hold on their whole life they must go from strength to strength from step to step untill they come unto the end of their life Job 17. 9. The righteous shall hold on his way and he that hath clean hands shall be stronger and stronger A threefold continuance is required of our obedience First For the matter still doing the work of our Master ordering all For the matter our steps by his Word exalting his rule keeping to his paths not weary wandering or revolting Secondly For the manner not abating or decaying at any time in 1. Our integrity of intention For the manner 2. Our loveliness of affection 3. Our diligence of action 4. Our watchfulness of observation 5. Our forwardness and delight 6. Strictness in our obedience 7. In our valour and resolution Although we do ãâã meet with 1. Much intrinsecal opposition 2. Much extrinsecal discouragement and dangers yet still to hold on none of these things move me said Paul neither count I my life dear unto my self so that I may finish my course with joy Acts 20. 24. through the Red Sea and through the wilderness to Canaan Thirdly In a further advancing as to our graces and as to our services being more zealous more stedfast more aboundâng in the work of the Lord In a farther progress bringing forth more fruit in our old age Prov. 4. 18. The path of the just is
heart more and more further and further Simile Artificers who are building of an house they have work enough every day for them to do untill the house be finished So the Christian who is building up for Heaven he hath work still to do untill he comes to heaven he is not perfect nor are his works perfect he is but doing he hath not done his work till he hath done his life 4. Progressive and Progressive obedience is true obedience continued obedience that is the true and right obedience that is the obedience 1. Which comes indeed from love of God A friend saith Solomon loves at all times They who do truly love their God will still obey their God 2 Which comes from the Law written in the heart set up there and delighted It proceeds from love to God in there 3 Which as it agrees wholly with Gods will so it tends altogether to Gods From the Law written in the heart It agrees to Gods will and tends to Gods glory glory God hath more dishonor by the Apostate who turns away from the Commandements then ever he had honor by his temporary walking in the Commandements A faithfull Christian who walks with God all his dayes his whole life brings glory to God 4. Which God delights in he takes pleasure in it the upright are his delight And he loves the faithfull but if any man draw back my Soule shall have no pleasure God delights in it in him Heb. 10. 38. 5. Which God will Reward Rev. 2. 10. Be thou faithfull unto death and I will give thee a crown of life Math. 10. 22. He that continueth unto âhe end shall be God will reward it saved It is a pious expression of Chrysostome Non cepisse but perfecisse virtutis est Nec incipientibus sed perseverantibus Corona tribuitur 6. Which answers to the obedience of Christ Christs obedience was Satisfactory and herein we cannot imitate him and his obedience was exemplary a It answers Christs obedience pattern for our obedience and herein we are to imitate him And there are three things in his obedience to which our obedience should be answerable 1. Willingness and readiness 2. Fulness 3. Steadfastness untill Three things in Christs âbedience for our imitation he had finished the work which his father gave him to do And thus should we do not only begin but also finish and work to the end 2. Tim. 4. 7. I have finished my course said Paul We should persevere or continue our obedience unto the end still walk on in Gods Statutes because of that exceeding loss which will befall us if we should give over our obedience and turn away from Gods Statutes There are three unspeakable losses which will follow to Apostates who break What Apostates lose off with God in duties of obedience First A Loss of Honor Saith Christ to the Church of Philadelphia Rev. 3. Honor. 11. Hold that fast which thou hast that no man take thy Crown Intimating that the Crown were lost which is the greatest dignity and honor and reputation if she were not steadfast Demas hath forsaken us and embraced this present world what a dishonor was this to Demas The Apostle Peter speaking of Apostates who turned away from the holy Commandements delivered unto them 2 Pet. 2. 21. That it is hapned unto them according to the proverbe the Dog is turned to his vomit again and the Sow that was washed to her wallowing in the mire What a shame is it to be like a dog or a sow c. Secondly A Loss of all the Duties and good works that hitherto they have All their duties and good works done Apostates make shipwrak 1. Of Faith 2. Of Conscience 3. Of all their former obedience All the Prayers which they have made are lost and all their Hearings are lost and all their Religious services and performances Ezek. 18. 24. When the Righteous turneth awây from his Righteousness and committeth iniquity all his righteousness that he hath done shall not be mentioned and in his sins that he hath sinned in them shall he dye Thirdly A Loss of their Souls and Happiness Apostates lose all their hoâes Their souls and happiness of Heaven there are dreadfull places for the proof of this Esa 1. 28. They that forsake the Lord shall be consumed 2. Cron. 24. 20. Because ye have forsaken the Lord he hath also forsaken you Heb. 10. 26. If we sin wilfully after that we have received the knowledg of the truth there remaines no more sacrifice for sin Ver. 27. but a certaine fearfull looking for of judgment and fiery indignation which shall devour the adversaries Sixthly We cannot be better imployd then in a constant and continued It s our best impolyment to walk in Gods wayes walking in Gods Statutes It is an impolyment like that in Heaven This is indeed to live and rightly to improve life It is the Honor of life and Comfort and Safety of life First Our Honor saith David Psal 16. 8. I have set the Lord alwaies before It s our honor me And Psal 73. 23. I am continually with thee Fidelity in service is an honor to any man much more in his service unto God Secondly Our Comfort Psal 106. 3. Blessed are they that keep judgment Our comfort and he that doth righteousness at all times Upright and constant obedience brings in a revenue of constant peace in confidence thereof and affords unto us a constant confidence towards God Psal 119. 165. Esa 32. 17. The work of righteousness shall be peace 1 Joh. 3. 21. If our hearts condemne us not then have we confidence towards God Ver. 22. And whatsoever we ask we receive of him q. we keep his Commandements and do those things that are pleasing in his sight Thirdly Our Safety You are never more safe then when you are in Gods Our safety way The path of obedience is the path of Safety Prov. 13. 6. Righteousness keepeth him that is upright in the way but wickedness overthroweth the sinner 16. 17. He that keepeth his way preserveth his soul 19. 16. He that keepeth the Commandements keepeth his own soul But he that despiseth his wayes shall dye Eccle. 8. 5. Whose keepeth the Commandements shall see no evil things But look on the very imployment of life in the whole course of it can it be better imployed or spent then in an obediential walking with God There cannot be a better master then God nor a more choice imployment of our life than in his service Communion with God is our happiness in this life and in the life to come Psal 84. 1. How amiable are thy Tabernacles O Lord of hosts Ver. 2. My soul longeth yea even fainteth for the courts of the Lord. Ver. 3. Blessed are they that dwell in thy house they will be still praysing thee Ver. 10. A day in thy courts is better than a thousand I had rather be
one of you do shew the same diligence unto the end And Ver. 12. That ye be not slothful Here he opposeth diligence unto slothfulness c. Now there are these Reasons why you should beware of slothfulness in any act Reasons against slothfulness Because it is Gods work and his eye is upon us It s a work for God of obedience or in any work which God commands you 1. Because it is the work of God a work that the great God enjoynes you and in which his eye is upon you will not the servant eye and mind his work when his master commands and his Masters eye is upon him 2. Because it is a work for God it is to he done not only with a respect of congruity as may best answer his will but also with a respect of sincerity as may best advance his glory should we be slothful negligent careless indifferent in any work of such a nature wherein we are imployed of God c. 3. Because you do but lose time little or nothing will be done if you be slothful Such do but lose time Solomon saith in Prev 18. 9. He that is slothful in his work is brother to him that is a great waster the great waster brings a fair estate to nothing so a slothful person brings a good work to nothing at best your work can never be well done if you do it with a slothful heart 4. Because in all holy working and walking you still go forward Psal 24. 3. In all holy walking there is a going on Who shall ascend into the hill of the Lord sin still remains and works strongly against us so doth the world and Satan and unbelief and carnal fear and arguments against tide and wind and you will be carried back if you be remiss and slothful any difficulty that you meet with will discourage you and take you off difficulties and oppositions you will meet with and they will prevail if you be slothful Prov. 15. 19. The way of a slothful man is as an hedge of thorns but the way of the righteous man is made plain i. e. when a slothful man is to do a work there is still some rub or offence in the way and he cannot carry it on but finds it too sharp and painful and troublesome whereas were his heart righteous his way would be plain it would appear more free and open and easie Prov. 22. 13. The slothful man saith There is a Lion without I shall be slain in the streets 5. Because you will never be able to held out in walking in Gods statutes but will The slothful is prone to Apostacy certainly revolt and apostate if you give way to slothfulness indeed an accidental slothfulness may befall the child of God in his way to heaven but if you give way to a willing and habitual slothfulness it is a sign that your hearts are wicked that really you are not for God and cord ally you have no delight in him or in his wayes but there is some other object which your hearts do more mind and regard Secondly Beware of slowness in vvalking on in Gods statutes some of you Beware of sloth in Gods wayes need many arguments to avvaken and stir up your hearts unto duties and others do need many Goads to quicken their hearts unto a greater speed and forvvardness in duties The Apostle speaks of some that when for the time they ought to be teachers yet they had need that one teach thâm again which be the first Principles of the Oracles of God these went on very slowly Many Christians are too blame in this they move on but slowly 1. In points of knowlege they know but a very little more of the mysteries of Some move slowly in point of knowledg Some in point of practice salvation of Christ of the Covenant of Grace of regeneration of the objects of faith after twenty or fourty years hearing then they did before 2. In points of practice after many years their sinfull lusts are no more mortified and their graces are no more strengthned and their abilitie to deny themselves and to live by faith and to suffer afflictions and to be more heavenly and profitable in their conversation is little or nothing raised and improved I would have these to consider First That this slow walking is very disproportionable to the means which Slow walking is very disproportionable to the means God vouchsafes unto them and to the expectations of God for to whom much is given of them much shall be required the greater means and helps should be answered with the greater fruits and returns Secondly it is very uncomfortable unto your own souls little fruit differs but a little from no fruit and it is a thousand to one but your hearts will be often Is very uncomfortable shaken and puzzled about the truth of your Spiritual condition that you never had grace in the truth and power of it which works so weakly and so slowly that almost all your life long you have got so little ground over your sins and hardly advanced to one grace more then you had before Thirdly It is very unanswerable to the course of humble and solid and serious It s unanswerable to the practice of sound Christians Christians David made haste and delayed not Psal 119. 60. And saith he Ver. 32. I will run the way of thy Commandements when thou shalt enlarge my heart And Paul was pressing and reaching forward Phil. 3. 13. And the kingdom of God suffereth violence and the violent take it by force said Christ It is shamefull unto us Math. 11. 12. Younger Christians will leave us behind them Fourthly Nay look on many Christians behind us in time of their calling setting out after us yet as Ahimaas out-went Cushy or as John out-ran Peter to the Sepulcher so these of later standing than our selves in Christ and grace have left us far behind them in Knowledg in Faith in Love in Tenderness in Exactness in Zeal in Fruitfulness c. As the Apostle to the Hebrews lift up the hands which hang down and the feeble knees Heb. 12. 12. so say I unto you stir up the heart and drive not on so heavily as if this were the way you had no pleasure in but Motives to make more haste We are in the way to heaven put on with more life and care and speed For this purpose remember five things First Are you not in the way to Heaven O how our souls should fly thither Indeed there is reason why we should be slow unto what is evil because that leads to Hell And so on the contraty there is all the reason in the world to be still setting forward and foremostly walking on in the Statutes of God for they are the way to Heaven where all your happiness and all your treasure and your desires or hopes are laid up for ever Secondly It was a long time before you
marke ver 14. O there are many miles yet more to go than ever yet thou hast gone and much more to be done than ever thou hast done and much more to be attained than ever yet thou hast attained How many measures in every grace are yet wanting how many corruptions need yet to be mortified how much strength how much stability in knowledg and faith how much evidence and certainty and peace dost thou still need how much is wanting in every duty in every service in every work Did you remember and consider these things your hearts would bestir themselves would put forth themselves with more vigor and activity c. 3. Of your great accounts we are but stewards and we must every one give Your great accounts an account to God of our stewardship of what we have received and of what we have done If we have been standing all the day idle if we should be found unprofitable servants what sad accounts should we give up All the time that God hath given us we must be accountable to God for for the long time of life and for the long time of grace and how we have redeemed time and how we have passed the time of our so journing here what helps we have had and what progress we have made Certainly we would give up a good account and a full account and a comfortable account our accounts with joy Think much of this and this will make you more serious in all your walking more watchful over your words more accurate in all your doings more conscientious and compleat in all your duties For we must give an account for every sermon and for every prayer and for every ordinance and for every work and for every step of our life did we believingly remember this we would be more faithful and more fruitful 4. Of the great reward at last of the exceeding and eternal weight of glory The great reward at last of that crown of life O how would this put life and quickness diligence and forwardness into us 2 Peter 3. 12. Looking for and hasting unto the coming of the day of God 2 Cor. 4. 16. For which cause we faint not but though our outward man perish yet the inward man is renewed day by day Ver. 18. For we look not at the things which are seân but at the things which are not seen for the things which are seen are t4mporal but the things which are not seen are eternal 1 Cor. 9. 25. They strive to obtain a corruptible crown but we an incorruptible Fourthly Look on the fore-runners on the people of God set forth Look on the forerunners for examples unto you in the Scriptures what progress they made how laborious they have been and how they have gone from strength to strength Psal 84. 7. What fruits they brought forth from the day that they hard and knew the grace of God in truth Collos 1. 6. What carefulness whâ diligence what zeal what exactness what forwardness what laboriousnesââo you see in them Set the example of a David before your eyes and the example of a Paul before your eyes who did fulfil the whole Law of God rejoyced to run their race c. Yea and set the examples of your present Christians who are also forerunners as to you many of whom you see to live with much faith to walk with much integrity to act with much fear and zeal to spend and to be spent in the servâce of their God Do not look on those that are behind you but on those that are before you O what exactness is there in their obedience O what joy in conscience O what joy in death such examples will serve to quicken and enlarge and encourage you Fifthly Embrace and improve the society of persons truly godly I am a Improve the society of the godly companion said David Psal 119 63. of all them that fear thee and of them that keep thy precepts And saith Solomon Prov. 13. 20. He that walketh with wise men shall be wise There are three things in the society of godly persons which may advance us to Benefits by good company Good instructions a better walking in Gods statutes 1. One is the goodness of their instructions and exhortations the lips of the wise disperse knowledge Prov. 15. 7. Exhort one another daily Heb. 3. 13. Let us consider one another to provoke unto love and to good works Heb. 10. 24. And these are of great force to work upon us See Eccles 12. 11. The words of the wise are as goads and as nails fastened by the Masters of Assemblies And they are edifying they build us up in Knowledge and Faith and Fear and Love and Zeal 2. Another is the efficacy of their prayers they do strive and wrastle for one The efficacy of their prayers another with God in Prayer Col. 4. 12. Epaphras who is one of you a servant of Christ saluteth you alwayes labouring fervently for you in prayers that you may stand perfect and compleat in all the will of God A third is the vertue and power of their conversations as in wicked company The vertue of their conversation there is ordinarily an infecting vertue to dead and poison our hearts and to corrupt our manners so in godly company there is ordinarily a perfecting vertue to better our hearts and lives One may see much humility and see much meekness and see much tenderness of conscience and see much love and fear of God and such a serious and careful ordering of every work and way of carriage such bewailing of their wants such endeavourings after more perfection as leaves an impression upon our hearts to go home and do so likewise 3ly The encouragements to walk on in the statutes of God with uprightness Encouragements to walk constantly in Gods wayes and stedfastness all our lives First As God requires a life of obedience so he promiseth a reward of eternity of blessedness Rom. 2. 7. To them who by patient continuance in well doing seek for glory and honor and immortality eternal life Chap. 6. 22. But nâw being made free from sin and become servants to God ye have your fruit unto holiness and the end ever lasting life How should this encourage all our hearts to abound and persevere in all the paths of obedience never to think of going back to Egypt but to go strait on still to walk in Gods statutes and to put forward with all our strength seeing at the end of our journey there waits for us no less than eternal life and blessedness The travellers to heaven do meet with a double blessedness A double blessedness In their way 1. One is in their way or journey Psal 119. 1. Blessed are the undefiled in the way who walk in the Law of the Lord. And ver 2. Blessed are they that keep his testimonies 2. The other is as the end of their journey Rev. 14. 13. Blessed are the
dead At the end of their journey which dye in the Lord. Beloved admit your lives to be long and your duties of obedience to be many and hard yet two things may still encourage you viz. 1. You are but doing still your Masters work 2. You shall âre long receive your Masters reward A short time of life in the date of your service but eternity is the measure and date of your recompence We say that finis dat amabilitatem mediis a corruptible crown makes men to run a race that they may obtain it 1 Cor. 9. 25. How much more should an incorruptible Crown draw forth all our strength and earnestness and perseverance âo enjoy it Fugiâââtum said Cicero ad charissmam and patriam ibi pater ibi omnia we should even fly to our heavenly Country where our Father is and all blessedness Aetorna requies Aeterno labore Eternal happiness is worth Eternal pains And should we think much to take a little more pains to be possessed of it A right Christian will take a great deal of pains to gain but a small glimpse a sight of Gods gracious love and favour and should not we insist with all our power on all the wayes of obedience that we may at length come to a full and perfect and eternal sight and fruition of our God in heaven Secondly Though your work be much yet your helps for that work are more 1 Cor. 15. 10. I laboured more abundantly than they all yet not I but the Our helps are more than our work grace of God which was with me Here was more abundant labour but here was also more abundant grace which enabled him for that labour the work which we are to do is for God and the strength to do the work by is from God It matters not how great nor how long our duties of obedience must be as long as we have sufficiency of assistance still to aid us and still to carry us on Obiect Helps will some say what helps have we for our walking in the statutes of God Sol. I will tell you what helps you have Helps for our walking in Gods statuâes Helps of ââl Christs Ordinances 1. You have all the helps of the Ordinances of Christ which are of power still to direct and still to quicken you and still to resolve you and still to strengthân you and still to comfort you and still to uphold you and still to enlarge and perfect you and still to root and establish you How often are your hearts refreshed by them how often are your hands aâde strong by them how often have your souls been satiated and replenished and restored and as as it were renewed and revived by them 2. You have all the helps of all the people of God on earth all their prayers Helps of all the people of God every day are trading for you Thou art still preparing for every one of the people of God and all the people of God are still wrestling for thee Lord help them Lord keep them Lord forsake him not Lord strengthen and uphold him Lord carry him on to the end Lord keep him by thy power through faith unto salvation And let me tell you that the prayers of the righteous and faithful are mighty and prevalent with God Thirdly You have all the helps of Jesus Christ I can do all things saith Helps of Jesus Christ Paul through Christ that strengtheneth me Phil. 4. 13. You have the help of his prayers for he ever lives to make intercession for you Heb. 7. 25. Of his Spirit who helps your infirmities Rom. 8. 26. Mortifies your sins ver 13. Quickens your hearts Joh. 6. 36. Vpholds your souls Psal 51. 12. Guides and teaches you strengthens and enables you as you have heard lately when I discoursed of the works of the Spirit Fourthly What shall I say more you have the help of God himself Zech. Helps of God himself 10. 12. I will strengthen them in the Lord and they shall walk up and down in his Name Phil. 2. 13. It is God which worketh in you both to will and to do of his good pleasure And Phil. 1. 6. It is he that hath begun a good work in you and will perform or finish it untill the day of Jesus Christ Thirdly If you fail not in obedience on your part you shall never faile of If you fail not of obedience you shall not fail of comfort comfort on Gods part A constant expence of obedience will bring in a constant revenue of joy and comfort Acts 9. 31. The Churches walked in the fear of the Lord and in the comfort of the Holy Ghost Psal 119. 165. Great peace have they that keep thy Law There is no man living who hath true comfort or who meets with more comfort than he who walks closely and stedfastly in the wayes and statutes of God 1. He hath comfort in his God Psal 50. 23. To him that ordereth his conversation Comfort in God aright will I shew the salvation of God And Isa 64. 5. Thou meetest him that rejoyceth and worketh righteousness those that remember thee in thy wayes And Psal 11. 7. The righteous Lord his Countenance doth behold the upright 2. He hath comfort in his conscience 2 Cor. 1. 12. This is our rejoycing Comfort in Conscience the testimony of our conscience that in godly sincerity we have had our conversation Isa 38. 3. I have walked before thee in truth with a perfect heart c. A loose disobedient person though his mouth be filled with laughter yet his conscience is filled with gall and wormwood but the conscience of an upright and faithful person is filled with peace and joy 3. He hath comfort in the hardest and sharpest of all his services Matth. 5. Comfort in all services 11. Blessed are ye when men shall revile and persecute you and shall say all manner of evil against you falsely for my sake Ver. 12. Rejoyce and be exceeding glad for great is your reward in heaven 2 Cor. 1. 4. Who comforteth us in all our tribulations Ver. 5. For as the suffering of Christ aboundeth in us so our consolation also aboundeth by Christ 4. He hath comfort in the worst of times when troubles and fears and desolations Comfort in the worst of times over-spread the world Jer. 16. 33. yet even then can he find peace and rest in Christ and can joy in the God of his salvation Hab. 3. 18. Vnto the upright there ariseth light in darkness Psal 112. 4. God is his sanctuary and refuge Psal 46. 1 2. 5. He hath comfort in death itself The righteous hath hope in his death saith Solomon Prov. 14. 32. Whether we live we live unto the Lord and whether we Comfort in death dye we dye unto the Lord whether therefore we live or dye we are the Lords Rom. 14. 8. Fourthly though your weaknesses in obeying are many yet sincerity of
comforts from God 23. 11. And the night following the Lord stood by him and said Be of good cheer Paul c. Psal 94. 19. In the multitude of my thoughts within me thy comforts delight my soul Ver. 18. When I said my foot slippeth thy mercy O Lord held me up Seventhly You cannot serve a better Master than your God therefore continue stedfast walking in his statutes and doing of his woâk Mich. 7. 18. We cannot serve a better Master than God Four Masters Who is a God like unto thee that pardoneth iniquity c. Hose 2. 7. I will return to my first husband for then it was better with me than now There are four Masters and of necessity we must serve one of them 1. Satan 2ly The world 3ly Our sinâul lusts And 4ly God himself Are you not ashamed to compare these Masters unto God and their service unto his God is the best Master 1. For authority 2ly For dignity 3ly For liberty 4ly For the service God is the best Master and why commanded 5ly For privilâdges 6ly For present benefit 7ly For future reward Other Masters are base and cruel and their service is bondage and their pay is destruction but God is a gracious Master and helpful and beneficial and blessed and therefore c. Eighthly Although you do many times halt and are drawn aside and go astray yet your God whom you serve will be merciful unto you he will God will pardon our weaknesses not forsake you nor cast you off but will recover and pardon you There are three unspeakable mercies which the Lord shews unto all his people in Covenant Three mercies which the Lord shews his people in Covenant He pardons all their old sins He looks after them when they wander 1. One is that he pardons all their old sins in which they walked before they came into Covenant with him he blots them all out and will never remember them any more casts them all into the depth of the Sea 2. A second is that he will look after them and seek and find them and bring them home again when they lose themselves by sinning and wander from him Psal 119. 176. I have gone astray like a lost sheep seek thy servant And did not the Lord indeed seek and find David when he exceedingly strayed in the maâter of Vriah he sends Nathan after him with such a message as convinced and humbled and turned him again and so when Peter went astray Christ lookt back upon him he did not leave him but toucht his heart and turned him as he in Luke 15. 4. that had an hundred sheep when he had lost one of them he went after that which was lost untill he found it Thus is it with the Lord if any of his servants should lose themselves yet the Lord will not lose him he will not cast him him off The Lord saith Samuel will not forsake his people for his great Name sake 1 Sam. 12. 22. but will send after him such a message by his Word or by afflictions or by conscience or by his own Spirit that he shall come back again Hose 2. 6. I will hedge up thy way with thorns c. Ver. 7. Then shall she say I will go and return to my first husband c. 3. A third is that he will accept of them again into love and favour Hose 14. 4. I will heal their back-slidings I will love them freely for mâne anger is God will accept of them turned away from him Jet 31. 19. Surely after that I was turned I repeated c. Ver. 20. Is Ephraim my dear son is he a pleasant child for since I spake against him I do earnestly remember him still therefore my bowels are troubled for him I will surely have mercy upon him saith the Lord. 9. A ninth Encouragement for you is this the Lord in whose wayes you walk God stands by us to strengthen us in his wayes doth stand by you to strengthen you his eyes are upon you for good he doth behold all your works and labours and pains and is sensible of all your injuries and sufferings and troubles 1 Pet. 3. 12. The eyes of the Lord are over the righteous and his ears are open to their prayers Ver. 13. Who is he that will harm you if you be followers of that which is good 2 Pet. 2. 9. The Lord knoweth how to deliver the godly out of temptations Rev. 2. 9. I know thy works and tribulation and poverty but thou art rich and I know the blasphemy of them which say they are Jews and are not Ver. 10. Fear none of those things which thou shalt suffer c. 2 Cor. 4. 17. For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory 10. Lastly Your time of walking and working is almost at an end your day Our time of working is almost at an end is ending and it is but a little time more and then he that shall come will come your life is near expiring and your reward is hastning Rev. 22. 11. He that is righteous let him be righteous still and he that is holy let him be holy still Ver. 12. And behold I come quickly and my reward is with me to give to every man according as his work shall be SECT IV. 3. Use THe last Use from this That the people of God are to walk in his statutes and to hold on in that course all their dayes shall be of perswasion unto us all in general unto three things 1. To repent of and to forsake our sinful walkings 2. To approve of and to like of this walking in Gods statutes 3. To yield up your hearts to God and to make some essayes of walking in Gods wayes First To repent of and to forsake all our former sinful walkings It is high Three things we are exhorted to Repent of our former miswalking Arguments to perswade us hereto Such shall have mercy time to awake out of sleep Rom. 13. 11. The time past of our life may suffice us to have wrought the will of the Gentiles when we walked in lasciviousness lusts excess of wine revellings banquettings and abominable idolatries 1 Pet. 4. 3. I will present four Arguments to perswade you to harken unto this counsel 1. You may have mercy if you do so Isa 55. 7. Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly paâdon So Ezek. 18. 21. If the wicked will turn from all his sins which he hath committed and keep all my statutes c. Ver. 22. all his transgressions which he hath committed they shall not be mentioned unto him in his righteousness which he hath done he shall live 2. You will certainly perish if you do not so Prov. 1. 29. For they hated knowledge
run to hell 3. If you would enjoy liberty indeed then become the servants of God and walk in his wayes If the Son shall make you free then are you free indeed Joh. 8. 36. Now your shackles and fetters and prison doores are broken open we are freemen in a spiritual sense when we are freed from sin Rom. 6. 18. Being then made free from sin we became the servants of Righteousness We are freed from all slavish fears by reason of sinne when we receive the free spirit of liberty we become a voluntary people to serve the Lord with newness of spirit and freeness of spirit Dsal 116. 16. O Lord truly I am thy servant thou hast loosed my bonds 4. Object But men will disesteem us neglect us cast us out of their favour and But then we shall be disesteemed reproach us if c. Sol. 1. It is their sin to do so but it is our duty to walk as God would have us to walk 2. What men will do so none but ungodly men who speak evil of us because 1. we run not with them to the same excess of riot 2. A goodly conversation is a reproach to their ungodly life and shames them 3. Regard not the praises of men but the praise of God this you shall be sure to meet with he will own you and honour you though men do not Psal 27. 10. When my Father and my Mother forsake me then the Lord shall take me up The Pharisees reviled and cast out the blind man cured by Christ but Christ met with him and owned and saved him Joh. 9. 35 36 c. 4. You will give a fair account to God that you feared man more than God Lord I should have walked in thy wayes but c. 5. Object Then I will walk in these statutes hereafter Then I will do it hereafter Sol. 1. Hereafter may be too late Gods command is for all our dayes and for the set time whiles it is called to day c. Secondly Continuance in sinful wayes will harden your hearts in them keep up the love of sinne and render the wayes of God more distastful unto you Thirdly And God may in judgement give you up to your own hearts lusts to walk in the counsels of them because you do not hearken unto him See Psal 81. 11 12. 6. Object But I have assayed aad can make no work of it But I find I cannot do it Sol. First Because you assayed slightly and not with all your heart Secondly And because you assayed in your own strength 7. Object But it is a great work however to walk in Gods statutes and How shall we get power to do it what shall I do for power to enable me to walk in them Sol. God who requires us to walk in his statutes doth promise to give us power I will cause you to walk c. Ezek. 36. 27. And cause you to walk in my Statutes and ye shall keep my Judgements and do them THese words as I have heretofore observed contain in them two parts 1. The work or duty which concerns the people of God viz. to walk in his statutes c. this Subject I finished the last Lords day 2. The help or sufficiencies for all that work and duty I will cause you to walk in my statutes whence observe CHAP. XV. Doctr. TThat the people of God have the promise of God to enable them to God will enable his people to walk in his wayes walk in the statutes of God I will cause you c. Zech. 10. 12. I will strengthen them in the Lord and they shall walk up and down in his Name saith the Lord. Phil. 2. 13. It is God which worketh in you to will and to do of his good pleasure Isa 26. 12. Thou hast wrought all our works in us Chap. 45. 24. Surely shall one say In the Lord have I righteousness and strength For the opening of this excellent and comfortable Truth I will shew unto you five things 1. The many parallels 'twixt Gods command of our duties and Gods promise of help for these duties 2. The parallels 'twixt promises to and instanceâ in Gods people 3. The several wayes how God doth cause or enable his people to walk in his statutes and do them 4. How far the Lord doth engage his strength of grace to enable his people to walk in his statutes 5. The Reasons both in respect of God and in respect of his people why he will cause them to walk in his wayes or statutes c. 1. The parallels 'twixt Gods commands and his promises or 'twixt the Parallels betwixt Gods commands and his preceps duties commanded by him and the helps promised to enable his people First The Lord commands his people to know him and his wayes 1 Chron. 28. 9. Know thou the God of thy Father c. And God doth promise to cause them to know him Jer. 24. 7. I will give them an heart to know me that I am the Lord. And Jer. 31. 34. They shall all know me from the least of them to the greattest of them saith the Lord. Secondly The Lord commands his people to trust upon him Psal 62. 8. Trust in him at all times Isa 26. 4. Trust ye in the Lord for ever c. And God doth promise to enable his people to trust on him Zeph. 3. 12. I will leave in the midst of thee an afflicted and poor people and they shall trust in the Name of the Lord. 3ly The Lord commands his people to fear him Deut. 6. 13. Thou shalt fear the Lord thy God and serve him So Deut. 8. 6. Thou shalt keep his Commandements and walk in his wayes and fear him This likewise hath God promised unto his people Jer. 32. 40. I will put my fear into their hearts that they shall not depart from me Fourthly The Lord commands his people to love him Deut. 11. 1. Thou shalt love the Lord thy God Psal 31. 23. O love the Lord all ye his Saints and God doth promise to give them an heart to love him Deut. 30. 6. The Lord thy God will circumcise the heart and the heart of thy seed to love the Lord thy God with all thine heart and with all thy soul Fifthly The Lord commands his people to pray unto him and to call upon his Name Call upon me Psal 50. 15. Pray without ceasing 1 Thes 5. 17. I will that men pray everywhere 1 Tim. 2. 8. And the Lord hath promised to give unto them a spirit of prayer Zech. 12. 10. I will poure upon the house of David and upon the inhabitants of Jerusalem the Spirit of grace and the Spirit of supplication Sixthly The Lord commands his people to mourn for their sinnes and to loath their sins and to turn from their sins Isa 22. 12. In that day did the Lord call to weeping and to mourning Jam. 4. 10. Humble your selves in the sight of the Lord And
as to the matter but also as to the manner of their walkings Ephe. 5. 8. Walk as children of light 4. 1. Walk worthy of the vocation wherewith ye are called Nay yet more particularly Walk in Love Ephe. 5. 2. Walk in Wisdome Colos 4. 5. Walk Circumspectly Ephe. 5. 15. Walk Humbly with thy God Micah 6. 8. Walk in the Spirit Gal. 5. 16. Walk according to the Rule Gal. 6. 16. He that saith he abideth in him ought himself also to walk even as he walked 1 John 2. 6. Secondly To bring or enter them into his wayes The Lord doth promise not only to take them off from their old sinfull wayes Jer. 3. 17. They shall not walk anâ more after the imaginations of their evill heart but also to walk and to know and approve this way to walk in Psal 143. 8. Cause me to know the way wherein I should walk 85. 13. Righteousness shall go before him and shall set us in the wayes of his steps 119. 30. I have chosen the way of truth thy judgments have I laid before me Ver. 59. I thought upon my wayes and turned my feet unto by Testimonies Thirdly To enable them as for the whole course of their life to hold on walking in his wayes or Statutes Esa 26. 7. The way of the just is uprightness Psal 119. 102. I have not departed from thy judgments for thou hast taught me Ver. 112. I have inclined my heart to perform thy Statutes alway unto the end Jer. 32. 40. I will put my fear into their hearts that they stall not depart from me Fourthly He thus far also engageth himself that if at any time they fall he will raise them up and if they wander into by-paths he will bring them back into the right way Psal 119. 176. I have gone astray like a lost sheep seek thy servant Jer. 3. 22. Returne ye back-sliding children and I will heal your backslidings Behold we come unto thee for thou art the Lord our God Ezek. 34. 16. I will seek that which was lost and bring again that which was driven away and will binde up that which was broken and will strengthen that which was sick Fifthly He will establish them unto the end in their walking in his Statutes 2 Thes 2. 16. Now our Lord Jesus Christ himself and God even our Father c. Ver. 17. comfort your hearts and establish you in every good word and work 3. 3. The Lord is faithful who shall establish you and keep you from evil 2 Tit. 4. 18. The Lord shall deliver me from every evil work and will preserve me unto his heavenly kingdom Prov. 2. 8. The Lord preserveth the way of his saints 5ly Why God makes his promise to cause his people to to walk in his Why God promises to make his people to walk in his Statutes Statutes c. First Because they are of themselves insufficient and unable to do any thing that is good 2 Cor. 3. 5. Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God John 15. 5. I am the vine ye are the branches he that abideth in me and I in him the same bringeth forth much fruit for without me ye can do nothing Jer. 10. 23. O Lord I know that the way of man is not in himself it is not in man that walketh to direct his steps Secondly Because if God leaves them unto themselves tbey are not only unable to walk in his Statutes but will certainly wander from the way of his Statutes When God left David to himself how wofully did he trespass against God When God left Hezekiah to himself presently his heart was lifted up with pride When Peter was left unto himself how fearfully did he deny his Master Thirdly To shew the difference twixt the Covenant of works and the Covenant of Grace that is the ministry of the Letter and this is the ministry of the Spirit 2 Cor. 3. 6. That Covenant of works is a Commanding Covenant but it is not an Helping How the Covenant of Works and of Grace differ Covenant the Covenant of Grace is a helping Covenant as well as a commanding Covenant God herein doth shew us what we are to do and likewise inables us to do Fourthly Because God will have all the glory of all good to be ascribed unto himself therefore will he be the cause of all good Rom. 11. 36. Of him and through him are all things to him be glory for ever If we could walk or work by our own strength with out God then we might boast in our selves but God will have no flesh to boast and glory in it self 1 Cor. 4. 7. Who maketh thee to differ from another and what hast thou that thou didst not receive now if thou didst receive it why dost thou glory as if thou haste not received it Fiftly To comfort and encourage his poor and weak servants under the breadth and depth and length of their obedience When they consider how much God requires at their hands and for how long a time even all the dayes of their life and then consider their own weakness alas say they who is sufficient for these things How shall we be able to perform all those services which God requires But then when they finde that God the mighty God is with them and he engages himself to be their strength and help and that his grace shall be sufficient and he will put forth his own hand to their works this raiseth and encourageth their hearts why I shall have Gods help to do all Gods work c. Sixthly To draw up their hearts unto himself and to set their faith a work upon him when they are to do any duty O sirs we should end all our services in a promise of acceptance and begin all our work in a promise of assistance we should end with glory to God and begin with the grace of God God hath promised to cause us to walk in his Statutes and to do them And why hath he made this promise but because you should look up to your God by faith and rely on him for sufficiency of grace and strength to carry you out to his Name and power c. SECT I. 1 Use DOth God promise to cause his people to walk in his Statutes and to do them hence we may be informed of several things First That then without all question the natural and unregenerate man hath A natural man can of himself do no good no sufficiency in himself to do any spiritual good For if the people of God who are called by grace and are made alive by grace are not sufficient of themselves but do stand in need of the grace of God to cause them to walk in Gods Statutes much more insufficient is every natural man to the doing of good who is dead in trespasses and sins Hear what the scriptures speak of the natural man 1 Cor. 2. 14.
in the wayes of Gods Commandements and to hold on in their walking all their dayes O say they this is impossible and who can walk thus But what Christ spake to another purpose may be safely applied here That which is impossible with men is possible with God or what Chrysostome replied about the work of turning the heart from sin that it was impossible Tu non potes sed Dominus tuus potest thou canst not turn thy heart but yet the Lord can turn thy heart that I say in this case It is impossible for any man by his own strength to walk in all Gods Statutes nevertheless it is possible so to do with Gods strength I can do all through Christ that strengthens me saith Paul Phil. 4. 13. And Take my yoak upon you saith Christ Math. 11. 29. for my yoak is easie and my burthen is light ver 30. How comes it to be easie and light surely because you have Christ help as well as Christs Command And thus it is with all the wayes of God they are possible and passable why so because you have Gods Promise as well as Gods Command Indeed if they were wayes under a command then there were no possible walking in them because then the acting of obedience unto them would rest upon our own strength which is none at all but being wayes also under a promise of God who saith that he will cause us to walk in them now they are possible For beloved what God promiseth to do for us that rests not upon our strength but his strength to make us to do and he is able to make all strength to abound and increase within us Sixthly Then it is nothing else but a foolish and proud conceit in men to delay Of such as defer walking in Gods wayes and defer works of obedience until they 1. Have compassed so much of the world 2. Come to be old 3. Come to be sick then they will consider their wayes and then they will humble their hearts and then they will repent and then they will lay hold on Christ and then they will lead new lives and then they will make their peace with God c. Not knowing that it is God only who causeth us to walk in his Statutes and to do them and not knowing that we are not of our selves sufficient to think any thing and not knowing that supernatural power must be the foundation and cause of all supernatural works and not knowing that God justly may and often times doth deny his grace and help to them who have refused it and doth leave the refusing sinner forever to his own lusts and wayes SECT II. 2 Use DOth the Lord God himself undertake to cause his people to walk Take heed of self-confidence in his Statutes and to do them This may serve for caution unto all the people of God especially unto strong Christians that they take heed of all self-confidence Beware of all self-confidence when you are to do any duty or any work which the Lord requires from you see that you do not attempt it or set upon it in the power of self There are many sorts of a mans self there is 1. His Natural self the strength of natural knowledge and judgement and will How many sorts of self there be and resolution 2. His Learned self the strength of acquired parts and abilities of understanding of wisdom of tongues of utterance and of other gifts 3. His Gracious self the strength of a renewed minde and of a renewed will and of renewed affections Now hear my advice When you are to do any work for God beware that you rest not on any of these self strengths Jer. 9. 23. Let not the wise man glory in his wisdom neither let the mighty man glory in his might neither let the rich man glory in his riches So say I let not the prudent Christian rest on his wisdom and let not the knowing Christian rest upon his parts and let not the renewed Christian rest upon his graces and let not the forward Christian rest on his resolutions and let not the experienced Christian rest on his comforts as if those were able and enough to furnish and enable him to do the work or works which God requires of him There are three Reasons why I would seriously press this caution upon you that fear God First The exceeding aptness and propension in the best to be and to do something All are proue to trust too much in self of themselves there is scarce any thing concerns us but self is inteâmixed with it and justles in it self and we are hardly taken off from it until by woeful experience we finde much mischief and misery in it Take us in any spiritual work why something of self is appearing in repentance men will not forsake their own strength in the work of faith men will undertake to believe by their own strength in the work of justification men are apt to look upon their own righteousness in active duties men are many times of their minde in Jeremiah The Lord be a faithful witness between us if we do not according to all things which the Lord thy God shall send thee to us Jer. 42. 5. And in passive duties there also we presume many times too much upon our own self strength Lord said Peter I am ready to go with thee both into prison and to death Luk. 22. 33. And although all shall be offended yet will not I Mar. 14. 29. Secondly The exceeding greatness of this sin self-confidence or a trusting Trusting in self is a great sin and relying upon our own strength and sufficiency it is a very great sin which thus appears 1. It is the pride and unbeliefe in departing from God that man who makes not God his whole confidence departs from him Pâide of heart and which is worse the spiritual pride of heart which God abhors and is utterly contrary unto but humility of heart is that which God doth much value and regard 2. It is a kind of Atheism the creature which would be a self-sufficiency unto it self denies God in his Al-sufficiency it is proper to God as God to be a being of himself and to give being unto all besides himself to be independing on any for being and working 3. At least you take the work of God out of the hand of God his work it is to make us good by his preventing grace and his work it is to enable us to good by his subsequent grace and yet you will undertake by your own strength and by your own arme to conquer sins to resist temptations to perform acts of obedience 4. You take the course to set up your selves and to lay aside your God to magnify your selves and to nullify him to glory in your selves and to take glory from God if you will be the efficient causes of doing good without God you will make your selves the final cause of good Thirdly The
exceeding great danger of self-confidence to do any good and The danger of self-confidence there are three dangers which will befal you 1. You will be but poor and barren and insufficient so as to do nothing at all as the ship lies still if the winde stirs not without me you can do nothing you will be weaker then the weakest Christian the weakest Christian trusting on Christ and the promise will be able to do much when you relying on your self-ability will be able to do nothing There are two sorts of being Two sorts of being One is absolute and of it self as God is who is of himself and can work alone by and from himself Another is depending such a being is every creature yea and every created grace which as it is by virtue of Gods grace so it acts in virtue of his assistance As a beam of the sun is made alive by the sun and it gives light by the continued influence of the sun part it and the sun it is nothing so c. 2 God will leave you at least a while unto your selves that you may be ashamed of your confidence and see your selves to be but vanity that you are indeed without strength and utterly insufficient of your selves and that you stand only and work only in the presence of his might You read that God hath left his servants in four cases In what cases God leaves his servants One when they have been idle and careless and venturing upon the occasions of sin this was Davids case A second when they have not stedfastly believed his word but have given credit to Satan upon this he left Adam and Eve unto themselves A third when they have ventured upon evil company in this case he left Sampson A fourth when they have presumed upon their own strength and sufficiency and in this he left Peter 3. And now you will not be able to do any good nay not able to withstand the greatest sins Satan will be too hard for you and so will sin we shall quickly hear you complaining of hardness of heart and of deadness of heart and of unbelief of heart and I wish these were the worst God doth some times cure the proud self-confidence and the proud self-sufficiencies of his people by leaving them to some gross and vile falls as David and Peter c. Fourthly There is indeed no self-sufficiency in you although sometimes Wherein our weakness appears you veryly imagine and fancy it and I would convince you of this by your own experience 1. You cannot pull down any one sin that troubles you by your own strength it will move and strive and tempt and follow you and do what you can by all your own strength it doth many times captivate you 2. You cannot rise out of any sinful fall unless the Lord gives you his hand to lift you up there your feet stick in the mire and every grace that you have is nonplussed repentance will not stir and sorrow will not melt and faith will not take hold unless the Lord himself comes in with new strength and assistance you cannot deliver your selves 3. You cannot many times act any one grace when your desires are so to do you finde your hearts many times hard but you cannot soften them dull and you cannot quicken them straitened and you cannot enlarge them you would mourn but cannot fetch up your tears you would believe but you cannot stretch forth one act of faith all that comes from you is Lord help my unbeliefe you would pray but are not able c. 4. If it were in your power and self-strength to act and to do any good works and to walk in Gods Statutes then 1. Why do you make your prayers to God for his help 2. Why have the people of God acknowledged their own inability It is not in man that walketh to direct his steps 3. Why do the works of obedience stick and go on so heavily when they rest on our hands 4. Why is it that they go on so freely and easily when God is pleased to put out his assistance I will run the way of thy Commandements when thou shalt enlarge my heart saith David Psal 119. 32. SECT III. 3. Use DOth the Lord promise to cause his people to walk in his Statutes What duties it may teach us and to do them this may instruct or teach us especially the people of God four necessary duties 1. To be alwayes sensible of their own weakness and infficiencie 2. Not to dispond or cast down their hearts because of the greatness of any To be alwayes sensible of our weakness work or dutie which God requires of them 3. To depend on God and to make him their strength and help for all the works which they are to perform 4. To give the praise of all to God First To be alwayes sensible of their own weakness and insufficiencie Two things are of great use unto every Christian one is still to believe Gods alsufficiencie the other is still to acknowledge his own insufficiencie When you are to do any work or dutie suppose it be to repent to believe to pray to preach to withstand a temptation to cast out a sinful corruption preserve in your hearts a sense of your own weakness and insufficiencie as Paul spake so do you Lord who is sufficient for these things 2 Cor. 2. 16. I can do nothing by my own strength here is much work but of my self I can do nothing I am not able to carrie it on There are three Reasons why I offer this advice unto you because many persons Reasons of it are not sensible of their own weakness and insufficiency to spiritual acts of obedience e. g. 1. Such âs make nothing of the most solemn duties of communion with God they feel not the weight of those services It is all one with them to go to the Lords as to go to their own table it is all one with them to repent of sin as to commit sin it is all one with them to believe on Christ as to say that they believe on Christ it is all one with them to pray as to speak are these men sensible of their weakness and insufficiency unto any duty unto whom the performance of every duty is so easie 2. Such as are seldom in prayer when they are to do any work commanded them of God these men do not see their own weakness and insufficiency they do imagine that they are able to carry on their work in their own strength without the strength of God else they would be much in prayer to God for his help and for his assistance 3. Such as mind not the promises of God to enable them and never make use of them Surely the child thinks himself able to go alone who refuseth the hand and help of the Nurse c. Secondly Because a right sensibleness of your own weakness is a special means to
my song he also is become my salvation Isa 25. 4. Thou hast been a Experience proves it so strength to the poor a strength unto the needy in his distress God is your God and he is your strength and you have found him to be so when being sensible of your own weakness you have cast your selves upon him How did his strength beat down strength before you and how did his power make it self manifest in your weakness O Christians you have experience on all sides 1. When you have trusted upon your selves how barren and dead have your hearts been like Sampson c. 2. When you have trusted on your God how able how full quick and enlarged hath your heart been and with what life and alacrity hath the work of God prospered in your hands It s our priviledge Fourthly Priviledge It is not only your duty to go to God and to trust on him to help and enable you to walk in his Statutes and to do them but it is also your priviledge which you enjoy by vertue of the Covenant Is it not a priviledge which a Son enjoys and which a Wife enjoys that the one may confidently go to his Father and the other may confidently go to her Husband to help them in their necessities Why you who are in Covenant with God you are the Sons of God 2 Cor. 6. He is your Father you are married unto him Thy Maker is thy Husband Isa 54. 5. you may therefore go unto him and rely on him 1. Your God knew long ago all your necessities and self-weaknesses or insufficiencies and therefore at the very first he engaged himself to be yours in love and mercy and help and strength 2. It is no more than he is resolved for he is resolved and willing and ready to help you and do you good with all his heart and with all his soul 3. And it concerns his glory to cause you to walk in his Statutes and to do them Quest 2. When especially the People of God should by faith depend upon God for his gracious help and strength to cause them c. Sol. There is no duty or work which we are to do upon Gods Command at any time but we should by faith depend upon God for his strength to enable and cause us to do it Nevertheless we should in eight Cases express a more special care to depend upon him for his assisting and supplying strength e. g. 1. When we are most apt to think that we stand in least need of his strength In what cases we should depend upon him and presence 2. When we find the greatest strength of opposition to the performing of any work 3. When we are most sensible of our own indisposition and inability to the doing of such good works 4. When any work we are called to perform hath a greater Concernment and Respect to Gods Glory his Churches good and our own salvation 5. When the Work is extraordinary and universal 6. When near great and sudden Changes do befall us 7. When we have made solemn vows to God in the days of our distress for Reformation or better walking 8. When it is such a work wherein we have miscarried and have longer stuck at it and cannot get it forward 1. When we are most apt to think that we stand in least need of his strength and presence That our mountain is strong that we are increased that we can go alone and are now sufficient Object But will some of you say When are we thus apt to think c Sol. In three Cases 1. When the works or duties seem unto us little and common and easie not In what cases we are apt to think well of our selves needing any singular presence of Gods Grace As the Israelites thought about the taking of Ai it was but a small City and a few men would serve the turn and there was no need to trouble all the host But they found it otherwise c. so when any duty seems but ordinary a small work and we need not call in for the help of God it is but to meditate it is but to pray it is but to read the Word but to hear a Sermon but to resist a temptation but to deny a very light occasion of sinning but to bear an ordinary Cross or affliction Now we are apt to think we can do these ordinary works and we can pass these ordinary crosses and are not very importunate with God to assist and enable us But what comes of this why either we can do nothing at all or else what we do is but superficial and cold or that little temptation or occasion of sin is too hard for us and that little Cross filâ us with impatience and vexation and discontent c. Therefore I beseech you who are the people of God Learn to go out of your selves Learn to depend on Gods strength even for the least Duty that you are to perform there is in the least duty whether Active or Passive enough to exercise your Faith Though the greatest work be not above Gods strength yet the least is above your strength If you can do nothing without Christ then you cannot do the least good work without him If the Apostles were not sufficient of themselves to think any thing much less are we able of our selves do any thing Nay and you may observe it That the failings of the people of God are usually about ordinary duties They do carry on their difficult works better than they do their ordinary works what is the Reason of this because in them they look up more to God but in these they look more at themselves Secondly When we have found more than ordinarie enlargments in Communion with God that our hearts have melted in the confession of our sins and that our hearts have wrestled with God in Prayer and our resolutions have been exceedingly strengthened and sharpned O now beware of thy self and now have a special care to make God alone thy strength why because now thou shalt through subtiltie of temptation be inclined to think too highly of thy self and of thine own strength and that this may last long and theâeupon thâââ wilt slack that earnestness of Communion and thou wilt be venturing and hazarding upon the account of thy own strength and God will leave thee and humble thee Thirdly When we have tasted of the wonderful goodness of God in high and rich experiences nay in the very healings and assurances of his own spirit that we have heard the voice of joy all is pardoned God is reconciled Hereupon our hearts ar exceedingly raised to God in blessing and praising and saying What shall I do for this good God O but remember to raise your hearts in a careful and watchful depending on Gods strength and sufficiencie still to enable you to walk with him and to do for him You think you can do much more and I do verily believe you would
do much more but all those gracious experiences without any assistance and influence from God will not be sufficient unto you Secondly We should especially depend upon God for his strength and sufficiencie then when we do meet with the greatest strength of opposition to the performing of any good work or works as David in another case when the people spake of stoning him he did then encourage himself in the Lord his God 1 Sam. 30. 6. Or as Jehoshaphat when that great multitude came against him and God promised him deliverance said he Believe in the Lord your God and ye shall be established 2 Chron. 20. 20. So should we do when we meet with strong âppositions and hinderances when we are to work or when we are working the work or works commanded us of God we should now by faith look up to God and rest on his arme of gracious power to uphold our hearts and to cary us out unto our dutiful performances How many temptations do we many times meet with from Satan and how many threatnings and scoffs and reproaches and incounters do we meet many times with from ungodly men and from carnal parents and friends and from secret enemies of âod and his wayes All which do tend to discourage our hearts and to weaken our hands and to interrupt or divert our feet from walking in Gods wayes and from doing of the works which God requirs of us in our places Now this is the time to look up to God and to trust on him to encourage and enable the heart to serve him to hold on in walking before him with all faithfulness wisdome zeal and patience now make use of that promise in Esa 41. 10. Fear thou not for I am with thee be not dismaid for I am thy God I will strengthen thee yea I will help thee yea I will uphold thee with the right hand of my righteousness Zech. 4. 6. This is the wârd of the Lord unto Zorobabel saying Not by might nor by power but by my spirit saith the Lord of hosts Ver. 7. Who art thou O great mountain before Zorobabel thou shalt become a plain and he shall bring forth the head-stone thereof with shoutings crying Grace grace unto it Thirdly We should especially depend on God for his strength when we are most sensible of our own indispositions weaknesses streitghtened and insufficient hearts How often do we finde these things upon us how apt are we under them to shrink to complain to give over O but our work when we are not able to do our work is by faith to look up to God to quicken and enable us to do his work Psal 119 159. Consider how I love thy precepts quicken me O Lord according to thy loving kindness Esa 45. 24. Surely shall one say In the Lord have I righteousness and strength even to him shall men come Object But I have no might or power at all to do any thing Sol. Consider now that precious promise in Esa 40. 29. He giveth power to the faint and unto them that have no might he encreaseth strength Phil. 2. 13. He worketh in us c. Object But I have lookt up with such weak desires and with such a weak faith as I have and yet finde no more strength Sol. Read on ver 31. They that wait upon the Lord shall renew their strength c. So Psal 31. 24. Be of good courage and he shall strengthen your hearts all ye that hope in the Lord. Object But did any servant of God ever finde him coming in with strength when sensible of his own weakness and calling upon him for help and strength Sol. See two places of Scripture instances for this Psal 73. 26. My flesh and my heart faileth but God is the strength of my heart and my portion fore ver Psal 138. 3. In the day when I cried thou answeredst me and strengthenedst me with strength in my soul Fourthly We should especially depend on God for strength when we are called to do any work wherein the glory of God and the good of his Church and our own salvation are more singularly concerned First These are services and works of the highest and of the greatest consequence there is no work whatsoever wherein we can deal which is or can be of a higher nature for excellencie necessitie felicitie Secondly Miscarriages under these would prove very woeful and ruinous that Gods glory should faile in my hand or the good and safety of the Church in my hand and my own soul should perish by my own neglect Thirdly And of all works these do meet with the greatest opposition from without our selves and from within our selves the gates of hell are opened c. Yet for these hath God most of all engaged his power and presence and strength as you may see in the varietie of his promises and in the glory of his providences therefore when you are called to do any work which hath a neer and special respect to these things fall down and pray look up and depend as he said de deo nil sine deo we can know nothing of God without God so say I pro deo nil sine deo we can do nothing for God without God nothing for his glory without his assistance O Lord the work which I am now endeavouring thou knowest that it concerns thy name and glory the good and welfare of thy Church which is the apple of thine eye and the dearly beloved of thy soul and it respects mine own eternal salvation which thou wouldst have me work out with fear and trembling good Lord leave me not hide not thy self but appear in thy strength for the carrying on of these works come in with thy wisdom to direct me and with thy grace to quicken me and with thy spirit to lead and uphold and prosper me Fifthly When the work is extraordinary and universal of much difficultie and danger and requires more then ordinarie hight of spirit and courage and resolution now is your time not to consult with flesh and blood not to consider your own proportion of gifts and abilities but by faith to look up to him who commands the work and promiseth his assistance and presence for the work Exod. 3. 10. I will send thee unto Pharoah saith God to Moses that thou mayst bring forth my people the children of Israel out of Egypt ver 11. And Moses said to God Who am I that I should go unto Pharoah and that I should bring forth the children of Israel out of Egypt Ver. 12. And he said Certainly I will be with thee Josh 1. 5. As I was with Moses so I will be with thee I will not faile thee nor forsake thee Beloved as the weakest duties are above our strength so the greatest and hardest are below Gods strength it is not what you are but what your God is who commands you and what he will be unto you who hath promised his own power and strength Sixthly
When neer great and suddain changes do befall us as the loss of a husband wife child parent friend estate c. this is a time wherein ordinarily we are weak and do stand in need of more strength than our own to bear the hand of God with patient submission and to make a sanctified use of the same And this is a time when we should in a special manner look up to God and trust on him for his help and assistance who hath promised to be with his people in the fire and in the water Esa 43. 2. And to debatâ with them in measure Esa 27. 8. And to wipe off their tears and to turne again in mercy and that all things shall work together for their good Seventhly When we have made solemn vows in our distresses of particular reformation or of better walking with God O if God will spare me if God will hear me then this I will be and thus I will walk c. Indeed the sin is great to answer for such works and God will certainly require them at your hands therefore when God hath answered you O begg for his grace for his strength to enable you Esa 10. 21. They shall make a vow unto the Lord and perform it Eighthly We should in a special manner depend upon God for his own strength to be revealed unto us when we have experimentally found any work or duty sticking long upon our hands and we cannot get it forward and accomplish it with our strength as many times a man resolves to leave such and such a sin and is very serious in his resolution and yet he findes himself hampered and captivated by it And many times a man resolves upon such or such a heavenly duty which is of an excellent nature and yet he cannot get up his heart unto it but he still omits and neglects it or is by carnal counsel and pleasures taken off from it In these and the like cases we should go and weep before the Lord and confess both the deceitfulness and insufficiencie of our own hearts and earnestly beseech the Lord to take 1. our hearts and 2. our works into his own hands that he would change our hearts and that he would direct our steps and that he would mortifie our sinful lusts and by his strength tread down strength that he would lead captivitie captive that he would break our bonds for us and set us at libertie by the power of his own Spirit 3. Quest Now follows the third Question How may one know that he doth How we may know that we make God our strength indeed make God his strength and doth depend or relie only upon him for all the works which he is to do to cause him to walk in his statutes and to do them Sol. If one doth indeed set up God for his strength and doth depend and relie upon him c. First He will be much in prayer unto God be will not take up or set upon any work without prayer when any duty is to be performed by him his first work is with God Lord give thy strength unto thy servant he will not first venture upon the work and then look up to God but will first call in the help of God and then attempt the work Beloved remember this that the more that any man depends upon himself the less he is in prayer to God for saith he I have wisdom enough and I have strength enough to do this work and the more that any man depends upon God the more will he pray unto God he that believes most will pray most Psal 62. 8. Trust in him at all times ye people poure out your hearts before him God is a refuge for us Because if you do indeed trust on God if you do indeed believe that God is your strength and refuge you will then poure out your heart in prayer before him Psal 116. 10. I believe therefore have I spoken Secondly He will be much in fear Work out your own salvation with fear and trembling for it is God that Works in you to will and to do of his own good pleasure Phil. 2. 12 13. Quest Of what is the man afraid who acknowledgeth and relieth on God as his strength for every good work Sol. He is afraid 1. Of himself even in his best sufficiencies for not by might and by power but by my spirit saith the Lord. Zech. 4. 6 As Johoshaphat who had an army of above eleven hundred thousand men 2 Chron. 1â from ver 14. to 19. yet when the Moabites and the Ammonites came against him he goes unto the Lord and saith 2 Chron. 20. 12. O our God wilt not thou judg them for we have no might against this great company that cometh against us neither know we what to do but our eyes are upon thee Why said he we have no might Had he not above eleven hundred thousand fighting men Were these no might No they were not self-sufficiencie is no sufficiencie and self-might is no might and therefore he feared him self in the highest of his own sufficiencies and his eyes are upon God in and from him was might and sufficiencie indeed The like you read in a spiritual case of Paul as able an Apostle and as laborious and as powerful as any of them all and one that relied as much upon the grace of God in Christ and one that had as choise and eminent abilities of knowledge and grace yet saith he 2 Cor. 3. 5. We are not sufficient of our selves to think any thing as of our selves but our sufficiencie is of God Ver. 6. who hath made us able ministers of the new testament 2. Of doing any thing which may offend his God and provoke him to withdraw himself from him How jealous was Moses when the two Tribes and an half petitioned to have their portion on this side Jordan lest they had been upon a sinful designe which might move the Lord to leave them Numb 32. 14. Behold you are risen up in your fathers stead an increase of sinful men to augment yet the fierce anger of the Lord towards Israel Ver. 15. For if ye turn away from him he will yet again leave them in the wilderness and ye shall destroy all this people See how afraid Moses was lest any thing should be done which might move the Lord to leave them And so indeed it is with every one who knows that God is his strength and sufficiencie he is afraid of every thing which may move the Lord to depart from him and to leave him unto himself he is afraid of every grosse sin and of going against the light of the word and against the working of the spirit and against the checks and warnings of his own conscience as knowing that for these things God hath left his people and hath withdrawn his actual assistance from them as you may read in Sampson and David and Hezekiah and Peter 3. Of giving way to
unbeliefe and of sideing with it and nourishing of it which makes us so ready to deny the power of Gods alsufficiency and to question the intention and purpose of it unto our selves c. against this he wrestles much and doth pray much lest having a promise of Gods helping grace he should fall short of it through unbelief Thirdly If you do indeed look on God as your strength that can and will enable you to walk c. then his promise in relation unto your services of obedience will put life and courage into you even under the greatest and hardest of trials and duties so that the greatest and hardest services will be all one unto you with the weakest and smallest for saith the Church The Lord God will help me Esa 50. 7. 9. And as Asa said when he was going out against an boast of a thousand thousand Ethiopians Lord it is nothing with thee to help whiether with many or with them that have no power 2 Chron. 14 11. So it will be with us when high and difficult works are to be done by us our hearts faint not but we set upon them cheerfully for Gods strength is sufficient for the greatest and for the smallest services Zach. 4. 7. Who art thou O great mountain before Zerubbabel thou shalt become a plain Sometimes you meet with dreadful temptations and if you do believe and relie on Gods strength you will resist them and fight against them and expect victory over them for God is on your side and his strength will bear down all the strength of Satan Somtimes you meet with strong corruptions why the power of God will subdue them and sin shall not have c. Somtimes you meet with strong afflictions and you will bear them patiently for the hand of God will sustaine you Somtimes you meet with wonderful oppositions from the world why your God is with you and for you and he will uphold and streng then you and fill you with love and zeal for his name O when a man believes indeed on God he doth then 1. Oppose strength to strength 2. See all to be weakness which oppseth God 3. That Gods strength will carry all before it 4. That works which heretofore seemed impossible and unfeasible and we did despaire ever to compass them now we look upon them as possible to be done and dare to set upon them and are confident to be successful in them strong temptations and corruptions will now appear to be vincible and the greatest and hardest of holy duties will now appear to be practicable c. Before we do by faith apprehend and rely on Gods promised strength and asistance we do measure all our works and duties and trials by our own strength but when we do indeed rely on God then we do measure them by Gods strength which is alsufficient When a poor soul lights upon a spiritual promise respectively answerable unto his particular work and occasion and can indeed by faith rely upon God making that promise Come saith he the work will be done which I have often thought would never be done this sin will be mastered and that temptation will be conquered for God hath promised his own strength c. We must look on God as our strangth Fourthly If you do indeed look on God as your strength who can and will enable you to walk in his statutes c. then your hearts will be perfect with God and sound and impartial in respect unto all his wayes you will not pick and chuse you will not take up one duty which concerns you and leave or omit a weightyer duty which concerns you you will not comply only with duties of easiness and neglect the duties of difficultie you will not satisfie your âelves with the external parts of duty and lay aside the internal ingredients of duty but your hearts will comply with all the will of God and you will sincerely attempt the performance of all Why so because 1. The command of God takes on your souls for all and 2. God assures you by his promise that he will enable you for all the works he requires of you Beloved this is an undeniable truth that so far as men are believingly perswaded of Gods sufficiencie and faithfulness in promise so far their hearts are carried out in evenness and uprightness of walking with God if a man believes that God will be present with him and help and strengthen him for all the duties and works commanded of God this man shall finde his heart closing with God enlarged unto all those works And on the contrary if any man remaines unperswaded of Gods abilitie and faithfulness either in whole or in part his heart will remain unsound and his walking will for ever be uneven with God If he thinks that Gods help is sufficieât against one sin but not against another sin unto which he hath been accustâmed why he will now remaine under the dominion of that sin If he thinks that Gods help is sufficient for one good work but not for the performance of another good work not to self-denial not to contentedness not to heavenlimindedness not to perseverance O how uneven will this man be how full oâ carnaâ reasonings O this cannot be done and this can never be attained And why is not that work done by you as well as by another and attained by you as well as another why can you not mourne for every sin as well as another doth and why cannot you repent and forsake every sin as well as another aâd why are not you so even and upright in your wayes as well as another I tell you the reason of it because you do not believe the promise of Gods sufficient grace and you do not rely upon it as another doth think you that he mortifies his sins and acts all those duties by his own strength or by the strength of God and how comes he by that strength but by believing And verily thus far might you have attained as well as he if your heart were sincere and did your hearts desire and trust on God in Christ for his alsufficient help Fifthly if you do indeed trust upon God to be your strength who can and We must trust on God to be our strength will enable you to waâk in his statutes and to do them then you are and may be found in the wayes of his strength in the wayes wherein he reveals his arm and power unto his servants Beloved there is a marvellous difference between presumption and faith presumption is a very bold and boisterous and irregular confidence on God both for pardoning mercy and for assisting grace the man loves his sins and lives in them and yet doubts not of Gods mercy to pardon his sins and the man exposeth himself to the temptations of sins and presumes on Gods help to keep him from sin and the man lives in the contempt or in the neglect of Gods ordinances and presumes
gives him no power or strength and regards not his prayers nor his complaints Psal 66. 18. But if your hearts were resolved indeed to forsake your sins they would be your hatred and burden and grief and you would set your selves against them but your strength is too weak and disproportionable and hereupon you go and cry unto the Lord O Lord those sins are too strong for me I am not able to subdue them I beseech thee for Christs sake to send forth the word of thy power and lead captivitie captive and suffer me not to dishonour thee any more I say if your hearts were drawn into this frame that the business did not lie upon the deceitfulness or falsness of your hearts but only upon the weakness and impotencie of your heart you would break down the power of sin but cannot do it you would walk better with God but you cannot do so you may now go confidently unto God for strength and he will certainly hear you and answer you with strength in your soul Object You will say This doth stay and encourage us but how may one know that it is only weakness and not wickedness only a want of power and not a want of will c. Sol. It s only a weakness and a want of more power against sin if you finde these six things 1. A constant conflict with sin 2. A resolved unsubjection unto sin I will never serve sin though I am often captivated by it 3. Earnest desires to have it mortified longings when 4. Avoiding all occasions and wayes that do give strength to sin 5. Gladness of any preventing and assisting power against sin 6. Extream grief when our weakness is borne cown by the strength of sin If you finde these things in you assuredly your hearts are willing to forsake sin and that you cannot get more riddance doth arise only from weakness and therefore in this case go to God for more of his strength and he will not deny it unto you And so for any good work that you would perform but you cannot dispatch it as you would or as you should you may know that this comes only from weakness and defect of more strength and nor from a secret dislike of it or aversness unto it if you finde these five qualities in you 1. You dare not neglect or omit it but you will be doing the will of God in this and that particular dutie with such a weak power as you have though it be in sighs and in tears and in much weakness and under many fears and temptations 2. You will be in the wayes of strength you will be creeping to the pools of Gods Ordinances there to receive of his strength 3. Though you cannot do much yet you will finde desires to do more strong cries to help weakness 4. You will take a delight after the inward man in the law of God and consent unto it that it is good and holy 5. You will make much use of Christ untill God shews his power in your weakness and gives in more strength to enable and perfect your works Fourthly If you would finde strength from God to enable you to walk in his Statutes and to do them then you must be an humble people and you must sue When the heart is humble unto him in forma pauperis Psal 40. 17. I am poore and needy the Lord thinketh upon me thou art my help c. Psal 10. 17. Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt incline thine ear to hear Jam. 4. 6. God resisteth the proud but giveth grace unto the humble By these places you see that we must not be proud but humble and if we be so and if we do seek the Lord with an humble heart he will hear our desire and will give grace unto us Object But perhaps you may desire to know when a mans heart is humble and when he seeks the Lord with an humble heart to help and strengthen him Sol. I will speak a little to this a mans heart is humble and humbly seeking when First He hath no self-bottome to trust unto but looks on himself as one utterly destitute and insufficient in me saith Paul there dwells no good and we are not sufficient of our selves to think any thing Secondly He is well contented to go abroad and to beg and to be beholding unto another for all his supplies and supports and helps The humble heart is well content to go and stand at heaven gates for mercy for grace for wisdome for all spiritual power Thirdly He judgeth himself unworthy of the least mercy and help from God not only which he hath received as Jacob Gen. 32 10. I am not worthy of the least of all thy mercies and all the truth which thou hast shewen to thy servant but also which he doth now request of God there is no reason in me nor cause in me nothing in me for which c. Fourthly He impleads and useth the name of Christ Dan. 9. 18. We do not present our supplications before thee for our righteousness but for thy great mercies of another Gods own reason for Gods own grant for his Name sake for his own Promise sake for his Christ sake Remember thy word and remember thy Covenant and do it for the Lords sake Fifthly He will wait Gods leasure and Gods pleasure I will hearken what God the Lord will speak Psal 85. 8. I will wait so the God of my salvation my God will hear me Micah 7. 7. 5. Quest The fifth and last Question is How one may know that God hath been his strength to cause him to do any good work or that he hath done it in the strength of God and not in the strength of his owne parts and gifts Sol. This is a choise and deep question but I shall desire to speak a few things unto it One may know that he doth act his duties or do his works not in the strength of his own parts but in and by the strength of God First By the Integrity or full frame of a holy working when his work or duty hath still the requisities that do constitute or make a duty to be a right duty or a work to be a right work in a spiritual sense To make a work or to set forth a work in a right and spiritual way there must be a concurrence or conjunction of five particulars 1. There must be the rule of Gods word to command and warrant it 2. There must be a right end even the glory of God alone intended and iâed at 3. There must be a renewed and changed heart by the spirit of Christ the tree must be good before the fruit be good 4. There must be the breathing of those heavenly affections of love and delight and joy and inward working as well as an outward work 5. There must be faith to set it forth in the name of Christ Now to
work it I say 1. No man on earth can by the sole strength of his parts set forth any one good work indeed a man of much learning and of great endowments and of good utterance may in the virtue of these say and do many good works which we call good he may make a Sermon he may utter a Prayer he may be much in the outward part of duty nevertheless this strength that is in him is nothing as to the spiritual performing of any duty he is not able with all the parts which he hath to look only at Gods glory nor to set out his duties with holy and heavenly affections nor with faith in Christ 2. Therefore if you finde this concurring frame which have mentioned in any of your works or duties assuredly you have attained grace and strength from God to enable you the Spirit of God hath been present with you to help you Secondly By the Antecedents that go before any work or duty of yours of which the performance of it is a consequent or fruit e. g. if it be the fruit following 1. The sense and acknowledgment of your own insufficiency 2. An earnest desire of God to engage his help and assistance 3. The actual and particular application of the promise of God resting on him and expecting Gods assistance now the work that is done is not done in any confidence of our selves but only upon the accâunt of Gods strength but to this I have hinted already Thârdly By the Consequents of your duties performed in the strength of By the consequents of our duties God which are quite different from those that are performed in our own strength whether we look unto God or unto our selves First Unto God there is acceptance and answer of all the duties or works done by his strength and assistance but not so of the works done in our strength Secondly Unto our selves where we shall experimentally finde four admirable effects 1. After all the duties or works performed by us in the strength of God we grow more humble as David in 1 Chron. 29. 14. But who am I and who is my people that we should be able to offer so willingly âfter this sort for all things come of thee and of thine own have we given thee But after works done in the strength of our own parts we grow more proud as the Pharisees â 2. After the duties performed in the strength of God we do more exalt and bless the grace of God as Paul 1 Cor. 15. 10. I laboured more abundantly than they all yet not I but the grace of God which was with me And David Psal 115. 1. Not unto us O Lord not unto us but unto thy name give glory for thy meâcy and for thy truths sake Whereas when we do act in the streâgth of our own parts we will rob God of his glory and give praise and blessing unâo our selves unto our own wisdom and unto our own zeal and unto our own dexterity and learning 3. When we have performed our work in the strength of God and have indeed discerned his presence with us this will drâw out our hearts to depend more upon God for our future works and services It will sweetly raise our hearts uâto him O I will trust on him another time for I relied on his power aâd sufficiency and he graciously helped and strengthened me Psal 63. 7. Becausâ thou hast been my help therefore in the shadow of thy wings will I reâoyâe But it is not thus when we act in our own strength for after such performances we are still more apt to rely upon our selves 4. When we have done our work by the strength of God hereupon our hearts are more endeared to God and so are our resolutions more and more to pray unto God Psal 116. 1. I love the Lord because he hath heard my voice and my supplication Ver. 2. Because he hath enclined his ear unto me therefore wâll I call upon him as long as I live Thus have I finished the third duty which was to depend upon God for his strength seeing he doth promise to cause us to walk in his Statutes and to do them Fourthly Now follows the fourth and last duty which concerns the people Give the praise of all unto God of God which is to give the praise of all the good which they do unto God alone I may not slightly pass this therefore I will enquire first why secondly whither 1. Quest Why the people of God should be carful to give unto God alone the praise and glory of all the good which they do Sol. Reasons for it briefly are these First His grace is the only cause of all the good which we do it is true that we are the subjects who do repent and who do believe who do love and fear and serve and obey him and walk in his Statutes O but who is the cause that we do all this or any of this from whom is all our fruit found Excellent is that passage of Austine Certum est nos velle cum volumus sed Deus facit ut vellemus certum est nos facere cum faciamus Deuâ facit ut faciamus we do will good but it is God that makes us to will that good and we do good but it is God who makes us to do that good it is God who works in us to will and to do And hereupon in another place he ingenuously confesseth that his good works were rather Gods works then his own works Quaecunque sunt bona opera mea tua magis quam mea sunt Now if God works all our works for us is it not just that he should have all the glory from us Secondly We should else be injurious unto God who saith Glory is mine 1 Chron. 29. 11. And my glory will I not give unto another Esa 42. 8. Glory if I may so speak is the Lords portion and revenue out of all his works of power and grace and he is very tender of it and therefore we cheat him when we withhold any part of his glory from him nay it is plaine theft to take any part of glory from God unto whom all the glory doth belong Psal 96. 8. for you lay hands of that which is none of your own and without the consent of another who is the true owner and he professeth that he will not part with it it being indeed so properly essential to the crown of his diety Thirdly We do but proudly dishonour our selves in a vain-glorious boasting of that which is none of our own for which God will certainly abase us 1 Cor. 4. 7. For who maketh thee to differ from another and what hast thou that thou didst not receive Now if thou didst receive it why dost thou glory as if thou hast not received it Esa 2. 17. The loftiness of men shall be bowed down and the haughtiness of men shall be made low Luk. 18. 14. Every one that exalteth
himself shall be abased Nebuchadâezer was cast out among the beasts for arrogating to himself Herod was smitten and eat up with worms because he gave not the glory to God the Pharise rejected because he gloried in himself Fourthly Because it is an exceeding mercy if God actually gives us his power to do any good or to walk in his Statutes and to do them which may appear thus First It is a great mercy to enjoy the Spirit of God and an unquestionable Comfort to know that we do enjoy him this I think no Christian will deny But when we finde a power enabling us to walk in Gods Statutes this power comes from the Spirit of God dwelling in us No man can walk in Gods Statutâs without the presence and influence of the Spirit and every one who doth walk in them and do them hath the Spirit of God I will put my Spirit within you and cause you to walk c. Secondly It is a great mercy to be made a new creature to be regenerated to partake of the life of Châist whosoever is enabled to walk in Gods ways and to do them he is unquestionably a new creature he is born again he pertakes of Christ of the life of Christ and hath communion with Christ he abides in him For without me saith Christ John 15. 5. ye can do nothing Thirdly It is a great mercy to be kept from sin and all sinfull walkings by which God is dishonoured therefore David abundantly blessed God who kept him from sinning against him when he rashly intended to destroy Nabal and all his houshold 1 Sam. 25. 32 33. but thus are we kept and presetved when God causeth us to walk in his Statutes Fourthly It is a great mercy that we are able to honour God and to honour our holy profession it is one of the greatest favours which God shews to any man on earth when he makes and when he useth him as a vessel of his glory And this honour God puts upon you by causing you to walk in his Statutes now you are vessels fitted for his honour In these wayes you do live unto his honour and to your own honour and to the honour of your heavenly calling and profession Fifthly It is a great mercy so to walk as to get peace in conscience and assurance of happiness But when the Lord puts forth such a power upon you as enables you to walk in his Statutes and to keep his judgments and to do them hereupon 1. There comes peace of Conscience great peace have they which keep thy law Psal 119. 165. And this is our rejoycing the testimony of our conscience that c. 2 Cor. 1. 12. 2. And Assurance and confidence of happiness they go from strength to strength every one of them in Zion appeareth before God Psal 44. 7. Sixthly It is a great judgment yea it is one of the greatest judgments when the Lord leaveth any to themselves Psal 81. 12. So I gave them up unto their own hearts lust and they walked in their own counsels If so then by the rule of contraries it is a very great mercy when the Lord gives unto any man the power of his grace enabling him to walk in his wayes and Statutes Now if there be so many choise mercies bestowed and manifested in causing us to walk in Gods Statutes surely then there is great reason that we should give God all the glory c. 2. Quest Whether we do give God the glory of all the good which he causeth us How to know that we give God all the glory and assume it not to our selves to do and do not assert nor ascribe it unto our selves Sol This may be known thus First When we make a right division of the work done by us and accordingly make our acknowlegment in every good work done by us there is aliquid Dei and aliquid mei something which is of God and something which is of our own The goodness or well-doing that is of God and there must come in an Agnosco O Lord this was thine this was wrought by thee The evil-doing the mixtures the imperfections the distractions these are ours and here must come in our Ignosce O Lord own and accept what is thine and O Lord mercifully pardon what is mine If after any good done by us we take the humbling part unto our selves and give the exalting part unto God now we ascribe shame unto our selves and all the glory unto God Secondly When after the best performances we set an higher value upon the grace of God and do not put a higher rate upon our selves as Paul Gal. 2. 20. I live yet not I but Christ liveth in me 1 Cor. 15. 10. I laboured more abundantly then they all yet not I but the grace of God which was with me When aftet our good-doings we raise the grace God in this work the good hand of God was with me and his power was manifested but we raise not our selves a jot but we are nothing and still are nothing and can do nothing without his grace and presence verily our posture is humble and the glory of our well-doing is returned to God alone Thirdly When we are afraid of all self-glory as Paul Gal. 6. 14. God forbid that I should glory save in the Cross of our Lord Jesus Christ. And in the secret temptations unto self-glory our souls are distressed and exceedingly humbled within us and we wrestle with God to beat down and cast out all high self-challenging and self-appropriating thoughts and to set the crown of praise only on his own glorious name this also demonstrats that we acknowledge God and not our selves Fourthly when after our well-doing our hearts do look upon the good which we have done as special mercy which we have received and as a new obligation binding and engageing us unto God as for a new mercy received from the hand of God When bona nostra are dona sua our good-doings are reckoned amongst Gods favours and mercies to us and when we look on bona nostra as debità nostra the good which we do as indebting us unto God for what he hath made us to do and the more good we do the more are we indebted for praises and thanksgivings and say as David What shall I render unto the Lord for all his benefits towards me Psal 116. 12. So what shall I render unto the Lord for all the good which he hath done and for all the good which I have done which I have done by his power This shews that you desire to give all the glory unto him Fifthly When there is an after-after-work to be done as well as a fore-work to be done and we are as serious and careful and watchful about this as about that before we perform any duty our fore-work is by faith to look up to God for his strength and therein we shew our selves careful by the many prayers which we do put up
Covenant with me by Sacrifice 2. The other is that they keep Covenant Psal 103. 18. To such as keep They keep Covenant with God his Covenant and this he expounds in the following words to those that remember his Commandements to do them When we enter into Covenant with God what is it that we do I suppose if we do understand our selves that we do then take him to be our God 1. In his Gracious Mercy 2ly In his Righteous Society that he and he alone shall be our Lord our King to Rule and guide and prescribe us laws and we will be his people to hearken unto him to be at his command to obey his voice and will Is any man so wild to make such a Covenant with God or to think that God will make such a Covenant as this with him I will have mercy and blessing from God but I will not obey him he shall be none of my Lord nor King or that God will yield to these termes I will be yours for all blessings but live as you list do what you please walk how you will serve your lusts regard not my Law Did God ever make such a Covenant as this Saith God to Abraham Gen. 15. 1. I am tby shield and thy exceeding great reward And Chap. 17. 1. I am the Almighty God I am able to do thee good and will do so but then he addes walk before mee and be thou perfect q. d. I will be a God to you for blessing and also a God over you for Ruling I expect that you should walk uprightly before me i. e. observe my wayes my Commandements and act them with sincerity of heart not willingly disobey and prevaricate So Exod. 19. 5. If ye will obey my voice in doing and keeping my Covenant then ye shall be a peculiar treasure unto me above all people And Verse 6. Ye shall be unto me a Kingdom of Priests and an holy Nation But a little more to demonstrate this truth unto you be pleased to consider these five particulars First Those several Relations which fall upon all people who come to be in The relations betwixt God and his people in Covenant require obedience Covenant with God and they are all such as lay obligations upon them to obedience to walking in his Statutes They are the children of God and have God to be their Father Now saith God to them that pretend to stand in this Relation but walk disobediently A son honoureth his Father Mal. 1. 6. And if I be a father where is mine honour They are the servants of God and God is their Lord and Master Now saith he in the same place a servant honoureth his Master And if I be a Master where is my fear should not a Lord and Master be feared and what is it to fear God but to have an awful respect to his Commandements and a tender care to do his will They are his subjects and he is their King he is the Lord that Reigneth over them gives Laws unto them and are not his Subjects a willing people in the day of his power Do not his Saints humble themselves sit down at his feet and receive of his words doth not the fiery Law proceed from his right hand for them whom he calls his Saints Deut. 33. 2 3. Secondly The Covenant mercies and blessings as their scope is to express the Rich bounty of God to his people so likewise the end of them is to quicken constrain And so do the Covenant mercies and indear them unto duty and obedience Psal 86 12. I will praise thee O Lord my God with all my heart I will glorifie thy Name for evermore Ver. 13. for great is thy mercy towards me Psal 130. 4. There is forgiveness with thee that thou mayest be feared Deut. 10. 12. And now Israel what doth the Lord thy God require of thee but to fear the Lord thy God to walk in his wayes and to love him and to serve the Lord thy God with all thy heart and with all thy soul Luke 1. 74. That we being delivered out of the hand of our enemies might serve him without fear Ver. 75. In holiness and righteousness Rom. 12. 1. I beseech you therefore brethren by the mercies of God that ye present your bodies a living sacrificâ holy acceptable unto God which is your reasonable service Nothing more usual in the Scripture than to press the people in Covenant to obedience by and from the mercies of the Covenant The full and clear Revelation of the New Covenant takes in with it an express institution of obedience Tit. 2. 11. The grace of God which bringeth salvation hath appeared to all men Ver. 12. Teaching us that denying ungodlinesse and worldly lusts we should live soberly and righteously and godly in this present world The full and clearest Revelation of the new Covenant was when Jesus Christ himâelf appeared in the world and taught and dyed and rose again and ascended into heaven and even thence is obedience chiefly urged the Gospel all along pressing duties upon the people of God to love the Lord their God and to love their neighbour and to walk as children of the light Ephes 5. And to be obedient children 1 Pet. 1. 14. And to be holy in all manner of conversation Ver. 15. And to walk worthy of the vocation wherewith they are called with all lowliness and meekness Ephes 4. 1 2. And to put off concerning the former conversation which is corrupt according to the deceitful lusts Ver. 22. And to put on the new man which after God is created in righteousness and true holiness Ver. 24. And to walk circumspectly Ephes 5. 15. or exactly unto the highest pitch of holiness and obedience Fourthly The Mediatour of the Covenant concerning whom you And the Mediatour of the Covenant finde 1. That he professeth that he came not to destroy the Law but to fulfil it 2. That he explicated the Law in the true and spiritual sense of it vindicating it from the false glosses of the Pharisees and pressing it in many branches upon us as you may see in Matth. 5. from ver 21. to the end 3. Himself to be under the Law and making special use of it in several parts aginst the temptations of Satan It is written thou shalt not tempt the Lord thy God Matth. 4. 7. And it is written thou shalt worship the Lord thy God and him only shalt thou serve ver 10. 4. That he makes obedience the discovery of our real love unto him Joh. 14. 15. If you love me keep my Commandements Ver. 21. He that hath my Commandements and keepeth them he it is that loveth me Ver. 24. If a man love me he will keep my words 5. That it was one end of the giving of himself to deth for us Tit. 2. 14. Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good