the obedience of the second Adam doth consist in being obedient unto a positive commandment which was the symbol of his obedience to the whole Law of God This câ—mmandment received I of my Father saith he And as Moses the Head of that Covenant was faithful in all his house in so much as it s said of him As the Lâ—rd Commanded so did he so Jesus the head of this second Covenant was faithful in all his trust and as the Lord Commanded so did he As the Father gave me commandment saith he even so I do John 14. last So that the blood of sprinkling speaks the highest obedience in the World 4. It speaketh also the worth of souls If a Physitian have a Patient ready to die and nothing will work his cure but the heart-blood of the Physitian and the Physitian should vouchsafe thereto and let him have his heart-blood to drink Would it not argue that the Physitian thinks this mans life is of great concernment and of great worth so 't is here And what doth this argue but that Jesus did look upon the souls of men as of Infinite worth and Concernment 5. This blood of Jesus and the blood of sprinkling speaketh the evill of sin The hainousness the sinfulness the evill of sin There are many things that do speak the evill of sin but of all things methinks the blood of sprinkling the blood of Jesus speaks the evill of sin loudest Give me leave to name some that so you may compare them and this together First The separation from God and union with Satan speakes the evill of sin As by Grace we are united unto God made One with God and separated from the Devil so by sin we are separated from God and united unto Satan and made one with him 2. The Condemnation of the whole World by the sin of Adam speaks the evill of sin If the eating of the Apple committing that one sin brought Condemnation upon all the World how g eat must the evil of sin be 3. The fire of Hell speaks the evil of sin for what is the fewel that the fire of hell feeds upon but sin take sin away and the fire of Hell will die it will be quencht 4. The spoyl of Dutyes speaks it One sinful thought is enough to spoyl a prayer to spoyl a Duty to spoyl a Sermon And if one drop of Inke shall black a whole Glass of milk how black is that Inke 5. The horror of Conscience speaks it for If but one sin set on upon the soul by God doth put a man into such horror of Conscience how great is the evil of sin 6. The troublesomness of the relicks of sin in the Saints speaks it Sins in the Saints are but wasps without their sting And if the wasps without their sting be so troublesom how troublesom are the wasps that have their stings in them how troublesom is sin in it self But seventhly and above all The Blood of sprinkling speaks the evill of sin For if the guilt of sin be so great that nothing can satisfie for it but the Blood of Jesus and the Filth of sin be so great that nothing can fetch out the stain thereof but the blood of Jesus How great How hainous How sinfull must the evil of sin be The Blood of sprinkling speakes the evil of sin And then 6ly As the Blood of sprinkling speaks the evil of sin so it speakes the riches and the freeness of the Love of God 'T was love in Jonathan to part with his Garment for David What love is it in Christ to part with his Blood for us It was love that made Christ weep over Lazarus They said Behold how he loved him And if his Tears speak his love what doth his Blood 'T is love to give a cup of cold water to a Disciple what is it then to give ones warm Blood unto Enemies Three things there are that do make a gift greatly free 1. The greatness of the gift given 2. The unworthiness of the Person given unto 3. And the greatness of the person that gives 1. As for the gift it self What greater than the Blood of Jesus 2. As for the Persons given unto who more unworthy then sinfull men 3. As for the Person that doth give who greater then God in the three Persons The Father gives Christ to die The Son dies and gives his Blood And the Holy-Ghost comes and sprinkles it for it is the work of the Holy-Ghost to sprinkle this is another thing that the Blood of Jesus speaks It speakes the Riches and the freeness of the love of God these are the things that this blood of sprinkling speaketh And now if you ask How and in what respects it speaketh better things than Abel or then that of Abel For it may be translated both ways according to the several copies But take it according to our translation better than that of Abel or then the blood of Abel How and in what respects doth the blood of Jesus speak better things than the blood of Abel Why it speaks better things than the Personal blood of Abel And it speakes better things than the Sacrificed blood of Abel It speakes better then the Personal blood of Abel for the blood of Abel cryed for vengeance against his own Brother But the blood of Jesus cries for mercy and for remission for his Enemyes Father forgive them they know not what they do said Christ when their hands were imbrewed in his blood But others think rather that these words are to be understood of the sacrificed blood of Abel And because Abel is the first that stands upon record in Scripture for offering a sacrifice with blood It is as if the Apostle should say The sacrifice of Jesus on the Cross and the blood of Jesus speaketh better things than the sacrifice of Abel or of all the sacrifices in the Old-Testament And Indeed This is more sutable to the scope of the Apostle here For the design of the Apostle here is to shew the excellencie of New-Testament sacrifice and of the way of the New-Testament above the Old And if you look into the Scripture you find that though in the Fourth of Genesis it â—s said Abels blood cryed yet notwithstanding iâ— is not said that Abel or his blood speaketh buâ—â—n the Eleventh of the Hebrews 't is said that in point of sacrifice By faith Abel speaketh By faith Abel offered unto God a more excellenâ— sacrifice then Cain and by it he being dead yet speâ—keth In point of sacrifice by faith he yet speaketh And would you know how the blood of Jesus speaketh better things than the sacrificed blood of Abel or than all the sacrifices of the old Testament Thus. 1. The blood of Jesus and the sacrifice of Christ on the Cross doth give efficacie unto all those sacrifices What aâ—e all the Types and Ceremonies but dead things without the thing Typified 2. And though Abel offered an excellent sacrifice he did not offer
the death of his Son much more being reconciled we 〈◊〉 all be saved by his life Rom. 5. and chap. 8.32 He â—at spared not his own Son but delivered him up for 〈◊〉 all how shall he not with him also freely give us all â—â—ings If God the Father did give his Son to â—ath for you will he deny you other things Go away and look no more sorrowfull let it apâ—are that you know Christ and that you know â—hrist crucified 3. In case at any time any temptation doth aâ—ise upon you Presently turn and look wishly upon â—hrist crucified and there fix If a man be in a â—â—eat temptation possibly the temptation may be â—t by by way of divertisement turning to another â—â—ject but if that other object be ingaging â—â—en he is helpt thereby not onely by way of diâ—rtancie but by way of assistance Now if a temâ—ation do arise at any time upon any of you preâ—â—ntly turn your eye fix it upon Christ crucified â—ere stand and there look and thus shall you be helped not onely in a way of divertancie but in way of assistance 4. If you do indeed know Christ crucified the why should you not hold forth the vertues of thâ— Christ the death of Christ in your dying unto 〈◊〉 things below and say with Paul upon all occaâ—â—ons Henceforth let no man trouble me I bear aboâ—â— in my body the marks of the Lord Jesus You coâ—â— to tempt me to such a sin do not trouble me know Christ crucified henceforth let no man troâ—ble me I know Christ crucified answer all yoâ— temptations thus and be peremptory and resoluâ—â— let no man trouble me do not trouble me I knoâ— Christ crucified 5. Go away and communicate that knowledâ— of a crucified Christ unto others your knowledâ— is nothing unless you make others to know wâ—â— you know There is a twofold revelation 〈◊〉 Christ Christ revealed to men and Christ 〈◊〉 vealed in men as Paul speaks When it pleased 〈◊〉 Lord to reveal Christ IN me When a man haâ—â— revelation of Christ within him he will comâ—nicate that knowledge Ye see how it is with 〈◊〉 Sun shining upon the wall and with a Candle 〈◊〉 Lanthorn the Sun shines upon the wall and 〈◊〉 wall enlightens no body why because the Suâ— not in it but there is a Candle in a Lanthorn aâ— that enlightens others why because the Candâ—â— within it So when a man hath a revelation Christ upon him it falls dead as upon a mud wâ— and he communicates not that light unto others but if Christ be in me the hope of Glory then câ—â—tainly I shall communicate this knowledge of Châ—â— unto others also 6. And to end all if you do know Christ and him crucified then go and place your selves before the Lord as David did when the Lord had made known his mind unto him Then went King David in and sat before the Lord and he said who am I O Lord God and what is my house that thou hast brought me hitherto c. And what can David say more unto thee for thou Lord God knowest thy Servant for thy Word sake and according to thine own heart hast thou done all these great things to make thy Servant know them So I say go you and place your selves before the Lord and say What am I Lord O what am I poor ignorant creature as well as others that Christ crucified should be made known to me O the riches and the greatness of the Grace of God According to thine own heart Lord hast thou done this to make these things known unto thy poor Servant Wherefore Glory and Honour unto God the Father and unto the Lamb that sitteth upon the Throne for ever And thus now I have spoken something concerning a crucified Christ as the Object of your Faith the former time concerning the Excellencies of Christ to draw out your Love Now then let your Faith and Love meet together and may your Love be quickned and your Faith strengthned I have enough The New Covenant of Grace opened SERMON III. Heb. 12. 24. And to Jesus the Mediator of the New Covenaâ—â— and to the blood of sprinkling that speaketh bettâ—â— things then that of Abel IN this Scripture you have the difference bâ—tween the Law and the Gospel The exceâ—lency of the state of the Church under tâ—â— New Testament above the state of the Chuâ—â— under the Old Testament for saith the Apostle 〈◊〉 the 18. vers Ye are not come unto the Mount thâ— might be touched and that burned with fire nor unâ— blackness and darkness and tempest and the sound of trumpet and the voice of words But ye are come uâ—to Mount Sion vers 22. and unto the City of the liâ—ing God the heavenly Jerusalem and to an innumâ—rable company of Angels c. So that first look how much Mount Sion dotâ— excell Mount Sinai The City of the living Goâ—â— doth excell the Wilderness and the heavenlâ— Jerusalem doth excell the Mountain that might bâ— touched from whence the Law was given 〈◊〉 much doth our state now exceed and excell that of the Jews And saith he Ye are also come unto an innumerable company of Angels The Law was given at Mount Sinai by the ministration of Angels Look therefore how much our communion now with an innumerable company of Angels doth exceed that ministration which was by the ministration of Angels then so much doth our Gospel state now exceed theirs And ye are also come to the general assembly and Church of the first born Look how much the Catholick Church drawn out of all Nations doth exceed the Jewish Synagogue so much doth our Gospel Church state now exceed theirs And ye are come unto God the Judge of all Look therefore how much the manifestation of God as the Judge of all the world doth exceed the manifestation of God as a Law-giver upon Mount Sinai unto the Nation of the Jews onely so much doth our Gospel state and Church exceed theirs And ye are come to the spirits of just men made perfect It is true in regard of the Saints in heaven for we are fellow Citizens with the Saints there Or if you understand it of the spirits of just men made perfect with Gospel perfection by the imputation of the righteousness of Christ it is true So that look as the state of Heaven doth exceed the state of Earth and as Gospel perfection doth exceed the imperfect state of the Law so doth the state of the Church and Gospel now exceed that of the Jews And ye are come to Jesus the Mediator of the New Covenant and to the blood of sprinkling that speaketh better things then that of Abel Look therefoâ—â— as Jesus Christ the Mediator of the New Covenaâ—â— exceeds Moses the Mediator of the Old Aâ—â— as the blood of Christ the blood of sprinkling doâ—â— excell and exceed the blood of all sacrifices in tâ—â— time of the Old Testament so doth our Gospâ— Church state now exceed that of theirs
sufferings are your servants for all things are yours for you are Christs who is the Head of the Covenant And in case that you are under any spiritual desertion Then praise God for his love to Jesus when you cannot praise God for his love to you A true Gospel spirit will praise God the Father for his love to Christ his Son when he cannot praise God for his love to himself because he wants assurance Again if you would yet walk up unto this condition of the Gospel whereunto now we are come then whatsoever you do be sure that you do it upon Gospel Principles Principles of Love principles of Thankfulness principles of Ingenuity Principles are the springs of Actions If your principles be Evangelical your actions will be Evangelical if your principles be legal your actions will be legal Stock therefore and store your selves with Gospel principles principles of Love principles of Thankfulness and principles of Ingenuity doing all in the Name of Jesus this Mediator of the Covenant And when you have wrought and done all Rest upon Jesus this Mediator as if you had done nothing Yet repent work and do as if you had no such Mediator I say Work and pray and read and meditate and confer and repent as if you had no Mediator for to rest upon but onely your works and yet rest upon this your Mediator as if you had done no work at all Thus do and thus shall you comply and comport with your Gospel state Which that you may do consider This is that you are now called unto you are now come to Jesus not to Moses you are now come to Jesus the Mediator of the New Covenant VVhy then As in the time of the Old Testament they had recourse unto Moses so now in the times of the New Testament ye are in all things to have recourse unto Jesus VVhat saith Jesus to this business Here 's VVorship VVhat saith Jesus to it Here 's an Ordinance VVhat saith Jesus to it Here 's an Officer of the Church VVhat saith Jesus to it This is suitable unto the state that now you are come unto And thus shall all your Convictions Graces and your duties be refined you shall have much in a little room A legal work may be great for the bulk yet be but little a Gospel work though but little hath a great deal in it for 't is refined And thus also shall you have the wedding Garment on For pray What is the wedding Garment but a Gospel disposition sutable to a Gospel dispensation this is the wedding Garment Not Faith nor Repentance nor this nor that particular Grace But a Gospel disposition sutable to a Gospel dispensation is the wedding Garment and thus shall you be cloathed with it Thus also your Onely shall stand in its proper place For mark where the Apostle places your onely Onely saith he let your Conversation be as it becomes the Gospel there stand a Christians onely upon a conversation becoming the Gospel Thus also shall you please the Father The more that you come to Jesus the Mediator whom the Father hath appointed And the more your Conversation suites thereunto the more you please the Father You can never please the Father more than in coming to the Son Now therefore as ever you do desire that you may please the Father As you do desire that your onely may be found in the right and proper place As you do desire that you may be found having the wedding Garment on As you do desire that all your Convictions Graces Duties may be more refined and so preserved and kept As you do desire to be found doing according to the state whereunto you are called so let it be your work your and business to stand clear from Moses and to stand upon clear Gospel ground and to come off fully unto Jesus the Mediator of the New Covenant For saith this Doctrine In these Gospel times we are not come unto Moses the Mediator of the Old Testament or of the Old Covenant but unto Jesus the Mediator of the New Covenant And so I have done with this third Observation There is a fourth thing yet behind which concerns the Blood of Sprinkling that speaketh better things than the blood of Abel The Blood of Sprinkling SERM. VI. Hebr. 12.24 And to the Blood of Sprinkling that speaketh better things than that of Abel VVHen I made entrance into these Words I took up four Observations from them And having gone through three of them I now come unto the fourth which more largely runs thus Observ 4. That it is a very great priviledge which in these Gospel times we are partakers of To come unto the Blood of Sprinkling that speaketh better things than that of Abel For the clearing and prosecuting whereof First I shall shew you what this Blood of Sprinkling is what are the grounds and use of this Sprinkling 2. That this Blood of Sprinkling is a speaking-Blood and speaketh better things than that of Abel 3. That we are now come unto this blood of Sprinkling 4. What are the priviledges of coming to this Blood of sprinkling and of being sprinkled with this Blood of Sprinkling And then 5. What we must do that we may get our hearts sprinkled with this Blood of Sprinkling First If you ask what this Blood of Sprinkling is I answer That it is no other than the blood of Jesus the Mediator of the New Covenant called the Blood of Sprinkling Because it was and is the thing specified by all the Sprinkings of Water and Blood in the Old Testament In the dayes of the Old Testament it was their way and manner then to mix water and blood together and to sprinkle it upon Persons and Things which was a Pattern and Type of this Blood of Jesus as you read from the 13. verse unto the 24. of the 9. of the Heb. When our Lord and Saviour Christ died upon the Cross there came water and blood out of his side saith John And if you look into the 1 of John c. 5. you shall see that John his beloved Disciple insists much upon it at the 6. v. This is he that came by Water and Blood even Jesus Christ not by Water onely but by Water and Blood Again This is he even Jesus Christ that came by water and blood which blood of Sprinkling is the blood of Jesus saith Peter expresly in his 1 Epist 1.2 Elect according to the foreknowledge â—f God the Father through sanctification of the Spirit unto obedience and sprinkling of the blood of Iesus Christ So that plainly then and briefly this Bâ—ood of Sprinkling is the blood of Iesus Called the Blâ—od of Sprinkling in reference unto those Types and Ceremonies of sprinkling blood in the time of the Old Testament For our better understanding whereof I shall labour to shew you briefly what were the grounds and reasons of their sprinkling blood in the times of the Old Testament and how that is appliable to
the blood of Jesus If you look therefore into the Old Testament you shall find that they sprinkled blood upon a fourfold account To confirm and ratifie the Covenant between God and them To make an Attonement for their sin For the sanctification and purification of their Persons and things And for the preservation of their Persons Accordingly therefore saith the Apostle Heb. 9.19 the Book was sprinkled so in the 24. of Exod. the meaning of it is given v. 7. And he took the Book of the Covenant and read in the audience of the people and they said all that the Lord hath said we will do and be obedient and Moses took the blood and sprinkled it on the people and said behold the blood of the Covenant and the 9th of the Heb. tells us That he sprinkled the Book it self And why so But to shew thus much That it is the Blood of Jesus that doth ratifie and confirm the Covenant now made between God and us as at large in that 9th of the Hebrews 2. Then also in those times of the Old Testament they sprinkled blood to make an Attonement for the sins of the people as you have it in the 4th of Levit. 6 and the 20. verses And the Priest shall dip his finger in the blood and sprinkle of the blood seven times before the Lord before the Vail of the Sanctuary The Mercy Seat and the Altar were sprinkled the reason is given at the 20 v. And he shall do with the Bullock as he did with the Bullock for a fin offering so shall he do with this And The Priest shall make an Attonement for them and it shall be forgiven them And why so But to shew that it is the blood of Jesus whereby we have Attonement as in Rom. 5.11 3. Again In the times of the Old Testament they did sprinkle blood for the purification of mens Persons and of Things As you have it in Levit. 14. v. 7. And he shall sprinkle upon him that is to be cleansed from the Leprosie seven times and shall pronounce him clean And why so But to shew that it is the blood of Jesus that doth cleanse us from all Iniquity as in the first Epist of John Chap. 1. 4. Then in those times they did sprinkle mens persons for preservation from the destroying Angel when the destroying Angel came to destroy the Aegyptians the posts of the Israelites were sprinkled that they might be preserved And why But to shew that it is by the blood of Jesus that we are preserved from the destroyer In the 1. v. of the 1. of Jude it s said Jude the servant of Jesus Christ and Brother of James to them that are sanctified by God the Father and preserved in Jesus Christ or preserved by Jesus Christ and Christ our passover is sacrificed for us saith the Apostle to the Corinthians So that thus now you see briefly what were the grounds and reasons of their sprinkling blood in the times of the Old Testament and how all this is applicable to the Blood of Jesus And if you look wishly into the Scripture and compare things with things you shall find that Moses in the times of the Old Testament did divide the blood of the Covenant part whereof was sprinkled upon the Altar poured down at the foot of the Altar to oblige God to the Covenant And part of it was sprinkled upon the people to confirm their souls in the certainty of the Covenant and to oblige them to observe and keep Covenant with God So with the blood of Christ And therefore when our Lord and Saviour Christ speaks at the Lords Supper he saith This Cup is the New Testament in my blood shed for many for the Remission of sins The first part part of the words This Cup is the New Testament in my blood hath regard to us shewing that our souls are to be confirmed in this that we are in covenant with God The second part of the words shed for many for the remission of sins relates unto God shewing the use of Christs blood to satisfie God for our sins and to obtain our Remission And if you would know What is the use of this Sprinkling I say Sprinkling of the Blood notes Application What are we the better for the Blood of Christ if it be not applyed to us and sprinkled on us There are two great Attributes of God that we have to deal withal in the great matter of our Redemption The Justice of God and the Mercy of God That the Justice of God might be be satisfied Christ was made a sacrifice on the Cross and his blood shed on Earth that the favour of God might be obtained Christ carries as our great High-priest his Blood the vertue of it into Heaven and sprinkles the Mercy-seat seven times And that we might be sanctified and reconcil'd to God this Blood is sprinkled upon us too As it 's sprinkled upon the Altar and the Mercy-seat that God might be reconciled to us so 't is sprinkled upon us that we might be sanctified reconciled to God And that thereby we might be assur'd that God is in covenant with us As when the Jews were sprinkled with blood the Priest saying This is the Blood of the covenant they were assured thereby that they were in covenant with God So when we are sprinkled with the blood of Jesus we are or may be assured that we are in the covenant of Grace with God And thus now you see what this Blood of Sprinkling is upon what account 't is sprinkled and what is the use of the sprinkling thereof And so I have done with the first General Secondly This Blood of Sprinkling which is the blood of Iesus is a speaking Blood and speaketh better things than that of Aâ—el or than Abel It speaketh in regard of its continual and perpetual Virtue and Operation But here are two things First What this Blood of Sprinkling speaketh 2. How and in what sense it speaketh better things than that of Abel First What this Blood of Sprinkling speaketh 1. It speaketh a necessity of satisfaction for Without blood there is no Remission 2. It speaketh the Righteousness of God If God have burnt down such a City as this to declare his Righteousness how much more doth the shedding of the blood of Iesus declare the Righteousness of God To declare I say his Righteousness saith the Apostle in Rom. 3. 3. It speaketh the highest Obedience that ever the Sun saw That the Son of God should be obedient unto death laying down his blood is the highest Obedience As the disobedience of the first Adam was in the matter of the Tree so the obedience of the second Adam was in the matter of the Tree Who his own self bare our sins in his own body on the Tree saith the Apostle As the disobedience of the first Adam was in the transgressing a positive commandment which was the symbol of obedience to the whole Moral Law So
his own Blood But Jesus did he offered up himself by the Eternal Spirit as in the 9th of the Heb. 3. And though Abel and the Fathers of the Old Testament offered excellent sacrifices yet they offered often and so those sacrifices could not make the Commers thereunto perfect saith the Apostle But Christ offered himself once for all And so he hath for ever perfected them that are sanctified Heb. 10. 4. Though Abel and the Fathers in the Old Testament did offer excellent sacrifices yet their sacrifice was after their sin committed when they had commited a sin then they were to get a sacrifice and possibly they might have died before the sacrifice was offered but the sacrifice of Christ is before our sin is committed we cannot die between the sin and the sacrifice 5. And though Abel and the Fathers of the Old Testament offered excellent sacrifices the blood whereof was sprinkled on the people yet that was but to the purifying of the flesh for saith the Apostle at the 13th v. of the 9th Chap. If the Blood of Bulls and of Goats and the ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the flesh c. But the sprinkling of the blood of Jesus purgeth our Consciences from dead works How much more shall the blood of Christ who through the Eternal Spirit offered himself without spot to God purge your Conscience from dead works to serve the living God Upon which words saith Capellus you have here the excellencie of this offering above all other offerings in the World above the offerings of the Heathen above the offerings of the Jews above the offerings of the Christians Above the offerings of the Heathens for they sacrificed to Devills but he offered himself without spot to God Above the sacrifice of the Jews for their blood of sprinkling sanctifyed to the purifying of the Flesh but this to the purging of your Conscience from dead works Above the offering of the Christians for though Christians offer up spiritual sacrifices to God as prayers and thanksgivings yet not without spot but he offered himself through the Eternal spirit without spot to God 6. And then Though Aâ—el offered an excellent sacrifice and so the Fathers of the Old Testament yet notwithstanding those were for themselves and for those times Abel offered for himself and the Jews for themselves for that time onely but Christ offered a sacrifice for all the World He is the Lamb of God that taketh away the sin of the World and a Lamb slain from the beginning of the Wâ—rld 7. Again though Abel offered an excellent sacrifice and the Fathers of the Old Testament offeâ—ed excellent sacrifices and the blood thereof was sprinkled yet it was not sprinkled upon all things but in the 9th Heb 't is said Moreover he sprinkled with blood both the Tabernacle and all the Vessels of the Ministry and almost all things are by the Law purged with blood It was but almost but now by the blood of Jesus all things are purged and cleansed not almost but all things are purged and cleansed Thus now you see what this blood of sprinkling speaketh and how it speaketh better things then the blood of Abel better than his Personal blood and better than his sacrificed blood and that 's the second General 3. Now 3 unto this blood of sprinkling are we come in these Gospel-tâ—mes We are not come unto the blood of Bulls and Goats and heifers but we are come unto the blood of Jesus the blood of sprinkling For what is the dispensation that we are now under but the dispensation of a crucâ—fied Christ There are two Comings of Christ mention'd in the Scripture A coming in a way of meanness riding upon an Ass his first coming is in a way of humiliatâ—on riding upon an Ass and accordingly his Kingdom is a Kingdom of Patience And there is a coming second Coming of Christ when he comes riding upon the Clouds in power and Great Glory and accordingly his Kingdom then shall be a Kingdom of power and Glory When Christ comes the second time we shall be under Glorious dispensations but now we are under the first Coming of Christ and therefore what is the Dispensation that now we are under but the dispensation of a crucified Christ What doth a Preaching signifie and hold forth but Christ crucified We Preach Christ crucified saith the Apostle What do the Sacraments hold forth why This Cup is the New Testament in my Blood saith he So that now we are under the Dispensation of a crucified Christ In the times of the Old Covenant they did believe in God and God himself was the first object of their Faith and so they came to Christ now in these times of the New Testament the first and immediat object of our Faith is the blood of Christ Faith in the Blood of Christ Rom 3. So that I say It is the blood of Jesus that now we are come unto Well but though in these Gospel-times we are now come to the blood of Jesus the blood of sprinkling yet it may be this blood of sprinkling may not be sprinkled upon my soul When may the blood of sprinkling be said to be sprinkled upon a mans soul How shall I know whether this blood of sprinkling be sprinkled upon my soul in particular that 's a Question of great Concernment Thus therefore 1. If it be your great work in all your Temptations and upon all Occasions to apply your selves unto the blood of Jesus then is the blood of Jesus applyed to you and so sprinkled on you The blood of Jesus is sprinkled on us by the Spirit of God and when it 's sprinkled by the Spirit of God it is applyed If you do make applications of your selves to Christ certainly Christ hath made applications of Himself to you for all our grace is but a reflexion of his Grace we love him because he loved us first and we choose him because he chose us first and we apply our selves to him because he hath applyed himself unto us first If therefore in all Temptations and upon all occasions it be your great work to make an application of your selves unto the blood of Jesus then hath the blood of Jesus been applyed to you and sprinkled upon you 2. If you ever have had such a sight of the blood of Christ as that thereby you are purged from an evil Conscience Then hath this blood been applyed to and sprinkled on you They go together In the 10th Heb. 22 it s said Let us draw neer with a true heart in full assurance of Faith having our hearts sprinkled from an evil Conscience or purged the 9th of the Hebrews calls it purged having our hearts sprinkled from an evil Conscience What is that why an evil Conscience is an evil Conscience two wayes either because it is a sluggish Conscience and don 't stirr us up unto our duty and accuse for sin or else because it is a clamorous
and despondent Conscience Now if you have had such a sight of the blood of Jesus as hath quickned your Conscience and wakened your Conscience and yet pacified your Conscience at the same time Then have you been sprinkled with this blood of Jesus You see how they go together in the 10th Chap. 1.2 3. v. But 3. If you have a continual sight and remembrance of the blood of Iesus in all your goings out and your comings in Then hath the blood of Iesus been sprinkled upon you When the destroying Angel passed over the houses of the Israelites the Posts were sprinkled with the blood of the Lamb The Posts And why their Posts But that in all their goings out and their comings in they might have an eye thereunto So now how is it with me Do I not onely find the virtue of the Lord Christ within me But that in all my goings out and comings in I have an eye unto his blood then is his blood sprinkled upon my posts and applied unto me 4. If that you do walk in the Light as God is in the Light then the blood of Iesus hath been and is sprinkled upon you and applied to you 1 John 1.7 But if we walk in the Light as he is in the Light we have fellowship one with another and the Blood of Jesus Christ his Son cleanseth us from all sin If we walk in the Light as he is in the Light What 's that How is God and Christ in the Light why he is in the Light certainly in regard of Grace and Holiness So he is in the Light and to that purpose the Apostle speaks here So then Although you cannot walk in the Light of Comfort but as a child of Light walking in darkness yet if you do walk in the Light of Holiness walk in the Light as God is in the Light then certainly the blood of Iesus Christ hath cleansed you and so hath been sprinkled upon you 5. If you are indeed separated and set apart for God and for the Work and Service of God then is the blood of Iesus sprinkled upon you He that is dipt in this bloud of sprinkling is separated You shall observe that when the Priests were Consecrated the tip of the right Ear was sprinkled with bloud and the Thumb of the right hand and the Toe of the right Foot And not onely the Priests when they were consecrated were so sprinkled But when a man was cleansed from his Leprosie he was so sprinkled also You have them both in Leviâ— concerning Aaron Levit. 8.23 He slew the Ram and Moses took of the bloud of it and put it upon the tip of Aarons right ear and upon the thumb of his right hand and upon the great Toe of his right foot This in regard of Aaron In regard of the Leprosie you have it in the 14 of Levit. And of the rest of the Oyl that is in his hand shall the Priest put upon the tip of the right Ear of him that is to be cleansed and upon the Thumb of his right hand and upon the great Toe of his right Foot upon the blood of the Trespass-offering And so in regard of Blood as well as of Oyl what 's the meaning of this that the tip of the right ear was to be toucht with bloud and the thumb of the right hand was to be touched with bloud and the toe of the right foot with bloud both when the Priest was consecrated and when the Leprosie was cleansed But to shew thus much That the whole man is to be set a part for God The Ear of his understanding and knowing part is to be set aside for God The Thumb of his hand the believing part by Faith we lay hold is to be set apart for God And the great Toe of the right foot the Practical part of life and conversation The whole man is to be set apart for God where this sprinkling comes So that look therefore when a man is set apart for the Worship and Service of God Ear and Hand and Foot set a part for the Worship and Service of God then he is said to be sprinkled with this blood of Sprinkling 6. Once more If that you have had such a prospect of Christ crucified and have seen what great and wonderful things Christ hath done and suffered insomuch as your hearts have been astonied therewithal then have your souls been sprinkled with this blood See how they go together Isa 52.13 14 15. Behold My Servant shall deal prudently he shall be exalted and extolled and be very high speaking of Christ As many were astonied at him his Visage was so marred more than any mans and his Form more than the Sons of men so shall he sprinkle many Nations the Kings shall shut their mouths at him for that which had nâ—t been toâ—d them shall they see and that which they had not heard shall they consider Where this bloud is sprinkled there comes Astonishment at the Mirror and Wisdom and Mystery of a crucified Christ So that thus now you see that we are come unto this bloud of Sprinkling and how a man shall know whether his own soul be sprinkled with this bloud of sprinkling in particular And is this a small matter 4. The fourth thing tells us It is a priviledge and a very great priviledge to come unto the bloud of sprinkling it is a very great priviledge to be sprinkled with this bloud of Sprinkling It was a very great priviledge for the Jews to have a sacrifice by them at hand when they had committed sin to have the bloud of sprinkling by them But alas what 's that to this what was that sacrifice to this of Christ and what was that bloud to this of Christ and what was that sprinkling unto this sprinkling of the bloud of Jesus Look what difference is between the Type and the thing Typified Look what difference there is between the bloud of Bulls and Goats and the bloud of Jesus Look what difference between Carnal and Spiritual things so great a difference is there between the coming to the blood of Bulls and Goats and the coming to and being sprinkled with the bloud of Jesus Let me open this a little to you if you be indeed come unto this blood of sprinkling and be sprinkled with the blood of Jesus Then look whatsoever benefits do flow from the blood of Jesus all those doe belong to you And do you well consider what are the benefits that do flow from the blood of Jesus Let me name some to you 1. Thereby in the General we have redemption In whom we have Redemption through his Blood saith Paul Ephes 1. 2. Thereby the Covenant of Grace is ratified and confirmed Heb. 9. at large 3. Thereby the Church of God is purchased Acts 20. purchased by his bloud By the bloud of God 4. Thereby the Wall of Partition made between Jew and Gentile God and us is broken down Ephes 2.13 5. Thereby all things
Blood of the Lamb. They have washed their Robes how what with their great Tribulations No They came out of great Tribulations but their Tribulations dont wash them these are they that came out of great Tribulation and have washed their robes and made them white in the blood of the Lamb. Nothing on this side Christ and this blood of sprinkling can cleanse your souls But 4. Though there be nothing on this side Christ that can cleanse your souls but the blood of Jesus yet it is the Spirit of Christ that must sprinkle it The blood of Jesus is then sprinkled when it is applied now this is the work of the Holy Ghost I will sprinkle you with clean water I le wash you with water As it is a derogation to the blood of Christ to go to any else for cleansing So 't is a derogation to the Spirit of Christ to go to any else for sprinkling or to go to any else for that application of the Blood of Christ 'T is onely the Spirit of Christ that must sprinkle this blood upon your and my soul 5. Though this sprinkling must be done only by the Spirit Yet notwithstanding this blood of Jesus is sprinkled by the ordinance in the hand of the Spirit by the preaching of the Gospel He preaches not that sprinkles not the blood of Christ in preaching and especially by that great ordinance of the Lords Supper You may observe therefore that the same words that were used in the Old Testament when they sprinkled the blood This is the blood of the Covenant as in the 9th of the Hebrews are used by our Saviour Christ at the Lords Supper This Cup is the New Testament in my blood c. Why so but to shew thus much that this ordinance of the Lords Supper is the Hysop in the hand of the Spirit whereby the souls of believers are sprinkled with a fresh sprinkling Oh therefore who would not come to this ordinance of the Lords supper in a right way and manner 6. But then again you must knâ—w â—lso that you must come for sprinkling with the great'st sense of unworthines that may be Iâ— you look into the 19th of Numb you shall find that he that sprinkâ—â—d the blood was to be unclean until the evening v. 7. Then the Priest shall wash his cloaths and he shâ—l bâ— tâ—e his flesh in Wâ—ter and afterward he shall come into the Camp And the Priest shall be unclean until the evening At v. 6. The Priest shall take Cedar-wood and Hysop and Scarlet and cast it into the midst of the burning or the Heifer and then the Priest shall wash his cloaths and come into the Camp and shall be unclean until the evening And at the 8th v. He that burneth her shâ—ll wash his cloathes in Water and bathe his flesh in Water and shall be unclean until the evening And a man that is clean shall gather up the Ashes of the Heifer and lay them up without the Camp in a clean place and it shall be kept for the Congregation of the children of Israel for a Water of separation It is a purification for sin and he that gathereth the Ashes of the Heifer shall wash his cloaths and be unclean until the evening What 's all this but to shew thus much That they might not come to this sacred Expiation but with the greatest sense of their unworthiness Plainly shewing thus much That there is no medling with this blood of sprinkling but with the greatest sense of our unworthiness of the blood of Jesus Now therefore do you desire that you may be sprinkled with this blood of sprinkling then whensoever you go to the blood of Jesus and look upon it go with the greatest sense of your unworthiness of this blood then go to the Spirit of God whose work alone it is to apply and sprinkle and then stand and wait where the Spirit stands with his Hysop to sprinkle the souls of men and so shall you be made partakers of this great priviledge But suppose that I be sprinkled with the blood of Jesus and that this blood of sprinkling hath indeed fallen upon my soul what is my duty then 1. Then Go away and doubt no more When the sinning Jew was sprinkled do you think he doubted whether he were pardoned or no No surely he did believe that he was pardoned and that he was in Covenant with God For those words were used This is the Blood of the Covenant And shall you be sprinkled with the blood of Jesus and will you doubt whether you be in Covenant with the Lord by Grace or no c. This blood of sprinkling speaketh and you have heard what it speaks now then I pray take heed that you don't refuse him that speaketh from Heaven mark how it follows in the very next words to the Text We are come to the Blood of sprinkling that speaketh better things then that of Abel See that ye refuse not him that speaketh for if they escaped not who refused him that spoke on Earth much more shall not we escape if we turn away from him that speaketh from Heaven Why man or woman 't is Jesus that speaketh to thee Jesus the Mediator of the Covenant that speakes unâ—o you to believe What are you sprinkled go away then and doubt no more but take heed that ye refuse not him that speaketh from Heaven And secondly Then also conclude and say Now know I that I shall be preserved from the destroyer When the Isralites posts were sprinkled with the blood of the Lamb They could say Now know I that I shall not be destroyed by this destroying Angel Art thou sprinkled with the blood of Jesus say then Now know I that I shall not be destroyed but that the Angel shall pass over me in the destroying day 3. Then also go away and be Contented with your Condition what ever it be And well you may if you be sprinkled with the blood of Jesus you are made partakers of the greatest priveledg that can be and will you not then be contented with your Condition Go away and be contented with your Conditions saying I have now received the greatest privelege for I am sprinkled with the blood of Jesus therefore will I be contented with my Condition What ever it be 4. And then go away and praise God and be very thankful Be very thankful to God the Father and to the Lamb with whose blood you are sprinkled Look into the 5th Rev. and you shall find there are 3 quires of Praisers and all praising upon the account of this blood And when he had opened the book v. 9. the 24. Elders fell down before the Lamb and they sung a new song The four and twenty Elders these are men saying Thou art worthy to take the Book and to open the Seals thereof for thou wast slain and hast redeemed us to God by thy blood By thy bloud here 's the foot of the Song Then comes in the
this preventing love that is so sweet to a gracious soul to a thankful heart 1. The more immediately that any mercy doth come out or Gods hand and the less it runs through ours the more sweet it is Water is sweetest out of the Fountain Now preventing mercy comes immediately out of the hands of God and runs not through our hand at all nor through the hand of the second cause at all therefore must needs be very sweet But Secondly The more costless or less costly to us any mercy is the sweeter it is Possibly a kindness may cost more to keep it then it is worth Suppose a man promise me or give me wood the cutting down of the wood and bringing it home may cost me more then the wood is worth So a kindness may cost one more care then the thing it self doth amount unto But now preventing mercy cost me nothing it is cut down to my hand it is brought into my hand it is costless mercy it cost me nothing surely therefore it is very sweet 3. But then again Thirdly The more perfect and compleat and entire any mercy is the sweeter it is Half-mercies are not so sweet as whole Preventing mercy is compleat and entire In the 16 of Ezek. you may see what a compleat mercy is there given I washed thee with water vers 9. I throughly washed away thy Blood and I annoynted thee with oyntment I cloathed thee also with broydered work and shod thee with Badgers skin and I girded thee about with fine linnen and I covered thee with silk I decked thee also with Ornaments and I put bracelets upon thine hands and a Chain on thy neck and I put a Jewel on thy forehead and ear-rings in thine eares and a beautifull Crown upon thine head and so he goes on What mercy was this It was preventing mercy I passed by thee and saw thee polluted in thy own blood and said unto thee when thou wast in thy blood live yea I said unto thee when thou wast in thy bloody live So then preventing mercy is the most compleat mercy and it must needs be so for it comes immediately out of Gods hand and not through the hand of the second cause That that comes immediately put of Gods hand not running through the hand of the second cause is most compleat Upon this account our Justification is more perfect and compleat then our Sanctification because it comes immediately out of the hand of God and not out of our own hand In Justification our guilt is removed in Sanctification our filth is removed our guilt is offensive to our selves our filth is offensive to God Now one would think God should rather take away all our filth that is offensive to himself then all our guilt that is offensive to us no but our Justification is perfect our Sanctification not perfect why because our Justification comes immediately out of the hand of God and doth not run through our own hand for though we be justified by our Faith yet it is as Faith is Gods Instrument not as our act Now the more immediately that any mercy comes out of the hand of God and the less out of our hand the more perfect and compleat it is So doth preventing mercy do and therefore must needs be very sweet 4. Again Fourthly The more that any mercy doth correct difficulty and sweeten duty the sweeter is that mercy Now preventing love doth correct difficulty and it doth sweeten duty See it in Zacheus what an hard and great work was he upon Lord sayes he the half of my goods I give to the poor Stay then suppose his Estate was a thousand pounds he would have but five hundred pounds left and Lord sayes he If I have taken any thing from any man by false accusation I restore him fourfold Suppose he had wronged men to the value of a hundred pounds there 's four hundred pounds more gone so there 's but a hundred pounds left of a thousand What an hard work is this yet mark how easily he comes off to this hard work Behold Lord why he had drunk deep of preventing love Zacheus come down sayes Christ for to day I must abide at thine house Christ doth not come and say Zacheus give half thy goods to the poor and if thou hast wronged any man restore him fourfold and then I will come to thy house no but Zacheus Come down for this day I must abide at thy house preventing him with his love and then this hard work comes off easily There is nothing will correct difficulty and sweeten duty more then preventing love therefore preventing love must needs be sweet And thus now you see what there is in preventing love that is so sweet to a gracious soul That is the Fifth VI. But now Sixthly and Lastly You will say Suppose I have tasted of preventing love and mercy suppose I have had experience of it for I must needs say this is my case for I was going on in the way of my sin and God prevented me many a time with his preventing Grace I have been backward to and dull in duty and God hath many a time prevented me with assisting Grace I have been full of unbeleef and said I am cast off and shall never see the face of God again but the Lord hath prevented me with his comforting grace and with the shines of his face I was galloping to Hell as fast as I could but God hath prevented me with his saving Grace And as for my outward Estate in the World I was low and knew not what to do and God prevented me with such a Gift such a House and Land what hath my life been but a Bundle of preventing mercy if any have drunk deep of this preventing grace I may say I have much more Now what is my Duty that doth flow from hence 1. If you have tasted of Gods preventing love and mercy if God hath indeed prevented you with the blessings of his goodness why then should not your hearts be filled with the sense thereof why should not your thoughts be much thereupon How God hath prevented you at such a time in such a thing The more sense you have of Gods preventing love and mercy the more humbly you will walk with God and the more closely especially considering that God will not upbraid you If a man takes a Beggar from the Dunghil and makes her his Wife prevents her with his love and kindness the sense of his preventing love will make her walk humbly all her dayes unless the man upbraid her with it if he upbraids her with it it will not make her walk humbly but unless he upbraids her with it the sense of it will make her walk humbly all her dayes Friends God doth prevent us with his love and will not upbraid us with his preventions and therefore why should we not walk humbly and why should we not think much thereon and have our hearts filled with the