promises and he begins first to thinke What are these promises true Yes surely they are most true they are confirmed witâ— an oath they are confirmed with the blood with the death of the Testator a mans Couenant after it is once made and the Testator is dead Gal. 3. no man addes to it or takes from it Now when a man considers this Are these the promises of the LORD hath hee confirmed them with an Oath are they confirmed with the blood of the Testator Certainely they are most true I cannot doubt of them but then he begins to consider As they are true how fit are they for mee what is the goodnes of them They are also exceeding good there is nothing in the world so excellent so precious so sweet and so comfortable as these promises bee I say when he hath done these two when the vnderstanding sayes they are true and beleeues them and when the will saith they are good and embraceth them at that very instant saluation is come to thy house and to thy heaâ—t I say Christ Iesus is come to thee at that very instant hee hath made a Couenant with thee though perhaps thou see him not at that time as Mary could not see him but â—ooke him for the Gardner but I say at that time thou art tâ—anslated from the Couenant of Workes to the Couenant of Grace But you will say How comes this blood to be a witnesse Beloued it is a witnesse in this manner when a mans spiâ—it shall consider the promises and ponder them well and shall say this with himselfe Well I haue applyed these promises bâ—t vpon what warrant vpon what ground haue I done it euery body will be ready to apply the promises of mercy and forgiuenesse but what warrant haue I to apply them To know that vpon good ground I lay hold of these promises then a man considers with himselfe the promises they are sure they are cleerely and distinctly set downe in the Word hee considers to whom these promises are offered to those that are vnrigâ— tâ—ous the LORD iustifieth the vnrighteous euen to Publicans and Harlots to sinners such they were that came to CHRIST to such the promises were offered Well I know I am an vnrighteous man and thâ—râ—fore the want of sorâ—ow and conâ—rition and the want of holinesse and the want of tendernesse of heart in the beginning shall not exclude me for they are promises that are made to the vnrighteous to the vncleane and polluted to the hard-hearted such they are at the first to whom the promises are made but what doth the Lord require of those That they thiâ—st all that thirst come I finde an extâ—â—me thirst I would dye that I might haue Christ and his righteousnesse Is this all No it is required further that when thou art come in thou take this resolution now I will serue him now I will loue him now I will obey him I will bee content to take Iesus Christ for better for worse I will be content to deny my selfe to take vp my Crosse to follow him in all his wayes When a mans spirit hath pondred this well when he hath looked on the blood of IESVS CHRIST and the promises and sees himselfe qualified vpon this he sayes surely these promises belong to mee this is the witnesse of the blood then followes the witnesse of the water for the blood hath a double vertue in it it hath not onely the vertue to deliuer vs from the guilt of sinne to cause the LORD to passe ouer vs when he sees the sprinkling of the blood vpon our hearts and vpon our persons but there is this more it hath a clensing vertue in it cleanseth the conscience from dead workes and so hath faith it hath not onely a vertue in it to receiue and to digest and to take the promises but it hath an ability to worke as the hand you know hath two offices it hath an office to receiue and to take and likewise it hath ability to worke Beloued these are neuer disioyned the blood neuer washeth from sinne but likewise it cleanseth the conscience from dead workes faith neuer receiues the promise but it workes likewise indeed for the â—eceiuing part wee receiue all alike precious faith but for the working part there is much difference you know a weake hand is able to receiue as well as a stronger but a stronger can doe more worke therefore as faith growes more so it workes more Some man hath a more working faith then others though as it is a receiuing faith he hath it alike therefore thou maist consider this with thy selfe if I haue the testimony of the blood I haue also the testimony of the water that is a sanctification ioyned with iustification Christ came not by blood onely but by water also if the spirit of a man looke on this now and can say I see I am renewed in the spirit of my minde I see I am washed from my filthinesse I see my conscience is in some measure cleansed from dead workes then he may conclude with himselfe surely I am in the state of grace I am in the Couenant And this beloued is the witnesse of our owne spirits and the witnesse of the water and of the blood But when this is done it may be the LORD continues yet at some fits to write bitter things against thee he seemes to cast thee off hee seemes to wound thee sometimes with the wounds of an enemy This the LORD many times doth that he may put vsto it hee turnes the deafe eare that hee may try what we will doe when the spirit of a man hath now these testimonies and yet hath not rest though it haue them on good ground for I meane not the naked spirit of a man but his spirit enlightned and sanctified by the Holy Ghost yet when hee hatâ— good ground and saith thus with himselfe Yet for all this I will trust in him I haue his sure Word for it I haue his promise I know that heauen and earth shall passe rather then any promise of his shall passe now when the Lord seeth a man beleeuing thus and trusting him vpon his bate word then the Lord goes a step further with him seales the same things to him with the spirit of promise that is as I shewed before out of Eph. 1. 13. In whom after you belâ—â—ued you were sealed with the spirit of promise when you put to your seale that God is true God then comes and puts to his seale he giues you the spirit of promise and assures you that it is so that is he doth by his owne Spirâ—t say to a mans soule that he is his saluation My beloued this is a certaine expression of the Holy Ghost to the soule of a man that we know not how to expresse to you therefore it is called the hidden Mannaâ— it is called a white stone with a new name written in it that no man knowes but he that
North and the other South yet both agree in their Iourneys end so it is in this travaile some men are subiect to be timorous and discouraged and cowardly in their actions some men againe to be rash and bold these men haue contrary courses yet they both travaile to the same mediocrity to the same grace to the same way of righteousnesse so I say the termes from which we come are exceeding different though the Iourneys end be the same to every man Looke what the severall inclinations of men are even therein to part from himselfe to deny himselfe to resist his personall and particular lusts that is the terme from which he is to goe and so likewise it is to be considered that we travaile from damnation that every steppe that a man takes in the way of righteousnesse it is so many steppes from death to life he is so much neerer his Iourneys end for salvation is now neerer then when you beleeved sayth the Apostle that is looke as you travaile faster in the way of righteousnesse so your reward is neerer your comfort is neerer and so you are farther from judgement farther from destruction Now on the other side it is to be considered that as this is the ayme of the godly man to looke to grace and at the service of God and at salvation that is the way thaâ— they travaile So there is another way that other men travaile that looke at sinne at destruction I doe but set one by another that you may learne to know the difference there is a scope that every man hath whatsoever a man doth though he consider it not yet he takes every steppe by vertue of that vtmost end that he hath There is a generation of men that ayme at destruction that ayme at sinne at those wayes that lead downe to the Chambers of death And if you object and say I but no man propounds pounds such an end to himselfe there is no man intends the destruction of himselfe I answer It is true it is not the end of the man but it is the end of the course as we say it is not finis operantis but it is finis operis as a theefe that steales his end is not that he should come to the gallowes but his end is to get profit to himselfe but yet it is the scope of the worke though not of the workman so I say in this case a man that hath not this ayme to serue God to walke toward him though he obserue it not his ayme is destruction that is the end of his worke that way he walkes in leads downe to the Chambers of death So you see First there is an end a terme to which every man goes And secondly there is a terme from which every man comes Thirdly in every Iourney there is a distance That is that dissimilitude betweene grace and vs and betweene God and vs. Looke what distance and difference there is betweene grace and sinne betweene righteousnesse and wickednesse that is the space that every man is to goe that is the distance that he is to passe through so that even as in a Iourney you cast some part of the way behind you and another part you are to passe vnto so you are to thinke in this Iourney Looke how much victory thou gettest over any sin so much of thy way thou hast passed Againe Looke in what measure any sinne remaines vnmortified any lust is not fully overcome so much of thy way thou art yet to goe so likewise it is in the defect of graces that is the distance that thou hast to fulfill So in every mans particular calling that course that God hath fixed to every man that he hath prescribed to every particular man to some longer to some shorter this is the distance of a mans Iourney Iohn Baptist had a shorter course he fulfilled his course he preached not aboue three or foure yeares Paul fulfilled his course likewise a longer race but it was that which God had appointed him so the dissimilitude betweene grace and sinne and againe the course that God hath appointed every man he must fulfill and serue God in his time this is the distance and the space of this Iourney Againe the next to this is the ground for a man must haue some thing to hold him vp when he walkes the ground vpon which he walkes is the time of this life in this world the latitude of this life that God hath afforded to every man that is the field as it were that he walkes in we see in the world great varietie of men and varietie of courses that is the ground the space allotted to him he may walke whither he will he may walke which way he pleaseth But lastly as there must be a terme to which another from which as there must be a distance and a ground so chiefly he that walkes must haue a certaine path a certaine way to walke in In a wildernes there is ground enough but there is no path but when you goe to a certaine place there must be alwayes a certaine way a certaine high way a path that leades to it now the path that we haue to walke in you haue it diversly expressed in the Scriptures Christ is said to be the way we are said to walke in the spirit if you be led by the â—pirit walke in the spirit and the way of Gods Commandements I will ranne the way of thy Commandements saith David when thou shalt inlarge my heart and of Zachary and Elizabeth it is said they walked in the way of Gods Commandements without reproofe These are said to be the wayes or the paths that we walke in they all come to one Christ is said to be the way because as a man cannot come to a place except he goe in the way that leads to it so no man can come to God the Father without Christ that is without his intercession without his guidance and direction except he lead you to the Father that you come as sprinkled with his bloud as clothed with his righteousnesse except you come as being made accepted by his intercession you cannot be accepted and besides except you goe the way that he directs you for he is the day-starre springing from on high that guides our feete in the way of peace without him you cannot come to heaven you cannot come to the throne of grace so he is said to be the way Againe the spirit is said to be the way walke in the spirit That is walke according to the guidance of the spirit follow the direction of the spirit and so the way of Gods Commandements they are said to be the way because they are the rules we ought to walke by So that the way is when in the name of Christ when out of respect to him we walke by the direction of the spirit in the wayes of Gods Commandements when we obserue the rule This is the way this
him and delight in him are you clad like those that went out of Egypt with their staues in their hands and their feet shod that is are you ready to goe out of Egypt that is from sinne and wickednesse from the state of vnregeneracie wherein you were before Againe hath your soule tasted of the sowre hearbs of that bondage that now you are weary of all the bondage of sinne and Satan that you desire exceedingly to goe from it that you reckon the contrary condition a condition of freedome wherein you are willing and desirous to continue saith the LORD when I looke vpon these signes I will remember my Couenant onely see that your Circumision be not in the letter as we see Rom. 2. but see that you be circumcised in your hearts that there be not only a Passeouer but see that you keepe the Passeouer with sincerity see that all leauen bee cleansed out of your hearts that is that your hearts be empty of the dominion of euery sinne see that you haue tasted of the sowrenesse of that bondage that you bee willing to be rid of it see that you bee willing to trauell out of Egypt to another to a further Country see that this be reall not in profession and shew but in deede and saith the LORD I will remember my Couenant and these are the confirmations of the Couenant saith the Lord you shall not neede to doubt it I haue sworne it is repeated Heb. 6. besides it is confirmed with blood with the death of the Testator and there is none that alters the Will of the dead when he is dead they adde nothing to it nor taks nothing from it besides I haue confirmed it with seales and therefore it stands vnalterable These three things we haue obserued now in this Couenant FINIS THE TVVELFTH SERMON Gâ—NESIS 17. 2. And I will make my Couenant betweene mee and thee And I will multiply thee exceedingly YOV haue heard what the Couenant is in the generall The fourth thing is What the particular branches and parts or gifts and priuiledges of this Couenant are and those we will reduce vnto three heads Now the three parts of the Couenant are answerable to the three Offices of Christ for we told you it is Christ himselfe to whom the promises are immediately made he is a Priest a King and a Prophet it is hee that makes good all the parts of the Couenant and he doth â—t according to all his three Offices remission of sinnes he giues as a Priest The other Priests were but a shaddow of this Priesthood of Christ he is the great High Priest that is holy and harmlesse and vndefiled that is higher then the heauens the great High Priest that is enâ—red saith the Text into the very heauens themselues hee that sits at the right hand of God and is now present with him he that is not entred in by the blood of Bulls and of Goats but by his owne blood This is such a High Priest as is able indeed to giue remission of sinnes and therefore saith the Apostle Heb. 10. 22. Seeing wee haue such an high Priest doubâ— not but now come with full assurance of faith when you see such an High Priest as this if they were able to beleeue that had but a weake man to bee their Priest before the comming of Christ that offered for his owne sinnes as well as for the sinnes of others that often repeated his Sacrifice that that had but the blood of Bulls and Goats that did but enter into the Tabernacle saith hee when you see Iesus Christ himselfe come that hath no Siâ—ne of his owne that offered one perfect Sacrifice that he needes not to repeate that entred not into the Tabernacle but into the Heauen it selfe that did this with his owne blood and not with the blood of beasts saith hee draw neere now â—with assurance of faith â—hat is Why should you make question now you haue great ground of assuring your selues that your sinnes shall bee forgiuen now you may trust perfectly to the grace reueiled through him This is the first The second is I will teach you knowledge and that he doth as a Prophet you shall no more teach euery man his brother but all shall bee taught of mee Beloued it is another kinde of teaching when the LORD teacheth vs knowledge then that is that wee can haue from the hands of men Christ is another kinde of Prophet you come not to heare him speake to heare him teaching as a man heares other Lectures where his vnderstanding is informed but hee is such a Prophet as enlightens euery man within that comes into the world that is euery man that is enlightned is enlightned by him he is such a Prophet as baptizeth you with the Holy Ghost he is such a Prophet that makes mens hearts to burne within them when he speakes to them such a Prophet as saith to Matthew and Leuy Follow me and they doe it such a Prophet as saith to his Ministers Gâ—e teach all Nations and I will bee with you and I will make you able Ministers not of the letter but of the Spirit there is no man in the world can say this but this great Prophet and this is the Prophet that the Lord hath raised vp the Prophet that he promised hee would raise another like Moses that great Prophet that should teach men after another fashion then all the Prophets before were euer able to doe And that is the second part of the Couenant Beloued we may know many things but it is a hard thing to know as we ought to know It is said of an vnregenerate man 2 Cor. 8. Hee knowes nothing as hee ought to know For example thou mayst know sinne and know it most exactly but if this doe not worke vpon thy heart if the sinne lye not exceeding heauy vpon thee if it breed not in thee godly sorrow for it if it doth not amaze thee as it were with the filthinesse and vilenesse of it it is because thou dost not yet know it as thou oughtest to know it And how shall a man doe then Goe to CHRIST hee is the Prophet that is hee teacheth a man to see things so that his heart his will and affections shall likewise be moued with it You are to consider the Couenant when you goe to the LORD and therefore that man that saith I can looke vpon my sinne with dry eyes I can looke vpon it and neuer be affected with it this is because he is taught but with the teaching of men hee must remember that this is a part of the Couenant and God hath bound himselfe by an Oath to performe it Iesus Christ as he is a Prophet God hath sent him to teach thee all things belonging to saluation and so to teach thee that thou shalt be in a right manner affected with it And so likewise put the case thou know God thou seest him in his attributes thou hearest him often described
please the Lâ—â—d in all things for it is as a feast to them when Christ leads them into his Sellar as it were and makes a mans heart glad with Flaggons of Wine that is with the consolations of the Spirit I say it quickens him and makes him zealous and ready to euery good worke when he hath once tasted of this Wine his case is like Elihuds he cannot hold in but hee must breake forth into good workes into holinesse of life A man walkes in the strength of such a testimony of the Spirit for many dayes for so many yeeres so farre it is from making a man remisse in the wayes of God Fourthly that which accompanies it is peace and Ioy Rom. 15. 13. the Apostle prayes that they may be filled with peace and iâ—y through beleeâ—iâ—g as if he should say if you beleeue once indeed ioy will follow and therefore you know it is called the ioy of the Holy Ghost that is when once a man receiues this witnesse of the Spirit there followes a wondrous quiet and peaceablenesse and calmenesse in the heart Beloued it is with euery sonne of Adam as it was with Adam when he had lost the Image of GOD there followed troubâ—e and horrour in his conscience till that Image was recouered his heart was neuer fully at peace but as soone as that was recouered the heart recouers the former ioy that Adam had that former quiet and peace and comfort that Adam had in that innocency hee hath it in a measure So when the LORD returnes againe to a mans spirit that it is his returning and no delusion I say there ariseth a certaine peace in the soule and a ioy that no worldly man euer tasted of that they neuer vnderstood nor knew the meaning of a certaine peace and ioy that goes beyond all worldly ioy whatsoeuer that which Daâ—id called the sâ—ining of Gods countenance Psal. 4. and beloued one good looke of God is worth more then all the wealth in the world yea then the very corporall presence of Iâ—SVS CHRIST and therefore CHRIST tels his Disciples that they should be great gainers by losing of him for saith hee you shall get this by it I will send the Comforter the Holy Ghost and hee shall fill you with peace and ioy and this shall bee much better for you then if I should bee with you still it is better beloued that Christ should dwell in our hearts then in our houses it is better the LORD should be with vs with his spirituall comforts then with his corporall presence and this comfort I say euery man receiues as soone as hee receiues the Spirit hee receiues peace that passâ—th all vnderstanding But now in the fift place when a 〈◊〉 hath receiued this ioy and this peace wheâ— hâ— iâ— lift vp into the third heauen as it were What followes vpon this Will he be lift vp and puffed vp with all this Oh no it is impossible and therefore in the fift place this accompanies it there followes an exceeding great humility a man is neuer so humble as after hee hath receiued the spirit of promise beloued it is very exceeding certaine that no men in the world are so vile in their owne eyes as those to whom the Holy Ghost hath borne this witnesse there is a place for it that puts this out of all doubt Ezek. 36. 31. when the Lord saith he will powre out his Spirit on them and giue them a new heart and a new spirit then saith he then at that time when you haue receiued the spirit of Adoption and I haue made my Coâ—eâ—ant with you then you shall consider your owne deedes that were not good and you shall acknowledge your selues worthy to be destroyed for your iniqâ—ities and traâ—sgressions the new Translation is 〈◊〉 shall loath yâ—â—r selâ—es that is a man shall bee exceeding vile in his owne eyes Beloued presumption alwayes puffes vp a man it brings him into better conceipt with himselfe but this puts him quite out of conceipt with himselfe the neerer the LOâ—D drawes to any man the more rottennesse he findes in his bones as wee see when the Lord came neere vnto Ioâ— then he abhorred himselfe in dust and ashes because the Lord comes alwayes with a bright light as the Sunne doth that shewes to a man the corrâ—ptions that be in him that he neuer saw before that he wonders at himselfe that hee hath liued so long with himselfe and yet knowes himselfe no better this is the caâ—e of eâ—ery man when the LORD comes home to him it humblâ—th him exceedingly and therefore consider whether thou bee thus vile in thine owne eyes whether the spirit of humility haue gone together with it And last of all to end this point this will follow vpon it though it bee a negatiue those that haue the spirit of Adoption they neuer receiue the spirit of bondage againe Rom. 8. 16. You haue not receiued the spirit of bondage againe to feare as if he shâ—uld say this is the condition of all the Saints you haue tasâ—â—d of it that is the common condition and thaâ— you must looke for and saith hee this testimony you haue for it is the Apostles scope to giue them a testimony of their good estate that they were within the Coâ—â—nant that they were vnder grace saith he by this you shall know it you haue not receiued the spirit of bondage agâ—ine as if he should say should you euer receiue the spirit of bondage againe you were not vnder grace for it is impossible So likewise you see an excellent place for this Gal. 3. 25. Wherefore the Law is a Schoolemaster to bring vs to Christ that wee might bee made righteous by faith But after faith coâ—es we are no longer vnder a Schoolemaster There is no man comes to Christ but the spirit of bondage is first a Schoolemaster to bring him that is the Law must set him hard taskes that hee is not able to perforâ—e and then he sues to Christ as a weake Scholler doth to a Schoolemaster and desires him to performe it for him this brings him to Christ but saith hee when you are once come to Christ when faith comes wee are no more vnder a Schoolemaster a man neuer comes vnder the Law againe But you will obiect Was it not Iobs case did not the Lord write bitter things against him and he was a iust man and one that feared God Was it not Dauids case was not his bones broken as hee complaines after the committing of the sinne of adultery Doe not many finde by experience that GOD hath wounded them sometimes with the wounds of an enemie and hath seemed to cast them off euen after they haue receiued the spirit of Adoption Beloued to this I answer it is very true there are some awakings that a man may haue a man may be put into a great feare after he hath receiued the spirit of Adoption he may tremble exceedingly at the wrath of
long as a man doth not chuse another Husband so long the Couenant is not broken though the failings be exceeding many The vse wee are to make of it is this If there be this comfort that though a mandoe commit many sinnes yet so long as he hath the Lord for his husband as long as he is not willing to chuse another Master still the Couenant is sure Beloued then comfort your selues with these words and make vse of the Couenant and apply the promises of the Couenant say this with thy selfe it is very true I am sinfull I prouoke God from day to day yet for all this I am not out of the Couenant and therefore the promises of the Couenant belong to me and therefore notwithstanding my sinnes I will go boldly to the Throne of Grace and I will lay claime to the promises and to all the parts of the Couenant for they belong to me Beloued this vse you should make of it wheÌ„ you heare the Couenant is not broken Now the promises of the Couenant are of 3. sorts the promises of iustification the promises of sanctification and the promises of blessings of all sorts that belong to this life and to the life to come This threefold vse then thou shouldst make of it First put the case there lies vpon thy heart the conscience of any sinne that thou hast committed that troubles thee thou art afraid that this sinne should make a sâ—paration betweene God and thee thou hast yet no assurance of the forgiuenes of it but the conscience of the sinne lyes vpon thee as that expression you haue Heb. 10. what wilt thou doe in such a case Goe to the Lord and say to him Lord notwithstanding this I know I am in Couenant with thee and Lord this is one part of thy Couenant that thou wilt remember our sinnes no more but when they are sought they shall not be found My beloued as you haue heard before they are the very words of the Couenant I say if thou come to the Lord thus and bring Christ in thine armes for that is the nature of â—aith faith first seizeth vpon the dead body as the Vulâ—ures and as the Eagles doe first seize vpon the body so faith first seizeth vpon Christ I say if thou canst go to him and say Lord I haue thy Sonne he hath offered himselfe to me he is freely offered and I haue tooke him and all thy promises in him are Yea and Amen and this is one of thy promises that thou wilt forgiue me if one plead the Couenant hard with God and tell him it is a part of his Couenant and he must be iust hee cannot be a Couenant-breaker doe you thinke that God will breake his Couenant with thee or any man he cannot deny thee he will put away thy sins strengthen thy selfe with this for this Couenant is continuall the Mediator of this Couenant is Iesus Christ who is such an High Priest that is able perfectly to saue those that come vnto him when a man hath commitâ—ed the greatest sinne and sees but the blood of Buls and Goates he might thinke thus with himselfe alas what can this poore and beggerly Ceremony doe to deliuer me from the conscience of my sinne Well saith the Apostle we haue another kind of Sacrifice and another kinde of Priest Heb. 7. We haue such an High Priest as is able perfectly to saue those that come to him And why For saith he he is gone not into the Tabernacle as the other Priests but he is entred into the very heauens Besides saith he he goes not once a yeere as they did but he liues for euer to make intercession for vs hee is not gone with the blood of Buls and Goates but with his owne blood he is a High Priest holy harmlesse vndefiled separated from sinners higher then the heauens and therefore doubt not but hee is able perfectly to saue those that come vnto him Beloued consider this it is the very Vse that the Apostle makes Heb. 10. 22. saith he seeing these things are so since we haue such an High Priest as we haue described since it is the very Sacrifice of his blood it selfe let vs draw neere in the assurance of faith that is if the conscience of any sinne lye vpon vs let vs not goe to God with a quarter wind or wâ—th a halfe wind but with a full assurance of faith let vs make no question but trust perfectly to the grace that is reuealed You must thinke so of Iesus Christ hee would haue you thinke so and conceiue of him that he is now in heauen that he is able perfectly to sauâ— you that there is nothing you haue committed that can doe you hurt he is like a friend in the Court if a man were sure that hee had one that were neuer from the King that hath his eare continually that is alway in his presence that is such a Fauourite of such power with him that certainely he can deny him nothing a man would be secure put the case there were some whispering fellows that would be ready to informe against him yet saith hee I haue one there that will be ready to take care for me My beloued this is thy very case Christ Iesus is gone to Heauen it is a thousand times better for thee that he should be there then that he should be here in this world still there he is thy Attorney as it were he takes care of thee hee sees all the accusations that are brought against thee and he is ready to answer for thee saith the Text he makes intercession if there come any thing that tends to make a breach between God and thee he is the Mediator for thee he dwels there for that end if there be any offence any breach comes that he may make it vp betweene God and thee consider this and when thou hast committed a sin go to this high Priest that is able to saue thee perfectly and remember that it is a part of his Couenant and so labour to grow vp in full assurance of faith that no conscience of sinne may lye vpon thee to make a separation betweene God and thee for beloued you ought to trust perfectly to the grace that is reuealed through him And as I say for sinne so in the second place you are to make vse of the Couenant as put the case there bee some strong lust some violent temptation that thou art not able to outwrestle it is too strong for thee thou wouldest faine be rid of it but thou art not able why what shalt thou doe in this case remember that it is a part of the Lords Couenant that he will deliuer thee from all thine enemies that thou maist serue him in righteousnesse and holinesse all the dayes of thy life It is a part of his Couenant to remember it he hath sworne to remember it he hath said he will write his Law in thy heart and that can
when the Covenant was made with him but he hath put it into the hands of a Mediator whom he hath made the Angell or the Messenger of his Covenant that it might be sure to vs that is that the Lord might performe all his promises to vs and that we might keepe likewise the Condition on our part for therefore Christ is said to be the Messenger of the Covenant to dispence to vs that which God hath put into his hands partly because he is able to reconcile the Father to vs and therefore he is the Priest that is entred into the holy of holies that is into the very heavens to make intercession for vs partly also because he is able to bring vs in as a Prophet to enlighten vs in the knowledge of him and as a King to subdâ—e the stubbornnesse of our hearts and enable vs to obey him So that the Covenant is immediately made with him and not with vs therefore all things being put into his hands he being the Messenger of the Covenant it is made sure to vs that otherwise had not beene Last of all The Father hath done it that no flesh might reioyce in it selfe so sayth the Apostle he hath made the Sonne to vs wisedome righteousnesse sanctification and redemption that he that reioyceth might reioyce in the Sonne And therefore we see Deut. 8. 18. how carefull he was to teach the Israelites this shewing them that they were not brought into that good land for their owne righteousnesse but for his Covenants sake that is for the Covenant he made both with them and vs in Christ when was manifested to Abraham and Iacob but was in the Sonne The vse that we are briefly to make of it is this that we should take heede of comming to God for any part of his All-sufficiencie except it be in the name of his Sonne When you heare that God is All-sufficient you must not thinke now to goe to God immediately to say Lord beâ—â—ow on me such and such things as I want for in doing so what doe we else but draw neere to God as the stubble or the waxe should draw neere to the fire who is able to dwell with euer lasting burnings He is a consuming fire to the soâ—nes of men if they come to him immediately But if you come to him in the name of the Sonne into whose hands he hath put all things he is readie to accept you to grant you whatsoever you aske in his name Lev. 17. 5. it was death for a man though his sacrifice was never so good to offer it without a Priest and it is no lesse then death to any man to come to God without Christ that is the Lord doth not giue life to that man he doth not raise him from nature which is death enough When we come to God with out the Sonne what doe we els in so doing but dishonour the Sonne We giue him not that honor which his Father would haue him to haue What doe we else but robbe him of that which he hath purchased at a deare rate for even for this very cause did he suffer Therefore sayth he he hath given him a name aboue all names What doe we else but reioyce in our selues and forget to giue all the glory to Christ Therefore whensoever you come to God still take heede that you forget not Christ but that you come in his name Secondly As we must not come without him so we must come with confidence much boldnesse if we come in his name and that especiall vse is to be made of it in the second place to come with boldnes to partake of his All-sufficiencie for it is in the hands of the Son it is in the hands of a Mediator The reason why great things are not done for vs notwithstanding God is All-sufficient is because we come not with great faith If we were able to beleeue much it would be to vs according to our faith And what is the reason that we come not with great faith but because we come not in the name of Christ Wee are discouraged in the sight of our owne weaknesse or imperfections and frailties but if we did looke on Christ and behold him and come in his name we would come with a strong faith and if we did so it would be according to our faith When we come timorously and fearefully to God when we come doubting whether we shall receiue it or no it is a signe we come in our owne name When we come boldly and confidently and make no question but the thing we aske shall be granted it is a signe that we come in the name of Christ and if we doe so doe you thinke he will deny vs My Beloved to what end hath the Father given him all things into his hands Why is he made rich with all treasures Is it that he might keepe it and hoard it vp No but it is to bestowe on those that his Father hath given him amongst men when a man hath riches it is a vanitie vnder the Sunne sayth Salomon to keepe them and hoard them vp he were as good not to haue them as not to vse them and doe you thinke that Christ will haue all things given into his hands for nothing Is it not to bestow on vs Doe you thinke that he will purchase a thing at so deare a rate and when he hath done make no vse of it It is said Phil. 2. 8. 9. That because he tooke vpon him the forme of a servant and was obedient to the death of the Crosse therefore his Father gaue him a name aboue all names and therefore he did thus and thus vnto him hath he purchased this for himselfe for his owne sake Certainely it was not for himselfe for he had no neede of it but he bought it for vs and will he not make vse of it when he hath done therefore doubt not when you come in his name you shall receiue and that abundantly too when wee come in the name of his Sonne he is able to deny vs nothing onely remember this that thou come with boldnesse It is said Ephes. 3. 12. that we haue this benefit by Christ we come with boldnesse and confidence through faith in him If a man through the apprehension and sight of his owne righteousnesse of his owne sanctificati on that measure of it that hee hath obtained thinke thus with himselfe I haue thus walked with God I haue beene thus perfect I haue thus farre kept the way I haue thus farre denied my selfe and therefore I shall be heard If he goe this way to worke he shall finde many objections much falsenesse in his heart much vnevennesse in his wayes that will discourage him therefore so a man cannot come with boldnesse But sayth he you shall come boldly through whom through â—aith in Christ that is if you come in Christ consider that you are in Covenant with him that
he must needs doe the same Goe through all the Scriptures and you shall finde that still the evill in the end were punished and the good in the end were rewarded he is the same God still he is still as holy as he was still his eyes cannot abide iniquitie still he is as powerfull as he was there is no change in him nor shadow of changing And therefore thinke with thy selfe he that was so severe against Saul for breaking the Commandement he that was so severe against Balaam for loving the wages of vnrighteousnesse he that was so severe against Vzziah for touching the Arke for medling with holy things for drawing neare in an vnholy manner to him he that consumed Nadab and Abihu with fire from heaven because they came with strange fire so doe we when we come with carnall affections to performe holy duties he is the same and though he doe it not to thee on the suddaine as he did to them for he did it to them for example that they might be rules for future times that he might not onely deliver precepts but might second them with examples yet being the same God he will doe it to thee at length if thou fall into the same sinne he that strucke Ananias and Saphira with death for speaking against the truth and against their Consciences he will doe the same to thee though he doe it not in the same manner because it was extraordinarie he drew them out for examples and so I may say of rewards it is certaine he will doe the same Moreover it must needes be so because Gods blessednesse stands in the execution of his owne Law in proceeding according to it Take all the Creatures vnder the Sunne and their happinesse stands in keeping close to that rule that God hath given them The fire is well as long as it followes that rule the water and so every Creature Man to whom the Law was given his happines is to keepe the Law in doing it thou shalt liue The great God hath made a Law to himselfe that is he hath expressed himselfe his blessednesse consists in keeping it and therefore be assured that whatsoever his Law is it shall certainely be performed The Law you know is this Either thou shalt keepe these things or thou shalt die for it Now a disjunctiue proposition is true we say if either part be true that is if a man doe not keepe the Law of necessitie he must be punished or else Gods Law should be broken but if either be fulfilled the Law is kept So I say it must needs be that the Lord must doe that wherein his blessednesse consists Though a sinner prolong his dayes and though his punishment be long deferred and sentence be not speedily executed yet certainely it must needes be executed for the Lord must needs act according to that rule he hath set to himselfe Last of all if the Lord should not doe it he should loose his glory If wicked men should alwayes prosper if good men should alwayes fare ill men would say there were no God in heaven to rule things to administer things by his providence therefore sayth he I will bring it to passe that you may know that I am the Lord. So then seest thou a wicked man doing wickedly and yet not punished He cannot continue long the Lord should loose his glory if he should Seest thou a good man that continues in his righteousnesse and yet he suffers adversitie and affliction he is set in a low place he walkes on foote c. he cannot continue so long for the Lord should loose his glorie and the Lord will not loose his glorie he is exceeding tender of his glorie And therefore this Conclusion must be set downe that though for a time all things fall alike to good bad though God dispence them promiscuously for a season yet certainely the issue shall be it shall be well with the righteous and it shall be ill with the wicked Therefore to proceede a little further let not holy men be discouraged because they see things goe ill with the Churches be not discouraged at it for it shall be well with them in due season You shall see Psal. 129. 3. that the Lord suffers evill men to plough the Church and to make long furrowes on the backe of it but yet sayth he in the fourth verse The Lord will cut the cords of the wicked He will cut their traces they plow long and make deepe furrowes but yet the Lord at length cuts the cords of the wicked The horses that draw the plough as long as the traces hold they draw but when they are cut they can draw no longer So the Lord will doe he suffers the Church to be plowed when they doe not Iudge themselues whâ—â— they doe not plowe themselues when they doe not humble themselues then he sets the enemies of the Church to plowe them and to humble their soules and this he doth for a certaine season but when he hath done he cuts their traces he cuts their cords and that in due season As for example He suffered Pharach a long time to plowe the Church you know how long he afflicted it you know what long furrowes he made vpon it but yet when the period was come the period that God had set the fit time then God cut his traces that is he suffered him to plowe no longer but destroyed him And so Hâ—man in the story of Hester he plowed the Church a while till it came to the very poynt to the exigent that he should haue swallowed it vp and then he was taken off from plowing any longer then the Lord cut his cords and set his Church at libertie And so he did with the Midianites They plowed the Church for a time as through the whole storie of the Iudges we see they plowed them for a certaine season till they were plowed enough and when they were humbled repented and cryed to the Lord as you shall see every where then sayth the Text the Lord heard them and cut the cords of the wicked he suffered them to plow no longer But these places will be the clearer if you compare them with Isa. 28. 24. sayth the Lord there Doth the plow-man plowe all the day Rather sayth he when he hath plowed enough marke it when he hath broken the clods then he casts in the seede c. And who hath caused the plow-man to doe this Is it not I the Lord If the Lord hath put this wisedome into the plow-man that he plowes not all day but when he hath plowed the ground enough he stayes the plowe and sowes the seede will not the Lord doe so with his Church therefore Beloved be not discouraged let not your hearts faile though you see him plowing of the Church though he suffer the enemy to prevaile against it for in due time the Lord will cut their cordes You haue a cleare place for it