things are become new The new Creature includes a new light a new sight a new understanding Now the soul sees Psal 38. 4. Cant. 5. 10. sin to be the greatest evil and Christ and holyness to be the chiefest good When a man is a new Creature he has Col. 3. 11. a new judgment and opinion he looks upon God as his only happyness and Christ as his all in all and upon Prov. 3. 17. the wayes of God as wayes of pleasantness The new man has new cares new requests new desires O that my Acts 2. 37. Cap. 16. 30. soul may be saved O that my interest in Christ may be cleared O that my heart may be adorned with grace O that my whole man may be secured from wrath to 1 Thes 2. ult come The new man is a man of new principles if you make a serious inspection into his soul you shall find a principle of faith of repentance of holyness of love Phil. 1. 20. Acts 11. 18. 1 Thes 4 9. Phil. 4. â—1 1 Cor. 4. 12. of contentment of patience c. There is not any one spiritual and heavenly principle respecting salvation but may be found in the new Creature The new man experiences a new combate and conflict in his soul The Gal. 5. 17. Rom. 7. 2â— flesh lusteth against the spirit and the spirit luâ—teth against the flesh I see another law in my members warring against the law of my mind The new man experiences a combate in every faculty Here is the judgment against the judgment and the will against the will and the affections against the affections And the reason is this because there is flesh and spirit sin and grace coexistent and cohabiting in every faculty of the soul renewing grace is in every faculty and remaining corruption is also in every faculty like Jacob and Esau stâ—ugling in the same womb or like heat and cold in the same water and in every part of it The new man also combates with all sorts of known sins whether they be great or small inward or outward whether they be the sins of the heart or the sins of the life and besides the conflict in the new man is a daily conflict a constant conflict The new Creature can never the new Creature will never be at peace with sin sin and the new Creature will fight it out to the death the new Creature will never be brought into a lâ—ague of friendship with sin The new man is a man of a new life and conversation alwayes a new life attends a new heart you see it in Paul Mary Magdalen Zacheus the Jaylor and all the others that See 1 John 3. 14. 2 Cor. 6. 14. Psalm 120. 5. Psalm 139. â—1 Psalm 42. 4. are upon Scripture record The new man has new society new company Psalm 119. 63. I am a Companion of all them that fear thee and of them that keep thy precepts Psalm 16. 3. My goodness extends not to thee but to the Saints that are in the Earth and to the Excellent in whom is all my delight Holy society is the only society for persons of holy hearts and in that society can no 〈…〉 had rather haâ—e no Companiâ—n than a had one man delight until God renew his heart by grace Many men be as the Planet Mercury good in conjuction with those that are good and bad with those that are bad these are they that do Virtutis stragulam pudefacere Put honesty to an open shame Cloaths and Company do oftentimes tell tales in a mute but significant language Tell me with whom thou goest and I will tell thee what thou art saith the Spanish proverb Algerius an Italian Martyr had rather be in prison with Cato than with Caesar in the Senate-house But to conclude this word of Counsel the new man walks by a new rule As soon as ever God has made a man a new creature he presently sets up a new rule of life to walk by and that is no other but that which God himself sets up for his People to walk by and that is his written Word Isa 8. 20. To the Law and to the testimony Psalm 119. 105. Thy word is a lamp unto my feet and a light unto my path Verse 133. Order my steps in thy word Galat. 6. 16. And as many as walk according to this rule peace be on them and mercy and upon the Israel of God This rule he sets up for all matters of Faith and for all matters of fact The word is like the stone Garamantides that hath drops of Gold within it self enriching of every soul that makes it his Rule to walk by Alexander kept Homers Iliads in a Cabinet embroidered with Gold and Pearls and shall not we keep the Word in the Cabinâ—t of our hearts that it may be alwayes ready at hand as a Rule for us to walk by Well Friends what ever you do forget be sure that for ever you remember this viz. that none can oâ— shall be glorious Creatures but such as by grace are made new Creatures But The fourth word of advice counsel is this Labour to be more inwardly sincere than outwardly glorious The Psalm â—5 13. Reâ— 3. 1. 15 16 17. Kings daughter is all glorious within O labour rather to be good than to be thought to be good to live than to have a name to live what ever you let go be sure you hold fast your integrity A man were better to let Friends go Relations go Estate go Liberty go â—ife go and all go than let his integrity go God forbid that I should Job 27. 5 6. justifie you till I die I will not remove my integrity from me my righteousness I will hold fast and I will not let it go my heart shall not reproach me so long as I live Job is highly and fully resolved to keep his integrity close against all assaults of Enemies or suspicions of Friends Jobs integrity was the best Jewel he had in all the world this Jewel he was resolv'd to keep to his dying day It was nâ—ither good men nor bad men nor devils that should baffle Job out of his integrity and though they all pulled and pulled hard at his integrity yet he would not lâ—t it go he would hold fast this pearl of price what ever it cost him The sincere Christian like John Baptist will hold his integrity Marâ— 6. though he lose his head for it The very Heathens loved a candid and sincere spirit as he that wished that there was a glass in his breast that all the world might see what was in his heart Integrity will be a sword to defend you a staff to support you a star to guide you and a cordial to chear you and therefore above all gettings get sincerity and above all keepings keep sincerity as your crown your comfort your life But The fifth word of comfort and counsel is this Be true to
no Socinian Atheists among us who deny with open face the God-head of Christ and of the Holy Ghost as if Christ were a constituted God and not of the same substance with the Father from all Eternity not a God by Nature but by Donation in time And though God hath raised up several Champions in this his Israel to disarm them of all their Subtilties and to beat them out of all their Trenches though they were dug as low as hell yet how have they put on Prov. 27. 22. a brow of brass and do all they can to bring on a warm Persecution upon their opposers But Ninthly They that plead for the reduction of all Ordinances Worship Church Government and Discipline to the primitive pattern and institution in opposition to all Humane and Antichristian Inventions Traditions and Innovations in the Worship of God they have a good Cause and they that suffer upon that account suffer as Christians for well doing Surely this is a truth we must live and die by viz. That no Ordinance Worship Government or Discipline is to be held up or maintained in the Church but what has the stamp of a Divine Institution upon it The worshipping of God in Spirit and in Truth is that Worship Joh. 4. 23 24. Rom 1. 9. Phil. 3. 3. which God commands commends accepts and rewards And therefore let us make it our business our work our heaven to keep close to this kind of Worship Christ will shortly come in 2 Thes 1. 7 8 9 10. flames of fire and vindicate this kind of Worship against all opposers Hold out Faith and Patience a little and Christ will call all the troublers of his Church and People into the Valley of Decision Joel 3. 14. Isa 40. 10. Jer. 21. 5. Ezek. 32. 2. and there with a strong hand and with an out-stretched arm he will plead with them and with all such as have muddied the Waters of his Sanctuary and polluted those Silver Streams and then it will appear whether the outward ceremonious worshiping of God or the worshiping him in Spirit and in Truth be the true Worship Judicious Hooker determines that in God's Service to do that which we are not to do is a greater fault than not to do that which we are commanded Amongst other reasons he gives this to our purpose because in the one we seem to charge the Law of God with hardness only and in the other with foolishness and insufficiency which God gave us as a perfect Rule of his Worship and Service But Tenthly and lastly They that are Assertors of those precious 10. Privileges that are the purchase of the blood of Christ they have Eph. 1. 22 23. Colos 1. 18. Phil. 2. 6 7 8 9 10. a good cause and if they suffer upon that account they suffer as Christians for well doing As for instance First Christ as Mediator hath purchased for himself a Headship and Supremacy over his Church Now such as stand up for the Headship of the Lamb against all those that would rob him of his Headship either at Rome or elsewhere they have a righteous Cause and if they suffer upon that account they suffer as Christians for well doing Secondly He has purchased for his People aâ— Liberty to serve and worship him without fear in holiness and righteousness all Luk. 1. 69 70 74 75. Gal. 5. 1. the days of their life He has purchased for his People a Liberty from the Ceremonies of Moses's Law which were originally the Commands of God himself how much more then from all Paganish and Antichristian Ceremonies The imposition of traditional Observances and Ceremonies is to reduce us under the Jewish Yoke which neither we nor our Fathers were able to bear Act. 15. 10. or to impose them as equally obligatory to Conscience as Divine Commands or to impose them as the immediate Worship of God or as Duties essentially necessary in order to Salvation Christians justly abhor as the Tyranny of Rome as the infringment of Christian Liberty and as a Violation and making void â— the Commandment of God as our Saviour told the Pharisees of Mat. 15. 6. old That they made the Commandment of God of none effect The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to deprive of all Rule and Authority They had such a superstitious esteem of their Traditions Ceremonies c. that they sought to shoulder God out of his Throne to devest and spoil him of his Rule and Authority to ungod him as it were by making his Commandment void and invalid Christ reprehends three things in the Jewish Traditions Châ—mnâ—t 1. That they obtruded outward Cleanness on God instead of the Purity of the heart 2. That by their Humane Traditions they made void the Worship of God 3. That they preferred Humane Traditions before the Divine Precepts and were so taken with their Traditions that they neglected the Divine Precepts yea made them altogether vain as the Papists and others that are Popishly affected do this day They that are the most zealous Dr. Fuller Sâ—m for the introducing of useless Ceremonies in the Church are usually the most negligent to preach the Cautions in using them and simple people like Children in eating of Fish swallow bones and all to the danger of choaking Besides what is observed of horse-hairs that lying nine days in water they turn to Snakes So some Ceremonies though dead at first in continuance of time quicken get stings and may do much mischief especially in such an Age wherein the meddling of some have justly awakened the Jealousie of all Now whoever shall suffer for asserting of any of the precious Privileges that are the Purchase of Christ's Blood they suffer in a Righteous Cause they suffer as Christians for well doing And thus you see how a man may know when his Cause is good just and righteous and when he suffers as a Christian for well doing But Seventhly Consider That it is not enough for a man to have a good cause but he must have a clear call else he may be a sufferer but no Martyr Some may have a good Cause and yet want a clear Call Some may suffer for the cause of God and yet sin in suffering for want of a Call Christ calls not all to suffer Phil. 1. 29. A Priest might enter into a Leper's house without danger because he had a calling from God so to do And we may follow God dry-shod through the Red Sea when God gives a Call to some it is given to others it is not given When a man's Call is clear his Peace will be sweet his courage will be high and his comforts will be strong though his sufferings be never so great nor never so long Though it be a high honour to suffer for the Gospel yet no man ought to take this honour upon himself but he that is called of God Christians must take as much heed how they
lay them down for his sake and the Gospel's sake He that shall attempt to save his life by crossing his light by shifting off the truth or by forsaking of Christ shall lose it 'T is a gainful loss to suffer for the truth 't is a lossful gain by time-serving and base complying with the times the lusts the wills the humours of the men of this Age in whom the spirit of Cain and Fsau works so furiously to provide for our present safety security plenty peace and ease c. either by denying the truth or by betraying the truth or by exchanging the truth or by forsaking the truth Mat. 10. 39. He that findeth his life shall lose it This is a strange expression a riddle to the world a seeming contradiction such as natural reason can never reconcile He that 1 Tim. 1. 19 20 findeth his life that is redeemeth it with the forfeiture of his Faith with the shipwrack of his Conscience makes a loser's bargain he makeâ— more haste than good speed whilst in running from death as far as he can he runs to it as fast as he can See it in some great instances when Henry the fourth of France French History had conquered his enemies he turned Papist and gave this reason of it That he might settle himself in peace and safety Ravillak who slew him as he was riding abroad in his Coach to refresh himself confessed that the reason why he stabbed him was because he was of two Religions as thus by his sinful endeavours to save his life he lost it There was one Philbert Hamliâ— in Non pâ—test qui pati timet ejus esse qui pâ—ssusest Tertul. France having converted a Priest to the profession of the truth was together with the Priest apprehended and cast into prison at Burdeaux but after a while the Priest being terrified with the prison and fear of death renounced Christ and was set at liberty Whereupon Philbert said unto him O unhappy and more than miserable man is it possible that to save your life for a few days you should so deny the truth Know therefore though A Prediction you have avoided the Corporal fire yet your life shall not be prolonged for you shall die before me and you shall not have the honour to die for the cause of Christ but you shall be an example to Apostates And accordingly as he went out of the prison two Gentlemen that had a former quarrel with him met him and slew him And thus also he loâ—t his life by endeavouring sinfully to save it The Angrognian that yielded to the Papists Acts and Monuments Fol. 885. and complyed with them that they might sleep quietly in a whole skin were more sadly and cruelly lâ—ndled by the Papists than those that continued sâ—out couragious and resolute for the truth Under the fourth Persecution there were some Christians who for fear of torments and death denied their faith and sacrificed to Idols yet did not their bloody Persecutors spare them and iâ— was observed that being full of guilt they went to their deaths with dejected and ill-favoured countenances so that the very Gentiles took notice of it and reproached them as base Apostates and as such who were worthy to suffer as evil-doers 〈◊〉 that was Chaplain to Bishop Pâ—dlâ—y refusing to die in Christ's cause with his Master said Mass against his Conscience and soon after pined away with sorrow and grief A Smith in King â—dward's the Sixth's days called Richard Denton was a forward Acts and Monuments third Volume pag. 960. Professor of Religion and by his Christian instruction the happy instrument of the conversion of a young man to the Faith afterwards in the Reign of Queen Mary this young man was cast in prison for his Religion who remembring his old friend and spiritual father the Smith to whom he always carried a reverend respect for the good he had received by him sent to know whether he was imprisoned also and finding that he was not desired to speak with him and when he came he asked his advice whether he thought it best for him to remain in prison and whether he would encourage him to burn at a stake for his Religion To whom the Smith answered that his cause was good and that he might with comfort suffer for it but for my part said the Smith I cannot burn But shortly after he that could not burn for Religion by God's just Judgment was burned for his Apostacy for his shop and house being set on fire and he overbusie to save his Goods was burnt in the flames They that will not burn for Christ when he calls them to it shall burn whether they will or no. He that will not suffer for Christ shall be sure to suffer worse things from Christ than ever he could have suffered for Christ And therefore Doctor Taylor the Martyr hit the nail Ibid. 1382. when he said If I shrink from God's truth said he I am sure of another manner of death than Judge Hales had who being drawn for fear of death to do things against his light and Conscience did afterwards drown himself Cyprian in his Sermon De Lapsis makes mention of divers who forsaking the Profession of their Faith were given over by God to be possessed by evil spirits and so died fearfully and miserably making good that word that is more worth than a world Joh. 12. 25. He that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used of excessive and preposterous love He that so loveth his life that out of a desire to save it he denieth me and my Gospel so this Greek word is used Mat. 10. 37. loveth his life shall lose it and he that hateth his life in this world shall keep it unto life eternal A man that is sparing of his life when Christ calls for it doth take the ready way to lose it and he that doth hazard it for him at his call is sure to live eternally Christ approves of no followers who are not resolved on the loss of what is dearest to them yea even of life for his sake therefore doth he mention our life to be hated which is not to be understood absolutely as if it were a sin to love life as it is the gift of God or that they should be weary of it but comparatively that they should not love it more than Christ his Word his Worship his Ways He that resolves to save his temporal life upon any terms he takes the shortest cut to lose both temporal and eternal life also He that loveth his life shall lose it He that prefers the honour and service of Christ above his own life he takes the surest way to preserve both body and soul unto eternal life for he that hates his life in this world shall keep it unto life eternal Though life be sweet and every creature makes much of it from the highest Angel to the lowest Worm yet wo wo to him that
James 1. 27. Phil. 3. 3. Joh. 4. 23 24. than purity of ordinances in opposition to all mixtures and corruptions whatsoever O sirs the great God stands upon nothing more in all the world than upon purity in his worship There is nothing that does Mat. 21. 12 13. Joh. 2. 15 16 17. so provoke and exasperate God against a people as mixtures in his worship and service and no wonder for mixtures in his worship are expresly-cross to his commands and pollutions in worship do sadly reflect upon the name of God the honour of God the truth of God and therefore his heart rises against them defilements in worship do sorely reflect upon the wisdom of Christ the faithfulness of Christ as if he were not faithful enough nor wise enough nor prudent nor Heb. 3. 4 5 6. understanding enough to order direct and guide his people in the matters of his worship but must be beholding to the wisdom prudence and care of man of vain man of sinful man of vile and unworthy man to compleat perfect and make up something that was wanting in his worship and service c. Now if a man suffers for owning pure worship and ordinances for standing for pure worship and ordinances and for being found in the practice of pure worship and ordinances his cause is good and he suffers as a Christian But Secondly When a man suffers for refusing or for not doing that which Christ condemns in his word then his cause is good and he suffers as a Christian for well doing Now in matters of Divine Worship God condemns all mixtures all inventions and devices of men The very spirit life and soul of the Second Commandment lies in these words Thou shalt not make to thy self any Graven Image God abhors that men should mix their Water with his Wine Levit. 10. 1 2. Ezek. 5. 11 12. cap. 23. 38 39. Jer 7. 29 30. Ezek. 8. 17 18. Rev. 2. 22 23. Deut. 4. 2. cap. 12 32. c. their Dross with his Gold their Chaff with his Wheat c. When men will venture to be so hardy and bold with God as to defile his Worship with their mixtures then God is fully resolved to be a swift and terrible witness against them as you may clearly see by comparing those notable places of Scripture together in the Margin there is no sin that does so greatly incense and provoke God to Jealousie and Wrath against a People as mixtures in his Worship God can bear with defilements any where rather than in Worship and Service God did bear much and bear long with the Jews bâ— when they had defiled and corrupted his worship then God gave them a Bill of Divorce and scattered them as Dung among the Nations Now when a man suffers for refusing to worship God with a mixt worship or with an invented or devised worship which Christ in his word doth every where condemn then his cause is good and he suffers as a Christian But Thirdly they that stoutly and resolutely assert that the blessed Luk. 10. 25 26. Scriptures are a sufficient rule to order guide and direct them in all matters of worship they have a good cause and they that suffer upon this account suffer as Christians for well doing Such vain men greatly detract from the sufficiency of the Scripture who mingle their own or other men's inventions with Ezek 43 8. Divine Institutions and who set their Posts by God's Posts and their Thresholds by God's Thresholds The Precepts and Traditions It is very remarkable that of old they were to be cut off that made any thing like the Institutions and Appointments of God Exod. 30. 32 33 37 38. And if some were so served would not the world be in more love peace and quietness than now it is of men with their Inventions and Additions to the worship of God are stiled Posts and Thresholds because the Authors of them do lean and stand so much upon them and set them in the way to hinder others from the enjoyment of Temple-privileges unless they will own and comply with them in their way and mode of worship but upon all such posts and thresholds that are of men's setting up in the worship of God you may run and read folly weakness rottenness and madness 't is only God's Posts God's Thresholds God's Institutions God's Appointments that have Wisdom and Holiness Beauty and Glory written upon them For men to set up their Posts by God's Posts and to give their Posts equal Honour and Authority with God's Posts this is a defiling of the Worship of God and a prophaning of the name of God which he will certainly avenge for he will admit no rival or Proprietary in the things of his Worship O sirs the blessed Adero plenitudinâ—â— Sâ—ripâ—uâ—arum Tertul. La 〈…〉 〈◊〉 fulness of the Scriptures Scriptures are sufficient to direct us fully in every thing that belongs to the Worship and Service of God so as that we need not depend upon the wisdom prudence care and authority of any men under heaven to direct us in matters of Worship 2 Tim. 3. 16 17. All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness That the man of God may be perfect throughly furnished unto all good works The Scriptures are sufficient to inform the ignorant to confute the erronious to reform the vitious and to guide and direct support and comfort those that are gracious Here a Lamb may wade and an Elephant may swim here is milk for babes and meat for strong men here is comfort for the afflicted and succour for the tempted and ease for the troubled and light for the clouded and enlargement for the straitned c. Oh how full of light how full of life how full of love how full of sweetness how full of goodness how full of righteousness and holiness c. is every Chapter and every Verse in every Chapter yea and every Line in every Verse The Rabbins say that a mountain of matter hangs upon every word of Scripture yea upon every tittle of Scripture When the people of God have been in any outward or inward distresses or troubles God never sends them to the shâ—p of men's Traditions and No Histories are compâ—rable to the Histories oâ— the Scripture 1. For Antiquity 2. Rarity 3. Variety 4. Brevity 5. Perspicuity 6. Harmony 7. Verity all which should greatly encourage Christians to a serious perusal of them inventions but he still sends them to the blessed Scriptures Isa 8. 20. To the Law and to the Testimony if they speak not according to this word it is because there is no light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no morning in them cap. 34. 1â— Seek ye out of the book of the Lord and read â—â— one of thâ—se shall 〈◊〉 none shall want her maâ—e for my mouth it hath commanded and my spirit it hath
creature by vertue of the Covenant and according to the Covenant By the blood of the Covenant Luk 16. 24 25. believers are delivered from the infernal pit where there is not so much water as might cool Dives his tongue and by the blood of the Covenant they are delivered from those deaths and dangers that do surround 2 Cor. 1. 8 9 10. them When sincere Christians fall into desperate distresses and most deadly dangers yet they are prisoners of hope and may look for deliverance by the blood of the Covenant this does sufficiently evince a Covenant betwixt God and his people But Fifthly God has threatned severely to avenge and punish the quarrel of his Covenant Levit. 26. 25. And I Deut. 29. 20 21 24 25. cap. 31. 20 21. Jâ—sâ— 7. 11 12 15. cap. 23. 15 16. Juâ—â— â— 20. 2 King 18 9 10 11 12. will bring a sword upon you that shall avenge the quarrel of my covenant or which shall avenge the vengeance of the Covenant c. consult the Scriptures in the mâ—â—geâ—t Breach of Covenant betwixt God and man breaks the peace and breeds a quarrel betwixt them in which he will take vengeance of man's revolt except there be repentance on man's side and pardoning grace on his For breach of Covenant Jerusalem is long since laid waste and the seven golden candlesticks broken in pieces and many others this day lie a bleeding in the Nations who have made no more of breaking Covenant with the great God than if therein they had to do with poor mortals with dust and ashes like themselves Now how can there be such a sin as breach of Covenant for which God will be avenged if there were no Covenant betwixt God and his people But Sixthly The seals of the Covenant are given to God's people Now to those to whom the seals of the Covenant Iâ— reason the Coveâ—ant and the Sâ—â—ls must go together Were it noâ— a fond and foolish thing in any man to make a Covenant with â—â—e and to giâ—e the seals to ano 〈…〉 In Equity and Justice the Coâ—enant and Seals must go to the same persons are given with them is the Covenant madâ— for the seals of the Covenant and the Covenant go to the same persons But the seals of the Covenant are given to believers Abraham receives the sign of circumcision a seal of the righteousness of faith Rom. 4. 11. Ergo the Covenant is made with believers Circumcision is a sign in regard of the thing signified and a seal in regard of the Covenant made betwixt God and man Seal is a borrowed word taken from Kings and Princes who add their broad seal or privy seal to ratifie and confirm the Leagues Edicts Grants Covenants Charters that are made with their Subjects or Confederates God had made a Covenant with Abraham and by circumcision signs and seals up that Covenant But Seventhly The people of God are said sometimes to keep Covenant with God Psal 25. 10. All the paths of the Lord are mercy and truth unto such as keep his covenant and his testimonies Mercies flowing in upon us through the Covenant are of all mercies the most soul-satisfying soul-refreshing soul cheering mercies yea they are the very cream of mercy Oh how well is it with that Saint that can look upon every mercy as a present sent him from heaven by vertue of the Covenant Oh this sweetens every drop and sip and crust and crum of mercy that a Christian enjoys that all flows in upon him through the Covenant The promise last cited is a very sweet choice precious promise a promise more worth than all the riches of the Indies Mark All the paths of the Lord to his people they are not only mercy but they are mercy and truth that is they are sure mercies that stream in upon them through the Covenant Solomon's dinner Prov. 15. 17. Dâ—â— 1. 12. John 6. 9. of green herbs Daniel's pulse Barley loaves and a sew fishes swimming in upon a Christian through the New Covenant are far better greater and sweeter mercies than all those great things are that flow in upon the great men of the world through that general providence that feeds the birds of the air and the beasts of the field Psal 44. 17. Yet have we not forgotten thee neither have we dealt falsely in thy covenant that is We have kept Covenant with thee by endeavouring to the uttermost of our power to keep off from the breach of thy Covenant and to live up to the duties of thy Covenant suitable to that of the Prophet Micah We will walk in the name of the Lord our Miâ—ha 4. 5. God for ever and ever Persons in Covenant with God will not only take a turn or two in his ways as Temporaries and Hypocrites do who are hot at hand but soon tire and give in but they will hold on in a course of holiness Rev 14. 4. and not fail to follow the Lamb withersoever he Cap. 17. 14. goes Psal 103. 17. The mercy of the Lord is from everlasting to everlasting vers 18. To such as keep his Covenant c. All sincere Christians they keep Covenant with God 1. In respect of their cordial desires to keep Covenant â—â—em 1. ult 〈…〉 119. 133. Psal 39. 1 2. with God 2. In respect of their habitual purposes and resolutions to keep Covenant with God 3. In respect of their habitual and constant endeavours to keep Covenant with God This is an Evangelical and incompleat keeping Covenant with God which in Christ God owns and accepts and is as well pleased with it as he was with Adam's keeping of Covenant with him before his fall From what has been said we may thus argue Those that keep Covenant with God those are in Covenant with God those have made a Covenant with God But all sincerâ— Christians they do keep Covenant with God Ergo But Eighthly aâ—d lastly The Lord hath by many choice precious and pathetical promises engaged himself to make 2 Pet. 1. 4. good that blessed Covenant that he has made with his people yea with his choice and chosen ones take a few instances If ye hearken to these judgments saith God to Deut. 7. 12. Israel and keep and do them The Lord thy God shall keep unto thee the covenant and the mercy which he sware unto Under the name Juâ—gments thâ— Commandments and Statutes of God are contained thy fathers This blessed Covenant is grounded upon God's free grace and therefore in recompencing their obedience God hath a respect to his own mercy and not to their merits So Judg. 2. 1. I made you to go up out of Egypt and have brought you into the land which I sware unto your fathers and I said I will never break my covenant with you God is a God of mercy and his Covenant with his people is a Covenant of mercy and therefore he will be sure to keep touch with
we consider all men as Rom. 5. 12. involved in the first transgression of the Covenant they must all needs perish without a Saviour this is the miserable condition that all mortals are in that are under a Covenant of works But Secondly Such as are under a Covenant of works their best and choicest duties are rejected and abhorred for the least miscarriages or blemishes that do attend them or cleave to them Observe the dreadful language of that Covenant of works Cursed is he that continueth not in all Gal. 3. 10. things that are written in the law of God to do them Hence it is that the best duties of all unregenerate persons are loathed and abhorred by God as you may clearly see by Isa 1. 11 12 13 14 15. Jer. 6. 20. Isa 66. 3. Amâ—s 5. â—1 Mic. 6. 6. Mal. 1. 10. comparing the Scriptures in the margent together the most glorious duties and the most splendid performances of those that are under a Covenant of works are loathsome to God for the least mistake that doth accompany them The Covenant of works deals with men according to the exactest terms of strict justice it doth not make nor allow any favourable or gracious interpretation as the Covenant of grace doth the very least failour exposes the soul to wrath to great wrath to everlasting wrath This Covenant is not a Covenant of mercy but of pure justice But Thirdly This Covenant admits of no Mediator There was no days-man betwixt God and man none to stand Hence this Covenant is called by some Paâ—tum ami◠〈◊〉 a Covenant of friendship between them neither was there any need of a Mediator for God and man were at no distance at no variance man was then righteous perfectly righteous now the proper work of a Mediator is to make peace and reconciliation between God and us At the first in the state of innocency there was peace and friendship between God and man there was no enmity in God's heart towards man nor no enmity in man's heart towards God But upon the fall a breach and separation was made between God and man so that man flies from God and hides from Gen. 3. 8 9 10. God and trembles at the voice of God Fallen man is now turned Rebel and is become a desperate enemy to God yea his heart is full of enmity against God The Rom. 8. 7. wisdom of the flesh is enmity against God not an enemy as the Vulgar Latine readeth it but enmity in the abstract The word signifies the act of a carnal mind comprehending thoughts desire discourse c. 〈◊〉 〈◊〉 on the words noting an excess of enmity As when we see a proud man we say there goes pride so here is enmity nothing can be said more for an enemy may be reconciled but enmity can never a vicious man may become vertuous but vice cannot There are natural Antipathies between some creatures as between the Lyon and the Cock the Elephant and the Boar the Camel and the Horse the Eagle and the Dragon c. But what are all these Antipathies to that antipathy and enmity that is in the hearts of all carnal men against God Now whilst men stand under a Covenant of works there is none to interpose by way of mediation but fallen man lies open to the wrath of God and to all the curses that are written in his book When breaches are made between God and man under the Covenant of grace there is a Mediator to interpose and to make up all such breaches but under the Covenant of works there is no Mediator to interpose between God and fallen man These three things I have hinted a little at on purpose to work my reader if under a Covenant of works to be restless till he be got from under that Covenant into the Covenant of grace where alone lies man's safety felicity happiness and comfort Now this consideration leads me by the hand to tell you Secondly That there is a Covenant of grace that all believers all sincere Christians all real Saints are under for under these two Covenants all mankind fall The Apostle calls this Covenant of grace The law of faith Rom. â— â—â— Now First this Covenant of grace is sometimes stiled an everlasting Covenant Isa 55. 3. And I will make an everlasting Covenant with you even the sure mercies of David You need not question my security in respect of the great things that I have propounded and promised in my word for the encouragement of your faith and hope for I will give you my bond for all I have spoken which 2 Sam. 23. 5. shall be as surely made good to you as the mercies that I have performed to my servant David The word everlasting hath two acceptations it doth denote 1. Sometimes a long duration in which respect the old Covenant cloathed with figures and ceremonies is called everlasting because it was to endure and did endure a Psal 105. 9 10. Heb. 13. 2 c. long time 2. Sometimes it denotes a perpetual duration a duration which shall last for ever In this respect the Covenant of grace is everlasting it shall never cease never be broken nor never be altered Now the Covenant of grace is an everlasting Covenant in a twofold respect First â—x parte faedeâ—antis in respect of God who will never break Covenant with his people but is their God â—it 1. 2. Psal 90. 2. and will be their God for ever and ever Psal 48. 14. For this God is our God for ever and ever he will be our God even unto death I and after death too for this is not to be taken exclusively oh no! for he will never never Five times in scripture iâ— this preâ—ious o◠〈◊〉 renewed Joh. 1. 5. Deut. 31. 8. 1 King â— 57. Gen. 28. 15. That we may be 〈◊〉 a preâ—â—ing of it tiâ—l we haâ—e 〈◊〉 all the 〈◊〉 out of â—â— Isa 66. 11. leave them nor forsake them Heb. 13. 5. There are five Negatives in the Greek to assure God's people that he will never forsake them According to the Greek it may be rendred thus I will not not leave thee neither will I not not forsake thee Leave us God may to our thinking leave us but forsake us he will not So Psal 89. 34. My Covenant will I not break Heb. I will not prophane my Covenant nor alter the thing that is gone out of my mouth Heb. The issue of my lips I will not alter Though God's people should prophane his Statutes vers 31. yet God will not prophane his Covenant though his people often break with him yet he will never break with them though they may be inconstant yet God will be constant to his Covenant Isa 54. â—0 For the mountains shall depart and the hills be removed but my kindness shall not depart from thee neither shall the Covenant of my peace be removed saith the Lord that hath mercy on
15. 25. waters of Marah that made them sweet This water became sweet for the use and service of the Israelites for a time only and remained not always sweet after as appears by Plinies Natural History who makes mention Plin. Natural History â—â— 6. cap. 29 of those bitter waters in his time But the Redemption that we have by Jesus Christ does for ever sweeten all the bitter trials and afflictions that we meet with in this world The Jewish Doctors say that this tree was bitter and they give us this note upon it That it is the manner of the blessed God to sweeten that which is bitter by that which is bitter I shall not dispute about the truth of their notion but this I may safely say that it is the manner of the blessed God to sweeten our greatest troubles and our sharpest trials by that Redemption that we have by Jesus Christ And thus you see the excellent properties of that Redemption that Jesus Christ by Covenant or compact with his father was engaged to work for us But The Fourth Proposition is this viz. That the blessed and glorious titles that are given to Jesus Christ in the holy Scriptures do clearly and strongly evidence that there was a Covenant of Redemption passed between God the father and Jesus Christ He is called a Mediatour of the Covenant of reconciliation interceding for and procuring of it and that not by a simple intreaty but by giving himself over to the father calling for satisfaction to justice that reconciliation might go on for paying a compensatory price sufficient to satisfie divine justice for the Elect There is one God and one Mediatour between 1 Tim. 2. 5 6. God and man to wit God incarnate the man Christ Jesus who gave himself a ransom for all to wit his Elect children to be testified in due time Let me glance a little upon the words One Mediatour between God and men in the Greek it is one Mediatour of God and men which may refer either to the two parties betwixt which he deals pleading for God to men and for men to God or to the two natures Mediatour of God having the divine nature and of men having the humane nature upon him one Mediatour not of Redemption only as the Papists grant but of intercession too we need no other master of requests in heaven but the man Christ Jesus who being so near us in the matter of his incarnation will never be strange to us in the business of intercession A ransom the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a counter price such as we could never have paid but must have remained and even rotted in prison but for our all-sufficient surety and Saviour The ransom that Christ paid was a real testimony of his Mediatorship betwixt God and man whereby he reconciled both The man Christ Jesus Paul speaks not this to exclude his divinity from this office of Mediatorship for he is God manifested in the flesh and God hath 1 Tim 3. 16. Act. 20 28. purchased his Church by his own blood But to shew that in his humane nature he paid the ransom for us and that as man he is like unto us and therefore all sorts and Heb. 2. 10. ranks of men have a free access by faith unto him and to his sacrifice He is also called a Redeemer I know that Job 19. 25. my redeemer liveth The word Redeemer in the Hebrew is very emphatical Goel for it signifieth a kinsman near allied unto him one that was bone of his bone and flesh Some read the words thus I know that my kinsman or he that is near to me liveth Ruth 3. 9 12 13. cap. 4. 4 5. of his flesh Christ is of our kindred by incarnation and redeems us by his passion The words are an allusion to the Ceremonial Law where the nearest kinsman was to take the wife and buy the land we were Satan's by na-nature but Christ our brother our kinsman hath redeemed Joh. 20. 17. us by the price of his own blood and will deliver us from hell and bring us to the inheritance of the saints 1 Pet. 1. 3 4. â—â—los 1. 12. in light and therefore deserves the name of a Redeemer Jesus Christ is near very near yea nearest of kin to us Eph. 5. 30. he is flesh of our flesh and bone of our bone and blood of our blood For as much as the children are partakers of Heb. 2. 14 flesh and blood he also himself took part of the same Now 't is evident by the old Law of Redemption that the nearest kinsman was under a special obligation to redeem as you may see by comparing Ruth 3. 12 13. with cap. 4. 4 5. Boaz was a kinsman and had right to redeem yet because there was a nearer kinsman he would not engage himself but upon his refusal If thou wilt redeem it redeem it but if thou wilt not redeem it then tell me that I may know for there is none to redeem it besides thee and I am after thee Now Jesus Christ is nearest of kin to us and therefore upon the strictest terms and Laws of Redemption he is Goel our Redeemer If we consider Jesus Christ as a kinsman a brother we must say that he had not only a right to redeem us but that he was also under the highest obligation to redeem us There is a double way of redeeming persons 1. By force and power thus when Lot was taken prisoner by those four Kings that Gen. 14. 14 16. came against Sodom Abraham armed his servants and by force and power redeemed them â—â— we were all Satan's prisoners Satan's captives but Christ our nearest kinsman 2 Tim. 2. 25. our brother by spoiling principalities and powers rescues us out of that Tyrant's hand 2. There is a Redemption Colâ—s 2. 15 by price or ransom to redeem is to buy again 1 Cor. 6. 20. Ye are bought with a price cap. 7. 23. Ye are bought with a price the word price is added not by a Pleonasmus but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to intimate the excellency and dignity of the price wherewith they were bought which was not silver or gold but the precious blood of Christ as 1 Pet. 1. 18 19 of a Lamb without blemish and without spot Ye are bought with a price that is ye are dearly bought by a price of inestimable value but of this before Again sometimes Christ is called the surety of a better covenant By so much Heb. 7. 22. was Jesus made a surety of a better Testament so called from the manner of the confirmation of it viz. by the death of Christ Look as Christ was our surety to God for the discharge of our debt the surety and debtor in law are reputed as one person so he is God's surety to us for the performance of his promises The office of a surety being applied to Christ sheweth that he hath so far