they are the Children of God Eph. 1.14.4.30 Rom. 8.15 16. and this is an earnest of their inheritance which assures them of the whole possession it 's a seal and takes away all occasion of doubting Paul saith of all believers 1 Cor. 2.12 we have not received the spirit of the world but the spirit which is of God that we might know the things that are given us of God i.e. these mercies of the Covenant Adoption pardon sanctification salvation God hath laid it upon us as a duty to make our calling and election sure not in it self 2 Pet. 1.10 but to our selves therefore it is attainable for God doth not command us impossibilities 2 Câ—r 13.5 he that bids us try our selves whether we be in the faith supposeth we may come to know upon an exact tryal Besides many of the Saints have been assused of their sincerity and salvation by ordinary ways which all the Saints may use and have a like success in a like full assurance of faith Mark 11.24.1 Joh. 5.14 15. and God hath bid us ask that we may receive that our joy may be full now we are to ask in faith that he will grant what we ask and we have a promise to be heard yea he therefore sets us on asking that he may give But I need not stand long to prove the possibility of a Child of Gods attaining assurance for experience doth abundantly confirm it and blessed be God that in this we can groundedly say the Papists are Lyars 3. Another sort whom this Text and Doctrine confutes is the Arminians and this in two respect 1. In the business of universal Redemption 2. In the falling away from Grace 1. The Text saith these are the sure mercies of David God's Davids or beloved ones have only an interest in them not all men and in the Doctrine I say that Covenant-mercies promised in Christ are purchased and insured by Christ to all the Heirs of promise and I must add only to these and to none besides and therefore Christ dyed not for all and I shall only use these two Arguments which immediately relate to the present subject 1. Christs mediatory undertakings are not intended as a price for any but such as were proposed by God to the Mediator in the Covenant of Redemption to be Redeemed by him but all and every one were not so proposed therefore not redeemed I have before opened that great transaction betwixt the Father and the Son now 't is most certain that the Mediators death and sufferings are to be lookt upon as regulated and qualified in respect of their effects according to what was proposed by the Father and consented to by the Son hence Christ saith that he came not to do his own will but the will of him that sent him and to finish his work and to give eternal life to as many as God had given to him therefore Christ must by his undertakings ensure these mercies to all those and none but those that the Father proposed to him in this everlasting bargain as for that conditional giving of some to Christ which some speak of that would derogate from his glory for he must needs know the event and that such a conditional giving would not effect it and to say he would what should not come to pass or to apply such means as he knew would not be effectual to the end cannot be imagined besides those that are given to Christ are contra-distinguished from others that are not given to him therefore these only are assigned peculiarly to be redeemed and not others Arg. 2. All those and only those whom Christ Redeemed have all the mercies of the Covenant insured to them but all have not all the mercies of the Covenant ensured to them and conferred on them therefore all are not Redeemed by Christ Christ is the surety and Mediator of the New Covenant and he gives Faith Repentance Pardon Heaven to them for whom he is engaged as a Surety they shall not fail of all the Covenant-mercies that are absolutely necessary to Salvation for he is faithful in the Execution of all his Offices now we know all men have not saving Faith nor Repentance it cannot be conceived but that his satisfaction must be equally effectual for the procuring of these saving mercies to those whose room he sustained and indeed God promiseth as a recompence to him that he shall see of the travel of his soul and be satisfied yea he shall justifie many i. e. as many as he undertook for Isa 53.11 if Christ hath born their iniquities they must be justified else he missed of his end there is an inseparable connexion betwixt Christ's undertaking for them and his bestowing Covenant-mercies on them all that are Redeemed by Christ's Blood are made Kings and Priests to God Rev. 5 9 10. they are purchased to be a peculiar people to God they are washed from their sins in his blood redeemed from their vain Conversation delivered from spiritual enemies to serve God in holiness all their days and to be received to Heaven when they dye these are the mercies of the Covenant which the Mediator purchaseth and applyeth to all the elect and to none but elect souls therefore none else are Redeemed for there is no saving nor eternal mercy procured to any reprobate by Christ's death for the proper and native fruits of Christs death are not divided therefore he prays for them that were given to him and for whose sake he did sanctifie himself Joh. 17. and excludes the reprobate World for whom he purchased not these Covenant-mercies therefore he dyed not for them that 's the former 2. This point confutes Arminians in their sad opinion of the Saints Apostacy some hold a total as Lutherans others a final as Arminius others maintain a total and final Apostacy of Saints we hold that believing regenerate justified persons that are endowed with the divine nature and a lively hope shall not lose that principle and fall from that state of grace and be utterly deprived of the favour of God and indeed we need no other Arguments but this that these mercies of the Covenant are sure mercies which they would not be if they might be lost there is the immutability of Gods Promise in the New Covenant the intercession of Jesus Christ for the Elect the Omnipotency of the Shepherd of Israel who will not lose one of his Sheep the efficacy of the spirit supporting and renewing the seed of God and life of Grace in believers 1 Joh. 3.9 and this seed of God keeps a believer from sinning in two respects 1. He hates and â—ills in part the evil which he wills and works 2. If by humane frailty he fall Rom 7.19 he makes not a trade of sin or keeps a course in it but the seed of Grace makes him restless till he return to God and be entertained into favour and fellowship with him thus though good David sometimes goes
express particular perswasions of some mercy as those blessed Patriarchs Gen. 48 21. chap 50.24 Behold I dye but God shall be with you and bring you again to the Land of your Fathers Yea cannot you that are Children bear your Testimony for God that he hath been and done according to your Parents faith and hope Solomon could say after Davids death thou hast shewed unto thy servant David my Father great mercy or bounty but that 's not all and thou hast kept saith he for him this great kindness that thou hast given him a Son to sit upon his Throne 1 King 3.6 and I question not but many of you can say as much for God that God hath had respect to you in Temporals because you were the seed of such as were dear to him Oh follow their steps and you shall fare as they fared 2. Yet further you that are the Children of Godly Parents Isa 44.3.59.21 Exod. 20.6 See 2 Sam. 23 1-5 Act. 3.25 you lye directly under the influences of these sure mercies the promise is made to believers and to their seed Gen. 17.7 Act. 2.38 39. such promises bear up the hearts of Gods poor expiring servants concerning their surviving Children Well then let Children claim their interest plead this grant none of you will lose your inheritance for want of looking after it if your Landlord promise you a Lease of your Tenement after your Father's decease if you sue to him for it and pay the accustomed fine will you be so mad as to be turned out of your Farm and the Heritage left by your Fathers than own your just and loving Landlord according to the Laws of the Land no man is so fond in Temporals and why should you be so foolish in Spirituals Ah Christians look after your Patrimony despise not your Birth-right is it nothing to you to be born of believing Parents remember your Parents Prayers and Tears their Hopes and fears Oh consider how it comforted their hearts upon their death-bed that they left you under a good Covenant and bequeathed to you a goodly heritage and why should your Parents be deceived in their hopes and meet you strangers at the great day to God and Christ to be set with filthy Goats upon the left hand for ever why will you embezzle or sin away this fair estate why will you not sue out this blessed Charter for your own souls in the Court of Heaven God is as willing to make it over to you as ever he was to bestow it on your Parents he is loath to cut off his kindness from their seed he looks after you in your soul-destroying practices and saith as once to Israel that did so wofully degenerate Jer. 22.5 q. d. I remember the kindness that in former times there was betwixt thy ancestors and me Oh their zeal in running after me the holy services they did perform to me thy Father or Grand-father and some former Generations maintained entercourse with me and I with them there was love of espousals betwixt us and I am sure I was not wanting to them I lookt carefully to them all that sought to devour them were my enemies they did offend me and I brought evil upon them I pleaded their cause while they lived and I took them seasonably to Heaven and if thou that art their off-spring wouldest have put me to 't I would have done as much for thee if thou hadst but laid hold of that Covenant those very Covenant-mercies should have been thine but thou art gone back thou wilt have none of me but walk after new upstart vanities thou wilt not vouchsafe so much as to enquire after the God of thy Fathers that was so faithful to them and did so much for them but let me ask thee A like Expostulation see in Miâ— 6.3 4. since thou wilt needs leave me what iniquity have either thy Fathers or thou found in me produce thy reasons testifie against me did I ever do thee any wrong have I not always done thee good Oh soul whithersoever thou goest from me thou missest of such a God as thy Fathers served God seems in that Scripture to speak after this manner Oh hearken to the eternal God if you will not heed the dying words of your mortal Parents that dyed in the Lord though one would think those should move and melt your hearts into tears of Gospel sorrow why should your dear deceased Parents rise up in judgement against you at the day of judgement when it shall be enquired whether they did their duty they must needs answer according to truth that they did instruct correct counsel admonish their wandring Prodigal Children they brought them to Ordinances prayed for them wept and travelled again for them and yet could not prevail and now must come in to bear witness against them and must rejoyce in Gods just vengeance upon them Oh what a sad case will these rebellious Children be in 't is no pleading priviledges by means of believing Parents at that day the higher you were advanced therein the lower will you be cast down to Hell Matth. 11.23 oh how terrible will it be to see godly Parents in Heaven and themselves cast into utter darkness yea to see strangers or the Converted Children of Heathenish Parents come from East and West and sit down with Abraham Isaac and Jacob in the Kingdom of Heaven but the Children of these Kingdoms posterity of Covenanted Parents cast out into utter darkness See Mat. 8.11 12. Let me therefore perswade all graceless Children to look about them do you above all others take heed of miscarrying greater expectations are from you than others the surviving friends of your Religious Ancestors look after you and enquire what you do oh rejoyce their hearts by walking in the steps of your predecessours I shall bespeak you yea charge you in the words of Reverend Mr. Bolton upon his death-bed that none of you will dare to meet us at the great Tribunal in an unregenerate state let every Child of Godly Parents plead for Covenant-mercies as once Solomon did 2 Chron. 1.8 9. thou hast shewed great mercy unto David my Father now O Lord God let thy promise unto David my Father be established thus do you plead with God and say Lord my Parents embraced the Covenant it was thy free-grace to choose them and set thy heart upon them and is that Grace weary canst thou not own me with Covenant-mercy nay dost thou not call that mercy to Abraham by the surer name of truth unto Jacob am not I a Child of the promise Lord cut not off the entail of Covenant-mercies from me or mine for ever But I must hasten let all souls seek after a share in Covenant-mercies you that are afar off and you that are near Children of the good and of the bad draw near hither take hold of this Covenant here 's mercy for you all these mercies are attainable let the wicked forsake his way and the
the Author was known anâ— a seal is the mark whereby genuine things aâ— discerned from counterfeit all these are thâ— uses of the spirits sealing to confirm oâ—â— hearts in the truth of God in his promiseâ— against all the temptations of Satan thâ— blessed sealing is more prevalent for our coâ—firmation than all philosophical reasons oâ— demonstrations 5. Another way to beget assurance amoâ—â— men is a solemn Oath and we know an Oaâ— for confirmation is to them an end of all strisâ— Heb. 6.16 and thus God willing more abuâ—dantly to shew unto the heirs of promise thâ— immutability of his Council confirmed it bâ— an Oath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Invâ—tat praemio salutem jurans etiam vivo dicens câ—pit credi sibi O beatos nos queâ— causa deus jurat O misâ—rrimos sinec juranti domino credimus Tertâ— de poen or interposed himself by an Oathâ— it is very observable to consider the form 〈◊〉 the Oath God swears by himself who 〈◊〉 the living and true God he could swear by â—o greater and it is observed that two things make a thing more credible 1. the qualiâ—y of the person speaking 2. The manner of the speech Now the form of the Oath â—n Gen. 22.16 is exceeding emphatical to Abraham partly because of the asseveration surely Gen. 22.16 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est particula caâ—salis coaditionalis partly because of the duplication in blessing I will bless thee if I speak â—t it shall be done moreover the form of the expression in Genesis is strange for it is thus Quid tibi prodest si Deus se juramâ—nto oâ—stâ—ingâ—t si tu haec quasi communâ—m audiâ—ns fabulam transeas Jurare diâ—itâ—r deus ut tu audiens paveas intreâ—iscas metu consternatus inquiras quid illud tantum est pro â—o deus jurare dicitur Orâ—g Homil. 9. super Gen. 22. if I bless thee thou shalt be blessed or because I bless thee or if I do not bless thee which is the form of an Oath Heb. â—4 3 as if he should say then let me not be true just yea let me not be God God pawns his faithfulness upon it and may he not then be believed but for what end is this it is to confirm his promises and assure the hearts of all the heirs of promise that he intends to do and will accomplish what he hath spoken that they might have strong consolation and that he might take away all doubts and haesitation and all this he doth for the heirs of promise he would not have done thus for others but he doth this and much more to satisfie his doubting Children 6. Yet further men use to give a pawn a pledge to assure others of their real purpose to make good the bargain and this is part of the payment this also doth our gracious God 2 Cor. 1.22 Cap 5.5 Ephes 1.14 his spirit is the earnest of our inheritance untill the redemption of the purchased possession an earnest is used in purchasing Land in hiring of Servants and in contracting Marriage and when ever the Lord puts his Holy Spirit into the heart it s as a pledge of all the mercies of the Covenant and of our eternal inheritance and though some men may be unfaithful so far as rather to lose their earnest than make good their bargain yet we may be assured God will not do so for it is as impossible that any saving grace of the Spirit should be cast into hell as it is for any sin to enter into Heaven God will not lose his pledge but fetch the soul to Heaven when he hath fetcht the heart to himself Grace is the Prologue and Praeludium to Glory the first Resurrection leads the van to the second a gracious change prepares for a glorious change Rom. 8.11 if the spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his spirit that dwelleth in you the spirit confirms the promises and we need not fear any danger of retractation not but that the promises are firm enough but he would establish our hearts in the faith thereof and acquiescence therein lest any question it 7. Another way whereby men testifie their cordial resolution to make good promises is by doing a great part of the work which gives real evidence they will do the rest he that promiseth to give another a thousand pounds Should a King promise to erect some Colledge and give liberal maintenance to Students in it we are certain by an humane faith that he will do such a thing thâ—ugh it be not begun but if the foundations be in laying we see its execution in part and are assured it will be finished Baâ—us on Eâ—h c. 1. v. 17. p. 144. and hath already given him nine hundred may he not rationally trust him for the rest or suppose there were but one pound or a penny behind there is great reason to conside in him for what is wanting why truly the Lord hath performed the greatest part of the promises of the Covenant the great promise of the Covenant was that the seed of the Woman should break the Serpents head that the Son of God should be incarnate be in mans stead in life and death to satisfie justice fulfil the Law and by his death bring in everlasting rightcousness and he hath already done it now saith the Apostle Rom. 8.32 He that spared not his own Son See Rom. 4.8 9 10. Qui misit unigenâ—tum immisit spiritum pâ—omisit vultum quid tandem tibi negaturus ost Bern. but delivered him up for us all how shall be not with him also freely give us all things God is before-hand with us yea if we be indeed heirs of promise he hath made good good another grand branch of the New Covenant in giving the conditions of the Covenant faith repentance and new obedience so that the main business is already done the writings are made sealed signed and delivered there wants nothing but actual possession nay there is a Seisin and delivery of part of the inheritance and dare we not trust God for the remainder certainly we have good reason so to do the contrary is unreasonable 8. God hath gone another step which is to work many Miracles for the confirmation of these sure mercies this is a degree further than man can reach to make any thing sure hence saith our sweet Saviour Joh. 5.36 I have greater witness than that of John for the works which the Father hath given me to finish the same works that I do bear witness of me that the father hath sent me this Text shews the true and proper end and efficacy of Christs miracles Igâ—tur non sâ—â—â— muta sâ—d voâ—ahssira ideo non simpliciter intuenda sed intelligâ—nter audienda Marl. in loc they are not dumb shews but have a voice and cry aloud for
spirit substantially he is and hath the treasury of Grace a store-house of riches to supply indigent Creatures in him are hid all the treasures of wisdom and knowledge Col. 2.3 therefore of his fulness do we receive grace for grace Joh. 1.16 it pleased the Father that in him should all fulness dwell Col. 1.19 and this is laid up on purpose for the supply of his members that from the head may be conveyed influences through the whole body Ephes 4.13 14 15 16. besides he is annointed with authority for these supplies Ephes 1.22 23. he hath put all things under his feet and gave him to be the head over all things to the Church which is his body the fulness of him that filleth all in all hence he tells his Disciples that all power is given to him in Heaven and Earth Mat. 28.18 adde to all this his fidelity that as Moses was faithful as a steward much more is Christ as a Son faithful to him that appointed him Heb. 3 2-6 Well now lay all these together and surely we need not question the certainty of Covenant-mercies Since Christ hath sufficiency authority and fidelity and is thus abundantly qualified for carrying on this Gospel-design he both can and will make good the mercies of the Covenant to the heirs of the promise especially considering 3. The Covenant of Redemption which is an admirable insuring act of free-grace ingaging all the persons of the Sacred Trinity to carry on this work especially God the Son of whom we are now speaking this Covenant of Redemption is that mutual compact betwixt God the Father and the Son concerning the saving of lost man wherein each did undertake to act his part in this great affair as thus God the father doth elect a certain number whom Christ was to Redeem he was to part with his beloved Son out of his bosome whiles he came to the earth to do this great work Isa 42.1 4 6. he was to uphold him incourage him put his spirit into him call him in rightousness hold his hand keep him and give him for a Covenant of the people give him to see his seed Isa 53.10 11. Cap. 49.5 and though they be but few in comparison of the World yet he will make him glorious and in time he will satisfie him in giving him the Heathen for his inheritance and the uttermost parts of the earth for his possession Psal 2.8 this is the ingagement on the Fathers part and then the Lord Jesus the Son of God promised the Father that he would assume the humane nature and so become man putting himself into the sinners stead becoming his surety fulfill all righteousness by obeying the Moral Law suffering for our breach of it be betrayed imprisoned accused condemned crucified buried that he should rise from the dead ascend into Heaven sit at Gods right hand intercede for Saints c. this part that Christ acted is fully laid down in Isa 53. throughout this was the great transaction betwixt the Father and the Son from all Eternity that there was such a mutual agreement See Titus 1.2 That this is no singular Doctrine but opened before See Mr. Bulkly Gospel-Covenant part 1. ch 4. p. 31. to p. 46 where 't is fully opened A so Mr. David Dickson in his Therapentica sac Book 1. chap. 4. p. 23. to pag. 71. in hope of eternal life which God that cannot lye promised before the world began to whom did God promise any thing before man was Created certainly he promised something to Jesus Christ concerning mans Redemption as before-mentioned such a gracious plot was laid and compact made betwixt the Father and the Son and he cannot lye nor deny himself So 2 Tim. 1.9 who hath saved us according to his own purpose and grace which was given us in Christ Jesus before the world began i. e. as Christ was a common person as head instead of the elect so we were given to him by this Covenant and that from all eternity but how come we to know this that are but of Yesterday and so dim-sighted that we cannot see afar off Why ver 10. it is now made manifest by the appearing of our Saviour Jesus Christ who hath abolished death and hath brought life and immortality to light through the Gospel for Christ revealeth all the secrets that were lockt up in the bosome of the Father Well then if this was the mutual stipulation betwixt the Father and the Son there is no question but they will be faithful to each other in the Old Testament God the Father trusted God the Son upon his promise to lay down his life and so brought thousands of souls to Heaven before ever Christ was incarnate or suffered and now when Christ hath gone through the greatest part of his task he trusteth God the Father to make good his part that he may fully see his seed prolong his dayes and that the pleasure of the Lord may prosper in his hand and certainly there cannot be any failing on either part Now this Covenant of Redemption is the Plat-form and foundation of the Covenant of Grace betwixt God and the Elect there is the same number and the like terms proportionably in both hence it is that although a believer find an unfaithful treacherous and unbelieving heart in himself daily departing from the living God yet this Covenant is built upon an higher and firmer Covenant betwixt God the Father and God the Son which cannot be broken and disanulled the Father and Son cannot deceive or be unfaithful to each other hence then it cometh to pass that the Covenant and the mercies thereof are so sure I shall conclude this head with that notable passage of Christs to his Father upon this very account Joh. 17.4 I have finished the work which thou gavest me to do i. e. I have hitherto made good and performed the conditions of the agreement on my part ver 5. and now O Father glorifie me with thine own self i. e. make good thy part in my exaltation this with reference to Christs persen then for his seed and members he tells the Father that he had performed his part to them in manifesting his name to them praying for them preserving of them and now when he was to leave them he desires the Father to do his part of the work in keeping those whom he had given him ver 11. in sanctifying and saving them 17.24 and can we imagine but that God will be faithful to his Son on the behalf of his Saints certainly he will for as they were Redeemed by the Son so they were Elected by the Father and as God the Father gave them to Jesus Christ by election ver 6. and Jesus Christ dyed for them and so Redeemed them so God the Son resignes them up again to the Father who will certainly keep them by his power through faith unto salvation 4. Another thing considerable concerning the insuring of Covenant-mercies by and
â—ure to all Unbelievers as the second Adam conveys certain life so the first Adam conveys certain death to his seed as he that believeth on the Son hath everlasting life so â—e that believeth not shall not see life but the â—rath of God abides on him Joh. 3.36 as â—e that believeth is acquitted so he that believes not is condemned already ver 18. all is other sins are bound upon him by this â—f unblief this is the condemnation it is â—s impossible that the Devils in Hell shall be saved as that Unconverted sinners while such shall be saved for Christ saith again and again except ye be Converted Mat. 18. Joh. 3.35 except a â—an be born again he cannot see he cannot â—nter into the Kingdom of God and binds it with strong asseverations and dare any question the verity of Gods positions or combinations that pretends to believe his promise yea God hath bound him by oath â—n this case as well as in the other Heb. â— 11 it 's spoken there concerning the rebellious murmuring Israelites I sware in â—ny wrath saith God they shall not enter into my rest or if they shall enter then q. d. never trust me more nay let not me be God but what 's this to us Yes the Apostle applyes it to unbelievers in Gospel times Gap 4.1 2 3 4 5 c. hence he repeats the Oath again referring to unbelieving Gospellers that they shall never enter into the Heavenly Canaan and surely unconverted sinners are in a woful plight of whom it may be truly said that God himself cannot save them while they continue in that state for there 's no way but one of entring Heaven that 's Jesus Christ and how can they escape that neglect so great salvation Act. 4 12. Heb. 2.3 there 's no other way revealed and do we think God will forsake his ordinary Road and quit this glorious design to gratifie a Generation of wilful neglecters and rejecters of this blessed contrivance of saving sinners by interest in Jesus Christ it cannot be you must either go to Heaven this way or down to Hell by your own way 2. Their souls are not sure to be another moment out of Hell-torments poor graceless sinners cannot secure themselves upon any real Scripture-grounds that they shall enjoy that bastard peace of Conscience in which they flatter themselves another hour for ought they know their case may be like Belshazzars Dan. 5.5 while they are Drinking Carousing Ranting Revelling some dreadful Hand-writing or Testimony of Gods Indignation may break forth against them which may marr all their mirth appal their spirits trouble their thoughts loose the joynts of their Loyns and make their knees smite one against another Oh what terrour and horrour will the dreadful summons of death strike into them how will these fool-hardy Warriers against an infinite God call to the Rocks and Mountains to cover them Oh what a sudden change what a sad Catastrophe will the cold hand of death make with them what a fall will these secure and sensless sinners have from the height of worldly preferment to the depth of eternal torments stand a little â—nd look at that rich and wretched miser â—n the Gospel that had no room for his fruits and goods that sung a requiem to his soul for many years Yet alas had not one â—ight to take his ease in thou fool See Luk. 12.17 18 19 20. saith God this night shall thy soul be required â—f thee or do they require thy soul i. e. the Devils who are waiting for a commission from God to catch hold of graceless souls â—o hale them to torments as soon as they â—ave forsaken their wretched bodies so â—ome interpret it however the rich mans â—oul was suddenly snatcht from a full Table â—nd dainty Fare into eternal misery without drop of Water or hopes of mercy for â—et him tear his heart with bitter out-cryes Father Abraham have mercy on me neither â—is Father Abraham See Luk. 16.24 25 26. nor the God of Abraham shall have any mercy for him former offers of mercy are now turned into flames of fury they have wilfully forsaken their own mercy and now are wofully forsaken by the God of mercy O consider this you that are yet in your sins dancing about the pit and are ready every instant to drop into eternal woe 3. Their certain mistake will aggravate their woful state Oh what a dreadful disappointment will this be for persons that lived demurely in the World and passed for very civil neighbours yea for choice Saints yet now to be set on the left hand amongst the Goats at the great day yea persons that thought themselves they were in the ready Road to Heaven and as they are as they imagine stepping into glory to miss their footing and fall into Eternal Torments 't is a dreadful sight to see soul and hopes giving up the Ghost together Job 11.20 c. 8.14 and swept away as the Spiders Web into the fire of Hell Oh for a soul that hath all his days been building Castles in the Aire the House of his fair profession upon the sliding sand of Fancy and Imagination to have all come tottering down with one puff of death will be a dreadful sight Ministers told them of this but they would not believe nor suspect their state or spend one hour in searching whether they were right or no many a time were they warned of the danger but they pleased themselves in wilful self-delusion and now they are past recovery they would not be brought to an holy despair in themselves that they might have sure footing in these sure mercies and now they shall and must despair of ever having part or portion in these sweet and certain mercies they would not be beaten from their carnal shifts and sensless Pleas and now they must and shall be for ever banisht from them and feel the bitterness of them Ministers could not deal with them but God can and it will be an heart-confounding day when the varnish shall be washed off and all rotten props shall be pluckt up that kept the soul from horrour and they shall see themselves deceived by Satan the World and their own self-flattering hearts into eternal misery 4. But once more many things in and about these sure mercies will augment their eternal misery Alas sirs here there 's no speaking to wicked men they will not abide a sober Treaty about their souls they have not leisure or patience to yield an observant Ear to Discourses about these sure mercies but a time is coming wherein they shall be forced to think of these lost mercies to their cost now they have other things to mind the world doth so fill their ears and hearts that they thrust these things from them and judge themselves unworthy of them they are just like Jeremiah's wild Asse used to the Wilderness Jer. 2.24 that snuffeth up the wind at her pleasure in her occasion who can
thou forsaken me saith Christ and David his Type yet my God still Psal 51.8 Christians you are not to trust to present feelings David doth not say make me to feel but hear joy and gladness saith one because sense and feeling is of no worth of it self except first we hear it in a promise that 's a fancy that 's felt and not heard from God and we are to build upon a word of promise even when we want the feeling of comfort and 't is not safealtoger the to lean upon former experiences only though these are good secondary helps yet our primary and Principal foundation is God in a Promise as our God in Covenant let a dark and troubled spirit read study and practise that choice instruction Isa 50.10 trust in the name of the Lord there 's enough in Gods name to answer allâ—d ubts read it Exod. 34.5 6 mercy there answers to our misery grace to our undeserving long-suffering to our continued apostacy goodness answers our vileness truth and faithfulness answers to our Covenant-breach and falshood God keeps Covenant though we break it yea God keeps Covenant with us though we are apt to think he breaks it David thought Gods mercy was clean gone and that his Promise failed for evermore but he is convinced at last that that apprehension was his infirmity Psal 77.8 9 10. therefore let a clouded soul in its blackest desertions lift up his eyes and heart to these sure mercies and ponder thus 't is true my soul is dark and God withdraws it is a night of great affliction but was it never day with thee O my soul hath not the blessed day-star of grace risen in thy heart hath not God united thee to Jesus Christ did he never give thee the earnest of his Spirit didst thou never feel the stirrings of its graces or the stealing of its comforts reflect upon thy former state or rather study the freeness and the fulness of Gospel-grace what though I be without any sensible feelings of Gods grace or shinings of his face is not my life sometimes hid with Christ in God even from mine own eyes as well as from others may not the Sun be under a Cloud shall I say my Father doth not love me because he doth not always dandle me upon his knee and evidence his love to me in sweet embraces I am resolved to cleave unto him though he kill me and to believe in him though I cannot see him I will venture my weary soul upon his free-grace in Christ the Covenant is firm its mercies are sure there 's hope in the God of Israel it may be he will cast a propitious aspect on a weary â—oul however I am resolved to lye at his â—eet and act affiance and dependance on his â—mmutable promise whether he ever shine upon my soul or no this will bring a good issue 7. The last case wherein a Christian is to improve these sure mercies of David is in the hour and power of death when that grim Serjeant looks upon us with its ghastly face and arrests us with its cold hand then mercy will stand us in stead and sure mercies will be our sweetest Cordial these mercies pluck out the sting of death perfume the grave make way for the gracious soul to take its flight to glory so that death is now become the Christians friend and servant rest and interest conquest and Crown the Apostle doth therefore reckon up death as one part of the Saints Inventory 1 Cor. 3.21 22. all things are yours whether Paul or Apollo or Cephâ—s or the World or life or death or things present or things to come all are yours this is the fullest longest surest title here 's a sufficient enumeration nothing can be wanting either in the mercies ensured or manner of ensuring or the duration it 's to all Eternity and it 's the best and clearest Tenure in capite in the head Christ and 't is both by Purchase and by Conquest nothing is wanting to make these mercies sure for ever for death which dissolves all other bonds of relation doth more firmly and closely joyn God and the gracious soul 't is as a Porter to let them into their Fathers house a divine Limbeck to purifie and prepare them for glory and that voice which calls to the believer saying come up hither in this life souls are but espoused to Christ 2 Cor. 11.2 after death they are presented to him and the marriage is consummated 2 Cor. 5.6 8. ver 1 2. Phil. 1.21 here we are absent from our husband while present in the body but 't is more desirable to be absent from the body and present with the Lord and this is done by a dissolving of the earthly house of this Tabernacle so that hereby death becomes a gain and brings believers to their proper home and why should we be afraid of a stingless Serpent or helpful servant that doth us the greatest kindness why are believers afraid to dye why do they not rather say with that good man egredere anima egredere go forth my soul go forth and meet thy dearly beloved But we need go no further to prove either the immortality of the soul or the commodities of death than the subject we are upon even these sure mercies of David for they continue to David even when he is laid in the grave therefore our Saviour proves the Resurrection from the Covenant with Abraham Numb 18.19 Mat. 32.31 Isaac and Jacob because it is a perpetual Covenant a Covenant of Salt and thus runs the argument God is the God of the living and not of the dead therefore these Patriarchs are living and have an existence because he hath made a Covenant with them otherwise if these arise not then must the Covenant of necessity cease but the Covenant endures for ever therefore those with whom he makes the Covenant must live for ever since God calls himself their God Exod. 3.6 even after they are laid in their graves therefore let Christians rest in hope when they are laying down their heads in the grave for the Scripture saith the righteous have hope in their death the Covenant abides firm still the mercies thereof dye not when the body dyes the Heathens themselves saw this Socrates saith the Swan was Dedicated to Apollo because she sung sweetly before her death and the Romans when their great men dyed and when their bodies were burnt to ashes they caused an Eagle to fly and mount on high to signifie that the soul was immortal and shall not the Children of Promise sing chearfully when their souls are ready to mount up to eternal mansions I confess I am really ashamed when I read Cicero Cicero Tusc Quest lib. 1. De contemnâ—adâ morte Maximum argumentum est naturam ipfam de immo talite animorum tacitam judicare quod omnibus curae sâ—nt maxime quidem quae post mortem futura sâ—nt Serit arbores