The couenant of grace a Couenant of grace is drawne vp betweene vs 1. Cor. 6.18 consisting of two parts 1. what is performed on Gods behalfe by his free Adoption I will be a Father vnto you 2. What is to be performed on our parts by our bounden Renouation Ye shall be my sons and daughters Vpon this couenant a paire of Indentures are engrossed Assured by indenture and interchangeably sealed by both parties The former part containing our Sonneship by adoption lieth in record in Gods eternall prescience The originall hauing two seales appendent 2. Tim. 2.19 viz. on the behalfe of God his Seale of euerlasting Decree the Lord knoweth who are his Vs our Seale of assent that euery one which calleth him Father vpon the name of the Lord depart from iniquitie The counterpane containing our Sonneship by regeneration is a patent deliuered from God to euery son whom hee recieiueth The counterpane which likewise hath two Seales affixed viz. 1. His Seale of the Spirit 2. Our Seale of Faith God setteth to it the Seale of his Spirit for Eph. 1.13 We are sealed with the holy spirit of promise which is the earnest of our inheritance The print of which Seale is the New man Coloss 3.10 which is renewed in knowledge after the Image of him that created him The Seale of Faith although it be made by Gods owne workmanship this is the worke of God that yee beleeue in him whom he hath sent Iohn 6.29 and giuen by his bountie not of our selues it is the gift of God Ephes 2.8 although I say in these respects it is Gods yet it is our Scale in application for he that beleeueth setteth to his seale that God is true Iohn 3.33 The patent thus sealed The Patents force hath a double force and vertue 1. It maketh a man to bee the sonne and heire of the liuing God 2. It assureth a man to bee the sonne and heire of the liuing God It maketh him so to be by installing him in regeneration for as many as are led by the Spirit of God they are the sonnes of God Rom. 8.14 and it assureth him so to be by giuing euidence of his adoption vers 16. the same Spirit beareth witnesse with our spirit that we are the children of God It is then a preposterous course of many who are more forward to call Father Father We may not begin with Predestination then to doe the will of this Father which is in heauen that they bend their wits how to breake open the closet of diuine Predestination and to search the record of eternall adoption yet take no heed to seeke out or looke in the patent of regeneration which is or should bee about them But with Regeneration Whereas it standeth for an infallible maxime that whatsoeuer sonne God adopteth beforetime he begetteth also in time 1. Pet. 1.3 so that he is not only chosen of God Eph. 1.4 but borne of God 1. Ioh. 3.9 not of his nature indeed but of his grace and so borne of grace that hee is made partaker of the godly nature 2. Pet. 1.4 although not of the nature of diuine Essence yet of the nature of godly qualities holinesse righteousnesse knowledge c. whereby a godly sonne resembleth God his Father howbeit in most vnequall proportion as little Astyanax did his great Father Hector Sic oculos sicille manus sic or a ferebat In this generation or rather regeneration God is our Father begetting vs vers 3. of this chapter the Church his Spouse is our Mother conceiuing vs Gal. 4.26 the meanes is the immortall seed of the Word infra vers 23. and the vitall spirit that giueth life to this seed is the holy spirit of God Spiritus intus alit It is the spirit that giueth life Ioh. 6.63 Being thus begotten wee are borne of God in mercie nursed of God in knowledge nurtured of God in grace and haue inheritance with God in glorie Whosoeuer now will be sure How to be assured of our assurance that his euidence for this inheritance is firme and indefeazible and that he is none of that great number who are wont to be both artificiall in forging within their braines a seale of faith in shew much counterfaiting that of Gods handy-worke and hauing forged it are prompt and liberall to scale to their credulous hearts some probable securitie of the land of promise without any approueable security for the promise of that Land let him see whether with his owne seale of faith there be ioyned the seale of Gods Spirit which he shall discerne from all counterfaits by the print thereof viz. the New man totally renewed in respect of his partes albeit in regard of degrees he haue but an imperfect perfection For if he can see in himselfe the Image of God in a waxie heart though blemished and bruised by sinfull corruption and the superscription of the holy Ghost in a holy though not wholly compleate renouation in vnfained howbeit not vnstained sanctification hee hath hence authenticall proofe for his sonneship by regeneration and thereby for his sonneship by adoption which clasping fast hee can boldly ascend in prayer to heauen and pressing home to the Throne of grace cry Abba Father And thus we call and onely thus may wee rightly call him Father who without respect of persons iudgeth according to euery mans worke which is the second branch of the doctrine proposing God with the countenance of a Iudge Which iudgeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And doth he now iudge there are two sorts of Gods iudgement The time of Gods Iudgement 1. Present by his disposing iustice in ordering of the world 2. Future by his rewarding iustice at the ending of the world His present iudgements are alwaies righteous Psalme 119.75 yet not alwaies seene to bee right according to euery mans workes seeing that heere good men often suffer euill while the euill enioy good but that last iudgement shall not onely it selfe be manifestly iust but also manifest the iustice of all his former proceedings whence it is called the declaration of the iust iudgement of God Rom. 2.5 This future iudgement is here timed as present according to the vse of Scripture to signifie 1. A certainty that it shall bee as surely as if it were present Ezechiel 7.6 The end is come the end is come c. 2. In this certainty an vncertainty when it shal bee that for any thing wee know it may bee presently The day of the Lord commeth as a thiefe in the night 3. The manner In this vncertainty a certainty that it will not bee long but must bee expected presently Behold I come quickly Reuel 22.12 and my reward is with me to giue euery man according to his worke Without respect c. His throne of iudgement is here kept vpright by two Supporters 1. Impartiall 1. An impartiall eie without respect of persons 2. A proportioning hand according to euery mans
worke Respect of persons issueth commonly eyther from affection or opinion affection being partiall willingly peruerteth opinion being preiudicate vnwittingly seduceth Now who can suspect partiality in Gods affection that heareth so often inculcated in the diuine Oracles that Rich or Poore Priest or People Iew or Gentile not their persons but their doings shall be regarded and rewarded Tros Tyriusque mihi nullo discrimine agetur Tribulation and anguish vpon euery soule that doth euill the Iew first and also the Grecian but to euery man that doth good glory honour and peace to the Iew first and also to the Grecian for there is no respect of persons with God Rom. 2.9.10.11 On the other side who can imagine that a preiudicate opinion can blind those eyes of fire Reu. 1.14 that stay not vpon the vizour and outside of formall profession but pierce thorow the inside and heart of euery prisoner at his Barre All the world before his throne is a sea of glasse like vnto Chrystall Reu. 4.6 transparent and perspicuous to the supreme Iudge who will inlighten the hidden darkenesse 1. Cor. 4.5 and make the counsels of the heart manifest and is not onely an eye witnesse of all outward passages but also searcheth the heart and trieth the reines Iere. 17.10 euen to giue euery man according to his wayes and according to the fruit of his works which is the other supporter of Gods tribunall viz. a proportioning hand According to euery mans worke 2. Proportionable to works This word according implieth a double regard of workes in the finall iudgement 1. According to their quality whether they bee straight or crooked good or bad 2. According to their quantity whether they bee great or small many or few The quality of euery mans workes shall bee tried 1. According to their quality whether they be straight or crooked by laying them to that rule of righteousnesse which God hath giuen him viz. The Law of Nature to the Gentiles the Law written for the Iewes and the Gospell for vs Christians all which appeareth Rom. 2.12.15.16 The two Lawes being indeed one for the naturall Law is the morall infolded and the morall Law is the naturall vnfolded they haue both one iniunction Doe this and liue the Gospell another Beleeue and liue The Law exacteth the perfect righteousnees of works the Gospel accepteth for perfect the righteousnees of faith Ro. 3.20.21 4.13 But heere lieth a great blocke in the way For workes are regarded for if we be saued by faith and not by workes as that and other places of Scripture doe teach vs how then is this true that Euery man shall be iudged according to his workes at this blocke both Papists and Libertines haue so stumbled that they haue tumbled into errour the one vpon the right hand of Merite the other on the left hand of Licentiousnesse For the clearing of the way betweene them and the whole doctrine of faith and workes let vs conceiue of two Courts wherein God proceedeth in iudging vs. Of 1. Iustification in this life 2. Remuneration after death For the opening hereof Although not in Iustification wee may imagine how the penitent sinner commeth into the Court of Iustification desiring to be approued of God and accepted in his fight but seeing exact righteousnesse to bee there exacted and that none are receiued but such as are pure and perfect hee shrinketh backe and lamenteth his owne wretched plight that dares not appeare in iudgement being all ouergrowne with a sinfull leprousie and can but cry Opera non praecedunt iustificandum Enter not into iudgement with thy seruant O Lord. But anon perceiuing that Christ the Lord Iudge his Sonne hath plenary righteousnesse not for himselfe for being the naturall Sonne hee needeth not to buy his Fathers acceptation but for his retainers and hearing him call Reuel 3.18 I counsel thee to buy of me white raiment that thou maiest be clothed and that thy filthy nakednesse doe not appeare hee prostrateth himselfe at the feet of this heauenly Clothier and hauing no money nor merites to buy he falleth to begging in the humble supplicat of a liuely faith Lord if thou wilt thou canst make me cleane This suit being effectuall hath an answere as comfortable I will bee thou cleane Then washing away the leprous spottes of his sinnes with the bloud which hee shed and clothing his nakednesse with the merites which hee wrought for vs hee thus presenteth him to his Father and the Father accepteth him for righteous and registreth him among his Saints And this is the summe of our Iustification But before this blessed Sauiour Sed sequuntur iustificatum dismisse this healed sinner Cynthius aurem vellit admonuit Hee roundeth him in the eare and scholeth him for keeping a diet Behold thou art made whole sinne no more lest worse betide thee but goe and offer for thy clensing those things which Moses commanded Mark 1.44 Although I haue freed thee from the curse of the Law yet thou in thankfulnesse art still obliged to the duty of the Law that being thus deliuered thou maist serue God without feare in holinesse and righteousnesse before him all the dayes of thy life Thou canst not indeed doe so well as thou shouldest but be carefull to doe so well as thou canst What thou canst not doe so well as thou shouldest the white raiment of righteousnesse which I haue giuen thee shal couer and it shall not be punished and what thou doest so well as thou canst the same white garment shall make to shew more white and it shall be rewarded Thus we see The dispensation granted to the beleeuer how faith hauing procured a qualification of grace a dispensation is granted for workes that 1. Our euill deeds though perfectly euill shall be excepted as washed and drowned in the bloud of Christ 2. Our good deeds though imperfectly good shall be accepted as decked and beautified with the righteousnesse of Christ And comming vnto God henceforth in the fragrant raiment of our elder brother as Iacob in Esau Gen. 27. he smelleth a sweet sauour from vs is pleased to feed vpon and to relish that which wee bring him and so blesseth vs and we shall be blessed And as lame Mephibosheth was entertained at King Dauids Table for his father Ionathans sake 2. Sam. 9.7 so God admitteth our halting obedience for his Sonnes sake to make vs partakers of his heauenly Table Now as the Court of iustification regardeth onely faith Yet in remuneration workes are respected in making him righteous that is not such so the Court of remuneration will respect workes in declaring him righteous which hath beene made such For it standeth for a principle that whosoeuer truely beleeueth well endeuoureth duely to liue well and euery one that is graced of God by iustification doth striue to glorifie God by santification and with the healed Cripple Act. 3.8 followeth walking and leaping and praising God it is
taken for a manifest conclusion in iudgement that the faith which is fruitlesse is also faithlesse like a painted fire that is indeed no fire hauing Colorem and not calorem some colour of perswasion but no heat of deuotion And seeing the last iudgement will bee vpon the open Theater of the world in view of all men who vse not to diue into the heart of man to see his faith but onely looke in through the lettice of his behauiour nor can iudge of the tree by the inward sappe but by the outward fruit the Lord will manifest the integrity of that iudgement not by inuisible faith but by visible works that all soules may assent acknowledge how they are most iustly distinguished in their recompence that were so different in their liues when Euery one receiueth the things he hath done in his body whether they be good or euill 2. Corinth 5.10 To conclude this point then all men being iudged by rule according to the quality of their workes shall be separated with one generall diuision right from crooked good from bad sheepe from goates and their reward will be diuided accordingly as Esa 3. It shall be well with the iust for they shall eate the fruit of their workes and Woe to the wicked it shall be euill with him for the reward of his hands shall be giuen him For the one sort a gracious call Come ye blessed and for the other a dolefull mittimus Goe ye cursed The quantity of workes is to be scanned two wayes 2. According to their quantity By 1. Tale for their number 2. Scale for their weight For number Euill workers the euill workes wherein are comprehended the words and thoughts of the wicked shall be cast vp by expedite Arithmatike and the transgressions For number which now they daily augment by Addition Multiplication and continuall Progression in sinne without any Substraction by repentance shall then bee summed vp into a totall and a proportionable number of numberlesse paines apportioned vnto them altogether As much as shee liued in pleasure so much giue you to her torment and sorrow Reu. 18.7 For weight in the ballance of Iustice For weight will he poize the grieuousnesse of their sinnes which as they carry seuerall weight in their different natures some being grauiora more heauy then others so also are they aggrauated by circumstances as occasions of information neglected or prouocations to reformation reiected all which being put together substance and circumstance in one scale the other shal haue punishments to counterpoize them all The seruant that knew not his masters will shall bee excused à tanto though not à toto his ignorance must be beaten but being not wilfull with fewer stripes but he that knew it and did it not or would not know to do it he shall be beaten with many stripes Luk. 12.47.48 Hard alas wil it be with the Heathen that walked to hell in darknesse while their starre-light of reason could not discouer the way to heauen but it will bee harder with carnall professors who in the Sun-shine of the Gospell being shewed the narrow way that leadeth to blisse yet gallop along the broad way to destruction Woe and double woe vnto such for if many of the Infidels had beene partakers of the same good meanes and motiues they would a great while agone haue repented sitting in sackcloth and ashes Therefore it shall bee easier for Infidels at the iudgement then for such Luke 10.13.14 In like manner Good workes By tale the good deedes of good men are to be surueighed both by tale and by scale By tale for God doth keepe an Inuentorie of them he hath a Bottle for our teares Psal 56. a Bagge for our almes Luke 12. and a Booke for our good workes Reu. 20. God is not vnrighteous that he should forget any of our good workes Heb. 6.10 Euery godly deed is a flower sent vp to heauen of which our Iudge doth plot vs a neuer-fading Garland of glory and the more flowers the greater garland for He that soweth plenteously shall reape plenteously 2. Cor. 9.6 By scale By scale a weightier good done hath a weightier reward giuen Thou shalt rest and stand vp in thy lot at the end of the dayes said the Angell to Daniel Chap. 12.13 Happy and thrice happy is euery one that hath any lot in heauen the least of all Saints may sing in the Quire of all Saints My lot is fallen in a pleasant ground I haue a goodly heritage Psal 16.6 and yet herein may be disparity there is Dan. 12.3 one general lot for them that be wise to shine as the brightnesse of the firmament but they that turne many to righteousnes haue a speciall lot to shine as the stars for euer and euer Now as all stars are brighter then the firmament so also one star differeth frō another in glory so is the resurrection of the dead 1. Cor. 15. Euery workeman of God though his worke be not worth his meat and drinke being an vnprofitable seruant Luk. 17.10 shall yet haue the penny of eternall life giuen him for wages Euery one his penny that is fulnesse of ioy so that he which hath least neither repineth for himselfe as hauing too little nor enuieth at all others as hauing too much Yet with this fulnesse there stand seuerall degrees according to the seuerall degrees of present grace by which they are diuersly capable of future glorie Some like Gomers some like Ephahs some as pintes some as pottles all shall bee full according to their measure with as much happines as each can wish Al like in satiety but not alike in parity of blisse for euery one shall receiue his reward according to his labor 1. Cor. 3.8 Nor doth this any way vphold the doctrine of merite Yet no merit which arrogating too much to our owne goodnesse in deseruing doth derogate as much from Gods goodnesse in free giuing Farre be it from vs to imagine that our Lord and Master dealeth with vs in commutatiue Iustice as giuing vs Matth. 20.8.9 a pennie for a pennie-worth of worke as if the wages were not counted by fauour but by debt Rom. 4.4 It is indeed giuen as wages but as wages giuen not earned it is a reward but Coloss 3.24 the reward of the inheritance to them that serue the Lord Christ dispensed as vnto seruants a reward of seruing the Lord but conferred as vnto Sonnes for our portion of inheritance Euery one hath his reward not for his labour for we cannot deserue it yet according to his labour by a due and equall inequalitie due only by promise as a portion of grace Ephes 2.8 yet duly performed by proportion of Iustice Passe the time The Vse whereto this doctrine leuelleth is to breed feare for the better impression whereof the Apostle toucheth by the way two motiues giuing vs an inkling of the gliding and slippery state of our life as being 1. Transitorie
their seuerall obiects so that euery one in particular containeth all the shewes they haue in generall So in the Iudgement day our conscience which now is our priuate shall then bee a common glasse each shall see in other and euery one shall see in all whatsoeuer lieth now conceiled in the secret bosome There is nothing hid that shall not bee reueiled Matth. 10.26 The effects hereof 1. With the godly O what exultation will then crowne the heads of such as can say with faithfull Paul Act. 23.1 I haue in all good conscience serued God vntill this day when they shall see their good deeds whereof some themselues concealed from vaine-glorious applause Some were drowned by wayward vnthankfulnes and some misconstrued by sinister conceits to see them all notified in their fresh and liuely colours And oh what confusion will couer the face of those foolish wizards 2. With the wicked that care more to cloake then to cure their vlcers when they shall see that wickednesse which they now hide curiously from their neerest kinsman and dearest friend but can neuer be hid from the all-seeing God and his intelligencer their inward conscience to be exposed in that day to the full sight of Angels and men and diuels and all The euidence being thus giuen in The sentence and the deedes being apparent both that they are and what they are their number and weight is taken and as they that haue done good shall all goe into euerlasting life so of them they that haue done best shall sit highest in glory not one of their good workes no not a cuppe of cold water Mat. 10.42 shall slippe vnrewarded And as they that haue done euill shall be cast into euerlasting fire so they that haue done worst shall be plunged into deepest torments not one of their villanies but shall haue his scourge And shall I need to adde the conclusion This should breed a wary feare doth not the vse make inference of it self therfore passe the time of your dwelling herein feare Can we stand by this glowing this flaming this scorching this cōsuming fire of iudgement and not be warmed not heat not sweat yea and not frie with feare are wee not more like Salamanders then men if we can liue vntouched in so furious a fire What Generally at all times doth God our Iudge see all our workes and shall we not feare to sinne while he looketh full vpon vs shall euery action be displaied in the view of all the world and shall wee yet offend boldly in hope of secrecy will euery offence call for his seuerall plague and shall we not feare to heape vp wrath against the day of wrath Yea this me thinks should be a bridle in the nostrils of the most desperate Caitife that although he care not to doe good as hauing no hope of reward in heauen yet hee should feare to multiply offences lest thereby hee multiply his torments and make his hell more hellish to himselfe A matter that would craue to bee amplified if the time craued not the contrary For in this aduenterous age of ours wherin so many are like flies that cease not to play about the candle til they burne in the flame nothing is more to be feared then that we feare too little They are indeed the better sort which are directed by loue but they are the greater sort who are corrected by feare Aristotle writeth that the Almond tree being growne old and barren must haue nailes driuen into the roote whereby the superfluous gummy humour being let out it becommeth fruitfull anew How happy should I thinke my labour if I could driue this naile of feare into the roote of your hearts not only you ancients who haue the Almond tree flourishing in your heads Ecclesias 12.5 but you youngers also that haue need of pricking phlebotomy to euacuate that luxuriant and superabundant humour of presumptuous boldnesse that so becomming fruitfull in all good workes the pricking of this naile of feare may preuent the felling of that axe of furie which is laid to the roote of the tree whereby euery tree which bringeth not forth good fruit is to be hewne downe and cast into endlesse fire Matth. 3. The time thus pressing me I cannot stand to presse this vnto the present occasion Specially in the present businesse onely I must desire as all in generall so in speciall you that act any part in this weekes solemne busines that the Law may be vsed lawfully not for the wronging of right but the righting of wrong that in all your pleadings or whatsoeuer other proceeding your retaine God for your Counseller and his feare for your Sollicitour Let the view of these Assises whisper to your conscience a Memorandum of those vniuersall Assises remember in all your proiects and courses that the Lord Iudge and your Conscience the Witnesse doe now stand watching what you doe and will then discouer all when you shall stand to your triall for life or death Doe but remember this and apply it close to your heart with good Iehosaphats Caueat 2. Chronicles 19.7 Wherefore now let the feare of the Lord bee vpon you take heede and doe it This is little enough and yet this little may bee enough Let the feare of the Lord bee vpon you take heede and looke to it Let mee giue but one stroke more to driue this naile to the head with the hammer of Gods Word euen that aphorisme of Salomon Prouerbs 28.14 Blessed is the man that feareth alway but hee that hardeneth his heart shall fall into euill And now come wee briefely to summe vp all together Wee haue seene the two feete Both feares vnited whereon God walketh before vs and the two feete on which wee must both follow him and walke before him His two feete are the mercy of a Father and the iustice of a Iudge our two feete are the feare of his mercies and the feare of his iudgements If the body of our feare bee not supported with both these legges it cannot goe vpright but will fall lame aut nimium sperando aut desperando If our thoughts should hop all vpon his mercies without his iudgements wee should fall vpon the right side in a presuming confidence if all vpon his iudgement without his mercie wee should tumble vpon the left side in despairing diffidence both these supporters will make our walking steddy and vpright If thou finde thy selfe drowzie in goodnesse steppe foorth with the right legge the feare of his mercies a good motiue to vertue if tempted to sinne steppe backe with the left legge the feare of his iudgements a good retentiue from vice God is a gracious Father harken to this O thou that hast sinned and art repenting And God is a seuere Iudge harken to this O thou that hast repented and art vpon sinning Let the meditation of God as a Father be as the blessed Angels that carried Lot out of sinfull Sodome but timor addidit alas if the soule will be lusting and cast an eye backe againe let the apprehension of his iudgement be as the sight of fire and brimstone behind vs to put wings vnto our feete Let both together breede and keepe in vs a care and conscience of all our doings that hee which is fallen make haste to rise and hee that standeth take heed lest hee fall and that all of vs in awfull and yet chearefull obedience worke out our saluation with feare and trembling Philippians 2. vers 12. Then as that concordia discors Produce happy effects or rather discordia concors in Dauids ditty Psal 101.1 I will sing mercy and iudgement the discordant notes of mercy and iudgement doe make a blessed symphony in Gods proceedings vpon earth so his Spouse in singing her Loue-song of mercy and relishing her notes with the quauering of religious feare will make acceptable and harmonicall musicke in the eares of heauen Finally if we thus passe the time of our dwelling here in this louing feare wee shall passe from it in his louing fauour and dwell with him for time that shall neuer passe in loue without feare To the which dwelling O thou that dwellest in the Heauens bring vs c. PSALM 86.11 Teach me thy way O Lord that I may walke in thy truth vnite my heart to feare thy name FINIS