in Heaven but thee and then saith my flesh and my heart faileth but God is the strength of my heart and my portion for ever God is fitly called the Saints portion for he is so one Saints portion as if no ones else and yet intirely every ones as if wholly theirs as indeed he is yet without division partition or diminution That 's a notable passage in that Gospel-Covenant at least one part of it the mercy in it we are speaking of Gen. 15.1 fear not Abram I am thy Shield and thy exceeding great reward 1. Thy reward as if it were as indeed it is reward enough to have God if we have nothing else 2. A great reward worth speaking of Christus Coelum non patiuntuâ— hyperboleâ— not an inconsiderable trifle but a great reward 3. An exceeding great reward no hyperbole can reach it much less exceed it none can express the goodness of God but those that experience it nor can they sufficiently declare it but is he mine Psal 144.15 Yes 4. By this Covenant he is thy exceeding great reward Blessed are they that are in such a case Happy is that people whose God is the Lord. Thus I have shewed what God is 2. I shall a little shew what God gives and grants to the covenanted soul there are many rich benefits and advantages which are indeed rich covenant-Covenant-mercies 1. Pardon of sin Jer. 31.34 for I will forgive their iniquity and I will remember their sin no more and oh what a mercy is pardon of sin ask David when he is roaring under his broken bones and disquiet spirit whether pardon of sin be a mercy he will answer yes O yes I know it and could even envy the happiness of a pardoned sinner blessed is he whose transgression is forgiven Psal 32.1 2. yea many times blessed is he to whom the Lord imputeth not iniquity this is a mercy that cost a great rate even the blood of the immaculate Lamb of God 't is a mercy that God shews for his own sake a mercy that easeth the guilty soul of an heavy burden a mercy that hath sweet and satisfying concomitants Oh the riches of this mercy 2. Gods favour love and tender compassion Jer. 32.40 41. I will make an everlasting Covenant with them that I will not turn away from them to do them good Yea I will rejoyce over them to do them good q. d. now I am in Covenant with them I will seek and study by all means to promote their spiritual and eternal advantage yea and their temporal good also I will be a fast and faithful friend to them all my attributes shall contribute their assistance to help on the design of mercy towards them and what God doth for them is with his whole heart and with his whole soul he will in the relation of a Father take care of his Children and is not that a mercy 3. Gospel-Ordinances Ezek. 37.26 27. I will make a Covenant of peace with them and will set my Sanctuary in the midst of them for evermore my Tabernacle also shall be with them i. e. they shall have the means of Grace the visible tokens of Gods presence wayes of Communion with God and is not this a rich mercy David lookt upon it as so in his banishment from Gods house and every Child of God prizeth it at a very high rate this is one of the mercies of the Covenant 4. Seasonable afflictions with a sanctified use of them Psal 89.30 32 33. if his Children forsake my Law then will I visit their transgressions with the rod 't is infinite mercy that God will take the pains to whip the offending Children it is faithfulness to the great ends of the Covenant that God will fetch in his wandring sheep by sharpest means it is as it were a cruel mercy to let men alone in sin to hasten their ruine it is the Fathers care and kindness to chide and correct his son and it 's as needful as food and raiment a Child of God would rather be scourged to God than allured from God in the paths of honey and butter this Covenant-mercy doth change the nature of the affliction and makes every thing to work for the souls best God this bitter potion is an useful healing medicine this stinging Serpent is turned into an harmless nay helpful Rod with which the Lord works wonders of mercy upon and for the Covenanted soul But time would fail me to enumerate the large Catalogue of Covenant-mercies from this fountain stream those choice mercies of reconciliation with God filiation the spirit of adoption free admission to the Throne of Grace acceptance of their persons audience of their Prayers assurance of Gods love peace of Conscience communion of Saints the benefits of Christs Passion Resurrection Ascention Intercession an interest in all the Promises Christs purchases the spirits motions and comforts freedom from the wrath of God the curse of the Law and eternal death and lastly an interest in and at death a full possession of the inheritance of the Saints in light these and such like are the mercies of the Covenant in a word all the goodness that is in God and all the good things of the world that are communicable to the elect are to be accounted as the sure mercies of David That 's for the first general head CHAP. III. 2. IN what respects these mercies of the Covenant are made sure for this observe that there are some things absolutely and unchangeably sure as to their own nature by an intrinsecal necessity thus God immutable essence is fixed with him there is no variableness nor shadow of change thus though the Heavens perish yet God endures he is still the same and his years have no end Psal 102 24-27 thus God alone is the certain and unmoveable center of the whole Creation he is the Rocâ— of Ages originally infinitely and independently sure and so is nothing besides otheâ— things are sure jure positivo not of themselves but by vertue of Gods appointmenâ— and designation invariable irrevocable so as it shall not be altered otherwayes ordered no new way contrived to save losâ— man thus the Scriptures are sure for ever O Lord thy Word is setled in Heaven Psal 119.89 Mat. 5.18 and our Saviour saith till heaven and earth pass one jot or one tittle shall in no wise pass from the Law till all be fulfilled and this way is the Covenant of Grace sure not of any intrinsecal necessity resulting from its nature but free to be or not to be as the infinite God sees good as a Covenant it depends meerly on Gods free-grace for making it God might have forborn re-entring this New Covenant but have dealt with man as with the lapsed Angels or he might have reserved to himself a power of revocation to have called in his patent and shut up his Office of mercy but now God hath fixed this as the only and everlasting way of Salvation thus this
gift of God and none can come to Christ except the Father draw him Joh. 6.44 Alas it is as impossible to believe in Christ as to keep the Moral Law from principles of corrupted nature our state had been sad and forlorn still if God had not undertaken to work the faith which he requireth Duce Dâ—o venitur ad deum 't is only the arm of omnipotency that can draw the soul to Christ Jesus is the only Author and finisher of our faith Heb. 12.2 Eph. 1.19 there is an exceeding greatness of his power to all them that believe put forth to create an act of saving faith all they that have felt it can testifie that this is a rich mercy and this is one of the mercies of the Covenant More particularly there are four choice dispositions promised in the Covenant of Grace which are Covenant-mercies 1. Saving illumination Jer. 31.34 they shall all know me saith the Lord by nature we are blind and blockish creatures but the new Covenant brings light and sight to the ignorant erring sinner and Oh what a mercy is it to know God and Christ and sin and misery and duty and felicity to know Scripture-truths and Gospel-mysteries our own hearts and the sweetness of Grace heaven and the way thither certainly such saving knowledge is worth a world truly such light is sweet and a pleasant thing it is for the eye of the soul to behold the Sun of Righteousness and the beauty of Heaven what blind Bartimeus would not own it as a rich mercy to have his eyes opened and is it not a blessed thing to be translated out of Aegyptian darkness into this marvelous light Oh happy are the eyes that are annointed with the new-covenant eye-salve and behold Coelestial objects through this Divine optick of faith and become faithful guides to the feet of an holy life 2. Sound humiliation this is another Covenant-mercy Ezek. 11.19 I will take the stony heart out of their flesh and will give them an heart of flesh a broken heart is instead of many Sacrifices an hard heart is the greatest judgement and a soft heart the greatest mercy repentance is Gods gift bound up in the Covenant of Grace our sweet and blessed Redeemer is exalted as well to be a Prince that he may give Repentance as to be a Saviour to give unto us remission of sins Oh what a mercy is the spirit of Repentance they that have this Godly sorrow shall never need to sorrow for it such a Repentance needs not to be repented of blessed are they that mourn for sin for they shall rejoyce happy such as sow in tears for they shall â—eap in joy certainly a Converted sinner looks upon a repenting heart as a rich mercy one penitent tear is an orient pearl of more worth than the whole Creation a bleeding soul is a blessed sight in the eyes of God and man it layes the Christian under the promise of the Covenant and qualifies it for remission and the sweetest consolation 3. Another Covenant-mercy with respect to the condition is heart-sanctification Ezek. 36.25 I will sprinkle clean water upon you and you shall be clean this is the mercy that David is so importunate for create in me a clean heart no less than creation will effect it a putting off the old man and putting on the new in a sound Regeneration is a miraculous mercy Oh what would a poor soul give for dominion over some special corruptions and power to resist temptations why here it is this mercy of mortification which is also a Christians duty is infolded in this blessed Gospel-Covenant so that sin shall not have Dominion over them that are under this Covenant of Grace a Christian can do more to mortifie sin and Crucifie the flesh than another man every word of God hath a cleansing vertue now you are clean saith Christ through the word that I have spoken to you but the promises of the Covenant have a direct and immediate tendency to cleansing 2 Cor. 7.1 having these promises i. e. the fore-mentioned Covenant let us cleanse our selves from all filthiness both of flesh and spirit it is only the Gospel Covenant that can make Evangelically holy and holiness is the image of God the beauty of a soul the duty of a Christian and the mercy of the Covenant 4. A spiritual conversation this is also included in the Covenant Ezek. 36.27 I will put my spirit within you and cause you to walk in my statutes and ye shall keep my Commandments and do them Oh what a blessed thing is it to have a heart to love and fear and serve the Lord Oh what a mercy to be inabled to perform holy duties to walk with God in all wayes of well-pleasing Jer. 31.33 to have the Law of God written in the heart and transcribed in the life yea to keep Gods commands with ease alacrity and complacency not to have them grievous but pleasant to the soul and thus it is when the Christian acts from an innate principle of Grace and Holiness well this is the promised and purchased condition of the New Covenant God undertakes to put a new habit into the soul his fear which is the beginning of Wisdom and principle of obedience God gives the spirit of prayer the spirit of power love and of a sound mind 2 Tim. 1.9 he promiseth to give them one heart and one way that they may fear him for ever Jer. 32.39 Oh what rich mercies of the New Covenant are these 4. Yet the great mercies of the Covenant are behind under the next head for a Covenant contract conveyance contains the Habendum or grant reflecting advantage to the party Covenanting and that in these words I will be thy God this is repeated fifteen or sixteen times in the Scriptures this this is the mercy of the New Covenant the mercy of mercies the flower cream and quintescence of all mercies God gives himself to the soul by Covenant and what greater or better gift can he bestow if he should give us all the world and deny himself we are miserable beggars if he give himself and nothing of the world we are truly rich if we have God we have all things if we want God we want all things Deus mâ—us est omnia Ben scripsisti Thoma qâ—id pet Resp nil nisi â—ipsum Domine my God is my All saith one 't is recorded of Thomas Aquinas the great School-man that a voice from Heaven spake thus to him thou hast well written Thomas what desirest thou and that he answer thus nothing O Lord but thy self this certainly is the Language of a gracious soul Lord put me not off with any thing below or besides thy self what mortal Creature durst have presumed to beg of God such a boon if God had not graciously promised himself in the New Covenant what can the creature desire more what can it now want when it hath an infinite God all
I am only thine and wholly thine take me as thine and make me less mine own and that will be my happiness and I shall be fitter for thy service I dare not part stakes betwixt thy self and any other for I see I cannot serve two contrary Masters I will not give my faculties or members any more as instruments of unrighteousness chain my soul to thee unite my heart to fear 〈◊〉 name This or such like is the language 〈◊〉 a Covenanting-soul and there can be no Covenant without this intireness and compleat resignation hence are those multitudes of expressions that call for a seeking God with the whole heart Deut. 4 29. c. 65. and a loving God with all the heart soul c. and serving God with all the heart yea this is the summ of all that God requires of us Deut. 10.12 O try then hath the spirit of God beat down every strong hold and vain imagination and brought over your hearts wholly to the Lord what say you is every nook and creek of your hearts delivered up to this great and mighty Conquerour is there no Creature-comfort or sensual pleasure that hath stollen away your hearts from your dearly beloved deal faithfully with your souls on this behalf there is no dallying with the searcher of your hearts 2 Have you given up your hearts and selves irrevocably irreversibly finally there 's no playing fast and loose with the great God you must not give and take again that 's fools play but you must be for ever the Lords all your days devote your selves to keep his commandments unto the end not like some servants that will keep to their Masters as long as they like or while they please them but this is a boaring through the ear to be the Lord's servants for ever it 's a marriage that lasts for term of life I will call upon him saith David as long as I live Psal 116.2 it is the hollow-hearted Hypocrite that ends his Religion before he have ended his days that puts his hand to the Plow and looks back that falls off when tribulation comes but a Covenanting spirit is a constant spirit whose house are we saith the Apostle if we hold fast the confidence and the rejoycing of the hope firmly unto the end Heb. 3.6 it is the end that crowns the action Solomon saith the end of a thing is better than the beginning Christ saith if ye continue in my word then are ye my disciples indeed Col. 1.23.1 Tim. 4.16 Jam. 1.25 Joh. 8.31 and many Scriptures make this a condition without which no salvation and though the end is not yet come yet is it the desire and design of your souls to pray and read and serve God all your days you do not you dare not set bounds limits to your obedience but say as David Psal 71.14 I will hope continually and will yet praise thee more and more q. d. I am so far from casting away my hope and faith that I will continue yea and increase in the exercises of Religion do you resolve with David to keep Gods Law continually yea for ever and ever Psal 119.44 and praying still for supporting Grace v. 117. using all the rest of God's appointed means for your perseverance to the end Thus I have dispatcht this part of the tryal which is general to try whether we be entred into Covenant with God by these reciprocal acts of giving and receiving whether you have taken God for your God and given up your selves to him as Covenanted souls are wont to do give me leave for a close of this head to summ up the most that I have said in the Divine Poem of that incomparable sweet Singer of our Israel Mr. George Herbert in the Clasping of hands pag. 151. Lord thou art mine and I am thine If mine I am and thine much more Then I or ought or can be mine Yet to be thine doth me restore So that again I now am mine And with advantage mine the more Since this being mine brings with it thine And thou with me dost thee restore If I without thee would be mine I neither should be mine nor thine Lord I am thine and thou art mine So mine thou art that something more I may presume thee mine then thine For thou didst suffer to restore Not thee but me and to be mine And with advantage mine the more Since thou in death wast none of thine Yet thee as mine didst me restore O be mine still still make me thine Or rather make no Thine and Mine More particularly I intreat you to enquire into the conditions of the new Covenant or the graces and dispositions promised therein and lay your hand on your heart and enquire whether they be really in you such as these 1. I told you saving illumination is one great Covenant-condition Jer. 31.33 hath the Lord discovered to you the great and good things of his Gospel opened to you his blessed treasury and annointed your eyes to behold all things in their lively colours have you got a clear discovery of the nature of sin duty misery mercy the creatures vanity Christ's beauty and excellency have you with an Eagle-eye pierced into deep Gospel-mysteries this is not a brain-knowledge consisting in notion but an experimental spiritual acquaintance with the things of God weighting the soul with the sense thereof and leading it into the life and soul of Scripture-truths so that a Christian now sees Divine things after another manner than ever before and is led into all truth by the blessed Spirit God promiseth that all the Churches Children shall be taught of God Isa 54.13 which Scripture our Saviour doth cite and interpret Joh. 6.45 of believing or coming to God every one therefore that hath heard and learned of the Father cometh unto me Ah Christians have you learned this choice Gospel-lesson of going out of your selves and closing with a naked Christ upon pure Gospel-terms this is the great lesson of the Gospel have you learned it you are dunces and deserve to be kickt out of Christ's school unless you have learned this great and sweet lesson Besides God teacheth many other lessons as to hate sin love God and holiness and to love God's Children Hence saith blessed Paul 1 Thes 4.9 as touching brotherly love ye need not that I write unto you for ye your selves are taught of God to love one another this divine nature prompteth souls to this they cannot do otherwise except they put off their very nature for a Christian may find his heart secretly and sensibly carryed out to all things and persons that have the stamp and image of God as the very name and the common nature of a Brother is potent and prevalent to attract the affections Cathedram habet in Coelis qui corda docet Quando deus est maâ—ister qâ—à m cito do itur quod doâ—itur Aug. the truth is he hath his Chair in Heaven that thus teacheth hearts and if God
in the way for a staff or bait but not good as a Center or end to terminate your thoughts upon Remember the worst of men may have the best of these blessings yet have them with a curse and may perish with them therefore say as David Psal 119.132 look thou upon me and be merciful unto me as thou usest to do unto those that love thy name Psal 106.4 and elsewhere he desires to be remembred with the favour of Gods people as if David should say Lord there are common mercies which fill the belly cloath the back supply outward wants but these thou givest to the bad as well as good and though these are more than I deserve yet more than these I desire these will only serve me the day and date of my temporal life and will take their leave of me at death but Lord thou hast better mercies to bestow than these even such as will stick by me in life and death mercies that concern the soul such as thou bestowest on Children and on heirs of promise Oh let me come in for my Childs part of those and put me not off with any else none besides will fit or fill my precious soul or serve my turn Josh 17.14 I must say as once the Children of Joseph said to Joshua why hast thou given me but one lot and one portion to inherit seeing I am a great people so must I say if I were a bruit Creature one lot of provender for this Carcass would serve my turn but seeing 〈◊〉 am blessed with a noble never-dying soul that hath large capacious faculties 〈◊〉 must have a double portion a single share â—s not enough something that will live â—hen this body is laid in the grave and â—ing is so fit for this immortal soul as 〈◊〉 sure mercies of David Oh that I had my share thereof more than these I cannot reasonably desire expect enjoy and less than these my soul is not content withal 4. Cast out and Cashier all sin break ofâ— thy sinful league with filthy lusts these sure mercies will not lodge in a foul breast where Christ takes up his habitation sin hath not Dominion God and sin go contrary ways mercies mount the soul upwards corruption pulls the soul downwards you must be separate and touch no unclean thing if you would be received embraced as Children and have God for your Father 2 Cor. 6.17 18. be you sure the Throne of iniquity hath no fellowship with God Psal 94.20 and God will challenge such as hate instruction and wilfully run into sin and say Psal 50.16 17 18. what hast thou to do to take my Covenant in thy mouth do not think to yoke Christ and Belial God will not be merciful to any wicked Transgressour do not think to divide mercies and faithfulness make account to enjoy mercies only in the way of truth that you may be able to say as David Psal 119 41. let thy mercies come also unto me O Lord even thy salvation according to thy word q. d. O Lord thou hast mercies to bestow and thou hast told me how and to whom thou wilt distribute these mercies it is to such as fear and love and obey thee and devote themselves to thee why here I am I have served sin and Satan too long now I abhorr the ways in which my soul hath walked I abandon works of darkness I cut off a right-hand sin and pluck out a right-eye lust and now I am in the road of mercy not as though this merited thy favour but as a condition absolutely necessary in the souls of such as obtain mercy Isa 1.16 18. Isa 55.7 according to the precepts and promises of the Word and now though I cannot challenge mercy yet I humbly plead thy promise for mercy even Covenant-mercies I have forsaken my sinful ways and wicked thoughts Psal 119.58 oh be merciful to me according to thy word oh entertain me and then â— shall not lose but change my pleasures â—he sensual pleasures of the flesh for soâ—id sacred and soul-satisfying delights in Christ and Grace thus renounce sin and you shall have what 's infinitely better but that 's not all 5. Renounce your own Righteousness and look after these sure mercies only for mercy sake the wise merchant sold all Mat. 13.46 not only his worldly enjoyments but self-conceited thoughts of his own Righteousness for this pearl of price deny your selves then enjoy God mercy is flighted when you dream of merit the poor Jews that sought to establish their own righteousness would not submit to the Righteousness of God Rom. 10.3 they had something of their own to lean to they â—corned Gods way of saving sinners they would not be beholding to Gods mercy and so went without the poor Publican was justified but the proud Pharisee condemned come as craving Beggars not as rich Purchasers say as David save me for thy mercies sake Psal 6.4 q. d. Lord I am a weak worthless wicked Creature if thou mark iniquity who can stand I am not worthy of one crumb of kindness most worthy of thy fiercest displeasure if thou condemn me thou art righteous if thou save me thou art infinitely gracious Lord when thy wrath is ready to wax hot and justice lifts up thy hand to strike the fatal blow then reflect upon thy working bowels of tender mercy and stop thy hand from a righteous executing of thy justly deserved sentence of condemnation Remember thy tender mercies and thy loving-kindnesses for they have been ever of old Remember not the sins of my youth nor my transgressions according to thy mercy remember thou me for thy goodness sake O Lord thus that good man pleads with God Psal 25.6 7. and thus do thou come empty handed buy wine and milk without money and without price mercy were not mercy if it were bought at valuable rates but as that 's not possible so that soul that comes to purchase shall be dealt without for all the good things of the Gospel are of free and undeserved gift 6. Close with Jesus Christ the root and spring of these Covenant-mercies I told you in the doctrinal part these mercies are made sure in and by Christ to all the heirs of promise would you then enjoy the benefit of these mercies accept of Jesus Christ by a sound and lively faith you can expect no mercy but through a Mediator grace and truth comes by Jesus Christ Joh. 1.16 all mercy is laid up in Christ as the great Store-house and is to be fetcht out by faith those souls are under a dangerous and soul-damning mistake that imagine God to be any other ways merciful than in Christ it 's even horrible saith Luther to think of God out of Christ this is the only Gospel-way of obtaining mercy Eph. 13.6 God blesseth us with these spiritual blessings in Christ and we are accepted in the beloved Well then how have poor souls interest in Christ this
for God humility and self-denyal and hereby shall you clear up your own souls and others that these mercies of the Covenant belong to you for so saith the Apostle the Lord make you to increase and abound in love to the end he may stablish your hearts unblameable in holiness before God 1 Thes 3.12 13. if you have more Grace you may probably have more comfort 9. Lay the stress of your souls upon free-grace the more you mix any conceits of your own righteousness the more you 'l stagger and be disconsolate let free-grace be your foundation and build upon nothing in your selves for your best graces duties excellencies are imperfect and can afford you little solid satisfaction Let Jesus Christ be all in all to you be you nothing at all in your selves Oh God loves to see a poor trembling soul despairing o◠any thing in it self accounting the World as loss and dross flying into the out-stretched arms of free-grace casting it self down a◠his feet and resolving to venture all upon an all-sufficient Saviour and though at present it walk in darkness yet it will cas◠Anchor in the dark Isa 50.10 and trust in the name of the Lord you shall see in due time the mists shall be dispelled and the souls state cleared and the troubled heart fully satisfied 〈◊〉 thus David made account to recover the light of Gods countenance See Psal 33.20 22. and banish disquieting thoughts even by trusting in God Psal 45.5 12. mercy will answer all your doubts and scruples mercy will suit your necessity mercy will revive and rejoyce troubled spirits therefore poor doubting soul though thou canst find no goodness in thy self therefore lookest on thy self as utterly unworthy yea uncapable of interest in Covenant-mercies yet hope in Gods mercy let no mud of thy duties mix with the pure stream of free undeserved mercy and as that will carry thy soul apace to the Ocean of glory so it will bring many sweet refreshing streams of joy and peace into thy heart we have instances of many in the word that judged themselves most unworthy of good as in themselves yet expected and received Mat. 8.8.15.27 both mercy and assurance thereof for mercies sake as Centurion Woman of Canaan and others because as mercy is free so these Covenant-mercies are purchased and ensured by Jesus Christ the Mediator of the Covenant and therefore though there be no goodness in the poor soul to procure these mercies yet there is enough in their surety and as their sins are made over to him so what good is in Christ is made over to the believing soul 1 Cor. 1.30 here is the marrow of the Gospel Yea farther the less goodness an humbled sinner finds in himself the greater evidence hath he that these mercies belong to him Isa 55.1 Mat. 5.3 Rom. 4.5 because he finds even such very persons invited and received yea humility self-denyal and poverty of spirit are mercies of the Covenant and do evidence interest 10. Be much in the duties of thankfulness and chearfulness give God praise and God will give you more grounds of praise bury not his mercies in the grave of forgetfulness especially bless him for Covenant-mercies Alas saith the soul if I were sure I had an interest in these Covenant-mercies then I could sing to Gods praise and be very thankful but how can I praise God for that which I question whether it belong to me yea or no I Answer thou must bless God that there are such mercies in store for poor sinners and that any poor souls have obtained an interest therein and are carryed to Heaven thereby bless God that you are under a call and capacity to enjoy these Covenant-mercies that God hath not excluded but included you in the universal tender of it yea consider if you have not cause to bless God that he hath been dealing with your hearts in such a manner as he is wont to do with such souls as he brings into Covenant with himself hath he not humbled broken brought your souls off your own bottoms let you see a vanity in the World the excellency and necessity of Christ caused longings and pantings in your souls after these mercies and doth not all this deserve your thankfulness but know further that thankfulness for what you have is a most effectual way to clear up your title and to beget assurance praise raiseth the souls faculties to an high pitch of joy and comfort it is like David's harp to banish away the evil spirit of disquietness or discouragement your praise should wait for God Psal 65.1 Isa 30.18 and you 'l find God waiting to be gracious to you usually a thankful heart is a chearful heart you may sing your selves out of your sorrows as David did frequently he made a song of these mercies of the Covenant even then when he could find little comfort in or benefit by these Covenant-mercies in many regards See Psal 89.1 with ver 38. ad finem thus do you Christians sing your selves into this blessed sleep and soul tranquility 't is the fault of doubting souls that they pore all upon their sins and forget their mercies they think they can never be sufficiently bathed in the tears of repentance and torment their hearts with doubtful thoughts but consider not that a thankful commemoration of mercies is as well their duty as mourning and humiliation yea 't is a sweet heart-chearing God-pleasing duty therefore let Christians be much in this duty as a means of assurance I shall add a word or two to all of us to press after a particular assurance of our interest in these mercies of the Covenant 1. Christians may be assured of their interest we are commanded to make it sure many good souls have arrived to a Plerophory or full assurance 2 Pet. 1.10 experience proves the truth of this Joh. 16.24 Eph. 1.13 Rom. 15 4. 'T is promised See Isa 60.16 Saints have attained to it Job 19.25 Psal 63.1 Gal. 2.20 1 Joh. 3.14 5.19 Cant. 2.16 Isa 45.24 25. God himself hath promised joy and comfort to such as ask it 't is the great office of the spirit to seal up souls to the day of redemption Yea the Scriptures were written to promote our comfort and assurance seals of the Covenant instituted Ordinances and Ministers appointed for this very end and shall we slight this infinite Condescention of God who is so forward to help us shall we use no means or endeavours to ensure these mercies to our souls Oh ingrateful wretches if it were a thing unattainable we might be daunted but how many gracious souls do we see 〈◊〉 hear of that do walk in the light of Gods Countenance and triumph over all opposition in the sense of Gods love and one great Reason why many of us are so full of doubts is our neglect of Gods appointed means for the obtaining of assurance for if it be attainable in the use of ordinary means we
obstruct your diligence in this great and weighty case who would live at such uncertainties as the most do who would have his life to hang in doubt in a meer conjecture especially when it is in this great case of Conscience whether the soul must live in Heaven or Hell but most of all considering that our very lives are so uncertain that the next moment we may step into Eternity the God of Heaven awake the Saints of God who have indeed an interest in these mercies to use all means to know they have an interest therein that they may know they are of the truth and assure their hearts before him as the Apostle speaks 1 Joh. 3.19 CHAP. XIII III. THE third head of Directions iâ— this In what cases may a Covenanted soul make use of or improve these sure mercies of David In answer to this I shall propound these seven cases wherein a gracious soul may and must have recourse to these Covenant mercies 1. In case of dissetling suggestions tâ— Atheism or unbelief when reason begin to dispute the being of God or the truth of Scriptures and shakes our confidence or strikes at the foundation then study and improve these sure undoubted mercies and lean upon Divine Authority if God speak it the thing is out of doubt his ipsâ— dixit is beyond all demonstrations Divines distinguish of maxims in Divinity some whereof are mixtly Divine other are meerly Divine Primo creduâ—tur postea intelliguntur in truths of the former sort reason may serve in the second place first they are believed then understood as a man believes the immortality oâ— the soul then he begins to take up the same from reason Rationes precedentes minuunt fidem sed rationes subsequentes augent fidâ—m only reason must not herâ— come before faith but know her place for if she should offer to go before aâ— an Usher to make way for faith wâ— should never believe therefore Schoolmen say Reasons going before Faith weakenâ— faith but reasons coming after faith strengthens it so that reason makes not the matter more sure ex parte veritatis dictantis in respect of God the speaker See Weem's Pourtrait of Imag. Ep. to Read sed ex parte intellectus dissentientis in respect of the weakness of our understanding But now in things that are meerly Divine and fall directly under faith as the Mysterie of the Trinity of Incarnation reason hath nothing to do but admire those hid mysteries that she can never reach unto Oh take heed of doubting or unbelief Gospel-mysteries are without all Controversie here thy way is not to dispute but believe Gods Word is more than all the protestations asseverations bonds or obligations of all the men in the World Consider what 's said in the Doctrinal part and give your full assent to all revealed truths you may better believe God than your senses Senses may deceive us God cannot many men are bruitish will believe nothing but what is within the reach of sense they are meer Sadduces about spirits and spiritual things but sirs will you belive nothing but what you see then surely you 'l not believe that there is such a City as Rome or London because you have not seen them But let me tell you that that tempting spirit who perswades you now to doubt of the being of God and the reality of Divine things cannot doubt thereof himself for he to his cost feels the truth thereof though without any comfortable interest therein the Devil believes and trembles Jam. 2.19 O therefore Non est disputatio aâ—t â—ubitatio post Evangâ—lium reveâ—â—tum silence all unbelieving and disputing thoughts doubt not after these clear revelations and demonstrations admit not this grand Gospel-sin of unbelief this damning infidelity but cry out as the poor man Lord I believe help thou my unbelief Mark 9.24 2. In case of guilt upon the Conscience and fears of acceptance then have recourse to these sure mercies of David these are mercies therefore mercy is working towards a poor sinner in misery they are made sure by Christ to all Heirs of Promise and though thou canst not sensibly apprehend him by faith at some times yeâ— he can powerfully comprehend thee what though thy sins be many yet mercy answers all demerits 't is not only mercy but mercies multitudes of tender mercies he is plenteous in mercy and will abundantly pardon he doth not consult thy fitness but his free-grace come then poor guilty sinner venture thy weary soul upon these sure mercies he iâ— meeting thee half way as the Prodigalâ— Father and ready to fall upon thy neck his bowels are yerning towards thy sinning soul he is very free and liberal 〈◊〉 distributing be not thou coy and shy in entertaining these sure mercies hâ— waits to be gracious do thou bid hiâ— gracious tenders welcome Yea but saith the troubled soul though there be mercies yet I question whether they belong to me I know they are sure to some but 't is a great question whether I be of that number and I reply why not to thee what Scripture or reason hast thou to suspect that thou art excluded the grant is in general terms Jesus Christ came to seek and save what was lost and thou art lost and feelest thy self to be lost doth not he bid weary souls come to him if thou wert righteous thou mightest justly fear thou mightest go without him but thou saist thou art a sinner and thou knowest he came not to call the righteous but sinners to repentance thou art a sinner a great sinner yea chiefest of sinners and did not Paul look upon himself as such and yet he obtained mercy and consider soul if thou hast no interest in these mercies whence â—hen are all those fears doubts jealousies complaints enquiries whence are these sad and dreadful apprehensions of thy sin and misery these convictions of the nothingness of thy duties and sufficiency of mercies only to relieve thy perishing soul whence are those meltings of heart for â—ffending bowels of mercy and strugâ—lings against sin from the sense of mercy â—hat mean those prayers and tears those â—ossings of thy soul betwixt hopes and â—ears about thy interest in mercy and yet thou who thus complainest wouldst not give up thy title or quit thy claim to these Covenant-mercies for a full possession of all the common mercies in the World thou art not content without these thy enquiry is chiefly after these thy expectation iâ— most from and dependance most upon these Covenant-mercies these and these alone are thy salvation and desire But suppose the worst that thy soul hath no interest as yet in these why shouldst thou despair of future interest shouldst thou not rather put it out of doubt by a present application thereof by actual believing stand out stand off no longer take Christ upon his own terms give up thy self to him give him the glory of believing remember alâ— the ways the
Lord hath taken to assure thee of these mercies so that unbelief is the most unreasonable sin in the World Joh. 3.19 this is the great damning sin say not with Cain thy sins are greater than can be forgiven for thou lyest in saying so is not the mercy of an infinite God beyond the demerits of a finite creature nay further thou givest God the lye who is truth it self he saith there 's life for dead condemned sinners in his Son 1 Joh. 5.10 11. thou saist no but I have been to seek and I want life but there 's none for me yes yes soul there 's life enough for thee grace abounds and you may have this life in abundance only shut not out your selves by unbelief but come to him and he will in no wise cast you off for he is ready to forgive your iniquities and give you these sure mercies 3. In case of persecutions afflictions temptation from Satan the World or any other ways you may then improve these Covenant-mercies and find abundance of sweetness solace and satisfaction therein were it not for these the soul of a child of God would sink under his pressures how often doth David profess that he had perished in his affliction Psal 119. did not Gods word of promise support him a Covenant-word will lift up the soul from the lowest depth a Covenanted God will incourage a Saint in the greatest straits there is a Divine art in a Christians improving this â—tock to his best advantage and affliction â—s a proper season to make use thereof as suppose a man be in poverty there 's enough â—n the Covenant to make him rich if in disgrace covenant-Covenant-mercies make him honourable if sick one Covenant-mercy even pardon of sin will make him sound Isa 33. Dei hominem cultoâ—em Dei subnixum spei veritate fidei stabilitate fundatum â—gat mandi buâ—us seâ—uli in testatioâ—ibus commoveri vid. Cypr. tractaâ— cont Demetr p. 273. 〈◊〉 in Prison Covenant-mercies set him at â—iberty if hungry or thirsty why Covenant-mercies are meat and drink to him if derived of relations still Covenant-mercy makes up that loss and lets the soul see â—etter relations in Heaven Oh Christians our case can never be forlorn as long as â—u have such rich mercies of the Covenant to support and supply you let all the â—en of earth set themselves against you â—ey can but storm the out-works they can â—ver surprize your main Fort or rob you 〈◊〉 your best goods these mercies of the Covenant which are made sure to you by a Covenant of salt oh hug and embrace these mercies in such a time as this when trade decays your stock is safe in a plundering time none can pluck away your treasure and estate you have something that all the Devils in Hell and Men on Earth cannot deprive you of troubles will but knock these mercies into your breasts more firmly and feelingly then deprive you of them or render you suspicious of your interest in them for these are seasons wherein God communicates most of himself to the soul Gen. 28.13 Jacob's sad and solitary journey was attended with the choicest heart-reviving discoveries Heaven was opened and God shined upon blessed Stephen's soul through a showr of Stones Act. 7.55 Oh Christians 't is worth a World to have interest in God in the day of affliction and 't is your great work in such a day to bear up your hearts with what you have in the Covenant of grace take heed of discontented murmurings under any tryals since you have a God that can and will be all in all to your souls in the want of all comforts and over-flowing of sorrows 4. You may improve these Covenant mercies in a day of spiritual dearth in thâ— famine of the Word which is the sad desâ— judgement when Means Ordinances failâ— and the soul is in great danger of pining then 't is both safe and sweet to suck growtâ— and strength from the spring-head eveâ— from God in a Covenant-way these mercies nourish the languishing soul in a famishing season Isa 41.17 18. when the poor and needy seek water and there is none and their tongue faileth for thirst I the Lord will hear them I the God of Israel will not forsake them I will open Rivers in high places and Fountains in the midst of the Valleys I will make the Wilderness a Pool of water and streams in the Desart and dry Land springs of Water Oh blessed are Covenanted souls they have meat to eat others know not of hidden Manna God hath ways to convey Marrow and Fatness into their souls when their ordinary provision is kept from them I Read of a man that was condemned to starve to death in Prison his Daughter getting leave to visit him once a day yet not permitted to bring food notwithstanding preserved his life a long time by the Milk which he sucked out of her Breasts Oh how doth God preserve the souls of his Children in Prisons by that good nourishment they suck from God in the breasts of the Promises he keeps them alive in famine bread shall be given them their waters shall be sure Isa 33.16 yea he makes affliction and adversity both bread and water wholesome food therefore called in Scripture Isa 30.20 the bread of adversity and water of affliction because souls are bravely nourished thereby Ordinances may for a season be removed but influences of grace are still conveyed grace is supported the soul supplyed as long as the spring remains free for a Christians access he shall be provided for though the Chanel be stopt streams cut off and outward means much obstructed therefore Christians when the word of the Lord is precious and there is little open vision make your addresses immediately to God see what he will speak to your souls own him in Covenant-relation lay your souls at his feet and tell him that you are cast in a thirsty Wilderness your graces are withering and hearts failing tell him you can scarce meet with an instrument to receive a word of council or comfort from but ask him if he cannot supply without as well as by the means tell him he sometimes stops the Conduit that he may convince us where our refreshment lyes and whither we must have recourse for fresh supplys tell him when you enjoyed the means they could not work without him and now you want them he can work without them though he hath tyed us to the means yet he hath not tyed himself to them tell him once again that the more immediate his Conveyances are the more evidential they are and the sweeter emblems of Heaven 5. In your backslidings and fears of apostacy then oh then improve these mercies of the new Covenant you fall and miscarry and lose your hold of God but God hath hold of you you dare not venture to approach to him again Jer. 3.12 13. but he calls and tells you he will
these things a may be or may not be in a conjectural uncertainty is all they arrive unto however they do not follow home the light and perswasions they have alas did souls seriously think of this that as sure as they are men or women as certainly as they eat and drink work and sleep so certainly there is a God a Christ grace pardon guilt Heaven Hell which they must very shortly feel this could not but have a strange influence upon their hearts and lives their affections and conversations oh what persons should Saints be if they lived under the through impressions and convictions of the certainty of divine revelations It were a blessed effect if all the Treatises that have of late been writ might convince this prophane and Atheistical world of the certainty of Christianity many have travelled much in this with good success several ancient writers as Clemens Polycarpus Vid. Scultit med patrum Justinus Martyr Tatianus Iraeneus Athenagoras Tertullian have proved by demonstrative arguments the truth of Christian Religion against Jews Heathens c. and Grotius Morney of late and at this day Baxter Stillingfleet c. have put their sickle into this Harvest from whom the Church hath reaped precious fruit I pretend neither to the Learning or Authority of those famous Worthies but insist only upon the Sure Mercies of the Covenant as a poor Superstructure upon those Solid Foundations it was the design of Luke the Evangelist in Writing his Gospel to the noble and excellent Theophilus that he might be assured of the certainty of those things wherein he had been instructed Luk. 1.4 such a design have I in this small piece Oh that some might stand out and say as the Disciples now we are sure that thou knowest all things by this we believe that thou comest forth from God Joh. 16.30 oh sirs stick not in an uncertain conjecture arrive at a full assurance of understanding to the acknowledging of the mysterie of God Col. 2.2 pray for the spirit of Revelation that you may both know the certainty of Gospel-mysteries and mercies and your own interest therein that you may both be strong in faith and full of comfort advance higher daily in embracing unseen things rest not in a sceptical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Philosophical dubitation but strive to arrive at an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or firm demonstration rest your souls upon Divine Testimonies as to the object of faith and commit your souls to him in believing and well-doing for evidence of your state Remember that choice word Hos 6.3 then shall we know if we follow on to know the Lord his going forth is prepared as the morning and he shall come unto us as the rain as the latter and former rain unto the earth that this and all other soul-helps may accomplish this great end of your edification consolation and salvation shall be the earnest Prayer of Your Soul-friend and Servant in Christ June 3. 1670. The Contents of the Book CHAP. I. THe Context and exposition of the words 1 Several Doctrines raised one insisted on 6 CHAP. II. What are the mercies of the Covenant 9 1. The parties covenanting 11 2. The consideration paid 12 3. The conditions required which are four 14 4. The graunt that 's God himself 15 1. What God is to the soul in four things 19 2. What God graunts to it 20 CHAP. III. In what respects these mercies are sure 26 1. Infallibility 28 2. Immutability 30 CHAP. IV. What ways God takes to make them sure 33 1. Passing his word ib. 2. Putting it into writing 34 3. Calling in witnesses ib. 4. Setting to his seal 35 5. A solemn oath 36 6. Giving a pledge 37 7. Doing a great part of the work 38 8. Confirmation by miracles 40 9. Singular ways of reporting them 41 10. Marriage knot made from Hos 2.19.43 CHAP. V. How these mercies are made sure in and by Christ viz. by 47 1. His hypostatical union ib. 2. His spiritual Vnction 49 3. The Covenant of redemption 50 4. The execution of his offices 53 As Prophet Priest King 54 In his state of Humiliation 55 Exaltation 56 Resurrection ib. Ascention 57 Session ib. Intercession 59 CHAP. VI. 1Vse of Confutation 63 1. Atheists ib. 2. Papists as to 1. Merit 67 2. Assurance 70 2. Arminians as to 1. Vniversal Redemption 72 2. Final Apostasie 75 4. Socinians concerning Christs satisfaction 76 CHAP. VII 2. Vse of instruction 1. In the difference betwixt the two Covenants 79 In this see 1. Gods grace and mercy ib. 2. His infinite wisdom 82 2. The difference betwixt Covenant and Common mercys 85 1. In the Fountain 86 2. In the dimensions ib. 3. In the operations 88 4. In the duration Of both 90 3. In the difference betwixt gifts graces 93 1. In their Original 94 2. In their Nature 95 3. In their Retinue ib. 4. In their Ends and Effects 96 4. See the Truth of Christian Religion 98 CHAP. VIII 3Vse Of Examination 104 1. Whether we have accepted God as our God 106 2. Whether we have given up our selves to him 109 1. Really 110 2. Readily 112 3. Resolvedly 114 4. Vnreservedly 116 i. e. Totally Finally 3. Whether we have new-covenant dispositions which are such as these viz. 1. Saving illumination 120 2. Law writ in our hearts 122 3. One heart one way 123 4. The fear of God 125 5. Sanctification 126 6. A new Heart Spirit 128 7. A soft Heart 129 8. Spiritual Obedience 131 4. Try by the nature of these sure mercies which are 1. Transforming Mercies 133 2. Comforting Mercies 134 3. Raising Mercies 135 4. Inlarging Mercies 136 CHAP. IX 4. Vse of Conviction 1. Of Sinners 1. They are under a sure sentence of wrath 138 2. Not sure to be a moment out of Hell 142 3. Their mistake will aggravate their state 144 4. The nature of these mercies Tormenting 145 2 Conviction is of Saints 1. They indent with God 149 2. They compound about these mercies 150 3. They live not upon them 152 4. They live not up to them 155 Walking 1. Vnholily 156 2. Vnsteadily 157 3. Vncomfortably 159 4. Vnfruitfully 162 Bringing forth small and sour fruits ib. CHAP. X. 5Vse of Exhortation Look after interest in these sure mercies pressed by Motives 166 1. Nothing else can be made sure 167 2. Else common mercies are accursed 168 3. Else choicest duties are not accepted 169 4. Else you can have no solid ground of peace 171 5. These render every state safe 173 6. These mercies influence our spirits 174 7. These bring the soul to Heaven 175 Children of godly Parents exhorted to embrace Covenant-mercies by two Arguments 177 CHAP. XI 6Vse is of Direction referring to four heads 1. What is a soul to do to get interest in these mercies 1. Make a strict enquiry into your state 185 2. Work on your hearts the mysterie of merciless state 186 3. Be thankful for not content with
common mercies 188 4. Cast out and cashier all sin 190 5. Renounce your own righteousness 191 6. Close in with Jesus Christ 192 7. Enter into a solemn Covenant with God 194 CHAP. XII 2. Head How a doubtful soul may be assured of its title to these sure mercies 197 1. Study Sciptures and promises 198 2. Attend on a quickning ministry 199 3. Improve the states of the Covenant 200 4. Ply the throne of grace 201 5. Walk close with God 202 6. Be much in self-observation 204 7. Recollect former experiences 205 8. Strengthen every grace of the spirit 206 9. Lay all the stress on Gods free-grace 207 10. Exercise your selves in thank fulness 209 Four Motives to labour for assurance 211 CHAP. XIII 3 Head In what cases may a Covenanted soul make use of these sure mercies 1. In case of dissetiling suggestions to Atheism 218 2. In case of guilt upon the conscience 220 3. In case of afflictions persecutions 223 4. In case of spiritual famine 224 5. In back slidings and fears of apostacy 227 6. In desertions as to quickning comfort 229 7. In the hour and power of death 234 CHAP. XIV Head How a Covenanted soul must behave himself with reference to these mercies 1. Believe and receive them readily 239 2. Improve them in particular needs 240 3. Be content with these mercies ib. 4. Walk worthy of them 241 5. Be active and passive for them 242 6. Plead these mercies for posterity ib. 7. Breath after a full possession of them 243 CHAP. XV. Vse of thank fulness for these Covenant-mercies 1. Free 246 2. Dear 247 3. Deep ib. 4. Designed ib. 5. Dignifying 248 6. Sanctifying ib. 7. Separating 249 8. Sealing ib. 9. Extensive ib. 10. Comprehensive 250 ERRATA PAge 25. line 16. read good p. 93. l. 21. add which p. 112. marg r. discitur p. 132. l. 8 add in p. 135. l. 11. add are p. 141. l. 30. r. himself p. 151. l. 26. add him p. 182. l. 8. r. Children of the Kingdom p. 231. l. 30 r. necessary blot out un THE SURE MERCIES OF DAVID Isaiah 55.3 Even the sure mercies of David CHAP. I. THis Evangelical Prophet acts the part of an Apostolical Preacher deciphering our dear Saviour as lively as if he Writ an History not a Prophecy as if he saw him in the Flesh and â—ot in the Type only This Chapter contains 〈◊〉 sweet relation or revelation of the Mysteâ—ies of Gospel-Grace an high-sounding â—roclamation and pathetical Exhortation to the sons of men to embrace the saving benefits purchased by our Lord Jesus Christ This Exhortation is pressed upon consciences with four Arguments which are as it were a satisfying Answer to as many tacit Objections which may be made by unbelieving soulâ— these arguments are drawn from the 1. Freeness ver 1. of Gospel-grace 2. Fulness ver 2. of Gospel-grace 3. Firmness ver 3. of Gospel-grace 4. Largness ver 5. of Gospel-grace 1. A soul may say Alas I am an unworthy wretch I have nothing that can commend me to God I have neither penny nor penny-worth money nor price to give neither grace nor good work to bring to God may I have a share in itâ— Yes it s free come buy for just nothing ver 1. 2. But may the soul say if it be so cheap it may be its of as little worth too dear of taking gratis things of light price are often of as light use and answer their rate by being unprofitable will it do me any good O yes it s of vast advantage if you take pains for any thing else you do but spend money for that which is no Bread but if you obtain Gospel-Grace you eat that which is good and your soul shall delight it self in fatness ver 2. 3. But may I have a share in these Mercies shall I not miss of them and when I once have them shall I not lose them again I am but tantalized if I see such sweet morsels and cannot reach them and I shall be more miserable if I taste such pleasant dainties and have them snatcht away he answers to the first all shall be made over to you by a Covenant and to the second they are the sure mercies of David ver 3. 4. But alas may a poor soul say this is Childrens meat what have doggs to do with these dainties I am a sinner of the Gentiles salvation is of the Jews and for the Jews is there any hope for such strangers to the Common-wealth of Israel Yes Jesus Christ is given for a witness to the people to all people i. e. Gentiles Isa 49.6 a Nation that thou knowest not and Nations that knew not thee shall run unto thee ver 4 5. The Text falls under the third Argument and contains 1. A double duty hear come i. e. believe obey 2. A double promise of life and Covenant 1. Your soul shall live life is the flower and foundation of all outward mercies but spiritual life transcends a corporal temporal life which is but a dying life or living death Grace is the life of the soul Spiritual life is the seed-plot of eternal life in Glory mankind lost life by hearing the charming temptations of the subtle Serpent life is recovered by hearing the gracious words of life from Jesus Christ Hear and your souls shall live 2. I will make an everlasting Covenant with you the words are in Hebrew I will cut a Covenant with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Percutiam vobiscum foedus q.d. dividantur ejus meâ—bra qui juramentum violaverit the expression hath allusion to the ancient practice of entring Covenants which was by cutting a Beast in two parts and the parties Covenanting going betwixt those parts to note that after that manner shall that mans members be divided that shall violate that solemn Covenant See the practice in Gen. 15.17 18. Jer. 34.18 Now the great Contents of this Covenant are expressed in these words which I have pickt out and pitcht upon to speak fully to Even the sure mercies of David which contain 1. The summ of the Covenant i. e. mercies 2. The nature of those mercies i. e. sure 3. The subject of the mercies David There is not much difficulty in the words only 't is disputed what is meant by David here Now in Scripture David is taken 1. For literal David 2. For mystical David Jesus Christ it may be applicable very properly both wayes here 1. It may be taken for the person of David the Son of Jesse King of Israel and then the mercies of David are the choice promises that God made with his servant David described in 2 Sam. 7 13-17 and in Psal 89. Some make the first words of that Psalm to be the title of it and render it thus I will sing of the mercies of David because Gods Covenant with David is abundantly held forth in that Psalm But this phrase doth rather allude to 2 Chron. 6.42 where Solomon thus prayes
habendum or the thing that we must have and hold Now all these are either expresly or implicitly held forth in one Scripture which is Heb. 8.10.1 Heb. 8.10 There is the parties Covenanting I and the house of Israel this is the Covenant that I will make with the house of Israel 2. Here is the consideration evidently implyed in these words after those days i.e. after those dayes of Types Shadows and Prophecies in the fulness of time the Messiah shall come who is the substance and will satisfie divine justice and make an Attonement 3. Here is the condition of the Covenant plainly expressed in these words I will put my Laws into their mind and write them in their hearts i. e. I will give that which I require I will put within them a principle of Grace that they may love me believe in me repent for sin and obey the Gospel that 's the third 4. Here 's the grant or good to be enjoyed which is the end and result of all the former viz. I will be to them a God and they shall be to me a people i.e. whatsoever I am or have or can do who am omnipotent shall be imployed for their good or whatsoever they would choose a God for or desire to be in a God that will I be to them with whom I contract this Covenant and I will own them as my peculiar people Now the mercies of the Covenant consist in these four particulars especially in the last I shall a little open these that we may the better find out the mercies wrapt in the Covenant of Grace 1. The parties that enter this Covenant are God and man Oh the infinite distance and vast disproportion quantus quantillo Heaven makes a match with earth the great Creator with a mortal creature the glorious King with a silly beggar is not this a rich mercy shall the Cedar in Lebanon contract a League not only with the contemptible shrub but with the pricking offensive thistle shall the Sun of Righteousness convey beams of love to such worthless worms yea to such stinking dung-hills shall the beauty of holiness be confederate with sorry man who is but a lump of vanity or mass of impurity Yet thus it is and this is transcendent mercy there 's mercy in a Covenant God might have dealt with man in a way of absolute soveraignty and done with man even as he pleased without giving us account of his matters but he treats with man in a rational way above the capacity of other creatures God takes man up to parly and treat with him as though he were his equal Psal 8.4 what is man that thou art thus mindful of him or the Son of man that thou visitest him this mutual stipulation is infinite condescention on Gods part and advancement on mans man only man of all the Creatures is the subject of this Covenant Angels had no need of it Devils had no hope by it bruit Creatures were not capable of it only man and fallen man hath interest in it and benefit by it Oh the mercy there is in a Covenant of reconciliation even after man had turned bankrupt spent a fair estate broken Covenant and brought himself into a desperate case that yet God should forget what was past enter into a new and better Covenant betrust him with a new stock and yet lay help not upon foolish mans weak shoulders but upon one that 's mighty to save Oh rich O transcendent Love this leads us to the second thing in this Covenant 2. The consideration paid that 's Jesus Christ Joh. 4.10 and he is eminently the gift of God such a gift as never came out of the hands of God and was never received by the hands of mortal man a rich and inriching gift a gift proceeding from love so God loved the world that he gave his Son Joh. 3.16 Christ is several wayes a gift 1. Nobis to us 1 Cor. 1.30 who of God is made unto us wisdom 2. Pro nobis for us Gal. 2.20 Who loved me and gave himself for me 3. Prae nobis before us as an example copy and pattern as he suffered for us so he left us an example 1 Pet. 2.21.4 In nobis in us so Christ is said to dwell in our hearts by faith Eph. 3.17 thus Christ is given to believers by sanctification and inhabitation of his spirit Now 't is the second way principally whereby Christ is the consideration or price paid in this new Covenant viz. as he is given for us a valuable consideration to pacifie wrath and satisfie justice thus is Jesus Christ the Lutron or price of our Redemption we are bought with a price 1 Cor. 6.20 such a price as never was paid men pay money to purchase great possessions but we were not redeemed with corruptible things as Silver and Gold but with blood yea with the precious blood of Christ 1 Pet. 1.18 19. without shedding of blood there could be no remission yet the blood of Bulls or Goats could never take away sin Heb. 9.22 12. nay the blood of all the men upon earth could never wash away the guilt of the least sin no no it must be the blood of the immaculate Lamb the blood of God so called from the union of the two natures and communication of idioms or properties and this is the price paid the Father found out a ransome 1 Tim. 2.6 and our dear Saviour gave himself a ransome certainly this is a transcendent mercy of the New Covenant I dispute not those nice Controversies whether God could not have pardoned and saved man without the consideration of Christs undertakings or how God in justice can charge guilt and torment upon an innocent person this I am sure is Gods way of saving souls and we must not dispute but believe that Jesus Christ is the Mediatour of the Covenant and the price of our Redemption as God-man and this is the Marrow of the rich mercy and deep mysterie contained in the Gospel 3. In a Covenant is contained the couditions thereof what God requires of us without which we can have no benefit by the Covenant these also are to be reckoned as mercies of the Covenant on Gods part as well as duties on our part for they are secured and effected in us as well as commanded and required by God Luther makes this to be the main difference betwixt the two Covenants the Covenant of works requires obedience but gives no strength but the Covenant of Grace ingageth the Grace of God for the Elects performance of the conditions hence it is that what the Law commandeth Quod lex imperat gratia impetrat Evangelium dat quod lex exigit Aug. de spir littera the Gospel promiseth what God requireth Christ procureth what justice demandeth our dear saviour purchaseth and worketh by his spirit in the heart faith is the great Gospel-condition whereby Christ with all his benefits become ours but faith is the
Covenant is as sure as that the World shall no more be totally drowned with Water yea as sure as the standing of the lasting Mountains and Hills yet further as sure as the Ordinances of Sun by day Moon and Starrs by night nay once more it 's as possible that the Heavens should be measured by the short span of a mortal man or the foundations of the earth searched out as for the great and unchangeable God to violate this Gospel-Covenant with his dear Israel of elect souls Read this fully in Isa 54.9 10. Jer. 31.35 36 37. But yet more particularly this Covenant and these mercies of it may be made sure two wayes to believers viz. 1. Infallibly so as not to miss of 2. Immutably so as never to lose these mercies 1. These mercies of the Covenant are sure infallibly i. e. there is a certain number of elect selected souls set apart by the soveraign Lord of Heaven and Earth to eternal happiness by our Lord Jesus Christ and these shall have interest in and possession of the forementioned mercies of David that God hath chosen some to life as the end and through Christ as the way of attaining that end is clear in Scripture Ephes 1.4 According as he hath chosen us in him and ver 5. having predestinated us unto the adoption of Children by Jesus Christ to himself and 1 Thes 5.9 for God hath not appointed us unto wrath but to obtain salvation by our Lord Jesus Christ electing and redeeming love are of the same latitude and extent whom God the Father had in his Council God the Son bore upon the bitter Cross and those that are ordained to eternal life shall believe Act. 13.48 Which Text saith Calvin teacheth that saving faith depends upon Gods eternal election hence also faith is called the faith of Gods Elect Tit. 1.1 because all the Elect and none but the Elect obtain it for all men have not faith it is peculiar to these selected persons Besides God hath laid the plot and platform of mans salvation upon the sure foundation of his own free-grace on purpose to make these things firm and sure to elect souls so that their unworthiness shall not hinder the certain execution of his eternal Decrees Rom. 4.16 therefore it is of faith that it might be by Grace to the end the promise might be sure to all the seed i. e. that the Covenant with all the mercies of it might be made good to all the heirs of promise the election or elect souls hath obtained it but the rest are blinded Rom. 11.7 hence saith the Apostle 2 Tim. 2.19 Dico novit Domiaus qui sunt ejus ipsae oves aliquando seipsas nesciunt sed pastor novit cas secundum electionem ovium ante constitutionem mundi Aug. in Joh. 10. the foundation of God standeth sure the Lord knoweth them that are his he knows these sheep even before they know themselves according to his sure election before the foundation of the world hence also God would not have the enjoyment of these mercies to depend upon mans sorry mutable and inconstant will nor upon any works wrought by man as the whole strain and tenour of the Gospel holds forth and indeed if the whole stress lay on mans free-will it would bring us back to a Covenant of Works and if it were possible for any to attain these that man were the casting cause of his own salvation and then what need of any Redeemer besides it might so fall out yea and would certainly that these mercies might be applyed to none for conditio nihil ponit in esse that which is not effectual without a contingent condition upon which it depends the particular motion of this mans will and so of anothers towards God and closing with promises being in his own choice is doubtful and uncertain and so must needs be the priviledges which depend upon that condition therefore they that make these mercies possibly every ones make them certainly no ones the truth is God hath not left the enjoyment of these Covenant-mercies to the choice or refusal of the fickle or inconstant will of the creature at his pleasure but though he doth not violence to the will but of unwilling makes it willing God himself and Jesus Christ by the holy Spirit hath ingaged himself to bring souls home by converting grace certainly and infallibly though sweetly and suitably to the nature of a rational creature hence effectual calling and instating the elect in these mercies is not left at rovers may-bees or hap-hazard but it 's put beyond all peradventure so that there 's a Must and Shall annext to it Joh. 10.16 other sheep I have them also I must bring and they shall hear my voice Joh. 6.37 All that the father giveth me i. e. by election shall come to me i. e. by faith and repentance the God of Heaven hath ingaged himself for it and he is a God of truth to make good his word and of infinite power and he works and who can let it Videsis Ames Coron ad Coll. Hag. advâ—rsus Remens Artic. prim de electione Cap. 4. p. 15. c. he worketh all things according to the council of his own will Eph. 1.11 All that God the Father hath given to Christ in the free election the Son hath undertaken to bring to glory by his mediatory administration this is the first these mercies are sure infallibly the heir of glory shall partake of them 2. They are sure immutably not any that do partake of these mercies shall ever lose them they shall alwayes have them and shall â—ever be deprived of them there are inâ—eed some common gifts of the spirit that God may revoke and take away as the gifts â—hat Saul had but these gifts of Grace and â—his effectual calling are without repentance Rom. 11.29 he will never repent of or retract â—hese precious donations Mary's better part â—hall never be taken from her worldly riches â—ay be lost but spiritual mercies are durable â—iches God the Author of these mercies is â—mmutable with him there is no variableness â—or shadow of change he receives no variaâ—ion from the contingent events of second â—auses the Lord will not forsake his people for â—is great names sake because it hath pleased â—he Lord to make them his people 1 Sam. â—2 22 he hateth putting away he will not â—is-inherit his Children for misdemeanours â—e knows their frame sees and pitties their â—eaknesses raiseth them out of falls and â—eals their back-slidings Christ Jesus the â—urchaser of these mercies is the Amen Rev. 3.14 Heb. 13.8 Isa 63.1 Joh. 10.28 29. Joh. 17. the â—aithful and true witness the same yesterday â—o day and for ever mighty to save a merciâ—ul and faithful high-Priest none can pluck â—hem out of his hands he will lose none of â—hese that his father hath given him he will â—ave to the uttermost This our Joshua will â—ring the elect souls to the Canaan of eternal
through Jesus Christ is that these are most fully assured to us by the execution of Christs Mediatory Offices both in his estate of humiliation and exaltation Let us here consider 1. Christs Offices 2. His States 1. Christs Offices are of three sorts as 1. Sacerdotal 2. Prophetical 3. Regal 1. As Priest Christ insures to us many Covenant mercies for he hath put himself in our stead offered himself as a propitiatory Sacrifice to satisfie divine justice which is a sweet smelling savour Eph. 5.2 and of infinite value hence it is that Christ is called a merciful and faithful High-priest in things pertaining to God to make reconciliation for the sins of the people Heb. 2.17 certainly remission of sins is one of the grand mercies of the New Covenant and this Christ assureth as Priest 2. As Prophet he reveals to us the will of his Father opens to us the sealed Book annoints our eyes by his blessed spirit the spirit of Christ inspired the Prophets of the Old Testament 1 Pet. 1.10 11. and the Apostles of the new in writing Scripture and Ministers in Preaching the Gospel and believers in discerning the meaning of the Word and beauty of Christ it is Christ as Prophet that writes his Law in Believers hearts which is one of the great mercies of the new Covenant that inlightens dark minds and unlocks to us Divine Mysteries and bringeth us from darkness to light 3. As King Christ Jesus doth what he pleaseth for the good of his Church converting and subduing souls to himself granting to them the spirit of power love and of a sound mind softening their hard and stony hearts mastering their high and sturdy Wills awing ordering and centring their unruly roving and raging affections subduing their strong corruptions regulating their conversations begetting and increasing their Graces supporting them under and sanctifying their afflictions all which Jesus Christ as King works for his Covenanted ones Yet more particularly in the second place let us consider how our Covenant-mercies are assured to us by Jesus Christ with reference to his two estates of humiliation and exaltation 1. In his estate of exinanition and humiliation here I might run through the instances of his contemptible birth his despicable life i. e. to a carnal eye his being in the form of a servant having no form nor comeliness his hunger thirst wandrings revilings of men wrath of God rage of Devils all these confirm the Covenant if we believe the history of the Gospel but there 's one thing more that put all out of doubt and that is his real ready and voluntary death for as he had a power so he had a will to lay down his life and he dyed for the confirmation of this Covenant and all the mercies thereof a pregnant proof of this you have in Heb. 9.15 the summ of which Text is that Jesus Christ the great Mediatour of this new Covenant hath suffered death for the sins of the elect that were committed against the first Covenant whereby all true believers might have the benefits of the new Covenant more surely and immutably made over to them and this he further comfirmes by the paralel case of a Testament and the Testatour even amongst men ver 16 17. where a Testament is there must also of necessity be the death of the Testator no man can challenge a Legacy till he prove the death of him that left it Thus the Apostle argues Gal. 3.15 Erethren I spâ—ak after the manner of men though it be but a mans Coâ—eâ—ant yâ—t if it be coâ—â—irmed to man disanulleth or addeth thereto for while he is alive he may alter his Will at his pleasure or as reason requireth but when the Testator is dead the heirs may look after their Legacies Jesus Christ is the Testator Saints are the heirs the Legacies are these mercies of the Covenant now the Testator is dead the Legacies come clear and the heirs of promise may claim their interest therein there 's no alteration of the Will when the Testator is dead there 's no reversing true Christians now come to enjoy their estates Christ emptied himself that we might be filled he lost his life that we might live he became poor that we through his poverty might be rich 2 Cor. 8.9 2. Christ's exaltation doth much more assure to us Covenant-mercies which consists in 1. His Resurrection 2. His Ascension and both these do abundantly confirm this to us 1. Christs rising again from the Grave assures us of the certainty of these mercies for though he was dead yet he is alive and so lives to be his own Executor if Christ had been detained Prisoner by the King of Terrours we might groundedly suspect that justice were not satisfied nor mercies fully purchased but he was delivered for our offences and raised again for our justification Rom. 4.25 and now he hath conquered death and through death he hath destroyed him that had the power of death that is the devil and so hath delivered the heirs of promise from the fear of death Heb. 2.14 15. nay and by his resurrection he raiseth us to a new life of holiness here and a blessed life of happiness hereafter Rom. 6.4 with cap. 8.11 2 Cor. 4.14 Christs Resurrection abundantly clears the Saints from all accusations and condemnation Rom. 8.33 34. in this therefore we may rejoyce and triumph as the foundtain of our consolation See Act. 2.24 25 26. 2. Christs Ascension into Heaven insures and secures Covenant-mercies to us both as it sets him in the holy of holies far above the reach of men and Devils and as he went before to prepare a place for us Joh. 14 2. he bids Mary to tell the Disciples Joh. 20.17 go to my Brethren and say unto them I ascend to my Father and your Father to my God and your God q. d. now you may be assured of your interest in God in a Covenant-way for now I have done that work on earth that obstructed your fellowship and obscured your interest so that now you may call him your God and come unto him as your Father without misgivings within or challenges from without There are two things in Christs Ascension that assure these mercies to us 1. His session at Gods right hand 2. His Intercession 1. Jesus Christ is set at Gods right hand in heavenly places Ephes 1.20 and the two following verses afford us two choice considerations that tend further to assure us 1. That he is far above all principality and power might dominion and every name in this world and that to come ver 21. i. e. Christ as man is advanced not only above all States and Potentates on earth but above all Angels and Arch-angels in Heaven therefore far above the Devils none can hinder all are his servants to help forward his design for the good of souls oh what a sweet consideration is this that our nature is advanced thus high yea in the person of the
into Heaven and as a token thereof sets him upon his right hand which is an evidence of honour as Solomon dealt with his Mother and then bids him ask and he would give him all that was in his heart certainly then the mercies of the Covenant must needs be sure and that in Christ the Mediatour since his Intercession is so prevailing that he said in the dayes of his flesh when praying over Lazarus's Grave Father I knew that thou hearest me alwayes Joh. 11.42 Thus I have dispatcht the Doctrinal part of this subject wherein I have endeavoured to clear up what the mercies of the Covenant are in what respects they are said to be sure by what means and wayes they are made sure and how they are made sure in and by Jesus Christ the great Mediator of the Covenant CHAP. VI. NOW for the Application of this point I shall make use of it several wayes 1. For confutation of 1. Atheists 2. Papists 3. Arminians 4. Socinians 1. It confutes the vain conceits of Atheists who call in question the great things of Religion they are first Scepticks and Disputants then by degrees they grow Atheists and deny God as one saith in the Academy of Athesin a sinning soul takes these sad degrees 1. To doubting whether there be a God or no. 2. To living as though there were indeed no God 3. To wishing that there were none and 4. To disputing against a Deity and then he commenceth Doctor in positive Conclusions Mr. Herle in Policy p. 52. with the fool that there is no God Psal 14.1 many are ready to say that Religion in the power of it is but a fiery Meteor which the influence of those hot Dog-starrs of the times Ministers have drawn up and kindled in the grosser Region of some sick and melancholy brains and so like fire is apt to catch in thatcht and low-built houses not Pallaces and Castles i. e. â—arge and high-built souls But the truth is some Atheists do find in this life the certainty of our Religion all shall find it to their cost hereafter by an irrecoverable loss of these sure mercies and by intolerable sustaining of â—verlasting miseries As Atheism hath been much propagated in these latter dayes so God hath afforded some remarkable convictions by several modern examples Cardinal Richlieu who after he had given Law to all Europe many years confessed to P. Du Moulin that being forced to many irregularities in his life time by that which they call Reason of state and not being able to satisfie his Conscience thence had temptations to dis-believe a God another World the immortality of the soul and by that distrust to relieve his aking heart but could not so strong said he was the notion of God on his soul so clear the impression of him upon the frame of the world so unanimous the consent of mankind that he could not but taste the powers of the World to come and so live as one that must dye and so dye as one that must live for ever and being asked one day why he was so sad he answered Monsier Monsier the soul is a serious thing it must be either sad here for a moment or sad for ever and though Cardinal Mazareen was an Atheist the greatest part of his time yet he hath left behind him clear convictions of the immortality of the soul and certainty of another state after this life professing that if he were to live again he would be a Capuchin rather than a Courtier i. e. of a Popish religious Order to serve God in their way rather than choose worldly preferments 't is recorded of Sir John Mason Councellor to Hen. 8. Edw. 6. that he called his Clark and Steward to him and said I have seen five Princes been Privy Councellour to four seen the most remarkable observables in forreign parts been at most State-transactions for thirty years and have learned that seriousness is the greatest wisdom temperance the best physick and a good conscience is the fairest estate and were I to live again I would change the Court-life for a Cloyster my privy Councellors bustles for an Hermits retirement and my whole life in the Pallace for one hours enjoyment of God in the Chappel all things else forsake me besides my God my Duty my Prayer thus he It is also recorded of Charles 5. Emperour of Germany King of Spain Lord of the Netherlands that after 23. pitcht Fields 6. Triumphs 8. Kingdoms won after all this success reigned all these retired to his Devotion had his Funeral celebrated before his face left this testimony behind him that the sincere profession of Religion hath its sweets and joys that Courts were strangers to and we know from Holy Writ that Solomon after his vast experiments and exact disquisitions left this Maxime as the total summ of his large accounts Eccles 12 13 fear God and keep his Commandments for this is the whole duty of man Atheists never yet tasted the sweetness of Religion they never fully studied the Word or Works of God both which would satisfie them 't is recorded of Francis Junius that reading Tully de Legibus Nihil curare deum nec sui nec alieni he fell into a perswasion that God cared for nothing neither his own nor others affairs but in a tumult in Lions the Lord convinced him of a Divine Providence by delivering him strangely from eminent death and also being put by his Father upon reading the first Chapter of John's Gospel he was abundantly convinced by the Divinity of the Argument Majesty and Authority of the stile in such a manner as his body trembled his mind was astonished and his his soul savingly Converted Yea the works of God are sufficient to leave a Conviction of a Deity upon Conscience Lord Bacon used to say that a little smattering in Philosophy might tempt a man to be an Atheist but a through study of it would bring him back to be Religious for it would reduce him to a first cause and a last end But I must not enlarge on these Atheists see them described and confuted in Weems Treatise of four degenerate Sons of Adam All I shall adde is the words of Lord Chancellour Egerton to be Prophane is the simplest thing in the World for the Atheist layes a wager against the serious man that there is no God but upon wosul odds he ventures his everlasting state the other only hazards the loss of his Lusts if there were no God yet the latter doth as well as the Atheist at last and lives better at present but if there be a God as undoubtedly there is Oh the vast disproportion at the great day if the Arguments for or against the verity of the Gospel were equal yet the gain or hazard is infinitely unequal therefore every wise man will take the safest side Lord what an Age do we live in when the choicest truths duties mercies from a principle of opinionativeness or licentiousness are
astray like a lost sheep yet then he cannot forget God or his commandments Psal 119.176 his heart was dissatisfied till his God and his soul were at peace again this gracious Principle inclines him God-wards and Heaven-wards iâ— is a well of water springing up into everlasting life Joh. 4.14 't is an increasing grain of mustard-seed Mat. 13.31 1 Pet. 1.23 1 Joh. 2.27 Jam 1.21 't is an incorruptible seed that liveth and abideth for ever an abiding unction an ingraffed word an indwelling Spirit c. therefore cannot be lost Blessed be God for this comfortable point which doth noâ— beget licentiousness as our Adversaries bely it but diligence in the ways of God as the genuine product of it as the experience oâ— the Saints testifies But I shall say the less of this because I have hinted at it before in the Doctrinal part and others have said so much of it 4. And the last sort that are confuted by this point of the Sure Mercies of David iâ— the Socinian errour that Christs death is noâ— a satisfaction for sin the Socinians hold thaâ— Christs sufferings were only for the confirmation of his Doctrine or for the imitation oâ— Saints or at most only to purchase to himself the prerogative to forgive sins freely these ends are framed mainly as an engine to destroy Christs God-head and personality iâ— the glorious Trinity and 't is recorded oâ— Socinus the patron of this blasphemy that hâ— held the world was not made of nothing ieâ— he should be forced to acknowledge the infiniteness of Gods power which he denyed Heb. 1.2 and of Christs divine nature by whom he made the Worlds But we on the contrary do confidently believe that when the Majesty of God was wronged by the sin of man and when it behoved man to make satisfaction to justice or never be freed from the sentence of condemnation or obtain reconciliation this being beyond the power of a finite creature Christ God-man did interpose himself in our stead to be a sacrifice for the elect to satisfie justice and bring in everlasting righteousness which satisfaction is accepted of God the Father and imputed to the sincere believer and this is the summ of the Gospel and clearly held forth therein to all that are not wilfully blind in Isa 53.6 't is said the Lord â—aid on him the iniquities of us all and saith the Apostle he became sin for us 2 Cor. 5 21. Heb. 7.22 Job 33.24 Gal. 3.13 14. Rev. 15. Act. 20 28. i.e. in our â—oom or stead hence is he called a Surety in paying our debt and a ransome and his death â—s called a propitiation an expiatory Sacrifice â—e enduring the curse for us and washing us from our sins in his own blood and purchased his Church with his own blood i. e. the blood of God-man But the Scripture is full of â—estimonies and the subject I have been so â—argely insisting upon in the doctrinal part â—bundantly clears it that Jesus Christ as Meâ—iator of the new Covenant doth insure the mercies of it to all the Heirs of Promise by â—is meritorious undertakings which I have â—bundantly cleared and the Socinians denying this do also deny the merit and excellency of Christs obedience and death and his divine nature and so deserve not to be ranked among the number of Christians the Lord preserve us from these black and destructive ways of Errour and Heresie and drench our hearts in the through sense and experience of these Sure Mercies of David for all Dagons will fall before this Ark of the Covenant and the clear understanding of this Doctrine will rectifie many mistakes the right conceiving and solid embracing of these New Covenant-mercies is the greatest help to a sound mind and sincere heart which are great preservatives against errour and apostacy But thus much for the first Use CHAP. VII II. THE second Use is of Instruction which may inform us in sundry very necessary truths and direct us in several duties from the consideration of these Sure Mercies of David and the aforesaid way of making them Sure 1. It instructs concerning the great difference betwixt the Covenant of Works and the Covenant of Grace Divines use to give several differences betwixt them But indeed this is the main that the former was consisting in an inherent righteousness the other in imputed in the first man was to perform personal perfect and perpetual Righteousness in this second our surety and great Mediator undertakes it for us and it is applyed to us by faith which is now become the Evangelical condition in the room of that legal condition of compleat obedience so that was struck betwixt God and man immediately this through an interposing Mediator Gal. 3.19 the former was soon broken because though man was upright yet he was mutable and that we feel to our cost but Jesus Christ the great Mediator of this new Covenant is the Lord Jehovah the mighty God the everlasting Father the Prince of Peace able to save to the uttermost he is God and changeth not therefore are not we consumed and therefore are souls saved hence saith the Apostle Heb. 8.6 He i.e. Jesus Christ hath obtained a more excellent Ministry by how much also he is the Mediator of a better Covenant which was established upon a better promise indeed the excellency of the Covenant doth chiefly arise from the excellency of the Mediator of it and the manner of its confirmation Heb. 7.22 9.15 12.24 1 Tim. 2.5 Verùm haec Apostoli comparatio ad formam potius quam admateriam referenda est Calv. in loc which is Christ God-man by his active and passive obedience who is frequently called our Mediator Although that place in the Hebrews doth rather respect the form of administring the Covenant than the matter and 't is a comparison betwixt the dispensation to the Fathers under the Law and this in Gospel-times for they had the same Covenant of Grace though under Shadows and Types that we enjoy in the substance and performance yet by consequence it holds forth the precedency of our Gospel-Covenant above and beyond the Legal which was made with Adam That I may a little further open this there are two things illustriously shining in this Gospel-covenant 1. The Grace and Love of God 2. The Wisdom of God 1. Consider the infinite Mercy Favour and Compassion the Tenderness Love and Condescention of the great God in renewing the Covenant which man had broken I confess there are many curious Questions asked concerning these two Covenants as these Could not God as well have secured the conditions of the first Covenant by assisting Adam with Grace to perform them and persevere therein and again Why might not the first Covenant have been spared and this second have served the turn for both But what is man that he should find fault with Gods pleasure Yet we might answer all these with the assertion and admiration of Gods infinite wisdom and mercy
effected this work and their faculties shall be inlarged to take in more of Gods grace and Wisdom That 's the first instruction 2. Another consequence is this if the mercies of the Covenant be made sure in Christ it lets us see the great difference betwixt covenant-Covenant-mercies and common mercies temporal and spiritual mercies Saul's mercies that God takes away and the sure Mercies of David founded upon the Covenant of Grace 1 Chron 17.13 take the difference principally in these four particulars 1. They differ in the Fountain Original and rise thereof or in the affection of the giver outward mercies proceed from common bounty these Gospel-mercies from special grace the former from general munificence the other from peculiar benevolence the former are but crumbs for dogs these are bread for Babes all things come alike to all See Eccles 9.1 2 3. so that none can know love or hatred by the want or abundance of Creature-comforts but the mercies of the Covenant are alwayes tokens of special affection Luther calls the whole Turkish Empire but a morsel east to doggs but one dram of Grace is a Childs Patrimony God hates the wicked though he give them the World he loves the Godly Deus saepedat iâ—atus quod negat propitius though he deny them worldly enjoyments he may give that to his enemies in anger that he denyes his Children in love he gives to many wicked giftless gifts as some call them but he gives his grace his heart himself to his Saints with Covenant-mercies these are always clear evidences of special love they are Bracelets and Jewels that are sent as love-tokens to the espoused Saint from his Heavenly Husband 2. They differ in the dimensions of the gifts their Natures Properties and Proportionables to the precious and immortal soul Temporal mercies may indeed supply the outward man the cloaths cover nakedness fire may warm meat may fill and drink may quench thirst but all these serve but to supply corporal necessities they do not reach the soul he was a fool that said soul Luke 12.19 20. thou hast much goods laid up for many years take thine ease eat drink and be merry and well might he be called a fool for alas what were these goods to the soul it was a sensual bruitish soul that could be satisfied with these things they bear no proportion to the nature of the immortal Heaven-born soul it is above them and when it acts it self scorns to feed on such dung or wind 't is recorded of Pasotes who called his friends to a banquet where they should see a Table furnisht with variety and plenty but when the guests went to eat it vanished away into nothing and truly so will worldly enjoyments they promise fair and perform nothing not but that these are useful mercies in their kind and do attain their end which was to accommodate the outward man but they were never designed to satisfie souls but Covenant-mercies fill and feast the soul pardon of sin sense of Gods love Jesus Christ and the benefits flowing from him these are adaequate to the nature and faculties of precious souls these satiate the souls both of Priests and people with fatness and goodness Jer. 31.14 Psal 36.8 yea they are abundantly satisefid with the fatness of his house this living Bread and Water nourisheth immortal souls to eternal life hence it is that holy David prays Psal 40.11 with-hold not thy tender mercies from me O Lord q. d. Lord my soul is a fine delicate thing it cannot down with this course fare of common mercies these Husks are for the Swine of the World I must have Bread at my Fathers Table my soul must have Angels food or it will not like nor live Lord let me have tender mercies for my tender soul otherwise I shall famish and dye therefore he prays again Let thy tender mercies come unto me that I may live Psal 119.77 and again ver 132. Look upon me and be merciful as thou usest to do to those that love thy name David will not be content with any mercies but Saints peculiar priviledges and such as accompany salvation these these only fit and fill suit and satisfie the gaping desires of the immortal soul but other things cannot for you may as soon fill a sack with wit as a soul with wealth Covenant-mercies are only proper for immortal souls that 's the second difference 3. They differ in their efficacy and operation in the effects and impressions they leave upon hearts common mercies never make any better but many worse Covenant-mercies always make the subject where they lodge abundance better common mercies can no more sanctifie than they can satisfie a large share of the World hath been a snare to many souls these things are apt to puff up with pride to steal the heart from God to beget carnal confidence and security which prove the bane of grace Difficile est esse in honore sine tumore Bern. and a bait to sin they that have tryed it find that it's â—ard to have worldly honour without vain-glory to have great estates without a covetous desire and to swim in worldly pleasures without too much sensual delight Oh the sad demonstrations we have had of the truth of this how may the souls of thousands sadly say the world hath undone them it's Syren-songs have bewitcht the credulous and unwary soul the world oftentimes proves a stumbling block of iniquity that obstructs souls in their journey to Heaven and blinds their eyes that they cannot make divine discoveries even good souls have found this sad experiment that outward enjoyments have had a malignant influence upon their spirits they were in a better frame when they are poor then they are since raised in the World according to that Distich Pellitus nunc es fueras sine vestibulante Nudus eras purus crimen amicius habes Well this is the too too common effect of common mercies but Covenant-mercies always make the soul better certainly sanctifying knowledge softening Grace the spirit of faith and holiness leave the soul in a gracious frame and the priviledges of the Covenant reconciliation with God Adoption Justification Assurance Communion with God alwayes work kindly and Evangelically upon the heart these are so many Silver and Silken Cords of Love to draw and joyn the soul to God these mercies are as Coals of fire to melt the heart and make the conscience supple and pliable to the will of God Dives qui multa possidâ—t auâ—o sordidum marsupium at qui justus est bone compositus est de orus Câ—em Alex paedag that cannot be a wicked soul that hath these Mercies and he that hath most of these mercies is the best our perfection consists in possession and participation of these Sure Mercies of David outward mercies are occasions of ripening wicked mens sins to fit them for Hell but Covenant-mercies ripen Saints for glory by filling their souls with Grace and
filling them for Gods use both here and hereafter 4. Common-mercies and Covenant-mercies differ in their duration and continuance and this is the discriminating note in this Text they are called Sure Mercies in opposition to those uncertain riches that take to themselves wings and fly away 1 Tim. 6.18 alas the fashion of the world passeth away earthly enjoyments are but of a short continuance at death they and we must part but many times they leave us before we leave them the dreadful example of many thousands in London in the late astonishing burning confirms this that were very rich and very poor in a few hours many worth thousands in the Morning but before Night had not an House to put their head in our eyes have seen and ears have heard how suddenly vast estates have been pluckt out of the hands of the securest possessours Nemo dives est qui quod habit secum hinc auserre non potest Ambros a night may put an end to the rich fools confident boasting no man is rich who cannot carry away with him that which he hath what we must leave behind us is not ours but some others and this is the certain end of these uncertain enjoyments that lose them we must and we know not when or how and what a condition will a poor worldling be in when his God and he must be parted But now these mercies of the Covenant are lasting yea everlasting mercies they continue even beyond this transitory life and run paralel with the life of God and line of Eternity eternal life is in the rear of spiritual life Grace ends in Glory yea an immortal Crown is one of the mercies of this sure Covenant these are a treasure that is neither subject to inward decays nor outward violence no Moth can corrupt it nor Thief steal it Mat 6.19 20. Well then since this be the vast difference betwixt common and Covenant mercies why should we make so great account of the former and so little of the latter what need have we to advance our hearts and eyes to things that are not seen with bodily eyes and not dote upon things that are seen 2 Cor. 4.18 Valdè protestatus sum 〈◊〉 istis non satia◠our souls must resolve with brave Luther I earnestly protested I would not be put off with these things alas what poor things are outward enjoyments consider the differences mentioned God may hate you though you abound with worldly comforts but Covenant-mercies are infallible tokens of God's love these gifts are not suitable and satisfying to the soul the other are outward mercies will make you no better in the eyes of God or good men but spiritual will render you truly good the world will take its sudden farewell of you and fail you at your greatest need covenant-Covenant-mercies will stick by you while you live and bring you blameless before his Throne in Eternal glory here will come in that usual distinction of Bona throni and Bona scabelli 't is these Covenant-mercies that are the good things of the Throne outward mercies are but the good things of the foot-stool let Heaven-born souls mount up to the mercies of the Throne but let the Moon and all sublunary injoyments be under their feet the whole World is too little for the godly man's soul not but that we should be thankful for the least common mercy but we should not be put off with the greatest a little of the World should content a Christian with God all the World should not content him without God Oh how sweet are common-common-mercies when they come to us in a Covenant-way a morsel sprinkled with Christ's blood hath a delicate rellish this only takes away the poyson venom and malignity that guilt hath brought upon the Creature and reduceth all things to their pristine usefulness and primitive perfection Oh the happiness of the Saints they have all they do enjoy as so many tokens of love as it s said that Cyrus his kiss to Chrysantas was better Gold than the costly Cup of Gold that he gave to Artabarus So common mercies perfumed with Covenant-love are trancendently better than the richest Treasures of wretched Worldlings that 's the second instruction 3. Another inference is this if Covenant-mercies be thus sure then it instructs us in the precedency of Grace above gifts Gifts come upon other terms than Grace God gives grace as a free-hold it hath the promise of this and another World but gifts come upon liking though a father will not cast off his Child yet he may take away his fine Coat and ornaments if he be proud of them Mr. Gurnal Christ armour Mat. 25.29 Luk. 8.18 there are gifts of illumination conviction interpretation elocution Prayer Prophesie which are given for the Churches edification the main difference betwixt gifts and grace is that the former may languish vanish and utterly perish but Grace never totally and finally decays God may give Saul a spirit of Government Judas a gift of Preaching and Miracles Simon Magus a temporary faith and yet repent him of these and pluck them quite away he may and often doth dry up the right arm of an Idol idle shepherd and darkens his right eye of knowledge Zach. 11.17 so that he improves not Talents of gifts from him shall be taken away that which he hath even real gifts and shews of Grace persons eminently gifted may be fire-brands of Hell men may fall from the clearest intellectuals to bruitish sensuality but these gifts and callings of saving grace are without repentance God loveth his own to the end gracious habits shall not be lost the Apostle elegantly expresseth the difference to my hand in 1 Cor. 13.8 Charity i. e. saving grace never faileth but whether there be Prophecies they shall fail whether there be Tongues they shall cease whether there be knowledge it shall vanish away I know the main intent of the place is to commend love above other saving graces from the duration and perpetuity of it that it shall continue and be of use in Heaven yet here 't is opposed to such gifts as may also be lost in this life and however by consequence it will follow that the one is separable from its subject the other not natural men may make a fair shew and flourish with fine gifts which are as it were the trimming and ornament of Grace which yet may through negligence or old age decay and wither true grace may be accompanyed with the guildings and varnish of gifts which may in time wear off whilst a sound principle continues fresh and lively Besides this give me leave to add other four differentes betwixt common gifts and saving graces 1. They differ in respect of their Fountain and spring the original from whence they flow Eph. 16.7 gifts as one saith come from Gods treasury of bounty Grace proceeds from the choice Cabinet of his Love Grace flows to the elect through the blood of Christ from Gods
bowels of tender love gifts proceed from the hand of God as an act of munificence upon his sons glorious ascention and compleat inauguration and 't is one thing to eat meat at the Kings table and another thing to gather the fruits of Royal Grace upon some solemn day as that was of Davids 2 Sam. 6.19 Saints only have the Covenant-graces hypocrites may have a large share in these gifts nay a larger portion then some Saints themselves Saul Balaam Caiaphas may have the gift of Prophecy Judas he may Preach Praestat credere quam miracula edere but Thomas and the elect only can believe and it 's a greater work saith Luther to believe than to work miracles that 's the first 2. They differ in their nature and manner of operation Covenant-grace stamps on the elect-soul the image of our Heavenly Father it is the divine nature God's most curious workmanship the idea and pourtraicture the representation and exemplar of God blessed for ever grace is Gods picture if I may so speak drawn to the life 't is a forming of Christ in the soul now gifts are no such thing the devil himself hath great gifts yet hath razed out the image of God gifts are but the works of Gods power and wisdom such as the Sun and Starrs yea even the flies and atomes they are in a sort dead and we may call them Gods lumber some have noted that gifts are only the effects 1 Cor. 12.3 Gal. 5.22 but graces are called the fruits of the spirit the one is the husk of a common profession at least the shell of some rare endowments but the other is the kernel of sincerity and fruit of a Gospel-conversion 3. They differ in their train and retinue as to gifts none have all either of all sorts or any great eminency in all hence 't is said 1 Cor. 12.8 9 to one is given the word of wisdom to another knowledge c. Moses had a gift of Government not of Eloquence Paul had a gift of Planting Apollos of Watering some of the Apostles were sons of Thunder others of consolation some Ministers are fitter for opening Scriptures clearing Controversies others are more for exhortation and conviction of the Conscience some think that Pastors and Teachers differ with respect to their different gifts But these Covenant-graces and mercies are linked together they dance their round in the believing soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hand in hand as the word signifies 2 Pet. 1.5 one grace strengthens another as stones do in an arch yea all graces are radically in faith for some have said that every grace is but faith exercised however all graces are infused at once into the soul though some got the leading as to exercise the new man is perfect with a perfection of parts though not of degrees as it is with a new-born Child 4. Gifts and Grace differ in their several designs ends and effects gifts offices priviledges are but for others advantage and edification they are given to profit withal 1 Cor. 12.7 When Christ ascended he gave gifts to men for what end the Apostle tells us for the perfecting of the Saints for the Work of the Ministry for the edifying of the body of Christ Ephes 4.8 12 But now the end of Grace is the souls spiritual advantage that by them Christ might take possession of the heart that the soul may have some life and principle of opposition to beloved corruptions and thereby be better helped to perform religious duties walk with God improve priviledges and be made meet for Heaven these and such like are the ends of the Graces of the Covenants a man may have rare gifts yet have a base heart singular endowments and yet not be helped thereby to mortifie one lust perform one duty spiritually get one step nearer God but Covenant-grace is profitable for these great ends and uses gifts and Grace may be said to differ as the Sun and Moon the Moon casts a light indeed but no heat but the Sun casts its quickning rays into this lower World and quickens many things and maketh all things verdant and fruitful so doth covenant-Covenant-mercy bring forth many precious things and divine graces have a lively influence whereby a man shall both save himself and those that hear him 1 Tim. 4.16 but a man may have gifts like an Angel and be never the nearer to Heaven he may direct others in the way to Heaven and yet not walk a step therein See fully in Rom. 2.17 to 24. 1 Cor. 9 27. teach others what he hath not learned himself Preach to others and be a cast-away it 's one thing to have the form of knowledge another to have the power of grace it is one thing to have Angelical gifts and another thing to have Evangelical graces all gifted persons are not gracious persons never was any man saved by his gifts and rarely have they been instruments to save others that have only gifts I dare not say that 't is impossible that a graceless yet gifted Minister should be a mean of Conversion for God is not to be limited but 't is not ordinary as common experience testifies The fourth Inference is if Covenant-mercies be thus sure then it lets us see the truth of our Religion if the mercies thereof be thus sure as I have demonstrated then let us be established in our perswasions of the verity certainty and infallibility of Christianity if these be sure mercies who can doubt of the reality thereof every thing in the Gospel is made sure you may venture your souls upon it since God hath confirmed these things as a sacred Oracle from Heaven Divino praecepto intonante obediendum est non disputandum Aug. who dare dispute them the God of truth cannot lye nor deny himself he is so good that he cannot deceive and so wise that he cannot be deceived there is in him neither imprudence in promising nor impotency in performing Heaven and Earth may pass away but not one iota of his word shall fail You are to believe these things without haesitation and give your full assent to them as the mysterie of Godliness is great so 't is without Controversie Grotius observes that our Christian Religion doth transcend all the Religions in the World in three things 1. In the certainty of Maxims 2. In the spirituality of its Precepts 3. In the transcendency of its rewards We have the un-erring testimony of Heaven for what we believe which is surer than any Logical Conclusions Philosophical Speculations yea or Mathematical Demonstrations and I may add than their Old Testament Dreams and Visions so the Apostle seems to extoll Gods speaking to us by his Son above the diverse manners of his speaking to the Fathers Heb. 1.1 2. Nay the Apostle Peter asserts that we have in the Scriptures a more sure word of Prophesie Aut haec admittenda religio non tantum ob factorum testimonia de quibus jam egimus
Luk. 1.3 4.2 Tim. 3.14 and Paul his Timothy Oh sirs get well assured of these things let your faith and perswasion have its full dimensions let it be deeply rooted and high built take not things upon trust let every truth have its full emphasis and efficacy upon your hearts and Consciences especially the main momentous Gospel-truths that you must venture your souls upon and live and dye by you had need consider what ground you stand upon and be fully perswaded in your own minds But so much for the second Use CHAP. VIII III. THe third Vse is of Examination to try us whether we have a real interest in these sure mercies of the Covenant it is one of the greatest questions that we can be asked whether we have a right title to covenant-Covenant-mercies alas we have forfeited our title to God or to any good thing from him by our breach of the Old Covenant and now we have nothing to do with God except only to endure the severe strokes of his sin-revenging justice Oh what need have we to try our selves by an impartial scrutiny For our better assistance in this great and weighty business I shall a little open what it is to enter into Covenant in general and then enquire what conditions of the new Covenant we can find in our hearts and then shew a little of the nature and effects of these covenant-Covenant-mercies where they are For the first to enter into Covenant with God is to own God as our God and to give up our selves wholly to him as his expressed in these words in Scripture I will be thy God and thou shalt be my people this this is the Marrow of the Covenant for God to be our God it is a comprehensive word it is substantia faederis as Funius calls it anima faederis as Pareus calls it eaput foederis as Musail the substance-soul and head of the Covenant the life of Religion is in this as one saith sweetly the goodness of duties lyes in Adverbs and the sweetness of the Covenant lyes in possessives Well then the contracting of this Covenant betwixt God and a soul consists chiefly in a mutual reddition or giving up themselves each to other expressed in Scripture by a Matrimonial contract when God gives up himself to the soul and accepts of him and the soul accepts of God as his God and gives up himself to him now we are not to enquire after the act of God for 't is fully expressed in the Scriptures and it is certainly supposed God accepts the sinner when the sinner accepts of God for these are relatives nor is this any change in God the change is only in the sinner who is now put into a new state and relation it is certain by the free offers of the Gospel that God doth consent and the main thing to be enquired into is whether the soul do consent or no for if it cordially do the match is made God and the soul are marryed which is a thing of the greatest importance in the whole World I shall purposely wave controversies in this business wherein this consent lyes whether it be only an assent See Mr. Baxt. Saints Rest Part 1. p. 177 178. an act of the understanding or it be a choice an act of the Will c. I conceive 't is an act of the whole soul whereby a poor troubled sinner discovering its forlorn estate by its breach of the Old Covenant and sad consequences thereof and discerning a possibility of a recovery and the way of reconciliation by a new Covenant contrived and contracted betwixt God and fallen man sealed and confirmed by the blood of a Mediator God-man doth freely cordially and constantly accept of God as his chiefest good and ultimate end and give up himself to him resolvedly unreservedly and universally to be the Lords to be and do what the Lord pleaseth to obey divine commands be at God's dispose in life and death and thus to continue even to the end of his days This is for a soul to enter into Covenant with the Lord the tryal will lye in these two things 1. Whether we have accepted of God as our God 2. Whether we have given up our selves to him to be at his dispose yea or no a little of both these 1. Whether have you taken the Lord to be yours or no. We are all naturally Idolaters and have our hearts glued to the Creature or something else besides God we are of those many that cry out who will shew us any good and trace the whole Creation to find satisfaction till we are weary and sit down despairing of obtaining what we seek for all the creatures are forced to eccho this unanimous vote happiness is not in me thus like Hagar we wander in this howling wilderness Gen. 21.15 16 17 18 19. till the Water of hope be spent in the bottle and our souls like Ishmael be ready to perish under the shrubs of guilt and wrath and then we sit down in sorrow ready to pine away in our iniquities loth to see or think of our own damnation lifting up our voice with bitter weeping and despair God hears and asks the troubled soul what it ailes and under these confusions he creates a blessed spring of hope in this desert-state opens the eyes ravisheth the heart with the glory of Gospel-grace draws Water of life out of the well of salvation and satisfieth the hungry soul with good things makes the ransomed sinner own that God that thus owns him in a time of need and to cry out as repenting Israel once O Lord our God other Lords besides thee have had dominion over us but by thee only will we make mention of thy name Isa 26.13 or as David Psal 73.25 whom have I in Heaven but thee and there is none upon earth that I desire besides thee my flesh and my heart faileth but God is the strength of my heart and my portion for ever ver 26. as if the poor soul should say I have been long seeking contentment here below but I see by sad experience all things fail there 's vanity and vexation writ upon the sweetest comforts under the Moon I have laid out much labour for that which profits not I am weary with my disappointments I will return to my first Husband return unto thy rest O my soul God alone is the most yea the only suitable and satisfying rest of my wandring and bewildred soul let others go a whoring from God to creature-props 't is good for me to draw nigh to God I am undone without him I am sick of love for him woe is me what shall I do if my soul get not an interest in God I faint I dye I am damned Lord put me not off without thy self let nothing take up my heart besides thee let all the pleasures profits honours of the World go whither they will so I may have my God I can set one God against them all if God
be the teacher he makes apt and able nimble and notable Scholars Oh Christians see and try your learning enquire who is your master 2. Another disposition like this or indeed a fruit of the former is God's writing his Law in our hearts Jer. 31.33 Heb. 8.10 10.16 he promiseth to put his Law into their inward parts and write it in their hearts so that as Talley answers to Talley Indenture to Indenture Face to Face so the heart shall eccho and answer to the Word of God and feel something within his own bosome that joynes issue with the word without so that a gracious soul can now say with Paul Rom. 7.12 16. I consent to the Law that it is good whatever I be the commandment is holy just and good a carnal heart riseth up in Rebellion against the word and secretly loaths a spiritual command and could wish it even razed out of the Bible that it might sin more freely but a gracious soul loves that word best that restrains corruption most and binds it closest in new obedience hence saith David thy word is very pure therefore thy servant loves it Psal 119.140 Praestâ—a â—i cor tuum molle tractabile custodi figuram quae te figuravit Artifex habens in semetipso humorem ne induratus amittas vestigia digitorum ejus Iraen advers Haer. lib. 4. prop. fin the stricter the Word is the better I love it I would have the Law of God restrain the exorbitancies of my heart and life it doth me good to be kept in for I have a wild and wayward heart Oh how glad am I of a word that searcheth curbeth and cutteth off my extravagant branches I willingly fall under it and bless God for it as one of the greatest mercies of my life can you say thus when there is a controversie betwixt a pinching word and a repining lust whether do you vote for which do you give your voice for and plead on the behalf of can you not take God's part and the words part against a naughty deceitful heart or do you pick quarrels with the statutes of Heaven when you should obey it Ah sirs try your selves in this and if you find that you have a counterpane of Gods Word within you a transcript of this blessed Copy in your hearts then are you within the Covenant 3. God promiseth to give his people in Covenant with him one heart and one way Jer. 32.39 this imports both an oneness of heart within it self and also an oneness of heart with other Saints before Conversion the heart was divided and distracted betwixt various objects God must have part Satan part sin part and the world another part of the heart but now the soul gives it self wholly to God as I have opened hence David prays unite my heart to fear thy name Psal 86.11 or make my heart one a real Saint is fully intirely universally given up to God but of this before likewise the Covenant of Grace makes Christians unanimous hence it is that as soon as souls have given up themselves to God they essay to joyn themselves to their fraternity Act. 9.26 and unite with the Society of sincere believers hence the primitive Saints were together with one accord Act. 2.46 cap. 4.32 yea they were of one heart and of one soul as the Curtains of the Tabernacle were coupled with loops so were Christians with love hence you hear so often mention made of fellowship in the Gospel Phil. 1.5 Eph. 2.21 and Gods Children are compared to a building fitly framed together by the cement of the Spirit yea to members of the body with relation to the head Col. 2.19 from whom i.e. Christ the whole body fitly joyned together and compacted Ephes 4.16 Well then sirs are you united and become one with the rest of the Saints though you cannot attain to a oneness in judgement in every lesser truth about Discipline c. yet are you one with them in heart and affection Yea of one judgement and way with them in main material points of doctrine and practice having one Lord Eph. 4.3 4 5. one faith one Baptism endeavouring to keep the unity of the spirit in the bond of peace cannot you say to others come let us joyn our selves to the Lord in a perpetual Covenant Jer. 50.4 5. that shall not be forgotten are not your hearts glad when you see any come in and Worship the Lord how stand your â—earts affected towards such as fear God â—re you of one heart with them can you â—heerfully walk in one way with them as â—our sweetest companions is your chief â—ontent in these truly excellent ones then â—ou are in Covenant 4. The fear of God is a gracious disposition promised to new-covenant Converts Jer. 32.40 I will saith God Job 28 28. put my fear â—n their hearts that they shall not depart from â—e this fear of the Lord is the beginning of Wisdom and 't is often put for all Religion it is a holy reverential awefulness wrought in a believers heart whereby through a serious sense of Gods glorious Majesty and tender mercy the soul is afraid â—o offend God and careful to please him as â— Child is his Father by a conscientious obedience to all Gods commands I cannot stand to open this fully but bring you to the â—est Christians doth the fear of God posâ—ess and seize upon your spirits doth it make you men of truth hating covetousness Exod. 28.21 Heb. 12.28 doth it ingage your souls to serve him with reverence and godly fear doth it make you afraid of his threatnings Prov. 3 7. Psaâ— 5.7 fearful to offend him careful to please him do you worship him in his fear Prov. 14.26 Prov. 23.17 Mat. 10 28. Phil. 2.12 Isa 66.2 Isa 50.11 doth it make you run to him as your hope and confidence are your souls in the fear of the Lord all the day long doth the fear of God cast out the slavish fear of men doth it make you work out your salvation with fear and trembling doth it make you tremble at his word and willing to obey the voice of his servants doth it keep you humble self-denying from being proud high-minded Rom. 11.20 Rev. 14.7 Act 10.35 Prov. 14.16 do you fear God and give glory to him in seeing his works in a word do you fear God and work righteousness fear God and hate wickedness is it thus with your souls lay your hand upon your heart and seriously answer these questions I know you 'l all say you have the fear of God but whether hath it these Prophecies and one word more whence springs this fear of God doth it flow not only from the apprehension of God's Majesty and strict justice but from the sence of his free-grace and goodness so God saith in Hos 3.5 they shall fear the Lord and his goodness so saith David Psal 130.4 there is mercy with thee that thou
can easily wink all the bravery of this lower World into blackness and deformity and pitty the sottish sensless sons of men that take up their rest below and neglect the main concernments of Eternity Ah thinks the gracious soul what fools are these that chase these guilded vanities and pant after the dust of the Earth would to God they did but see with these enlightned eyes that Gods spirit hath helpt me to Oh that they did but taste the sweetness of that Grace that my soul is enamoured with they would thirst after the World no more but long for God yea this living loving God and never be content till they come to appear before God How blessed are they that have their sins pardoned hearts purged souls reconciled that have God for their portion and Heaven for their inheritance and eternal mansion 4. The mercies of the Covenant are enlarging and encreasing mercies the Christian that hath them is like the house of David that grows stronger and stronger these are tending to perfection and make the soul strive and thrive in holiness Prov. 4.18 going from step to step from strength to strength pressing towards the mark rising as the Sun unto Noon-day or as the water to the spring yea this water shall still be springing up to eternal life Joh. 4.14 Grace makes the soul long after means of growth and so increase with all increase of God till it be a perfect man in Christ the soul is insatiable and never saith it hath enough till it have arrived to the measure of the stature of the fulness of Christ Ephes 4.13 yea till it have attained to the resurrection of the dead Phil. 3.11 Oh sirs examine your hearts herein how do you come on and increase in Religion do you grow in grace in knowledge faith love humility repentance self-denyal and heavenly-mindedness where 's your proficiency have you found grace like a grain of Mustard-seed have these mercies ripened into the blade and full ear of deliberate and proportionable fruit-bearing a right Christian will never say he is good enough while he sojourns in this lower Region nor yet happy enough till he be with God in Heaven Thus much for the third Use which was an Use of Examination CHAP. IX IV. THE fourth Use is of Conviction Redargation and Reprehension and this falls heavy on the heads 1. Of Sinners 2. Of Saints 1. If the mercies of the Covenant be sure mercies as we have cleared fully Oh what folly are those souls guilty of that are Christless graceless careless souls that have no interest in these mercies and never trouble themselves about ensuring these Covenant-mercies to their own souls how many in the World are destitute of these mercies there is a Generation of Men and Women that live within the pale of the visible Church that may be called Lo-Ruhamah for they have not yet obtained mercy nay in the state they are in there is no mercy for them because they are not yet in Christ through whom these Covenant-mercies flow unconverted souls are unconcerned persons in these mercies these dogs have nothing to do with this Childrens Bread and yet who so apt to catch and snatch these precious dainties they love to hear the glorious priviledges of believers laid open as Justification Reconciliation Adoption and eternal life and yet we must sadly say they have nothing to do with these if they hear Discourses of Gods mercy how are they pleased tickled and even ravished and they make no question but they shall be saved as well as others and they think surely God that made them will not damn them but ask these poor souls whether they be savingly converted renewed ingrafted into Christ by faith alas they know not what this means they never asked their own souls the question nay they are ready to think that is a very needless enquiry or impossible to know however this never lay upon their Hearts and Consciences as necessary in order to clearing up this great case whether they have obtained mercy But let all ignorant sots know that he that made them will not have mercy on them Isa 27.11 let all prophane Rebels against the King of Heaven know that God will not be merciful to any wicked Transgressor Psal 59.5 Gods Attributes are all Analogal and Correspondent he will not cease to be just and holy that he may be merciful he will be merciful in his own way Mercy and Covenant shall go hand in hand 't is a ridiculous folly for men to conceit they shall have the Mercies of the Covenant that are not within the Covenant this is that fallacy that Logicians call fallacia dividendi conjungenda of dividing things to be conjoyned 't is most dangerous and damnable in Divinity when souls dream of having peace without grace happiness without holiness but let men know there 's no mercy but in the Covenant where no ark of the Covenant no seat of mercy where there 's no work of Grace there 's no Covenant of Grace where Christ is a Saviour he will be a Soveraign Act. 5.31 Act. 3.26 where he gives remission of sins he will give repentance his way of blessing is a turning persons from their iniquities God will not shew mercy to any but in his own way such must obtain mercy in converting Grace as obtain mercy in the enjoyment of pardoning Grace sanctification goeth along with Justification Paul obtained mercy by forsaking his own old courses 1 Tim. 1.13 God saveth us according to his mercy how why by the washing of Regeneration and renewing of the Holy Ghost Titus 3.5 they are saved from sin that are saved from wrath and Hell 't is a self-deceiving soul-damning contradiction to dream of pardoning without purging grace thousands in the World fancy a God to themselves made up all of mercy and let them do what they please they can bolster up themselves with this conceit God is merciful and so as God himself saith Psal 50.21 these things hast thou done and I kept silence thou thoughtst that I was altogether such a one as thy self but I will reprove thee and set thy sins in order before thee q. d. think not to make me a Patron of thy wickedness 't is true I spare thee and suffer thee to live quietly but forbearance is no acquittance think not I love thee because I afford thee outward mercies which thou abusest to licentiousness but I am resolved to take vengeance on thee I have justice as well as mercy and I have a season wherein I shall pour out the Vials of â—ny wrath upon Vessels of wrath that are â—itted to destruction a time is coming when â— shall tear you in pieces and there shall be â—one to deliver Oh sirs the condition of graceless unconverted souls is sad for 1. They are under a sure and sad sentence of condemnation for as the mercies â—f the new Covenant are sure to believers â—o the curses of the old Covenant are as
with them whatever they partake of a curse meets them in it whoever they are with a curse attends them Oh fearful state it was sad to be under the curse of a mortal man C ham found his Father Noah's curse heavy but oh how heavy is the curse of Almighty God who with a word can send the soul into Hell and follow his stroke into another World dear friends who would live in this cursed state another hour on the contrary whosoever hath these mercies of the Covenant hath all blessings blessed yea and also crosses and in a sort curses are turned into blessings who would not be covetous of such a state But to hasten 3. Without these Covenant-mercies the soul is not accepted in its choicest duties neither person nor performance is owned by God it is only upon a Covenant-account that any are accepted indeed in the Covenant of works the person was accepted for the works sake but in the Covenant of Grace God accepts the person first then the work if the man be in Christ then the offering is taken in good part though it be but a Turtle-dove or young Pigeon though but a sigh or groan God takes a Posie of Flowers of sweet-smelling Graces though mixed with stinking Weeds and pricking Bryars of vanity and corruption gathered by a Child and perfumed by Christs Mediation and is better pleased therewith than with the most odoriferous gifts of uncoverted souls where the heart is destitute of Covenant graces Prov. 15.8 alas the prayer of the wicked is abomination to God the great and jealous God challengeth the wicked man that hath not covenant-Covenant-mercies in his heart for taking Covenant-promises into his mouth Psal 50.16 17. What hast thou to do saith God q. d. thou poor graceless sinner thou profanest my holy name and provokest the eyes of my glory in the works and worship by which thou thinkest thou dost most honour and pleasest me in the state wherein thou art I cannot endure to look towards thee I abhorr thy person and performance thy costly incense is a smoak in my nose I can see through thy painted beauty at thy rotten inside thy guilded Eloquence and Rhetorical Flourishes are no more to me than the roaring of Bears or howling of Doggs get out of my sight thou sorry whining hypocrite all thy duties are as Cyphers and signifie nothing except the Mediatour as the principal and only figure be set before them and the spirit of God write and indite them which are two of the greatest mercies of the new Covenant Ah sirs God doth despise the most melodious Tunes of wicked men Psal 51.17 but a broken and contrite heart he despiseth not that 's sweet Musick in his blessed â—ears for a broaken heart is a Covenant-mercy these mercies are brave Ornaments â—o believing souls and render them lovely and amiable in the sight of God every penitent Tear is a rich Pearl every Prayer pierceth Heaven and fetcheth down abundant incomes from the Throne of Grace Oh what a difference do these mercies make â—n persons performances and acceptance with God 4. Without these mercies you have no solid ground of peace comfort or satisfaction for without these you are not only under the sentence of condemnation but â—ou have no real ground to hope that the sentence shall not be executed this very â—our 't is a wonder to think that graceless â—ouls should be so merry that are hanging over the pit of Hell but by the rotten â—read of a mortal life Oh how suddenly â—ay this brittle glass be broken and they â—e gone for ever for ought they know â—hen they go to bed God may say as â—ce he did to one as rich and secure as â—ese sensual sots this night shall thy soul 〈◊〉 required from thee 't is a wonder to me â—ow souls can rest quietly that are conscious to themselves or groundedly suspect they are not in Covenant with God and so know not that they shall be another moment out of Everlasting torments Redâ—e praevaricatores ad cor inhaerete ei qui sacit vos state cum to stabâ—tis requiescite in eo qâ—ieâ—i eritis Quo itis in aspectu qâ—o itis bonum quod amatis ab illo est sed quantum est illum bonom est ad suave Vid Aug. conf lib. 4. c. 12. but God leaves them to seared Consciences and Satan and the World joyn with their deceitful lusts to lull them asleep till God awake them by true repentance or eternal vengeance but God hath â— time to shake the foundations of this bastard-peace and set the soul upon the sure bottom of Covenant-relation and interest in Jesus Christ which only brings true content and comfort peace that passeth understanding joy in the Holy Ghost and a sweet Sabbath of refreshment to the tossed soul here the noble soul may as iâ— were terminate its desires and expatiate its largest faculties upon its only portion God in Covenant and thence will resulâ— continual ground of triumph and exaltation for these mercies are suitable and adaequate to the immortal soul and will support iâ— under greatest outward pressures and iâ— the hour of death therefore I may conclude this Exhortation with ver 2. of this Chapter Wherefore do you spend your money for that which is not bread and your labour for that which satisfieth not hearken diligently unto me and cat ye that which is good anâ— let your soul delight it self in fatness 5. These mercies of the Covenant will render your condition safe whatever befalls you we little know what may befall us betwixt this and the grave who knows what a day may bring forth man is born to trouble a Saint is born again to more bad news may come as Jobs Messengers treading in each others steps losses and crosses may put us on sad discouragements Oh but now to have a Covenanted God a Christ and all the fore-mentioned Covenant-mercies to solace the soul what mercy will this be when the true Christian can say I am my beloved's and my beloved is mine my flesh and heart fail but God is the strength of my heart and my portion for ever let the Sea roare Men rage Heavens look black and Earth tremble I lye at Anchor in a sure Port I trust in God Psal 112.7 Psal 46.1 2. and fear no evil tidings from below God is my refuge and help yea my present help in time of trouble evils shall either miss me or mend me all winds blow my soul nearer my Haven all dispensations hitch me a step nearer Heaven for all things work together for my good my Covenanted God will teach me to profit by Word Rod by Mercys Crosses Ordinances Providences God is my Sun and Shield to enlighten me in times of darkness to protect me in times of danger he will command a guard of Angels to attend me yea his wings shall cover me his comforts shall refresh my soul he will guide me here
by his counsel and afterwards receive me to glory Oh happy soul that hath the God of Jacob for his God and these Covenant-mercies his portion who can hurt such a soul But oh the woful state of one that hath not the name of God as a Tower or Chamber to run unto when evils are approaching how dreadful was Sauls state when the Philistines were upon him and God had forsaken him just such will be the condition of a soul destitute of Covenant-mercies in the day of publick or personal calamity alas all they bore up their carnal hearts with is gone and God is gone and now they must either burst with grief or through despair make away themselves as Judas and Achitophel See Psal 52.7 Oh forlorn state of such as took not God for their God sirs think seriously of these things 6. These Covenant-mercies will have mighty influence upon your spirits in Gods service and in your conversation an interest in the mercies of the Covenant will make you fear God and tremble to offend so good a God there is forgiveness with thee that thou maist be feared Psal 130.4 nay fear to offend God is one great mercy of the Covenant these will melt your hearts into tears of Evangelical repentance for offending God as you may gather from Zech. 12.10 nay brokenness of heart is one of the mercies of the Covenant sence of these mercies will make your souls love God clearly Luk. 7.47 nay love to God is one of the mercies of the Covenant and so for the rest of the Graces there 's not an useful disposition requisite to qualifie us for Gods service but 't is contained in the Covenant hereby we shall know Gods will be willing to obey it delight our selves in Gods service as David Psal 5.7 I will come into thy house in the multitude of thy mercy and in thy fear will I worship towards thy holy Temple we shall then sing in the ways of the Lord and in the height of Zion and flow together for the goodness of the Lord Jerem. 31.12 i. e. the goodness of the Lord will engage the Saints to come with chearfulness into Gods presence and thank God for an opportunity of waiting on so good a God holy hearts delight in holy works grace fits the soul for God Covenant-mercies render a soul capable of and suitable to Covenant-duties and the more you partake of these mercies the more delight will you take in duty the more like you are to God the more delight will you take in God and God will delight more in you and so there will be sweet fellowship betwixt God and your souls on the contrary carnal spirits cannot endure spiritual exercises they come to duties as a Bear to the stake and when they are therein they are upon a Rack Lord be merciful to such a soul 7. These Covenant-mercies will not leave the soul till they have brought it to Heaven Gods mercies are in the Heavens that 's their proper Element and they never cease moving and mounting the soul upwards till they have raised him up into the highest Heavens where they shall drink of the River of his pleasures Psal 36.5 8. now Covenanted souls do but taste that the Lord is gracious but then they shall eat and drink abundantly and shall be satisfied with marrow and fatness yea bathe their souls in that fulness of joy and pleasures for evermore Psal 16.11 these mercies will make you rich towards God and rich with God to all Eternity if you dye with Covenant-mercies in your hearts you depart like Old Simeon with Christ in your arms and dye in peace and rest with God these sure mercies lead the van to eternal glory which comes in the rear of a temporal life and spiritual graces yea eternal life is begun here as Scripture testifies how is that why no otherwise than by the possession of these spiritual mercies and Communion with God thereby this is eternal life to know the only true God and Jesus Christ Joh. 17.3 You lay hold on eternal life here by laying hold on these best blessings and Covenant-mercies 1 Tim. 6.12 19. he that hath the Son hath life and by believing on the name of the Son of God he may know that he hath eternal life for he hath the record in himself See 1 John 5 10-13 what is this witness it is contained in some of these sure mercies of David Oh therefore for a share and interest therein on the other hand he that hath nothing to do with these sure mercies hath nothing to do with eternal glory such as are strangers from the Covenants of promise Eph. 2.12 have no hope of a better life as the Tree falls so shall it lye and such as are found without mercies in their hearts at death shall be found destitute of mercy at the great day There is one sort of persons I would more particularly press to look after their share in these sure mercies of David and those are the Children of Godly Parents and hence Solomon prays Remember the mercies of David thy Servant 2 Chron. 6.42 so you that are the posterity of godly predecessours cry out for and apply the mercies of your Fathers and there are two cogent arguments in the quality of these mercies the Text mentioneth for here they are said to be sure consider 1. Your Parents found them sure to them 2. The Promise will make them sure to you 1. Consider your Religious Ancestours found these Covenant-mercies sure to their own souls our Fathers trusted in thee cryed to thee they were delivered were not ashamed Psal 22.4 5. Heathens did pertinaciously adhere to the Religion of their Predecessors and shall Children of Godly Parents forsake their Fathers God and such a God as never failed them Moses in his Song saith he is my God and I will prepare him an habitation my Fathers God and I will exalt him Exod. 15.2 enquire and search you that are the seed of his servants had your fathers ever cause to complain of God was he not as good as his word to them did he not punctually keep touch with them and make good all his promises to them did not your Godly Parents breath their last with good speeches of God did they not affectionately commend his service to you upon their death-bed reflect upon their dying words did they not proclaim to all the World that God was a faithful Covenant-keeping God to them and did they not assure you he would be as good to you if you embrace him and keep his ways yea cannot you bear witness for them that their last words were speaking well of God as Jacob and Joseph both did upon their death-bed did not they in the faith and sense thereof commend you into the hands of their gracious God as Jacob Gen. 48.15 16. the God which fed me all my life long unto this day the Angel which Redeemed me from all evil bless the lads did they not
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-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
unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Isa 55.7 they are mercies fear not being made welcome they are sure mercies fear not disappointment thou hast a tender of mercies that 's mercy yea such a mercy as the fallen Angels never had or ever shall have and if thou refuse thou dost not only neglect a great salvation but the Devils shall rise up in judgement against thee it 's a wonder of mercies that thou art not past hopes of mercies thou hast run a wild course yet there 's hope if now thou come upon the call of mercy all the condition God requires is acceptance of Christ and Grace it sticks at your wills and if you wilfully reject mercy what must save you if you will be damned who can hinder you you must thank your selves for ever the God of mercy stands waiting at your door the Prince of peace purchased mercy at a dear rate the spirit of grace knocks and put in his blessed finger at the hole of the door will not yet your bowels move towards him he beseecheth you to be reconciled that might with a word command you into Hell and will you have no bowels of mercy towards your own souls Ministers Intreat 2 Cor. 5.20 Rom. 12.1 Travel Study Weep and earnestly beseech you for mercies sake to come in and yet will you stand out and must I after all this pains leave you short of mercy these sure and sweet mercies God forbid however remember you were warned CHAP. XI VI. THE sixth Use is of Instruction and Direction to sinners and Saints wherein I shall as paper-room permits â—ay before you four sorts of Directions 1. What is a poor soul to do that he may obtain interest in these mercies 2. How a doubting soul may be assured of these Covenant-mercies 3. In what cases may a Christian improve Covenant-mercies 4. How a good soul that hath interest in these mercies is to behave himself For the first which concerns graceless â—uls poor unregenerate Creatures if any â—ch enquire what they must do that they may have a part and portion in these sure â—ercies of David I shall briefly propound â—ese seven Directions 1. Make a strict enquiry into your state â—â—ligently examine what title you have to â—e Mercies of the Covenant practise this â—eat and much neglected duty of self-tryal whether you have closed with the Covenant whether Christ be in you 2 Cor. 13.5 or you be 〈◊〉 Christ whether faith be in you or you 〈◊〉 in the faith self-knowledge is a good â—gree towards saving grace Authology is â—e first step to Theology a man cannot will not look after mercy till he know his own misery they that conceit themselves to be something deceive themselves therefore let every man prove his own work Gal. 6.3 4. Oh how many thousands with aâ— vain hope do descend into everlasting burnings how many presume they have as good a title to mercy as any and fall short of it mistakes in this point are dangerous and damning therefore soul try thy title be 〈◊〉 a point concerning thy state some aâ— Children of wrath and have not obtained mercy yea all are such by nature that Grace that changeth our title changeth our spirits therefore deal faithfully with your own hearts ask them whether they bâ— renewed changed soundly converted ask your selves whether you be new Creatures be not put off with silence or a slight answer remember life and death depends on the resolution of this important question you must be tryed another day you cannoâ— evade Gods impartial search only consider there 's no returning back to mend the matter as you are found then at the gret day so must you abide for ever but here 〈◊〉 you find a flaw in your title you may have it well repaired and this is the first step to mending what 's amiss therefore gâ— a distinct knowledge of your state 2. Work on your hearts the misery of souls being destitute of these sure mercies yea if upon serious examination you 〈◊〉 that your souls have no interest therein oâ— consider what a dreadful doleful state your souls are in you are indeed Lo-ruhamahs bond-slaves of Satan enemies to God destitute of Christ and have nothing to do with the good things of the Gospel take your state from the blessed Apostle or rather from the infallible dictates of the Holy Ghost Ephes â—2 12 without Christ whatever confident claim you may lay to him however you may boast of him Aliens from the Common-wealth of Israel i. e. no members of the true Church though you may presumptuously call and account your selves the only Sons of the Church you have nothing to do with the spiritual priviledges and sweet Communion of Saints you are strangers from the Covenants of Promise i. e. you are not in this new Covenant but under that of works and have not right to any one promise and so to no Gospel-mercy and therefore without hope yea without God in the World 't is inexpressible yea inconceivable misery that a graceless soul is in it is ready every moment to drop into Hell must be shut out of Heaven God is angry with him every moment Satan hath him in a string leads him whither he list and if he dye this moment he is gone for ever Oh work on your hearts such sad thoughts as these awake Conscience rouze up affections then cry out with the Publican striking on your breast God be merciful to me a sinner Wo is me Luk. 18.13 wretched Creature that I am what shall I do I am undone the guilt of sin is upon me mercy is far from me I have despised free-grace and now I may fear mercy is turned into sury long forbearance will end in just vengeance Oh is there any hope for a forlorn wretch have not I worn out my day of grace is there any hope for me surely a little mercy will not serve my turn I am a great sinner yea the chiefest of sinners there must be a larger dole of mercy to me than others Oh what shall I do men and brethren what must I do to be saved thus sirs bemoan your state it 's not a saying all are sinners and God is merciful that will serve the turn but you must be sin-sick then you 'l desire a Physitian else you 'l slight and scorn both Christ and Covenant Mat. 9.12 13. and all the mercies thereof 3. Be thankful for but be not content with common mercies they are good in their kind and for their use and ends but these are not suitable to or sufficient for the soul a Christian should be content with any thing in the World yet content with nothing in the World the worst of the World doth please a Child of God with God the best of it cannot should not please him without God you must look on these things as good
is only by faith which is the souls accepting of him upon his own terms Joh. 1.12 here I must not digress into the large field of that useful subject of saving faith but must refer you to the large discourses upon this radical fundamental grace and I beseech you be not mistaken in this here lyes the hinge and vitals of Religion even in an entire affectionate voluntary and universal accepting of Jesus Christ as our King Priest Prophet to be ruled guided saved by him in his own way Oh sirs if you do not this you do nothing if you believe you shall be saved Mark 16.16 but if you believe not you shall be damned that 's plain English and truly my friends all men have not faith this faith of Gods Elect this precious faith Oh therefore look after it long for it come with a broken heart to a bleeding Christ come weary and heavy laden and lay your load on the Son of God come with a troubled humbled heart wounded with a sense of sin and look up to this brazen Serpent for help and healing reach out thy trembling hand and get hold of the skirt of his garment or rather with old Simeon embrace Jesus Christ in the arms of thy faith and then thou hast these mercies of the Covenant 7. Enter into a solemn Covenant with the Lord no way to be interested in the mercies of the Covenant but by entring into the Covenant this this is the work I would perswade your souls unto this indeed is the life of Religion which is so called a relegando from binding because it binds as it were God and man together and joyns their interests in this blessed bond of the Covenant 2 Cor. 8.5 Isa 44 5. 2 Chron. 30.8 O therefore set your selves to enter a solemn engagement give up your selves to the Lord openly profess that you are the Lords or else subscribe with your hand and yield up your selves to the Lord to whom of right you do belong and take God as your God Josh 24.24 25. say the Lord our God will we serve and his voice will we obey as the people of Israel once and thus do you make a Covenant this day lift up your hand to the most high God as once Jacob did who made a vow saying if God will be with me and keep me in this way that I go then shall the Lord be my God Gen. 28.20 21. now consider friends hath not God done as much or more for you as Jacob here desires and why should you not take God for your God say thus I have heard of the Lords goodness nay I have felt and drunk a large share of Gods kindness and compassion he hath done that for me that none else could and hath undertaken to do yet much more and therefore God forbid that I should cleave to any other God all my days as I will be wholly the Lords so I will have only the Lord and as he is the God so he shall be my God this is that which the Scripture calls avouching the Lord to be our God and if we avouch him to be our God he will avouch us to be his people Deut. 26.17 18. which imports the mutual conditions of this blessed Covenant even a reciprocal embracing and accepting each other the Saints take God to be theirs by the saving Grace of faith and God entertains them by a gracious act of favour love and condescention only be sure you remember that the Articles of Agreement are of Gods own framing and the soul must come up wholly unto his terms else no bargain God will not abate any thing of his appointed conditions it must be sincere faith though it be but weak which empties the soul of sin and self and turns wholly to God and doth resign up it self universally voluntarily and perpetually to be the Lords and in the same manner takes God to be his and looks upon this as his mercy as well as his duty his highest preferment as well as his greatest employment and sweetest enjoyment Oh thinks a good soul that I could be more the Lords than I am I am too much mine own Hos 3.3 but I will enter into the strictest Matrimonial bond to be only for God and not for another then he would be for me and oh that I could take the Lord wholly for mine and only as mine and joyn no other Lovers with him I need none but him he is all sufficient and my exceeding sweet and great reward and upon this condition God takes you and you shall have advantage by him and the Gospel-Covenant and all the mercies of it and if you be not willing to forsake all for him Mat. 10.37 Luk. 14.28 29. you are not worthy of him but I shall spend no more time about this because so many have writ of a souls Covenanting with God See Mr. Baxter's Saints Rest par 1. p. 176. to 182 alibi passim Mr. Guthrie Mr. Allen Mr. Vincent have prescribed directions and a form of words for a solemn Covenanting with God See also Reflect 8. in the close of this Treatise p. Thus much for the first Classe or rank of Directions CHAP. XII 2. HOW a poor doubting soul may assure to it self these Covenant-mercies many good souls may have an interest in these yet not be assured of their interest which yet is of great consequence and concernment though not to the being yet to the well-being of a Christian therefore we are commanded to give diligence to make our calling and election sure 2 Pet. 1.10 Vit. Aâ—et in loâ— not in respect of God say Interpreters with whom all things are firm and undoubted but in respect of others say some that those with whom we live may see the Tree is good because the fruits are good but I rather take it that we must labour to clear these up to our own souls that we may have some real well-grounded assurance thereof in our hearts and both these are mercies included in the Gospel-covenant only take notice that calling is before election and there we must begin and so ascend from the work of Grace in our hearts to the workings of Grace in Gods heart for our love is a reflection of his love to us Grace is a fruit of Election this then is a weighty case of Conscience suppose a gracious soul be dark and doubtful about his state and is full of questionings and disputings whether these sure mercies of the Covenant do belong to him what must such a soul do that it may be assured of its interest therein See this point handled solidly in a Treat called A Believers duty towards the Spirit c. â—on Ephes 4 30. Read 6. Direct pag. 158. to 183. See Baxt. 32 Directions and that indeed they are sure to him Now for answering this Question I shall propound these Directions 1. Study the Precepts Promises and Presidents in the Scriptures be diligent
to thy faith be it unto thee 5. Walk close with God as that is one of the mercies of the Covenant so 't is an evidence of our interest in the Covenant and 't is a notable means of obtaining and maintaining assurance Psal 50.23 to him â—hat ordereth his conversation aright will I â—hew the salvation of God close-walkers have many choice discoveries Psal 119.165 Oh the peace â—hat such have as keep Gods commandments Oh the sweet refreshment which results from a lively obedience the work of righteousness is peace the effect of righteousness is quietness and assurance for ever Isa 32.17 Psal 25 14. Mat. 4.2 Joh. 14.15 16. v. 21. if you keep constantly in the â—ear of God he will discover to you the secrets of his Covenant he will cause the Sun of righteousness to arise upon you if you keep his Commandments you shall have a comforter and he will manifest himself to you But if you grow careless and remiss in your walking and step aside to any gross sin no wonder if you have little assurance of these Covenant-mercies for these do separate betwixt you and your God you and comfort this obscured Davids interest in God and his unsuitable Acts cost him many a tear and sad thoughts of heart which made him cry out of broken bones and bitterly groan out his sad complaints for the want of the joy of Gods salvation yea for one act of sloth and security the Church lost the sweet sense of divine love Cant. 5.26 Oh take heed of sin it is like a filthy vapour rising out of the soul that causeth a mist and a thick mist between God and us as will keep the light of his countenance from shining upon us it begets jealousies suspicioâ— and uncomfortable fears in the soul whether God be ours or no and therefore take heed of sin and walk humbly witâ— God 6. Be much in self-observation somâ— have an interest in the Covenant but know it not for want of self-discovery therefore it were a good work to consider boâ— your hearts and ways indeed the heart 〈◊〉 deceitful but you should take the candle 〈◊〉 the Word in the hand of Conscience anâ— deal impartially with your hearts seek into the obscure corners thereof and it 's possible in some nook or other you 'l find a Covenant-mercy canst thou not say as Peter iâ— sincerity Joh 21 17. Isa 38.3 thou knowest that I love thee oâ— with Hezekiah that you have walkt before God in uprighteness dost thou not find iâ— thy heart a care to please God fear to offenâ— him desire to enjoy him hatred of sin love tâ— the saints poverty of spirit despising thâ— World and low thoughts of thy best duty well now a sound search and clear discovery of the frame of your spirits will be 〈◊〉 notable way to assure to your selves youâ— interest in these Covenant-mercies and sâ— proving your selves Gal. 6.4 Prov. 14.14 your rejoycing and satisfaction shall be from your selves if thou canst but find one saving Grace in thy heart in truth thou maist gather some evidence thence and Gods Children have taken comfort in their sincere love to the Brethren when they have have scarce discerned any other grace and so have assured their hearts before God that they were of â—he truth see 1 John 3.18 19. there 's neâ—er a good work done if it be right for principle rule and end but it will help us â—o a discovery of our state that our work â—s wrought in God Joh. 3.21 therefore â—et's be willing to come to the light and try our hearts and acts so may we attain assurance of our interest 7. Reflect upon and recollect your former experiences this was Davids usual method â—o assure his heart of the truth of Grace Psal 77.6 Psal 143.5 6. Job 23.11 12. and his interest in God Psal 77.10 I will remember the years of the right hand of the most high days of old his songs in the night this course took Job and many other saints and the Apostle bids the believing Hebrews call to remembrance the former days in which after they were illuminated they endured a great fight of afflictions Heb. 10.32 and this was in order to the recovery of Gods smiles and the sence of his love you 'l say what am I better for remembring what goodness was in me in time past which I am now fallen from and have lost I answer much every way chiefly because these mercies of the Covenant are sure mercies and though they may be obscured yet never abolished where God loves once he loves to the end Joh. 13.1 Job 19.28 1 Pet. 1.23 the bud and blossom of comfort may be nipt but the root of the matter and incorruptible seed remains in the heart a man in a swoun hath life though possibly 't is not discernable to himself or others grace may be hid yet alive as the sap returns into the root in Winter want of comfortable sense and feeling is not a loss of Grace in this case search your records and see if you cannot find some manifestations of God to your souls in former times I have heard of a godly Woman who was wont to write down how God dealt with her heart and time place manner of her communion with God a time of destruction came the comforts and counsels of Ministers friends were in vain 〈◊〉 a good man gets her Book shews it under her own hand which she could noâ— deny clears the immutable love of God plyes her with it drives the nail home and thereby she recovered her assurance thus may you therefore recollect experiences 8. Strengthen every grace the greateâ— any thing is the more is is discernable little Grace is not so soon discovered aâ— much Grace a greater measure of thâ— Graces of the spirit carryes a beauty and lustre along with it and hath a self-evidencing testimony of the souls sincerity Christians do you add to your faith vertue knowledge temperance patience Godliness brotherly-kindness charity foâ— if these things be in you and abound yoâ— shall both be fruitful and they will help you to clear up your calling and election 2 Pet. 1 5-10 these resemble the soul to God and the more God-like a Chrstian grows the more clear will he be in point of state Saints of the greatest magnitude are usually more free from doubtings whiles sincere yet weak believers are much pestered with jealousies and misgivings the more you get of these sure mercies into your hearts the more sure you are of your interest in them the faster hold you have of God the surer you 'l be you have indeed hold of him every step towards Zion will add new strength stability and satisfaction to the holy Pilgrim encrease Repentance and you increase assurance of the remission of sins increase faith and that brings on assurance of faith strengthen hope and you settle your Anchor grow in love to God and his way courage and zeal
quae alteri secuco prosint quid procreatio liberorum quid proparatio nomiâ—is quid adoptiones filiorum quid testamentoâ—um diligentia quid iâ—sa sepulchro um monumenta quid eloâ—ia significant nisi nos futuna etiam cogitare Nemo unquam sine magna spe immortalitatis se pro patria offeret ad mâ—tem and against fear of death he adds Acherontia templa alta orci pallida leti obnubila obsita tenebris locâ— nonpudet Philosophum in eo gloriari quod haec non timeat itaque non deterret sapientem mors quae propter incertos casus cotidiè imminet propter brevitatem vitae nunquam longe potest abesse that any that call themselves Christians should dispute against the immortality of the soul when he brings such arguments and Authors to assert it but I am much more ashamed that any real Saints should shrink with fears of death when even that poor Heathen hath spoken so much for the contempt of it Let Christians learn something from Heathens Take a few hints in the Marg. I must but give a taste in this kind a world more instances might be brought out of Heathen Authors to shame professed Christians that have an higher sort of Arguments against the fear of death yet the sense of Covenant-relation is the strongest and the sureness of Covenant-mercies is of singular use to sweeten those bitter pangs when the King of terrours doth appear in the most formidable manner and strikes its last stroke with the most terrible kind of death and truly I may with Mr. Dod call death the friend of grace though it be the enemy of nature our Saviour hath pluckt out its sting and altered the very nature of it The Church pag. 180. I shall conclude this Branch with a Poem of Divine Herberts called Death Death thou wast once an uncouth hideous thing nothing but bones the sad effect of sadder groans Thy mouth was open but thou couldst not sing For we considered thee as at some six or ten years hence after the loss of life and sense Flesh being turn'd to dust and bones to sticks We lookt on this side of thee shooting short where we did find the shells of fledge souls left behind Dry dust which sheds no tears but may extort But since our Saviours death did put some blood into thy face thou art grown fair and full of grace Much in request much sought for as a good For we do now behold thee gay and glad as at dooms-day when souls shall wear their new aray And all thy bones with beauty shall be clad Therefore we can go dye as sleep and trust half that we have unto an honest faithful grave Making our pillows either down or dust CHAP. XIV IV. THE fourth and last head of Directions that I promised to propound is an answer to this Question How a gracious soul that is interested in these mercies is to behave himself though this be a necessary point yet I must cut short in it having insisted too long on the former Heads 1. Believe and receive these mercies this is a faithful saying and worthy of all acceptation De iis quae cognovit futuris quae adhuc sub visum non cadunt tam certum habet persuasionem cognitione praedictus ut ea mag is adesse putat quam quae sunt praesentia Clem. Alex Strom. lib. 7. that Jesus Christ came into the world to save sinners 1 Tim. 1.15 is it the proposition only that is to be credited embraced is it not Christ and the rest of the Covenant-mercies held forth in this precious maxim which is the sweetest flower in the Garden of Scripture the choicest Pearl in the Word and most glorious Star in the whole Constellation of Gospel-promises who dare doubt what God hath spoken and who dare refuse what God doth offer he is so wise that he cannot be deceived and he is so good that he will not deceive you you may better believe God than your own sense give glory to God by embracing these mercies deny or dispute no longer be not ingrateful to that Grace of God that hath condescended so low to give you evidences on purpose that you might believe 2. Improve these sure mercies make use of them in all your particular needs if a man have a good spring he will order it for convenient supplies of many houshold wants and draw it through several chanels for several uses so a Christian must branch out the several mercies of the Covenant to his various cases and uses as enlightning mercy to his darkness enlivening mercy to his dulness pardoning mercy in case of guiltiness purging mercy in case of strong corruptions 2 Cor. 12 7. because Gods grace is sufficient for us in all exigencies in all storms there is Sea-room enough in Gods infinite mercy for faiths full sail Phil. 4.19 our God supplies all wants Religion is a spiritual bond to tye God and a soul together and a Christian in the exercise of his Religion singles out that in God which is needful to him on all occasions the life of faith is a retailing of Divine commodities as the Covenant of grace gives a soul a title thereto as it were by whole-sale Oh let the heirs of promise improve these mercies 3. Be content with these mercies these are sufficient to make you happy seek not further to eke out your contentment in the Creature as though you had not enough in having these what a strange passage is that of good Abraham Gen. 1â— 2 Lord God saith he what wilt thou give me seeing I go childless give him why had not God given him himself and was not that an exceeding great reward ver 1. and could Abraham desire more O yes all this is nothing unless God give him a Child he takes no notice of this in comparison of a Son this is just our case let God give us himself and covenant-Covenant-mercies we can overlook all these in our distempered fits and look upon them as of no worth if he deny us some outward comfort that our hearts are set upon but this is our sin and shame cannot God himself content us can we go from Covenant-mercies to mend us with common-mercies nay do we not thereby weaken our interest dishonour our portion and dis-ingage God to help us is not God a jealous God and can he endure to have any corrival with him in your affections 4. Walk worthy of these sure mercies Cum id praestiterit gratia ut moremur peâ—cata quid aliud facicmus stvivemus in eo nisi ut gratiae simus ingrati Aug. de Sp. et lib. c. 60. Rom. 12.1 oh do not disparage them by your unsuitable carriage live after the rate of heirs of Promise walk exactly spiritually self-denyingly and soul-resignedly God hath given himself and these best blessings to you in mercy oh give your selves and best services to God in a way of duty if you give your selves to
God as a whole burnt-offering 't is but a reasonable service for he hath given you more than you can give back to him walk holily steadily cheerfully as becomes these mercies do much for God that hath done so much for you let nothing discourage or disquiet your spirits since yoâ— have mercies sure mercies to lodge in your bosomes why should that soul be sad that enjoyeth an interest in the father of consolations the purchaser of salvation and comforting spirit sure mercies with propriety beget solid comfort and assurance for ever Col. 1.10 Eph. 4.1.1 Thes 2.12 Oh Christians learn the lessons much inculcated to walk worthy of God of your vocation relation and this Kingdom 5. Be active and passive for these mercies they cost Christ dear to purchase them do not you think any thing too dear to do or endure for promoting or preserving of them kindness is very endearing to a grateful heart your pains cannot be spent to better purpose than in the cause of God we must always be paying our debt though we can never fully pay it we must be behind-hand with God but let a soul under the sense of mercies sweat blood for God if he call to it you sow not in a barren soul as showrs of mercy ingage you to fruitfulness so an abundant crop of mercy will be your sure reward and in your saddest Winter you shall have the sweetest harvest of mercy if Christians knew what grapes of Coelestial Canaan they should taste in their Wilderness-sufferings for Christ they would not be so afraid of them as they are these mercies run most freely and sweetly when other streams are stopt fear not sufferings mercies will meet and support you 6. Plead these mercies for your posterity though you should leave your Children thousands a year yet these Covenant-mercies will be the best portion you cannot assure your estates to your heirs but these are sure mercies so that if you take hold of Gods Covenant plead it live up to it you shall have the benefit of these your selves and some at least of your Children and Successours shall enjoy the same mercies for God will remember these unto a thousand generations though he be not bound to every individual soul of your natural off-spring however the Scripture fully shews that this is the surest way to obtain a portion for your Children tell God they are more his than yours you are but Nurses for his Children tell the Lord that thou must dye and leave them but he lives for ever intreat him to be their loving everlasting Father tell him that though thou leave them something in the world yet that is neither suitable nor durable but these sure mercies will not fail them and comfort your hearts for your house and family with the last words of dying David 2 Sam. 23.5 oh labour to transmit your title unto God to future generations as the two Tribes and an half did to future Ages by their Altar Ed. Joh. 24.24 28. see 1 Chron. 28.9 7. Breathe after a full possession of these sure mercies they are from everlasting to everlasting follow them to the spring in admiration and thankfulness and follow this stream of Covenant-mercies to the Ocean of Eternity indeed the streams are in time to the Sons and Daughters of men but the original is without a beginning in God eternal thoughts of love and the end is without end in those everlasting embraces in Heaven oh long to see the end if these mercies be so sweet here what will they be in Heaven in their proper Element as it were oh that blessed state that Paradice of pleasure that joy of our Lord Abraham's bosome an house not made with hands a City with foundations a Crown a Kingdom art thou the happy product of these sure mercies of David do these mercies bring forth such felicity oh happy day that my soul hath an interest in these sure mercies but how long shall my soul be kept from the full possession of these mercies when shall I come and appear before God how long shall I sojourn in Mesech and be detained from my Fathers plenteous Table above shall not a Captive long for his deliverance and a young heir for his full inheritance and shall not my soul long to be with Christ above shall my body be so weary and hath not my soul more cause to be weary of its burden and absence from home Rom. 8 19-23 shall creatures groan and shall not I much more to be delivered into the glorious liberty of the Sons of God shall the Spirit and the Bride say come and shall not my soul that hears these things eccho come shall he say himself Rev. 22.17 20. I come quickly and shall not I answer Amen even so come Lord Jesus Come Lord I long to see the and of these wonders of grace I much desire to enjoy those mercies which eye hath not seen ear heard or heart conceived after another manner than here I am capable come my God I beseech thee shew me thy face and because none can see thy face and live let me dye that I may see thy face and be swallowed up in the Ocean of mercy whence these Covenant-mercies flow Dear Lord either come down to me or take me up to thee Make haste my beloved Song 8.14 and be thou like a Roe or to a young Hart upon the Mountains of Spices Thus I have at last dispatcht this sixth Use of Instruction and Direction to sinners and Saints CHAP. XV. VII THE seventh Use of Encouragement Comfort and Refreshment and here 's an abundant spring opened to revive all the heirs of Promise But because I want room and because much of that which hath been already delivered tends this way I shall rather improve it to excite the people of God and heirs of Promise to the great and sweet duty of thankfulness And here I might elarge upon the Nature Use Comfort and acceptance of the duty of praise in the account of God and men but I must wave that and only insist on some few particulars that concern the nature of these mercies which may ingage us to be thankful which are these 1. They are free-mercies they may be had without money or price saith this Prophet here Quanti O bomines profiteremini vos esse empturos si salus aeterna venderetur ne si paeto tum quidem qui totus aureo ut est in favulis fluit fluento quis dedcrit pro salute justum pretium numeraverit Clem Alex. adm ad gentis free-grace was the Fountain Cause and Original of these he had mercy because he would have mercy nothing moved his bowels of mercy on our part free-grace had no impulsive cause but it self when you are to purchase these mercies the price it fallen to just nothing he gives liberally and upbraids not oh what cause of thankfulness and admiration 2. They are Dear mercies this doth not contradict the former
they are dear to Jesus Christ but free to us they are purchased with the warmest blood in the veins of the Son of God yea he thought his dearest heart-blood well bestowed to purchase these sure mercies he sees of the Travel of his soul and is well satisfied the fruits of his purchase are the joy of his heart he thinks these worth all his pains pain and dolours God the father is well pleased and accounts these mercies a valuable fruit of his Sons purchase and shall not we be thankful 3. They are Deep mercies Aquae quo sunt profundiores eo sunt puriores quoniam crassa terrea materia in profundum depressa est hinc profunditatem a quarum bibea Ezek. 34.18 high and broad and have all the dimensions of greatness Psal 36.5 6. these mercies can fetch up a drooping despairing soul out of the grave yea out of Hell be the soul sunk as low as sin can make it in this World these mercies can fetch it up and raise it out of the grave and pit of silence and save to the uttermost Oh what a long arm of mercy hath been reached forth unto your troubled hearts in your low estate and doth not this deserve thankfulness 4. They are Designed mercies purposely designed aimed and intended to set forth riches of grace the infinite contrivance of the blessed God to magnifie riches of love to sinners 't is true God intended to set off his power wisdom justice truth but he hath magnified his mercy above all the rest of his name it 's beyond the rest of his works the attributes of God are set very high but mercy sits in the chiefest Throne he declares to Angels and Saints what he can do for sorry man oh advance free-grace 5. They are Dignifying mercies such honour have all his Saints oh what an height doth God raise his Covenant-Children to he deals bountifully with them by these Covenant-mercies was David raised up on high 2 Sam. 23.1 and therefore confesseth that God regarded him according to the estate of a man of high degree 1 Chron. 17.17 and truly it is the highest preferment in the World to partake of these sure mercies and therefore we have great cause of thankfulness 6. They are Sanctifying mercies they season all other mercies and make common mercies to become Covenant-mercies yea they make crosses mercies they perfume the most offensive griefs and are like Moses's Tree that sweetens the Waters of Marah if you poure a paile of Water on the floor it seems a little Sea but pour it into the Ocean it 's swallowed up and seems nothing so afflictions out of the Covenant are intollerable but as in Covenant-love they are inconsiderable the depth of mercies drowns the depth of miseries and is not this ground of thankfulness 7. They are Separating mercies hereby are Gods Children distinguished from all the people that are upon the face of the Earth Exod. 33.16 19. even in their finding grace in Gods sight and his presence with them and making his goodness pass before them if there be any discriminating mercies for any of the Children of men as protection provision direction these Covenant-mercies usher them in and sort them out to the heirs of Promise and if they be good for them they shall partake thereof then bless God 8. They are Sealing mercies they signifie exhibit and represent Gods love to the soul where-ever these mercies are laid up in the breast of a sinner that soul is the Jedidiah or beloved of Gods soul they testifie such a souls relation to God and Gods affection to it wicked men are strangers to Covenant-love Gods people are the proper subjects of these endeared thoughts of Gods heart and are you of that number oh give God the glory of this mercy 9. They are Extensive mercies they are exceeding broad they have wide arms and embrace all the heirs of Promise not a gracious soul though never so poor is left out yea they are largely extended to every Christians state case exigency and necessity let doubts be what they will let â—ears falls faults be sad and soul-astonishing yet these sure mercies will answer all they are commensurate and proportionated to all conditions of soul body estate relations oh bless God for them 10. They are Comprehensive mercies they contain all the good that God promiseth or a soul needeth grace and glory holiness and happiness peace and pardon all our fresh springs are herein the good things of this life and of a better and there are many precious things put forth by this Sun of righteousness in a Covenant-way Oh what cause have we to bless God and admire free-grace that hath not only given us the spiritual good things of his Kingdom righteousness peace and joy in the Holy Ghost but temporal good things by a sure and sweet tenure so that these sure mercies of the Covenant insure unto us the corporal mercies that are good for us and and after another and better manner than any uncovenanted persons though never so great can enjoy them for in a Covenant-way believers do enjoy common-common-mercies 1. More refinedly taken off the dregs oâ— cares and sorrows Prov. 10.22 a Saints bread Psal 81.16 though never so course is of the finest of the wheat and he is satisfied with honey out of the rock Luk. 8.18 Psal 39. yea they come 2. More really other comforts are but seeming comforts as man walketh in a vain shew so what he enjoys is but a dream but outward comforts coming through the blood of Christ are solid substantial refreshments again they come more 3. Sweetly have not those prickles and stings that worldly things have to natural men Oh the peace and quietness that a Christian enjoys with outward comforts and further comforts come to a Child of God more 4. Serviceably the creature doth homage to its Maker and Masters Children so that what they have is for their good and doth them good and comforts also come more 5. Satisfyingly a Godly man is more contented with his little than the men of the world can be with abundance a little that the righteous hath is better than the riches of many wicked Psal 37.16 and then a Child of God enjoys his comforts in a Covenant-way more safely he needs not fear want bread shall be given him his waters shall be sure Isai 33.16 God is the Christians purse-bearer and it 's in safer hands than in his own and they are here more 7. Lastingly we shall have corporal mercies as long as we need them and when we need them not they shall be swallowed in eternal enjoyments O therefore let the Saints of God be truly thankful let the high praises of God be in their mouths this is the chief rent and reasonable Tribute that God expects for these sure mercies sacrifice these sacrifices of thanksgiving take this Cup of salvation and give God the praise that 's due unto his name Begin that work here in time which shall be fully managed by the ransomed of the Lord to all Eternity this this shall be the burden of the Saints triumphant Song in Heavenly Mansions that glorious pallace shall ring and eccho with the blessed note of mercy mercy free-grace laid the foundation and grace grace only lays the top-stone of Saints glory Oh how will God be admired by and in all that believe at that day well sirs begin those Hosanna's here that will be seconded with Hallelujahs hereafter speak well of your gracious God admire this new-Covenant design and let him have all the glory of this blessed contrivance so shall you accomplish Gods end and evidence your Covenant-interest in these sure mercies of David Thus though these Divine graces which adorn the Temple of a Christians breast do sometimes disappear and sin costs the soul some tears yet the gracious soul hath abundant ground of thankfulness for the whole transaction take it in Divine Herbert's Poem of Church-floor Mark you the floor that square and speckled ston which looks so firm and strong is Patience And th' other black and grave wherewith eacâ— on is checker'd all along Humility The gentle rising which on either hand leads to the Quire above is Confidence But the sweet Cement which in one sure band tyes the whole frame is Love and Charity Hither sometimes sin steals and stains the Marbles neat and curious veins But all is cleansed when the Marble weeps Sometimes death puffing at the door blows all the dust about the floor But while he thinks to spoil the room he sweeps Blest be the Architect whose art could build so strong in a weak heart FINIS