faith in the intelligent observer yea and they were wont to beget faith in the spectatours as Nathaniel believed upon Christs telling him of his conference at a distance Joh. 1.48 49. the beginning of his miracles manifested his glory and his Disciples believed in him Joh. 2.11 and others comparing the doctrine of John with Christs Miracles believed on him Joh. 10.41 and indeed the Argument of Miracles is a cogent convincing Argument for no man can do these real Miracles except God be with him Joh. 3.2 Certainly the strange things wrought by Christ ought to assure our hearts of the truth of the Gospel and consequently of the sureness of these Covenant-mercies But upon this subject you have evident and abundant demonstrations from the pen of Reverend Mr. Baxter in his Saints Rest Part 2. in the Preface and in pag. 215. to 234. to which I referr you the truth is God hath graciously condescended to confirm the Gospel by many infallible miracles which none can question and all this to make sure to the elect these Covenant-mercies therefore they are inexcusable that slight this way of the Gospels confirmation See Heb. 2.3 4. 9. Another step that God hath gone is the various wayes that God hath taken to make us know these sure mercies and thereby to assure us thereof As Mat. 3.17 Cap. 17.5 1. An audible intelligible voice from Heaven at Christs Baptism and in his Transfiguration this is my beloved Son in whom I am well-pleased and this voice the Apostle Peter saith he heard in the Holy Mount 2 Pet. 1.17 18. so that these Gospel mercies are not devised Fables but divine Oracles of undoubted truth 2. The constant preachings of honest and unbiassed men that were eye-witnesses of his glory they give clear evidence of their hatred of evil love of truth and goodness and they could not be perverted by any selfish ends of profit pleasure or honour for these were not proposed promised or attained Nay affliction and persecution was their known portion and therefore certainly could not would not couzen the world with lyes to get that which was not attainable in that way 3. God hath adorned men with admirable gifts to enable them to demonstrate the certainty and excellency of these Covenant-mercies extraordinary gifts in the Apostles dayes as extemporary prophecying 1 Cor. 12.8 9 10. singing healing diseases working miracles discerning spirits divers kinds of tongues so that all Nations might hear these magnalia dei in their own dialect Act. 2.6 Eph. 4.8 and now they are translated into all languages and God hath continued to distribute ministerial gifts for the Churches satisfaction and edification 4. Yea he sent his own Son to be the Preacher as well as Purchaser of these sure mercies he spake at sundry times and in divers manners in times past by the Prophets but in these last dayes he hath spoken to us by his Son Heb. 1.12 the more to conciliate in us reverence and credence for he saith surely they will reverence my Son certainly he will declare to us the whole counsel of God for he was in the bosome of the Father and came from thence for that very end to declare Gods mind Joh. 1.18.5 Yea he hath raised Jesus Christ from the dead so that we have a Preacher sent from the grave to assure us of the truth of these high mysteries and sweet mercies so the rich man could say in hell if one went to them from the dead they will repent and believe Rom. 16.30 now our dear Saviour himself was dead and is alive and as he is declared to be the Son of God by his Resurrection from the dead Rom. 1.4 so after his Resurrection he declared the great things of God confirming his Disciples in the truth of things formerly delivered and giving further testimonies and instructions Luk. 24 44-49.6 Still another way of manifestation is clear and christal Ordinances in which as in a fair glass we may behold both the face of God and the choicest mercies of the Covenant here you may not only hear the voice of God but see Jesus Christ evidently set forth crucified before your eyes Gal. 3.1 in the Sacrament of his blessed body and blood are obvious Gods Grace in giving Christ Christs love in giving himself his body broken for our food his blood shed for the remission of our sins and all the benefits of this new Covenant 7. Another way more yet of the Lords manifesting these mercies and so making them sure is the sanctifying and satisfying illumination of souls by his holy spirit by this holy unction they know all things 1 Joh. 2.20 God hath revealed them unto us by his spirit in 1 Cor. 2.10 12. now the spirit comes with conviction and demonstration answers all the souls doubts and cavils and leaves it without dispute and haesitancy so that the believing soul cannot but say they are sure mercies he dare not deny this for a world 10. Yet there is one other way whereby God doth make sure these mercies of the Covenant and that is marriage-knot a mutual and matrimonial ingagement in the perpetual and inviolable bond of the Covenant whereby Christ and the soul are inseparably linked together and this relates to the particular application of these Covenant-mercies and compleats all the former for saith the poor soul I do not question but these mercies are sure in themselves in their own nature and sure to some but are they so to me what ways may I be assured of my title thereunto and interest therein now this the Lord doth make good by entring into that sweet and familiar relation with his people of marriage Isa 54.5 Jer. 3.14 Rom. 7.4 thy maker is thy husband and I am marryed to you saith the Lord a believing soul is dead to the Law that he may be marryed to Christ and our heavenly husband hateth puting away Mal. 2.16 once marryed to Christ and for ever marryed to him death it selt breaks not this marriage-knot nay it fastens and heightens it here Christ and the soul are but as it were contracted there the marriage is solemnized with the acclamations of glorious Angels and glorified Saints for saith the Apostle 2 Cor. 11.2 I have espoused you to one husband that I may present you as a chast Virgin to Christ now souls are fitting for that great solemnity when the marriage of the Lamb shall come that the bride is made ready Rev. 19.7 she is making her self ready in this world she is marryed at the illustrious day of Christs second appearing so then this marriage-knot cannot be broken since it is compleated in glory But yet more particularly consider that remarkable Text in Hosea 2.19 20. wherein the mercies of the Covenant are made over in a way of matrimonial relation And I will betroth thee unto me for ever c. in which Scripture there are four things that may assure the heart of the firmness of these
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
the Author was known anâ— a seal is the mark whereby genuine things aâ— discerned from counterfeit all these are thâ— uses of the spirits sealing to confirm oâ—â— hearts in the truth of God in his promiseâ— against all the temptations of Satan thâ— blessed sealing is more prevalent for our coâ—firmation than all philosophical reasons oâ— demonstrations 5. Another way to beget assurance amoâ—â— men is a solemn Oath and we know an Oaâ— for confirmation is to them an end of all strisâ— Heb. 6.16 and thus God willing more abuâ—dantly to shew unto the heirs of promise thâ— immutability of his Council confirmed it bâ— an Oath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Invâ—tat praemio salutem jurans etiam vivo dicens câ—pit credi sibi O beatos nos queâ— causa deus jurat O misâ—rrimos sinec juranti domino credimus Tertâ— de poen or interposed himself by an Oathâ— it is very observable to consider the form 〈◊〉 the Oath God swears by himself who 〈◊〉 the living and true God he could swear by â—o greater and it is observed that two things make a thing more credible 1. the qualiâ—y of the person speaking 2. The manner of the speech Now the form of the Oath â—n Gen. 22.16 is exceeding emphatical to Abraham partly because of the asseveration surely Gen. 22.16 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est particula caâ—salis coaditionalis partly because of the duplication in blessing I will bless thee if I speak â—t it shall be done moreover the form of the expression in Genesis is strange for it is thus Quid tibi prodest si Deus se juramâ—nto oâ—stâ—ingâ—t si tu haec quasi communâ—m audiâ—ns fabulam transeas Jurare diâ—itâ—r deus ut tu audiens paveas intreâ—iscas metu consternatus inquiras quid illud tantum est pro â—o deus jurare dicitur Orâ—g Homil. 9. super Gen. 22. if I bless thee thou shalt be blessed or because I bless thee or if I do not bless thee which is the form of an Oath Heb. â—4 3 as if he should say then let me not be true just yea let me not be God God pawns his faithfulness upon it and may he not then be believed but for what end is this it is to confirm his promises and assure the hearts of all the heirs of promise that he intends to do and will accomplish what he hath spoken that they might have strong consolation and that he might take away all doubts and haesitation and all this he doth for the heirs of promise he would not have done thus for others but he doth this and much more to satisfie his doubting Children 6. Yet further men use to give a pawn a pledge to assure others of their real purpose to make good the bargain and this is part of the payment this also doth our gracious God 2 Cor. 1.22 Cap 5.5 Ephes 1.14 his spirit is the earnest of our inheritance untill the redemption of the purchased possession an earnest is used in purchasing Land in hiring of Servants and in contracting Marriage and when ever the Lord puts his Holy Spirit into the heart it s as a pledge of all the mercies of the Covenant and of our eternal inheritance and though some men may be unfaithful so far as rather to lose their earnest than make good their bargain yet we may be assured God will not do so for it is as impossible that any saving grace of the Spirit should be cast into hell as it is for any sin to enter into Heaven God will not lose his pledge but fetch the soul to Heaven when he hath fetcht the heart to himself Grace is the Prologue and Praeludium to Glory the first Resurrection leads the van to the second a gracious change prepares for a glorious change Rom. 8.11 if the spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his spirit that dwelleth in you the spirit confirms the promises and we need not fear any danger of retractation not but that the promises are firm enough but he would establish our hearts in the faith thereof and acquiescence therein lest any question it 7. Another way whereby men testifie their cordial resolution to make good promises is by doing a great part of the work which gives real evidence they will do the rest he that promiseth to give another a thousand pounds Should a King promise to erect some Colledge and give liberal maintenance to Students in it we are certain by an humane faith that he will do such a thing thâ—ugh it be not begun but if the foundations be in laying we see its execution in part and are assured it will be finished Baâ—us on Eâ—h c. 1. v. 17. p. 144. and hath already given him nine hundred may he not rationally trust him for the rest or suppose there were but one pound or a penny behind there is great reason to conside in him for what is wanting why truly the Lord hath performed the greatest part of the promises of the Covenant the great promise of the Covenant was that the seed of the Woman should break the Serpents head that the Son of God should be incarnate be in mans stead in life and death to satisfie justice fulfil the Law and by his death bring in everlasting rightcousness and he hath already done it now saith the Apostle Rom. 8.32 He that spared not his own Son See Rom. 4.8 9 10. Qui misit unigenâ—tum immisit spiritum pâ—omisit vultum quid tandem tibi negaturus ost Bern. but delivered him up for us all how shall be not with him also freely give us all things God is before-hand with us yea if we be indeed heirs of promise he hath made good good another grand branch of the New Covenant in giving the conditions of the Covenant faith repentance and new obedience so that the main business is already done the writings are made sealed signed and delivered there wants nothing but actual possession nay there is a Seisin and delivery of part of the inheritance and dare we not trust God for the remainder certainly we have good reason so to do the contrary is unreasonable 8. God hath gone another step which is to work many Miracles for the confirmation of these sure mercies this is a degree further than man can reach to make any thing sure hence saith our sweet Saviour Joh. 5.36 I have greater witness than that of John for the works which the Father hath given me to finish the same works that I do bear witness of me that the father hath sent me this Text shews the true and proper end and efficacy of Christs miracles Igâ—tur non sâ—â—â— muta sâ—d voâ—ahssira ideo non simpliciter intuenda sed intelligâ—nter audienda Marl. in loc they are not dumb shews but have a voice and cry aloud for
Covenant-mercies 1. The Author and Husband I the great Jehovah the infinite God the Creator of Heaven and Earth who speaks and it is done who works and who can let it it is he that saith I will betroth thee and who can forbid the banes of Matrimony who is able to hinder this conjunction 2. Here is the doubling of the phrase for greater certainty and security I will betroth thee yea I will betroth thee fear not it shall be done nay the third time it 's repreated v. 20. I will even betroth thee what can any say more to assure a suspicious bride of a firm contract and marriage q. d. I will have thee thou shalt have me do not distrust me we will be marryed all this God saith to meet with the incredulity of a guilty soul that through fear desponds and dare scarce look upon it as possible or credible Yet 3. Here is the term and date of the Marriage it was not for a week moneth year seven years no nor an hundred years only nay it is not only during life as other Marriages are made but it is for ever unto all eternity it never fails it lasts as long as the soul lasts that 's a long day other marriages are temporary terminable faileable Rom. 7.2 and death looseth a Woman from the Law of her Husband but this is marriage confirmed and compleated at death and endures for evermore And then 4. The terms conditions and the manner of Marriage speak the sureness of this Covenant and the mercies thereof observe it Loving-kindness is the motive to it and mercies are the souls joynture righteousness judgement faithfulness are the Writings as it were and evidences to assure these fore-mentioned conditions many persons marry such as they ought not to marry as such as are too near of kin and contrary to consent of friends c. and so are divorced but my marrying thee shall be in righteousness many marry in a sudden passion of affection and repent when they have done but I will marry thee in judgement many marry fraudulenty cheating the persons whom they marry lead them into a snare and then leave them but I will marry thee in faithfulness integrity and fidelity we will never part and though thou be unworthy now and maist transgress yet I le fetch thee home pardon thee and maintain this marriage-knot with invariable constancy and fidelity What can more be said to assure the believing soul of the sureness of Covenant-mercies Besides consider loving-kindness is the beginning middle and end of the match he fetcheth arguments out of his own bosome to enter into this parlee and after he hath contracted this friendship and intimate relation the same loving-kindness will perswade him to maintain it nay now his truth and faithfulness is ingaged and he will be faithful in performing all his promises Consider that notable Text Mic. 7.20 thou wilt perform the truth to Jacob and the mercy to Abraham which thou hast sworn unto our fathers from the dayes of old mark it is mercy to Abraham because made with him but its truth to Jacob and now is a kind of debt and must be paid and made good God is a free agent yet he binds himself by promise Reddis debita nulli debens and so becomes a debtor to his Creature or rather to himself on the behalf of his Creature thus doth God assure to his Saints and spouse the dowry and joynture of mercies that he promiseth to them at this contracting of a marriage betwixt himself and souls See Zech. 8.8 Thus I have dispatcht the wayes that God takes to make these mercies of the Covenant sure to all the heirs of promise CHAP. V. 4. THE last head in the doctrinal part by way of illustration is to shew how these Covenant-mercies are made sure in or by or through Jesus Christ Now for clearing of this observe these four things with reference to Jesus Christ whereby these mercies are made sure 1. His Hypostatical union 2. His spiritual Unction 3. The Covenant of Redemption 4. The execution of Christs office in the work of mans Redemption 1. Consider the mysterious and stupendious union of the two natures in Jesus Christ whereby he is both God and Man united together in one person by the former he hath ability by the latter a capacity to make the Covenant sure to the elect so that now it is impossible the work should miscarry as God he is omnipotent and cannot fail or fa◠short of his end as man he is suitable to hi◠work and fitted with a body both for activ◠and passive obedience so that there is nothing required of mans nature but Chri◠being in our stead did effectually manag◠it for the Apostle saith Col. 2.9 that i◠him dwelleth all the fulness of the God-head bodily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. naturally personally in such a way as he is in no other Creature in him we live move an◠have our being as Creatures but God is said to dwell in the Saints in a higher manner as his Children In aliis sanctis habitat Deus ut in templo Organo effectivè operativè in Christo substantialiter Aret. in loc but the God-head is not said to dwell in any man except Jesus Christ God and man God dwells in the Saints by his spirit as in a Temple or Organ effectively operatively in Christ essentially substantially the word was made flesh and sometimes there were sparklings forth of his glory and majesty so that the Disciples beheld his glory as that of the only begotten of the Father Joh. 1.14 well then since this is an undeniable mysterie that God was manifested in the flesh and hath undertaken to manage the work of our Redemption in both natures certainly he will make sure work in what concerns him for so saith the Prophet Isa 42.4 he shall not fail nor be discouraged till he have set judgement in the earth he hath the powerful Hand of an infinite God therefore he is mighty to save and he hath the innocent Nature of a finite man therefore he is fit to suffer that 's the first 2. Consider the compleat and abundant unction of Jesus Christ whereby he hath both sufficiency and efficiency to go thorow his work and authority for it also the Scripture tells us that Jesus Christ was annointed with oyle and that above his fellows Heb. 1.9 Christ was not only qualified with gifts and ornaments fit for office but also to furnish the souls of all the elect and that both for sanctification and edification Jesus Christ hath the spirit but not as others have it for the Saints have but a scantling and small measure thereof but God giveth not the spirit by measure unto him Eph. 4.7 Joh. 3.34 to every one of us is given grace according to the measure of the gift of Christ but Christ hath it above all measure for he hath the whole
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
indent to be secured from them be ashamed of your nice and delicate spirits 2. Some Christians are too too apt to compound with God about these Covenant-mercies In closing with offers of Grace we must be uniform earthly things God is pleased to retail all have some none have all but in the Heavenly Treasure he will not break the whole piece and cut it into Remnants if God would cut off as much as would serve mens turn he should have customers enough Mr. Gurnal Christ armour pag. 310. my meaning is they do not look and make out for the whole chain composition and combination as I may say of Covenant-mercies they are willing and content to be put off with some and do not sue for all they can apply some promises not others see a necessity of pardoning-mercy but do not plead and act-faith for purging softening quickning enlightning mercies of the Covenant Consider Christians by this doing 1. You prejudice your selves you need all these Covenant-mercies there 's not one of the fore-mentioned mercies that a Christian can live and thrive without all are of great use every one hath its peculiar excellency a gracious soul cannot spare any of them nay 't is a sin for it to be content with less than God hath promised he that 's not for all is truly for none at all the true owner will not divide in one part of your life or other you 'l want all Covenant-mercies it 's base unworthiness and ingratitude to slight any of them 2. You dishonour God and disparage these mercies as if God were not able to give you all and pay the whole debt of his free and full promise as for example suppose a rich Tradesman owe you a summ of money and you come to him and tell you are willing to abate him so much and compound with him and take of him a shilling in the pound or a pound in the hundred for the whole debt he looks upon himself as disparaged being a sufficient Chapman he will not have his ability or honesty questioned but quickly answers what do you think I am breaking I will not be abated any thing here 's your money I 'le pay you all so God would not be compounded with he looks upon it as a dishonour to his free-grace and faithfulness and bids the soul open its mouth wide and promiseth to fill it Psal 81.10 i. e. ask great things many things spâ—â—â— not ask what thou needest ask what I have promised I am neither scant nor saint in giving stint not thy self in asking I shall not send thee away empty they that come for most speed best and when thou hast gone to the utmost extent of thy reach in asking I can and will give thee abundantly more than thou art able to ask or think Ephes 3.20 Oh Christians chide your selves for your sinful mannerliness and modesty and widen your contracted spirits for larger in-comes of Grace and Mercy Remember these Covenant-supplyes are all of mercy not deserved and they are mercies in the plural containing large and liberal revenues to be communicated to indigent wanting souls 3. God's Children do not live upon these mercies of the Covenant we blame them that have good estates and live besides them and well we may for it 's a base and a beggarly practice when persons have enough but want power to eat take their portion and enjoy the good of all they have Eccles 5.18 19. this is a sore evil and a sad curse and the contrary is good comely a sweet blessing and the very gift of God and Oh what a sad evil for the Saints of God heirs of Promise to live off their Estates none so rich as real Saints they are heirs to a very vast inheritance Psal 16.5 God himself is their portion yea the portion of their inheritance and of their cup he maintains their lot they have enough and they cannot lose what they have Oh at what high rates should such rich heirs live and what an unworthy degenerate spirit doth it import to live so beggarly as most of us do As 1. To live so much by sense and so little by faith Hab. 2.3 Rom. 1.17 2 Cor. 5.7 Heb. 11. it is the Gospel-character of believers to live by their faith walk by faith and not by sense or â—ight to see him that 's invisible to venture their all upon unseen grounds and Oh what a noble and generous what a brave and blessed life is the life of faith and on the contrary what a sorry and sordid what 〈◊〉 beggarly and niggardly life is a life of â—ense such a soul goes a begging and craves 〈◊〉 crumb of one a morsel of another to make 〈◊〉 meal of and still the souls Stomach is hungry and craving and at the best how quickâ—y are they gone alas firs objects of sense will not carry you through the World sense will sink with Peter where it cannot feel a 〈◊〉 bottom 't is faith only that will lift the â—ead above water and heart above terrour when you must pass through a sea of sorâ—ows in this tumultuous World Christians where 's your faith you are distinguisht from others by this precious grace the â—ant of this undoeth us hence it is 2. That Gods Children are so often at a loss and â—now not what to do no wonder if they be at their wits end when they are at their faiths end many conditions yea any affliction will throw a Saint upon his back when he stands not upon the feet of faith or leans not upon Christ by faith this is the reason why in temptation we cry out God hath cast me off for ever and he will be favourable no more and we give up the Buckler and yield to Satans assaults and demands which becomes our enemies sport and our bane yea any little loss or crossâ— dismays us as though we were undone or as though with poor Jacob once our life were bound up in a Ladd or Bagg or such like silly sorry things Psal 37.4.1 Sam. 30.6 Ah dear sirs where is your delight in God where 's your incouraging your selves in God Hab. 3.16 17. where 's your rejoycing in the Lord with Habakkuk when 〈◊〉 Cloud or Curtain hath covered all your worldly enjoyments why do you not oppose one God to all the Armys of evils that beset you round why do you not take the more content in God when you have the less of the creature to take content in why do you not boast in your God and bear up your selves bigg with your hope in God and expectations from him do you not see young heirs to great Estates acâ— and spend accordingly and why shall you being the King of Heaven's Sons be leaâ— and ragged from day to day as though you were not worth a Groat Oh sirs livâ— upon your portion chide your selves for living besides what you have there are greaâ— and precious promises rich inriching mercies you may make
questioned or denyed Well God hath his way and day to convince these wretched Atheists by real and unanswerable demonstrations so that all men shall say Verily there is a reward for the righteous verily he is a God that judgeth in the earth Psal 58.11 2. It notably confutes the Papists because all these good things of the Covenant are mercy not merit we are under a Covenant of Grace not of Works Dei miscricordia merita nostra the mercies of God are our merits We have cause to renounce our own righteousness alas what are our best works to obtain favour at the hands of God those before Conversion which they call meritorious de congruo are not truly good works wanting a Principle and those after Conversion which they call works of condignity these are not exactly good without the stain of imperfection and therefore cannot merit they hold two justifications according to these preparatories They acknowledged Christs Righteousness to be the only meritorious cause of this first justification i. e. he procureth the infusion of this grace all Papists assert roundly that man is justified per solum gratiam inhaerentem tanquà m per formam integram sine imputatione externae justitiae Christi Suarez l. 7. c. 7. p. 83. the first is when a sinner of an evil man is made a good man which is done by pardon of sin and infusion of inward righteousness i. e. the habit of Hope and Charity the second is when a man of a good man is made better and this say they may proceed from works of Grace because he which is righteous by the first justification can bring forth good works by merit whereof he is able to make himself more just and righteous but we assert that the very thing by which we are justified and accepted is only the mercy of God and the merits of Christs active and passive obedience which are imputed to us and received by faith alone and our obedience or performances cannot be satisfaction to Gods justice because they are imperfect and defective Isa 64.6 filthy rags a rag and cannot cover us and filthy therefore will rather defile than justifie us at the great day we must have something that can countervail the justice of God but Paul durst not appear in his own Righteousness but in Christs Phil 3.9 and how dare we Certainly Paul's Doctrine is an infallible truth of God Rom. 3.20 by the deeds of the Law there shall no flesh be justified in his sight And ver 24. being justified freely by his grace through the redemption that is in Jesus Christ and though Papists deride imputed righteousness Yet 't is mentioned ten times in Rom. 4. and frequently asserted and proved through Paul's Epistles So 2 Cor. 5.21 as Christ was made sin for us so are we made the Righteousness of God in him now Christ was made sin for us no otherwayes than by God's imputing our sins to him for 't is Blasphemy to say Christ was sin by infusion of sin into him or inherency of sin in him Besides our justification comes to us as our condemnation which was not only by propagation but by the imputation of Adam's disobedience Rom. 5.19 all the mercies of the Covenant are to believers made over by a deed of gift indeed the wages of sin is death but eternal life is only the gift of God with all that leads thereunto Rom. 6.23 But however Papists may dispute in the Schools yet when they come to lye upon sick and death-beds they are glad to come off with Bellarmines tutissimum est it 's safest to rely only on the mercy of God and merits of Christ for justification let us still hold the safe way and leave them to their uncertain imperfect Righteousness Dr. Prideaux Lect. 5. De just fol. 64. But 't is easily discernable what is the reason of the Papists opposing free justification by grace only because it would demolish their Purgatory Masses for quick and dead Invocation of Saints Worshipping of Images Indulgences and their Treasures of Merits See this Doctrine stated and cleared in Durham on Rev. fol. 585 c Vid. fol. 590. to 594. Ipsa gloria Secundum totum suum esse ut ita dicam sâ—cundum substantiam tan â—â—aâ— merces meritorum â—â—mittitur Suarez lib. 12. cap. 28. page 222 223. hence a modern Divine hath laid down the grounds that render the Salvation of a Papist in a sort impossible and clears it in this about Justification and proves undeniably that their contrivance of the way of Justification doth overturn most if not all the truths of the Gospel and is utterly inconsistent with Gods way of saving sinners for it is the same for matter and form with the Covenant of works which they say Christ hath merited and strength anew to keep the same as Adam in innocency and now sinners are to stand and fall in the obtaining of life promised according to their own performing of the condition of works in the use of that first grace and by this they merit perseverance and Heaven and lest in-dwelling corruptions and defects in duties marr this they say concupiscence is not a sin against the Moral Law and there are many sins Venial and not Mortal which therefore do not hinder merit and acceptation alas what a new and Anti-evangelical way is this which confounds Justification and Sanctification derogates from the Nature of Grace enervateth the merit of Christ altereth the nature of the Gospel-covenant c. But I must not inlarge let us study this important subject and take heed of corrupting this Fountain or building on any other foundation besides Christ's sole righteousness 2. There 's another uncomfortable Doctrine of the Papists which is a denyal that a Christian can be assured of his interest in the Covenant and his eternal salvation We hold that a Christian may attain to assurance of faith without extraordinary Revelation they say a man may indeed attain to a conjectural certainty which only ariseth from hope in regard of God which promiseth but in regard of our selves and our indisposition so we are to be at uncertainties certainly a Child of God may not only be assured of Gods fidelity but his own sincerity these Mercies are Sure in respect of the Subject as well as the Object for the promises run in general and indefinite terms whosoever believeth shall be saved but I saith the soul truly believe therefore I shall be saved and this particular application and reflection is as much as if he said if thou John Thomas Peter do believe thou shalt be saved now though the heart be deceitful yet the Scripture hath laid down such Characters by which a man may try and discern the sincerity of his own act in closing with Christ for true believing is a receiving of him as he is offered to us in the Gospel Joh. 1.12 Besides the Saints receive the Spirit of Adoption which beareth witness with their spirits that
they are the Children of God Eph. 1.14.4.30 Rom. 8.15 16. and this is an earnest of their inheritance which assures them of the whole possession it 's a seal and takes away all occasion of doubting Paul saith of all believers 1 Cor. 2.12 we have not received the spirit of the world but the spirit which is of God that we might know the things that are given us of God i.e. these mercies of the Covenant Adoption pardon sanctification salvation God hath laid it upon us as a duty to make our calling and election sure not in it self 2 Pet. 1.10 but to our selves therefore it is attainable for God doth not command us impossibilities 2 Câ—r 13.5 he that bids us try our selves whether we be in the faith supposeth we may come to know upon an exact tryal Besides many of the Saints have been assused of their sincerity and salvation by ordinary ways which all the Saints may use and have a like success in a like full assurance of faith Mark 11.24.1 Joh. 5.14 15. and God hath bid us ask that we may receive that our joy may be full now we are to ask in faith that he will grant what we ask and we have a promise to be heard yea he therefore sets us on asking that he may give But I need not stand long to prove the possibility of a Child of Gods attaining assurance for experience doth abundantly confirm it and blessed be God that in this we can groundedly say the Papists are Lyars 3. Another sort whom this Text and Doctrine confutes is the Arminians and this in two respect 1. In the business of universal Redemption 2. In the falling away from Grace 1. The Text saith these are the sure mercies of David God's Davids or beloved ones have only an interest in them not all men and in the Doctrine I say that Covenant-mercies promised in Christ are purchased and insured by Christ to all the Heirs of promise and I must add only to these and to none besides and therefore Christ dyed not for all and I shall only use these two Arguments which immediately relate to the present subject 1. Christs mediatory undertakings are not intended as a price for any but such as were proposed by God to the Mediator in the Covenant of Redemption to be Redeemed by him but all and every one were not so proposed therefore not redeemed I have before opened that great transaction betwixt the Father and the Son now 't is most certain that the Mediators death and sufferings are to be lookt upon as regulated and qualified in respect of their effects according to what was proposed by the Father and consented to by the Son hence Christ saith that he came not to do his own will but the will of him that sent him and to finish his work and to give eternal life to as many as God had given to him therefore Christ must by his undertakings ensure these mercies to all those and none but those that the Father proposed to him in this everlasting bargain as for that conditional giving of some to Christ which some speak of that would derogate from his glory for he must needs know the event and that such a conditional giving would not effect it and to say he would what should not come to pass or to apply such means as he knew would not be effectual to the end cannot be imagined besides those that are given to Christ are contra-distinguished from others that are not given to him therefore these only are assigned peculiarly to be redeemed and not others Arg. 2. All those and only those whom Christ Redeemed have all the mercies of the Covenant insured to them but all have not all the mercies of the Covenant ensured to them and conferred on them therefore all are not Redeemed by Christ Christ is the surety and Mediator of the New Covenant and he gives Faith Repentance Pardon Heaven to them for whom he is engaged as a Surety they shall not fail of all the Covenant-mercies that are absolutely necessary to Salvation for he is faithful in the Execution of all his Offices now we know all men have not saving Faith nor Repentance it cannot be conceived but that his satisfaction must be equally effectual for the procuring of these saving mercies to those whose room he sustained and indeed God promiseth as a recompence to him that he shall see of the travel of his soul and be satisfied yea he shall justifie many i. e. as many as he undertook for Isa 53.11 if Christ hath born their iniquities they must be justified else he missed of his end there is an inseparable connexion betwixt Christ's undertaking for them and his bestowing Covenant-mercies on them all that are Redeemed by Christ's Blood are made Kings and Priests to God Rev. 5 9 10. they are purchased to be a peculiar people to God they are washed from their sins in his blood redeemed from their vain Conversation delivered from spiritual enemies to serve God in holiness all their days and to be received to Heaven when they dye these are the mercies of the Covenant which the Mediator purchaseth and applyeth to all the elect and to none but elect souls therefore none else are Redeemed for there is no saving nor eternal mercy procured to any reprobate by Christ's death for the proper and native fruits of Christs death are not divided therefore he prays for them that were given to him and for whose sake he did sanctifie himself Joh. 17. and excludes the reprobate World for whom he purchased not these Covenant-mercies therefore he dyed not for them that 's the former 2. This point confutes Arminians in their sad opinion of the Saints Apostacy some hold a total as Lutherans others a final as Arminius others maintain a total and final Apostacy of Saints we hold that believing regenerate justified persons that are endowed with the divine nature and a lively hope shall not lose that principle and fall from that state of grace and be utterly deprived of the favour of God and indeed we need no other Arguments but this that these mercies of the Covenant are sure mercies which they would not be if they might be lost there is the immutability of Gods Promise in the New Covenant the intercession of Jesus Christ for the Elect the Omnipotency of the Shepherd of Israel who will not lose one of his Sheep the efficacy of the spirit supporting and renewing the seed of God and life of Grace in believers 1 Joh. 3.9 and this seed of God keeps a believer from sinning in two respects 1. He hates and â—ills in part the evil which he wills and works 2. If by humane frailty he fall Rom 7.19 he makes not a trade of sin or keeps a course in it but the seed of Grace makes him restless till he return to God and be entertained into favour and fellowship with him thus though good David sometimes goes