thou hast no reason to complain Seneca compares a a Christian that 's disconsolate for outward â—osses or crosses to a man that hath a fine Orchard the Trees whereof are richly laden with store of precious fruit and because the wind blows off some leaves the man sits down and takes on heavily he weeps and wailes and cryes out he is undone why what 's the matter why the wind hath taken off some leaves but the roots and trees and fruits are safe should not we judge that a fond and foolish man just thus is it with the Christian God and Christ promises and Gospel-mercies are sure and stedfast by an inviolable Gospel-Covenant yet the sinful silly soul lyes whining and complaining for the loss of some leaves of Worldly comforts which he may live well without Yea saith the poor soul but these outward things are not the chiefest cause of my trouble and discouragement did I know that these mercies were made sure to me I should be comfortable but alas I fear I have no share therein I shall answer this doubt afterwards at present I only say lay thy hand upon thy heart and deal ingeniously is this the ground of thy trouble is not this only pretended is not something else the real ground the heart is deceitful look again see what comforted thee before this outward trouble came and what chears thee when thy present pressure is removed but suppose it be jealousies about thy interest yet why shouldst thou be uncomfortable hast not thou ventured thy soul on a sure foundation what reason hast thou of discouragement a faith of adherence brings some settlement as well as a faith of evidence every act of faith brings some comfort whom having not seen saith the Apostle of a corporal sight so may I say of a kind of spiritual sense and assurance ye love in whom though now you see him not yet believing ye rejoyce with joy unspeakable and full of glory 1 Pet. 1.8 recumbency hath a kind of complacency it argues want of faith to want joy and unbelief is a shameful sin considering the assurances given us in the Gospel but more of this hereafter But oh consider sirs what wrong you do to your selves by uncomfortable walking you weaken and exhaust your strength and spirits what discredit you bring upon the ways of God rendring them soure and distastful in the account of others what opposition it expresseth both to many positive precepts and the spirit of comfort and to these sure mercies of David methinks I hear the God of Heaven thus bespeaking the gracious troubled heart soul what ailes thee what is it thou wouldst have I have given thee many glorious gifts pardon reconciliation adoption ordinances the benefit of all my works of Providence a title to the good things of Earth whiles thou livest and a free admission into Heaven when thou dyest nay I have given thee my self my Son my Spirit and that by the surest Marriage-Covenant and will not all this revive thy fainting spirit what wouldst thou have more and what canst thou desire to make it surer to thee speak but the word and it shall be done but I have gone beyond thy demands and why then art thou thus drooping and disconsolate is thy heart revived when mortal lying man makes thee a promise of some outward good and canst thou now faint when the eternal God hath taken all these pains to assure thy troubled heart of thy interest in these sure mercies of David Oh Christians shame your selves for your uncomfortableness are these consolations of God small unto you thank your selves for your discouragements and let it be matter of trouble that you have so many needless useless troubles in your souls 4. Another fault in the Heirs of the promises whereby they are unsuitable to these mercies is unfruitfulness herein they do not live up to these mercies and are exceeding defective and imperfect especially in two respects the fruit they bring forth is 1. Small 2. Soure fruit 1. 'T is usually but small in quantity short of that abundance and ripeness that should come of so good a soil as mercy is especially when mercy is the Tillage Gods Vineyard is in a very fruitful Hill Isa 5 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so we read it but in Heb. 't is the Horn of the Son of Oyle I know the Son of Oyle may import a very fat or rich soile as Son of the Morning for exceeding bright and illustrious and so Gods people were planted in Canaan which was an exceeding fruitful Countrey but may at least allusively affirm of real Saints that they are planted in the Horn of the Son of Oyle even in the Son of God who was annointed with the Oyle of gladness above his fellows and in whom true Believers are planted and from whom they may suck and draw abundant juice and fatness as branches do from the root of the Olive-tree Rom. 11.17 moreover what abundant pains doth God the Father the Husbandman take to make souls very fruitful he takes away such as bear no fruit at all and every branch that beareth fruit he purgeth it that it may bring forth more fruit Joh. 15.2 Oh what mercies do the Saints partake of Gospel-priviledges Promises Providences Ordinances Experiences Comforts Corrections every thing that might make them fruitful in good works in Praying Reading Meditating Conferring exact Walking doth God distribute and where 's their answerable fruitfulness God expects more and riper fruit alas how short and defective are we how little glory do we bring to God how little profit unto others or comfort to our own souls Phil. 1.11.1 Thes 3.12 Mat. 3.8 Col. 1.10 we should be filled with the fruits of righteousness we should abound more and more and bring forth fruits meet for sincere repentance and truly fruitful in every good work but are we so yea or no I much suspect it and what a shame is it that we should lye under the warm influences of the Sun of Righteousness so long and be so unfruitful the God of Heaven humble us for this 2. I am afraid that the fruits we do bring forth are but sowr and bitter not so sweet and kindly as may be the genuine fruits and products of these sure mercies my meaning is that the obedience and performances of the Saints too often flow from a spirit of bondage fear and terrour and not from that filial Child-like disposition and the Evangelical spirit of Adoption that should be the principle and impulsive cause of Saints spiritual actings I know legal fears and terrours are good in their kind to drive the soul out of it self and unto Christ but afterwards a spirit of love best becomes a Child of God hence saith the Apostle Rom. 8.15 2 Tim. 1.7 ye have not received the spirit of bondage again to fear but ye have received the spirit of Adoption whereby we cry Abba Father a Child-like boldness best befits a Son it 's more
â—est The principle of Grace and these merâ—ies themselves are of a durable nature Grace â—s an immortal seed a never-dying root â—rincipium continuativum Joh. 7.38 He that â—elieveth in me as the Scripture hath said out of his belly shall flow rivers of living water though Grace is loseable in its own nature yet not in event because God upholds it the house built on the rock shall stand immovable Prov. 10.25 1 Jâ—h 2.17 the righteous is an everlasting foundation he that doth the will of God abides for ever yea he hath eternal life abiding in him But may not they depart from God no not totally and finally for God hath put his fear in their hearts that they shall not depart from him Jer. 32.40 they may sin and provoke God to withdraw the sense of his love they may lose their standing comforts and some degrees of Grace but never be stripped naked wholly of these sure mercies of David God hath secret hold of them and they have more hold of him than others have they are restless and dissatisfied till they enjoy God and these mercies be clear to them this Golden Chain stretcheth it self from everlasting it begins in free Election and ends in final salvation whom he predestinates them he calls justifies glorifies Rom. 8.29 30. it is horrid sacriledge to pluck one link from this golden Chain God is the finisher as well as the Author of faith it is not within the compass of any finite being to rob a gracious soul of the love of God or stop the channel of his Free-Grace to the Covenanted soul Paul can make a bold and brave challengeâ— Rom. 8.35 38 39. Who shall separate us from the love of God and he makes a sufficient enumeration of all things that were likely to conquer the believing soul and yet concludes that in all these things we are more than conquerours through Christ there are in the word sweet promises that may answer all Arminian Cavils and unbelieving fears concerning perseverance which many choice champions have produced and managed with dexterity and success See Mr. Prins Treat of Perseverance Dr. Prid. Lect. 7. De persevsanct Dr. Ames Coron Artic. 5. De perseverantiâ CHAP. IV. 3. THE third Head to be opened is more particularly to shew what is the way of making sure these Covenant-mercies how God doth it Now there are several steps of making a thing sure amongst men and God hath used the same means and some degrees more to make these mercies sure to the Children of men 1. Men are wont to pass their word When they promise any thing upon the word of an honest man they expect credit and among men this is current and the God of Heaven is worthy to be believed upon his bare word if I may so speak for he is a God that cannot lye nor deny himself yea let God be true and every man a lyar even a Balaam is convinced of it and must profess it Numb 23.19 God is not a man that he should ly hath he said and shall he not do it or hath he spoken and shall he not make it good the unchangeable God hath ingaged his Word in the New Covenant the Patriarchs of old gave credit to all that God spake by dreams visions and revelations as Abraham Isaac and Jacob. 2. Hence Neâ— 9 38. We make a sure Covenant and write it Men use to give greater evidence by subscribing their hand and putting their mind and promise into Writing hence the expression and practice of giving Letters of credence and we use to say men are mortal give it me under your hand that will abide for litera scripta manet well our gracious God hath condescended to subscribe his promises under his own hand the hand of his blessed Spirit the word of God is upon record therefore whatsoever was written it is for our learning I may add satisfaction that we through patience and comfort of the Scriptures might have hope Rom. 15.4 he hath given assurance to us of these things in the word of truth for this cause was the Gospel written that we may know the certainty of these things Luk. 1.4 and that we might believe Joh. 20.31 who dare now dispute or doubt of the truth and sureness of Gospel-promises since Heaven and Earth may pass away but one jot or one tittle shall in no wise pass from the Law till all be fulfilled Mat. 5.18 3. Men use to call in Witnesses for further confirmation some important businesses require several witnesses Deut. 19.15 it s a standing rule at the mouth of two or three witnesses shall the matter be established well the God of Heaven hath confirmed his Gospel to us by three and three witnesses there 's three in Heaven the glorious persons of the Blessed Trinity the Father the Word and the Holy Ghost and these three are one one in essence though three persons 1 Job 5.7 these bear Record of Christs God-head and there are three that bear witness in earth ver 8. these testifie of Christs manhood the Spirit i. e. say some his breathing out his soul and spirit in his giving up the Ghost and water and blood that came out of his side when it was pierced with a spear that shew he was real man and that he did really dye Hanc sequor sententiam hoc loco nec puto aliam posse adduci veriorem Aretius in loc See Mar'orate in loc Aretius interprets these three latter of the spirit in the Ministry of the Word the Water of Baptism and the Blood of the Lords Supper representing Christs meritorious Blood-shed and still this interpretation further confirms the Gospel-Covenant and consequently the mercies of it 4. Men use to give assurance to others by setting to their seal hence the practice amongst us of setting a seal to bills bonds leases purchases letters patents and this seal hath usually persons cognizance or Coat of Armes or some impression upon it and leaves the impression upon the Wax the God of Heaven adds his seal there is the broad seal of the new Covenant Baptism and the Lords Supper given and appointed purposely for the confirmation of our faith and asâ—uring of our hearts of the truth of the proâ—mises as Circumcision is called a seal of the Righteousness of faith Rom. 4.11 for by â—ese seals both the Grace of God is confirmed to us and holy impressions wrought in thâ— hearts of the elect there are also privy seals the seal of this blessed spirit in our hearts Ephes Eph. 4.30.2 Cor. 1 22. 1.13 sealed with that holy spirâ— of promise hereby Gods Children are distiâ—guished from wicked men and confirmed iâ— the truth of the Gospel yea it beareth witness with their spirit that they are the Chiâ—dren of God Rom. 8.16 this is an elegant simâ—litude for all civil Charters and Testamenâ— become authentick by the addition of a seaâ— and the seal in â—ormer times was the note iâ— Letters by which
spirit substantially he is and hath the treasury of Grace a store-house of riches to supply indigent Creatures in him are hid all the treasures of wisdom and knowledge Col. 2.3 therefore of his fulness do we receive grace for grace Joh. 1.16 it pleased the Father that in him should all fulness dwell Col. 1.19 and this is laid up on purpose for the supply of his members that from the head may be conveyed influences through the whole body Ephes 4.13 14 15 16. besides he is annointed with authority for these supplies Ephes 1.22 23. he hath put all things under his feet and gave him to be the head over all things to the Church which is his body the fulness of him that filleth all in all hence he tells his Disciples that all power is given to him in Heaven and Earth Mat. 28.18 adde to all this his fidelity that as Moses was faithful as a steward much more is Christ as a Son faithful to him that appointed him Heb. 3 2-6 Well now lay all these together and surely we need not question the certainty of Covenant-mercies Since Christ hath sufficiency authority and fidelity and is thus abundantly qualified for carrying on this Gospel-design he both can and will make good the mercies of the Covenant to the heirs of the promise especially considering 3. The Covenant of Redemption which is an admirable insuring act of free-grace ingaging all the persons of the Sacred Trinity to carry on this work especially God the Son of whom we are now speaking this Covenant of Redemption is that mutual compact betwixt God the Father and the Son concerning the saving of lost man wherein each did undertake to act his part in this great affair as thus God the father doth elect a certain number whom Christ was to Redeem he was to part with his beloved Son out of his bosome whiles he came to the earth to do this great work Isa 42.1 4 6. he was to uphold him incourage him put his spirit into him call him in rightousness hold his hand keep him and give him for a Covenant of the people give him to see his seed Isa 53.10 11. Cap. 49.5 and though they be but few in comparison of the World yet he will make him glorious and in time he will satisfie him in giving him the Heathen for his inheritance and the uttermost parts of the earth for his possession Psal 2.8 this is the ingagement on the Fathers part and then the Lord Jesus the Son of God promised the Father that he would assume the humane nature and so become man putting himself into the sinners stead becoming his surety fulfill all righteousness by obeying the Moral Law suffering for our breach of it be betrayed imprisoned accused condemned crucified buried that he should rise from the dead ascend into Heaven sit at Gods right hand intercede for Saints c. this part that Christ acted is fully laid down in Isa 53. throughout this was the great transaction betwixt the Father and the Son from all Eternity that there was such a mutual agreement See Titus 1.2 That this is no singular Doctrine but opened before See Mr. Bulkly Gospel-Covenant part 1. ch 4. p. 31. to p. 46 where 't is fully opened A so Mr. David Dickson in his Therapentica sac Book 1. chap. 4. p. 23. to pag. 71. in hope of eternal life which God that cannot lye promised before the world began to whom did God promise any thing before man was Created certainly he promised something to Jesus Christ concerning mans Redemption as before-mentioned such a gracious plot was laid and compact made betwixt the Father and the Son and he cannot lye nor deny himself So 2 Tim. 1.9 who hath saved us according to his own purpose and grace which was given us in Christ Jesus before the world began i. e. as Christ was a common person as head instead of the elect so we were given to him by this Covenant and that from all eternity but how come we to know this that are but of Yesterday and so dim-sighted that we cannot see afar off Why ver 10. it is now made manifest by the appearing of our Saviour Jesus Christ who hath abolished death and hath brought life and immortality to light through the Gospel for Christ revealeth all the secrets that were lockt up in the bosome of the Father Well then if this was the mutual stipulation betwixt the Father and the Son there is no question but they will be faithful to each other in the Old Testament God the Father trusted God the Son upon his promise to lay down his life and so brought thousands of souls to Heaven before ever Christ was incarnate or suffered and now when Christ hath gone through the greatest part of his task he trusteth God the Father to make good his part that he may fully see his seed prolong his dayes and that the pleasure of the Lord may prosper in his hand and certainly there cannot be any failing on either part Now this Covenant of Redemption is the Plat-form and foundation of the Covenant of Grace betwixt God and the Elect there is the same number and the like terms proportionably in both hence it is that although a believer find an unfaithful treacherous and unbelieving heart in himself daily departing from the living God yet this Covenant is built upon an higher and firmer Covenant betwixt God the Father and God the Son which cannot be broken and disanulled the Father and Son cannot deceive or be unfaithful to each other hence then it cometh to pass that the Covenant and the mercies thereof are so sure I shall conclude this head with that notable passage of Christs to his Father upon this very account Joh. 17.4 I have finished the work which thou gavest me to do i. e. I have hitherto made good and performed the conditions of the agreement on my part ver 5. and now O Father glorifie me with thine own self i. e. make good thy part in my exaltation this with reference to Christs persen then for his seed and members he tells the Father that he had performed his part to them in manifesting his name to them praying for them preserving of them and now when he was to leave them he desires the Father to do his part of the work in keeping those whom he had given him ver 11. in sanctifying and saving them 17.24 and can we imagine but that God will be faithful to his Son on the behalf of his Saints certainly he will for as they were Redeemed by the Son so they were Elected by the Father and as God the Father gave them to Jesus Christ by election ver 6. and Jesus Christ dyed for them and so Redeemed them so God the Son resignes them up again to the Father who will certainly keep them by his power through faith unto salvation 4. Another thing considerable concerning the insuring of Covenant-mercies by and
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
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
maist be feared Oh this is kindly when the sense of Gods love awes the soul to obedience and works upon it tenderness of Conscience that it can say I dare not grieve so good a God or offend so loving a Father who never did me hurt who is always doing me good shall I render evil for good God forbid this is Child-like and ingenuous and doth demonstrate a Covenant-relation 5. Sanctification is another Covenant-promise Ezek. 36.25 then will I sprinkle clean water upon you and ye shall be clean from all your filthiness and from all your Idolâ— will I cleanse you this is a sweet disposition what can you say to it not that the soul in this life can be free from the remainders of corruption for what is man that â—e should be clean but the power Job 15.14 strength and Dominion of sin is crushed in a Covenanted soul so that it may be truly said of the Regenerate that he hath a clean heart Psal 24.4 Joh. 13.10 and clean hands and Christ saith his Disciples were clean all except Judas Well then â—hath the good Word of God made you holy Joh. 15.3 and cleansed your hearts do you desire to make clean the inside of the Cup as well as out-side I mean do you cleanse your selves from all filthiness of flesh and spirit resolving to perfect holiness in the fear of God 2 Cor. 7.1 Job 17.9 are you growing stronger and stronger he that â—hath clean hands doth renew his strength are you washed from your idols i. e. the sin to which you are most addicted Psal 18.23 and keep your selves from your own iniquity can you say you hate every false way can you cut off a right-hand sin pluck out a right-eye sin though never so dear and useful pleasant and profitable do you resist and conquer in some measure your master-lusts so that you can say through grace Rom. 6.14 sin hath not Dominion over you though you feel to your cost it hath possession in you can you say you are prepared for duties and ordinances 2 Chron. 30.19 Act. 15.9 Psal 119.9 though you be not cleansed according to the purification of the sanctuary doth faith in God's promises purifie your hearts do you cleanse your ways by observing Scripture-precepts Psal 51.10 do you pray hard for a clean heart as well as clear state Oh sirs try your selves in these things unless you be sanctified you are not justified many are undone through self-deceit in this case Solomon saith there is a generation that are pure in their own eyes yet is not cleansed from their filthiness Prov. 30.12 take heed of this and labour to evidence your justification by your sanctification 6. Another gracious effect of the New Covenant is A new heart and a new spirit Ezek. 36.26 this is an holy disposition an habit of grace the image of God the Divine nature strangely changing altering metamorphosing the soul casting it into a new mold and turning the stream and current of the souls motions and affections into another channel to a complyance with God's will and a tendency towards Heaven and the things of Heaven this is a wonderful act and fruit of God's free-grace and sanctifying spirit and oh what a change doth it produce in the heart and life not only a mental change to have the mind adorned with some general truths in a notional way so that whereas before a man was an ignorant Sot now he is grown a knowing person and learned discourser or disputant nor yet is it only a moral change whereby a man formerly a notorious offender is grown an exact Civilian nor yet a formal change by which a careless neglecter is become a constant performer of religious duties which is good so far yet no more than an hypocrite may do Simon Magus believes Herod doth many things Ahab fasts Judas can Pray and Preach But the new creature goes beyond them all for 't is a Cordial Spiritual Evangelical change of the whole man to what is good so that now the soul hath new motions actions conversation a new rule a new principle a new end new affections new loves and delights a new light and life new heat and strength new companions and acquiescence new griefs fears burdens back hopes hatred desires and expectations old things are past away and behold all things are become new so that it may well be called a new Creation 2 Cor. 5.17 Christians try your selves in this what work of God hath passed upon your souls have you a new heart are you made holy as God is holy doth this new heart hate and expel sin doth it close with real Saints as Saints doth it breathe after Grace in the souls of relations neighbours doth it make you sensible of the smilings and hidings of God's face doth it raise your hearts to heavenly objects and delights doth Grace in some measure gâ—â—w thrive increase and come on in your souls do you Worship God in a spiritual manner and long for Communion with him here and in Heaven 7. A soft heart is promised in the new Covenant Ezek. 36.26 I will take away the stony heart out of your flesh and give you an heart of flesh i. e. a soft broken and tender heart a flexible plyant and melting disposition not so much the eyes pouring floods of tears for that may proceed from a natural constitution but a soul grieved for sin as offence against God which lyes in the sinners account and estimation looking upon it as the greatest evil and worse than the worst affliction and if it were to do again he would rather be torn to pieces than willingly commit such a sin he would give all the World if in his power that it were undone again and therefore is it that the Scripture rather expresseth it by mourning than by weeping for weeping is rather a passionate act of the outward senses and irascible faculties though 't is desirable to give vent to inward sorrow by outward tears but mourning is an heart-contrition and hearty compunction for sin as dishonouring God grieving his Spirit Crucifying his Son and violating his holy and righteous Law well then have you soft and tender hearts i. e. can you lay to heart your sins as the greatest evils that ever befell you can you justifie God if he should condemn you can you condemn your selves as worthy to be damned in Hell for ever do you loath your selves for all your abominations can you wish you had been upon the rack when you committed such sins are you weary and heavy laden with the intolerable burden of the guilt of sin and what would you give or leave to have it taken off is your heart sensible of the absolute need you have of Jesus Christ are you soft and plyable to Gods holy will attentive to Divine motions retentive of Divine impressions doth the least hint of God's mind find in you an observant spirit when God saith seek
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
acceptable to God to see souls attracted to him by silken cords of love than scourged to him by severe flashes of wrath Christs souldiers are not so much prest for his service by compulsion as they are volunteers by a spontaneous motion all our duties should be free-will offerings But alas sirs how unwilling and forced are many of our performances how grumbling are we in our actings for God we go to God as though it were our burden not with that delight and chearfulness we ought consider sirs how readily God offers us mercy how freely Christ laid down his life for us how acceptable a work it is to the blessed spirit to apply these mercies to us and be ashamed to be so sour and dull in your performance yea consider the dispensation you are under a Gospel-Covenant made up of mercy and this should ripen our fruits to more sweetness and maturity than the old Testament-dispensation as you know Apricocks and other fruit that are upon a Wall under the direct influence or powerful reflection of the Sun-beams are sooner ripe and sweeter when ripe than such as are in the shadow so our fruits in Gospel-times should be better than theirs under the Law but alas how far do we fall short of Davids warm spirit for God or the holy acts put forth by the Saints of God under types and shadows when these sweet mercies were not so clearly revealed to them and the Sun of Righteousness beat not so hot upon them Ah Christians if you would study mercies more your spirits would be in a better frame for duty David saith I will come into thy house in the multitude of thy mercy and in thy fear will I worship toward thy holy Temple Psal 5.7 observe it the sense of Gods mercy is an excellent ingredient in the Worship of God yea it begets an holy awe of God for these two are very consistent and indeed nothing is so prevalent a motive to duty and disswasive from iniquity and perswasive to the exercise of repentance as sense of mercy is this truth Scripture and experience will abundantly confirm But I have been too large on this subject only let Gods Children be humbled for their too too legal spirits and breath after a more Evangelical Spirit by the studying of these mercies rather than poring upon guilt and wrath So much for the fourth Use CHAP. X. V. THE fifth Use of Exhortation is to all sorts of persons to look after their share in these sure mercies of David and oh that I had a Tongue and Pen to drive this nail home Oh what a mercy now would it be if by these sure mercies of David and Discourses about them some soul were enamoured therewith and set in good earnest to make them its own But shall I need to use many arguments to perswade any poor soul to accept of mercy Yes certainly the most part of the World forsake their own mercies by observing lying vanities and they that can experimentally distinguish betwixt a gracious and graceless heart find that 't is the hardest thing in the World to close in with mercies in Gods way 't is an easie thing for a secure sinner to presume upon mercy to make mercy a pillow to sleep upon with ease to build Castles in the Aire and feed our selves with groundless conceits of the mercy of God this any one can do but to be got of our own bottoms to despair in our selves to accept of Jesus Christ give up our selves to God in Covevant venture a troubled heart upon the promises of Free-grace this is an high and hard work an arduous and difficult undertaking but this is done by every converted sinner and a soul never obtains mercy till it be indeed savingly converted 1 Tim. 1.13 if you be Lo-ammi Hos 1.6 9 not Gods people by way of Covenant you are Lo-ruhamah i. e. persons that have not obtained mercy Oh look after an interest in these sure mercies of David Consider 1. Nothing else in the World can be made sure we live in an inconstant World every thing is upon the wheel of change sublunary comforts are like the Moon sometimes at the full and sometimes in the wane nothing continues in a fixed station a man may be rich to day and poor to morrow therefore the Apostle calls them uncertain riches or uncertainty of riches in the abstract now then saith the Apostle Christians must lay up in store for themselves a good foundation against the time to come Bavyer Emp. of Germany said Hujusmodi comâ—arandâ—e sunt opâ—s quae cum naâ—fragio simul enatent Non est Paupertas pâ—curiae paucitas sed insatiabilitas quae si reâ—â—sserit qui bonus est dives quogâ—e fuâ—rit Clem. Alexand. Strom. lib. 2. 1 Tim. 6.17 18. Alas riches were never true to any that trusted to them the things of the World are like smoak or sand with which you cannot fill your hand who would be so fond of that which a man knows he cannot keep 't is the part of a wise man to purchase such an estate as he may enjoy friends goods honours health pleasures have their periods but these mercies are sure and everlasting Oh the vast difference it 's very considerable that the things that make us happy can only be made sure but the things of this World which cannot make us happy cannot be made sure and indeed whatever may be lost is not capable of making any truly happy now Heavenly things are durable as well as suitable to the soul therefore let us all take the counsel of our Lord Jesus in Mat. 6.19.20 Lay not up for your selves treasures upon earth where moth and rust doth corrupt and where Thieves break through and steal But lay up for your selves treasures in Heaven where neither moth nor rust doth corrupt and where thieves do not break through nor steal 2. Except you have an interest in these sure mercies common mercies are accursed to you nor indeed have you any real Covenant-title to any thing you enjoy whatever interest you have before men in foro humano yet in foro Dei you are in the Court of Heaven in a sort usurpers however you have forfeited all by actual rebellion and have but what you enjoy as condemned Prisoners or Malefactors to keep you alive till execution of the righteous sentence of condemnation Oh the woful condition of Unconverted sinners they are accursed with a Gospel-curse 1 Cor. 16.22 Prov. 3.33 and under a dreadful sentence of excommunication there 's a curse in their houses on their actions on their relations as to them there 's a curse upon their very blessings Mal. 2.2 there 's a plague in their apparel poison in their meat and we may say death is in the Pot as to all their enjoyments my meaning is nothing is truly sanctified or perfumed with Covenant-mercy and if God give it a commission whatever they enjoy may be their bane whithersoever they go a curse goes