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
out of your hearts hands this consideration is of singular use in a losing time men may take away our estates liberties priviledges but they cannot take away our mercies they may degrade us and remove us from our functions and offices but cannot dissettle our souls from relation to Christ or state of grace or blessed influences of grace Fox Mart. Vol. 1. p. â—20 When Popish Bishops took from John Husse the Chalice saying Oh cursed Judas we take away from thee this Chalice of thy salvation he answered but I trust unto God the Father omnipotent and my Lord Jesus Christ for whose sake I suffer these things that he will not take away the Chalice of his redemption but have a stedfast and firm hope that this day I shall drink thereof in his Kingdom Yea men may take away the members of the body but not the graces and comforts of the soul Notable is the story of Agatha the primitive Martyr Quintiliano dixisse ferunt ex cujus jussu praecisae sunt ipsi mammillae annâ—n te pudet Tyrone membrum illud in me amputare quod in matre suxisti verum age saevi quantum poteris duae tamen supersunt mammillae quas nequis attingere fidei una spei altera hae mihi vel in mediis tormentis solamen tutamen suppeditant earum alimento sustinendi virtus in me reparatur Dr. Arrows Tact. sac p. 195. who when Quintilian had commanded her breasts to be cut off art thou not ashamed O Tyrant said she to cut off that member in me which thou suckedst in thy mother but â—o to rage as much as thou canst yet two breasts are left which thou canst â—ot touch the one of faith the other of â—ope these supply me with comfort and safety in the midst of torments and abundant strength is repaired in me by the nourishment I have by them to endure Alas it were a sad state of an immortal soul to have nothing but what supplys corporal wants how soon will worm or moth or fire or thieves or tyrants make a prey of visible riches the good things of Saints are invisible happy are you whose mercies are divine you need not fear plundring or spoiling of your best goods these are the true riches Omnia â—â—m aliis communia habent tanquam ciâ—s omnia patiuntur tanquam pâ—egriai omnis pâ—regrina regio patris est eorâ—m omnis patria est peregrina Just Mart. eâ—â—d Diâ—g vid. plura though you be poor in this world yet if you beâ— rich in faith you are heirs of a Kingdom you live as strangers and Pilgrims for your estates lyeâ— in another Countrey and indeed a Christian is a Paradox in this as Justin Martyr observes of the ancient Christians that they inhabit their own Countrey but as strangers theâ— have all things common with others aâ— Citizens yet suffer all things as Pilgrims every strange Region is their Countrey and every Countrey a strange Region a Christians politicks are seemingly contradictory and truly mysterious they make a common table yet not polluted they are in the flesh but live not after the flesh they live on earth but have their conversation in Heaven they obey Laws established yet by their way of living go beyond laws they love all and are persecuted by all they are not known yet condemned they are killed yet made alive they are poor yet inrich many they want all things yet abound in all things they are disgraced yet thereby honoured c. Thus he proceeds shewing the state of Christians which is the same now oh what a mysterie yet felicity it is to be a Saint all things are yours though nothing were yours a Saint by Covenant hath right to all and shall have actual possession of what is for his good the Saints rule the earth themselves being trampled on by all they pass through the world as Conquerours and carry the spoils along with them as Trophies to death and when death is swallowed up in victory these blessed Champions arise triumphant in glory Oh Christians study your state know your priviledges be always triumphing in Christ live at the rate of these mercies make no reckoning of the world but as a foot-stool to raise you higher God-wards or as a stepping-stone to pass forward through this dirty world Heaven-wards thereby bless God for the least outward mercy but be not put off with the greatest a little with God is enough all things without God are nothing suppose you be below the higher part of the dust of the earth in riches power and glory yet you are above them in grace true riches and favour with the God of Heaven therein he makes amends as the Jews have a Fable that the Waters Terrestrial in the beginning took it ill they must be divided from the Coelestial by the Firmament he pacifies them by promising a Sacred use of them below in the Tabernacle of the Covenant so although you are set below others in other things yet in this you have preheminence above them that you are interested in and imployed about these Covenant-mercies this is abundant compensation be not discouraged whatever you suffer here 't is not Hell whatever you lose for God Heaven will make amends faithful is he that hath promised who also will do it God is yet able to pay his debts as able and willing as to the first man that ever sued for performance of a promise never any went away grumbling or charging God as some men are too justly accused that he minds not what he saith when David through weakness of faith began to stagger and expostulate saying doth his promise fail for evermore he quickly checks himself with that reflection And I said this is my infirmity Psal 77.8 10. It were a blessed thing which Luther wisheth for that our faith were as certain and firm as the thing it self believed Optarim fidâ—â—tam certaâ— firmam â—sse quâ—m â—es ipsa verwn peccatum in carâ—e râ—sistit spâ—rituiâ—ut non possitam firmiter credere Luth. but alas sin in the flesh doth resist the spirit so as we cannot so firmly believe as he complains the way to stability is acting of faith believe and ye shall be established as long as we consult with reason we shall still be fluctuating persons expedient for establishment after many temptations of doubt concerning a main article of faith was an hearty humiliation and captivating his understanding to the obedience of faith which brought such clear light of truth and certitude into his soul that there remained no reliques at all of dubitation we may all cry out with the Disciples Lord increase our faith alas the want of faith is the root of all actual sins and insensibleness yea the want of a through perswasion of the reality of divine things undoth the world most men do but read the Gospel as a fine fiction or a well-composed Romance but work not their hearts to credit
express particular perswasions of some mercy as those blessed Patriarchs Gen. 48 21. chap 50.24 Behold I dye but God shall be with you and bring you again to the Land of your Fathers Yea cannot you that are Children bear your Testimony for God that he hath been and done according to your Parents faith and hope Solomon could say after Davids death thou hast shewed unto thy servant David my Father great mercy or bounty but that 's not all and thou hast kept saith he for him this great kindness that thou hast given him a Son to sit upon his Throne 1 King 3.6 and I question not but many of you can say as much for God that God hath had respect to you in Temporals because you were the seed of such as were dear to him Oh follow their steps and you shall fare as they fared 2. Yet further you that are the Children of Godly Parents Isa 44.3.59.21 Exod. 20.6 See 2 Sam. 23 1-5 Act. 3.25 you lye directly under the influences of these sure mercies the promise is made to believers and to their seed Gen. 17.7 Act. 2.38 39. such promises bear up the hearts of Gods poor expiring servants concerning their surviving Children Well then let Children claim their interest plead this grant none of you will lose your inheritance for want of looking after it if your Landlord promise you a Lease of your Tenement after your Father's decease if you sue to him for it and pay the accustomed fine will you be so mad as to be turned out of your Farm and the Heritage left by your Fathers than own your just and loving Landlord according to the Laws of the Land no man is so fond in Temporals and why should you be so foolish in Spirituals Ah Christians look after your Patrimony despise not your Birth-right is it nothing to you to be born of believing Parents remember your Parents Prayers and Tears their Hopes and fears Oh consider how it comforted their hearts upon their death-bed that they left you under a good Covenant and bequeathed to you a goodly heritage and why should your Parents be deceived in their hopes and meet you strangers at the great day to God and Christ to be set with filthy Goats upon the left hand for ever why will you embezzle or sin away this fair estate why will you not sue out this blessed Charter for your own souls in the Court of Heaven God is as willing to make it over to you as ever he was to bestow it on your Parents he is loath to cut off his kindness from their seed he looks after you in your soul-destroying practices and saith as once to Israel that did so wofully degenerate Jer. 22.5 q. d. I remember the kindness that in former times there was betwixt thy ancestors and me Oh their zeal in running after me the holy services they did perform to me thy Father or Grand-father and some former Generations maintained entercourse with me and I with them there was love of espousals betwixt us and I am sure I was not wanting to them I lookt carefully to them all that sought to devour them were my enemies they did offend me and I brought evil upon them I pleaded their cause while they lived and I took them seasonably to Heaven and if thou that art their off-spring wouldest have put me to 't I would have done as much for thee if thou hadst but laid hold of that Covenant those very Covenant-mercies should have been thine but thou art gone back thou wilt have none of me but walk after new upstart vanities thou wilt not vouchsafe so much as to enquire after the God of thy Fathers that was so faithful to them and did so much for them but let me ask thee A like Expostulation see in Miâ— 6.3 4. since thou wilt needs leave me what iniquity have either thy Fathers or thou found in me produce thy reasons testifie against me did I ever do thee any wrong have I not always done thee good Oh soul whithersoever thou goest from me thou missest of such a God as thy Fathers served God seems in that Scripture to speak after this manner Oh hearken to the eternal God if you will not heed the dying words of your mortal Parents that dyed in the Lord though one would think those should move and melt your hearts into tears of Gospel sorrow why should your dear deceased Parents rise up in judgement against you at the day of judgement when it shall be enquired whether they did their duty they must needs answer according to truth that they did instruct correct counsel admonish their wandring Prodigal Children they brought them to Ordinances prayed for them wept and travelled again for them and yet could not prevail and now must come in to bear witness against them and must rejoyce in Gods just vengeance upon them Oh what a sad case will these rebellious Children be in 't is no pleading priviledges by means of believing Parents at that day the higher you were advanced therein the lower will you be cast down to Hell Matth. 11.23 oh how terrible will it be to see godly Parents in Heaven and themselves cast into utter darkness yea to see strangers or the Converted Children of Heathenish Parents come from East and West and sit down with Abraham Isaac and Jacob in the Kingdom of Heaven but the Children of these Kingdoms posterity of Covenanted Parents cast out into utter darkness See Mat. 8.11 12. Let me therefore perswade all graceless Children to look about them do you above all others take heed of miscarrying greater expectations are from you than others the surviving friends of your Religious Ancestors look after you and enquire what you do oh rejoyce their hearts by walking in the steps of your predecessours I shall bespeak you yea charge you in the words of Reverend Mr. Bolton upon his death-bed that none of you will dare to meet us at the great Tribunal in an unregenerate state let every Child of Godly Parents plead for Covenant-mercies as once Solomon did 2 Chron. 1.8 9. thou hast shewed great mercy unto David my Father now O Lord God let thy promise unto David my Father be established thus do you plead with God and say Lord my Parents embraced the Covenant it was thy free-grace to choose them and set thy heart upon them and is that Grace weary canst thou not own me with Covenant-mercy nay dost thou not call that mercy to Abraham by the surer name of truth unto Jacob am not I a Child of the promise Lord cut not off the entail of Covenant-mercies from me or mine for ever But I must hasten let all souls seek after a share in Covenant-mercies you that are afar off and you that are near Children of the good and of the bad draw near hither take hold of this Covenant here 's mercy for you all these mercies are attainable let the wicked forsake his way and the
THE SURE MERCIES OF DAVID Or a Second Part of HEART-TREASURE Wherein is contained the supream and substance of Gospel-mercies purchased by Christ and Promised in the Covenant of Grace together with the several ways how they are made sure to all the Heirs of Promise and how they are to be improved for the Saints Fort and Defence Settlement and Incouragement in shaking and back-sliding times Being the fruit of some Meditations upon Isa 55.3 By O. Heywood an unprofitable Minister of the Gospel Zech. 9.11 As for thee also by the blood of thy Covenant I have sent forth thy Prisoners out of the pit wherein is no water Evangelium est ceu vehiculum quoddam per quod ad nos defertur Christus cum justitia suâ omnibus donis Luth. tom 3. f. 428. a. LONDON Printed by R. W. for Tho. Parkhurst and are to be sold at his Shop at the Bible and three Crowns in Cheapside near Mercers Chappel To all the Heirs of Promise the Saints of the most high God the Sons and Daughters of Abraham whom God hath betrothed to himself in the sweet Gospel-Covenant and who live in hopes of their nuptial day preparing in grace to enter into the chambers of glory at death and the general Resurrection grace mercy and peace TWo things my Dearly beloved in the Lord are absolutely necessary to make souls happy 1. That the â—hing possessed be fully adaequate to the nature of the soul 2. That â—t be made over to it legally and everlastingly for if either any thing be defective at present to give content or there be danger of losing it it is not commensurate to the souls state or need for as this immortal spark infused into man whereby he is a rational creature is vast and capacious in its desires and dimensions so it is very lasting yea everlasting in its continuance and duration therefore its riches that must make it happy must be both suitable and durable But all the creatures fall short in both the soul of man travelling through this spacious universe upon the feet of its affections and following the guidance of the intellectual faculties the souls ear and eye can get no satisfying sight or report in answer to that curious inquest who will shew me any good to fix upon the creature is to set our eyes upon that which is not for its vanity yea to place our hopes on that which hath a lye in its right hand and so becomes vexation of spirit in an astonishing disappointment woe were to man if there were no hopes for him but in this life and great were his infelicity if what Atheists say and think that there is no God were true how poorly should this Princely thing in man be served with the sordid husks of creatures how base and bruitish would its life be how well becoming man would that Epitaph be of the Epicure which Cicero saith was fitter to be writ on an Oxes grave than mans Haec habeo quae edi quaeque exsaturata libido hausit the things my greedy appetite hath devoured are mine as they cry But let such Brutified Sots that understand nothing of the worth or proper food of immortal souls feed on husks let the Heaven-born Saints aspire to other nourishment if the mixed multitude of common professors linger after the Aegyptian food of Cucumbers Numb 11.4 5. Qui mundo adhaeserunt ut marinis petris alga contemnunt immortalitatem sicut Senex Ithacensts qui non veritatem coel stem patriam eam quae vere est lucem sed fumum optabat Clem. Alexand. adm ad gen Melons Leeks Onions and Garlick the real Saints feed on Heavenly Manna the flesh and blood of Christ is the proper pabulum animae or nourishment of the soul the soul hath a more tender appetite which requires answerable food it cannot feed on such course stuffe as worldly delights hear David begging as for an alms but what alms begs he mercies but what mercies tender mercies Psal 40.11 withhold not thy tender mercies from me O Lord q. d. there are common mercies that fill the bellies and cloath the bodies of good and bad but these will not serve my turn nor save my soul the mercies that will do me good for ever are tender things of another stamp that come streaming through the blood of a Mediator that are dipt in Covenant love and such as can fill and feed and feast my soul for ever These are the mercies that God hath dropt into your bosoms oh the heirs of promise and these are the mercies described and deciphered in this Treatise I have gone out to measure the Land of Promise and according to grace received I have viewed it in the length and breadth thereof and I have no reason to bring up an evil report on it it 's a Land flowing with Milk and Honey a blessed and beautiful Land which God careth for and if the Lord delight in you he will bring you into it what though there be Giants and Anakims of opposition in Heavens way fear them not for they are bread for us shall turn to the Saints nourishment and their defence is departed from them the Lord is with us Let not our hearts faint God will carry us as upon Eagles Wings he will give us a pillar of Cloud by day and a pillar of fire by night sure mercies in the way and everlasting mercies in the end this is the true Arabia felix yet far beyond that which though it abounded with spices and gold profits and pleasures yet stupifies the senses of the inhabitants with its suffocating sweetness but there 's no nauseous disgusting of heavenly delights by those that partake thereof the longer you enjoy them the more you long after them and the fuller draught you take the sweeter rellish they have Oh the pleasure a soul may have in divine things other things will stink in comparison of these ravishing delights no pleasures like those that come from above but that which adds an Emphasis to these is that they are sure as well as sweet abiding as well as abounding pleasures God the Author and object of them is immutable the spring of them the love of God the meritorious cause Christs blood the way of conveyance precious promises all these are settled and the same as long as the soul needs mercies it enjoys them for we have grace to help in time of need God will not men cannot pluck away these mercies from you you that have a well-grounded title thereunto God will not for the gifts and callings of God are without repentance and whom he loves once he loves to the end men cannot for they are above and beyond their reach Sole sale omnia conservantur these mercies are made sure to you by a Covenant of Salt which is a symbole of incorruption they wear not away with length of time nor are they snatcht away by humane violence the Tyrants rage cannot pluck sure mercies
Covenant is as sure as that the World shall no more be totally drowned with Water yea as sure as the standing of the lasting Mountains and Hills yet further as sure as the Ordinances of Sun by day Moon and Starrs by night nay once more it 's as possible that the Heavens should be measured by the short span of a mortal man or the foundations of the earth searched out as for the great and unchangeable God to violate this Gospel-Covenant with his dear Israel of elect souls Read this fully in Isa 54.9 10. Jer. 31.35 36 37. But yet more particularly this Covenant and these mercies of it may be made sure two wayes to believers viz. 1. Infallibly so as not to miss of 2. Immutably so as never to lose these mercies 1. These mercies of the Covenant are sure infallibly i. e. there is a certain number of elect selected souls set apart by the soveraign Lord of Heaven and Earth to eternal happiness by our Lord Jesus Christ and these shall have interest in and possession of the forementioned mercies of David that God hath chosen some to life as the end and through Christ as the way of attaining that end is clear in Scripture Ephes 1.4 According as he hath chosen us in him and ver 5. having predestinated us unto the adoption of Children by Jesus Christ to himself and 1 Thes 5.9 for God hath not appointed us unto wrath but to obtain salvation by our Lord Jesus Christ electing and redeeming love are of the same latitude and extent whom God the Father had in his Council God the Son bore upon the bitter Cross and those that are ordained to eternal life shall believe Act. 13.48 Which Text saith Calvin teacheth that saving faith depends upon Gods eternal election hence also faith is called the faith of Gods Elect Tit. 1.1 because all the Elect and none but the Elect obtain it for all men have not faith it is peculiar to these selected persons Besides God hath laid the plot and platform of mans salvation upon the sure foundation of his own free-grace on purpose to make these things firm and sure to elect souls so that their unworthiness shall not hinder the certain execution of his eternal Decrees Rom. 4.16 therefore it is of faith that it might be by Grace to the end the promise might be sure to all the seed i. e. that the Covenant with all the mercies of it might be made good to all the heirs of promise the election or elect souls hath obtained it but the rest are blinded Rom. 11.7 hence saith the Apostle 2 Tim. 2.19 Dico novit Domiaus qui sunt ejus ipsae oves aliquando seipsas nesciunt sed pastor novit cas secundum electionem ovium ante constitutionem mundi Aug. in Joh. 10. the foundation of God standeth sure the Lord knoweth them that are his he knows these sheep even before they know themselves according to his sure election before the foundation of the world hence also God would not have the enjoyment of these mercies to depend upon mans sorry mutable and inconstant will nor upon any works wrought by man as the whole strain and tenour of the Gospel holds forth and indeed if the whole stress lay on mans free-will it would bring us back to a Covenant of Works and if it were possible for any to attain these that man were the casting cause of his own salvation and then what need of any Redeemer besides it might so fall out yea and would certainly that these mercies might be applyed to none for conditio nihil ponit in esse that which is not effectual without a contingent condition upon which it depends the particular motion of this mans will and so of anothers towards God and closing with promises being in his own choice is doubtful and uncertain and so must needs be the priviledges which depend upon that condition therefore they that make these mercies possibly every ones make them certainly no ones the truth is God hath not left the enjoyment of these Covenant-mercies to the choice or refusal of the fickle or inconstant will of the creature at his pleasure but though he doth not violence to the will but of unwilling makes it willing God himself and Jesus Christ by the holy Spirit hath ingaged himself to bring souls home by converting grace certainly and infallibly though sweetly and suitably to the nature of a rational creature hence effectual calling and instating the elect in these mercies is not left at rovers may-bees or hap-hazard but it 's put beyond all peradventure so that there 's a Must and Shall annext to it Joh. 10.16 other sheep I have them also I must bring and they shall hear my voice Joh. 6.37 All that the father giveth me i. e. by election shall come to me i. e. by faith and repentance the God of Heaven hath ingaged himself for it and he is a God of truth to make good his word and of infinite power and he works and who can let it Videsis Ames Coron ad Coll. Hag. advâ—rsus Remens Artic. prim de electione Cap. 4. p. 15. c. he worketh all things according to the council of his own will Eph. 1.11 All that God the Father hath given to Christ in the free election the Son hath undertaken to bring to glory by his mediatory administration this is the first these mercies are sure infallibly the heir of glory shall partake of them 2. They are sure immutably not any that do partake of these mercies shall ever lose them they shall alwayes have them and shall â—ever be deprived of them there are inâ—eed some common gifts of the spirit that God may revoke and take away as the gifts â—hat Saul had but these gifts of Grace and â—his effectual calling are without repentance Rom. 11.29 he will never repent of or retract â—hese precious donations Mary's better part â—hall never be taken from her worldly riches â—ay be lost but spiritual mercies are durable â—iches God the Author of these mercies is â—mmutable with him there is no variableness â—or shadow of change he receives no variaâ—ion from the contingent events of second â—auses the Lord will not forsake his people for â—is great names sake because it hath pleased â—he Lord to make them his people 1 Sam. â—2 22 he hateth putting away he will not â—is-inherit his Children for misdemeanours â—e knows their frame sees and pitties their â—eaknesses raiseth them out of falls and â—eals their back-slidings Christ Jesus the â—urchaser of these mercies is the Amen Rev. 3.14 Heb. 13.8 Isa 63.1 Joh. 10.28 29. Joh. 17. the â—aithful and true witness the same yesterday â—o day and for ever mighty to save a merciâ—ul and faithful high-Priest none can pluck â—hem out of his hands he will lose none of â—hese that his father hath given him he will â—ave to the uttermost This our Joshua will â—ring the elect souls to the Canaan of eternal
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
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
Redeemer there is both sympathie ability and authority and therefore he will effectually manage his glorious undertaking yet that 's not all for 2. In the 22 ver 't is said that he gave him to be the head over all things to the Church i. e. not only to be the head of the Church but to be Head and Governour over all things for the good of the Church so that now the whole world is subordinate to him for the advantage of elect souls and now every thing shall help them forward towards Heaven yet further there is something more in the phrase and that is that as the head is gone before to Heaven so the members shall undoubtedly follow after and so salvation shall be sure and this is very clear in that admirable Text Ephes 2.6 and hath raised us up together and made us sit together in heavenly places in Christ Jesus i. e. thus it 's as sure as if were there already or we are set there in our representative Jesus Christ or these holy places and priviledges on earth are an earnest of glory but indeed the saints are already saved so saith Paul ver Rom. 8.24 5. by grace ye are saved and elsewhere we are saved by hope so that we have as it were taken up our rooms as one saith in Heaven afore-hand whereunto we have just right upon earth by vertue of union which is the ground of communion for he that hath the Son hath life Quia nondum haec quae commemorat in membris apparent propter arcanam tamen unitatem ad mimbra certò pertinent Calvin in loc i. e. he hath possession of it as by Turf or Twig he hath in a sort Seisin and delivery our head is in Heaven and although these things yet appear not in the members yet because of the hidden union betwixt the head and members that which is peculiar to the one is appropriated to the other hence saith the Apostle again Col. 3.3 4. Your life is hid with Christ in God when Christ who is our life shall appear then shall ye also appear with him in glory when the dull shell of our mortal bodies shall be broken then shall the pearl of Grace shine forth in its lustre and glory Yea he will also change our vile body that it may be fashioned like unto the glorious body of Jesus Christ Phil. 3.21 2. Yet further Christs intercession now he is in Heaven assures us of the certainty of Covenant-mercies for he is Mediator 1 Tim. 2 5. a middle person and so fit to negotiate the business with God for poor man and he intercedes effectually for guilty souls by vertue of the worthiness of his own person and merits and as an advocate in a legal and judicial way he sollicits for them and pleads their cause and he appears in Heaven for them vindicating them from all accusations and will not all this satisfie further Christs intercession is of large extent and of as powerful efficacy for he can refuse no cause put on him but must and will intercede being imployed so he cannot but be heard alwayes and his promise is as full whatsoever ye ask in my name it shall be done unto you Joh. 14.13 14. nay I will do it the Intercessour is the Executour See this Doctrine of Christs intercession pithily and profitably opened in Mr. Durhams Expos of Revel 8.1 Lect. 1. pag. 407. to 414. But I shall not be large in this sweet point of Christs Intercession because many have Writ much about it only take notice of that well-known Text in Heb. 7.25 for a close of this head Wherefore he is able also to save them to the uttermost that come unto God by him seeing he ever liveth to make Intercession for them this Text is a notable demonstration of the excellency of Christs Priestly Office tending to the confirmation of this point and consolation of believers wherein are these seven things 1. The end of it and that is to save souls and the Infinite God will certainly accomplish his end men may fall short but God cannot miscarry I work saith he and who shall let it 2. The universality of it he saves all i. e. all believers rich and poor whether they have more or less worthiness for they are not saved for their own but for Christs merits 3. The efficacy thereof he saves to the uttermost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to the uttermost point or term of life even to death and beyond it or so as none can mend his work for as he is the author so he is the finisher of our faith and hope consolation and salvation none can come after him to finish what he hath begun and he saves to the uttermost from all kinds of enemies none can challenge an interest in souls after he hath done his work and he saves to the uttermost i. e. he leaves them not till he have brought them into the highest happiness that Creatures are capable to enjoy there is all manner of perfection in this salvation 4. Here is the subjects or persons saved those that come to God or the condition coming to God by Christ now this is such a disposition as he himself doth work for the power of his spirit doth effectually draw souls to God Joh. 6.44 45. the condition is believing and he works the condition Christ is that sure Ladder of Jacob by which souls may ascend to God and into Heaven never any fell off this Ladder or miscarryed that came to God by Christ 5. Christs ability to carry on that work in the first words be is able this we cleared in the first head concerning the union of the two natures he is omnipotent therefore he is said to be mighty to save and if he can do any thing in this soul saving work he will not fail those that lay the whole stress of their souls upon him 6. Here 's his capacity to save for the Text saith he ever lives a living Saviour can revive dying dead souls if Christ were not alive there would be no hope of life by him in vain should we seek for living injoyments among the dead but our Saviour is revived and lives for ever he is the living Bread that came down from Heaven Joh. 6.5 and is again risen and ascended up into Heaven and because he lives we live also 7. There 's his compleat execution of his present office he ever liveth to make intercession for them saith the Text therefore must needs compleat the work he hath begun on earth as the High-priest under the Law Levit. 16.14 Heb. 9.11.12 our Mediatour sprinkles the vertue of his meritorious Offering here on earth upon the mercy-seat now in Heaven and continually bears the names of his Saints upon his brest and appears in the presence of God for us Heb. 9.24 so that we have a friend in our nature to own us in open Court yea God the Father bade him welcome
be the portion of mine inheritance I can say truly the lines are fallen to me in pleasant places Psal 16.5 6. I have a goodly heritage I can bid defiance to all the world to make me miserable when all the World looks black about me and all my comforts forsake me when seeming friends scorn me and real enemies pursue me with cruel hatred I can then incourage my self in the Lord my God Yea rejoyce in the Lord yea when the whole Creation cracks about my ears and the Earth trembles the Heavens are rolled together as a scroll I know that my Redeemer lives and I shall live with him in bliss and blessedness for ever these or the like are the musings of the Covenanted soul and though it cannot say the Lord is his yet he can say through grace that it is the desire of his soul to have the Lord for his God he looks upon that as the happiest estate that a Creature is capable of and if God should say this House or Land or Goods or this Kingdom or this world is thine except he say withall I am thine the soul goes away disconsolate and looks on all those as nothing worth Christians try your selves hath it been thus with you or hath it not what settled prevailing account hath the God of Heaven in your hearts do you look upon all the bravery and delights of the World but as straw and dirt under your feet in comparison of your God do your hearts pant after the living God do your souls desire him in the night can you boast of your God and challenge all the world and say there 's none like unto our God can you depend upon him and cast all your care on him do you in all things give him the preheminence are your hearts endeared to and inamoured with this glorious gracious God 2. But I proceed whether have you given up your selves to him 1 Cor. 6.19 for if you be the Lords you are not your own you have wholly resigned up your selves to him you have given him the Keys of your hearts and delivered him possession of your souls as the only rightful owner thereof just as the Wife gives up her all to her husband 1 Cor. 7.4 so that she hath not power of her own body but her Husband so doth the soul surrender it self unto its spiritual Husband so that now it hath nothing to dispose of without its husbands leave house land money estates relations name time gifts of mind members of body faculties of soul life it self and all things he is hath doth are at Gods dispose and he lays them all at his Husbands feet and dare not dispose of one penny in his purse or minute of his time or cast of his eye or thought of his heart by his good will without his Husbands leave hence you shall hear a Covenanted soul inquiring after sin and duty and making Conscience of complyance with the Lords will and pleasure the Scripture calls this a giving our selves to the Lord 2 Cor. 8.5 yea there are several outward symbols to evidence it Isa 44.5 one shall say I am the Lords and another shall call himself by the name of Jacob and another shall subscribe with his hand to the Lord and sirname himself by the name of Israel Profession Subscription Denomination nay though it be to endure the scorn of a reproachful nick-name any thing would he do so he might be ranked amongst real Saints and be indeed the Lords And there are four properties of the souls self-delivery to God A Covenanting soul gives up it self to God these four ways viz. 1. Really 2. Readily 3. Resolvedly 4. Unreservedly 1. Really Truly Sincerely without the ordinary counterfeiting and complementing that is in the World 't is as easie as it is common for men to Court others with that empty Ceremony Your servant Sir when they never think as they speak this by the way is to be ranked at least among idle words of which I fear many have a sad account to give let professours learn better manners and language than to conform herein to the world well but a Saints giving up himself to the Lord is not complemental but real here holy David you shall find him in good earnest Psal 116.16 O Lord truly I am thy servant I am thy servant and the Son of thine hand-maid thou hast loosed my bonds Here 's 1. An Asseveration truly 2. An affirmation I am thine 3. A duplication I am and I am thy servant 4. A confirmation by two Arguments 1. He was his servant by his birth being born in his house for if a Woman was servant in an house all the Children she bore there were servants to the master of that house hence saith David the son of thy hand-maid 2. David was God's by Redemption thou hast loosed my bonds for such as delivered any from captivity had them to be their servants for ever thus every gracious soul really professeth himself to be the Lords See Exod. 21.4 5 6. he is God's bought and bored Servant he doth as the servant of old plainly say I love my master I will not go out and so is brought to the door-post and hath his ear bored through with an Aule he receives an ear-mark being board by the blessed spirit of God and so made willing and obedient to the Lord's calls this ingageth him to be much in desiring to know the Lord's will with a resolution to do it he stops not his ear hides not his eyes from his Master's commands but prays as David Psal 119.125 I am thy servant give me understanding that I may know thy testimonies a good soul would not be ignorant of any part of its work because he is a real servant and makes Conscience of upright obedience Ah sirs what say your hearts to this are you in good earnest do you indeed speak as you think and will you do accordingly it's no jesting trifling matter Israel gave God good words so that God saith they have well spoken when they promised to be the Lords and to obey him but God adds O that there were such an heart in them that they would fear me c. Deut. 5.28 29. Alas persons may say fair in a flush of affection but enquire you into the frame of your spirits and actions whether you be real 2. This self-delivery to God is ready free willing and chearful not with grumbling and by compulsion when persons do it because they cannot help it when they see they must dye and can serve the Devil no longer or under the rod only they will be for a fit and start religious but it is full fore against their wills for they would rather choose to be slaves to lust but they are taken off by violence or constraint or else they lye under such terrours and convictions that for present they are over-awed and dare not but profess to be the Lords it is strangers that yield feigned
or forced obedience to our David Psal 18.44 See Marg. But the Lord 's true hearted subjects shall be a willing people in the day of his power Psal 110.3 voluntarinesses or liberalities so the word signifies they are all volunteers and look upon it as their priviledge honour and happiness to be the Lord's servants as the good Emperour Theodosius that accounted it greater honour to be the subject of Christ than to be Emperour of the World Judg. 5.9 Real Christians are like the Governours of Israel that offered themselves willingly among the People these have God's heart since the Lord hath their heart those in Act. 2.41 gladly received the Word and so were Baptized every Child of God is a free-will offering Rom. 12.1 and presents his soul and body as a living sacrifice or Holocaust and this is acceptable to God Oh the account that God makes of these they are called Princes of the people Psal 47.9 the Marg. hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voluntary of the people volunteers are Princes as indeed all Gods Saints are Kings Psal 45.16 and the Church hath her Princes in all the Earth because they have power over their base stubborn wills which is more than to rule over millions of men these are persons of most noble generous and ingenuous spirits others are of a low base sordid degenerate spirit that have not subjected themselves to God but are slaves to their lusts Well sirs how is it with you do you voluntarily and cheerfully surrender your selves to the Lord as a Maid doth in Marriage to the person she loves are your hearts so gone after the Lord as to look upon it as your greatest preferment to be joyned to so sweet an Husband have you seriously deliberated things in your breasts and upon mature thoughts concluded that this is the best match you can make Cant. 6.12 doth your soul make you like the Chariots of Amminadab or a willing people and the longer you serve this Master the better do you like this service You do not repent that you gave up your names to him if it were to do again you would do it though you knew of ten thousand times more troubles in your way than yet you have met with nay you thank God heartily that he will accept of your persons and services and you look upon his service as perfect freedom is it thus with you bless God he hath brought you into Covenant 3. The Covenanted soul delivers up it self to God resolvedly there are some that halt between two opinions that are off and on one while they will be for God another while they are staggering like the Samaritans when the Jews were in prosperity they would profess to be of their stock when in adversity they disowned relation to them these are a Cake half-baked the one side baked for God the other side dough so that one cannot tell what to make of them God likes not these unfixt unresolved spirits but a real Saint will have God whatever it cost him like a Woman that will have such a Man though she beg with him friends may set their hearts at rest there 's no disswading her for her affections are placed all bonds cannot hold her just thus is it with a poor soul Act. 11.23 Psal 119. it cleaves to the Lord with full purpose of heart it hath devoted it self to God's fear there 's no revocation carnal friends say nothing that go about to hinder the souls match he will strike this blessed bargain in spite of all opposition all the Devils in Hell and Men on Earth shall not obstruct his course and motion to the Lord if my Father hang'd about my neck saith an Ancient my Wife and Children stood in my way to my dearly beloved I would fling off my Father throw down my Wife trample on my Children that I may enjoy my Lord God offer a resolved soul House Lands Pleasures Treasures they all signifie nothing if they be to hire him from Christ let their money perish with them said that noble Marquess that esteem all the money in the World worth one hours Communion with Jesus Christ consider Moses and Paul the first forsook the pleasures of Pharaohs Court for Christ Heb. 11.24 25. Act. 20.24 the latter accounted not his life dear in the cause of Christ and indeed this is the great condition upon which we can only have an interest in him Luk. 14.26 if any man come to me and hate not his father mother wife children brethren sisters yea and his own life also he cannot be my disciple i. e. when these stand in competition with Christ or when he cannot keep both if he will not be willing to part with these rather than want Christ he is not worthy of him Mat. 10.37 as another Evangelist hath it Ah sirs how is it with you are you at a point do you hang no longer in suspence will you have Christ upon his own proposed terms and will you have him now and not delay a moment longer do you say that upon due considering your ways Psal 119.59 60. Eph. 6.15 you make haste and will not delay to give up your selves to the Lord are your feet shod with the preparation of the Gospel of peace i. e. with an holy resolution to go through sharpest paths to your beloved you care not what befalls you so that this dreadful evil do not befall you to be without God in the World and many waters of opposition cannot quench this flaming love to your dearest Lord try your selves by this note 4. A gracious soul delivers up it self to God unreservedly entirely and universally and that both with reference to the subject and the season the whole soul and that for ever 1. Totally 2. Finally 1. The whole soul is given up to God in this Covenant-match here do hypocrites dodge and article and make reserves and come not off fair but leave some sort of the heart for a lust and are not willing to give up themselves entirely now God will have all the heart or none at all he will not brook a corrival or competitour my son give me thy heart and indeed the whole soul is a present little enough for the God of Heaven it is a whorish heart that 's for dividing a gracious soul faith let him have all as it cannot be content with half a Saviour so it knows God will not be content with half a soul and therefore cryes out Lord here I am poor worm I have polluted my self with sin and deserve not that ever thou shouldst own such a wretch as I am yet such as I am I here offer my self wholly to thee alas I am but a poor and sorry present for so great a King yet I freely give my self to thee intreating thee to make me better I cannot bestow my self on one that either hath more right to me or can do more for me here I am Lord
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
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
Lord hath taken to assure thee of these mercies so that unbelief is the most unreasonable sin in the World Joh. 3.19 this is the great damning sin say not with Cain thy sins are greater than can be forgiven for thou lyest in saying so is not the mercy of an infinite God beyond the demerits of a finite creature nay further thou givest God the lye who is truth it self he saith there 's life for dead condemned sinners in his Son 1 Joh. 5.10 11. thou saist no but I have been to seek and I want life but there 's none for me yes yes soul there 's life enough for thee grace abounds and you may have this life in abundance only shut not out your selves by unbelief but come to him and he will in no wise cast you off for he is ready to forgive your iniquities and give you these sure mercies 3. In case of persecutions afflictions temptation from Satan the World or any other ways you may then improve these Covenant-mercies and find abundance of sweetness solace and satisfaction therein were it not for these the soul of a child of God would sink under his pressures how often doth David profess that he had perished in his affliction Psal 119. did not Gods word of promise support him a Covenant-word will lift up the soul from the lowest depth a Covenanted God will incourage a Saint in the greatest straits there is a Divine art in a Christians improving this â—tock to his best advantage and affliction â—s a proper season to make use thereof as suppose a man be in poverty there 's enough â—n the Covenant to make him rich if in disgrace Covenant-mercies make him honourable if sick one Covenant-mercy even pardon of sin will make him sound Isa 33. Dei hominem cultoâ—em Dei subnixum spei veritate fidei stabilitate fundatum â—gat mandi buâ—us seâ—uli in testatioâ—ibus commoveri vid. Cypr. tractaâ— cont Demetr p. 273. 〈◊〉 in Prison Covenant-mercies set him at â—iberty if hungry or thirsty why Covenant-mercies are meat and drink to him if derived of relations still Covenant-mercy makes up that loss and lets the soul see â—etter relations in Heaven Oh Christians our case can never be forlorn as long as â—u have such rich mercies of the Covenant to support and supply you let all the â—en of earth set themselves against you â—ey can but storm the out-works they can â—ver surprize your main Fort or rob you 〈◊〉 your best goods these mercies of the Covenant which are made sure to you by a Covenant of salt oh hug and embrace these mercies in such a time as this when trade decays your stock is safe in a plundering time none can pluck away your treasure and estate you have something that all the Devils in Hell and Men on Earth cannot deprive you of troubles will but knock these mercies into your breasts more firmly and feelingly then deprive you of them or render you suspicious of your interest in them for these are seasons wherein God communicates most of himself to the soul Gen. 28.13 Jacob's sad and solitary journey was attended with the choicest heart-reviving discoveries Heaven was opened and God shined upon blessed Stephen's soul through a showr of Stones Act. 7.55 Oh Christians 't is worth a World to have interest in God in the day of affliction and 't is your great work in such a day to bear up your hearts with what you have in the Covenant of grace take heed of discontented murmurings under any tryals since you have a God that can and will be all in all to your souls in the want of all comforts and over-flowing of sorrows 4. You may improve these Covenant mercies in a day of spiritual dearth in thâ— famine of the Word which is the sad desâ— judgement when Means Ordinances failâ— and the soul is in great danger of pining then 't is both safe and sweet to suck growtâ— and strength from the spring-head eveâ— from God in a Covenant-way these mercies nourish the languishing soul in a famishing season Isa 41.17 18. when the poor and needy seek water and there is none and their tongue faileth for thirst I the Lord will hear them I the God of Israel will not forsake them I will open Rivers in high places and Fountains in the midst of the Valleys I will make the Wilderness a Pool of water and streams in the Desart and dry Land springs of Water Oh blessed are Covenanted souls they have meat to eat others know not of hidden Manna God hath ways to convey Marrow and Fatness into their souls when their ordinary provision is kept from them I Read of a man that was condemned to starve to death in Prison his Daughter getting leave to visit him once a day yet not permitted to bring food notwithstanding preserved his life a long time by the Milk which he sucked out of her Breasts Oh how doth God preserve the souls of his Children in Prisons by that good nourishment they suck from God in the breasts of the Promises he keeps them alive in famine bread shall be given them their waters shall be sure Isa 33.16 yea he makes affliction and adversity both bread and water wholesome food therefore called in Scripture Isa 30.20 the bread of adversity and water of affliction because souls are bravely nourished thereby Ordinances may for a season be removed but influences of grace are still conveyed grace is supported the soul supplyed as long as the spring remains free for a Christians access he shall be provided for though the Chanel be stopt streams cut off and outward means much obstructed therefore Christians when the word of the Lord is precious and there is little open vision make your addresses immediately to God see what he will speak to your souls own him in Covenant-relation lay your souls at his feet and tell him that you are cast in a thirsty Wilderness your graces are withering and hearts failing tell him you can scarce meet with an instrument to receive a word of council or comfort from but ask him if he cannot supply without as well as by the means tell him he sometimes stops the Conduit that he may convince us where our refreshment lyes and whither we must have recourse for fresh supplys tell him when you enjoyed the means they could not work without him and now you want them he can work without them though he hath tyed us to the means yet he hath not tyed himself to them tell him once again that the more immediate his Conveyances are the more evidential they are and the sweeter emblems of Heaven 5. In your backslidings and fears of apostacy then oh then improve these mercies of the new Covenant you fall and miscarry and lose your hold of God but God hath hold of you you dare not venture to approach to him again Jer. 3.12 13. but he calls and tells you he will