The Riches of Grace Displayed, Part 5
A Fifth Inſtance OF THE RICHES OF GRACE: TO WIT, God's Covenanting with Man.
Iſa. 55.5.
And I will make an everlaſting Covenant with you.
WHO would refuſe him that ſpeaks from Heaven? Eſpecially when he ſpeaks in ſuch melting, moving Language as is found in the firſt Verſes of this Chapter. O what ſweet and Holy Charms doth the Holy Ghoſt here uſe! As a Learned Doctor ſaid on another account, O quam ſacro faſcino uſus eſt! Sententia D. Mortoni, p. 25.I may ſay on this, If Eloquence her ſelf had a Tongue, ſhe could not uſe words of greater force. As many words as there are, ſo many Weapons and ſtrong Arguments there are to Conquer and overcome the Oppoſition that is in ſinners Hearts.Quot verba, tot tela.
Here is line upon line, invitation upon invitation; and that to every one that is a thirſt, Ver. 1. Engl. Annot.to Gentiles as well as Jews. All to whoſe Ears theſe Calls ſhall come, are aſſured (as much as truth can aſſure 'em) that if their whole Souls come to and for a whole Saviour, they ſhall have him, Ver. 3.and with him Life, even that Life that is moſt worth having, and doth beſt deſerve the name, even length of days for ever and ever.
My Text is counted the laſt, See Sedgwick on the Covenant.I am ſure it is not the leaſt Reaſon wherewith the Lord's Call is backed: Upon mens coming in, the Lord will make with 'em a Covenant, and that a Covenant that ſhall not be made void, an everlaſting Covenant.
Obſerve we, 1. The Promiſer, God; particularly, though not onelyonly the Father. 2. The Promiſe; which contains,
1. The thing Promiſed; making (cutting or ſticking) this Covenant.
2. Vide Polum ad locum.The Subjects Recipient of the benefit of this Promiſe; to wit, ſuch as anſwer the Invitation given, pointed at in the word You, whatever you have been for ſinners: Therefore,
Having thus made our way thereto, we lay down
The Doctrine. God the Father out of his Free Rich Grace doth Covenant with Perſons.
Of his Covenanting we read often; and if when we read, we do alſo weigh what is written in the Text, will not the fulneſs and richneſs of his Grace be preſented to us? May we not well ſtand a while on every word before us, and proclaim ſuch Grace?
1. How much is there in the firſt word I? Which points out the firſt Founder of the New Covenant, the firſt Perſon in the Trinity, the Father of our Lord Jeſus Chriſt.
Will God that humbleth himſelf to behold the things that are in Heaven, Pſal. 113.5, 6.vouchſafe to look with favour on Offenders here on Earth? Will he look on man with an Eye of Love, that ſees how he hath loſt and defaced his Image? And that leads me to conſider,
2. What emphaſis and force there is in the laſt word You. In what a plight doth God find thoſe he Covenanteth with? Ezek. 16. beginning.Will the moſt High condeſcend ſo low as to deal familiarly with Subjects, yea, with Rebels? What was man in his firſt eſtate, that God ſhould make with him a Covenant of Friendſhip? What then is the Son of man, Heb. 2.6.or man in his fallen ſtate, that God ſhould make with him a Covenant of Reconciliation? Will God indeed make a Second Covenant with him that is chargeable with the wilful violation of the firſt?
3. See the Ark of the Teſtament opened.Is not God's Covenanting an Act of his Free Rich Grace? All grant, that his Goodneſs (ſome ſay his Grace, though not Goſpel-grace) was ſhew'd in the Covenant of works: God might have exerciſed his Sovereignty in giving Adam a Law, without expreſſing his Bounty in promiſing him ſuch a Life upon his obeying it. See Doctor Bates his barmony. Rom. 5.7.8.His Covenanting with man put an Honour on him, and in rendring his Obedience more free, rendred it more firm: What honour and favour then is it to man, that is in his Blood, that in a Covenant-way God ſaith to him, Live?
4. Doth not the Property of this Covenant (to wit, its being everlaſting) advance mans Priviledge by it, and conſequently God's Grace in it? This Covenant was everlaſting, as to the Foundation of it, which was laid in the Covenant of Redemption, and will be everlaſting, as to the benefit, giving men a Title to, and at laſt poſſeſſion of perfect unending Salvation.
Who that gives the things touched on, the thoughts due to 'em, ſees not cauſe for that joyful ſound, Grace! Grace!
And being to treat on that Covenant which is according to its name (in an eminent way) the Covenant of Grace, my Text treating thereon; and having made ſome mention of two other Covenants, I ſhall preſent ſome Poſitions that preſent ſomething of its Nature, and of its difference from them.
1. See Reverend Bulkley on the Covenant. Iſa. 58.10. See Reverend Blake.This Covenant is made with Man, and ſo differs from the Covenant of Suretyſhip that was made with Chriſt for men.
2. This Covenant is made in order to man's Reſtauration; and ſo differs from the firſt Covenant that was made in order to man's Confirmation.
3. The Covenant runs much in a Promiſing way and ſtrain: foreign. Acts 2.39.It's called the Promiſe, and is a bundle of Promiſes.
4. The Grand Promiſe in it is, Summa foederis. Gen. 17.7.That God will be his Peoples God. This is ſaid to be the ſum and ſubſtance of the Covenant.
5. John 3.16. Rom. 4.16.Faith is required in and of thoſe that are ſo in the Covenant, as to be entituled to the Pardon and Salvation promiſed in it.
I am aware, Camero de foedere, &c.that in the Writings of great Divines, we read of an abſolute Covenant; and the Covenant we are on is compar'd to that of Noah (or made with Noah) after the Flood, which was of that kind. Iſa. 54.9.God will no more deſtroy the Earth by Water, though its Inhabitants be not well qualified; and hereupon excellent men expreſs themſelves ſomewhat differently.
Some are leſs free to hear of a condition in the Covenant, when others are full for its being Conditional.
I had rather (if I were able) make up ſeeming breaches, than attempt to make 'em wider, and accordingly ſhall Note,
1. That they who ſay it is Conditional, do not mean, that any thing found in man was the foundation of God's making it; Epheſ. 2.8.or that Faith call'd the Condition of it is of a mans ſelf; ſo that he either works it, or deſerves that God ſhould do it; or that where it is wrought, it merits what is given into its hand.
And not a few of 'em ſay, Mr. Jeſſop. M. Baines, &c.that it is a Condition in the Covenant, or a conſequent Condition flowing out of the Covenant, and conveyed through the Miniſtry of it.
Others of 'em ſay, it is from what we call the Covenant conſidered as a Teſtament, Mr. Barret.or however from the Covenant made with Chriſt, he having a Promiſe that it ſhall be wrought in thoſe that are given him.
So that all they intend by aſſerting the Conditionality of the Covenant is, John 3. laſt.that without ſuch a Faith as calls Repentance and Obedience Daughters, none that are of years have a right to Juſtification and Glorification.
They obſerve, that the current of the Scripture is for joyning Faith and Salvation, Repentance and Remiſſion: And the Covenant is ſpoken of as a Matrimonial Covenant; and ſo implyes a conſent in thoſe that come within it to the terms and tenor of it: And hence it becomes a more proper and full Covenant, having God and Man for Parties.
On the other hand, The moſt valuable among thoſe that are leſs affected to the term, condition in this caſe, grant,
1. That God obſerveth an Order and Method in conferring Covenant-benefits; Mr. Capel M. Troughton. Mr. Gale, &c. Mark 16.15, 16.ſo that men receive Grace for (and on) Grace; one bleſſing depending on another; and none of Age ſhall be ſaved but believing Penitents.
2. That the Covenant of Grace doth directly require Faith as a means of accepting and applying it; So Mr. Thoughton.and it doth alſo require Repentance and Obedience conſequentially, as Qualifications neceſſary to fit the ſubject to receive what Faith apprehends in the Promiſe.
And may it not be thought that according to theſe conceſſions, Faith (yea, and in a ſort Repentance) do put on the Nature of conditions, Induere naturam conditionis.and that the thing is owned, though the word be not.
And now I that am not ſo good at definitions as to give you one of mine own of the Covenant, ſhall take that of another.
The Covenant of Grace is a new Compact (or Agreement) which God hath made with ſinful man, So Mr. Sedgwick.out of his meer Mercy and Grace, wherein he Promiſeth that he will be our God, and we ſhall be his People; and undertakes to give everlaſting Life, and all that conduceth thereunto, to all that believe in Chriſt.
And having given ſome account, that as we do not gainſay ſuch as ſay that the New Covenant (if we reſpect the Spirit of it, and the intention of its Author) takes in a purpoſe to give to many Grace that will iſſue in Glory; ſo they do not oppoſe our aſſertion, that in the external form and propoſal of it, it is of a conditional Nature.
We will go on with an Eye to what we find in the Context to ſet down,
1. Vide Dickſoni Therapeudica Sac.The Condition or Qualification of ſuch as are willing to come into Covenant.
2. That which is moſt ſtrictly the Condition of the Covenant.
3. That which is ſtyled the Condition of Covenanters.
As to the firſt, None will heartily conſent to the terms of the Covenant but ſuch who are athirſt, Iſa. 55.1.and have a Spiritual thirſt on 'em.
In (and unto) which thirſt there are three Ingredients.
1. A ſenſe of Soul wants. Herein the reſemblance holds between the thirſt of the Body, and that of the Soul. A thirſty man needs no one to tell him he wants what is moiſt, cooling, and quenching, his feeling tells him this to purpoſe. After this manner it is with him that thirſteth after Chriſt, Iſa. 41.17.and the Father's Grace in him: He feels a want of Righteouſneſs, Peace, and Power.
2. This ſenſe of wants is accompanied with pain and uneaſineſs till a ſupply be had. John 19.28.It is well known, natural thirſt is not well ſuffer'd or ſufferable: Even our Bleſſed Lord cry'd out, I thirſt. Thus it is with the thirſters under conſideration; they can no more well bear the want of Water of Life, than thirſters that of other Water.
3. Thence ariſeth a very earneſt deſire of Refreſhing. Give a man that is athirſt Gold or Pearles, if you give him not ſomewhat to drink, he is unſatisfied. Tell him you'l give him drink hereafter, that will not ſerve his turn, Quantum pro quantillo?he would have it at preſent. What would not a man in extream thirſt give to be quenched? It's ſtoried, one gave a Kingdom, and then cryed, How much have I parted with for a little? Suitably hereunto they that are Spiritually athirſt would very fain ſhare in the Riches of Grace; they would have Grace juſt now, they are willing to have it in God's way: Others cry, So Mr. Caſe.Give us grace when we dye; their cry is, Give us grace, or elſe we dye.
As to the Second, The Condition of the Covenant in greateſt ſtrictneſs is true, ſound, unſeigned Faith, which hath ever Repentance waiting on it. This in the Contex is ſet out under the Notion of Buying; which word muſt not be ſet on the Rack. If a proper meritorious price be ſpoken of, Faith hath no hand in, pays no penies towards ſuch a price. The Commodities are ſo Rich, So Doctor Arrowſmith.and the Chapman ſo Poor, there is no room for Bartering: Is not Faith as an empty ſelf-emptying hand?
But as he who buyeth, parts with ſomething, and comes up to terms: So he that believeth, parts with former love to ſin, and truſt in his own Righteouſneſs and Strength, and is at one, Mat. 13.45, 46.ſo he may have Chriſt, he'l not offer terms of his own, but accept thoſe of Chriſt, and be thankful for 'em. As is well obſerved, Faith is alſo ſet out in the Context by coming to him, and eating and feeding on him: Whereas ſome careleſs Wretches will not ſo much (or if you will, Idem.ſo little) as come to the Waters or Ordinances; ſome that come, do meerly come; they do not cheapen, or ſeriouſly enquire how they may partake of what is offered. Others come and cheapen, and bid fair, but they will not come up to the Market; they have ſome ſin which they are reſolved to have: And as to eating, feeding, and living on the Lord Jeſus, they are ſtrangers.
As to the Third, The Condition or Qualification required and found in ſuch as have ſincerely Covenanted, is uniform or univerſal Obedience; a thing of great Excellence, Dr. Hammond. See his Life. Iſa. 55.3.commended as the one thing by a late Learned Teacher. This is pointed at in and by hearkening diligently to the Lord, inclining the Ear to him, and hearing, that the Soul may live. Holy and happy are they whoſe Obedience is ſuch as to their hearty purpoſe and endeavour, who do truly, and would throughly experience what cloſe walking with God is.
And now it is time to prove that Grace is written in great Letters on God's Covenanting with fallen Man.
And beſides what hath been hinted about that, I Argue,
1. In general, Is it not Grace in its greatneſs, that God hath Intereſted Perſons in what he is? How big with Mercy is his womb? Will not God the Father be the Father, Quantus, quantus eſt?and God the Son the Saviour, and God the Holy Ghoſt the Comforter of Covenanters? Is not God's wiſdom theirs for their Direction? Deus meus & omnia.His Power for their Protection? And his Goodneſs for their Proviſion? What would they have, or would they wiſh, that's not bound up in this word, I will be your God?
More particularly, 1. Will not God iſſue (and grant) out to his Covenant-People the free and full Pardon of their ſins? Heb. 8.8, 9, 10, 11.Though it be true, they did the Facts, and were therein in fault, and did deſerve wrath; yet that guilt which would bind 'em over to eternal Puniſhment is taken off and away. Pſal. 32.1. Oculo vindice.Are not their Tranſgreſſions covered, ſo that God ſees 'em not with an imputing Eye? Surely forgiveneſs is ſuch a prime Bleſſing, Exod. 32.32. See Pool on it.that Moſes having uſed theſe words, If thou wilt forgive their ſin, there ſtops; hinting, that they who have that Mercy, want none that is ſaving. O what eaſe have Souls when this Mountain is mov'd!
2. Will not God alſo ſubdue the ſins, and carry on his work of Sanctification in Covenanters? Shall ſin have dominion over them who are under Grace? Rom. 6.14.And will not God be writing his Law in a fairer Character in their Hearts? So that their Hearts ſhall more agree with it, Heb. 8.10. See Doctor Preſton on the Covenant. Litera ſcripta manet.as the Copy doth with the Original Deed; and this ſuitableneſs ſhall abide, as Writings do: Will not the Lord renew their ſtrength, and ſtrengthen the bruiſed Reed?
3. Will not God vouchſafe a gracious hearing acceptance and anſwer to their Prayers? When Holy Micah had ſaid, Micah 7.7.My God, he might well add, will hear me. Are not the liſpings of little Children pleaſing to Parents? We that hear the crys of others Babes, can feel thoſe of our own. But what is our tenderneſs to Gods? Will he not give us a return to their Suits what they want, 1 Pet. 3.12. foreign.though not always what they wiſh? Are not his Ears unto their crys as *Mr. Dunſter.one gloſs'd on it, laid cloſe to 'em? Are not their whiſperings and chatterings (as his Spouſes voice) pleaſant to him?
4. Will he not take in good part their other Services? Will he not pardon what is theirs, and accept what is his own in 'em? Doth not Chriſt eat his Honeycomb with his Honey (as one ſaith) take cruſt and crum together, Cant. 5.1. Mr. Trap.when preſented by his Spouſe. 2 Cor. 8.12.Where there is a willing mind, works leſs perfect paſs. When Sacrifices are offered on the Altar, and go through Chriſt's hand, they are well taken.
5. Will not God put a peculiar reliſh on the good things they have? Have they not his Bleſſing, Deut. 28.3, 4, 5.which adds no ſorrow, but much ſweetneſs to enjoyments? Are they not Bleſſed within doors and without? Is not that the moſt delicious Bread that is taken out of the Ark of the Covenant? Do not lower Mercies flow to Covenanters from the upper Spring, the Heart as well as the Hand of God?
6. Will not God Sanctifie and ſweeten their Sufferings, and turn evil things into good to 'em? Shall not the Rods they are whip'd with be like Aaron's bloſſoming ones? Rom. 8.28.Shall not croſs and cold Winds blow them gain? Shall not Meat come out of the eater, and Honey out of the Rock of hardſhips unto their Souls? Shall they not ſcape the Curſe, when they bear the Croſs? So Biſhop Sanderſon. Iſa. 33. laſt.Doth not God give 'em Correction with the ſame Hand wherewith he hath given 'em Chriſt? Will not Sickneſs (yea, Death) be altered as to them?
7. Will not the Lord in the time of Life make 'em Bleſſings? Gen. 12.2.Doth not that Bleſſing of Abraham (even the Promiſe of being as having a Bleſſing) come on the Believing Gentiles, Gal. 3.14.who are his Seed according to the Faith? What though they be Women, and ſo of the weaker Sex; yea, Servant-Maids, and ſo of the lower Rank, will not God make 'em uſeful and inſtruments of good, 2 Kings 5.3.by their Prayers and Paterns, if not otherwiſe?
8. Will not God when he takes 'em from the Earth, take their ſeparate Souls into Glory? Mat. 22.32.Hath not he engaged to be their God? And ſhall Death break that bond? And are not they whoſe God he is as to their better part, See Doctor Templar. Idea, p. 312as are Abraham, Iſaac, and Jacob (at this preſent) living, to (and with) God? Have they not good ground for their ſaying, who ſay, that by that time their Friends have well cloſed the Eyes of their Bodies, Mr. Norton. &c.their Spirits ſhall be admitted to behold God's Face in Righteouſneſs? Shall they not immediately on their departure be with Chriſt?
9. Shall not their Bodies, on which Death ſeizeth, be raiſed out of the Duſt, that in their whole Perſons they may be Happy to (and in) Eternity? Hath not our Saviour left it under his hand, John 6.39that he will loſe nothing, not onelyonly no Soul, but nothing, no Body that is given him? Are not the Bodies of Covenanters the Purchaſe of his Blood, and Temples or Habitations of his Spirit? M. Jeanes Scholaſt. Div. p. 28, 29.He is not the God of the dead of thoſe, any part of whom ſhall dye for ever.
Surely what I have written proves the Covenant to be of Grace. May my Reader go to the Labours of that Dear Brother on this Subject, Mr. H. Newcome on the Covenant.whoſe Tongue and Pen God hath eminently Bleſſed.
And now muſt I go to ſome brief, may it be bleſſed!
Application. And the firſt Uſe ſhall be by way of Caution.
Take we heed leſt from the Doctrine of God's Covenanting with Man, we conclude that this his Covenant doth in all points anſwer thoſe Covenants that are amongſt (and between) Men: Surely this Covenant doth far and far tranſcend 'em.
Firſt, Hath any Humane Covenant ſo much of freedom in it as God's hath?
1. See the Ark of the Covenant opened. Job 22.2, 3.Do not Men in their Covenants propound ſomething of Advantage to themſelves? This can have no place in God, whom no Perſons or Praiſes can in the leaſt profit; his glorious name being above 'em.
2. Do not men ordinarily ſee ſomething of worth and lovelineſs in thoſe whom they take into Covenants of Friendſhip and Familiarity? But what of worthineſs or lovelineſs is there to be ſeen in fallen Man? Ezek. 16.1, 2, 3, &c.Is he not in his blood and gore, in his filth and guilt? And yet that is made a time of Love.
Secondly, In what meer Humane Covenant is there ſuch condeſcenſion, as is expreſſed in this Covenant? If a Prince ſhould ſtoop to make a League with a Peaſant, Pſal. 82.5, 6. Finiti ad infinitum nulla proportio.yet he that is ſo far above as to Office, is but an equal as to Nature. But between the Creator and Creatures what proportion is there?
Thirdly, What lower Covenant is like this high one in firmneſs and ſureneſs? Have not men like men tranſgreſſed and varied? And on Mens part, Hoſ. 6.7. 2 Chron. 13 5. Sal eſt duraturae amicitiae ſymbolum. Iſa. 55.4.in this Covenant there are too many failures; but as to the Lord, it is a Covenant of Salt, laſting and incorruptible. Do not the ſure Mercies of David belong to this Covenant? Mal. 3.6.Jehovah changeth not; therefore the Sons of Jacob are not conſumed.
Fourthly, Is it not eminently to mans Honour, yea and to God's, that God thus Covenanted?
1. Though men may Bleſs others, Pſal. 144. laſt.are not they the Bleſſed of the Lord, whoſe God he is in a Covenant-way? Is not this a Covenant of Life?
2. Are not God's Attributes as evidently ſo joyntly diſplayed herein? Infinite Wiſdom hath ordered a meeting of Mercy and Truth, of Righteouſneſs and Peace; Juſtice receives ſatisfaction, and Grace is in its exaltation; ſin is condemn'd, and ſinners ſav'd; the Law fulfilled as to the Surety, and the Goſpel advanced; as to thoſe for whom he is ſo.
The Second Uſe is for Information.
The firſt Branch is, One ſtep or conſideration is before us, on which we ſhould ſtand, and afreſh wonder at Divine Grace.
1. Rom. 9.3, 4, 5.Are not the People a People of Grace, to whom the Covenant belongs as to its external and Eccleſiaſtical Adminiſtration? Were not the Jews in this reſpect known (and honoured) above all the Nations of the Earth, Exod. 19.6.being to God as peculiars, and a Treaſure?
2. When Perſons are inwardly in Covenant, and have a right to its choice benefits, can we take a meaſure of God's Grace to 'em? What but that could move him to Covenant with them? On their laying hold on this Covenant, and Union to the Mediator thereof, Rom. 8.3, 4.the Covenant of works cannot demand any thing of 'em, which Chriſt and his Righteouſneſs will not anſwer. And whereas they ſtand chargeable with injuring God's Juſtice and Holineſs, See Herle's Tripes.the former will be righted through the ſatisfying Merit of Chriſt; and reſpects paid to the latter through his Sanctifying Spirit; by his Purchaſe they ſhall be freed from the damning power of ſin, and by his Power from the reigning Dominion of it.
The ſecond Branch of the ſecond Uſe is, They are inexcuſable who ſtand off from Covenanting with God, and will by no means be prevailed with to come within this bleſſed Bond, Iſa. 55.1, 2, 3.though the Lord ſay, Ho every one, Come, come, come.
1. Many turn the deaf Ear on him, Mr. Porter. Prov. 1.and will not come within the hearing of Wiſdom's calls, that cry loud (as one Phras'd it) till ſhe be hoarſe.
2. Many are Hearers onelyonly; 2 Theſ. 2.10.they open the outward Door of the Ear, but keep the inner one of the Heart ſhut.
They are led unto Truth, but not into it; they receive it not in its light and love; or if they rejoyce in ſome light, it is but for a ſeaſon.
May not many Preachers ſay, Iſa. 53.1.Who (comparatively) believeth our Report? Few are as the good Ground, that had depth of Earth, and moiſture enough. Few have been ſteep'd in ſorrow, or are in that ſtream carried to receive a whole Chriſt, and reſign themſelves to him. Few from a right underſtanding of the tenor of the Covenant with Hearts and Hands ſubſcribe to it. I will ſay to Recuſants, Iſa. 1.16.Come and let us reaſon together.
1. Have you not been too too long ſinfully coy, forſaking your own Mercy?
2. Can you poſſibly be happy, if you be not in a Marriage-Covenant with the Lord?
3. Can you ſtand under the wrath that is over rejecters of the Covenant? Pſal. 2. laſt.Is not a little (a very ſpark) of this fire ſcorching? Can your hands be ſtrong, or your hearts endure in the day of God's ſharp viſitation? Might not Chaff ſooner endure the Wind, Iſa. 33.14.and Stubble the Fire?
4. What will you Plead why wrath ſhould not have its free courſe on you?
1. Was not cloſing in with the Covenant your Intereſt as well as Duty?
2. Did not the Holy Spirit ſtrive with you, Mat. 11.28.and perſuade you to do it?
3. Were you not ſometimes under convictions and good inclinations?
Firſt, Will you offer to ſay, Covenanting with God is more than needeth?
I ſay, 1. Let Scripture be judge of that: Do not its Precepts enjoyn it? Its Promiſes encourage it? And its Paterns lead to it?
2. Have you not done it Sacramentally? Is it any more than Baptiſm binds to?
3. Iſa. 45. latter end. & 56.5, 6.Will not this at Death and Judgment appear one thing neceſſary?
4. Will you not be undone for ever, if this be not done? What will it avail you, that the Church is your Mother, if God in a Covenant-way be not your Father? Will not all your external performances, Mr. S. Shaw.yea, and your pretenſions to glory in Chriſt's Righteouſneſs, be conſtrued as an Eſſay to bribe the Lord, that he fall not on you, whilſt you reſolve not to be his through and through?
Secondly, Will you ſay, you are not yet at leiſure to attend this buſineſs?
I will ſay, 1. What then have you leiſure for? Or for what end is further ſpace given you? Is it not in order to your Repentance? In which Covenanting with God is included.
2. Do thoſe employments or enjoyments with which your time is taken up ſatisfie you? Rev. 2.21.Have not the faireſt Roſes that grow in Natures Garden prickles about 'em?
3. Jer. 2.27.Shall you not at Death be ſent to thoſe Comforts you ſo doted on in the time of Life, that you neglect God? Will they not then be burdens to you?
Thirdly, Will you ſay, It is a Summers day to Night; hereafter you'l Covenant with God?
I will ſay, 1. In whoſe Hand is your time? Is it not in his you ſtand off from? Cannot he ſoon end it?
2. If your time continue, may not ſeaſons and ſtrivings of Grace ceaſe? This Tide may be the laſt.
3. Pſal. 31.15.You ſpeak as Perſons unconcern'd in the Honour of God: If you were ſure he would accept your laſt fruits, Mat. 6.33.ſhould you not out of choice give him your firſt-fruits? Is the beſt you have good enough for him?
Fourthly, Do you plead, you have otherwiſe diſpoſed of your ſelves? You are in Covenant with ſome ſin, and will not be ſo with God.
The Reply is ready: 1. This is plain dealing; but are you not aſhamed on't?
2. Quo Warranto?By what Right did you give away your Hearts? Are they not by right the Lords?Ezek. 18.4.
3. Your diſpoſal is illegal, and ſo void *Ipſo factoin and on your doing it?
4. The Obligation to Covenanting with God is on you; may you through grace anſwer it!
Fifthly, Do you ſay, you have Covenanted with God?
I Anſwer, That is very good, if very true. Attend you well to what will be next offered you.
The Third Uſe is for Exhortation.
The firſt Branch is general. Be we all excited to look (and long) that there may be on (and in) us ſuch Characters as will be Proofs that our Covenanting with God is ſincere.
1. May we clearly apprehend, and highly eſteem the juſt and honourable terms required in (and of) thoſe that do ſo Covenant! to wit, ſin-diſliking, Jer. 24.7.ſelfdiſclaiming, and Saviour-accepting. May our Hearts ſay, Theſe terms we like!
2. Rom. 7.24. & 11.28.May we inwardly (and daily) grieve for Original ſin; and for this branch of it, averſeneſs to cloſe with Goſpel-tenders, and to glorifie Chriſt, to which his Spirit leads!
3. May we when in ſecret (and ſeriouſneſs) much admire that Rich Grace that founded the Covenant, and hath been ſet before it!
4. John 6.44.May we feel a need of ſpecial Grace to bring into and keep in this Bond! May we be ſenſible, that the Fathers drawings brought us to, and the Spirits Influences hold us in Chriſt!
5. May we find this Bond forcible on us, reſtraining us from ſin when tempted to it, and conſtraining us to Duty when prone to decline it! Do we ſay to purpoſe, we have made a Dedication of our ſelves to the Lord; his Vows are on us, how can we ſlight him?
6. 1 Sam. 30.6, 7. 2 Sam. 23.5.Do we from this Covenant fetch our ſupports under downcaſtings in diſtreſſes and upon the apprehenſions of Death. Holy was David, that ſaw and went this good way.
O that all Readers Souls breathed after ſuch Expereinces!
The Second branch is more particular, They who have not engaged their Hearts to approach to God, ſhould be at unreſt till it be done. To them
The Firſt Direction is, Get they a good Underſtanding of thoſe great Points of Divinity that are related to the Covenant. Jer. 24.7.Doth not God give thoſe with whom he Covenants an Heart to know him? Is not Covenanting an Act of the Intelligent?
O that all were clear as to theſe Heads!
1. Man cannot have Communion with God, except God greatly condeſcend.
2. That God Covenants with him, is a great condeſcenſion (and honour) to Man.
3. That Man broke the firſt Covenant was very ſinful, unfaithfulneſs was with undutifulneſs.
4. Every Child coming from Adam (in the ordinary way) by that breach is a Child of wrath.
5. It's no ſmall part of the Curſe on man, that he ſeels not his ſtate, nor deſires a change of it.
6. Except the Covenant-ſtate of Perſons be chang'd, they cannot ſtand in Judgment.
7. It's the wonder of Angels, God will tranſact with men in a new way.
8. The New Covenant is made in (and through) a Mediator.
9. This Mediator (Chriſt) is a compleat one; being God-man, a Prieſt to God, and a Prophet and King to men; obtaining, declaring, and applying Salvation.
10. To the Mediation of the Son, the Miniſtration of the Spirit is graciouſly added.
11. That Perſons may have benefit by Chriſt, they muſt be joyned and married to him.
12. None will conſent to Chriſt till convinced they abſolutely need him.
13. Grace that joyns to Chriſt doth ſtill aid thoſe that are in him.
14. All that are in Chriſt are for dying to ſin, and living to Righteouſneſs.
15. They who partake of Covenant-grace ſhall partake of Covenant-glory; and together with underſtanding theſe Points, Perſons ſhould underſtand concerning the Action of Covenanting.
1. That it is a free Action: Being a Marriage-covenant, choice is requiſite.
2. It is a deliberate Action, grounded on the ſtrongeſt Reaſons.
3. It is a Reſolute Act: A Covenanter is to be againſt revoking his Choice.
The Second Direction is, Feel they (as well as ſee) a neceſſity of Covenanting; both that of Precept, Praecepti medii. 2 Chron. 30 7. Data manus. 1 John 5.12.and that of means as to attaining Heaven. Yield they themſelves, give they their Hands (and Hearts) to him. He that hath not the Son, ſo as to Covenant with the Father through him, hath not Life; he hath neither right to, nor fitneſs for it.
The Third Direction. Be they for a ſpeedy and thorough breach of Covenant with ſin: So Mr. Gibbons.That Naturally Men are in this unholy League is a kind of ſenſible thing. That it ſhould be diſſolv'd is a needful thing. Mat. 1.21.Men cannot at once be in their ſins and their Saviour.
The Fourth Direction. Time is to be ſet apart, that this work may be well done.
To wit, 1. In and with a ſinlamenting frame; Jer. 50.3, 4.weeping that it was not done ſooner.
2. In a ſelf-judging frame; owning that wrath was their due, and that they have neither ſtrength by which they ſhould cloſe with the Lord, Rom. 5.5, 6.nor worth for which he ſhould help 'em to do it.
3. In a Praying and Pleading frame; waiting that God for Chriſt's All-worthineſs would perſuade their Hearts to enter his Covenant.
Plead they thus: 1. Lord! thy Grace offers thy Son; will it not teach us to embrace him?
2. Lord! It is our Duty to Covenant with thee; wilt thou not enable us to do it?
3. Lord! On Covenanting with thee, we ſhall Honour thee; help me to Honour thee.
Some doubting drooping Souls may Object againſt themſelves:
Firſt, We are ſo very vile, God will not accept us if we give our ſelves to him.
Anſw. 1. John 6.37. & 7.37.Satan and your miſ-giving Hearts may ſay ſo; but where did God tell you ſo?
2. Hath not be plainly told, that on your coming, he'l in no wiſe caſt you out.
3. To multiply Pardons to the Penitent, is for his Honour: Be willing he ſhould have Honour.
A Second Objection. We have dealt falſly as to our Baptiſmal Covenant; can we hope God will deal with us after his gracious Covenant?
Anſw. 1. Heb. 3.12, 13. Jer. 31.1, 21, 23.Great Humiliation is called for; Deſperation is a Rock to be avoided.
2. Covenanting with God (notwithſtanding paſt Treachery) is ſtill your Duty.
A Third Objection. We fear, if we do make Covenant, we ſhall break it.
Anſw. See Guthry on a Chriſtians great Intereſt. 2 Tim. 2.1.It being your Duty, fear muſt cauſe you to do it aright, but muſt not hinder your doing it. When in your ſelves you are without ſtrength, have recourſe to the Spring of ſtrengthning Grace. It is ſufficient for, wait that it may be effectual in you.
The laſt branch of the Exhortation, is for thoſe that with a right hand and heart have laid hold on God's Covenant.
1. Walk they as Covenanters ſhould do.
1. Pſal. 110.3. and 119.6.May they exerciſe Obedience! that is,
1. Free; and out of Choice, being Voluntiers in God's Service.
2. Extenſive; reaching every part and point of the Law, as to their will and purpoſe.
They ſhould have reſpect to inward and Inſtituted Worſhip; to the right manner and ſpecial time of Worſhip; to the exerciſe of Religion in all their Relations; to the maintaining of Charity, Acts 13.22. foreignPurity, Juſtice, and Contentment; and that their Obedience may hold on and out to the end.
Secondly, May their Faith be in conſtant exerciſe! May they always hold the Bleſſed Head, Gal. 2.20.the Lord Jeſus! May the Life they live in the fleſh be by the Faith of the Son of God! Are not all their freſh Springs in him who is called the Covenant? May they go out of themſelves as empty, poor, and weak; unto him as full, rich, and ſtrong beyond expreſſion? Is not this the Spirit of the New Covenant?
Again, That the former Direction may be better obſerved, let this that follows take due place.
Be they for a frequent and ſerious renewal of their Covenant. See Strong on the Covenant, p. 184, &c.Freſh Cords may have much force. Do not many, and many find it good for them in this way to draw near to God?
1. After freſh falls and declinings, Luke 22.31.in order to their riſing and recovery.
2. Under great preſſures and chaſtenings, in order to their ſupport and chearing.
3. In the time of quicknings and enlargings, Jer. 50.4, 5.for the prevention of deadneſs and ſtraitneſs.
4. Before great Enterprizes and Undertakings, that they may be Bleſs'd and Proſper'd.
5. At the cloſe of Sabbaths and Faſts, Nehem. 9. latter end.that precious impreſſions may be abiding; yet great care muſt be had, leſt Formality eat out the Heart of this Practice; and in new Covenantings, new Influences from Heaven are to be waited for.
The laſt Uſe is for Conſolation to thoſe who have ſuffered (and do improve) the foregoing words of Exhortation.Heb. 13.22. foreign, the word ſignifies both. 2 Sam. 23.5. Jer. 13.11. Heb. 13.5. foreign.
May they not with joy draw Water out of this Well of Salvation?
Is not God's Covenant an everlaſting one, well order'd in all things, and ſure? Is not this one branch of it, that he will never, never, never leave or forſake thoſe whom he cauſeth by it to cleave to him? Will he ſuffer 'em fully and finally to depart from him? Shall bewailed failures in Covenant be taken as forfeitures of it? Aſſuredly they ſhall not.
May this poor Piece have Heavens Bleſſing attending it! And may by all that read it Covenant Mercies (in the uſe of Covenant-duties) be received! Amen and Amen.
FINIS.
End of the text · William Bagshawe, The Riches of Grace Displayed (1685)