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with deep thoughts of God's love and mercy in Christ, God lets in some comfort and sweetness into the soul, which, though it be not assurance, and a solemn testimony of our interest in Clirist, yet it is a refreshment which the soul receiveth, while it admires the riches and the bounty and the certainty of God's grace. However this is a taste, a beginning, that maketh us look after a more assured sense of God's grace. Briefly, there must be believing thoughts of God's mercy and truth. I call this meditation, because all the direct acts of faith are performed and carried on by the help of the thoughts. Faith engageth us in solemn musing, and deep thoughts fasten things upon the spirit. As eggs are hatched by a constant incubation, so when the soul museth, comfort ariseth. The two things you should often propound are mercy and truth, because they are the Jachin and Boaz, the two pillars which support the covenant of grace ; for it was made in mercy, and kept in truth. Therefore it is said, Micah vii. 20, ' Thou wilt perform the truth to Jacob, and mercy to Abraham.' The covenant was made first with Abraham, therefore it was mercy to him ; but it was made good to Jacob, therefore it was truth to him. In the 89th Psalm, they are seven times coupled ; the one is the fountain, the other the pipe and conveyance ; it springs from mercy, and is conveyed and dispensed in truth. Therefore the psalmist saith, Ps. xxv. 10, ' All the paths of the Lord are mercy and truth to them that keep his covenant and his testimonies.' It is free that it may be sure, and sure that it may be free. These are the two attributes God doth glorify in the covenant of grace, and in all his dispensations of grace.
[1.] Meditate of the mercy and love of God. In the covenant of works, God would glorify his justice, but his great aim in the covenant of grace is to glorify his mercy : Eph. i. 6, ' To the praise of the glory of liis grace, wherein he hath accepted us in the Beloved.' God would make grace glorious. Justice seeks a fit object, mercy only a fit occa- sion. The question of justice is to whom is it due ? but the question of mercy is who wants it, who needs it ? Well, then, though Satan and our own hearts may make many objections, there is enough indeed to overwhelm us, to damn us when we look to ourselves. But what will God glorify ? Grace, grace. This is the banner he hath spread over the church, in defiance of all the powers of darkness : ' He hatli brought me to the banqueting-house, and his banner over me was love,' Cant. ii. 4. You must refresh your souls with a sense of God's mercy ; every day get a sprinkling of Christ's blood upon your heart. Now in the establishing assurance, this is necessary ; for the Spirit sealeth as a Spirit of promise, upon terms of mercy and grace: Eph. i. 13, 'Ye were sealed with the Holy Spirit of promise.' The Spirit stirreth up faith in the promise, and then giveth in the sense and comfort of it. And therefore if you first look for evidence, and see what grace is wrought in you, you pervert the order of the gospel ; the right method is to begin Avith direct acts, and then to go on to reflex acts ; first refresh the soul with God's free grace and mercy.
[2.] Then for God's truth, look upon what sure terms grace is con- veyed to you. In the text you have God's word and oath. God would over and above satisfy you. If you will not trust him upon his word, yet give him the credit you would give to an ordinary man's oath.
330 SERMONS UPON HEBREWS VI. 18.
You have promises of grace written in the scriptures ; put him in remembrance, spread your matter before the Lord, and show him his tokens : Lord, whose are these ? Then you have covenant and seals, which are as indentures between God and you. A covenant is a solemn transaction between man and man ; now God hath made a covenant, and sealed it in the sacrament. Then you have not only outward seals, but inward assurances, earnest, and first-fruits ; as if the Lord could never be bound fast enough to the creature, that is so loose and uncer- tain. God hath given us his word, oath, covenant, seals, and earnest, which you should meditate upon if you would increase delight.
2. Get assurance and holiness, which is an evidence of your title and interest. As Ahab was angry with the prophet Micaiah : 1 Kings xxii. 8, ' I hate him, because he doth not prophesy good concerning me, but evil ; ' so sinners hate us because we speak not peace, and do not assure them of comfort. But alas ! in vain do we press men to comfort, for till there be holiness there can be no peace or positive certainty : 1 John ii. 3, ' Hereby do we know that we know him, if we keep his commandments.' This is the evidence we must avouch in the court of conscience. Though comfort be founded upon Christ's merit, yet it will be found only in Christ's way. Mark the distinctness of phrase, Mat. xi. 28, 29, ' Come unto me, all ye that labour and are heavy-laden, and I will give you rest.' Certainly it is Christ must give us rest ; but when will he give it? ver. 29, ' Take my yoke upon you, and learn of me, for I am meek and lowly in lieart, and ye shall find rest for your souls ; ' when we abide in the discipline of his Spirit. God first poureth in the oil of grace, and then the oil of gladness. There is an inseparable connection between comfort and grace, as between fire and heat ; if no fire, no heat ; and if no grace, it is in vain to expect comfort. The dispensation of the Spirit of Christ cannot be severed from the application of his merit. Christ is first king of righteousness, then king of peace, Heb. vii. 2. First he disposeth and puts the soul into a holy righteous frame, and then settleth peace and quiet in the conscience. Alas ! for others, God will not trust them with it, and they cannot receive it. God will not trust them with peace and com- fort. God trieth carnal men with the comforts of the world, which they abuse to the neglect of God, and therefore he will not bestow upon them the comforts of his Spirit : ' If therefore ye have not been faith- ful in the unrighteous mammon, who will commit to your trust the true riches ? ' Luke xvi. 11. When a leaky vessel is tried with water, and will not hold it, you will not put any precious liquor into it ; so if you are carnal, and abuse worldly comforts, corn, wine, and oil, to riot and excess, do you think God will trust you with the strong consolations and ravishments of his Spirit ? Then you cannot receive it. A man may as well think to apply a needle to his finger and not be pricked, as to commit sin and not find trouble in his conscience. Comfort cannot be felt there where sin reigns ; and besides, a carnal heart can have no spiritual discerning. Therefore the foundation must be laid in grace and holiness, that is the evidence.