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 and 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.

CHAP. VII.

II. THE second Use is of Instruction, which may inform us in sundry very necessary truths, and direct us in several duties from the consideration of these Sure Mercies of David, and the aforesaid way of making them Sure.

1. It instructs concerning the great diffe∣rence betwixt the Covenant of Works and the Covenant of Grace. Divines use to give several differences betwixt them. But in∣deed this is the main, that the former was consisting in an inherent righteousness, the other in imputed; in the first man was to perform personal, perfect, and perpetual Righteousness, in this second our surety and great Mediator undertakes it for us, and it is applyed to us by faith, which is now be∣come the Evangelical condition, in the room of that legal condition of compleat obedi∣ence; so that was struck betwixt God and man immediately, this through an inter∣posing Mediator, Gal. 3.19. the former was soon broken, because though man was up∣right, yet he was mutable and that we feel to our cost; but Jesus Christ the great Me∣diator of this new Covenant is the Lord Je∣hovah, the mighty God, the everlasting Father, the Prince of Peace, able to save to the utter∣most; he is God and changeth not, therefore are not we consumed, and therefore are souls saved:

hence saith the Apostle, Heb. 8.6. He (i.e. Je∣sus Christ) hath obtained a more excellent Mi∣nistry, by how much also he is the Mediator of a better Covenant which was established upon a better promise: indeed the excellency of the Covenant doth chiefly arise from the excel∣lency of the Mediator of it, and the manner of its confirmation, * 1.1 which is Christ, God∣man by his active and passive obedience, who is frequently called our Mediator. Although that place in the Hebrews doth rather respect the form of administring the Covenant than the matter, and 'tis a comparison betwixt the dispensation to the Fathers under the Law; and this in Gospel-times, for they had the same Covenant, of Grace, though under Shadows and Types, that we enjoy in the substance and performance, yet by conse∣quence it holds forth the precedency of our Gospel-Covenant above, and beyond the Le∣gal, which was made with Adam.

That I may a little further open this, there are two things illustriously shining in this Gospel-covenant. 1. The Grace and Love of God. 2. The Wisdom of God, 1. Con∣sider the infinite Mercy, Favour and Com∣passion, the Tenderness, Love and Conde∣scention of the great God in renewing the Covenant which man had broken; I con∣fess there are many curious Questions asked concerning these two Covenants, as these: Could not God as well have secured the con∣ditions of the first Covenant by assisting Adam with Grace to perform them, and persevere

therein? and again, Why might not the first Covenant have been spared, and this second have served the turn for both? But what is man that he should find fault with Gods pleasure? Yet we might answer all these with the assertion and admiration of Gods infinite wisdom, and mercy. Gods glorious attributes are all seconds one to another, mercy imploys power, power backs truth, truth seconds justice, and they do all imploy wisdom, and wisdom doth order all to his glory; if there had not been a first Cove∣nant, there had not been a tryal of man's obedience, if it had been kept Gods wisdom had not appeared, in repairing the breach, nor his love in sending his Son, nor his justice and power in triumphing over Satans malice, or making advantage thereby: besides if there had been no first Covenant violated, there could not have been such a glorious dis∣playing of Free-grace in the reconciliation be∣twixt God and man, which implyes both a Covenant and a breach. Oh the mercy of God in Christ! 'tis wonderful, stupendious mercy that God was willing to hold any correspondence with man in a Covenant-way that had broken with him before. Yet free-grace would not trust sorry man with a stock any more in his own hands that had been a bankrupt: Yea God stayed not till man sought out for this surety, but prevented him with Free-grace: we read that when Au∣gustus made a Proclamation, that whoever would bring him the head of Carocotta the

Spanish Pirate should have a rich reward; Carocotta hearing of it came and presented his head to the Emperour, and challengeth the reward; but when man had fallen he runs away, endeavours to hide himself, love pursues and overtakes him, and contracts with guilty Adam, a better, and unthought of, unsought for Covenant. Parmenio's large Letter to Alexander against Olimpia, was all answered with one tear of a Mother: but where is any one tear to bewail or make amends for mans horrid crime? no not a word to procure this favour; Free-grace did all to bring Traitors into a League: God's heart was full; he could not hold but call he must, and seek and run to fetch home apostate man, that profligate Rebel, that durst not shew his face, or ask forgiveness: but the Lord of life and glory, the King of Heaven is ready to forgive, and to give the glo∣rious things of Heaven to them that enquired not after them.

2. Here behold such a piece of wisdom, as never eye beheld, ear heard, or heart conceiv∣ed; the Apostle calls it the manifold wisdom of God; I cannot here stand to open all the parts thereof that fall within the reach of a finite view; I shall only endeavour to unfold one branch thereof, by clearing this strange Paradox, viz. How it could be possible, since God himself is immutable; the Moral Law irrevocable, which is an obligation of the Creature to obedience, and man having now broken it, and death and wrath threatened

thereupon; I say, whence it comes to pass that the malediction and condemnation is not executed? no nor perfect obedience ex∣acted, as the nature of the Law requires? the direct and proper force of the Law is obedience, the secondary and conditional effect of it, is a binding over to the curse upon supposition of disobedience; yet we see the Law doth neither, and yet the Scri∣pture testifies of the Word, * 1.2 that it's setled for ever in Heaven, the comforts are sure and stand fast for ever and ever, that one tittle of the Law cannot fade: How comes it to pass then, that the Law is neither throughly obeyed nor executed? obeyed it is not, * 1.3 for all have sinned, and by the deeds of the Law is no flesh justified: executed it is not, for there is no condemnation to them that are in Christ, and they are delivered from the curse of the Law: abrogated or extinguished it is not, for then there were no sin nor duty, reward or punishment: no nor it is not moderated nor favourably interpreted, by rules of equity to abate the rigour of it, for it is inflexible, and the Text saith, * 1.4 cursed is every one that conti∣nueth not in all things which are written, in the Book of the Law to do them: therefore there is no way but one, that is, that the Law should so far be dispensed with, as that a surety be accepted instead of the malefactor, this is the blessed design of the Gospel; God is willing to allow, and accept a surety, Jesus Christ is willing to undertake and per∣form this office; and the believer is willing

to embrace this blessed Mediator, and thus the match is made, and the Covenant is re∣newed, and the Law is established: yea by this Gospel-way of saving souls, he doth magnifie the Law, and make it honourable; the obli∣gations of the Law are reconciled in Christ by the second Covenant, our surety hath fulfilled its duties by his active, undergone its curses by his passive obedience, and both better by Christ then ever it was possible for man to satisfie. Adam in innocency and the Ange∣lical nature could not have obeyed the Law so perfectly, (at least so meritoriously) as our surety hath done, and if we had lyen for ever in Hell we could not have satisfied ju∣stice so as our Saviour did by his short, yet infinite sufferings satisfie for our woful breach of divine commands: * 1.5 thus (it is often said) is the Law established, Christ was delivered to the Law, and we are deli∣vered from it, and now believing souls are marryed to Christ, * 1.6 and are no more under the malediction of it: God's grace num∣breth the Saints as Christ's seed, bindeth all in the same lump, and accepteth Man and Wife as one in a Law-sence, * 1.7 so that the Wife shines in the rayes of her Husbands beauty: Divines illustrate it by the similitude of a Wall that is green either by the colour inhae∣rent, or else by the same colour in some dia∣phanous transparent body, as glass, through which the Sun shining doth affect it with that colour, so Christs righteousness presents us in his own colour to the Father, so that word

is to be understood, Mat. 3.17. this is my beloved Son, in whom (not in whom, as with his person only) but in whom I am well-pleased: that is, through his Merits and Me∣diation I accept of, delight in all that believe and come unto me by him. Oh stupendious contrivance of Free-grace! we cannot well conceive, nor sufficiently admire the wisdom of God in laying this blessed plot and plat∣form of our Redemption; rich Grace, and profound Wisdom, seem to outvye each other in this glorious fabrick: if every man, saith one, were as wise as an Angel, and every Angel, a Seraphim (a flame of Coelestial light of knowledge, and heat of love) they could never have found out such an expedi∣ent to reconcile God and Man, the Law and it self; * 1.8 the very Angels themselves admire it, and would willingly become Schollars to the Church to understand more of the height and depth of this glorious Mysterie: but this shall never be rightly understood till souls see him face to face, who devised and effected this work, and their faculties shall be inlarged to take in more of Gods grace and Wisdom. That's the first instru∣ction.

2. Another consequence is this, if the mer∣cies of the Covenant be made sure in Christ, it lets us see the great difference betwixt Co∣venant-mercies and common mercies, tem∣poral and spiritual mercies. Saul's mercies that God takes away, and the sure Mercies of David founded upon the Covenant of

Grace, 1 Chron, 17.13. take the difference principally in these four particulars.

1. They differ in the Fountain, Original, and rise thereof, or in the affection of the giver, outward mercies proceed from com∣mon bounty, these Gospel-mercies from spe∣cial grace; the former from general muni∣ficence, the other from peculiar benevo∣lence, the former are but crumbs for dogs, these are bread for Babes, all things come alike to all, * 1.9 so that none can know love or hatred by the want or abundance of Crea∣ture-comforts, but the mercies of the Cove∣nant are alwayes tokens of special affection; Luther calls the whole Turkish Empire but a morsel east to doggs, but one dram of Grace is a Childs Patrimony; God hates the wicked though he give them the World; he loves the Godly, * 1.10 though he deny them world∣ly enjoyments; he may give that to his enemies in anger that he denyes his Children in love: he gives to many wicked, giftless gifts, as some call them; but he gives his grace, his heart, himself, to his Saints with Covenant-mercies: these are always clear evidences of special love: they are Bracelets and Jewels that are sent as love-tokens to the espoused Saint from his Heavenly Husband.

2. They differ in the dimensions of the gifts, their Natures, Properties, and Propor∣tionables to the precious and immortal soul: Temporal mercies may indeed supply the outward man, the cloaths cover nakedness; fire may warm, meat may fill, and drink may

quench thirst, but all these serve but to sup∣ply corporal necessities, they do not reach the soul, he was a fool that said, soul, * 1.11 thou hast much goods laid up for many years, take thine ease, eat, drink and be merry; and well might he be called a fool, for alas, what were these goods to the soul? it was a sensual bruitish soul that could be satisfied with these things; they bear no proportion to the nature of the immortal Heaven-born soul, it is above them, and when it acts it self, scorns to feed on such dung or wind; 'tis recorded of Pasotes who called his friends to a banquet, where they should see a Table furnisht with variety and plenty, but when the guests went to eat, it vanished away into nothing, and truly so will worldly enjoyments, they pro∣mise fair and perform nothing; not but that these are useful mercies in their kind, and do attain their end, which was to accommo∣date the outward man, but they were never designed to satisfie souls: but Covenant-mercies fill and feast the soul, pardon of sin, sense of Gods love, Jesus Christ and the be∣nefits flowing from him, these are adaequate to the nature and faculties of precious souls: these satiate the souls both of Priests and peo∣ple with fatness and goodness; * 1.12 yea they are abundantly satisefid with the fatness of his house; this living Bread and Water nourish∣eth immortal souls to eternal life; hence it is that holy David prays, Psal. 40.11.— with-hold not thy tender mercies from me, O Lord, q. d. Lord my soul is a fine delicate

thing, it cannot down with this course fare of common mercies, these Husks are for the Swine of the World; I must have Bread at my Fathers Table, my soul must have Angels food; or it will not like nor live, Lord let me have tender mercies, for my tender soul, otherwise I shall famish and dye, therefore he prays again, Let thy tender mercies come unto me that I may live, Psal. 119.77. and again, ver. 132. Look upon me and be merciful, as thou usest to do to those that love thy name, David will not be content with any mercies but Saints peculiar priviledges, and such as accompany salvation: these, these only fit and fill, suit and satisfie the gaping desires of the immortal soul, but other things cannot; for you may as soon fill a sack with wit, as a soul with wealth: Covenant-mercies are only proper for immortal souls; that's the second difference.

3. They differ in their efficacy and ope∣ration, in the effects and impressions they leave upon hearts, common mercies never make any better, but many worse; Cove∣nant-mercies always make the subject where they lodge abundance better, common mer∣cies can no more sanctifie, than they can sa∣tisfie; a large share of the World hath been a snare to many souls; these things are apt to puff up with pride, to steal the heart from God, to beget carnal confidence and security; which prove the bane of grace, * 1.13 and a bait to sin: they that have tryed it, find that it's ••ard to have worldly honour without vain∣glory,

to have great estates without a cove∣tous desire, and to swim in worldly pleasures without too much sensual delight: Oh the sad demonstrations we have had of the truth of this! how may the souls of thousands sadly say the world hath undone them? it's Syren-songs have bewitcht the credulous, and unwary soul; the world oftentimes proves a stumbling block of iniquity that obstructs souls in their journey to Heaven, and blinds their eyes that they cannot make divine discoveries: even good souls have found this sad experiment, that outward en∣joyments have had a malignant influence up∣on their spirits; they were in a better frame when they are poor, then they are since raised in the World: according to that Distich.

Pellitus nunc es, fueras sine vestibulante, Nudus eras purus, crimen amicius habes.

Well this is the too too common effect of common mercies, but Covenant-mercies al∣ways make the soul better; certainly san∣ctifying knowledge, softening Grace, the spirit of faith, and holiness leave the soul in a gracious frame, and the priviledges of the Covenant, reconciliation with God, Ado∣ption, Justification, Assurance, Communion with God, alwayes work kindly and Evan∣gelically upon the heart; these are so many Silver and Silken Cords of Love to draw and joyn the soul to God, these mercies

are as Coals of fire to melt the heart, and make the conscience supple and pliable to the will of God; * 1.14 that cannot be a wick∣ed soul that hath these Mercies, and he that hath most of these mercies is the best; our perfection consists in possession and parti∣cipation of these Sure Mercies of David: outward mercies are occasions of ripening wicked mens sins, to fit them for Hell; but Covenant-mercies ripen Saints for glory, by filling their souls with Grace and filling them for Gods use both here and hereafter.

4. Common-mercies and Covenant-mer∣cies differ in their duration and continu∣ance; and this is the discriminating note in this Text, they are called Sure Mercies, in opposition to those uncertain riches, that take to themselves wings and fly away; * 1.15 alas the fashion of the world passeth away; earth∣ly enjoyments are but of a short continuance, at death they and we must part, but many times they leave us before we leave them, the dreadful example of many thousands in London in the late astonishing burning con∣firms this, that were very rich and very poor in a few hours; many worth thousands in the Morning, but before Night had not an House to put their head in: our eyes have seen and ears have heard how suddenly vast estates have been pluckt out of the hands of the securest possessours; * 1.16 a night may put an end to the rich fools confident boasting; no man is rich who cannot carry away with him that which he hath, what we must leave be∣hind

us is not ours, but some others; and this is the certain end of these uncertain en∣joyments; that lose them we must; and we know not when or how; and what a condi∣tion will a poor worldling be in, when his God and he must be parted? But now these mercies of the Covenant are lasting, yea everlasting mercies, they continue even be∣yond this transitory life, and run paralel with the life of God, and line of Eternity, eter∣nal life is in the rear of spiritual life; Grace ends in Glory; yea an immortal Crown is one of the mercies of this sure Covenant: these are a treasure that is neither subject to inward decays nor outward violence, no Moth can corrupt it, nor Thief steal it, Mat, 6.19, 20.

Well then, since this be the vast difference betwixt common and Covenant mercies; why should we make so great account of the former, and so little of the latter? what need have we to advance our hearts and eyes to things that are not seen with bodily eyes, and not dote upon things that are seen? * 1.17 our souls must resolve with brave Luther, I earnestly protested I would not be put off with these things; alas, what poor things are out∣ward enjoyments? consider the differences mentioned; God may hate you though you abound with worldly comforts, but Cove∣nant-mercies are infallible tokens of God's love: these gifts are not suitable and satis∣fying to the soul, the other are; outward mercies will make you no better in the eyes

of God or good men, but spiritual will ren∣der you truly good; the world will take its sudden farewell of you and fail you at your greatest need, Covenant-mercies will stick by you while you live, and bring you blame∣less before his Throne in Eternal glory: here will come in that usual distinction of Bona throni, and Bona scabelli, 'tis these Co∣venant-mercies that are the good things of the Throne; outward mercies are but the good things of the foot-stool; let Heaven∣born souls mount up to the mercies of the Throne, but let the Moon and all sublunary injoyments be under their feet; the whole World is too little for the godly man's soul, not but that we should be thankful for the least common mercy; but we should not be put off with the greatest; a little of the World should content a Christian with God, all the World should not content him with∣out God; Oh how sweet are common-mer∣cies when they come to us in a Covenant∣way? a morsel sprinkled with Christ's blood hath a delicate rellish, this only takes away the poyson, venom, and malignity that guilt hath brought upon the Creature, and reduceth all things to their pristine usefulness, and primitive perfection. Oh the happiness of the Saints! they have all they do enjoy as so many tokens of love; as its said that Cyrus his kiss to Chrysantas was better Gold than the costly Cup of Gold that he gave to Artabarus. So common mercies perfumed with Covenant-love are trancendently better

than the richest Treasures of wretched Worldlings: that's the second instru∣ction.

3. Another inference is this, if Covenant∣mercies be thus sure, then it instructs us in the precedency of Grace above gifts, * 1.18 there are gifts of illumination, conviction, inter∣pretation, elocution, Prayer, Prophesie, which are given for the Churches edification; the main difference betwixt gifts and grace is that the former may languish, vanish and utterly perish, but Grace never totally and finally decays; God may give Saul a spirit of Government, Judas a gift of Preaching and Miracles, Simon Magus a temporary faith, and yet repent him of these and pluck them quite away: he may and often doth dry up the right arm of an Idol idle shep∣herd, and darkens his right eye of know∣ledge, Zach. 11.17. so that he improves not Talents of gifts, from him shall be taken away that which he hath, even real gifts and shews of Grace, persons eminently gifted may be fire-brands of Hell: men may fall from the clearest intellectuals to bruitish sen∣suality; but these gifts and callings of saving grace are without repentance; God loveth his own to the end, gracious habits shall not be lost; the Apostle elegantly expresseth the difference to my hand, in 1 Cor. 13.8. Cha∣rity (i. e. saving grace) never faileth but whether there be Prophecies, they shall fail, whether there be Tongues, they shall cease; whether there be knowledge it shall vanish

away: I know the main intent of the place is to commend love above other saving graces from the duration and perpetuity of it, that it shall continue and be of use in Heaven; yet here 'tis opposed to such gifts as may also be lost in this life; and however by conse∣quence it will follow, that the one is separa∣ble from its subject the other not: natural men may make a fair shew and flourish with fine gifts, which are, as it were, the trimming and ornament of Grace, which yet may through negligence or old age decay and wither, true grace may be accompanyed with the guildings and varnish of gifts, which may in time wear off, whilst a sound prin∣ciple continues fresh and lively. Besides this, give me leave to add other four diffe∣rentes betwixt common gifts and saving graces.

1. They differ in respect of their Foun∣tain and spring, the original from whence they flow, * 1.19 gifts (as one saith) come from Gods treasury of bounty, Grace proceeds from the choice Cabinet of his Love, Grace flows to the elect, through the blood of Christ from Gods bowels of tender love; gifts proceed from the hand of God as an act of munificence upon his sons glorious ascention and com∣pleat inauguration; and 'tis one thing to eat meat at the Kings table, and another thing to gather the fruits of Royal Grace upon some solemn day, as that was of Davids, 2 Sam. 6.19. Saints only have the Covenant∣graces, hypocrites may have a large share

in these gifts, nay a larger portion then some Saints themselves: Saul, Balaam, Caiaphas may have the gift of Prophecy; Judas, he may Preach, * 1.20 but Thomas and the elect only can believe, and it's a greater work, saith Luther, to believe, than to work miracles: that's the first.

2. They differ in their nature and man∣ner of operation; Covenant-grace stamps on the elect-soul the image of our Heavenly Fa∣ther, it is the divine nature; God's most cu∣rious workmanship, the idea and pourtrai∣cture, the representation and exemplar of God blessed for ever; grace is Gods picture (if I may so speak) drawn to the life; 'tis a forming of Christ in the soul, now gifts are no such thing; the devil himself hath great gifts, yet hath razed out the image of God; gifts are but the works of Gods pow∣er and wisdom, such as the Sun and Starrs; yea even the flies and atomes, they are in a sort dead, and we may call them Gods lumber; some have noted that gifts are only the effects, * 1.21 but graces are called the fruits of the spirit: the one is the husk of a common profession, at least the shell of some rare endowments; but the other is the kernel of sincerity, and fruit of a Gospel-conversion.

3. They differ in their train and retinue, as to gifts none have all, either of all sorts, or any great eminency in all, hence 'tis said, 1 Cor. 12.8, 9—to one is given the word of wisdom, to another knowledge, &c. Moses had a gift of Government, not of Eloquence;

Paul had a gift of Planting, Apollos of Wa∣tering; some of the Apostles were sons of Thunder, others of consolation; some Mi∣nisters are fitter for opening Scriptures, clear∣ing Controversies, others are more for ex∣hortation and conviction of the Conscience; some think that Pastors and Teachers differ with respect to their different gifts. But these Covenant-graces and mercies are link∣ed together; they dance their round in the believing soul, * 1.22 hand in hand, as the word signifies, 2 Pet. 1.5. one grace strengthens another, as stones do in an arch; yea all graces are radically in faith; for some have said, that every grace is but faith exercised; however, all graces are infused at once into the soul, though some got the leading as to exercise, the new man is perfect with a per∣fection of parts, though not of degrees, as it is with a new-born Child.

4. Gifts and Grace differ in their several designs, ends, and effects, gifts, offices; pri∣viledges are but for others advantage, and edification; they are given to profit withal, 1 Cor. 12.7. When Christ ascended, he gave gifts to men, —for what end? the Apostle tells us for the perfecting of the Saints, for the Work of the Ministry, for the edifying of the body of Christ, Ephes. 4.8,—12: But now the end of Grace is the souls spiri∣tual advantage, that by them Christ might take possession of the heart, that the soul may have some life and principle of opposi∣tion to beloved corruptions, and thereby be

better helped to perform religious duties, walk with God, improve priviledges, and be made meet for Heaven: these and such like are the ends of the Graces of the Covenants a man may have rare gifts, yet have a base heart, singular endowments, and yet not be helped thereby to mortifie one lust, perform one duty spiritually, get one step nearer God; but Covenant-grace is profitable for these great ends and uses: gifts and Grace may be said to differ as the Sun and Moon; the Moon casts a light indeed but no heat, but the Sun casts its quickning rays into this lower World, and quickens many things, and maketh all things verdant and fruitful: so doth Covenant-mercy bring forth many precious things, and divine graces have a lively influence whereby a man shall both save himself, and those that hear him, 1 Tim. 4.16. but a man may have gifts like an An∣gel, and be never the nearer to Heaven, he may direct others in the way to Heaven, and yet not walk a step therein, * 1.23 teach others what he hath not learned himself; Preach to others and be a cast-away; it's one thing to have the form of knowledge, another to have the power of grace; it is one thing to have Angelical gifts, and another thing to have Evangelical graces: all gifted persons are not gracious persons, never was any man saved by his gifts, and rarely have they been instruments to save others, that have only gifts: I dare not say, that 'tis impossible that a graceless, yet gifted, Minister should be a

mean of Conversion, (for God is not to be limited) but 'tis not ordinary, as common experience testifies.

The fourth Inference is, if Covenant-mer∣cies be thus sure, then it lets us see the truth of our Religion; if the mercies thereof be thus sure (as I have demonstrated) then let us be established in our perswasions of the ve∣rity, certainty and infallibility of Christia∣nity, if these be sure mercies, who can doubt of the reality thereof? every thing in the Gospel is made sure; you may venture your souls upon it, since God hath confirmed these things as a sacred Oracle from Heaven, * 1.24 who dare dispute them? the God of truth can∣not lye nor deny himself; he is so good that he cannot deceive, and so wise that he can∣not be deceived: there is in him neither im∣prudence in promising nor impotency in per∣forming: Heaven and Earth may pass away, but not one iota of his word shall fail: You are to believe these things without haesitati∣on, and give your full assent to them; as the mysterie of Godliness is great, so 'tis with∣out Controversie; Grotius observes that our Christian Religion doth transcend all the Re∣ligions in the World in three things, 1. In the certainty of Maxims. 2. In the spiritua∣lity of its Precepts. 3. In the transcendency of its rewards: We have the un-erring testimo∣ny of Heaven, for what we believe, which is surer than any Logical Conclusions, Philoso∣phical Speculations; yea or Mathematical Demonstrations; and I may add, than their

Old Testament Dreams and Visions; so the Apostle seems to extoll Gods speaking to us by his Son above the diverse manners of his speaking to the Fathers, Heb. 1.1, 2. Nay the Apostle Peter asserts that we have in the Scriptures a more sure word of Prophesie, * 1.25 than that voice which came to Christ in the Holy Mount, from the excellent glory, 2 Pet. 1.18, 19. not that any thing can be more sure than the very undoubted words of Je∣hovah, who is truth it self; but a more sure, i. e. most sure, a comparative for a superla∣tive, for the former visions being from God also, as the Prophesies were, was in it self as sure as they; but the meaning is that the Scripture-testimony is more sure than that vision argumentatively, as to others, or se∣cundum nos, for the authority of the Scri∣ptures is beyond the Testimony of Angels; nay above the credit that any will give to men, for men might suspect Peter and the other Apostles, as though this apparition were but a fiction of their own brains, therefore he appeals to the undoubted Prophecies of the Old Testament, which were by long use settled in the hearts of the Godly Jews, who believed all that the Prophets spake as com∣ing from God: therefore our Saviour makes account that they that believe not Moses's Writings, will not believe his words, Job. 5.45, 47. and hence it was that they examined Doctrines by the Prophets; nay our Saviour himself affirms, that if they will not hear Mo∣ses and the Prophets, neither will they be per∣swaded

though one rise from the dead, Luk. 16.31. * 1.26 therefore the Apostles had the Pro∣phets as patrons of their Doctrine, and thence did the faithful fetch a confirmation of the Gospel: the summ of this Text is then, to demonstrate the verity and certainty of the Gospel by evidencing the consent of Pro∣phetical and Apostolical Testimony for its fuller confirmation; q. d. if you distrust me in commending the Evangelical Doctrine, I send you back to the Prophets, whom with∣out all exception, you account Holy and Faithful; these testifie of the truth of the Go∣spel, therefore this consent is to be evincing and satisfying. Hence it is that the disciples of Christ have professed such a plerophory, and abundant acquiescence in their perswasi∣ons of Christs being the Messiah and Saviour of mankind; so Joh. 6.69. We believe and are sure that thou art that Christ, the Son of the living God; and Simon Peter acknowledged it, Mat. 16.16. Yea unbelieving Thomas at last cryed out, my Lord and my God, Joh. 20.28. as being overcome with the clearness of that stupendious condescending demonstration: the Apostle John testifies 1 Ep. 1.1. concern∣ing Christ, saying, We have heard, seen with our eyes, looked upon, yea our hands have hand∣led of the Word of life: and this doth he de∣clare to us from experience of several senses: Oh what a blessed thing were it to have an undoubted assurance of the certainty of di∣vine things! Oh what life would it put into our graces, 〈◊〉〈◊〉 comforts? what an Anti∣dote

would it be against temptations, cor∣ruptions, persecutions? could we as really believe the reality of the things of God as Corporeal objects, what beauty should we discern therein? what comfort should we receive there-from? what would we not do and endure for them? did we see the reality, necessity and excellency of Covenant-mercies as we do of common mercies, how should our hearts be enamoured therewith? they that have the most prevailing perswasions of the certainty and transcendency of heavenly mercies, are the most exact and eminent Christians; but a faint belief of these things is the cause of sloth; all irreligion and pro∣phaneness proceedeth from a want of an ef∣fectual assent to Gospel-revelations; alas, there is more Atheism and Insidelity in the World than we are aware of: did men as certainly believe there is an Heaven and Hell, as they see and know there is Stones and Trees, Earth and Water, would not this have strange influence upon their practices? would they not be other manner of persons than they are? especially if they did faithfully work upon their hearts the reality of the things of God: Paul and the Saints in his days lookt not on the things seen, but on things not seen, i. e. eternal things, 2 Cor. 4.18. Moses saw him that was invisible, that made him to endure any thing, Heb. 11.27. O Christians, rest not satisfied with a bare conjecture, but press forward till you arrive at a full assurance, you cannot be too sure in

these cases; the Apostle hath a mighty full expression, Col. 2.2. to this purpose, ver. 1. he tells of a conflict that he had for them, and the Laodiceans, i. e. a care, fear, desire; good man, he was in a heart-rending con∣flict, and agony: Why, what's the matter? why, 'tis that their hearts might be comfort∣ed, being knit together in love, and to all riches of the full assurance of understanding to the acknowledgement of the mysterie of God, and of the Father, and of Christ; ob∣serve the Climax here is 1. Assurance he de∣sires for them; then 2. Full assurance; fur∣ther, 3. Riches of full assurance; Yet again, 4. All Riches of full Assurance; yea, not a rash and ignorant, but such an assurance, 5. Of understanding, i. e. with a settled judgement, and not only to have such assu∣rance, and keep it to themselves, but all this 6. To the acknowledgement of the mysterie of God that they may make an open profes∣sion of it. But why was he so earnest for all this, ver. 4 this I say (or pray for you) lest any man beguile you with enticing words; Q. d. You'l find all this little enough when a subtle disputer shall set upon you with cun∣ning artifice to draw you from the truth; you will perhaps feel that you have need of the fullest perswasion that creatures can ar∣rive unto, that you may keep your hold, and not be driven away from the hope of the Go∣spel; you little know what storms may as∣sault your faith of the truth of the Gospel; Peter made a glorious profession, yet his

faith was staggered in a temptation: and Santan is a cunning Sophister, he desires to have you that he may fift you, and toss you so as to shake away the purest grain of Go∣spel-truth; he will do what he can to cheat you of your Religion; hence is it, that Paul was so jealous over the Corinthians with Godly jealousie—lest by any means (and he hath store of devices) as the Serpent beguiled Eve through his subtilty; so their minds should be corrupted from the simplicity that is in Christ, 2 Cor. 11.1-3. hence is it that teach∣ers have alwayes been so careful to settle and ground their hearers in the certainty of the things they taught, as Luke his Theophilus, * 1.27 and Paul his Timothy. Oh sirs, get well as∣sured of these things, let your faith and per∣swasion have its full dimensions; let it be deeply rooted, and high built, take not things upon trust, let every truth have its full emphasis and efficacy upon your hearts, and Consciences, especially the main momen∣tous Gospel-truths, that you must venture your souls upon, and live and dye by: you had need consider what ground you stand up∣on, and be fully perswaded in your own minds.

But so much for the second Use.

Notes

• * 1.1

  Heb. 7.22. 9.15. 12.24. 1 Tim. 2.5. Verùm haec Apostoli comparatio ad formam potius quam admateriam referenda est. Calv. in loc.
• * 1.2

  Psal. 119.89. Psal. 111.78. Luk. 16, 17.
• * 1.3

  Rom. 3.20, 23. Rom. 8.1. Gal. 3.13.
• * 1.4

  Gal. 3.10.
• * 1.5

  Rom 3.31.8.2, 3, 4.
• * 1.6

  Rom. 7.4, 6.
• * 1.7

  Uxor sulget radiis ma∣riti.
• * 1.8

  1 Pet. 1.12. Eph. 3.10.
• * 1.9

  See Eccles. 9.1, 2, 3.
• * 1.10

  Deus saepe∣dat i••atus quod negat propitius.
• * 1.11

  Luke 12.19, 20.
• * 1.12

  Jer. 31.14. Psal. 36.8.
• * 1.13

  Difficile est esse in honore sine tumore. Bern.
• * 1.14

  Dives qui multa possi∣d••t, au••o sordidum marsupium, at qui justus est, bone compositus est & de o∣rus— C••em. A∣lex. paedag.
• * 1.15

  1 Tim. 6.18.
• * 1.16

  Nemo dives est, qui quod habit, se∣cum hinc auserre non potest. Ambros.
• * 1.17

  2 Cor. 4.18. Valdè pro∣testatus sum 〈◊〉〈◊〉 istis non satia••.
• * 1.18

  Gifts come upon other terms than Grace, God gives grace as a free-hold, it hath the promise of this and another World, but gifts come upon lik∣ing: though a father will not cast off his Child, yet he may take away his fine Coat, and ornaments, if he be proud of them. Mr. Gurnal. Christ. ar∣mour. Mat. 25.29. Luk. 8.18.
• * 1.19

  Eph. 16.7.
• * 1.20

  Praestat credere quam mira∣cula edere.
• * 1.21

  1 Cor. 12.3. Gal. 5.22.
• * 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.23

  See fully in Rom. 2.17, to 24. 1 Cor. 9 27.
• * 1.24

  Divino praecepto intonante obediendum est non dis∣putandum. Aug.
• * 1.25

  Aut haec ad∣mittenda religio, non tantum ob factorum testimonia, de quibus jam egimus, verum eti∣am ab eo quae religi∣o••i s••nt in∣trinseca cum nulla ex omnibus soe∣culis ac na∣tionibus proferri po∣test; aut praemio ex∣cellentior, praeceptis perfectior, aut modo propagari jussa est ad∣mirabilior.—Hug. Grot. de veritat. Relig. Christ. lib. 2. cap. 9. p. 52. Joh. 9.29. Act. 26.22, 23. Act. 17.11.
• * 1.26

  Habebant Apostoli prophetas tanquam patronos ••••ctrinae suae; fidales quo{que} inde petebant Evangelii confirmati∣onem: Calv. in loc. Videsi. Mart. Aret. &c. in Lo∣cum.
• * 1.27

  Luk. 1.3, 4.2 Tim. 3.14.