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. IX.

IV. THE fourth Use is of Conviction, Redargation and Reprehension, and this falls heavy on the heads, 1. Of Sin∣ners. 2. Of Saints.

1. If the mercies of the Covenant be sure mercies (as we have cleared fully) Oh what folly are those souls guilty of that are Christ∣less, graceless, careless souls, that have no inte∣rest in these mercies, and never trouble them∣selves about ensuring these Covenant-mercies to their own souls; how many in the World are destitute of these mercies? there is a Ge∣neration of Men and Women that live with∣in the pale of the visible Church, that may be called Lo-Ruhamah, for they have not yet obtained mercy; nay, in the state they are in, there is no mercy for them, because they are not yet in Christ, through whom these Covenant-mercies flow: unconverted souls are unconcerned persons in these mercies; these dogs have nothing to do with this Childrens Bread; and yet who so apt to catch and snatch these precious dainties? they love to hear the glorious priviledges of believers laid open, as Justification, Recon∣ciliation, Adoption, and eternal life; and yet we must sadly say they have nothing to do with these: if they hear Discourses of Gods mercy, how are they pleased, tickled, and even ravished? and they make no

question but they shall be saved, as well as others; and they think surely God that made them will not damn them, but ask these poor souls whether they be savingly converted, renewed, ingrafted into Christ by faith? alas they know not what this means; they never asked their own souls the question; nay, they are ready, to think that is a very needless enquiry, or impossi∣ble to know; however this never lay upon their Hearts and Consciences, as necessary in order to clearing up this great case, whe∣ther they have obtained mercy: But let all ignorant sots know that he that made them will not have mercy on them, Isa. 27.11. let all prophane Rebels against the King of Hea∣ven know that God will not be merciful to any wicked Transgressor, Psal. 59.5. Gods At∣tributes are all Analogal and Correspondent; he will not cease to be just and holy that he may be merciful, he will be merciful in his own way; Mercy and Covenant shall go hand in hand; 'tis a ridiculous folly for men to conceit, they shall have the Mercies of the Covenant that are not within the Covenant; this is that fallacy that Logicians call (falla∣cia dividendi conjungenda) of dividing things to be conjoyned; 'tis most dangerous and damnable in Divinity, when souls dream of having peace without grace, happiness without holiness; but let men know there's no mercy but in the Covenant, where no ark of the Covenant no seat of mercy, where there's no work of Grace, there's no Cove∣nant

of Grace; where Christ is a Saviour he will be a Soveraign, * 1.1 where he gives remis∣sion of sins he will give repentance; his way of blessing is a turning persons from their iniquities; God will not shew mercy to any but in his own way; such must obtain mercy in converting Grace, as obtain mercy in the enjoyment of pardoning Grace; san∣ctification goeth along with Justification; Paul obtained mercy by forsaking his own old courses; * 1.2 God saveth us according to his mercy: how? why by the washing of Regeneration, and renewing of the Holy Ghost, Titus 3.5. they are saved from sin, that are saved from wrath and Hell: 'tis a self-deceiving soul-damning contradiction to dream of pardoning, without purging grace; thousands in the World fancy a God to themselves made up all of mercy, and let them do what they please, they can bolster up themselves with this conceit, God is merciful; and so (as God himself saith) Psal. 50.21. these things hast thou done and I kept silence, thou thoughtst that I was altogether such a one as thy self, but I will reprove thee, and set thy sins in order before thee, q. d. think not to make me a Patron of thy wickedness; 'tis true I spare thee and suffer thee to live quietly, but for∣bearance is no acquittance; think not I love thee because I afford thee outward mercies, which thou abusest to licentiousness, but I am resolved to take vengeance on thee; I have justice, as well as mercy, and I have a

season wherein I shall pour out the Vials of ••ny wrath upon Vessels of wrath that are ••itted to destruction; a time is coming when •• shall tear you in pieces, and there shall be ••one to deliver. Oh sirs, the condition of graceless unconverted souls is sad; for,

1. They are under a sure and sad sen∣tence of condemnation; for as the mercies ••f the new Covenant are sure to believers, ••o the curses of the old Covenant are as ••ure to all Unbelievers; as the second Adam conveys certain life; so the first Adam con∣veys certain death to his seed: as he that be∣lieveth on the Son hath everlasting life; so ••e that believeth not shall not see life, but the ••rath of God abides on him, Joh. 3.36. as ••e that believeth is acquitted, so he that be∣lieves not is condemned already, ver. 18. all is other sins are bound upon him by this ••f unblief; this is the condemnation; it is ••s impossible that the Devils in Hell shall be saved as that Unconverted sinners (while such) shall be saved; for Christ saith again and again, except ye be Converted, * 1.3 except a ••an be born again, he cannot see, he cannot ••nter into the Kingdom of God, and binds it with strong asseverations, and dare any question the verity of Gods positions or com∣binations, that pretends to believe his pro∣mise: yea, God hath bound him by oath ••n this case as well as in the other, Heb. ••.11. it's spoken there concerning the re∣bellious murmuring Israelites; I sware in ••ny wrath, saith God, they shall not enter

into my rest; or if they shall enter, then q. d. never trust me more; nay, let not me be God; but what's this to us? Yes, the Apostle applyes it to unbelievers in Gospel times, Gap. 4.1, 2, 3, 4, 5, &c. hence he repeats the Oath again referring to unbe∣lieving Gospellers; that they shall never enter into the Heavenly Canaan: and surely unconverted sinners are in a woful plight, of whom it may be truly said, that God himself cannot save them while they con∣tinue in that state; for there's no way but one of entring Heaven that's Jesus Christ; and how can they escape that neglect so great salvation? * 1.4 there's no other way re∣vealed, and do we think God will forsake his ordinary Road, and quit this glorious design, to gratifie a Generation of wilful neglecters and rejecters of this blessed con∣trivance of saving sinners by interest in Je∣sus Christ? it cannot be, you must either go to Heaven this way, or down to Hell by your own way.

2. Their souls are not sure to be another moment out of Hell-torments; poor grace∣less sinners cannot secure themselves upon any real Scripture-grounds, that they shall enjoy that bastard peace of Conscience, in which they flatter themselves another hour; for ought they know, their case may be like Belshazzars, Dan. 5.5. while they are Drinking, Carousing, Ranting, Revelling, some dreadful Hand-writing or Testimony of Gods Indignation may break forth

against them which may marr all their mirth, appal their spirits, trouble their thoughts, loose the joynts of their Loyns, and make their knees smite one against another. Oh what terrour and horrour will the dreadful summons of death strike into them? how will these fool-hardy Warriers, against an infinite God, call to the Rocks and Mountains to cover them? Oh what a sudden change, what a sad Catastrophe will the cold hand of death make with them? what a fall will these secure and sensless sinners have from the height of worldly preferment to the depth of eternal torments? stand a little ••nd look at that rich and wretched miser ••n the Gospel, that had no room for his fruits and goods, that sung a requiem to his soul for many years; Yet alas, had not one ••ight to take his ease in, thou fool, * 1.5 saith God, this night shall thy soul be required ••f thee, or do they require thy soul, i. e. the Devils who are waiting for a commission from God to catch hold of graceless souls ••o hale them to torments as soon as they ••ave forsaken their wretched bodies; so ••ome interpret it; however the rich mans ••oul was suddenly snatcht from a full Table ••nd dainty Fare into eternal misery, with∣out drop of Water or hopes of mercy; for ••et him tear his heart with bitter out-cryes; Father Abraham, have mercy on me, neither ••is Father Abraham, * 1.6 nor the God of Abra∣ham shall have any mercy for him; former

offers of mercy are now turned into flames of fury; they have wilfully forsaken their own mercy, and now are wofully forsaken by the God of mercy. O consider this you that are yet in your sins, dancing about the pit, and are ready every instant to drop into eternal woe.

3. Their certain mistake will aggravate their woful state. Oh what a dreadful dis∣appointment will this be, for persons that lived demurely in the World, and passed for very civil neighbours; yea, for choice Saints, yet now to be set on the left hand amongst the Goats at the great day; yea, persons that thought themselves they were in the ready Road to Heaven; and as they are (as they imagine) stepping into glory to miss their footing, and fall into Eternal Tor∣ments; 'tis a dreadful sight to see soul and hopes giving up the Ghost together, * 1.7 and swept away as the Spiders Web into the fire of Hell. Oh for a soul that hath all his days been building Castles in the Aire; the House of his fair profession upon the sliding sand of Fancy and Imagination, to have all come tottering down with one puff of death, will be a dreadful sight. Ministers told them of this, but they would not believe, nor suspect their state, or spend one hour in searching whether they were right or no; many a time were they warned of the danger: but they pleased themselves in wilful self-delusion; and now they are past recovery: they would not be brought

to an holy despair in themselves, that they might have sure footing in these sure mer∣cies; and now they shall and must despair of ever having part or portion in these sweet and certain mercies: they would not be beaten from their carnal shifts and sensless Pleas, and now they must and shall be for ever banisht from them; and feel the bitter∣ness of them: Ministers could not deal with them, but God can; and it will be an heart-confounding day, when the varnish shall be washed off, and all rotten props shall be pluckt up, that kept the soul from hor∣rour, and they shall see themselves deceived by Satan, the World, and their own self-flattering hearts into eternal misery.

4. But once more, many things in and about these sure mercies, will augment their eternal misery. Alas, sirs, here there's no speaking to wicked men, they will not abide a sober Treaty about their souls, they have not leisure or patience to yield an obser∣vant Ear to Discourses about these sure mer∣cies, but a time is coming wherein they shall be forced to think of these lost mercies to their cost; now they have other things to mind, the world doth so fill their ears and hearts, that they thrust these things from them, and judge themselves unworthy of them: they are just like Jeremiah's wild Asse used to the Wilderness, * 1.8 that snuffeth up the wind at her pleasure, in her occasion who can turn her away? — but in her month they shall find her. So there's no dealing

with wicked men in their jollity and frolick fits, but their month of sorrow is approach∣ing either here or hereafter; and oh the bitter pangs and travels that shall then pos∣sess them? in this World they would not consider, but hereafter they shall have an Eternity to consider of these Covenant-mer∣cies, though in a hopeless way: as 1. They shall think of the nature of these mercies they have lost. Oh how free, how sweet, how suitable, how satisfying were they? how sure would God have made them to them? and the better these mercies, the bitterer their sorrow in the loss of them. 2. They shall think that once they might have enjoyed them, and have been happy in that enjoyment; once they had a day of grace, means of grace, ministers per∣swaded, spirit moved, mercies, afflictions, word, rod, every thing spoke this language. Oh embrace these mercies, but I refused; and now they are out of my reach. 3. They shall think, and think again, how near they were to the embracing of these mercies; Oh what convictions did God fasten on my heart by such and such a Sermon! I was once half-perswaded to embrace them, how near was I to a full closure? I went home with strong resolutions to be another man; but this deceitful heart beguiled me, and so I put off repentance till now it be too late. 4. They shall think what these mercies would have done for them; these mercies would have infolded their souls in the arms

of Gods love; these would have filled their souls with Grace, fitted them for Gods use, and furnished them for glory, these mercies would have rendred them profitable in life, comfortable in death, and happy for ever; the possessours of these mercies are gracious Saints; Yet again, 5. They shall think with sadness what they have exchanged these mercies for; they have passed off these sweet and sure mercies for trash and trifles, for dung and dirt, for a little stinking pleasure or stinging profit, which now they have left behind them in the World, and only carry the guilt and shame along with them, which must abide them, when sensual delights are vanisht away. Oh what gnashing of teeth and indignation at themselves will this be∣get for their former madness? 6. They must think how many thousands of souls were made happy by a gracious closure with and full enjoyment of these mercies; persons whom they despised in the World, and thought not worthy to come in their com∣pany, shall sit down with the Patriarchs, Prophets, Apostles in Heaven; but these wretched souls are thrust out. Oh, will a damned wretch think, I might have been happy as well as yonder shining Saint; he was a suffering Creature, I was a rejoycing miscreant; now he is comforted, and I am tormented. Yet, once more, 7. The damn∣ed in Hell shall bethink themselves who was in the fault, and whence it comes to pass that these mercies were not made sure

to their souls; and they can charge none herewith but themselves: they will then see that none was to be blamed but their own wilful wills, whatever they may object here, and boast that they are willing, yet God lays the blame there, and so shall they, will they, nill they, they must be speechless, and only charge themselves as making faggots to burn them in for ever. Oh, will the soul think, I may thank my self for this; I wilfully for∣sook my own mercies by observing lying vanities; this is the fruit of mine own do∣ings, I would needs be damned; Ministers and Godly friends perswaded, God stopt my way by his Providences, Ordinances, but I would run into the pit, and here I am shut up in eternal darkness; wo be to me, that ever I was born. Oh that I had either never heard of or embraced those mercies, that I have rejected, and that will follow my soul with horrour for ever.

Ah sirs, I beseech you consider, such a day will come, and then you'l remember these things, and they will lye heavy upon you, then you'l feel what an evil and bitter thing it is that you have forsaken God: then you'l vomit up your sweet morsels, and remember these sweet words that here you despised, * 1.9 then you'l remember the possibility and probability you were once in, of obtaining these sweet mercies; now they are attainable; but if once you have set a step upon the shore of Eternity, You are past hopes and remedy, for the dead and

damned do only hear the sound of wisdom with their ears, * 1.10 but are never likely to enjoy the benefit thereof. Oh put not off these things with some slight and transient thoughts; but shame yourselves to an holy diligence.

2. Another sort to be reproved, are Gods own children that are guilty of four foule faults: 1. They are apt to indent. 2. Com∣pound about these mercies. 3. They do not live upon: Or 4. Not up to these mercies.

1. Gods Children would have the mercies of the Covenant; but then they have a mind to indent with God to be secured from the crosses attending these mercies; the flesh shrinks and is loath to suffer; we are like Orpah, we would follow Christ a little way, but fain would we make our bargain so, as not to follow him in foul way: But sirs, consider would you have the sweets and not the bitter of Godliness? did you not take Christ (in a marriage-covenant) for better and worse? will you pick and chuse with him? do not right virgin-souls follow the Lamb whither-soever he goeth? Ah sirs, this Covenant-relation is an express, voluntary, universal, unreserved self-resignation: the bearing of the Cross was always supposed and implyed; * 1.11 and if you will not have him with it, you are to be without it; for the Cross is [Evangelii genius] the very insepa∣rable property, complexion, and companion of the Gospel: and Christ would not have

any cheated with imaginary hopes of immu∣nity from sufferings, * 1.12 but tells them the worst, and bids them sit down and count the cost; and if you did not so at first, you are not yet sincere, and if you did, and still would have Christ; why do you now grumble at bear∣ing of that which you freely chose. Besides, know it, Crosses for Christ are special Go∣spel-mercies, for afflictions are adopted to be real mercies of the Covenant, and there∣fore they are promised as well as any other mercies, in Psal. 89.31, 32. and David ownes afflictions as an act and fruit of Co∣venant-faithfulness, * 1.13 because it fetcheth him from his wandrings, instructs him in Gods statutes, and therefore was good for him. Crosses for Christ never did any hurt, but have been usually means of good, many Chri∣stians have blessed God for them; God sees we cannot live or like well without them; Paul gloried in the Cross of Christ, took pleasure in distresses for Christ, and why then are we afraid of them, or would indent to be secured from them: be ashamed of your nice and delicate spirits.

2. Some Christians are too too apt to com∣pound with God about these Covenant-mer∣cies; * 1.14 my meaning is, they do not look and make out for the whole chain, composition and combination (as I may say) of Covenant-mercies,

they are willing and content to be put off with some, and do not sue for all: they can apply some promises, not others; see a necessity of pardoning-mercy, but do not plead and act-faith for purging, soften∣ing, quickning, enlightning mercies of the Covenant. Consider, Christians, by this do∣ing, 1. You prejudice your selves, you need all these Covenant-mercies; there's not one of the fore-mentioned mercies, that a Chri∣stian can live and thrive without; all are of great use, every one hath its peculiar ex∣cellency, a gracious soul cannot spare any of them; nay, 'tis a sin for it to be content with less than God hath promised; he that's not for all, is truly for none at all: the true owner will not divide: in one part of your life or other, you'l want all Covenant-mer∣cies; it's base unworthiness and ingratitude to slight any of them. 2. You dishonour God, and disparage these mercies, as if God were not able to give you all, and pay the whole debt of his free and full promise; as for example, suppose a rich Tradesman owe you a summ of money, and you come to him and tell you are willing to abate him so much, and compound with him, and take of him a shilling in the pound, or a pound in the hundred for the whole debt, he looks upon himself as disparaged, being a suffici∣ent Chapman, he will not have his ability or honesty questioned; but quickly answers, what do you think I am breaking? I will not be abated any thing, here's your money,

i'le pay you all: so God would not be com∣pounded with; he looks upon it as a disho∣nour to his free-grace and faithfulness, and bids the soul open its mouth wide, and pro∣miseth to fill it, Psal. 81.10. i. e. ask great things, many things, sp•••••• not, ask what thou needest, ask what I have promised, I am neither scant nor saint in giving, stint not thy self in asking, I shall not send thee away empty; they that come for most, speed best; and when thou hast gone to the ut∣most extent of thy reach in asking, I can, and will give thee abundantly more than thou art able to ask or think, Ephes. 3.20. Oh Christians, chide your selves for your sinful mannerliness and modesty; and widen your contracted spirits for larger in-comes of Grace and Mercy. Remember, these Cove∣nant-supplyes are all of mercy, not deserved, and they are mercies in the plural, contain∣ing large and liberal revenues to be com∣municated to indigent wanting souls.

3. God's Children do not live upon these mercies of the Covenant; we blame them that have good estates, and live besides them; and well we may, for it's a base and a beggarly practice, when persons have enough, but want power to eat, take their portion, and enjoy the good of all they have; * 1.15 this is a sore evil, and a sad curse, and the contrary is good, comely, a sweet blessing, and the very gift of God: and Oh what a sad evil for the Saints of God, heirs of Promise to live off their Estates, none

so rich as real Saints, they are heirs to a very vast inheritance; * 1.16 God himself is their portion; yea, the portion of their inheritance, and of their cup, he maintains their lot; they have enough, and they cannot lose what they have. Oh at what high rates should such rich heirs live? and what an unworthy degene∣rate spirit doth it import to live so beggarly as most of us do? As, 1. To live so much by sense, and so little by faith; * 1.17 it is the Go∣spel-character of believers, to live by their faith; walk by faith and not by sense, or ••ight, to see him that's invisible, to venture their all upon unseen grounds: and Oh what a noble and generous, what a brave and blessed life is the life of faith! and on the contrary, what a sorry and sordid, what 〈◊〉〈◊〉 beggarly and niggardly life is a life of ••ense! such a soul goes a begging, and craves 〈◊〉〈◊〉 crumb of one, a morsel of another to make 〈◊〉〈◊〉 meal of, and still the souls Stomach is hun∣gry and craving, and at the best, how quick∣••y are they gone? alas firs, objects of sense will not carry you through the World; sense will sink with Peter where it cannot feel a 〈◊〉〈◊〉 bottom; 'tis faith only that will lift the ••ead above water, and heart above terrour; when you must pass through a sea of sor∣••ows in this tumultuous World: Christians, where's your faith? you are distinguisht from others by this precious grace: the ••ant of this undoeth us: hence it is, 2. That Gods Children are so often at a loss, and ••now not what to do; no wonder if they

be at their wits end, when they are at their faiths end: many conditions; yea, any af∣fliction will throw a Saint upon his back when he stands not upon the feet of faith, or leans not upon Christ by faith: this is the reason why in temptation we cry out, God hath cast me off for ever, and he will be favourable no more; and we give up the Buckler, and yield to Satans assaults and de∣mands, which becomes our enemies sport, and our bane; yea any little loss or cross•• dismays us, as though we were undone, or as though (with poor Jacob, once) our life were bound up in a Ladd, or Bagg, or such like silly sorry things. * 1.18 Ah, dear sirs, where is your delight in God? where's your in∣couraging your selves in God? * 1.19 where's your rejoycing in the Lord with Habakkuk when 〈◊〉〈◊〉 Cloud or Curtain hath covered all your worldly enjoyments? why do you not op∣pose one God to all the Armys of evils that beset you round? why do you not take the more content in God, when you have the less of the creature to take content in why do you not boast in your God? and bear up your selves bigg with your hope in God and expectations from him? do you not see young heirs to great Estates, ac•• and spend accordingly? and why shall you being the King of Heaven's Sons be lea•• and ragged from day to day, as though you were not worth a Groat? Oh sirs, liv•• upon your portion, chide your selves for living besides what you have, there are grea••

and precious promises, rich inriching mer∣cies, you may make use of God's al-suffici∣ency; you can blame none but your selves if you be defective or discouraged: a Woman truly Godly for the main, having buried a Child, and sitting alone in sadness, did yet chear up her heart with this expression, God lives, and having parted with another, still she redoubled, Comforts dye, but God lives, at last her dear Husband dyes, and she sate oppressed and almost overwhelmed with sor∣row, a little Child she had yet surviving, having observed what before she spoke to comfort her self, comes to her, and saith, is God dead? Mother, is God dead? this reacht her heart, and by Gods blessing reco∣vered her former confidence in her God, who is a living God: thus do you chide your selves, ask your fainting spirits under pressing, outward sorrows, is not God alive? and why then doth not thy soul revive? why doth thy heart dye within thee when comforts dye? cannot a living God sup∣port thy dying hopes? thus Christians ar∣gue down your discouraged and disquieted spirits as David did, Psal. 42.5. But so much for that:

4. As Christians do not live upon, so they do not live up to these Sure Mercies of David, and that in their Walking, so,

• 1. Unholily.
• 2. Unsteadily.
• 3. Uncomfortably.
• 4. Unfruitfully.

1. Many of Gods Children walk unsuita∣bly, i. e. unholily, unspiritually, untenderly, not with that conscientiousness, exactness and closeness they ought to do: if Gods Children lived up to their mercies and pri∣viledges: oh how holy should they be, seeing that these things shall be dissolved and seeing we look for such things, nay, seeing we see and feel such things mystically already, even a new Heaven and new, Earth, after a sort, in this new Covenant-dispensation, what manner of persons ought we to be, and oh how diligent should we be that we may be found of him in peace, with∣out spot and blameless? 2 Pet. 3.11-13, 14. But Oh Christians, how short are we, yea how inconsistent are our lives with our liberties! how incongruous are our duties to our mercies! yea, how opposite are our spirits to our comforts! What sirs, Heavenly mercies and carnal hearts, flat duties, earthly conversations! Oh shame your selves before the Lord, blush, tremble to think of your unsuitableness to Covenant-mercies. How far are you below these enjoyments! doth not your unanswerable walking give just ground of suspicion whether you have in∣terest in these, yea or no? what sirs, are you Saints and yet muck-worms, are you par∣takers of an Heavenly calling, and yet walk so like the men of the World? is it fit to see Eagles in a dirty dunghill, or Heaven-born souls in acts of filthiness? either be better or quit your claim; you dishonour God, and discredit religion more than others. Alas

friends, God will not be beholden to you for the meer title of being Religious unless you be really such: mercies inferr duty and licentiousness is inconsistent with the nature and ends of Covenant-mercies. * 1.20 You grieve Gods Spirit, cross his designes, wrong your own souls, sadden the hearts of the righte∣ous, and open the mouths of wicked men: you little know what hurt you do by one act of sinning. Consider that as the pri∣viledges of the Covenant bespeak holiness; so the conditions of the Covenant include holiness, and how then came, heirs of pro∣mise to be so unlike their Heavenly Father? what do the Children of light tampering with works of darkness?

2. Gods Children walk very unsteadily, i. e. they are off and on, inconstant, have good moods, and motions, but they wear off, and decay, they quickly lose their lively impressions, and are constant in inconstancy, they are zealous and forward for God one while, at other times they are backward and froward. Ah sirs, is this a living up to these Sure mercies of David? these constant, un∣changeable invariable mercies? this Cove∣nant is ordered in all things and sure, and so are the mercies of it; how comes it to pass then that Covenanters are so often dis∣composed, disordered and unsettled? some∣times they are for God, and sometimes not; they are halting betwixt two opinions, like drunken men, they are leaning sometimes to the right hand, at other times to the left,

like Reuben, * 1.21 they are unstable as water, and so shall not excel; like Ephraim, a Cake half-baked, hot and hard on one side, cold and doughy on the other: or like the same Ephraims goodness like a Morning-cloud, or early Dew that tarryes not long, but is quickly scattered by the strong storms of persecutions, or dryed up by the warm beams of prosperity: * 1.22 these unstable Chri∣stians are like Jame's waves of the Sea, like Jude's wandring Starrs, or flying clouds, carryed about of Winds; or like Paul's Children, tossed to and fro; they are like Locusts that move to and again; like Grass∣hoppers that are still up and down, in vari∣able motions; the hearts of such are as a Cart-wheel, saith one, and their thoughts as a rolling Axel-tree: I know, the best of Gods Children are incident to liftings up and cast∣ings down in point of quicknings and in∣largements, and this may be the effect of Gods affording or suspending the influences of his grace; but I speak this of a Christi∣ans remissness, and his inconstancy through neglect and carelesness, and want of stirring up in his soul the Graces of Gods spirit, and so losing the liveliness his soul feels some∣times, and afterwards is warmed, melted, but returns into folly; this is the Christians round, and how unsuitable is this for a sin∣cere soul? these stars are to be fixed in the firmament of the Church, and are not to be wandring Starrs or Meteors: these Trees of the Lords planting should be strongly rooted,

and not like Reeds tossed with every wind; they should be Pillars in the House of God, * 1.23 and not Feathers or Weather-cocks upon House-tops; these living stones should not ••e round and rolling, but square and fixed, still settled upon the Center: * 1.24 if the Testi∣mony of Christ be confirmed in us, we should hold fast our confidence firm unto the end, and pray hard for a more constant spi∣rit, as David did, Psal. 51.10. that we may be like Jachin and Boaz, stability and strength; for if we be stable, we shall be strong, and so answerable to these Sure Mercies of David.

3. It is a sad thing to see the Heirs of this Covenant walk uncomfortably; what are you partakers and possessours of Mer∣cies, and yet sad? have you interest in sweet and sure Mercies, and yet are you dejected? what will lift you up, if mercy will not? and what can interrupt your peace, when mercy waits on you to chear you up? thou losest Estate, Health, Good-Name, Relations, Liberty; yea, thy life is in continual hazzard, but as long as these Mercies of the Covenant are sure, thou hast no reason to complain. Seneca compares a a Christian that's disconsolate for outward ••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 dis∣couragement; did I know that these mercies were made sure to me, I should be comfor∣table, but, alas, I fear I have no share therein. I shall answer this doubt afterwards, at pre∣sent 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 com∣forted thee before this outward trouble came, and what chears thee when thy pre∣sent 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. re∣cumbency hath a kind of complacency: it argues want of faith to want joy, and unbe∣lief is a shameful sin, considering the assu∣rances given us in the Gospel: but more of this hereafter. But oh, consider sirs, what wrong you do to your selves by uncomfor∣table 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 Da∣vid: 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, ado∣ption, 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-Co∣venant: 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 consola∣tions 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 pro∣mises whereby they are unsuitable to these mercies is unfruitfulness; herein they do not live up to these mercies, and are exceed∣ing defective, and imperfect, especially in two respects; the fruit they bring forth is, 1. Small. 2. Soure fruit.

1. 'Tis 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; * 1.25 so we read it, but in Heb. 'tis 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 glad∣ness above his fellows, and in whom true Believers are planted, and from whom they

may suck and draw abundant juice and fat∣ness, 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; Pro∣mises, Providences, Ordinances, Experiences, Comforts, Corrections, every thing that might make them fruitful in good works, in Praying, Reading, Meditating, Conferr∣ing, exact Walking; doth God distri∣bute; and where's their answerable fruit∣fulness? 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? * 1.26 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 influ∣ences 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 af∣terwards a spirit of love best becomes a Child of God; hence saith the Apostle, Rom. 8.15. * 1.27 ye have not received the spirit of bon∣dage again to fear, but ye have received the spirit of Adoption, whereby we cry Abba Fa∣ther: a Child-like boldness best befits a Son; it's more acceptable to God to see souls at∣tracted 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 ac∣ceptable 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 Testa∣ment-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 per∣swasive 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.

Notes

• * 1.1

  Act. 5.31. Act. 3.26.
• * 1.2

  1 Tim. 1.13.
• * 1.3

  Mat. 18. Joh. 3.35.
• * 1.4

  Act. 4 12. Heb. 2.3.
• * 1.5

  See Luk. 12.17, 18, 19, 20.
• * 1.6

  See Luk. 16.24, 25, 26.
• * 1.7

  Job 11.20. c. 8.14.
• * 1.8

  Jer. 2.24.
• * 1.9

  Psal. 141.6.
• * 1.10

  Job 28.22.
• * 1.11

  Mat. 10.37, 38. Mark 10.30.
• * 1.12

  Luk. 14.28.
• * 1.13

  Psal. 119.75. ver. 67.71.
• * 1.14

  In closing with offers of Grace, we must be uniform: earthly things God is pleased to retail: all have some, none have all: but in the Hea∣venly Treasure, he will not break the whole piece, and cut it into Remnants; if God would cut off as much as would serve mens turn, he should have customers enough. Mr. Gurnal Christ. ar∣mour — pag. 310.
• * 1.15

  Eccles. 5.18, 19.
• * 1.16

  Psal. 16.5.
• * 1.17

  Hab. 2.3. Rom. 1.17. 2 Cor. 5.7. Heb. 11.
• * 1.18

  Psal. 37.4.1 Sam. 30.6.
• * 1.19

  Hab. 3.16, 17.
• * 1.20

  Qui b••onus est & justus, & mundus & immacu∣latus, ne{que} malum ali∣quid ne{que} injustum ne{que} abomi∣nand•••• in suo sponst thalamo sustinebit. Iraen. adv. Heb. lib. 4:
• * 1.21

  Gen. 49.4. Hos. 7.8. chap. 6.4.
• * 1.22

  James 1.6. Jud•• 〈…〉〈…〉, 13. Eph. 4.14.
• * 1.23

  Non vacil∣lantes, sed tetragonoi.
• * 1.24

  1 Cor. 1.6.
• * 1.25

  Isa. 5 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.26

  Phil. 1.11.1 Thes. 3.12. Mat. 3.8. Col. 1.10.
• * 1.27

  2 Tim. 1.7