The Sure Mercies of David, Treatise · Chapter 7
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 difference betwixt the Covenant of Works and the Covenant of Grace. Divines uſe to give ſeveral differences betwixt them. But indeed 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 become the Evangelical condition, in the room of that legal condition of compleat obedience; ſo that was ſtruck betwixt God and man immediately, this through an interpoſing Mediator, Gal. 3.19. the former was ſoon broken, becauſe though man was upright, yet he was mutable and that we feel to our coſt; but Jeſus Chriſt the great Mediator of this new Covenant is the Lord Jehovah, the mighty God, the everlaſting Father, the Prince of Peace, able to ſave to the uttermoſt; 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. Jeſus Chriſt) hath obtained a more excellent Miniſtry, 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 excellency of the Mediator of it, and the manner of its confirmation, 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.which is Chriſt, Godman 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 conſequence it holds forth the precedency of our Goſpel-Covenant above, and beyond the Legal, 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. Conſider the infinite Mercy, Favour and Compaſſion, the Tenderneſs, Love and Condeſcention of the great God in renewing the Covenant which man had broken; I confeſs there are many curious Queſtions asked concerning theſe two Covenants, as theſe: Could not God as well have ſecured the conditions 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 Covenant, 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 diſplaying of Free-grace in the reconciliation betwixt 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 Auguſtus 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 glorious 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 conceived; 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 exacted, 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 Scripture teſtifies of the Word, Pſal. 119.89. Pſal. 111.78. Luk. 16, 17.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, Rom. 3.20, 23. Rom. 8.1. Gal. 3.13.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, Gal. 3.10.curſed is every one that continueth 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 perform this office; and the believer is willing to embrace this bleſſed Mediator, and thus the match is made, and the Covenant is renewed, and the Law is eſtabliſhed: yea by this Goſpel-way of ſaving ſouls, he doth magnifie the Law, and make it honourable; the obligations 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 Angelical 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 juſtice ſo as our Saviour did by his ſhort, yet infinite ſufferings ſatisfie for our woful breach of divine commands: Rom 3.31.8.2, 3, 4.thus (it is often ſaid) is the Law eſtabliſhed, Chriſt was delivered to the Law, and we are delivered from it, and now believing ſouls are marryed to Chriſt, Rom. 7.4, 6.and are no more under the malediction of it: God's grace numbreth the Saints as Chriſt's ſeed, bindeth all in the ſame lump, and accepteth Man and Wife as one in a Law-ſence, Uxor ſulget radiis mariti.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 inhaerent, or elſe by the ſame colour in ſome diaphanous 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 Mediation 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 platform 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 expedient to reconcile God and Man, the Law and it ſelf; 1 Pet. 1.12. Eph. 3.10.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 inſtruction.
2. Another conſequence is this, if the mercies of the Covenant be made ſure in Chriſt, it lets us ſee the great difference betwixt Covenant-mercies and common mercies, temporal 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 common bounty, theſe Goſpel-mercies from ſpecial grace; the former from general munificence, the other from peculiar benevolence, the former are but crumbs for dogs, theſe are bread for Babes, all things come alike to all, See Eccleſ. 9.1, 2, 3.ſo that none can know love or hatred by the want or abundance of Creature-comforts, but the mercies of the Covenant 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, Deus ſaepedat i…atus quod negat propitius.though he deny them worldly 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 Proportionables 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 ſupply corporal neceſſities, they do not reach the ſoul, he was a fool that ſaid, ſoul, Luke 12.19, 20.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 promiſe fair and perform nothing; not but that theſe are uſeful mercies in their kind, and do attain their end, which was to accommodate 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 benefits flowing from him, theſe are adaequate to the nature and faculties of precious ſouls: theſe ſatiate the ſouls both of Prieſts and people with fatneſs and goodneſs; Jer. 31.14. Pſal. 36.8.yea they are abundantly ſatisefid with the fatneſs of his houſe; this living Bread and Water nouriſheth 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 operation, in the effects and impreſſions they leave upon hearts, common mercies never make any better, but many worſe; Covenant-mercies always make the ſubject where they lodge abundance better, common mercies can no more ſanctifie, than they can ſatisfie; 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, Difficile eſt eſſe in honore ſine tumore. Bern.and a bait to ſin: they that have tryed it, find that it's …ard to have worldly honour without vainglory, to have great eſtates without a covetous 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 enjoyments have had a malignant influence upon 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 always make the ſoul better; certainly ſanctifying 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, Adoption, Juſtification, Aſſurance, Communion with God, alwayes work kindly and Evangelically 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; Dives qui multa poſſid…t, au…o ſordidum marſupium, at qui juſtus eſt, bone compoſitus eſt & de orus— C…em. Alex. paedag.that cannot be a wicked ſoul that hath theſe Mercies, and he that hath moſt of theſe mercies is the beſt; our perfection conſiſts in poſſeſſion and participation 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-mercies differ in their duration and continuance; 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 Tim. 6.18.alas the faſhion of the world paſſeth away; earthly 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 confirms 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; Nemo dives eſt, qui quod habit, ſecum hinc auſerre non poteſt. Ambroſ.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 behind us is not ours, but ſome others; and this is the certain end of theſe uncertain enjoyments; that loſe them we muſt; and we know not when or how; and what a condition 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 beyond this tranſitory life, and run paralel with the life of God, and line of Eternity, eternal 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? 2 Cor. 4.18. Valdè proteſtatus ſum … iſtis non ſatia….our ſouls muſt reſolve with brave Luther, I earneſtly proteſted I would not be put off with theſe things; alas, what poor things are outward enjoyments? conſider the differences mentioned; God may hate you though you abound with worldly comforts, but Covenant-mercies are infallible tokens of God's love: theſe gifts are not ſuitable and ſatiſfying to the ſoul, the other are; outward mercies will make you no better in the eyes of God or good men, but ſpiritual will render 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 blameleſs before his Throne in Eternal glory: here will come in that uſual diſtinction of Bona throni, and Bona ſcabelli, 'tis theſe Covenant-mercies that are the good things of the Throne; outward mercies are but the good things of the foot-ſtool; let Heavenborn 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 without God; Oh how ſweet are common-mercies when they come to us in a Covenantway? 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 inſtruction.
3. Another inference is this, if Covenantmercies be thus ſure, then it inſtructs us in the precedency of Grace above gifts, 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 liking: 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. armour. Mat. 25.29. Luk. 8.18.there are gifts of illumination, conviction, interpretation, 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 ſhepherd, and darkens his right eye of knowledge, 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 ſenſuality; 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. Charity (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 conſequence it will follow, that the one is ſeparable 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 principle continues freſh and lively. Beſides this, give me leave to add other four differentes betwixt common gifts and ſaving graces.
1. They differ in reſpect of their Fountain and ſpring, the original from whence they flow, Eph. 16.7.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 compleat 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 Covenantgraces, 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, Praeſtat credere quam miracula edere.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 manner of operation; Covenant-grace ſtamps on the elect-ſoul the image of our Heavenly Father, it is the divine nature; God's moſt curious workmanſhip, the idea and pourtraicture, 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 power 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 Cor. 12.3. Gal. 5.22.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 Watering; ſome of the Apoſtles were ſons of Thunder, others of conſolation; ſome Miniſters are fitter for opening Scriptures, clearing Controverſies, others are more for exhortation 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 linked together; they dance their round in the believing ſoul, foreign.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 perfection 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; priviledges 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 ſpiritual advantage, that by them Chriſt might take poſſeſſion of the heart, that the ſoul may have ſome life and principle of oppoſition 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 Angel, and be never the nearer to Heaven, he may direct others in the way to Heaven, and yet not walk a ſtep therein, See fully in Rom. 2.17, to 24. 1 Cor. 9 27.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-mercies 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 verity, certainty and infallibility of Chriſtianity, 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, Divino praecepto intonante obediendum eſt non diſputandum. Aug.who dare diſpute them? the God of truth cannot lye nor deny himſelf; he is ſo good that he cannot deceive, and ſo wiſe that he cannot be deceived: there is in him neither imprudence in promiſing nor impotency in performing: Heaven and Earth may paſs away, but not one iota of his word ſhall fail: You are to believe theſe things without haeſitation, and give your full aſſent to them; as the myſterie of Godlineſs is great, ſo 'tis without Controverſie; Grotius obſerves that our Chriſtian Religion doth tranſcend all the Religions in the World in three things, 1. In the certainty of Maxims. 2. In the ſpirituality of its Precepts. 3. In the tranſcendency of its rewards: We have the un-erring teſtimony of Heaven, for what we believe, which is ſurer than any Logical Concluſions, Philoſophical 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, Aut haec admittenda religio, non tantum ob factorum teſtimonia, de quibus jam egimus, verum etiam ab eo quae religio…i ſ…nt intrinſeca cum nulla ex omnibus ſoeculis ac nationibus proferri poteſt; aut praemio excellentior, praeceptis perfectior, aut modo propagari juſſa eſt admirabilior.—Hug. Grot. de veritat. Relig. Chriſt. lib. 2. cap. 9. p. 52. Joh. 9.29. Act. 26.22, 23. Act. 17.11.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 Jehovah, who is truth it ſelf; but a more ſure, i. e. moſt ſure, a comparative for a ſuperlative, 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 ſecundum nos, for the authority of the Scriptures 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 coming 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 Moſes and the Prophets, neither will they be perſwaded though one riſe from the dead, Luk. 16.31. Habebant Apoſtoli prophetas tanquam patronos …ctrinae ſuae; fidales quo que inde petebant Evangelii confirmationem: Calv. in loc. Videſi. Mart. Aret. &c. in Locum.therefore the Apoſtles had the Prophets 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 Prophetical 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 without all exception, you account Holy and Faithful; theſe teſtifie of the truth of the Goſpel, 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 perſwaſions 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. concerning Chriſt, ſaying, We have heard, ſeen with our eyes, looked upon, yea our hands have handled of the Word of life: and this doth he declare to us from experience of ſeveral ſenſes: Oh what a bleſſed thing were it to have an undoubted aſſurance of the certainty of divine things! Oh what life would it put into our graces, … comforts? what an Antidote would it be againſt temptations, corruptions, 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 prophaneneſs proceedeth from a want of an effectual 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 conflict, and agony: Why, what's the matter? why, 'tis that their hearts might be comforted, 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; obſerve the Climax here is 1. Aſſurance he deſires for them; then 2. Full aſſurance; further, 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 aſſurance, and keep it to themſelves, but all this 6. To the acknowledgement of the myſterie of God that they may make an open profeſſion 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 cunning artifice to draw you from the truth; you will perhaps feel that you have need of the fulleſt perſwaſion that creatures can arrive unto, that you may keep your hold, and not be driven away from the hope of the Goſpel; you little know what ſtorms may aſſault 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 Goſpel-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 teachers have alwayes been ſo careful to ſettle and ground their hearers in the certainty of the things they taught, as Luke his Theophilus, Luk. 1.3, 4.2 Tim. 3.14.and Paul his Timothy. Oh ſirs, get well aſſured of theſe things, let your faith and perſwaſion 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 momentous Goſpel-truths, that you muſt venture your ſouls upon, and live and dye by: you had need conſider what ground you ſtand upon, and be fully perſwaded in your own minds.
But ſo much for the ſecond Uſe.