The Gospel-Covenant; OR THE COVENANT OF GRACE. OPENED. Wherein are explained; 1. The differences betwixt the Covenant of grace and Covenant of works. 2. The different administration of the Covenant before and since Christ. 3. The benefits and blessings of it. 4. The Condition. 5. The properties of it. Preached in CONCORD in NEW-ENGLAND by PETER BULKELEY, sometimes fellow of John's College in Cambridge. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. GEN. 17.1.7. The Lord said unto Abraham, I am God all-sufficient, walk before me and be thou upright; And I will make my Covenant between me and thee, and thy seed after thee in their generations, for an everlasting Covenant, to be a God unto thee, and to thy seed after thee. ISAI. 55.3. Incline your ears and come unto me, hear and your soul shall live; and I will make an everlasting Covenant with you, even the sure mercies of David. Published according to Order. LONDON, Printed by M. S. for Benjamin Allen, and are to be sold at the Crown in Popes-head Alley. 1646. they do concern. This Covenant hath been a port of refuge, to which the Saints have always fled in their distresses, they claiming the blessing therein contained and grounding their hope upon the faithfulness of him that hath promised. This Covenant hath been the rock for the anchor of their hope to fasten upon, when the winds & waves of temptation have beaten upon them. The troubles of the Church & people of God are not yet finished, by reason whereof we, no less than our fathers before us, do stand in need of help and consolation from this Covenant in these days of affliction in which we live. Neither is it only a consolation to know the great things which God hath by Covenant promised unto us, but it is a foundation to all godliness and holy walking before God, persuading us to walk worthy of the Lord, as beseems those whom he hath taken into Covenant with him, to be a peculiar people to himself. God hath so linked together the blessing of the Covenant (which is his to give) with the duty and way of it, (which is ours to walk in) that we cannot with comfort expect the one, but it will work in us a careful endeavour of the other. To speak more hereof, I shall forbear. When I had finished this Treatise, and bethought myself to whom I should dedicate it, I could not think of any, to whom it was so suitable as yourself. You are (to omit other relations) one of the children of the Covenant, which was first made with Abraham your Father, and with Sarah your Mother, both which, as they lived by faith, so they died in faith, having now received the end of their faith, which they waited for. Your honoured Father, the thoughts of whom are ever precious unto me, was a right Abraham indeed; If I should speak less of him, I should speak too little of that singular piety, and exemplary grace and godliness which shined in him. I abhor giving titles unto man, but give me leave to bear witness unto the truth. I knew his faith, his fear, his uprightness and holy walking before his God, whereby he became as a Prince of God among the people of the world, Gen. 23. with whom he lived. Wherein he went before you also, as a pattern to be for ever in your eye, to be imitated by you. Sir, let it (I beseech you) be your chiefest care, and count it your highest honour, to walk in the steps of your pious & blessed Father. His faith follow, considering what was the end of his conversation. That sweet peace, those heavenly consolations, which he tasted of, those inward feelings which carried him out of himself, even whiles he was yet in the flesh, are strong engagements and encouragements unto you, to walk after his foot, as the Prophet's expression is, treading in the same steps of faith and holiness in which he went before you. I am sure you cannot forget those dying words of his a little before his end, (You that are in the flesh think, etc. I spare the rest) in mention whereof I speak a mystery to others (being but a broken sound) but not to you; you can interpret my meaning and 'tis enough to me that you know the meaning of them, for whose sake I mention them, that you may often remember them for your own good. They will never out of my heart, and I trust they will never be forgotten by you. Go on (dear Sir,) in the ways of grace which you are entered into, the Lord having made good his Covenant towards you, be you also mindful to walk in Covenant with your God. Set God's kindness before your eyes, to stir up yourself the more to walk before him in his truth. The more you honour him, the more you honour yourself. Study therefore to do great things for God; seek the peace of Jerusalem, the prosperity of Zion. Your goodness extendeth not unto him, but to his Church and Saints that are here on earth; yet what you do unto them, he will say, Ye have done it unto me. Remember David's troubles, joseph's affliction, Paul's bonds, the distressed estate of God's Church and people, and think of Mordecai his Item to Esther. This way was David's spirit working when he was sitting in peace in his own house; He was considering what the LORD had done for him, and what he should render to the Lord for all his benefits. Wonderful was his zeal for the House of God; The cost he prepared for it was almost incredible, an hundred thousand talents of gold, besides silver & other things without number; but he lost nothing by all, (no man loseth by lending to the Lord, no more than the rivers do by pouring their water into the Sea, which they receive back again by secret passages in the earth, and so are still ever full.) The more he honoured God, the more God honoured him. He spared not his riches in things pertaining to God, and God cast in more upon him still, so that he died in riches and honour, 1 Chro. 29.28. Let your life be like his, and then in death you shall not be divided. The God of all grace, who hath done so great things for you, go on in blessing to bless you, that you may with Nephthali be satisfied with favour, and filled with the blessing of the Lord, even with all blessings of heaven and earth, of this life, and of that to come. Decemb. 3. 1644. Yours to command in any service of Christ, PETER BULKELEY. ❧ TO THE READER. CHRISTIAN READER; I Do here offer to thy view a subject not unsuitable to the state of these present times. Times wherein there is no peace to him that goes out, or to him that comes in; but great trouble to all the inhabitants of the earth. Nation destroyed of Nation, and City of City, God troubling them with all adversities, setting all men every one against his neighbour. Times they are wherein death comes in, not ●t our windows (as in the Prophet) but rageth with open violence in our streets; he that rideth upon the Red horse, having power given him to take peace from the earth, and that men should kill one another, (Apoc. 6.) In these times so full of perplexity and trouble, it cannot but be welcome news to hear of Conditions of peace; and when death comes to our doors, and we are at deaths-dore, then to be offered a Covenant of life. This Covenant here spoken of, is a Covenant of life and peace, and therefore seasonable. It is also the more suitable, in regard of that holy and gracious practice begun by our renowned Parliament, going before the body of the Kingdom, in entering into an holy Covenant with the God of heaven, to become the Lords people, the only way to a blessed peace. Till we be at one with God, it will be in vain by humane policies to devise ways of peace with men; but peace being once made in heaven, will bring peace on earth, and good will amongst men. If otherwise man still rage, yet shall his rage be restrained and turn to God's praise, the Lord on high hath a bridle for his lips, and an hook for his nostrils; he will subdue the oppressor, and will still the enemy and the avenger. Blessed be they whose care it hath been to draw the Land into this holy covenanting with God; let mercy and peace be upon them, as upon all the Israel of God. And blessed be that God, who hath put this care into their hearts, as being the only way to obtain an assured blessing. This Covenant so happily begun, is the principal subject of this book, in which thou mayst see both the necessity for every soul to enter into a Covenant with God, and how it is to be done, as also how those that have made a Covenant with God, are to walk in it, and what blessings do belong unto those that so walk. When these things were first preached in New-England, there was little thought of publishing them in such a time. But he which inhabiteth eternity, with whom all things are present, fits things past, to those that are present, and to come, that his wisdom might be known to order all, beyond what we conceive or think. It is now some five or six years since I first began to handle this doctrine now published, a time then full of trouble in these American Churches, through the inordinate activeness, and impetuous violence of some busy spirits (of whom the Country is now well rid through the Lords great goodness) deeming all others (except themselves) to be wholly ignorant of the Covenant of grace, and to be shut up under a Covenant of works; All the Preachers in the Land were legal Preachers, the Christians, legal Christians, as having only the letter of the Gospel, but not understanding the mystery or spiritual meaning of it, as it was revealed unto themselves by the spirit. The disputes about the two Covenants did then exceedingly trouble the minds of many, amongst whom there was little speech but about the covenant of grace and of works, and of being under a Covenant of works. I having then in the course of my Ministry propounded to myself this order to follow, namely on one part of the Lords day to handle one part of the body of Divinity, concerning God, Creation, Man, his first pure estate, and so on, concluding that part with his lapsed and fall'n estate; and on the other part of the day to speak of the means of Gods restoring man again to the state of salvation; I could not then pass by the handling of the Covenant of grace, without a purposed declining from that, which both the agitations of the Country, and mine own proposed method did lead me unto. Hereupon I entered upon the handling of this subject in the ordinary course of my Ministry, endeavouring myself (so far as the Lord enabled me) to settle the minds of those amongst whom I lived, in the knowledge of the truth, concerning which some were wavering, by reason of those spirits of error which were gone abroad, deceiving the minds of some. This was the occasion of handling this doctrine. When I had finished it, it pleased God to give it such acceptance in the hearts of the hearers, that many of the chief amongst them came to me with a solemn request, desiring me to publish what I had delivered, that so they might have it continue with them, which request of theirs, as it was unexpected by me, so was I both unwilling, and unable to satisfy their desire; unwilling, as being conscious to myself of mine own infirmities, unfit to publish any thing in this learned age; and unable, as not having so penned any part of it, as to make it fit for public use. But the earnestness of their desire on the one side, and the rawness of the draught which I had written for the help of myself, on the other side, so far crossing one another, gave occasion of a second revising of what was before done; which also caused some further additions thereunto, and hath at last brought forth that (such as it is) which is now presented to thy view. And thus thou understandest (gentle Reader) the occasion both of the preaching and publishing of the doctrine of the Covenant which now comes forth. Which (notwithstanding the former inducements) I should hardly have adventured to have published, had I not been encouraged thereto by some others of better note. It is not any confidence I have in myself which hath drawn me forth into public view. I thank God, I do in some measure know mine own weakness. But if the Lord will use his weakest instruments to perfect his own praise, who am I that I should let God? I wish this had been undertaken by some other of greater strength, but none hitherto appearing in this kind, being desired to what I have done, I have been content to yield to the desires of those that have persuaded me hereunto. There is a Treatise of the New Covenant published some years ago by a precious light in the Church of God, whose work is come almost into all men's hands. If that worthy servant of Christ, had lived to see these days we now live in, or then were, when these things were delivered, I doubt not but he would with much more accurateness have handled these things than my weakness is able to attain unto. But God having carried him to his resting place, before these questions broke forth, which have since troubled, and do still trouble the world, it is not to be marvelled that some one coming after him, inferior unto him, may add something to that which hath been before delivered. The opinions formerly stirring in New-England, and now in old, (if fame be not a liar) have given occasion to touch some things not of ordinary occurrence. As namely, 1. Whether the Covenant of grace be made betwixt God and man, or only betwixt God the Father and Christ. 2. Where also (by occasion of the former question) is handled that place in Gal. 3.16. concerning the one seed of Abraham, to which the promises are made, which seed is Christ, showing who is that one seed there called Christ. 3. What the Covenant at Sinai was, whether a Covenant of works, or of grace. 4. Whether justification may be evidenced by sanctification, & whether that way of evidencing be a going aside to a Covenant of works; and whether one under the Covenant of works may be truly sanctified. 5. Whether the commandment commanding faith, be a commandment of the Law, or no. 6. Whether faith be a condition only consequent to our justification, & not antecedent. 7. Whether the conditional promises be promises of free grace or no, and of their agreement with those promises which are called absolute. These and some other such passages are herein touched, as occasion was ministered by the matter handled. And in regard that some of the same opinions are now stirring in old England, which lately troubled New, my hope in the Lord is, that this my weak endeavour (the Lord accompanying it with his blessing) may be of some use now in these times; if not to recall those that are led aside by error, yet to settle some that are doubtful and wavering in the truth. But though these things are touched here and there, yet my chief aim hath been to lead on the weak Christian to a practical use of the truths which are here delivered; in which the greatest part of this work is spent. If in any of these, thou findest thyself helped by this my labour, either in thy knowledge or practice, return glory to God, and help me by thy prayers, that I may so finish that little remnant of my course which is yet before me, that I may rejoice in the day of Christ, that I have not run in vain, neither have laboured in vain. If any that are more judicious shall vouchsafe to see what is herein performed, and shall think themselves burdened with interruption by reason of application by use of each point delivered; I desire them to consider, that as in the preaching, so in the publishing of this Treatise, it was then, & is now, intended rather for their sakes which stand in need of both, then for such as need not. I writ not to teach the judicious, but to help the weak, who stand in need not only to know the truth, but to be led on, to see how the knowledge of it doth serve to any use for practise of life. One thing more I may not omit; Whereas it may be marvailed, that in the beginning of the Treatise I propound two points to be handled, viz. first, to show the nature of the Covenant of grace, and secondly, that we are saved by that Covenant, and not by the Covenant of works, whereas I say, both these are propounded, and yet I handle but one of them, the reason of my so doing is, partly because I saw the Treatise to exceed in bulk what I expected in the beginning, partly because the handling of the former alone doth answer the end, which in the beginning was aimed at, which was to open the nature and substance of the Covenant of grace, and partly also because this is my first adventure in this kind. If this which I have done shall find acceptance with the Saints, I may add the rest in due time, if the Lord give life and strength; otherwise I shall think this enough and too much, which is done already. In the mean time I commend this my endeavour, with thee (courteous Reader) to the blessing of God, beseeching him that is the God of all grace, to enable us so to live a life of grace here, that in the end we may enjoy the grace of life, according to the covenant and promise of grace which he hath made with us in Christ his beloved; To whom be glory for ever, Amen. In whom I rest Thine in any service of love for Christ's sake, PETER BULKELEY. ❧ TO THE READER. THe blessed God hath evermore delighted to reveal and communicate himself by way of Covenant; he might have done good to man before his fall; as also since his fall, without binding himself in the bond of Covenant. Noah, Abraham, and David, Jews, Gentiles might have had the blessings intended, without any promise or Covenant, but the Lords heart is so full of love (especially to his own) that it cannot be contained so long within the bounds of secrecy, viz. from God's eternal purpose to the actual accomplishment of good things intended, but it must aforehand overflow and break out into the many streams of a blessed Covenant, the Lord can never get near enough to his people, and thinks he can never get them near enough unto himself, and therefore unites and binds and fastens them close to himself, and himself unto them by the bonds of a Covenant. And therefore when we break our Covenant, and that will not hold us, he takes a faster bond, and makes a sure and everlasting Covenant; according to grace, not according to works, and that shall hold his people firm unto himself, and hold himself close and fast unto them, that he may never departed from us. Oh the depth of God's grace herein, that when sinful man deserves never to have the least good word from him, that he should open his whole heart and purpose to him, in a Covenant; that when he deserves nothing else but separation from God, and to be driven up and down the world, as a vagabond, or as dried leaves, fallen from our God, that yet the Almighty God cannot be content with it, but must make himself to us, and us to himself more sure and near then ever before! And is not this Covenant then (Christian Reader) worth thy looking into and searching after? Surely never was there a time wherein the Lord calls his people to more serious searching into the nature of the Covenant, then in these days. For are there not some who cut off the entail to children of those in Covenant, and so lessen & shorten the riches of grace in the Lords free Covenant, and that in the time of more grace under the Gospel, than he was wont to dispense under the Law? Are there not others who preach a new or rather another Gospel or Covenant, viz That actual remission of sins, and reconciliation with God (purchased indeed in Redemption by Christ's death) is without, nay, before faith; the Condition (though wrought of God) of the Covenant of grace, expressly opposed to the Law or Covenant of works, Rom. 3.27. and ever required as the means (and therefore antecedent) to the attainment of those ends in the constant ministry of the Apostles of Christ, Act. 2.38. & 10.43? Is it not time for the people of God now to pry into the secret of God's Covenant (which he reveals to them that fear him, Psal. 25.14.) when by clipping of it, and distinguishing about it, the beautiful countenance of it gins to be changed and transformed by those Angels of new light which once it had, when it began to be published in the simplicity of it by the Apostles of Christ, 2 Cor. 11.3. Nay, is not the time come, wherein the Lord of hosts seems to have a quarrel against all the world, and especially his Churches and people, whom he goes on to waste by the sharpest sword that (almost) was ever drawn out? and is it not the duty of all that have but the least spark of holy fear and trembling, to ask and search diligently, what should be the reason of this sore anger and hot displeasure, before they and theirs be consumed in the burning flames of it? Search the Scriptures, and there we shall find the cause, and see God himself laying his finger upon that which is the sore, & the wound of such times; for so it is said, Isa. 24.1. to 5. Behold, the Lord maketh the earth empty and waste, and turns it upside down, and scattereth abroad the inhabitants thereof; and it shall be as with the people, so with the Priest; and the Land shall be utterly spoilt. Why? For the earth is defiled under the Inhabitants thereof; Why so? Because they have transgressed the Laws, changed the Ordinance, and broken the Everlasting Covenant: and therefore when the Lord shall have wasted his Church, and hath made it as Adnah and Leboim, when heathen Nations shall ask, Wherefore hath the Lord done all this against this Land? what meaneth the heat of his great anger? The answer is made by the Lord himself expressly, Deut. 29.25. viz. Because they have forsaken the Covenant of the Lord God of their fathers, etc. And no wonder, for they that reject the Covenant of grace, they break the league of peace between God and themselves; and hence if acts of hostility in desolating Kingdoms, Churches, families, and persons, break out from a long suffering God, they may easily see the cause; and that the cause and quarrel of God herein is just. As all good things are conveyed to God's people, not barely by common providence, but by special Covenant, Isa. 63.8, 9 So all the evils they meet with in this world (if in them the face of God's anger appears) upon narrow search will be found to arise from breach of Covenant more or less. So that if it be the great Cause of all the public calamities of the Church and people of God, and those calamities are already begun, and God's hand is stretched out still; Was there then ever a more seasonable time and hour to study the Covenant, and so see the sin, repent of it, and at last to lay hold of God's rich grace and bowels in it, lest the Lord go on and fulfil the word of his servants, & expose most pleasant lands to the doleful lamentation of a very little remnant, reserved as a few coals in the ashes, when all else is consumed. As particular persons when they break their Covenant, the Lord therefore breaks out against them; So when whole Churches forsake their Covenant, the Lord therefore doth sorely visit them. Sins of ignorance the Lord Jesus pities, Heb. 5.2. and many times winks at; but sins against light he cannot endure, 2 Pet. 2.21. Sins against light are great, but sins against purpose and Covenant, nay God's Covenant, are by many degrees worse; for the soul of man rusheth most violently and strongly against God, when it breaks through all the light of the mind, and purposes of the will, that stand in his way to keep him from sin; and is not this done by breach of Covenant? And therefore no wonder if the Lord makes his people's chain heavy by sore affliction, until they come to consider & behold this sin, and learn more fear (after they are bound to their good behaviour,) of breaking Covenant with God again. It is true, the Covenant effectually made, can never be really broke, yet externally it may; But suppose God's Churches were in greatest peace, and had a blessed rest from all their labours round about them; yet what is the child's portion, but his legacy left him written with the finger of God his Father, in the new Covenant, and the blood of Jesus Christ his redeemer, in his last Will and Testament? What is a Christians comfort, and where doth it chief lie, but in this, That the Lord hath made with him an everlasting Covenant, in all things established and sure? Which were the last breathe of the sweet Singer of Israel, and the last bubblings up of the joy of his heart, 2 Sam. 23.5. God the Father's eternal purposes are sealed secrets, not immediately seen, and the full and blessed accomplishments of those purposes are not yet experimentally felt; the Covenant is the midst between both God's purposes and performances, by which and in which we come to see the one, before the world began, and by a blessed Faith (which makes things absent, present) to enjoy the other, which shall be our glory, when this world shall be burnt up, and all things in it shall have an end. For in God's Covenant and promise we see with open face God's secret purpose for time past. God's purposes toward his people being as it were nothing else but promises concealed, and Gods promises in the Covenant being nothing else but his purposes revealed; as also in the same Covenant and promises we see performances for future, as if they were accomplishments at present. Where then is a Christians comfort, but in that Covenant wherein two Eternity's (as it were) meet together, & whereby he may see accomplishments (made sure to him) of eternal glory, arising from blessed purposes of eternal Grace? In a word, wherein he fastens upon God, and hath him from everlasting to everlasting, comprehended at hand near and obvious in his words of a gracious Covenant? The Church of God is therefore bound to bless God much for this food in season, and for the holy judicious and learned labours of this aged, experienced, and precious servant of Christ Jesus; who hath taken much pains to discover, and that not in words and allegories, but in the demonstration and evidence of the Spirit, the great mystery of godliness wrapped up in the Covenant; and hath now fully opened sundry knotty questions concerning the same, which happily have not been brought so fully to light until now; which cannot but be of singular and seasonable use, to prevent Apostasies from the simplicity of the Covenant and Gospel of Christ. The Sermons were preached in the remote ends of the earth, and as it were set under a Bushel, a Church more remote from the numerous society of others of the Saints: if now therefore the light be set upon a hill, 'tis where it should stand, & where Christ surely would have it put. The good Lord enlighten the minds of all those who seek for the truth by this & such like helps; and the Lord enlighten the whole world with his glory, even with the glory of his Covenant, grace & love, that his people hereby may be sealed up daily unto all fullness of assurance and peace, in these evil times. Thomas Shepard. ❧ To the Church and Congregation at CONCORD in NEW-ENGLAND. BRethren, Beloved in our Lord Jesus, you have here some part of my labour wherein I have traveled among you, which your frequent desires have now brought forth unto light; but had not your forwardness helped it forth, had been as the untimely fruit of a woman which never saw the Sun. If it find less acceptance in the eyes of others, than you have supposed, I hope that having persuaded to the publishing of it, you will be content to bear some part of the censure which shall pass upon it; This censorious age wherein the most complete work can scarce pass without the mark of a black coal, will hardly suffer such a work as my weakness can produce, to escape without a sharper censure. I look not to escape in this kind. But this advantage I have against any that shall oppose, that what hath been herein delivered, hath been by you received, with an unanimous approbation and consent, as the truth of God. And knowing some among you to be of a long time trained up in the knowledge of the truth, having your minds exercised, to discern betwixt good and evil, able to judge of things that differ, if any shall oppose the things herein contained, they shall, in so doing, not oppose me alone, but you all, who by your desire of publishing it, have set to your seal, and given your approbation thereunto. Such as it is I commend it unto you, beseeching God, that as you gave testimony unto it when it was delivered to you by lively voice, so you may now, and for ever, show forth the fruit of it in your continual practice, to the furtherance of your eternal peace and consolation in Christ. Yours in Christ Jesus, PETER BULKELEY. THE GOSPEL-COVENANT: OR The Covenant of Grace opened. Wherein are explained; 1. The differences betwixt the Covenant of Grace, and Covenant of Works, etc. ZECH. 9.11. As for thee also, by the blood of thy Covenant have I sent forth thy prisoners, out of the pit wherein there is no water; or as Junius and our Geneva read; Thou also shalt be saved by the blood of thy Covenant, etc. THis Prophet Zechariah was one of those three Prophets, whom God raised up to Prophecy to the people of the Jews, after their return from the Captivity of Babylon; And yet so after, as that it was in part also during the time of captivity of many of them, many of the Jews remaining still in Chaldea, the land of their captivity, notwithstanding the liberty proclaimed by Cyrus. Ezra 1.1. Whether length of time, (the captivity having continued seventy years) had made the land natural to those that were young and had been borne there, or whether under Cyrus they might hope to find more ease from their burdens then formerly under the Babylonians, or whether the length of the journey, dangers by the way, the hazards they might meet withal in their own land, they being now settled in Babylon, and having houses and orchards, and such like conveniences about them; whether (I say) it were any of these, or all together, that hindered them, this is certain, many of them neglected to return to their own land, in so much as the Prophet is feign to call upon them, as he doth in Chapter 2.6, 7. Ho, come forth, and flee from the land of the North, deliver thyself, O Zion, which dwellest with the daughter of Babel. Adding to this call of his many promises, to allure and encourage them thereunto. As first, By a promise of plenteous increase and multiplying in their own land. Zech. 2.4. Whereas they might fear, that being but few, and a small number, they might be scattered and come to nothing, therefore the Lord tells them by the Prophet, that Jerusalem should be inhabited without walls; meaning that it should not be able to contain the people in it, for their multitude. A second promise, is that he would be a protection unto them; I will be a wall of fire about you, saith the Lord, ver. 5. A wall of safe defence to you, and fire to burn up your enemies, if any invade you. A third promise, that he will be the glory in the midst of them; giving them a glorious State or Church. Fourthly, He promises his presence among them, which is the felicity of any people; I will dwell in the midst of thee, saith the Lord, ver. 11. By these manifold promises, the Lord doth by his Prophet persuade the people to return. A strange thing that being captives, they must have so many motives to return to the Land of their freedom and liberty. Now this Captivity of the people of the Jews, as it was res gesta, a thing real and done, an affliction brought upon them for their sinning against the Lord: So I find it in Scripture applied to three things, as a resemblance and type thereof. First, It is applied to the natural estate of all men, who were at first created free, being subject to none, but only to him who is Lord over all, but are now by sin like the Jews in an estate of bondage. This application I find made by the Apostle, 1 Cor. 6.17. 2 Cor. 6.17. Come out from among them, touch no unclean thing. Which words were first spoken to and of the Jews, in Esay 52. ver. 4.11. calling them out of their Captivity. But the Apostle applies them to all, whether Jew's or Gentiles in their natural uncleanness, calling upon them to come out of the sinful pollution of the world. Secondly, It is applied to the state of the Church under the tyranny of Antichrist; for as that Eastern Babel did afflict and oppress the Jews, which were then the Church of God; so Rome the Western Babel doth keep under the Church of God now, and long time hath done, and therefore the people of God are called to come out of her, Apoc. 18.2.4. as the Jews were called to come forth from the Eastern Babel, Jer. 51.6.8. Jer. 51.6.8. Jeremy speaks it of Eastern Babel, John applies it to the Western, yet not mis-applying, because the one was a type of the other. Thirdly, It is applied to the present miserable forsaken condition of the Jews, in which they now lie, they being now a refuse people, cast off by God, for their casting off of Christ. Joh. 1.11. He came to his own, but his own received him not; he would have gathered them, but they would not be gathered, they rejected him, therefore he also rejected them: so that they are now scattered abroad again, and become a vassal, a captive people, having no free State of their own, but living under the dominion of other people. This estate of theirs, Esay sets forth in words not much differing from my text; This people (saith he) is rob and spoilt, and shall be snared in dungeons; they shall be hid in prison-houses; they shall be for a prey, and none shall deliver, for a spoil, and none shall say, restore. Esa. 42.21. And this their present bondage is typed out by their captivity in Babylon; as we may see by comparing Rom. 11.26. with Esay 59.20. That which was in the letter of it, spoken of their deliverance out of Babylon, from under the Chaldeans, the same doth the Apostle apply to their last deliverance, which is yet to come. The redeemer shall come to Zion, and turn ungodliness from Jacob. As their captivity in Babel, resembled their present captive condition now, so their deliverance out of Babel then, typed out their deliverance which shall come unto them out of their present misery, when the Redeemer shall again come unto Zion, and turn away ungodliness from them. Now of this deliverance out of their present captivity; I understand this Text, Zech. 9.11. As for thee also, by the blond of thy Covenant, I have sent out thy prisoners out of the pit, etc. By virtue of the Covenant made with their fathers, they shall be delivered out of the bondage in which they are now holden. To apply it to these times, is contrary to the words of the Text, Ob. for the Text speaks of a thing past, I have sent forth, etc. therefore not of things to come. Those which are any whit exercised in the reading the Prophecies Answ. in Scripture, do know that it is an usual thing with them, to speak of things to come, as if they were already done. To note out thereby the certainty of the accomplishment, as if they would say, it is as sure, as if it were done already. Thus Esa. 9.6. Esay 9.6. so Apoc. 18. Apoc. 18. Babel is fallen, etc. speaking as if the things were passed, when yet they were still to come. Now the reasons moving me to this interpretation, are these three. Because the misery of the Jews here spoken of, and deliverance from it, comes after the manifestation and revealing of Christ in the flesh. In ver. 9 Rejoice greatly, etc. Behold thy King, etc. These words are applied by Matthew, Chapt. 21.5. to Christ coming in person to Jerusalem, that being the accomplishment of this Prophecy. Now the deliverance in my Text is consequent to that coming of Christ, and therefore cannot be referred either only or principally to their deliverance out of that Eastern Babel. Because that was many years before Christ's coming. And this reason is of the more force with me, because of that which followeth in ver. 10. where it's said, that Christ shall speak peace to the Heathen; where the calling in of the Nations or Gentiles is prophesied of, as coming betwixt that coming of Christ in the flesh, & this deliverance of the Jews. The order is thus: First Christ comes, ver. 9 then the Gentiles are called, ver. 10. Then the Jews are delivered out of the pit, in which they are holden, ver. 11. This order observed by the Prophet, enforceth us to refer these words to these times, to the present estate of the Jews, and to look further than to the first captivity in Babylon. The promise is here made both to Judah and Israel; Israel being understood by the name of Ephraim, ver. 13. And this I take to be a rule for understanding many places in the Prophets, that when the Prophet doth distinctly mention both Judah and Israel, or Ephraim, making them both to be sharers in the blessing promised, those Prophecies, I suppose, are to be referred to these last times, because it is not to be showed by any History in Scripture, that the ten Tribes of Israel (understood by Ephraim) (because Ephraim was the chief of those ten) were ever restored since their Captivity, or united to Judah again. Now than the promise being made both to Judah and Israel, or Ephraim, therefore I refer it to those times, wherein both of them shall be called again, and united together, as before time. And because this Rule may be questioned, and yet (if cleared) may be of use in reading the Prophets: Therefore for the clearing of it, let us consider a place or two. Consider that in Jer. 3.16, 17. Here is a promise made to Judah and Israel. But to what time is this prophecy to be referred? I suppose to these last times, wherein both Judah and Israel shall be called again: And that it cannot be meant of the time of their return out of Babylon, my reasons are these. Because in ver. 16. it's said (in the time wherein the prophecy should be fulfilled) They shall then say no more, the Ark of the Covenant of the Lord, neither shall it come to mind, neither shall they remember it; that is, there should be a change of worship, the ceremonial worship shall be abolished, and they shall use it no more, they should no more mention the Ark, nor mind it any more. But it was to have come to mind, and they were to have used it, if they could have enjoyed it, after they came out of Babylon; for then the ceremonial worship still lasted: the time of reformation not being yet come; therefore this prophecy speaks not of that time. But the Ark was wanting after the Captivity, Ob. it being perished or lost in the destruction of the Temple; and therefore it may be referred to those times, because they had not the Ark then. But let us consider, Answ. that the want of the Ark in this place is promised as a blessing, so that they should not now desire, or stand in need of any such visible representations of God's presence among them, as having more clear manifestation of Christ by the Gospel; so as they should now see eye to eye, as Esay speaks, Esa. 52.8. Whereas after their return from Babel, the want of the Ark than was no blessing, but rather a defect. It being in those times one of the most lively remembrances of Christ's name unto them, Exod. 20.14. and Psal. 30.4. But the Prophet here in Jer. 3. speaks of such a time when the want of it should be no defect in the Church; they should mind it no more. A like expression Esay useth, Esa. 65.17. speaking of the times of the Gospel, The former things (saith he) shall come no more to mind. They speak both alike, because in the times of these Prophecies, they should have a more clearer revelation of Christ, than they had by those former things, neither Ark, nor Temple, nor any other of those ordinances, so setting forth Christ, as the ministry of the Gospel should do. This change of ordinances therefore here prophesied of, argues that this Prophecy cannot be meant of the time of their return out of Babylon; because then those ceremonial ordinances were not changed nor taken away. A second Reason why this Prophecy is to be referred to these times of the Gospel, is contained in the 17th verse. Because in the time of this Prophecies accomplishment, all Nations must be gathered to Jerusalem, to join with the Church of the Jews in the worship of God. But all Nations were not gathered to them at their coming out of Babylon. Indeed some mixture there was of other people among the Jews; as is gathered Nehe. 13.3. and out of Ezra. But that mixture was plainly condemned as sinful, and the Jews were commanded to separate themselves from them. But this gathering of the Nations unto them, is here promised as a blessing. But admit there was there some gathering and addition of other people unto them, which was not sinful, some becoming Proselytes, yet this was so little a scattering, that it cannot be called a gathering of all Nations unto them; for there is as much said before these times, as this comes unto in Exod. 12.38. At their going out of Egypt, there was then a mixed multitude of other people, and yet this was not the time of gathering the Nations to the Jews, but a time of separating the Jews from other Nations; as therefore no man will say, that there was at their coming out of Egypt an addition of all Nations unto them, though they had then a mixed company joining unto them; so neither at this time of their return from Babylon. Nay, if we consider the times before this Prophecy was uttered, I suppose there were such a multitude of strangers joined to the Jews, as was not to be found at this time of their return from Babylon; for we read that in Solomon's time, there were found an hundred three & fifty thousand and upwards, as is expressed in 2 Chron. 2.17. Yet all this number was not a gathering of all Nations unto them. Ob. Though this Prophecy was not fulfilled at their return from Babylon, yet it was fulfilled in the times of Christ, and of the Apostles, so that we need not extend it to the times yet to come. Answ. I grant it was in a gracious measure fulfilled then, and yet so as to run along to have its full and final accomplishment in the calling home of the Jews. First, In the days of Christ some few of the Jewish Nation were converted to the faith, though few, yet some were, and so there were some of the Gentiles also. As those wisemen, Mat. 2. the Centurion, Mat. 8. the Syrophenician woman, Mat. 15. a little number of both. Secondly, Afterwards when the Gospel was preached by the Apostles, they preached first to the Jews, and many of them believed, three thousand in Acts 2.41. and afterwards in Acts 5. five thousand: and in Acts 21.20. Thou seest how many thousand Jews believe. Now mark a little answerable increase in the conversion of the Gentiles also: As the sound of the Gospel went all over the world, so the success was answerable, Rom. 10.18. Rom. 1.13. Rom. 15.19. so that there were many Churches of the Gentiles; as is evident in the new Testament. Thirdly, But yet further, as there shall be a more full degree of calling home the Jews, than was in either of the times mentioned before, and they shall come in, in more abundance, Rom. 11.12. both Judah and Israel being called, so shall the Gentiles come in, in more plenty than hitherto. And in this the Apostle is clear and full in Rom. 11.12. where speaking of the calling of the Jews he saith, That if their fall was the riches of the Gentiles, how much more shall their abundance be? That is, their calling, (which shall be in great abundance) so that, then most properly is the time, wherein the Nations shall be gathered to Jerusalem, namely, when the multitude of the Jews shall be called, and all Nations then added unto them. A third reason to prove this Prophecy not to be accomplished in their return from Babylon, is from the 17th verse also, where the promise is, that after the return here spoken of, they shall not walk after the stubbornness of their evil heart any more. But if this be applied to their return out of Babylon, we may then say, this promise was not fulfilled, for certainly they never shown more obstinacy and stubbornness then since that time, as is evident in their malicious wickedness against Christ in the days of his flesh. So that it cannot be referred to those times; but if we refer this promise to the time of their last conversion, it shall then be fulfilled, because from that time, they shall never any more turn away from God, but shall continue faithful with him for ever; as is clearly promised to them in Esay 59.20, 21. compared with Rom. 11. 26. This place then in Jer. 3.16, 17, 18. shows thus much, that the promise being made to Judah and Israel together, the accomplishment thereof was not at their return from Babylon, but is to be accomplished in their conversion to the faith of Christ. Another place to confirm the same rule before named, may be that in the Prophet Ezek. 37.16, 17. And so to the end of the Chapter, joining together Judah and Israel (resembled by the two sticks in his hand) to be one people, under one King: But I will not st●y on this: The sum is the promise here in my Text, being made to Judah and Israel both, therefore this prophecy belongs to the times yet to come, when both of them shall be turned to the Lord. And this is the second Reason. A third Reason is from the enemy spoken of to be destroyed by Judah and Ephraim together, ver. 13. When I have raised up thy sons, O Zion, against thy sons, O Graecia: meaning that God would by the strength of Judah and Ephraim together, beat to powder the Prince of Grecia. But who is he? Some refer this to the successors of Alexander, the mighty Prince of Graecia, called the Goat, Dan. 8.5. that ran over all with such speed and swiftness. But thi● exposition cannot stand; First, Because these successors of Alexander did mightily afflict the Jews; but the Jews were not made such a Giant's sword, as to prevail against them. Secondly, Because this conquering the Prince of Graecia follows the coming of Christ, whereas those successors of Alexander that troubled the Jews were long before. Thirdly, It cannot (that I know) be showed that Ephraim or the ten Tribes had any thing to do with these forces that were guided by the successors of Alexander, as themselves also do confess, that refer the story to those times, and therefore to make their interpretation stand, they take Ephraim and Judah for synonymaes, for one and the same people, which is contrary to all Scripture, they being ever taken as two people; ever since the division under Rehoboam, only at their calling home, than they shall be reunited again. Therefore (though I dare not be peremptory in such particulars, yet) with leave and submission to better light, I suppose this Prince of Graecia is the great Turk, which is Lord of Graecia at this day, against whom Judah and Ephraim shall have a glorious victory, and shall subdue this proud enemy. Upon these grounds, I conceive, the Prophecy is to be referred to those times to come. I will not omit what I conceive lies in that word (also) in my Text, which seems to have some special emphasis and force in it, when it's said, As for thee also, thou shalt be saved by the blood, etc. I have sent forth thy prisoners, etc. He had told them before in verse 9th, that Christ shall come; then in verse 10. he tells them the Gentiles shall be called; and then adds in verse 11. As for thee also thou shalt be saved, etc. As if he should say, though thou (O Zion) for thy rejecting of Christ come unto thee, shalt for a time be forsaken, and cast as a prisoner into the pit, into miserable thraldom, yet at length, even thou also shalt be delivered and brought back into glorious liberty; for a while thou must be a poor prisoner or captive, in the pit of the prison, and the Gentiles set in the best room; but yet thou also shalt again be brought out of the pit, in which thou art holden. Thus saith the Apostle in Rom. 11.23. Though for the present the Gentiles be taken in, and Jews broken off; yet shall they also be graffed in again. The Apostle putting in the word (also) in the same emphatical manner, as it is here used by the Prophet. In the words are two things. First, The present estate and misery of the Jews, they are as prisoners in a pit. Secondly, A promise of restitution, they shall be set free. First, They are prisoners in the pit of the prisonhouse, they are now brought low; they were sometimes the only people. It was said of them, Blessed art thou, O Israel, Deut. 33.29. No people like thy people Israel, 2 Sam. 7.23. But now they are become a people scattered, and peeled, spoilt, and trodden under-feets; sometimes they had the high places of the earth in possession, dwelling in a Land which was the glory of all lands, but now they are brought down into the lower parts of the earth, prisoners in the pit; they are a captive, an enslaved people, being made as a very footstool for the enemy to tread upon. This have they brought upon themselves, for their sinful rejecting of Christ, and putting from them the Gospel of salvation, which was preached unto them; Christ came unto them, but they received him not, Joh. 1.11. The Gospel was offered them, but they would none of it, Act. 13.46. and therefore the Lord hath also rejected them, making them the lowest and basest of all people. Observe. See hence what the contempt of Christ and the Gospel brings a people unto; where the Gospel comes, and is received, it magnifies a Nation, sets it up on high, it lifts them up to heaven in dignity; as Christ spoke of Capernaum, Mat. 11. It ennobles a people; as it is said of the Beraeans, that they were a more noble people, than those of Thessalonica, because they did with such readiness & high esteem embrace the Gospel when it was brought unto them, Act. 17.11. But on the other side, when it is despised, God will stain the glory of that people, and make them to be despised; and the greater the advancement was, the greater will the abasement be, the contempt of it brings utmost misery; it finds us in misery when it comes unto us, but when it leaves us (being despised by us) our misery is increased by it, and made double to what it was before, though we were prisoners then, yet we were prisoners of hope, Zech. 9.12. But when we put it away, than we are left without hope, without help. This sin, is the sin of all sins, it hath the guilt of all other sins in it, and adds more unto them; this is the kill sin, the destroying and damning sin, joh. 3.19. This brings the greatest and utmost wrath; in 1 Thes. 2.16. it's said of the Jews, that for this sin the wrath of God comes upon them to the uttermost. It's a sweet speech of Paul in Rom. 5.20. That where sin abounds, there grace aboundeth much more; but it is as terrible on the other side, that where grace doth abound (in the offers of it by the Gospel) there sin, and wrath by sin, abounds much more also, (where that grace is disesteemed) therefore it is, that Christ tells the Jews, If he had not come unto them they should have had no sin, but now they have no excuse nor cloak for their sin, Joh. 15.22. The sins of harlots, whoremongers, swearers, drunkards, murderers, are less than this sin of rejecting the Gospel of Christ, Mat. 21. Publicans and harlots are better than they; the filthiness of Sodom and Gomorrah is known, they were exceeding sinners against the Lord, Gen. 13.13. their sins were not of the common sort, but exceeded; and therefore they perished not by the common visitation of all men, but their judgement was exemplary, to stand as a warning to all ages; a fire not blown by man (as it is in Job 20.26.) consumed them, the fire of God fell upon them from heaven. This was terrible; and yet their sin was less than this sin of rejecting the Gospel, and their condemnation shall be more easy in the day of Judgement, then theirs shall be, which receive not the grace of the Gospel, when it is brought unto them, Mat. 10. Heathens shall perish in their ignorance, and those that died under the light of the Law, shall have heavier punishment, but those that neglect the grace of the Gospel, shall exceed both: when God punished the wickedness of the Jews before Christ's coming, it was a very heavy plague which was brought upon them, it was an evil, and an only evil, Ezek. 7.5. It was such a plague that under the whole heavens had not been the like, as was done unto Jerusalem, Dan. 9.12. And yet afterwards when Christ had come to them, and was rejected by them, his wrath was then more heavy. Oh the miseries which then they endured! then God stirred up all his anger, and gave way to his wrath, even to the uttermost; then he fulfilled that which he had afore spoken, Deut. 32.23. He spent his plagues and arrows upon them, as if he would empty the treasure of all his plagues which he had laid up in store, in executing them upon that people. And this the Lord Jesus foretold them while he was with them, Mat. 22.7. and forewarned them of what would follow, if having the vineyard in their possession, they did not yield the fruit of it; he told them, the Lord would miserably destroy those husbandmen, Mat. 21.41. One of our translations reads it, He will cruelly destroy (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) And certainly, the Lord never shown so great severity against any people, as he will do against those which despise the message of grace brought by the Gospel, even as that people is now become a spectacle of wrath above all people. When the Scripture threatens a woe, it notes the extremity of that misery which is to come; but here is woe upon woe threatened against this sin, woe to thee Bethsaida, woe to thee Chorazin, woe to those places where the Gospel comes, and is not regarded. It's a thundering speech of the Apostle in Heb. 10.29. where he saith, That those that sinned under Moses Law, died without mercy, and yet much sorer vengeance shall be unto those that despise the Gospel of Christ. Can any thing be worse than to die without mercy? Yes (saith the Apostle) those shall have sorer vengeance; It shall be vengeance that they suffer; yea sore vengeance, and sorer than those suffered, which under Moses law died without mercy; and yet more, it shall be much sorer, yea so much sorer, as cannot be uttered, but is left to our consideration to think, How much sorer vengeance, saith the Apostle; and it must needs be such, when the Lord himself professeth he will laugh at such men's destruction, and mock when their misery comes, Prov. 1. And saith, that he will rejoice over them in destroying of them, Deut. 28.63. No plagues like the plagues of such as reject the Gospel of Christ. Reason 1 This sin sets more of God against us than was before; before the Gospel came unto us, we had justice against us armed with power, both which were provoked by us, but yet mercy was ready to save us, if we would come in and accept of the grace offered; mercy was not yet become our enemy, as not yet being provoked by us, but when it is brought to us by the Gospel, and is despised by us, now mercy and grace itself also is against us, and is made our enemy, now mercy joins with justice and increased wrath. Reason 2 There is in this sin a special indignity offered unto Christ himself, the Son is despised in it, which the Father will not suffer. It is one great part of the Father's counsel to honour and advance his Son; for the Father loveth the Son, and will have all men to honour the Son, as they honour the Father, Joh. 5.23. As the Son did all things to honour the Father, Joh. 8.49. & Joh. 17.4. So it is the Father's purpose and will to honour the Son, Acts 3.13. 2 Pet. 1.17. This contempt therefore which is offered unto Christ, when he is offered in the Gospel, and is set light by, God the Father will avenge to the full. As the blood of Abel cried to God for vengeance against Cain, so doth the contempt done to the blood of Christ, cry to heaven against the despisers of it much more. Christ's blood hath a double cry, and it will prevail both ways. First, To prevail for mercy towards those that count it precious and trust in it; for them it saith, Father forgive them. But it cries also for judgement against the despisers of it, that God would avenge the contempt of it upon them; and this blood will be heard, whatsoever it calls for, whether for mercy or judgement. Use. This may serve to be a warning to all such people to whom the Gospel of Christ is come, let them in the fear of God take heed lest they neglect so great salvation, Heb. 2. and let them with thankfulness and love, entertain the grace which is brought unto them, by the revelation of Jesus Christ. 1 Pet. 1. If you become despisers, God will work such things among you, as who so heareth them, his ears shall tingle, Acts 1. and your hearts shall ache in the suffering of them much more; Heb. 2. for if every transgression and disobedience committed against the Law, or against the dim light of nature, do receive a just recompense of reward, if those which are without the Law perished in those sins which they committed without the Law, and if those which are without the Gospel, perish in their ignorance, because they know it not, how then shall those escape which have both law of grace and Gospel of grace revealed unto them, and yet do neglect those great things? Be warned and take heed; It will be your wisdom now in this your day to consider the things which concern your peace; 2 Cor. 6.1. fear lest you should receive the grace of God in vain; take heed of despising and setting light by the tidings of your salvation, lest the same things which were ordained to be unto life, be found to be unto you unto death, Rom. 7. and then the greater means you have had to bring you to life, the more bitter will your death be. This is the great condemnation of the world, that when grace is revealed and tendered unto men, yet it is not received with love, that they might be saved by it, Joh. 3.19. It's put away, and is not esteemed, lamentable is the case of such people. This made Christ to weep over Jerusalem, Luk. 19.41, 42. because they knew not, they regarded not the things of their peace, no people's case more to be pitied and mourned for then theirs, that enjoy the Gospel, but esteem it not; Let such consider what is said of the Jews, when they put away the Gospel from them, they did thereby judge themselves unworthy of eternal life, Acts 13.46. Not that they did think themselves unworthy of life, nor did they with their mouths speak any such thing, but as a man may show h●s judgement of a thing, as well by his fact, as by his words, so did they by their fact in that sinful rejecting of the Gospel of salvation; they did as it were pronounce a sentence against themselves, by which all men might see that they were unworthy of the salvation preached to them; such therefore as do reject the Gospel, do by that contempt testify and pronounce judgement against themselves, that they are unworthy to be saved. These as they love not the blessing of the Gospel, so it shall be fare from them, and as they choose the ways of sin and death, so it shall come unto them, they shall die in their sins, with a double destruction. And hear, O England, my dear native Country (whose womb bore me, Admonition to England. whose breath nourished me, and in whose arms I should desire to die,) give ear to one of thy children, which dear loveth thee. Be thou exhorted thankfully to accept the grace which is now ready to be revealed unto thee. The way is now preparing, the high mountains, which with their shadows caused darkness, are now a laying low, and the low valleys ready to be exalted, the crooked things to be made strait, that all flesh (that lives within thy borders) may see the salvation of our God. Thy light is now coming, and the glory of the Lord is now rising upon thee; though darkness hath covered a part of thee hitherto, through the wickedness of those that hated light, yet now the Lord himself (I trust) will rise upon thee, and the glory of the Lord shall be seen upon thee. Now therefore stir up thyself with thankfulness and joy of heart, to embrace the things of thy peace, which shall be brought unto th●e. See that thou love the Gospel, not in word and in show only, but in deed and in truth; and, not for novelties sake, but for truth's sake, not because it is a new way, but because the grace of God which brings salvation is thereby revealed. Though in respect of order and government, all things may become new, yet look not after new substantials, new foundations. Thou hast had the foundation truly laid, by many skilful bvilders, many years ago; only some have built thereupon hay and stubble, in stead of gold and precious stones. Let therefore the roof be new, but let the foundation be the same. Take heed of too much of that new light which the world is now gazing upon. Some have reported sad things concerning thee in this respect; so much new light breaking forth, that the old zeal is almost extinct by it. Herein take heed. The old way, is the good way; this is now ready to be revealed; the time of grace is coming unto thee; this is the accepted season, now in the day of thy salvation; oh be wise to consider it, and walk worthy of it, esteeming the Gospel, as thy pearl, thy treasure, thy crown, thy felicity; thou canst not love it too dearly; make much of it therefore, otherwise know the neglect of it, will bring heaviest wrath, and thy judgement hasteneth, and sleepeth not. To New-England. And thou New-England, which art exalted in privileges of the Gospel above many other people, know thou the time of thy visitation, and consider the great things the Lord hath done for thee. The Gospel hath free passage in all places where thou dwellest; oh that it might be glorified also by thee. Thou enjoyest many faithful witnesses, which have testified unto thee, the Gospel of the grace of God. Thou hast many bright stars shining in thy firmament, to give thee the knowledge of salvation from on high, to guide thy feet in the way of peace: Be not highminded, because of thy privileges, but fear, because of thy danger. The more thou hast committed unto thee, the more thou must account for. No people's account will be heavier than thine, if thou do not walk worthy of the means of thy salvation. The Lord looks for more from thee, then from other people; more zeal for God, more love to his truth, more justice and equity in thy ways; Thou shouldst be a special people, an only people, none like thee in all the earth: oh be so, in loving the Gospel and Ministers of it, having them in singular love for their works sake. Glorify thou that word of the Lord, which hath glorified thee. Take heed lest for neglect of either, God remove thy Candlestick out of the midst of thee; lest being now as a City upon an hill, which many seek unto, thou be left like a Beacon upon the top of a mountain, desolate and forsaken. If we walk unworthy of the Gospel brought unto us, the greater our mercy hath been in the enjoying of it, the greater will our judgement be for the contempt. Be instructed, and take heed. Thus of the present state of the Jews, they are prisoners in the pit, but though the Jews be now as prisoners in the pit, living in a forlorn rejected condition, yet they shall again be brought forth of the prisonhouse, and translated into the liberty of the people of God, they shall be called again. This I conceive is foretold in that place of Jeremy before opened, Jer. 3.16, 17, 18. and Ezek. 36.26. etc. which Camero doth refer to this conversion of theirs now spoken of; but the 37. Chapter is more clear, from ver. 15. to the end of the Chapter, the joining together of those two sticks in the hand of the Prophet, signifying the joining together of Judah and Israel in the hand of God, when they both shall become one people unto God, thereto also belongs the type of the dry bones, there going before. So in Zech. 12.10. They shall look on him whom they have pierced, and shall mourn for him, etc. This Prophecy is yet to be fulfilled, because this mourning for him was never seen in that Nation to this day. Ob. But some may say, that in Joh. 19.36, 37. this Scripture in Zech. 12.10. was then fulfilled, when they crucified him and pierced him. It's there said, This was done that it might be fulfilled, etc. Answ. This Prophecy speaks of two things; First, That they should pierce Christ; Secondly, That they should mourn for him; now the first part was then accomplished, then was fulfilled that which was spoken concerning their piercing of him, but they did not then mourn for him, but it was to be fulfilled afterwards in times yet to come. If it be said, that their mourning for him whom they pierced, was fulfilled in the repentance of those Jews mentioned, Acts 2.37. so as there is no further accomplishment thereof to be looked for. I answer; This that is alleged cannot stand with the circumstances expressed in the Text; for that mourning spoken of, Zech. 12.10. is of such a time in which God will be with Judah, and with the people of Jerusalem, in a special manner, in the siege which shall be against Jerusalem, at which time, God will make Jerusalem, as an heavy stone to break in pieces all the people of the earth that lift at it, ver. 2, 3. And is of that time, when Jerusalem shall be built again, upon her own foundation, even in Jerusalem, ver. 6. But these things do not agree to that time in Acts 2.37. for then Jerusalem did not break the people that lifted at it, but itself was shortly after broken in pieces by the Romans; and the Lord was not then with Judah, but fought against them; and then was not the time of Jerusalem's building again, but of its overthrow, which shortly ensued; this mourning therefore expressed in Zech. 12. cannot be fulfilled by that in Acts 2.37. But some may say, this that is spoken of building Jerusalem again, may seem to import, that the Jews shall again repossess their own Land, which is but a vain conceit. But let those Scriptures be examined which speak of their conversion, and it will appear, that they speak as punctually concerning their inhabiting again their own Land, and their building and dwelling in their own Cities. Jeremy tells us, that the City (Jerusalem) shall be builded upon her own heap, Jer. 30.18. And in Chap. 31.17. Thy children (saith the Prophet) shall in the end come again to their borders: and afterwards in ver. 21. Israel is called upon to return to her own Cities: Return, O virgin Israel, to these thy Cities. See also Esa. 65.9, 10. Ezek. 37.21, 22, 25. Zech. 12.6. There is remaining in that people, a strange affection unto their own Land, many very aged persons, in the extremity of their age, using to take wearisome journeys from fare Countries, only for this end, that they may die at Jerusalem; and carrying also with them the bones of their parents, husbands, children, and kinsfolk, whereof also, whole bark fulls not seldom do arrive at Joppa, to be conveyed and buried again at Jerusalem. But to return to their conversion, passing by the Scriptures of the old Testament, which might be applied this way, which are almost without number; the new Testament also bears witness to this truth, as namely that in Matthew, Mat. 23.38, 39 Your habitation shall be left desolate, and ye shall see me no more, till ye shall say, Blessed be he that cometh in the name of the Lord. Which words contain; First, Their rejection, (ye shall see me no more) accompanied with the desolation of their habitation, ver. 38. Secondly, Their conversion and calling again, they shall at last say, Blessed be he that cometh in the name of the Lord; though time was when they could not endure the Children to cry (Blessed) unto him, yet the time shall come when themselves shall bless him, and be made blessed in him. For when it's said, Ye shall not see me henceforth, till ye shall say, Blessed, etc. Though some do here take the word (till, for never) as if Christ should have said, Ye shall never see me any more: & though it be granted, that the same word is sometimes taken in that sense, yet it is not so to be taken here, as is evident by comparing Rom. 11.25. with this place in Mat. 23. where the Apostle tells us, that obstinacy is come upon the Jews, till the fullness of the Gentiles be come in, and then all Israel shall be saved. Where the word (till) notes out a definite & determinate time, which shall have an end; and whereas some do conceive, that this Prophecy of our Saviour Christ, might be fulfilled in the conversion of those Jews mentioned, Acts 2. I suppose that cannot be the accomplishment of this Prophecy, because in ver. 38. there is a prophecy of desolation of the house, going before their seeing of him, which is mentioned ver. 39 But the desolation of the house there threatened, did not go before, but followed that conversion in Acts 2. And therefore there is another conversion of theirs to come, which must follow the desolation of their house. Add hereunto that in the 2 Corinth. 3.3.13, 14, 15, 16. though the people out of blindness and obstinacy did cover their hearts then, and doth so still to this day, yet a time shall come when the covering shall be taken away, and then their heart shall be turned to the Lord. In Rom. 11. the whole Chapter, the Apostle purposely speaketh of the rejection of the Jews, but withal shows that it was neither total nor final; where first having showed the Reasons of their rejection, than he comes to speak of their calling again, in ver. 12. in those words, how much more shall their abundance be? Where (abundance) is opposed to their casting off, and therefore is to be taken for their abundant access to the faith, which shall be in great number; and the Apostle doth not only intimate such a calling of theirs, but proves it; First, Because if the root be holy, so also are the branches, (though some be for a time broken off) ver. 16. they belong to an holy root, and therefore they shall be graffed in again, because God is able to do it. Secondly, From God's unchangeableness; Gods calling is without repentance, etc. And from all this concludes, that all Israel shall come in and be saved; which he confirms by the testimony of Esay, that the Redeemer shall come unto them, and turn away ungodliness from Jacob. This some learned think, Mus●ulus. was signified by the breaking of the Tables of the Covenant; and the renewing of them again in Exod. 32. To show how for their rejection of Christ, they should be broken off, and the Covenant broken with them; but yet so, as that this breach should at last be made up again; God would again renew his Covenant with them, and take them to be his people, and he to be their God. I do not think it a nice and curious observation which is made upon Apoc. 19.1. where after the destruction of Rome, praise shall be given to God in the Church in the Hebrew tongue; surely because the Jews the Hebrew people, shall acknowledge the Lord Jesus Christ with us. So that than not only Grecians, (Gentiles) but Hebrews, (Jews) shall come in, and praise God with us. Though they are for the present kept off from embracing the Christian faith, by reason of the Idolatry of Rome, which they know to be so contrary to the Scripture, they judging all other Christians by them, yet when Rome is fallen, and that stumbling block is taken out of the way, when they shall see Christians generally to hate such abominable idolatry; then Jew's and Gentiles together shall praise and confess the name of the Lord Jesus Christ; they shall then be called again. From the stability of the Covenant made with their fathers, Reason 1 and this reason is here laid down in my text, by the blood of thy Covenant, q.d. God made a Covenant with thy fathers, which thou hast an interest in, and therefore by virtue of this Covenant, for this Covenant sake, thou shalt be brought out of this prison, in which thou art now holden; and thereto agrees that in Rom. 11.28. they are beloved for their father's sake. From the Condition of the kingdom of Christ, which is such, Reason 2 that it must for ever increase; as Esay saith, Of the increase of his kingdom there is no end, Esa. 9.7. He doth not say, of his kingdom there shall be no end, but of the increase of his kingdom. If he had said, of his kingdom there shall be no end, it might have been true, though it had decreased age after age, etc. but he speaks thus, that of the increase of his government and kingdom there shall be no end, to let us know the kingdom of Christ must still increase; it is therefore compared to a grain of mustardseed, which grows to a great tree, Mat. 13. And is like that little stone, Dan. 2.35. which grew till it filled the earth. Observe how it hath increased, first it was shut up in the bounds of Judea, then in the days of the Apostles it began to spread abroad among the Gentiles, but the Gentiles were so received in, that most part of the Jews were then cast off. But yet further, there shall be a greater increase of this kingdom, when the nation of the Jews shall be brought in again, and the rest of the Gentiles together with them, and then shall that be fulfilled that all the kingdoms of the earth shall be the kingdoms of the Lord Christ, Apoc. 11.15. To stir up every one to help forward this glorious work of the Use 1 Jews conversion; they were sometimes the chief, and the first borne; though now their dignity is gone, and they are as prisoners in the pit; help we to restore them to their former liberty, lift them out of the pit into which they are fallen; If it were but our enemy's beast, we were bound to help it out, how much more these that have been the people of God, and have such promises made unto them? What shall we do to help forward their calling and conversion? Quest. Take away (as much as in us lies) the stumbling block, which Ans. 1 hinders their coming in; and these blocks are two; First, The one is the Idolatry of Christian Churches, especially that of Rome, whiles we do any thing to uphold these Idolatries, we do put the stumbling block before them, to hinder them; but take away these stones and blocks which they stumble at, and then their way will be more easy and plain. Secondly, The other is the carnalness and licentiousness of the lives of Christians, this is a great stumbling block unto them; remove this from before them, let them see a spirit of grace shining upon us, and appearing in our lives: and then we shall make plain the way of the Lord for them to return to Zion, see Esay 57.14. Entreat the Lord for them, that he would visit them in due time, be we their remembrancers before the Lord; they have long lain in the dungeon, as Esa. 42.22. and been made a prey of, and there hath been none to say, restore, let us therefore speak unto God in their behalf, and say, Lord restore thy ancient people, bring them back to the fellowship of thy Church; take to you the words of Micah, Chap. 7.14. Feed thy people with thy rod, and the flock of thine inheritance in the midst of Carmell; let them feed in Bashan and Gilead, as in old time; commend their estate unto God, and the rather should we do this, Because 1. They prayed for us when we were no people, that we might be the people of God, Psal. 67.1, 2. When the salvation of God was revealed to them, they prayed that it might be revealed unto us; We have a little sister (said they) Cant. 8.8. They took thought for us, we being then that little sister, and so let us do for them. 2. It is from them that the means of salvation is come to us, the Law is called their Law, Joh. 10.34. It was given as an inheritance to the children of Israel, Deut. 33.4. And the spiritual things of the Gospel, are called their spiritual things, Rom. 15.27. And thence is that in Esa. 2.3. The Law shall go forth of Zion, and the word of the Lord from Jerusalem: yea, and of them came Christ concerning the flesh, Rom. 9 All the means of grace and salvation, are theirs first, and from them they come unto us; and thence it is that Christ himself tells us, That salvation is of the Jews, Joh. 4.22. We own them this therefore, as a requital unto them. 3. Consider a further good that shall come unto ourselves by their calling unto Christ, there shall be an increase of blessing coming to ourselves. Great light shall be manifested, and knowledge shall increase, Esa. 24. ult. The light of the Sun, and of the Moon shall be darkened, by the light which shall come from that Church, the light of the Jewish Church which was but as the light of the Moon, and the light of the Gentile Churches, which is as the Sun, shall both be dim in comparison of the light which shall be in that Church, when the glory of the Lord is risen upon them. See Esa. 60.1.2. which speaks of the estate of the Jewish Church after their calling, as appears by that which goes before, Chap. 59 end. Many of those dark Prophecies, which now lie hid in obscurity, shall then be brought to light; the accomplishment of them will then give us the interpretation. 4. Admit we neither had received benefit from them hitherto, nor could expect any further blessing hereafter, yet consider the glory which shall then come to Christ by their coming in, the glory of his kingdom shall be enlarged, Jerusalem shall be a throne of glory to him, Jer. 3.17. then shall the Lord be glorified in them, all the house of Israel shall glory in the Lord, Esa. 45.25. and shall draw others of the Gentiles unto them. 5. If there were neither good to ourselves, nor glory to Christ by their calling, yet even pity and compassion should move us; consider who they are, even the children of Abraham our father, and Sarah our mother; they are our brethren, and our flesh; and how should it pity us to see the children of our father in the dungeon, and prison-pit? Oh pray for them, that the blessing of Abraham their father may come upon them. For consolation to such parents as have entered into a Covenant Use 2 with the Lord, and have in truth given up themselves unto him to be his people, they may be assured, that the virtue, the blessing, and efficacy of the Covenant shall never be disannulled, but it shall go on to you and your children for ever; by your Covenant, you have such hold of God, that you may be assured, he will be a God, not to you only, but to a thousand generations after you: not but that there may be an interruption for a time, but the strength of the Covenant will take hold again, so as there shall not fail, but some of your seed shall stand before the Lord, to serve him for ever. This you see fulfilled in the people of the Jews, though there hath been a breaking off for a time, yet the Covenant will bring them in again, and God's Covenant is the same with you, as it was with Abraham, and therefore look what mercy Abraham's seed have belonging to them, the same doth belong to yours also; therefore give up yourselves unto God, make a Covenant with him, and this your Covenant shall draw in your children to partake of the blessing and grace of the Covenant with you, even to many generations, never to be broken off. Use 3 It may also serve for a consolation unto such children as are descended from parents that have been in Covenant with God, they may go to God, and plead the Covenant of their fathers, and hope to be received to favour. The people of Israel in their distresses, ordinarily used to plead the Covenant which God had made with Abraham, Isaac, and Jacob; as Exod. 32.13. Deut. 9.26, 27. If you have had godly parents, though you have walked frowardly against God, yet cast not away all hope, but remember the Covenant the Lord hath made with thy fathers, and entreat that it may be extended unto thee. The Lord himself lays this foundation of comfort for such children, Esa. 51.1, 2. Look unto the rock whence ye are hewn, consider Abraham your father, q. d. Consider what mercy I shown unto him, and the same mercy expect for yourselves; the oil that is poured out upon the head, will run down to the rest of the members. Thus we have heard the scope of these words, as they respect the Jews in particular, to whom they were first spoken; let us now a little further consider of them, as they concern ourselves. What was spoken of them, is appliable to all that are in the same estate with them; There is by nature but one estate of all men, whether Jew's or Gentiles, whether we speak of sin or misery; thereupon it is that what Esay before spoke of the disposition and sin of the Jews, in Esa. 59.7, 8. the same doth the Apostle apply generally unto all men, Rom. 3.15, 16, 17. As showing thereby what is spoken of the sin of one people, may be spoken of all, which are in the same natural estate with them; there may be several degrees both of sin and misery in several people, but the estate is the same in all. It was noted before, how the estate of the Jews in their Babylonish captivity, was applied to three other things, as types of them. First, to the natural estate of all men, who are in spiritual bondage, as they were in outward: Secondly, to the captivity of the Church under Antichrist: Thirdly, to the servile condition which the Jews are in. Now, these three are not things so different in nature, that they cannot sometimes meet all together in one, they being but as so many several degrees of one and the same natural estate. First, some are merely natural, and no more, as not having gone so far, as to defile themselves with the abominations of the Whore of Rome. Secondly, others have proceeded further, and dallied with that Strumpet, and gone in unto her, and have drunk of the wine of her fornication. Thirdly, others have gone further than both the former, even to the execrable malice of the Jews, so as to hate and malign the ways of Christ, as the Jews do accurse his name at this day. Now, whether we consider one or other of these, they are all but so many several degrees of the same estate of nature. And so there being but one estate of all men, therefore, what is truly said of one, may be truly said of all, only reserving to each of them that particular degree of sin or misery, which is proper to them, but the same estate is common to all. So that the Jews being for their sin cast off, and become prisonees in the pit, this their estate may fitly be applied to all men that are in the same natural estate, excepting only the particular degree, as is before expressed; their height and excellency belong to them alone, and yet the same promises, in the substance of them, do belong unto all the faithful: so it is concerning their sin and misery which lies upon them; a particular degree thereof may be proper unto them, but the same estate is common to all. So then, draw we unto ourselves that which is here spoken of the Jews, and then the sum of this Text is this, that even as they, so we, are naturally in the prison pit, till we be brought forth by the blood of the Covenant applied unto us. Let me explain the words a little, and so make way for the Observations: What is meant by the Pit here spoken of? So far as concerns the Jews, it notes out the present outward thraldom in which they are holden under the nations among which they live; as also that spiritual captivity in which they lie, being shut up under sin and unbelief, as it is expressed, Rom. 11.32. And in this latter respect, it is common to us with them; we being all of us captives under the dominion of our spiritual enemies, as well as they. What is the water here spoken of? the pit wherein there is no water? the idle toys, and Friar-like conceits about Purgatory drawn from hence, I pass by, as not worthy spending time about them. Waters in Scripture, signify two things; sometimes they signify affliction, sorrow, danger, trouble, and perplexity, as we may see in Psal. 18.16. Psal. 32.6. and 69 1, 2. Sometimes again they are taken in a quite contrary sense, signifying joy, comfort, and refreshing, as in Psal. 23.2. Isai. 12.3. Jer. 2.13. where the Lord compares himself to a Fountain of living waters, which gives plenteous refreshing and consolation. In this latter sense it is taken here in this Text, for joy or comfort; so that the meaning is, that as the Jews, so we, one and other of us, we are shut up as prisoners in the dungeon and pit of the prison, where there is no water of comfort to refresh our souls withal, we may find dirt and mire there, in which we may stick fast, as Jeremiah did, in his prison, but there is no water of comfort to be found there. The losing, or sending forth of the pit, is the deliverance and freedom, which comes by the blood of Jesus Christ, called here, The blood of the Covenant: First, because it ratifieth the Covenant betwixt God and us, as we shall see afterwards. Secondly, because the Covenant directs us to the blood of Christ to seek our freedom from it, etc. Thus having the sense, we may in the words consider these two things: 1. The natural estate of men, set forth in two degrees: 1. We are prisoners in the pit, captives. 2. Destitute of all comfort, being in a pit wherein is no water. 2. The promise of deliverance, I have loosed, that is, will lose; I will grant a deliverance; and this is set forth, First, by the moving cause, namely, God's free grace, not expressed, but employed in this, when it's said, By thy covenant I will send forth, etc. q. d. by that free goodness and grace of mine, by which I first entered into a covenant with thee, and for thee, will I send thee deliverance out of this misery. Secondly, by the meriting cause of it, The blood of the covenant, the blood of Christ; for though the deliverance be free to us, by free grace in respect of any thing done by us; yet it is obtained for us by the blood of Christ. From all together, observe these four things: 1. That we are all naturally in a state of bondage, as prisoners in the pit. 2. That so long as we continue in this estate, nothing that we do enjoy, can give us any sound comfort; there is no water in the pit. 3. That though our condition be thus miserable and comfortless, yet there is both freedom from this bondage, and comfort to be obtained by the blood of the covenant; in Christ there is both an opening of the prison, ●o those that are bound, and fountains of living water, to refresh the thirsty souls. 4. That whatsoever salvation and deliverance God gives unto his people, in setting them free from this misery, he doth it by virtue of, and according to his covenant. These are the sum of all. These four points the Text offers to our consideration, all which, though handled publicly, and intended to have been published with that ●hich now comes forth; yet finding the Treatise to grow bigger than I thought in the beginning, I have now upon second consideration, resolved to suppress the three first observations, and to insist only upon the fourth, as being that which is most pertinent to the present scope intended. The thing then which here we have now to consider, is this, sc. That all the deliverances and salvation, Doctr. 4 which the Lord communicates to his people, he doth it by virtue of, and according to his Covenant. So in the Text, by the blood of thy Covenant I have, etc. He doth not say by blood simply, but by the blood of the Covenant, because the blood goes with the Covenant betwixt God and us. Hence it is, that we read in 2 Sam. 23.5. when David looked at the Covenant which God had made with him, he makes that the ground and foundation of all the mercy and deliverance which he obtained: Herein (saith he) is all my salvation, that God hath made with me a sure Covenant. Consider the truth of this point, both in temporary deliverance, and spiritual salvations, (as the Text points at both, as we shown before:) First, concerning temporal deliverances, see what God saith unto Noah, concerning his deliverance from the flood, Gen. 6.18. with Chap. 8.1. With thee will I establish my Covenant, etc. and then God remembers Noah, and all that was with him in the Ark, and brought them to dry land again; his deliverance was given him by covenant: See also, Exod. 6.4, 5, 6. God promises to bring his people from under the Egyptian bondage, and why so? because he remembered his Covenant with their fathers: in Leu. 26.25.44, 45. The Lord tells them, vers. 25. that if they sinned against him, he would avenge upon them the quarrel of his Covenant, but yet in vers. 44, 45. if they returned to him, he would remember the Covenant which he had made with them, and deliver them out of their captivity. Secondly, all spiritual salvation is communicated by God's Covenant, Psal. 111.9. he sent redemption to his people, because he was ever mindful of his Covenant, he commanded his Covenant for ever, as the word is there, i. e. he commanded it to stand fast for ever: So in Mic. 7.17, 18. he will return and have compassion upon us, and forgive our iniquities, what is the foundation of this? he will remember his Covenant which he hath made with us, Luke 1.74. that he might show himself mindful of his holy Covenant, therefore he sent the Lord Jesus to perform the work of redemption for his people: as in the beginning, when God first promised life to Adam, it was not without a covenant made with him, (though not the same that we must look for life by, (as we shall see more afterwards,) yet God made a covenant with him (Do this and live;) so it is now with us, it is by virtue of the Covenant, that we must expect life and salvation from God's hand, the beginning of our salvation (which is begun in the first grace given to us in our conversion, and turning unto God) is given unto us according to the covenant begun with us in Christ, and the end of our salvation is according to the covenant which he makes with ourselves, in our own persons. The grounds and reasons why the Lord taketh this course to convey life and blessedness to us by covenant, are these: Reason 1 God doth herein wonderfully glorify himself in the manifestation of his faithfulness and truth, in keeping covenant with his people; God saith in Scripture sometimes he will do this, or that, and you shall know that I am the Lord, God's glory is in being known, Rom. 2.5. and 9.22. God will have his wrath and power known, and so also his faithfulness, for that is a part of his name, whereby he is made known unto us, and he is not fully known, neither can be glorified, till his faithfulness be made known. In Apoc. 19.11. God is called faithful and true, and that is his name; now we could never have known God's faithfulness, and truth, if he had not entered into covenant with us. God might have showed forth his power, mercy, and goodness, without any promise or covenant, but his faithfulness could not be known, and therefore saith Moses, Deut. 7.9. The Lord hath set his love upon you, and chosen you above any other people, that you might know he is the Lord, the faithful God, etc. therein God shows his faithfulness in performing his covenant with their fathers, by choosing their seed to be a people unto him. And the Apostle also, when he speaks of Christ's coming in the flesh, attributes it to God's truth and faithfulness, in keeping covenant with their fathers, Rom. 15.8, 9 It was mercy to the Gentiles (as he saith, that the Gentiles might glorify God for his mercy) but it was truth and faithfulness to the Jews; if he had never entered into covenant with us, he might have manifested mercy unto us, but he could never have made known his faitfulnesse. The Lord doth it to this end, to bind his people the faster to himself, Reason 2 that he might keep them in more faithful dependence upon him, and constant walking with him. A covenant binds on both parts; the Lord doth not bind himself to us, and leave us free; the confederacy is mutual. In Gen. 31.44. saith Laban to Jacob, Let us make a covenant, I and thou, etc. not I alone with thee, nor thou alone with me, but I and thou, both one with another; so it is betwixt the Lord and us, there is a mutual tie; the Lord is pleased to tie himself to us, and we are bound also, and tied to him; hence, saith the Lord, in Jerem. 13.11. I have tied the whole house of Israel to me; In what bond were they tied? in the bond of the covenant, as it is, Ezek. 20.37. The Lord sees how slippery and unstable our hearts are, how apt we are to start aside from our duty towards him, as Jer. 14.10. we love to wander, like sheep that straggle from the fold; and therefore to prevent this unconstancy and unsettledness, and to keep our hearts more stable in our obedient walking before him, therefore he binds us in the bond of the Covenant: Hence saith the Lord to Abraham, Gen. 17.7. I will establish my Covenant with thee; and then in vers● 9 he adds, thou shalt therefore keep my Covenant. Abraham must keep covenant with God, as he looks for blessing from him. The Lord doth it for the stronger consolation of his people, that Reason 3 in all their distresses and difficulties, they might ever have recourse to the faithfulness of the covenant, which the Lord hath made with them, he is a God that cannot lie, nor alter the things which have gone out of his lips, and therefore we have the stronger consolation, Heb. 6.17, 18. his promises beings yea and Amen, which cannot fail, 2 Cor. 1.20. This was David's stay, 1 Chron. 17. ult. though friends be unfaithful, and many deceive, yet the Lord is faithful, and cannot fail his people; this is the foundation of their comfort, a rock for them to stand upon when the storms blow, and the waters beat, and they find themselves destitute of all other comfort and help. Reason 4 The Lord doth hereby put an honour upon his people, which he enters into covenant with, he puts a kind of royalty and dignity upon them, when it shall be seen they are a people in covenant with the most high God. In Jer. 13.11. I have tied them to me, that they might be my people, and that they might have a name, and a praise, and a glory. And in Deut. 26.18, 19 the Lord hath avouched thee to be his people, to make thee high above all people, etc. In Zech. 11. The first staff, which is interpreted to be the Covenant betwixt God and his people, (as is plainly expressed, vers. 10.) is called by the name of Beauty, because this is the beauty and glory of any people, to be in covenanant with God; these are the ends, why God enters into covenant with his people, and by virtue of it, passeth over all the salvation which he intends to bestow upon them. Before I come to the Use, I will clear one doubt which is made by some. Object. It is granted (will some say) that there is a covenant by which God conveys salvation unto his people, but not such a covenant as hath been mentioned betwixt God and us, but only between God and Christ, and by virtue of that covenant betwixt God the Father, and the Son, we have life and salvation made good unto us. Answ. That there is a covenant passed betwixt the Father and the Son, concerning our salvation, I willingly grant, and shall open and confirm by Scripture the whole business of our salvation was first transacted between the Father and Christ, before it was revealed to us; hence we are said to be given unto Christ, Joh. 17.6.10. as if the Father should say to the Son. These I take to be vessels of mercy, and these thou shalt bring unto me, for they will destroy themselves, but thou shalt save them out of their lost estate; and then the Son taketh them at his Father's hand, and looking at his Father's will, (Joh. 6, 37.39.) he taketh care that none be lost of them which his Father hath given him. This Covenant is expressed in Scripture, First on the Father's part, and here, 1. There is a designation and appointment of Christ the Son, to the office of the Mediatorship, to be a means of bringing us back to God, and into a Covenant with him. Hence Christ is said to be sealed by the Father, Joh. 6.27. as marked out for such a purpose, 1 Pet. 1.18. he was ordained in the counsel of the Father, before the foundation of the world; hence also said to be chosen of the Father, Isai. 42.1. noting out his designation to this work. 2. There is a commandment from the Father to the Son, which he must submit unto, and obey, thereby to effect the salvation of his people; he had a commandment what to teach and instruct them in, as the Prophet of the Church, Joh. 12.49. He had a commandment to enlighten the elect with the knowledge of the truth, Isa. 42.6, 7. to be a light to the Gentiles, to open their eyes, etc. A commandment also he had, to lay down his life for those that are given unto him, Joh. 10.18. and to be tender over the Lambs, carrying them in his bosom, Isai. 40.11. 3. There is a promise from the Father to the Son, the Father covenants with him: First, to give him the Spirit in an abundant measure, Isai. 42.1. Isai. 11.1, 2. the Spirit shall rest upon him: Secondly, he makes him a promise of assistance and help in this great work of our redemption, Isai. 42.6. I will hold thy hand; what is the meaning of that? see Isai. 45.1. saith God of Cyrus, whose right hand I have holden, that is, I have strengthened him to conquer the nations; so God promiseth he will hold the hand of Christ, that though he met with strong oppositions, yet he would strengthen him with his power, that he should not be discouraged, Isai. 42.4. Thirdly, a promise of blessed success, that he shall not labour in vain, Isai. 53.10. he shall see his seed, the sufferings of Christ, were dolores parturientis, as a woman with child, though she suffer many pains, yet she sees her child at last; so shall Christ see many believing on his name, so Isai. 55.5. they are the words of promise made by the Father to the Son, that nations that know him not, should run unto him: Fourthly, a promise of rule and dominion, that he shall have dominion over all those that are saved by him; this sovereignty and rule is promised to him in Isaiah 40.10. The Lord Christ shall come with power, and his arm shall rule for him: and Isai. 42.4. He shall set judgement in the earth, and the Isles shall wait for his Law, to submit themselves unto it; and thence it's said in Micah, 4.3. that he shall judge among many nations, etc. that is, rule, order, command, and direct, as a Judge and Ruler among his people; the which promise is now accomplished, all judgement being committed to the Son, Joh. 5.22. Fiftly, a promise of glory to follow, and that, first to Christ himself, and then to the members of Christ; To Christ himself, Isai. 55.5. A nation shall run to thee, because I have glorified thee; they are the words of God the Father to Christ the Son, promising to him glory, and such glory as should make the nations of the world run unto him: So also, to the members of Christ; there is a promise of glory unto them, which promise was made known to Christ from the beginning, and Christ brings out that secret, out of the bosom of the Father, and reveals it to his Disciples. It is (saith he) my Father's pleasure, to give you a kingdom; Christ knew the Father's will, by the covenant passing between the Father and him, and this will of the Father, concerning the glory promised to them, Christ doth bring forth to light. Thus we see there is a covenant on the Father's part, now see it on Christ's part; where, 1. There is an acceptation of the Office to which he was designed by the Father, he did not take the Office of Mediatorship upon himself, but first the Father calls him unto it, and then the Son accepts it, and saith, Lo, I come, Hebr. 5.4, 5. Psal. 40.7, 8, Hebr. 10.7. 2. There is a promise on Christ's part to depend and trust upon the Father for help, according to the promise made by the Father: thus Heb. 2.13. the Apostle brings in Christ, promising confidence and affiance in the Father, I will trust in him; and Isaiah brings him in as looking for help from God, The Lord will help me, though I have many against me, (men and devils) yet the Lord will help me, Isai. 50.7.9. he promises to wait upon his Father for support and strength: whereto agrees also that in Isaiah. 49.5. My God shall be my strength. 3. A promise of submission to his Father's will, in bearing the reproaches and injuries that should be done unto him; and to lay down his life for those that were given to him by the Father, Esa. 50.5, 6. Joh. 10.17, 18. And according to all this which Christ thus covenanted with the Father, he was careful to discharge the same, Joh. 17.4.6. Joh. 12.49, 50. 4. According to all this Covenant passed betwixt the Father and Christ, Christ expects the glory which was promised to himself, and to his members. To himself, Joh. 17.5. and to his members, Joh. 17.24. He expects the accomplishment of both from the Father. Thus fare then I grant a Covenant betwixt God the Father and Christ; and hence it is that God is called the God and Father of our Lord Jesus Christ, Ephes. 1.3. which is by reason of the Covenant betwixt them; But if any shall hereupon conclude, that there is no Covenant passing betwixt God and us, than I say, they deny that which is as clear in Scripture, as the Sun shining at noon day. I may say of them, as the Apostle doth of some, 1 Tim. 1.7. that when they would be teachers, they understand not what they say, nor whereof they affirm. There is therefore a Covenant passing between God and man, which I will prove by these evidences. 1. Consider those express testimonies wherein mention is made of Gods Covenanting with the people of Israel, which must needs hold forth a Covenant between God and man, Deut. 4.23. Take heed unto yourselves, lest you forget the Covenant which the Lord hath made with you, etc. Esa. 55.1, 2, 3. where the Lord calls every one that thirsts after life, to come unto him: These are called to enter into Covenant with God; but these speeches cannot be applied to Christ, but to us, that we should come to Christ, and through him make up an everlasting Covenant betwixt God and us: see also Jer. 31.31. I will make a new Covenant with the house of Israel and Judah; and in Ezek. 20.37. (saith God) I will bring them into the bond of the Covenant; which places hold forth a Covenant between God and man. 2. Consider more particularly such testimonies as do express God's Covenant with sundry particular Saints, as with Abraham, Gen. 15.18. and 17.2.4.7. and the same renewed to Isaac, Gen. 26. 3. and confirmed to Jacob, Gen. 35.12. all mentioned together, Levit. 26.42. Psal. 83.3. 2 Chron. 13.5. I think that there is none so sottish as to say, these persons were Christ. 3. Lest any should say, It's true, God makes a Covenant with us, but it is made with us, not in our persons, but in Christ; Therefore in the third place, consider such Scriptures as do not only express a Covenant of God made with us, but a Covenant on our part made with God, as Psal. 50.5. Call my Saints together, that make a Covenant with me with sacrifice; the Saints make a Covenant with God. Hence we are said, to pass into Covenant with the Lord, Deut. 29.12. as God for his part enters into Covenant with us, so do we also with him. 4. Consider those places frequently used in Scripture, in which we are said sometimes to keep Covenant, as Psal. 25.10. Psal. 44.17. & 103.17, 18. Sometimes to transgress and break Covenant, Gen. 17.14. and not to be faithful in Covenant, Levit. 26.15. From which places I argue thus; Those that either keep or break Covenant, those are in Covenant, and do make a Covenant with God, but we are said to break or keep Covenant; Ergo. 5. Consider that the Covenant made with Christ concerning us, was made from everlasting, 2 Tim. 1.9. & Tit. 1.2. The promise was made to Christ before the foundation of the world; but there is a Covenant also made in time, Deut. 29.12. noted in these words (this day;) if there were no other Covenant between God and us, but what is made with Christ, than it cou●d not be said to be (to day) because the Covenant made with Christ, was before the world was, and therefore the Covenant and promise that is made (to day) must needs be made with us. 6. That Covenant of which Christ is the testator, must needs be a Covenant with us, else if the Covenant were made only with Christ, than he must be both testator, and the party to whom the Testament and Legacies are bequeathed, which is absurd. Men do not use to bequeath a testament to themselves, but Christ is appointed the testator, Heb. 9 In the covenant between the Father and Christ, there he is a party, not the testator, but in this he is the testator, therefore besides the covenant between God and Christ, there is also a Covenant between God and us, and therefore the covenant is not made with Christ alone, but with us also. 7. A seventh argument may be taken from the parity and likeness between the covenant of works, and the covenant of grace, though there be great difference between them, as shall be showed afterward, yet they agree in this, in that they are both made betwixt the same parties, and persons, between God and man; God made a covenant of works with Adam, and that being broken, he comes and makes with him a new covenant of grace through Christ, Gen. 3.15. The seed of the woman shall break the serpent's head; one of these covenants comes in the room and stead of the other, and therefore the parties covenanting are the same; God and Adam in the first covenant, the same God and the same Adam in the second covenant. 8. From the end and use of the Sacraments, which is to confirm the covenant of grace, as being the seals of it, Rom. 4.11. Now in reason, these two must go together, the Covenant and the seal of it; It were a fond thing in a man to make a covenant with one, and to give the seals to another, they must have the seals, that have the covenant made with them, but the seals of the covenant (the Sacraments) are given to us; and therefore the covenant is made with us also. 9 If there be no promise or covenant made to us, (as some would have it) than infidelity and unbelief is in us no sin; for as the Apostle saith, Where there is no law or commandment, there is no transgression; so where there is no promise, there is no unbelief. When God promiseth, and yet then we believe not, this makes unbelief a great sin, but if we have no promise made unto us, then are we not bound to believe; and so our not believing, is no sin. 10. The contrary doctrine is a doctrine tending to licentiousness; for as the covenant tends (as we have heard) to bind us faster to God, to walk before him in obedience; so on the contrary, to say that there is no covenant between God and us, it opens a gap to looseness of spirit: For if there be no covenant, then cannot a man be charged with unfaithfulness to God, though he walk never so loosely, and therefore let such men as broach such tenants take heed, whilst they teach such liberty, they be not found to be the servants of corruption, 2 Pet. 2.19. These are the arguments to prove, that there is a covenant between God and man. Object. There is a seeming strong objection ag●●●●● this truth, taken from that speech of the Apostle, Gal. 3.16. where it is said, The promises are made to Abraham and to his seed, not seeds, as speaking of many, but seed, as speaking of one; and that one seed is Christ, and therefore there is no covenant or promise at all made to us, but only with Christ, or to Christ. Answ. The objection is weighty in outward appearance, and yet there is more in the Text against them that bring it, then for them, for the promises are expressly said to be made to Abraham, as well as to his seed, which is against the tenant they bring it for; Indeed it seems thus fare to make for them, that they are made only to one seed of Abraham, which is Christ, but in the other it makes flat against them, because they are made to Abraham, and therefore not to his seed only, which is Christ, but to those that are faithful and believing, as Abraham was. If therefore any will maintain, that God makes no promise or Covenant with us, but only with Christ, then let them answer the Apostle in the same place, urged by themselves; let them tell us, how the promises were made unto Abraham, if they are made only to Christ; Let them show how the promise is made only to Christ, and yet withal made to Abraham, and then we will show how they are made to Christ only, and yet made to us also. Until they have untied this knot, we might leave them without further answer; But for the further satisfaction of those that desire to know the truth, I will endeavour to clear the Text, so as to take away the stumbling stone, lest any other should fall thereby. For the clearing then of this place, consider these five particulars. 1. How Abraham stands before God, and is to be considered of, when he receives the promise. 2. Consider what seed or seeds Abraham is said to be father of. 3. How the name of (Christ) is taken in Scripture. 4. In what order the promise is said to come to the seed of Abraham. 5. Consider the scope of the Apostle in this place; and these will give light to the thing in hand. 1. Let us consider how Abraham is to be considered of us, when the Apostle saith, the promise is made to Abraham. And to this I answer; That he stands as a public person, as the common parent of all the faithful to the world's end, he stands as one receiving the promise by faith, not only for himself, but for all that should imitate him in his faith; he stands as a pattern and example of all the children of God, who are to be justified as he was. Hence it is that in Rom. 4.1. and ver. 12.16. he is called Abraham our father, the father of many Nations, the father of us all, namely, of all that do believe. As Adam in the Covenant of works, entered into that covenant, not only for himself, but for all his posterity; so Abraham entered into the covenant of grace with God, as the father of all the faithful that should believe in Christ, as he did. In Rom. 11. he is said to be the root, into which all the people of God are graffed. Now this consideration gives us a little light, though it do not wholly clear the doubt, helping to establish us in the truth; for as Adam entering into Covenant with God for himself, and his seed, they (that is, the seed) have thereby right to the promise of life by that Covenant, in case they fulfil the condition; so here, Abraham taking the Covenant of God for himself, and his children, the promise and blessing doth thereby belong to them also. As his faith descends down to us as his children, so his blessing conveyed by the promise, descends down upon us also. Therefore saith the Apostle, Gal. 3.9. They that are of faith, are blessed with faithful Abraham. 2. Consider what seed, or seeds Abraham is said to be father to, and there is a double seed of his mentioned in Scripture; First, A carnal natural seed, according to the flesh, proceeding from him by natural generation, but still remaining in unbelief. And in this sense Christ speaks to these wicked unbelieving Jews, which went about to kill him, acknowledging them to be Abraham's seed, Joh. 8.37. meaning in respect of the fleshly generation, and yet vers. 39 he denies them to be Abraham's children; for then (saith he) if ye were Abraham's children, ye would do the works of Abraham; implying that they were not the children of the promise, therefore seeing Abraham must have a seed to inherit the promise, and they were not the seed; therefore Abraham must have another seed, besides the fleshly or natural seed. Therefore secondly, There is a spiritual seed, that walk in the faith and steps of the faith and obedience of Abraham, Gal. 37.29. And these are counted for the seed; according to that in Rom. 9.6, 7, 8. they are not all Israel that are of Israel, proceeding from him by natural generation, these are not counted for the true seed; there is therefore a spiritual seed beside the carnal; this the Apostle shows clearly, Gal. 4.22.28, 29. the Apostle saith, Abraham had two sons, the one by a bond woman, the other by a free woman; Ishmael the son of the bond woman, borne after the flesh, with all those that are like unto him, looking for righteousness by the Law, are the carnal seed. Again, Isaac borne by promise, with all those that look, as he did, for righteousness and salvation by faith in the promise, they are the spiritual seed. Now mark, the promise is made to Abraham, and to his seed, not seeds, that is, not to both seeds, both carnal and spiritual, but only to the one, which is the spiritual; that is, the promise of life is not made to that carnal seed which looks for life by the works of the Law, but to that seed only, which looks for it by the promise. See how it was between Isaac and Ishmael, when God made a Covenant with Abraham, he made it not with both his sons, but only with one of them, Gen. 17.19. viz. with Isaac. Ishmael had some blessings cast in upon him for Abraham's sake, ver. 20. but the Covenant was established upon Isaac, the seed of promise, Gen. 17.21. As it is thus in the type, so in the antitype, God's covenant is not made with those that are as Ishmael, which are borne after the flesh, and seek for life by the works of the Law; but with those that are as Isaac, the children of the promise, and seek for salvation by faith in Christ, those only are counted for the true seed. And thus it is but one seed of Abraham which the promise is made unto. Object. But some will say, this is not the seed here meant, because this seed here meant is called Christ. Answ. 3 Here then comes in the third thing to be considered; consider how the name Christ is taken in Scripture, and that is two ways; First, Personally; Secondly, Mystically. 1. Personally, and that most usually, as in those places; A Saviour Christ the Lord; In Christ are all the promises yea and amen; There is one Mediator between God and man, the man Jesus Christ. 2. Mystically, not for Christ's person alone, but for the whole body of the faithful united to Christ, and so it is taken, 1 Cor. 12.12. where the Apostle having spoken of the several gifts poured upon the members of the Church, saith, As many members make one both, so is Christ; that is, (according to all Expositors) the body of Christ, the faithful that are knit to him by faith, and it cannot be taken otherwise, and so it is taken here in this place, Gal. 3.16. Mark then, there is Christ mystical as well as Christ personal; And Christ mystical, being the whole company of the faithful, are this one seed of Abraham, to which the promise is made, as opposed to the carnal seed, which seek for righteousness by the law, which have no part in the promise. But how may it appear (will some say) that this is the Apostles meaning; that the name of Christ is so to be taken in this place, for Christ mystical? 4. To clear this therefore mark the next point, namely, the order how the promise is made to Abraham's seed, and in what order the seed spoken of, cometh to partake of the promise; And that is thus; The promise is made first to Abraham, and then to his seed, to Abraham at first hand, and to his seed as second in order from Abraham; Abraham is the root, his seed are as the branches, and therefore this seed being such a seed as cometh to have right to the promise, as second in order from Abraham, therefore this cannot be Christ personal, but mystical, for Christ personal doth not come to have right to the promise from Abraham, but rather Abraham from Christ. Some more reasons to confirm this interpretation, you shall see afterwards. 5. Add hereto the consideration of the Apostles scope and matter which he hath in hand, and see whether this interpretation do not agreed with that also; The scope then which the Apostle aims at, is to prove that we are justified not by the works of the Law, but only by faith in Christ Jesus, and that whosoever believeth in him, whether Jew's or Gentiles, are justified by him, there being but one way of life for both people, Rom. 3.29, 30. Now this one proposition, (that all both Jews and Gentiles are justified only by faith in Christ) though it be but one complete truth, yet it stands of three branches or parts contained in it; for, first, there is in it, faith the instrument; secondly, Christ the object; thirdly, Jew's and Gentiles the subject to be justified: and though no one of these is in any part of the Apostles discourse excluded, yet in some passages he drives more especially at some one of them, and in other passages at another; as for example, Chap. 3.5, 6, 7. here he speaks more especially of faith, the instrument and means of our justification; sometimes again he points more particularly at the subject, or persons to be justified; as in ver. 8.14. mentioning the Gentiles; sometimes he aims especially at Christ the object of our faith, as ver. 17. The promise was made with respect to Christ. N●w because one of these branches (namely that which concerns the Gentiles) might seem to be brought in by the Apostle be●●des or ●●ainst the intent of the promise made to Abraham and to his s●ed (for it might seem that the promise being so limited to Abr●ham, and t● his s●ed, therefore the Gentiles which were not the seed of A●●●h●m, were to have no part in the promise) therefore to remove this dou●t, the Apostle shows that the believing Gentiles are a pa●t of that seed of Abraham, to which the promises were made; as he saith, ver. 7. Th●se that are of the faith, they are the seed of Abraham. And if it be asked, how that can be; he tells you, ver. 29. That if we be by faith be●●m● Christ's, than we are Abraham's seed, and heirs by promise: so that be we Jews or Gentiles, if we ●e of the faith of Christ, we are Abraham's seed, and partakers of Abraham's blessing. The reason whereof is given ver. 17. B●●●use the promise of blessedness was made to Abraham, and to his seed, with respect to Christ, as being one with Christ, and no otherwise; so that when the Apostle saith, The promise is made to one seed, which is Christ; his meaning is as if he should have said, Whether they be Jews or Gentiles th●t believe in Christ, and are one with him by faith, they are alike partakers of the blessing, because the promise is made to men, as they are Christ's, and as they become one with him by faith. And because the Apostle saw that some others might still object, that though it was thus before the Law, that men should be justified by faith, yet after the Law given, there was a new way of justification showed, namely by the works of the Law. To this the Apostle answers, No; and gives a double reason of his denial; First, That the Covenant or Testament of God is unalterable, no man may add or alter any thing therein, therefore much more is God's Covenant unalterable, ver. 15. Secondly, Because the Covenant was confirmed before in respect of Christ, or with respect to Christ, and only to that seed which is by faith made one with Christ, and therefore being made to that seed only which is Christ's, and with respect unto Christ; it cannot be disannulled without disrespect and wrong doing unto Christ, v. 16. And hereto agrees that which follows, vers. 17. that the covenant was confirmed before with respect to Christ, Christ is the bond of the covenant betwixt God and us, so as if that covenant which God hath made with respect unto Christ, should be broken and disannulled, it could not but be a neglect cast upon Christ himself; but this cannot be, therefore the covenant made with respect unto Christ, and made with that seed which is Christ's, and one with him, must needs stand fast, and never be disannulled. Thus than we see, how the taking of (Christ) for Christ mystical, agreeth both with o●her Scriptures, and with the scope of the Apostle in this place; and therefore, when they say the promise is made to Christ only, and therefore not to us, I say it follows not it is to Christ only, and yet to us also, because it is to Christ mystical, and not to Christ personal. And when they say it is to one seed, therefore not to us, being many. I answer, it follows not, if by many, they understand many persons, the persons of all the faithful making up but one spiritual seed, as the whole number of those that seek righteousness by the Law, do make but one carnal seed. 1. Thus much I grant; first, that all the promises are made to Christ only, (even to Christ personal, in this sense, if men mean to Christ, that is, with respect to Christ, as Gal. 3.17. and that in him they are yea and Amen, as 2 Cor. 1.20. But this doth not hinder but they are made to us also, they being in and through him confirmed to us. 2. I add more, that those promises which do concern us, are not only made to us through Christ, but they are made first to Christ in our behalf, before they are made to us, because all the whole work of our redemption and salvation was transacted between the Father and the Son before the foundation of the world, and is afterwards revealed to us in due time, as is evident, Tit. 1.2. and 2 Tim. 1.9. But this doth not hinder but that the same promise is afterwards in time made to us also: Look as it is in covenants among men, while the child is yet unborn, the father takes conveyance of an Inheritance for him, which he keeps in his own hand till the child be born, and comes to years, and then he puts it into his own possession; so it is here, we are for a time hid in the womb of God's election, till we be brought forth by the grace of regeneration, during which time, we are not in ourselves capable of receiving any promise of life made to us, but it is made to Christ in our behalf, and he receives the promise from the Father in our stead; but yet so, that when we come to be born anew, the promises are made unto ourselves, and we are put into possession of them. 3. I grant there are some promises made to Christ, not only in our behalf, and for us, but to Christ's own person, (as we have showed before, in speaking of the Covenant between the Father and Christ) but yet so, as that th● people of God h●ve also a right and interest in some of them: Such a promise is that in Isai. 50.7, 8. which words imply a promise made to Christ; that though Christ did take upon him the sins of God's people, yet God would justify him from them all; and this promise Christ relied on, and yet this promise is by the Apostle applied to us also, Rom. 8.33. that we should be justified by faith in him: so also there is a promise made unto Christ's person, Isai. 42.1. that he should be filled with the Spirit, yet not made unto Christ only, but unto us also, Isai. 44.3. from Christ's person they are derived unto us; they belong unto him as the head, yet unto us as the members; and even those promises which are made thus to Christ, and to us both, may be truly said to be made to the one seed of Abraham, which is Christ, namely, Christ mystical, Christ with all his body, consisting of all the faithful, both Jews and Gentiles. Before I proceed to Use, I will add two or three Reasons more, to clear this interpretation, that this seed is meant of Christ mystical, not personal: Frst, one was named before; because it is such a seed as comes to have right to the promise, as second in order from Abraham. Secondly, consider next, that when God saith to Abraham, Gen. 17.7. I will be thy God, and the God of thy seed; look what seed is there meant, the same is meant in this place of the Galatians, chap. 3.16. Now, what seed is meant, Gen. 17.7. the Apostle expounds Gal. 3.7. They that are of the faith, are the children of Abraham, and vers. 29. they that are Christ's, they are Abraham's seed, not only Christ, but those that are Christ's, are Abraham's seed, and heirs by promise; these therefore are the seed to whom the promise is made. Thirdly, the Apostle in this place of the Galatians, speaks of such a promise, as whereby a sinner should receive justification, and forgiveness of sin before God, for he is handling the matter of ju ●ification, and shows how a sinner comes to partake of the blessing of life, and righteousness, therefore he must needs speak of such a seed as stands in need of justification and righteousness, which do most properly agree to the faithful. F●u●thly, the Apostle here speaks of two Testaments, one coming after the other, one disannulling the other, from which I reason thus; look to whom the latter Testament of the Law was given, unto them was the first covenant or testament of grace given; now the latter testament, or covenant of the Law, was given to all the faithful seed of Abraham; for saith the Apostle, it is a Scoolmaster to bring them to Christ, Gal. 3.24. therefore to them also was the former testament or promise given. That ye may the better discern the force of this reason, consider how the Apostle in treating of justification, delivers this heavenly doctrine; that a sinner is justified by faith alone in Christ, without works. Now he makes an objection; True, might some say, before the giving of the Law, justification was by free promise, but when the Law was given, then there was another way of justification appointed, at least to join works with the promise; and the former way of justification by free grace was disannulled by the latter, that is, the bringing in of the Law; here is the force of the objection. Now, if we shall conceive the promise was made to one seed, and the covenant of the Law given to another, and not both of them to the same seed, than there is no colour of reason in the Apostles objection; for if the promise of Grace was given to one seed of Abraham, that is, to Christ personal, and the covenant of the Law given to another seed, than one need not disannul the other, but they may both stand together; for if a man make two different covenants with two several persons, they may both stand, the one not impeaching the other; but here is the strength of the objection, that it is supposed, that the two covenants are made with the same persons, and then there is some seeming appearance of one disannulling the other; therefore the strength of the objection infers clearly, that both the promise of Grace, and covenant of the Law, was made to the same persons, to Abraham's seed, to all the faithful, which are the children of Abraham: Thus this objection is answered, and the doctrine confirmed; that whatsoever salvation, etc. Use 1 To let us s●e the abundant grace and kindness of God to us poor captives, vassals, wretched & undone creatures, that he should vouchsafe to enter into covenant with us; it was much in David's eyes, that Jonathan the heir of the crown, should enter into covenant with him; how admirable then is this in our sight, that the great God of heaven and earth should enter into covenant with the sons of men? he hath herein stooped below himself, and hath lift us above ourselves; this grace we may stand and wonder at, that the high God, who is free from all, and bound to none, no, not to the Angels in heaven, is yet pleased for our good and benefit, to enter into bonds, and bind himself unto us in the bond of a covenant, to bless us, and to do us good; this aught to be the admiration of heaven and earth: See how this affected Abraham, Gen. 17.2, 3. When Abraham heard that God would enter into covenant with him, Abraham falls upon his face before the Lord; as first wondering, and being astonished to hear and think of such a favour: Secondly, abased in himself, as unworthy to touch the hand of the high God, to make up the covenant with him, he was abased in himself, to see the Lord so abasing himself for his sake: Thirdly, he falls upon his face, as thankfully acknowledging the grace offered: Fourthly, readily submitting himself to the Lords good pleasure & will, as one content to lie down at God's feet, submitting to the lowest conditions, to do any thing, believe any thing, so that he might be partaker of this privilege, to be in covenant with the great God: See also how this affected David, 2 Sam. 7.18. Who am I, O Lord? etc. And hence it is, that the Lord mentions this as of his special favour, which he vouchsafed to Israel, Ezek. 16.8. that he entered into covenant with them, whereby they became his people; let us therefore herein see the abundant goodness of God to us. Who would not love and fear this God of glory, that is pleased to come down and condescend to enter into covenant with us? who would not glorify him for ever and for ever, and willingly bind himself to serve and honour him? The more he hath abased himself, to honour us, in taking us into covenant with himself, the more let us exalt him and lift him up on high, as the Lord did with Christ, Phil. 2.8, 9 because he humbled himself, ●herefore he exalted him, and gave him a name above ●very name, etc. so should we exalt the name of the Lord our God, tha●●e should take us poor worms, dust and ashes, into covenant and fellowship with himself. This lets us ●ee i● what way we must every one of us expect to receive Use 2 the blessing of life and salvation from the hand of God; this concerns all nearly to look unto, we must enter into covenant with God, to take him to be our God, and to give up ourselves to be his people; all men hope to be saved, and think that he that made them will save them; and though they live as strangers from God, and from his covenant, and will enter into no b●nds with him, but walk after their own lusts, like the wild Asse-colt, that snuffs up the wind at her pleasure, though they break all bonds, and burst all cords, though they live without care and conscience of God's covenant, y●t f●r all this, they hope to be saved; but such men deceive themselves, God conveys his salvation by way of covenant, and he doth it only to those that are in covenant with him; therefore those only may without fear of disappointment look for his salvation, that order their conversation aright, Psal. 50.23. to these will the Lord show his salvation; the loving kindness of God is upon those that fear him, and keep his covenant, Psal. 103.17, 18. but all those that break his covenant, and will walk after their own hearts desire, they may look for salvation, but they shall be disappointed of it, and find themselves enwrapped in the snares of death. God conveys his blessings only by covenant, and this covenant must every soul enter into, every particular soul must enter into a particular covenant with God: out of this way there is no life, thereupon is the exhortation of Hezekiah to his people, 2 Chron. 30.7, 8. Be not you stiffnecked as your fathers, but yield yourselves unto the Lord, (in the original, give the hand unto the Lord) that is, they should come and enter into covenant with God; he alludes to the custom of men, when they make a covenant or agreement, they strike hands, or take one another by the hand; so saith Hezekiah, Give the hand unto the Lord, that is, enter into covenant with him to be his people, and then the anger of the Lord shall be turned from you. That this is the meaning, consider the same kind of expression in other places, Ezek. 17.18. the Prophet speaking of Zedekiah, saith, he had broken the covenant, though he had given the hand, etc. he broke the covenant which he had made by giving his hand: So Ezra, 10.3.9. when the people reform and entered into a covenant, they gave their hands that they would put away their strange wives. These places I bring, to clear that phrase concerning Hezekiah, Give the hand unto the Lord, that is, enter into covenant with God; this we must do every one of us for his own part, give up ourselves to the Lord, as a people in covenant with him; as for those that will not come within the bond of the covenant, but will walk at liberty after their own hearts, such shall never see peace, nor did they ever enter into the path of life. Such as will be saved, must become Gods covenanted people, this is the only way wherein we must expect life and salvation. Quest. If there be such a necessity of ent●ing into covenant with God, what must we do that we may get into covenant with him? Answ. You must do these five things: 1. Break your covenant with your old sins, and your lusts, or else God will not enter into covenant with you, Mat. 6.24. you cannot serve two masters; these are so contrary, that so long as you are in league with sin and the world, you cannot enter into covenant with God, take away the matter of provocation, which at first broke the covenant between God and you, and then there is one step made for your entering into covenant with him. Examine thine own heart, what is that which maintains the breach between God and thee, and makes God a stranger to thee, and put that away, though never so gainful, never so pleasing a sin, without this, God will never enter into covenant with thee; thou canst not be in covenant with thy sin and God together, therefore break thy covenant with sin, if thou desire to be in covenant with God. 2. Go before the Lord as guilty of thy former rebellion, and unfaithfulness in breaking covenant with him, and judge thyself for it, lay down thyself and life before God, confessing and acknowledging, that it were just, if he should destroy thee; condemn thyself for thy former rebellion against him, submit thyself to the good pleasure of his will, as David saith, Here I am, let him do with me as seems good in his eyes; put thy life into the merciful hands of God, either to take it from thee, or to give it to thee again, say unto God, If thou wilt save me, thou shalt show abundant grace, if thou wilt destroy me, thou art just; go before God with this spirit of submission, and seek peace from him, go and put thy rope about thy neck, like Benhadad's servants, and confess thy own guiltiness; without this, God will never enter into covenant with thee, God will have thee know, thou must take thy life as a free gift of grace, and that thou standest at his mercy either to save thee or destroy thee. 3. Come with an humble submission to yield up thyself to the obedience of the will of God; we must receive him from the law of our life by which we must live. When you come to make a covenant with God, you must not come to give laws unto God, but to take laws from God, not to impose laws upon him; that he shall save you so and so, but you must leave God free to make the conditions of the covenant after his own mind and will; think it honour enough that you may be a people in covenant with God, and have your life granted by covenant from him, but for the conditions, leave them to God, let him command and require what he will, he must be free, or else he will not make a covenant with you: This is that which Hezekiah exhorted to, to come and give the hand to the Lord, and serve him, we must come and make a covenant with God, as a servant with his master, as Subjects with their Prince, a covenant of service, not to be our own Lords, the sons of David, and princes of Israel; (when Solomon sat upon the Throne) came and gave the hand unto Solomon, 1 Chron. 29.24. they made a covenant with him, but it was with submission to his power, such is the covenant which we must make with God, we must give the hand under God, submitting to him, to be ruled by him. Thence it is, that we are called upon to deny ourselves; If any one will be my disciple, let him deny himself, etc. we must not cleave to ourselves, to our wills, and make our own Laws, we must deny our own inclinations, wills and affections, refuse to be governed by them, and resign up ourselves to the will of God; this is the resolution we must come unto, if we will enter into covenant with God, as it was in the sacrifice of the Law, he that offered it, laid his hand upon the head of it, as dedicating it to God, and quitting it from himself, as if he should say, I have no more to do with this bullock, it is now the Lords, (that was in part the signification of that action) so if we will be the Lords people in covenant with him, we must resign ourselves only and wholly to be for him, Rom. 12.1, 2. we mu●t present our bodies as a living and acceptable sacrifice, consecrate and devote them to God, to live unto him, and to be our own no more: as it is in a marriage covenant, when a man and woman make a covenant, they do resign up themselves one to another, not to be to themselves any more; it is a marriage covenant that we make with God, I will marry thee to myself, saith the Lord, therefore we must do as the Spouse doth, resign up ourselves to be ruled and governed according to his will. 4. If we would enter into covenant with God, we must come before him in the name of a Mediator, that is, the Lord Jesus, in the mediation of his sacrifice we must offer up to the Lord a satisfaction for all our treacherous rebellion against him, in that sacrifice we must come and seek reconciliation, and the renewing of our covenant with God, without such a sacrifice, whereby God's justice may be satisfied, there is no hope of a covenant to be made between God and you: As in the Law, Exod. 34.1. to 8. they come and sacrifice, and so the covenant is made between God and them. Now these were types of Christ's sacrifice, come therefore sprinkled with the blood of Christ, and say, Lord, here is the blood of the sacrifice, which maketh satisfaction for my rebellion, and in this blood enter into covenant with me. They that make a covenant with God, do it by sacrifice, Psal. 50.5. And therefore in the mediation of Christ's blood, and by faith in it look for a reunion and knitting of God and us together. 5. After all this, that you have broken your covenant with your sins, judged yourselves for them, submitted yourselves to the will of God, and come in the name of a Mediator, then by faith look at the gracious invitation of God, and consider his readiness and willingness to enter into covenant with you, though there be an infinite disparity between the God of glory and us, yet he is pleased to invite us to make a covenant with him; if you seek to him, he will not turn away his face from you, as Hezekiah saith to the people, 2 Chron. 30.8, 9 though he might turn away from you in wrath and displeasure, yet he will not, but will enter into a gracious Covenant with you; He that cometh to me, I will in no wise cast off, saith Christ, Joh. 6.37. In that manner therefore go thou and humble thyself before God, confess thy treachery and rebellion, and look at God as having a golden sceptre in his hand, and entreat him to enter into a Covenant with thee, and submit thyself wholly to be at his command, plead the promise of his grace, touch the top of the sceptre, and take hold of the Covenant, and then certainly in time the Lord will speak to thy soul and conscience, by the testimony of his Spirit, that he will be a God unto thee, and take thee to be one of his people. Thus you see the way to enter into Covenant with God. It may serve for all such as are already entered into Covenant Use 3 with God, to admonish such to look unto themselves, and to take heed they be not unfaithful in the Covenant that they have made with him. Take heed of breaking Covenant, but let us walk according to the covenant that we have made with him. This the Lord expects, Exod. 19.5. that if we enter into covenant with him, we should be careful to keep it. In the things of this life, a strict eye is had to the covenant; In all conveyances of Lands, we look narrowly to the covenants, and if they be broken, all is gone. Now ou● life lies upon our keeping covenant with God; labour therefore so to walk, that it may appear that you have a care to keep the covenant which you have made with God. We have made a covenant with him in our Baptism, in our conversion and turning unto God, and coming to the Lords Supper. Now it is not enough to enter into Covenant, but we must keep it; we have broken the first covenant of works, take heed we break not a second, there being no more place for any more covenants: Now therefore cleave to the Lords Covenant, and live unto him; Let there not be in any of us an unfaithful heart to departed from the living God. If we shall again break this second covenant with him, we shall not only miss of that salvation and life which we hope for, but we shall perish with a double destruction, we shall pay for all our treachery and unfaithfulness in this Covenant. This concerns us to look unto more than any people in the world, let us not break Covenant with God twice. This aggravated Solomon's sin, that he sinned against God, which appeared to him twice. God made a Covenant with us, first in Adam, and now again in Christ, and therefore let us take heed of breaking Covenant with him the second time. Use 4 It is a use of marvellous comfort, to those that do endeavour to walk uprightly and faithfully in covenant with God, in whose hearts God hath written his covenant, whom he hath made mindful of it, and faithful to keep it with him; here is comfort for such, that the blessing of life and salvation is as sure to such souls, as the covenant of a faithful God can make it, the blessings promised in the covenant cannot fail them, God cannot break with them, if they break not with him, he cannot lie, nor alter the thing which is gone out of his lips. When the Saints sometimes think of the greatness of the promises, on the one side, and consider their own poverty and vileness, the low and undone condition they have brought themselves into by their sins on the other side, the promises seem to them to be above hope and faith. As the Sun dazzles the eye to look upon so glorious a light, so the great things which God hath promised in his Covenant, do even dazzle the eye of faith, and they think them almost impossible, that they should have such near communion with God, and be made partakers of that everlasting happiness, etc. These do even set faith itself at a stand, therefore look at the stability of the promise of God, he hath passed over those things by covenant, and he cannot be a covenant-breaker, his covenant standeth faster than the mountains that cannot be moved, and therefore as long as they are not above the promise and covenant of God, neither let them be above our faith and hope, only let us wait for them in the way of faith and obedience. It's said in Psal. 25.10. All the paths of the Lord are mercy and truth, to them that keep his Covenant. 1 Cor. 1.9. Faithful is he that hath called you to the fellowship of his Son Jesus Christ. And to the same purpose is that of Moses, Deut. 7.12. Therefore do but enter into covenant with God, and keep it with him, and then be confident of all that rich blessing which the Lord hath promised to his people. There is a promise made to Christ, Esa. 49.7. that though he was despised of men, and abhorred of the Nations, and contemned by the rulers, yet (though it was very unlikely in reason) Kings and Princes should bow down to him, and worship him. But how shall this be brought to pass? this shall be done, saith the Text, because of the Lord that is faithful. So though we be poor worms, yet the Lord hath promised to us life and glory, and a Kingdom; But can this be accomplished to such as we be? Yes, because of the faithfulness of God, who hath promised, and undertaken to perform it. Therefore if God have made thee mindful and careful of his covenant, to walk in obedience to him, then know that the Lord is more mindful of his own covenant with thee, to perform to thee all that mercy and blessedness which he hath promised to thee; and let this be a pledge unto thee of the accomplishment of all, even the care that God hath put in thy heart to walk in Covenant with him. Thus we have heard the fourth general observation, noted out of the Text. But now by occasion thereof, we will launch a little further into the deep, having sailed by the shore all this while, and enter into a consideration more particularly of the nature of that Covenant, by which God conveys life and salvation to his people. There are two covenants which the Scripture makes mention of, one of works, the other of grace; of both the Apostle speaks, Gal. 4.23, 24. The one is the Testament or Covenant of the Law, that shuts up all under wrath, the other of grace, and that proclaims liberty; the one is usually called the commandment, the other the promise; the one is contained in the Law, the other in the Gospel. Now if it be demanded, what covenant it is by which God communicates salvation to us: I answer, it is the covenant of grace, and not the covenant of works, by which the blessing of life and salvation cometh. For the more distinct handling whereof, we must consider these two things severally. First, To show what the Covenant of grace is. Secondly, To show that the Lord communicates his salvation by the covenant of grace, and not of works. Concerning the former, that we may discern what is the nature of the Covenant of grace; this I will set forth by considering these five things. 1. By comparing the covenant of grace with the covenant of works; showing both wherein they are alike, & wherein they differ. 2. By showing the divers dispensations of the covenant, both before Christ, and since Christ's coming. 3. By showing what are the benefits which we receive by virtue of this Covenant. 4. By showing the condition of the Covenant, what that is. 5. By noting out the properties of the Covenant. 1. For the first, compare the covenant of works with the cov●nant of grace, and therein first see wherein they are alike, and do agr●●, and that in sundry things. 1. They agree in the author of them; God is the author of both Covenants, even the same God. The Manichees thought, one God was author of the Law, (the Covenant of works;) and another author of the Covenant of grace, contained in the Gospel; but this heresy was exploded long ago. 2. They agree in the parties contracting and making covenant together, both of them are made with us, God and man are the parties covenanting in both Covenants, not as if one (the covenant of works) were made with us, the other (the covenant of grace) were made only with Christ, but both are made with us. 3. They agree in one common end, which is, that God may be glorified in his creature, in the manifestation either of his justice or mercy, according to the nature of the Covenant made with him, the glorifying of God is the common end of both. 4. They agree in this, that in both there is a promise of life and blessedness; the covenant of works saith, Do this and live; the covenant of grace saith, Believe and live; Life is promised in both; Now whether the same life be promised in both, or whether a terrene felicity and life here on earth, be promised in the one, and an heavenly in the other, as some think, or whether a heavenly life and glory in both, as some others think, I will not determine, it not being much material; It's enough to know that life and blessedness was and is promised in both. 5. There is in both Covenants a condition required on our part, for the attaining of the life promised, we are not left to our liberty in either Covenants, neither of the two Covenants promise life absolutely, whether we obey or no, and whether we believe or no, but under the condition of faith or obedience, the promise of life is made. 6. Both Covenants require a perfect righteousness of us, that we may have life; no life is promised in either Covenants, but upon the bringing in of a perfect righteousness before God, either of our own, or of another's: the covenant of grace, as well as that of works, will make this good, that no unrighteous person shall enter into the kingdom of God. Hence Rom. 3. last, the Gospel stablisheth the Law, they agree herein, and do not cross one another. 7. Both Covenants are unchangeable, never to be reversed or altered. The covenant of grace is an unchangeable covenant, it is an everlasting covenant, more unchangeable than the covenant of the day and of the night, more unmovable than mountains that cannot be moved, as Esa. 54.10. & Jer. 35.20. So likewise the covenant of works, is an unchangeable covenant, Mat. 5.17. Heaven and earth shall pass away, but not one j●t of the Law shall fail. Though now in the estate of corruption, no man attains life by the covenant of works, yet this so comes to pass, not because the covenant is changed, but because we are changed, and cannot fulfil the condition, to which the promise is made; the covenant stands fast, but we have not stood fast in the covenant, but it is now become impossible to us, that we are unable to fulfil it; as the Apostle speaks, Rom. 8.3. yea it is the unchangableness and stability of this covenant, which condemns all the world of sinful and ungodly men. The Law hath said, Cursed is every one which continueth not in all things, etc. And the soul that sinneth (and flies not to the covenant of grace) shall die; This word takes hold upon them, and condemns them. Nay more, for the fulfilling of this Covenant; the Lord Jesus Christ came down from heaven, and become man to fulfil that righteousness of the Law, which was now bec●me impossible to us, Rom. 8.3. So unchangeable is the covenant of works, that rather than it shall not be fulfilled, the son of God must come down to do it. Thus we see the agreements between the covenant of works, and the covenant of grace. But the principal and weightier consideration, is to set down the proper differences between th●m, which some have gone about to darken and obscure, and do make them agree too near; and so make a compound of both Covenants, a● if one should mix wine and water together, whereby they do disannul the nature of the Covenant of gr●●●, and tu●●● it into a covenant of works: Herein therefore ●ee ●us● labour the more carefully to set down the true and real differences between them, which being done, we shall see the nature, both of the one and the other more distinctly, and clearly. The differences are many. Differ. 1 The first difference is in the condition of the Covenants, the one requires doing, the other believing; the one works, the other faith; The one saith, Do this and live, the other saith, Believe and thou shalt be saved; the way of life which the Law propounds, is, Do these things comprehended in the Law, and do them constantly, and then thou shalt live, as Gal. 3.12. The Law saith, The man that doth these things, etc. But the condition of the Covenant of grace is faith, Acts 16.31. Believe in the Lord Jesus, and thou shalt be saved. But here a twofold doubt may be moved. Quest. 1. Whether faith be not required in the Law, in the Covenant of works. 2. Whether works be not required in the covenant of grace. If both these be required, faith in the Covenant of works, and works in the covenant of grace; then how stands the difference between the two Covenants? Answ. For answer to the first; when it is demanded whether faith be not required in the Covenant of works. I answer, It is; but first, it is not the same faith; secondly, nor required for the same end, as in the Covenant of grace. To explain this, I say, the Covenant of works requires faith, and that in a threefold act thereof. 1. In regard of dependence upon God, the fountain and author of all good, we were not in our first and best being which we had by creation, we were not (I say) so perfect, but we stood in need still to depend upon him that had created us, for the continuance of that being which he had given us. It is imprinted in the nature of every creature to depend for sustentation upon that from whence it had its beginning; as the chicken upon the hen, etc. So the whole creation looks bacl unto him that made it for preservation in their being, as Psal. 104.21.27. & Psal. 145.15. And if it be so in these unreasonable creatures, thus to depend upon their Creator, than was the same in man much more; the covenant of the Law required this faith of man in the beginning, though now we be as Gods in our own eyes, selfe-sufficient, depending upon ourselves, and none else, for all the good we hope for; yet at the beginning it was not so. But man was to depend upon God for his being, and well-being. 2. Another act of faith required in the Law, was a persuasion that God was well pleased with him, whilst he walked in the way of love and obedience to his creator, he was to believe without fear and doubt, that so long as he obeyed the will of the Lord, he was well-pleased with him. 3. He was to believe the blessing of life promised in that covenant, and to expect it according to the promise. In all these regards faith was commanded in the Covenant of works. It may here be demanded; Object. If faith be required in the covenant of works, why is it not expressed in plain words, as well as doing? the Covenant of works saith; Thou shalt love the Lord thy God, and serve him; but it doth not call for any act of faith at all. The reason thereof is, Answ. because when the Covenant of works was made with man, he was then in his integrity, sin was not yet come into the world, and therefore there was no cause for man to doubt of God's love, and acceptation of him. But having received so great benefits from God, made after his image, but little inferior to the Angels, and having dominion given him over all the works of God's hands, he was now to be put in mind of his duty towards his creator, and therefore was to be stirred up to love, honour and obey him, no need was there to stir him up to believe God's goodness towards him, of which he had no cause to doubt. But when God cometh to make a Covenant of grace with man, he finds him in his sin and rebellion, full of fears and doubts, and therefore had need to be encouraged to believe that God will be reconciled; but than it was not so, there was then nothing to cause distrust, and therefore faith was not expressed in that covenant, yet faith was then required, as we have showed, though not the same faith that is required in the covenant of grace. But they differ in three things. 1. The covenant of works commandeth faith in God as a creator, to preserve our being, but not as a redeemer to deliver us from misery. Adam was not bound to believe on God as a redeemer; for than he needed no redemption. But the Covenant of grace, requires faith in God as a redeemer; redeeming us from sin and misery. The Jews professed they believed on God, but by what faith? When the faith of the Gospel was preached unto them by Christ and his Apostles, they counted it a strange thing, they clavae to the Covenant of works, they therefore believed on God as a Creator, but believed not on grace revealed in the Gospel; by this faith they believed not on him. 2. The Covenant of works required faith to believe in God loving me, as created holy, and continuing in the same purity and holiness before him, and no further; but the Covenant of grace commands faith to believe in God loving us, and pitying us lost sinners. 3. The faith required in the Covenant of works, was mutable, as now all the righteousness required in that Covenant, and so might be lost, as afterwards it was by the sin of Adam; but the faith required in the Covenant of grace, is such as is begotten of an immortal seed, 1 Pet. 1.23. and therefore cannot be lost, but abide● and continues for ever; It is a faith that cannot fail, Luk. 22. Thus ye see the same faith is not required in both Covenants; Secondly, It is not required in the Covenant of grace for the same end as it was in the Covenant of works; In the Covenant of works, faith was required as a part of that righteousness which the Law required, it is one of the duties of the Law; but in the covenant of grace it is required not as any part of our righteousness, but only as an instrument to receive and apprehend the righteousness which is wrought for us by Christ; and therefore the faith required in the Covenant of works, was a giving unto God, but the faith required in the Covenant of grace, is only a receiving from God, that which he freely offers us. Quest. So that if the question be asked and stated thus, Whether the Law and Covenant of works, do require the same faith, and to the same end, as the Covenant of grace doth, Answ. I answer, No, it doth not; as is evident by that of the Apostle, Gal. 3.12. The Law is not of faith, (i) it is not the doctrine of faith, requiring faith, and promising life upon believing; but the Law saith thus, The man that doth these things shall live in them; as if he should say, the Law requires not believing, but doing; therefore those are deceived that would bring in the faith of the Gospel, to be required in the Law. For the second doubt, Quest. 2 Whether doth not the Covenant of grace require works, as well as doth the Covenant of works? I answer, It doth; as is evident Titus 2.11.14. Answ. The grace of God that bringeth salvation, teacheth us to be zealous of good works; and Mat. 5.16. Let men see your good works, saith Christ; though Christ preached not a Covenant of works, but of grace, yet he calls for good works. But mark the difference. 1. The Covenant of works doth not require works for the same end, as the Covenant of grace, for that requires works as the matter of our justification before God; so saith Moses, (understanding him in a Legal way) Deut. 6. last, This is your righteousness; but the Covenant of grace requires works not as a part of our righteousness, but that thereby we should glorify God, and manifest it that we are made righteous by Christ, James 2. we are thereby declared to be righteous; the godly conversation of a Christian maketh it evident to the consciences of men, that he is a justified man. 2. The works that are required in the Covenant of grace, are not required from the same beginning; the Covenant of works requires works to be performed from our own strength and ability received in the Creation, it presupposeth ability in ourselves to do what it requireth. But the Covenant of grace requireth works to be done by the help of the Spirit of Jesus Christ. Phil. 4.13. I can do all things, saith the Apostle, through Christ strengthening me, that is, the power which the Covenant of grace directs us unto. 3. The Covenant of grace doth not require works in the same order as the Covenant of works doth, for the Covenant of works requires works first, and then faith to believe ourselves beloved unto life; but the Covenant of grace requireth faith first, and then that we bring forth good works; therefore saith the Apostle (Titus 3.8.) Let them which have believed, be careful to show forth good works: He doth not say, Let them which have done good works, believe; but first believe and then do good works, he placeth faith before works; and hence it is that the obedience of the Gospel, is called the obedience of faith, Rom. 16.26. as following faith and springing from it. Thus than this difference of the condition of the Covenants remaineth; the one Covenant commanding works, the other faith. Use, Let therefore every soul look unto his faith, that expects to receive the blessing of life; by faith we are brought into Covenant with God, and are enabled to wait for the blessing of it; Those that are of faith, are blessed with faithfu●l A●raham, Gal. 3.9. Though there be imperfection in your works, yet if your faith be working, and it be not a dead faith, but fruitful, manifesting itself in a holy life; here is comfort, it is faith that gives interest in the Covenant of grace, let it appear that it is a faith unfeigned, and this is the condition, to which God hath promised life and salvation. Differ. 2 The second main difference is this, namely, that the Covenant of works is made without a Mediator, to mediate between God and man. But in the Covenant of grace there is a Mediator coming between, to unite God and man together, and make them one. Hence Heb. 9.15. Christ is called the Mediator of the new Testament; so also Heb. 12.24. but the first Covenant of works had no Mediator. The reason of this difference is, because when God came to make a covenant of works with Adam, then there was no disagreement between God and man, man was yet righteous, persisting in that innocency and righteousness in which he was created, there was yet no breach made, the heart and mind of man answering to the mind of God, and therefore there was no need of a Mediator to bring them together; But when the Covenant of grace is made with man, there is a former breach between God and him, and so there is need of a third party, of a Mediator to make them one. Hence is that in Gal. 3.20. A Mediator is not a Mediator of one; whiles we are one with God, there is no need of a Mediator, no more than there is need for one to mediate between a man and himself, (this is the ordinary interpretation of that place, though it may probably bear another sense) and so it was betwixt God and man in the beginning, there was no variance then between them by sin, than God made a Covenant with man, as with his friend, as Abraham is called the friend of God, but when sin had made a breach between God and man, than strangeness and enmity followed, God is estranged from us, and we are enemies unto God, so that without a Mediator, we can never come to be united into Covenant again. Now man fears and trembles to come before God, and God being offended, cannot be at peace, unless his Justice be satisfied; Therefore when Adam had once sinned, he feared to come into the presence of God, and hid himself, till God revealed and made known to him the Mediator of the Covenant, that the Seed of the woman should break the Serpent's head. The Covenant of works was delivered to the children of Israel at Mount Sinai, by the hand of a Mediator, Gal. 3.19. Object. and so the difference is taken away. I grant the Covenant of works was then revealed and made Answ. 1 known to the children of Israel, as being before almost obliterated and blotted out of man's heart, and therefore God renewed the knowledge of the Covenant of works to them. I grant also that the Law was given to them by the mediation Answ. 2 of Moses, who was a mediator betwixt God and them. But I add withal, that the Law though it contain the sum Answ. 3 of the Covenant of works, yet was not delivered unto that people for this end, to stand between God and them as a Covenant of works, by which they should be justified and live, but only as it was subservient and helpful unto them, to attain the end of the former Covenant of grace, which God had made with them in their fathers, God had promised Abraham to be a God to him, and to his seed, but now the Israelites having been long trained up among an ignorant and Idolatrous people, they little knew what need they had to fly to the promise of grace, and therefore the Lord now reveals his Law to them in that manner, to make them see by the terrors of the Law, that they cannot come near unto God thereby; this was the Lord's end in giving the Law unto them, and not to stand between God and them as a Covenant of life, by which they should live. This is evident by that of the Apostle, Gal. 3.19. Wherefore then serveth the Law? The Apostle had before proved that we are justified by faith in the free promise, and not by works; some than might object, Why was the Law then given to the children of Israel? The Apostle answers, it was given to restrain transgression, to convince men of sin, and to be as a Schoolmaster to bring them to Christ, Gal. 3.24. These than were the ends of giving the Law; 1. That the knowledge of sin might abound, Rom. 5 19, 20. The Law entered that sin might abound, that is, the knowledge of it, that man might know his sin; Secondly, To lead them to Christ; Thirdly, To restrain the transgression and sin of man, and to keep them in obedience. But not (as I said) to stand in the form of a Covenant, for them to be justified and saved thereby. The Law is to be considered two ways; First, Absolutely, and by itself, as containing a Covenant of works: Secondly, Dependantly, and with respect to the Covenant of grace. 1. Absolutely, alone by itself, and so it was given as a Covenant to Adam in the beginning, and so considered, it shows the way and means of life, by which we might live. 2. Respectively, as having reference to the Covenant of grace, and so it was given to the children of Israel at Mount Sinai; both as antecedent and consequent thereto. As antecedent to it, to prepare them for Christ, and the Covenant of grace; and also as subsequent to it, to teach them how to walk and please God, when they were entered into a new Covenant with him. And thus was it given unto them. And here because some may doubt of this truth, I will therefore lay down some grounds to confirm it, and to make it clear, that the Covenant made with Israel at Mount Sinai, was not a Covenant of works. Argu. 1 That Covenant which God made with Israel at Mount, Sinai, had Circumcision for the sign and seal of it, which was the sign and seal of the same Covenant which God made with Abraham, Gen. 17. And therefore this Covenant made with Israel, having the same sign and seal with the other made with Abraham, it was the same Covenant also; For if the Covenant had been altered, the seal should have been altered also, the seals of the one Covenant not being suitable to the other: It were now absurd, to bring in the seals of the Covenant of works made with Adam, and to annex them to the Covenant of grace, now made with us in Christ; and no less inconvenient were it, to put the seals of the Covenant of grace, to the Covenant of works. Now if this Covenant made with Israel was the same with that which was made with Abraham, (having the same seal and confirmation) then surely it was not a covenant of works, but of grace, because the covenant made with Abraham, was a covenant of grace, and not of works, Rom. 4. Object. But it may be said, that Circumcision was a seal of the covenant of works, else how doth the Apostles Argument hold, which he urgeth, Gal. 5.3. where he saith, If ye be circumcised, ye are bound to keep the whole Law? As implying that Circumcision was a seal of the covenant of works, binding them to the observation of the whole Law, that they might be justified thereby; even as Baptism binding us to believe on Christ for forgiveness of sins, is therefore called a Sacrament of the Covenant of grace. We must consider Circumcision two ways: First, Answ. According to its primitive institution, as it was appointed by God unto Abraham; and then, as it was abusively urged and intended by those Judaizing Apostles, which sought to corrupt the truth. In the Primitive institution of it, it was appointed to be a seal of the covenant of grace, as is evident, Rom. 4.11. But the false Apostles urged it as a work of the Law, as a duty and work to be done necessary to justification and salvation. Now the Apostle in saying that if they were circumcised, they were bound to keep the whole Law, doth not look at the Primitive institution of it, but hath respect to that which the false Apostles intended, urging Circumcision as a work of the Law, necessary to their justification and salvation; and thus taking it, the Apostle doth truly tell them, that if they were circumcised in this manner, and to this end, they were bound to keep the whole Law, because by what reason Circumcision was necessary, by the same reason all the rest of the Law was necessary also; and if they were bound to observe Circumcision, to be justified by it, than were they also bound to observe the whole Law, because if we be justified by works, we must do all the Law to obtain justification by it. This is the Apostles intent, but this doth no more prove Circumcision to be a seal of the covenant of works, than our Baptism is. Concerning which, I may say as much as Paul doth of Circumcision, if any shall esteem Baptism as a work by which to be justified, I will then say to such a one, that if he be baptised in this manner, and for this end, to be justified by it, as by a work, that then he is bound to keep the whole Law. But did not Circumcision in the Primitive institution of it, Quest. bind them to the observation of the whole Law? Yes, but not in that sense as now we speak of, Answ. it bond Abraham, and all his seed, and all such people as should join themselves unto them, to observe all the ordinances and commandments of God. But how, not as works to be justified by, but as means by which they should testify themselves to be a separated people, severed from other people of the world, having peculiar Laws given to them to walk by. They had ceremonies to lead them to Christ, such as no other people had; they had Judgements and Laws of State, given by God himself, so as no other people of the world had the like; they had the Moral Law revealed unto them more fully than any other people; and in the observation of all these, they were to testify themselves to be the people of God, not communicating with the Laws of other Nations, but walking in their own, but yet not so as to justify themselves thereby. Circumcision bound them to the observation of the Law, in the former way, but not in the latter. Argu. 2 The covenant of works binds not to the observation of the ceremonial law, but of the Moral only; but that covenant at Mount Sinai, bound them to the keeping of the Ceremonial law, and therefore was not properly a covenant of works. Hence saith the Apostle, Heb. 9.1. to 6. That the first Testament or Covenant had ordinances of divines service, etc. By the first Testament, meaning the Covenant delivered at Mount Sinai. Now these ordinances mentioned by the Apostle, were types and figures of spiritual things, belonging to the Church of the new Testament, and did appertain to the covenant of grace, signifying the blessings we receive by Christ; and if these ordinances respecting Christ, were given in the first Testament or Covenant, then surely that Testament or Covenant was not a Covenant of works. Argu. 3 That Covenant which did so convince of sin, as that it did also show the way of expiation of sin, and of forgiveness, could not be a covenant of works, for the covenant of works only convinceth of sin, and condemns for sin, but shows not the way of expiation of sin. But this covenant at Mount Sinai, did so convince of sin, that withal it shown the way of forgiveness; for it taught men to look for righteousness by the blood of the sacrifice, which was (in type) the blood of Christ, and therefore it so revealing and showing Christ, it could not be the covenant of works. Argu. 4 The covenant of works was in Adam made with all, none excepted, not with one people more than another. But this covenant made with Israel, was made with them, as with a select, chosen, and peculiar people, whom God had taken to himself out of all the people of the earth: and thence is that Preface before the Law, I am the Lord thy God, that brought thee out of the land of Egypt; God had separated them to himself from Egyptians, from Canaanites, from Edomites, etc. and then revealed his Covenant unto them; therefore this covenant made with Israel alone, cannot be a covenant of works, which is made with all flesh. That covenant which God made with Moses his person, was Argu. 5 not a covenant of works, but of grace; but the covenant which God made with them, was the same which he made with Moses, as appears, Exod. 34.27. therefore, etc. If any shall say, that God then made a covenant of works with Moses, than it must follow, that Moses was not now, nor before, under a covenant of grace, which is contrary to the Apostle, Heb. 11.23, 24. when he saith, By faith Moses when he came to years, etc. or else, if he were before, and now, under the covenant of grace, and yet now God makes another covenant with him, putting him under the covenant of works, than a man may be at the same time under both covenants, of works and grace, and so both under blessing, and curse, and in a state both of life and death. If it had been a covenant of works which God made with Israel Argu. 6 at Mount Sinai, then should he have called them from a covenant of grace, to a covenant of works, from a covenant of life, to a covenant which now (in this estate of corruption) ministers nothing but death, which is contrary to the Apostle, Gal. 3.17. where he shows the Law cannot disannul the former Testament, this were to make the Lord go from a covenant of grace to a covenant of works, and it were the same in effect, as to make them perfect by the flesh, when the Lord had begun with them in the spirit, Gal. 3.3. God carries on his people from faith to faith, from grace to grace, and not from grace to works. Therefore the covenant then established with them, was not a covenant of works, for them to expect life by, but only the covenant of works was then revealed with reference to the covenant of grace. That covenant which was made by a sacrifice coming between, Argu. 7 and confirmed by the blood of the sacrifice, that covenant is not a covenant of works: but this covenant was so made and confirmed, Exod. 24.2, 3, 4, 5, 6, 7, 8. that sacrifice typed the sacrifice of Christ, that blood typed out Christ's blood, but Christ's blood doth not confirm the covenant of works, but of grace. But against this some do object divers things. Object. 1 They say the covenant made with Israel at Mount Sinai, had not Christ for the Mediator of it, Heb. 8.6. But Christ was the Mediator of the covenant of grace, ever since that covenant was first made, even in the time of Adam, Gen. 3.15. and of Abraham, Joh. 8.5. and of Moses, Acts 15.11. and afore his coming in the flesh, as well as since, Heb. 13.8. Answ. I grant that Christ was not in his own person visible Mediator of that covenant, yet in his type he was; for when Moses stood betwixt God and them, Deut. 5.5. and as a Mediator he took the Law from God to deliver it unto them, Gal. 3.19. he did not so stand in that place of Mediator, in his own name, but in the name of Christ, as representing Christ, of whom he was therein a type and figure, so that what Moses did in that Mediatorship, Christ did it in him. It is said of Christ, 1 Pet. 3. He went and preached to the old world in the ministry of Noah; so he went and was Mediator between God and Israel in the ministry of Moses; and as Aaron was Mediator between God and them in the Priestly office, so was Moses in the Prophetical office, and yet neither of them in their own names, and for themselves, but both of them as they were types of Christ; and thus Christ was Mediator of that typical covenant in his type, and afterward Mediator of the Evangelicall covenant in his own person. Object. 2 The covenant of grace is said to be established upon better promises, than the first covenant made at Mount Sinai, Heb. 8.6. Now these better promises, are promises of life upon better conditions, (i) upon condition of faith in Christ, and not upon that impossible condition of perfect obedience to the Law. The covenant of grace therefore being built upon better promises then the former covenant at Mount Sinai, therefore the covenant at Mount Sinai cannot be a covenant of grace, because the promises of the covenant of grace are always the same, Acts 15.11. Answ. As we read of better promises, so we read also of a better testament, and better sacrifices, Heb. 7.22. & 8.6. & 9.23. Now mark, shall we from those better sacrifices of the new Testament, conclude that the former Testament which had sacrifices, though it wanted these better sacrifices, was a covenant of works? No, the covenant of works (taken properly) hath no sacrifices at all. The same I say concerning the better Testament, Heb. 7.22. & 8.6. Where the comparison is betwixt the Testament under the Messiah, and the Testament under Levi, as the verses before do make manifest: the Testament under the Messiah is called a better Testament then that under Levi; yet was that Testament under Levi, a Testament or Covenant of grace, and not of works. This therefore I conceive, that those better promises, are not so called in regard of the substance of the promises, but of the manner of propounding them; Even as the sacrifices of the new Testament, are said to be better than the sacrifices of the old, not in substance, but in the manner of exhibiting; (If I may so speak) they had the same sacrifices in substance, as we have, even the Lamb slain from the foundation of the world, Rev. 13. But he was then slain only in types and figures, not really or personally. But now in the new Testament, there is a real and personal offering up of Christ himself, and not in the type only, and therefore it is called a better sacrifice. And so it is in the promises, the promise of eternal life was then made, but how? seldom plainly expressed, but shadowed over in the promise of their dwelling in the land of Canaan, which was to them a type of heaven; but now we have the promise of eternal life plainly and nakedly set before us: so that we may say as they said, Joh. 16. Now speakest thou plainly, and speakest no parables, now the Lord speaks to us without putting such veils before our eyes, which held them that they did not see into the end of that which was spoken, so as now, in this sense, our promises are better than theirs, because more clearly and plainly revealed. In a word, the Covenant under the Messiah is compared with the Covenant under Levi: the sacrifices of the one, with the sacrifices of the other; the promises of the one, with the promises of the other; Look then, how the one is better, so are they all; as the sacrifices of the one are better than the sacrifices of the other, so is the Testament, and so are the promises; which betterness, is not in the substance, but in the manner of revealing. The Covenant made at Mount Sinai, was the Covenant of the Object. 3 Moral law, which is the Covenant of works. This objection is answered by that which was before delivered Answ. 1 of a twofold consideration of the Law; 1. Absolutely; 2. With respect to the Covenant of grace, and as dependant on that, and thus only it was delivered to them, and not as a Covenant by which they should be saved, no more than it is to us, though we have it in our Bibles. Answ. 2 Though the Moral Law was then given them, yet there was more than that Law delivered to them, namely, all the ordinances of the Ceremonial Law, which belong to the covenant of grace, and not of works, and all of them together made up but one covenant, wherein they were to walk with God. Object. 4 The first Testament delivered at Mount Sinai, was such, as no salvation could be attained by it, for therefore it is said, not to be faultless, Heb. 8.7. But the Covenant of grace did always bring salvation. Therefore, etc. Answ. That Covenant did give life, and salvation was attained by it; And though it be said to be faulty, yet not so as to hinder or debar from salvation, but only it was defective, in respect of the full perfection of the new Covenant, as it is now revealed. It was not so clear and manifest as now it is, there was then a defect in comparison of what it is now, by the revelation of Jesus Christ, but not faulty, to as that interpretation would make it. Compare herewith Heb. 10.1, 2, 3, 4. Object. 5 This is made a difference betwixt the covenant of grace, and the covenant at Sinai, that the covenant of grace promiseth forgiveness of sins, and the writing of the Law in our hearts, which the former covenant at Sinai did not. Therefore it was not a covenant of grace, but of works. Answ. It is true, the covenant at Sinai did not promise forgiveness of sins, scil. so clearly; and the writing of the Law in our hearts, scil. so abundantly, in so full a measure, as the new covenant doth, but if from the denying of the full measure, we shall deny the whole benefit in any measure, this will not follow: no more than this follows, that because the Prophets did not reveal Christ so plainly as the Apostles, therefore they did not reveal him at all. They had types of the forgiveness of sins in the kill of the sacrifice, in putting their sins upon the head of the Goat; So also the Law was written in their hearts, else David could not have said, Thy law is within my heart, but not so fully as in the new manifestation of the Covenant under the Gospel. In Joh. 7.39. it is said, The Spirit was not yet given, because Jesus was not yet glorified; not but that the Spirit was then given in a measure, but not so abundantly as after his ascension. So here, etc. But in Gal. 4.22.24, 25. the Covenant at Sinai is expressly distinguished Object. 6 from the new covenant or testament; the covenant at Sinai being signified by Hagar, which brings forth children to bondage, who was cast out with her son, and ha● no inheritance with Isaac, the son of the free woman, therefore the covenant at Sinai must needs be a covenant of works. It is not to be denied, Answ. but that the Law which is the sum of the covenant of works, was then published at Sinai; but we must withal remember what was before expressed, concerning the twofold consideration of the Law; First, Absolute, in itself, as it was given to Ad●m; Secondly, Respective, depending upon the promise of grace, in which respect it was given to that people of Israel. Now the Apostle speaks of the Law and covenant of works both ways. First, he speaks of it in the relative consideration, as it had respect to that people, and to the covenant of grace before made with them in Abraham and of this consideration of it, he speaks from Chapter 3.17. to Chapter 4.21. and then from the beginning of ver. 21. of the fourth Chapter, to the end of the Chapter, there he gins to entreat of the Law, as simply considered in itself. And indeed, if we so consider it simply by itself, it doth contain nothing but a covenant of works, and begets children to bondage, which shall have no inheritance with the children of promise, which lay hold of the new Covenant; but yet the former truth still holds firm, and unshaken, namely, that it was not a Covenant of works, as it had respect to that people, that is, it was not given to them with intent that they should look to be justified, and to live thereby, but only to lead them to Christ, and to restrain transgression, as the Apostle fully shows in the third Chapter. This twofold consideration of the Law here spoken of, is evident to any that doth with attention read those two Chapters, and attends to the scope of them; for that which the Apostle speaks concerning the Law, and the Jews being under the Law, Chap. 4.1, 2, 3. etc. cannot be meant of those that are under it, as under a Covenant of works, but of those that were children of God by grace, though yet under age, etc. Again, that which he speaks of the Law in Chap. 4.29, 30. with the verses before, from ver. 21. to the end, cannot be applied otherwise then to the children of the Law and Covenant of works, strictly and properly so called. And therefore this twofold consideration of the Law is grounded upon the Text itself. And the Apostle ariseth from one of these unto the other; First, speaking of the Law as it had reference to that people, showing for what end it was given unto them, which he handles Chapter 3.17. to Chap. 4.21. and then falls to an absolute consideration of it in itself, showing the danger of being under the Law, being so considered simply as a covenant of works, namely, that it casts us out of the inheritance, which is given only to the children of promise; the Covenant then which God made with Israel at Sinai, was a covenant of grace, God renewing with them the former covenant made before with them in Abraham, but withal did then show them the covenant of works, what it was, thereby to force them to cleave unto the former promise of grace. The sum is, that though the Law (which contains the covenant of works) was delivered to the Israelites at Mount Sinai, by a Mediator, (Moses) by reason of that reference it had in them to the covenant of grace, yet was it not so given by a Mediator unto Adam, to whom it was given as a mere covenant of works, by which he should live. And in this appears the difference between the one Covenant and the other, the covenant of works is without a Mediator, there being no breach between God and man, when the covenant of works was given. But the covenant of grace is by a Mediator, to make up the breach which sin hath made between God and us, so as now in this estate of sin, there is no peace with God, no blessing from God, but it must be obtained by the Mediator between God and man, Jesus Christ. Hence is that, Ephes. 2.13.16.18. where the Apostle shows how both Jews and Gentiles are made near to God by Christ; We were aliens and strangers, but now are made Citizens with the Saints, and of the household of God, and have entrance and access to the Father by Christ. Neither is there any other blessing to be looked for, but as it comes to us through the hand of the Mediator; he it is that hath received gifts for men, Psal. 68.18. and he gives gifts to men, Eph. 4.8. by him we have remission of sins, Eph. 1.7. by him we receive the Spirit of life and grace, Joh. 1.16. By him the Mediator, we enter and are brought into covenant with God; by him we are kept in covenant with him; by him we receive all the blessings of the Covenant; and without a Mediator there is no peace, no blessing to be looked for. All the promises of the Covenant are made by him, and fulfilled; (2 Cor. 1.20.) In him they are yea and Amen: though every promise do not by name mention Christ, yet it hath respect unto Christ, and without Christ we can receive nothing that comes in the nature of a blessing, or that comes from grace. Grace comes only by Jesus Christ, Joh. 1.17. This serves to let us see the misery of all such as are under the Use 1 Law, under the Covenant of works, and not under grace, let them consider they must come and stand before God the Judge of all, who shall judge every man according to his works, and then shall all their sins be set in order before them, and laid unto their charge, and the Law pass sentence of death upon them, and their own Consciences terrify them, and which is the upshot of their misery, there shall be none to plead for them, not one in heaven and earth to stand betwixt God's wrath and them, to turn it away from them, but they shall be left unto themselves to die and perish in their sins: The Law hath no Mediator, Christ is no Mediator to such as are under the Law, he hath not a word to speak for them; he tells such, Joh. 17.19. how little they must expect from him, he prayeth not for them, he pleads only for them that fly to grace through him; these that enter into a covenant of grace, have Christ their advocate; but as for those that are under the Law, they have God against them, the Law against them, they have all creatures to accuse and to testify against them, but have not one to mediate for them, no Christ, no Mediator to stand up in their cause, to turn away from them the wrath which they have provoked. It may serve for direction, Do we then desire to be in covenant Use 2 with God, to be under grace, and to partake with the Saints in the blessings of this Covenant? Then trust not to yourselves, to your own righteousness, but go to Jesus Christ the Mediator of the Covenant; give up yourselves unto him, put yourselves into his hand, and go hand in hand with him into the presence of the Father, that he may mediate for you, and plead your cause. As the Israelites said unto Moses, Go thou and speak unto God for us; so let us say unto Christ, Lord Jesus, Go thou and plead with the Father for us, if we come near unto God without thee, we die, the fire will consume us, we are destroyed. This is the way. All men hope well of themselves, and trust to their own righteousness, or else, they think that the promises of God are large, and that Christ is a Mediator for all men; and as the Jews trusted in Moses, Joh. 5. so do all now trust in Christ; And usually none are more confident than those, that never knew their need of a Mediator betwixt God and them. But as the Israelites had they not heard those thundercrackes, seen the lightning, and tempest, and earthquake, had not these made them afraid, and shaken their hearts, they would never have gone so unto Moses, and besought him to be a Mediator between God and them; so surely is it with us, we never come to Christ to mediate for us, till by the Law we see ourselves to be dead condemned men. Here therefore begin, look upon the terrors of the Law, see and read thine own condemnation and curse against thee by that Covenant; and then as the Israelites when they were slung with the fiery Serpents, they looked up to the brazen Serpent, by it to be healed, and as they in their fear went unto Moses, so let us in our fear go unto the Lord Jesus, who is the only Mediator between God and us. It may serve for encouragement unto such as are smitten down with the terrors of the Almighty, so as they dare not approach near unto God, to offer up any service, or sacrifice unto him, but God appears in their eyes as a consuming fire, they had rather fly unto the holes of the rocks, and have mountains to cover them, and hills to fall upon them, then to approach before the face of the dreadful and just God: As Exod. 20.21. the children of Israel stood afar off from God, they durst not draw near, because they saw God as a consuming fire, Exod. 24.7. so it is with some fearful consciences, God is terrible unto them, they dare not come near where the Lord is, to have any thing to do with him: thus it was with Adam after he had sinned, he runs into the thicket to hid himself from the presence of the Lord; and rather would he have had the trees fired about his ears, and himself to have been turned to ashes with them, then to have been brought forth before the face of God, to answer for his sin which he had done. Thus also it was with David himself after his sin of pride in numbering the people, 1 Chron. 21.30. But let such remember what the Lord spoke to the children of Israel in the like case, Exod. 20.18.20. Fear not, saith Moses, for God is come to prove you, that his fear may be in you, that you sin not; fear not with a slavish and servile fear, to fly from his presence; only fear him with a reverend fear, fear to sin against him: Let them not be afraid to come before God, but consider though there is no access to the Lord, whiles they be under the Law, there being none there, to mediate for them; yet let them fly from that Covenant to a Covenant of grace, and here there is an Advocate, a Mediator ever standing at the right hand of God, to plead for such as come unto God by him; so that though we have been enemies and strangers, yet coming for grace in the Mediator his name, there is hope we may find grace and acceptance by him; therefore, saith the Apostle, Eph. 2.18, 19 Through him we have access unto the Father, etc. and Chap. 3.12. In him we have boldness and access with confidence. Heb. 7.25. He is able to save all that come unto God by him. Be our case never so miserable in our own eyes, yet if we come unto God by him, he is able to save us to the uttermost; and if we come unto him, he will not cast us away, Joh. 6.37. For comfort to such as are entered into Covenant with God, by Use 4 the mediation of the Lord Jesus, the Mediator of the Covenant; here is their comfort, that this covenant so made, can never be disannulled or broken off. Satan will not be wanting to make a breach, if possible he can, he envieth this uniting of God and man in covenant one with another; As soon as ever he saw a Covenant passed between God and our first parents, he presently bestirred himself to make a breach between them, he did then cast between them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an apple of strife, (as I may so call it) to draw man to violate the Covenant of obedience, which God had bound him in, and so he broke asunder the Covenant between God and man, and thus he seeks still to disannul all Covenants between God and us; And were our Covenant now without a Mediator, as the former was, he might prevail against us and make a new breach, as he did before; but now here is our stay and strong assurance, that if we be once taken into this Covenant of grace, this covenant will hold, though God might in his Justice break with us, and we● would break with God through our sinful infirmity, and backsliding disposition that is in us, yet the Mediator the Lord Jesus Christ, standing betwixt God and us, keeps us together, that we can never fall asunder; he pleads with the Father to reconcile him to us, when he is angry with us, he pleads also with us, and when we are going bacl from God, he brings us to him again, by renewing in us our repentings before him; he draws the heart again before the throne of grace, powers upon us a spirit of grace and supplication, puts in our mouths words of confession, and stirs up in us sighs and groans of spirit, entreating the Lord that though we have gone bacl from him, yet he would again receive us graciously, Hosea 14.2. And thus by means of this our blessed Mediator and Advocate we are holden and continued in Covenant with God, so as the Covenant of his grace & peace made with us, stands fast through Christ, notwithstanding our manifold declinings and turn bacl from him. Differ. 3 The third difference between the Covenant of works, and of grace, is this; That in the covenant of works God's acceptation gins with the work, and so goes on to the worker or person working; But in the covenant of grace, his acceptation gins with the person, and so goes on unto the work; In the one God accepts the person for the works sake: In the other, God rewards the work for the persons sake. Hereof it is that the life promised in the Covenant of works, Rom. 4.4. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a debt, as due unto the work unto which it is promised. But that which is promised in the covenant of grace, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a gift, as being freely given to the person, without respect to any work, or if to the work, yet for the persons sake. This word (gratis) freely, puts the difference between the covenant of works and of grace. In the covenant of work, God justifies the doers of the Law, but not (gratis) freely; but in the covenant of grace God justifies freely, without respect to the work, out of love to the person. This is noted in the speech of Moses concerning Abel; Gen. 4.4. God had respect to Abel, and to his sacrifice; Abel being a believer, and under grace, God had respect to his sacrifice, but it was because he first had respect to Abel himself. Hence also is that argument of theirs in Judges 13.23. Judg. 13.23. If (say they) the Lord would slay us, he would not have accepted an offering at our hands. They reason from the acceptance of their service, to the acceptance of their person; because the person is accepted first, and therefore if the offering be accepted, than the person much more. But on the contrary, the Lord threatneth, that when he took no pleasure in their persons, Mal. 1.10. than their offerings should not be regarded. And so when Elijah and the Priests of Baal offered the same kind of sacrifice, God accepted the sacrifice of Elijah, but not of the other, because his person was accepted, but theirs were not. In 1 Kings 8.52. 1 King 8.52. God is said to have his eyes open to hear the prayers of his people; it is not the eye which hears, but the ear; yet God is said to have his eyes open to hear our prayers, because there is something first in God's eye, which makes his ear to listen unto our cry: First he looks favourably upon our persons, and hath a gracious respect unto ourselves, and then he bows his ear to the prayer which we make before him. According to that, Psal. 34.15. Psal. 34.15. The eyes of the Lord are upon the righteous, and his ear is open to their prayers. Thus it is in the Covenant of grace, God's acceptance beginneth first with the person. And hence it is that when God hath cast favour upon the person, than he accepts weak services from them. A cup of cold water is better accepted from such an one, Mat. to last. Micah 6.6, 7. than a thousand rivers of oil from another hand; yea though there be imperfections and weaknesses in the thing done, yet God passeth by the weaknesses for the favour he bears unto the person. As we may see in Jacob, he seeks the blessing, but mixeth so much imperfection and sin in it, that if God had not accepted his person, he might have brought a curse upon himself in stead of a blessing; but God had said, Jacob have I loved, and therefore though he liked not his dissembling, yet he passed by his infirmity, and Jacob got the blessing. And so David, 1 Sam. 11. ult. though the thing which he had done displeased the Lord, yet God took not his mercy from him, as he took it from Saul; for Saul was under a covenant of works, and David under a covenant of grace. Herein the Lord would show, that it was the person, not the work which he had respect unto. But Adam being under a covenant of works, he finds acceptance with God no longer than his work is found perfect before him. All his personal endowments, excellent gifts, and the Image of God which was stamped upon him, by which he was but little inferior to the Angels, all these could procure him no favour or acceptance any longer than his work was right; because he was under the Covenant of works, his person is accepted according to his work. Use 1 For all such as are under the Law, and have not yet made their refuge unto grace to find acceptance in Christ, nothing that they do hath any acceptance with God. Tit. 1. last. Themselves are abominable, and so are all their works abominable. Psal. 14.1. And till they come to have their persons accepted in Christ, it's in vain to tell God of their services, and what great things they have done; he regards none of their works, they are to him as the filthiness of a menstruous woman. Though they do such things as are highly esteemed amongst men, yet they are but abomination in the sight of God. In Luk. 18. Luke 18. the Pharisee tells the Lord what a number of good works he had done, fasting, praying, paying tithes, dealing justly, etc. But what doth all this avail him? he goes away without any acceptance before God. So Mat. 7.22. Mat. 7.22. and Luk. 13.26. Luke 13, 26. they shall come and say unto Christ, We have eaten and drunk in thy presence, and prophesied in thy Name, and done many great works: But see what the Lord saith, Depart away from me, I know you not. Their persons were never accepted by grace in Christ, and therefore all that they had done was but as if they had brought a carrion for sacrifice, or had offered swine's blood before the Lord. Here therefore begin, if we would have our works accepted, come before God in humility and sense of our own vileness, as the Publican did, and seek to be accepted through grace in Christ, and then come and offer thy gift, and so coming, both thou and thy sacrifice shall find acceptance with God. But as in his own might shall no man prevail, 1 Sam. 2.9. 1 Sam. 2.9. so now (in this state of sin and corruption) in his own work shall no man find acceptance in God's sight. Use 2 For singular comfort unto all such, as having made their refuge unto grace, have found acceptance through faith in Christ. Be herein comforted, that the weakest and poorest services that you put up to God in Christ, are accepted of him. These are many times discouraged by reason of their weak performances; Oh! there is so much deadness, coldness, dulness, so many by-thoughts, such hypocrisy in their best actions, that they cannot think that ever such sorry services, such lame and sick sacrifices should be accepted of God. But tell me, you that thus complain; To what do you look, that you may find acceptance with God? To your works, or to the riches of grace revealed in the covenant of grace, accepting your person through Christ? Do you look that your work should be accepted for its own sake, or through grace in Christ, your persons being first accepted in him? If you look to your works, God regards neither you nor them; but if you fly to the abundance of grace, looking for your acceptance there, then fear not, thy weakest endeavours are accepted before God, and do find favour in his fight. Our comfort lies not in the excellency of our duties, but in our free acceptance in Christ. Think thus, thy works being done never so weakly, are not worse than thou thyself waste, when first thou goest to the throne of grace, begging to be received through grace. If then God did in mercy accept thee when thou wast so vile, doubt not, but out of the same grace and mercy he will accept thy work also; his promise being that he will spare such, as a man spareth his son that serveth him, Mal. 3.17. Mal. 3.17. Great cause hast thou to be humbled and displeased with thyself, that thou canst perform no better service to thy God, that thou art so dead and liveless in the things of thy God, who hath so graciously looked upon thee. But no cause therefore to think that thy service is not accepted; because God's acceptance gins in the person, not in the work, accepting the work for the persons sake. And therefore if God have accepted thy person, he will accept thy work also. The fourth difference is this; In the Covenant of works, a man Differ. 4 is left to himself, to stand by his own strength; But in the Covenant of grace, God undertakes with us, to keep us through faith. The reason of this difference is, because when God comes to make a Covenant of works with Adam, he finds him furnished with a sufficiency of power which was put into him in his creation. But when he comes to make with us a Covenant of grace in this estate of sin, he finds us of no strength: Rom. 5.6. Rom. 5.6. impotent, feeble, possessed with a spirit of infirmity, made up of weaknesses, having no power; and therefore Isa. 40.29. the Lord promiseth unto such that he will give strength unto them, and increase power. The Lord knows the infirmity of our flesh, how impossible it is for us to fulfil any part of the righteousness which the Law requires, Rom. 8.3. Rom. 8.3. He knows also what powers we have against us, Ephes. 6. and therefore he tells us, that we are kept not by our own power, but by his power through faith unto salvation, 1 Pet. 1.5. 1 Pet. 1.5. And hence is that in Joh. 10.28. Joh. 10.28. Christ tells us, that none shall pluck us out of his hand. And this is the reason, that though Adam fell from his first estate, and lost the life promised in that Covenant made with him, yet we fall not; he had more strength of grace than we, and we have more corruption than he, (for he was then pure without sin) yet being left to his own liberty, he willingly forsook the commandment of God, and fell into a state of perdition. But we being weaker than he, (yet being once taken into the Covenant of grace) though we have the same powers of darkness against us as he had, yet we fall not so as to sin unto perdition, as he did; because we are supported by the power of God. Adam's life was put into his own hand, ours is put into the hand of Christ, we are committed to his care and trust; The Father hath given us unto the Son, the Son hath taken us, at the hand of the Father, and hath undertaken with the Father for us, to present us before him. As in Gen. 43. Gen. 43. Judah undertakes with his father for Benjamin, At my hand (saith he) shalt thou require him, etc. So doth Christ undertake for us; at his hand the Father requires us, and Christ hath engaged his own faithfulness to keep us till he have presented us perfect before his Father. Use 1 See hence the ground of that which sometimes seems marvellous in our eyes; we see men of different abilities, some simple, weak and despised, others endued with eminent gifts, and excellent parts; yet those that so excel, many times fade, and fall away; their graces whither, their light is extinct, and they go out like the smoke of a candle, with an ill savour; whereas the weak and simple ones are upholden, and go from strength to strength, and increase with the increasings of God. The reason hereof is, because the one sort viewing themselves and their own excellencies in the glass of their own conceit, they trust in themselves, and in their own strength, and do not commit their souls to God to be kept by him, and so are left unto themselves. And then at length, meeting with some temptation, which is stronger than they, their confidence and their strength fails them, and so they fall, and being left unto themselves, they are never able to rise any more; whereas the other being sensible of their own infirmity, and casting themselves on the power of God to be kept thereby, they are hereby preserved and upholden against all the powers of darkness which are against them; so that either they fall not, or if they do fall, yet they rise again. And thus it comes to pass, that these that are weak in themselves, they are strong through Christ: as 2 Cor. 12.9. 2 Cor. 12.9. And those that are strong in themselves, are indeed weak in the power of God, having no help nor assistance from him, and so are quite overthrown. This may stay the minds of those that are weak, they think they Use 2 shall never hold out. They cannot deny but the Lord hath showed mercy on them, and wrought his grace in their hearts, but they fear they shall not hold out; they feel such a power of corruption in themselves, so many lusts, such strong temptations, who can endure? True, not of yourselves, but God is able to make you stand, Rom. 14.4. Rom. 14.4. do but commit your souls to him in welldoing, as 1 Pet. 4.19. 1 Pet. 4.19. And then consider that noble resolution of the Apostle, 2 Tim. 1.12. 2 Tim. 1.12. I know whom I have believed, and I am persuaded that he is able to keep that which I have committed to him; go thou, and do likewise. If a friend relying upon thy trust and faithfulness should bring a Jewel to thee, and entreat thee to keep it carefully, thou wouldst be ashamed to be careless of it. Christ is the faithful and true witness; therefore commit thy soul to him, and he will keep it, He can do it, Judas 24. Judas 24. and he is faithful and will do it, 1 Thes. 5.24. 1 Thes. 5.24. it being his covenant and promise; and he cannot deny himself. In the covenant of works, God's highest end is the glorifying of Differ. 5 his justice; In the Covenant of grace, it is to glorify his Grace: In the Covenant of Works, God reveals himself a just God, rewarding good, and punishing evil, condemning sin; but in the Covenant of Grace, he shows himself a God gracious and merciful, forgiving iniquity, etc. as Jer. 31.31, 32. Jer. 31.31, 32. I will be merciful to your iniquity, etc. The Covenant of Works forgiveth no sin, there is nothing but strict justice in that Covenant. In this Covenant, God looks not at any man's repentance and turning from sin, but only considers, whether he hath sinned: As in Courts of Justice, where there are tried matters of life and death, there is no regard had, whether the party be penitent, or no, but whether the fact be committed, and if found guilty, he is led to execution; so in God's Court of Justice, which he keeps according to the tenor of the Covenant of Works, Justice acts and doth all. Justice indictes, Justice examines, Justice pronounceth sentence, Justice executes the punishment; and so whosoever hath sinned, receives according to the evil that he hath done. And hence it is, that when Adam had sinned, the inquisition is not, whether he repent him of the evil that he had done; but, what hast thou done? Hast thou eaten of the tree, whereof I said unto thee, thou shalt not eat? And the Lord finding that he had offended, pronounces curses and death. But in the Covenant of Grace it is otherwise. There God looks at the repentance of his people, and accepts of humiliation, and faith in Christ. Hence is the counsel of the Apostle, Acts 2.37. Acts 2.37. Repent, and be baptised, etc. When they saw the horrible sin which they had done, in killing the Lord of life, they being the children of the Covenant, he tells them, that yet there was mercy for them, they might obtain forgiveness of sins. Hence also, Jonah 3.10. Jonah 3.10. when God saw their repentance, and that they turned from their evil ways, he also turned from the evil which he said he would do to them, and did it not. The voice of the Covenant of Works, is like the first speech of Nathan to David, Thou art a child of death; the voice of the Covenant of Grace, is like his after speech, when he saw David's humiliation and repentance, The Lord hath put away thy sin. In the Covenant of Works, God speaks, as Ezek. 18. Ezek. 18. The soul that sinneth, it shall die: In the Covenant of Grace, he speaks, as Ezek. 33.11. Ezek. 33.11. As I live, saith the Lord, I desire not the death of a sinner. They are both expressed in one place, Exod. 34.6. Exod. 34.6. The Lord gracious and merciful, slow to anger, yet not acquitting the wicked, but visiting iniquity, etc. In one Covenant, God condemns both sin and sinner; in the other, he condemns the sin, but spares, and gives life to the sinner, to glorify his grace thereby. In the Covenant of works, he aims to make his power and justice known; as Rom. 9.22. & cap. 2.5. Rom. 9.22. & cap. 2.5. But in the other, to glorify grace; as Isa. 48.9. & Eph. 1.6. The reason of this difference is, because God will be glorified in all his attributes; as he is glorious in all, so he will have the glory of all to be seen. He will have his power and wisdom known in the creation of the world, his goodness known in the continuance and preservation and ordering of it, his faithfulness in keeping covenant with us, according to the covenant made, his justice in a covenant of works, his grace in a covenant of grace which he makes with us in Christ Jesus. Use 1 This may smite fear and terror into the hearts of all such as are strangers unto the Covenant of grace, such as never yet entered into a new Covenant with God, by that new and living way which is opened to them in Christ. Let such consider what hath been said, that in the covenant of works (under which yet they stand) there is no grace showed, but strict justice without any mercy. Let such therefore bethink themselves, what a God they must meet withal, and with whom they must have to do, even with a just God, a God of judgement a God of vengeance, that will not spare their misdeeds; what ever justice can require of them, they must satisfy to the utmost mite; were it so that mercy and justice might sit on the bench together, that justice might be tempered and mixed with mercy, your sentence might be the more tolerable; But these two sit in two several Courts, Justice without mercy, and therefore when nothing but justice shall judge you, who can stand? what flesh may abide it? In Psal. 78.5. Psal. 78.5. with the cup of the Lords wrath is said to be full mixed, but in Rev. 14.10. Rev. 14 10. it is said to be pure wine, unmixed, both together imply, that it is both mixed and unmixed; how both? mixed of all sorts of plagues, but unmixed without any drop of mercy, pure wrath, without any dram of mercy to allay the bitterness of the cup of wrath, and how bitter then will this cup be? more bitter than gall; yet this must all the wicked of the earth drink, and wring out the very dregs of it, Psal. 78.5. Psal. 78.5. This is an hard saying, but a true saying, as God is true; Therefore Isa. 27.11. Isai. 27.11. God speaking of the wicked people of the Jews, saith he, He that made them will not have mercy on them, neither show them any favour. And in Ezek. 5.11. Ezek. 5.11. He threatens that his eye shall not spare, neither will he have any pity. And Hos. 1.6. Hos. 1.6. I will no more have mercy, etc. And James 2.13. They shall have judgement without mercy. As God will be made marvellous in his mercy toward those that are vessels of mercy prepared unto glory, 2 Thes. 1.10. 2 Thes. 1.10. so as men shall wonder at the abundance of grace showed towards them; so on the contrary, God will be admired and wondered at in his judgements upon all sinful and ungodly ones; he will make their plagues wonderful, Deut. 28.59. He will deal with his own servants only in a way of grace, with these only in a way of justice. And if so, what will their end be? Justice will spare neither high nor low, it is impartial, and alike towards all. Justice will pass by no transgression, but will have an account for all, greater or less, wicked thoughts, idle words, foolish jests; Justice will not remit any part of the punishment which the Law calls for, but it will have the full to the utmost furthing. Let this strike all their hearts, who are yet under a Covenant of works, with a fear of this just God, who will judge them without mercy. And let this cause them to fly to the throne of grace, and there to enter into a new Covenant with God. As the Angel counselled Lot, so do I counsel thee, hasten to get shelter under the wing of grace, that thou mayst be freed from the wrath of the just God. Use 2 Seeing Gods end in the Covenant of grace is to glorify his grace in us, we may by this in some measure discern what part we have in the grace of this Covenant. And we may do it by this, if our aims and Gods aims, our ends and Gods ends meet in one, when we come to seek grace in his sight. Many an one comes before God, begs mercy, and yet obtains it not; as Prov. 1.28. Prov. 1.28. because they ask amiss, they seek it not in God's way. Consider therefore, what seekest thou in begging mercy at his hand? Dost thou seek only to have thy sin pardoned? only to be saved from wrath? this will not argue thy peace, that thou art under grace. But dost thou as well seek the glorifying of his grace towards thee, as the obtaining of thine own peace with him? if God have put this disposition of heart into thee, that thou couldst be content to lie down in the dust, and to take shame for thy sin before Angels and men, so that the abundant riches of his grace may be glorified in taking away thy sin, if thy desire be not only that thou mayst see his salvation, but that the Lord himself may be made marvellous, and his grace magnified in thee, than thou art herein another David, a man after Gods own heart, thy thoughts are as God's thoughts, thy intents and ends the same with God's ends. Take this therefore as a pledge of his grace towards thee. Never couldst thou so desire the glorifying of that grace, if God had not a purpose of grace towards thee. Natural desires of our own good, may perhaps work a desire to have our sin forgiven, but nature (though elevated to the highest) cannot reach this, to desire the glorifying of grace, as our end. Use 3 For comfort unto such as see their own unworthiness, and are discouraged thereby from seeking after grace with God; They are so vile in their own eyes, that they think it is impossible, that ever such as they are, should find favour and acceptance with God. But let me ask, cannot the riches of grace, when it shall set itself on purpose to glorify itself to the full, cannot such grace make thee accepted? Thou darest not deny it. Hold here then, grace can make thee accepted, if it will please to glorify itself; now then consider; this is the very end which the Lord aimeth at in saving his people, scil. to glorify his grace in such, as seeing their own unworthiness, do fly to grace alone to be accepted in Christ Jesus. I say more, If thou wert not unworthy, there could not be any communication of grace to thee; for were there not unworthiness in us, there could be no grace shown from God. When God will glorify himself in a way of justice, he will abase all the haughtiness of man; no excellency of man can then stand in his presence; so on the contrary, when God will glorify himself in a way of grace, there is no unworthiness of man can hinder it; he will exalt the most vile, the abject, the most despised, and contemptible, that not we, but grace itself may be glorified, 1 Cor. 1.27, 28. 1 Cor. 1.27. therefore do not wrong the grace of God, but fly thereto in the sense of thine own baseness, and this is the readiest way to find acceptance. It may serve for direction unto all such, as desire to enjoy the Use 4 blessings of this grace which God offers in his Covenant; let them seek it with the same mind that God offers it, with a purpose and desire to have grace exalted and magnified; do not only seek it, that you may be exalted by grace, but that grace may be exalted in you. Go to God for grace with the same mind as Moses did, and then we shall obtain it, as he did. Now Moses sought it for this end, that his mercy might appear, Exod. 32.32. Exod. 32.32. If thou wilt pardon their sin, thy mercy shall appear, (this reading I choose and embrace as the best) as if he should say, they have indeed committed a great sin, but the greater their sin is, the more shall thy mercy and grace appear, if thou wilt forgive. Thus Moses prays, and see how it prevails with God: In ver. 10. the Lord seemed to have been resolved to consume them, and bids Moses let him alone, that his wrath might wax hot against them; I will destroy them, (saith God) I will not be entreated for them; yet Moses notwithstanding goes before God, confessing their vile and heinous sin, but withal prays, Oh yet forgive, and then thy mercy shall be magnified. And this prayer of his prevailed with God, he stayed his hand, he changed his mind; as ver. 14. and destroyed them not. These are prevailing requests with God, when we plead for the glorifying of his own grace. In Joh. 12.28. Joh. 12.28. our Saviour prays to his Father, Father glorify thy Name, and there comes a voice out of the cloud, I have glorified it, and will glorify it again: so let us seek grace from God for this end, that it may be glorified in us. Father glorify thy grace; and then the Lord in his time will answer us; I have both glorified it, and will now glorify it again. In this way we cannot miss of obtaining the thing we seek for at God's hand. Differ. 6 In the Covenant of works, God deals alike with all, that are alike in themselves: Look how he deals with one, so will he do with another, if they walk in the same way; The same work shall have the same reward, whether in good or in evil. They that are alike in sin, shall be alike in punishment. Justice which is God's rule in the Covenant of works, maketh no difference between persons that are equal in themselves. It hath its balance in its hand to give to every one according to their works; It is no respecter of persons. Therefore God speaking of B●asha, 1 Kings 16.2, 3. 1 King. 16.2, 3 saith that because he walked in the ways of Jeroboam the son of Nebat, who made Israel to sin, therefore God would make his house like the house of Jeroboam. They both make Israel to sin, and therefore they are both alike in punishment; so also he speaks of Jerusalem, Ezek. 23.31. Ezek. 23.31. that because she walked in the way of her sister, that therefore he would give her cup into her hand. Hence saith the Apostle, Rom. 2.6. to 17th, Rom. 2.6. to 17 ●h. That every soul that continues in well-doing, shall have glory and honour, but unto the disobedient shall be tribulation and wrath, whether Jew's or Gentiles, etc. Where actions are alike, God will deal alike with all such as are under the Covenant of works: What is just towards one, is just towards another, when actions and works are alike; Now God will deal justly with all: He that commands us to give to every man his due, Rom. 13.7. will not himself withhold due from any; here therefore God will deal alike with all. Let one fulfil the Law, and he shall live thereby; Let another fulfil it, and he also shall have the same life. Let one break it, and he shall die, and as many as break it, shall lie under the same condemnation. But now it is otherwise in the Covenant of grace; grace deals diversely with men that are equal in themselves; where there was no difference before, grace makes a difference, as Rom. 3.23, 24. Rom. 3.23, 24 All have sinned, etc. there is no difference in ourselves, we are all shut up in condemnation by sin; but are all justified? No; but only those that are of the faith of Jesus. Hence saith the Apostle, Rom. 9.10, 11, 12, 13. that when Jacob and Esau were both in the same condition, neither of them having done either good or evil, yet grace put a difference betwixt them, and preferred one before the other; They were alike in themselves, but yet they had not the like grace vouchsafed to them from God. Justice is due, but grace is free; Justice must do right, but grace may communicate itself, to whom, where, and in what measure it will. Hence is that in Rom. 9.15. Rom. 9.15. I will have mercy upon whom I will have mercy, etc. He doth not say, I will deal justly with whom I will, he cannot deal unjustly with any; But concerning grace he saith, I will have mercy on whom I will have mercy. Therefore to manifest the freeness of his grace, the Lord sometimes preferreth those that seem least worthy, he sets the younger before the elder, Jacob before Esau, Ephraim before Manasseh, and the Gentiles which were aliens from God, before the Jews which counted themselves to be the only people. Consider those two speeches in Mat. 20. Mat. 20.14, 15 The one ver. 14. Take that which is thine own, and go thy way: the other, ver. 15. I will do with mine own as I will. Here is our own, and Gods own; our own, is that which we look for according to our agreement which we have made with God, for the work done. As those hired into the Vineyard, they agreed with the Master of the Vineyard for so much; and that which they so agreed for, for their work, that was their own, due by Justice; But that which was not by agreement, nor for work, but comes by grace, that is Gods own, with which he may do even as he will: our own is that which is due from God's justice, Gods own is the gift of his free grace. To every one God will say, take thine own. And where there is no difference in work, Justice will make no difference in wages. And if any begin to complain that others are better dealt with then they, the Lord answers to such, I will do with mine own as I will; Grace is mine own, and I own it to none, I will show it where I will; It is grace which makes the difference, herein may God deal diversely, giving more to one, less to another, as pleaseth him. And hereto agrees that in ver. 16th, He that is first shall be last, and the last first. He that should be last in a way of Justice, shall become first in a way of grace; Those that Justice would set last and lowest, Grace will advance and set highest. This may serve to stop every mouth that is ready to open itself Use 1 against God, and apt to wrangle against the dispensation of his grace; you have your own, therefore complain not, you have what you can require in a way of Justice, and more, and therefore let God do with his own what he will. What if God will show more grace to another then to you? Is he therefore unrighteous? you yourselves will take the same liberty to show the fruits of your kindness and courtesy where you will; And will you be more free than God? Let not your eye be evil, because his is good; murmur not against God, repine not against men, if they have received more, if God have given them more gifts then unto you, grudge not. The spirit that is in us lusteth after envy, James 4.5. James 4.5. And the Jews were moved with envy when they saw the Gentiles preferred before themselves. But learn to submit to the Lords dispensation; neither murmur against him, nor envy against men, remembering grace is free to give to whom and w●●re he will. Use 2 For encouragement to such as are yet under the condemnation of the Law; though you have deserved to perish, and have been as deep in sin as many of those that are now in hell, so as Justice can make no separation, no difference between you and them, yet grace may. Consider how it was with those two malefactors, Luk. 23.39. to 44. Luke 23.39. to 44. they were both in the same condemnation, yet one flying to grace, found mercy with the Lord, one went to Paradise, the other to hell. Though you are as vile as the damned in hell, yet grace may save you. Use 3 For all such as go on in their sin, in an impenitent course, mark what you must look for; what ever plagues or judgements have befell any sinner, you going on in the same sins, must look for the same judgements; Except you repent, you shall likewise perish, Luk. 13.2, 3. Luk. 13.2, 3. God is the same, his justice the same, now as before. It follows the same rule to judge by, therefore where the sins are the same, if you be not under grace, you must look for the like vengeance. Consider what the Apostle saith, 1 Cor. 10.7, 8, 9, 10. Be not you murmurers, idolaters, fornicators, as they were, lest you meet with the same judgements as befell them. Therefore take heed how you go on in an impenitent course in any sin, lest the same plagues be inflicted on you. Take heed of the covetousness of Judas, the hypocrisy of Ananias, the obstinacy of the Jews, the pride of Nabuchadnezzar, the murmur of the Israelites, the lukewarmness of Laodicea, lest ye taste of the same miseries. Justice can make no difference. The seventh difference is this: That the Covenant of works is Differ. 7 disannulled and broken by one transgression, never to be made up any more; But the Covenant of grace is not broken asunder by many transgressions, so long as we follow God in a way of faith and repentance. After many offences the Covenant of grace may stand firm still. This difference is made by the Apostle, Rom. 5.16. Rom. 5.16. The guilt came of one offence unto condemnation, but the gift is of many offences unto justification, etc. Adam's one sin brought guilt upon him, and all his posterity, because he was under the covenant of works; and therefore justification can be had by that Covenant no more. But it is not so in the Covenant of grace, neither one sin, nor many sins do exclude from life in this covenant; But this gift is of many offences, etc. And this holds true, not only of such sins as are committed before our entrance into a covenant of grace with God; but of such sins as are committed afterward; as is evident, Psal. 89.31.34. God having made a Covenant with them, though he chastise them, yet his Covenant will be not break, etc. The reason of this difference is, from the sum and scope of the Covenant of works, which is to bind us to a total, full, perfect, and constant obedience of the Law in all things unto the end, Gal. 3.10. so that one, or once failing, breaks that Covenant. But in the Covenant of grace, God promiseth, not only to forgive, but to multiply forgivenesses, Isa. 55.7. Isai. 55.7. Hence though in many things we sin all, as James 3.2. yet, 1 Joh. 2.2. 1 Joh. 2.2. we have an Advocate with the Father. And 1 Joh. 1.7. The blood of Christ cleanseth us from all sin. No number of sins doth exclude from salvation, till they be accompanied with final Apostasy, impenitency and unbelief, till as Heb. 3.12. we do by an evil heart departed away from the living God: Hence also saith the Apostle, Rom. 5.19. Where sin abounds, there grace abounds much more. God will glorify his grace by our sin. As sin takes occasion by the Law, Rom. 7.10. so grace takes occasion by our sin. God will glorify his grace thereby, and make it marvellous in the eyes of the world, so that men shall wonder that such grace should be showed in pardoning such sins; that they shall say, as Micah 7.18. Micah 7.18. Who is a God like unto thee, who passest by the transgression of the remnant of thy people! Consolation to the weak Saints of God, Use. who are often cast down in themselves, through sense of their own infirmities, and the many falls they are subject unto, by reason of which they are cast into sad fears and doubts concerning themselves, yea so fare as to make conclusions against themselves, that they cannot belong unto God, because (as they think) if they were the Lords people, and his grace were effectual in them, they should not be so often overcome. But such must know that so long as the sins that are in us be repent of, and mourned for, it is not one nor many infirmities which can make void the Covenant of grace, which we are entered into, or hinder us of the blessing that comes thereby. We must remember, that we are not under the Law, but under Grace; we must not be too severe against ourselves, like Novatians' denying pardon to second falls; In so doing we set such limits to the grace of God, as he himself hath not set. God hath not said, He will pardon once and no more, or that he will pardon sins before grace received, but not those committed after, God never so stinted his grace, but his gift of grace is against many offences unto justification of life. In denying therefore of pardon to ourselves for sins iterated, and for our often infirmities, (so long as there is a spirit of repentance working in us, and we are humbled for them before God) we do not only wrong ourselves, and deprive our souls of the peace we might enjoy, but we do wrong to the grace of God, as if that grace were not sufficient for us, as if that God could not, or would not, renew his gracious pardon to us, as we renew our repentance towards him. Let such consider what the Lord hath commanded us to do, we must not only forgive seven times, but seventy times seven times, if our brother turn again and say, it repenteth me. And can we think that God looks for more mercy from us towards our brethren, than he will show towards his own children? He hath bidden us daily to pray for the forgiveness of our sins, as knowing that we are subject to daily infirmities, and do stand in need of daily mercy and forgiveness. And therefore to limit God's grace, as we are apt to do, is in effect to turn the Covenant of grace into a Covenant of works, as if there were no more grace under the one, then under the other. Know therefore that whiles there is in us an holy watchfulness, against the sin that dwells within us, whiles it is our desire and care to please the Lord, whiles we feel in ourselves the spirit of grace, causing us to mourn over him whom we have pierced by our sins, though we be overtaken again and again through the infirmity of the flesh that is in us, yet know, that it is not one, nor many offences that can deprive us of the blessing of this covenant of grace in which God hath promised to multiply forgivenesses according to the multitude of his great mercies. Yet let no man abuse this doctrine unto carnal liberty: this is children's bread, impure dogs, and carnal livers, that make no conscience of sinning, have nothing to do with this consolation; it is only to support the weak, to comfort the feeble minded, not to encourage the wicked and impenitent in their sin. Let such know, that though God abound in mercy, and do multiply forgivenesses unto such as are humbled for their sins; yet he will multiply plagues also upon impenitent wretches that go on in their evil way. To such neither many, nor any one of all their sins shall be forgiven, but being under the law, they shall make an account to God for every transgression, God will repay them all their wickednesses, not one shall be forgotten or forgiven. He is indeed abundant in goodness, reserving mercy for his people: and so he is also abundant in wrath against rebellious sinners, and will abundantly reward the proud doer. That the covenant of works (if it be accomplished and fulfilled) Differ. 8 leaves in man matter of glorying and boasting in himself; but the covenant of grace excludes all glorying in a man's self, and leaves him nothing of his own to boast of, but in the grace of God. If Adam (who was under the covenant of works) had fulfilled that covenant, he might have come before the Lord, and said, Behold, Lord, I have fulfilled the commandment which thou gavest me, and done thy will, now therefore justify me, and give me the life which thou hast promised: here Adam had had something in himself to glory in. Thus the Apostle speaks of Abraham, that if he had had the righteousness of works by his fulfilling of the Law, he should have had whereof to glory before God, Rom. 4.1. Rom. 4.1. he might have said as the elder son did in Luk. 15.29. Luke 15.29. a type of one under the covenant of works, I have served thee these many years & never broke thy comandment, etc. Hence is that in Rom. 11.4. To him that works, the wages is counted a debt. Man might have required life from God as a due debt. But in the covenant of grace a man hath nothing left him of his own to glory in before God. But all his glorying is in the grace of God, as 1 Cor. 1.30, 31. 1 Cor. 1.30, 31. Christ is made unto us wisdom, righteousness, sanctification and redemption, that whosoever glories, should glory in the Lord. The covenant of grace teacheth us to look at ourselves as lost and undone creatures, but withal to look at the riches of grace, and to glory in Christ. As Paul 1 Tim. 1.13.14. I was a blasphemer, etc. But the grace of our Lord Jesus Christ was abundant towards me. This difference the Apostle lays down on both parts, both in respect of the covenant of works, and of grace, Rom. 3.27. Rom. 3 27. Where is boasting then? It is excluded. By what law? Of works? No, the law of works doth not exclude boasting, but it is excluded by the law of faith, which is the sum of the covenant of grace. And so Ephes. 2.9. Ephes. 2.9. We are saved by grace, and not by works. Why so? lest any man should boast, as implying, that there is matter of boasting if saved by works, but not in b●ing saved by grace. It is with us now, as with a company of condemned prisoners, all have received the sentence of death; but tho●gh some be executed, yet others are spared by favour from the Prince; what have those that are saved to glory in more than the other? Nothing in themselves, only in the favour of the Prince. As in Pharaohs two officers, whereof one was restored, the other hanged: so it is with us, we are all condemned, all have received a sentence of death in our s●lves, and in some God will show forth his wrath, and make his power known, Rom. 9.22. Rom 9.22. others he will spare, reserving them as vessels of mercy prepared unto glory. But nothing hath one to glory in more than the other, but only in the riches of grace which was showed to the one, and not to the other. They that are saved may say, I was in the same condemnation, but the Lord hath had compassion on me, because it so pleased him. Here is that which grac● teacheth us to glory in. He that is under the Law, if he fulfil the Law, may say, as Deut. 9.4. Deut 9.4. For mine own righteousness, etc. But he that is under grace must say, as Deut. 9.6. Deut. 9.6. Not for mine own righteousness, but according to his great mercy. Tit. 3.4.5. Tit. 3.4 5. Object. But Gal. 6.4. Paul who taught a covenant of grace, & no where more than in that Epistle, yet wisheth a man to prove his own work, that so he may have matter of rejoicing in himself, and not in another. Therefore it may seem that even the covenant of grace teacheth a man to glory in himself. There is a twofold glorying, one of confidence, Answer. the other of a good conscience. First, there is a glorying of confidence, in regard of our righteousness, and justification by it before God. And this the Apostle wholly excludes, Rom. 3.27. Rom 3.27. Ephes. 2.9. Ephes. 2.9. as was showed before, n ither doth he give any allowance to this in the place alleged, Gal. 6.4. Secondly, there is the glorying of a good conscience before men, and this is allowed unto the Saints. Thus Paul himself, 2 Cor. 1.12. 2 Cor. 1.12. My rejoicing is the testimony of a good conscience, and 1 Cor. 9.15. And this glorying is either sincere and upright, or hypocritical and unsound. Sincere glorying is when a man being privy to his own integrity, pleads his own faithfulness against the calumnies and accusations of men. As Job when he was accused to be an hypocrite, was forced to plead the uprightness and holiness of his former conversation, chap. 30. & 35. And so Paul when he began to be vilified among the Corinthians, was constrained to plead his own faithfulness and diligence, and great labours in the work of Christ, which he did in the integrity of his conscience, lest the Gospel should be despised. Hypocritical glorying is when a man's glorying in himself ariseth not from the soundness of grace, and the uprightness of his own conversation, but from a vain, proud comparing himself with other men, as b●ing more excellent than they in his own eyes: like the Pharisee, Luke 18.11. Luke 18.11. I am not as other men, etc. Now the Apostle speaks of this last kind of glorying, whereas some had fallen by infirmity, v. 1. others were ready to please themselves, that they had not discovered so great weakness as others had done, and so were apt to think better of themselves, and therein to boast. The Apostle therefore exhorts them not to glory in this, that they were stronger than such as had so fallen, but to examine whether all were well with themselves, and sound within; because otherwise the matter and ground of their rejoicing is in another's weakness, and not in their own goodness; rather in another's falling, then in their own sure standing by grace, and so they glory in another, not in themselves, which is but an unsound and vain kind of rejoicing, and this the Apostle condemns. But Hezekiah glories even before God, Isai. 33.3. Isaiah 33.3. Remember, Object. O Lord, saith he, what I have done, etc. Answer. He glories not of his merit and worth unto justification, but of his uprightness and good conscience. As if he should say, Thou hast been wont to show favour to thy servants, that have walked faithfully before thee, therefore do the like unto me, and so useth it as an argument to encourage himself to seek and hope for favour from the Lord. Use. Hereby we may see of what spirit we are, whether it be the spirit of grace, or of the law that dwells or works in us. There is a spirit or the law, and there is a spirit of grace. The spirit of the law may teach us and inform us of the duties we ought to walk in and also stir up to a legal performance of them by the light which it hat wrought, and yet the spirit of grace may still be wanting. Would we know then whether the spirit which is in us, be a spirit of the law, or of grace? the point in hand will show it. The spirit o● the law fills a man with rejoicing and glorying in himself, and in that which he hath done, it makes him to boast of his own righteousness, as the Pharisee, Luke 18.11, 12. Luke 18.11.12. he is full of his own goodness, and as the Church of Laodicea, Rev. 3. The spirit of the law maketh a man to say as the proud King of Ashur, Isai. 37.24, 25. Isaiah 37.24.25. It's I that have done all this, etc. But the spirit of grace is another spirit (as it is said of Caleb and Joshua, that there was another spirit in them, Numb. 14.24. Numb. 14.24. ) whatsoever such an one doth as hath the spirit of grace working in him, he is still in himself as nothing, as Paul saith of himself, 2 Cor. 12.11. 2 Cor. 12.11. that though he was not behind the chief Apostles in the labour of the Gospel, yet he was still as nothing in his own eyes. Had Paul been of a Pharisaical legal spirit, we should have had other language from him, then to say, I am nothing. He would have had his trumpet blown before him to sound out his excellency and worth, he would have gloried of his goodness, not only before men, but before God. But Paul had the spirit of grace in him, and that made him to see that he had nothing in himself to glory in, but only in the grace of Christ. The spirit of the law will magnify the works of the law, and will cause us to magnify ourselves because of them: but the spirit of grace will make us vile in our own eyes, and our works to be but as a spotted garment, Isai. 64. leaving us nothing in ourselves that is of worth to glory in before God. But may not a child of God rejoice and take comfort in his obedience and fruit of holiness which he bringeth forth? Quest. He may, as is evident, 2 Cor. 1.12. 2 Cor. 1.12. & Gal. 6.4. but how? Answer. Not as in that which justifies him, or is his righteousness before God, but as in the fruits which follow and flow from his justified estate, so testifying unto him that he is under grace, as also opposing his integrity against the calumnies and suspicions of men. But how may I know that the comfort which I take from them is fro● the spirit of grace, and not from the spirit of the law? Quest. The spirit of the law makes a man go no further than himself, Answer. 1 looking at himself as the whole author and worker of all the good which he hath done: and therefore it is that such despise others in comparison of themselves, if they see that they come short of themselves, as he did, Luke 18.11. Luke 18.11. But the spirit of grace teacheth a man to lo●k at all he doth, as wrought in him by the power of Christ, as the Apostle saith, 1 Cor 15.10. 1 Cor. 15.10. By the grace of God I am what I am. And so ascribes no more to himself, though he hath done more, than he doth to others that have done less. The spirit of the Law hardens the heart against grace, keeps Answer 2 the heart aloft, so that it cannot submit and come down so low, as to see that infinite need of mercy and grace that it stands in, as Rom. 10.3. Rom 10.3. they being led by ●he spirit ot the law, and glorying in their own righteousness, they could not submit to the righteousness of faith; it was too great a submission for them: But the spirit of grace teacheth a man so to see his own uprightness, and to take comfort in it, that withal it makes him in lowliness and humility of spirit, to fly to grace for acceptance of his best performances, and to get pardon for the defect of them, as we may see in Nehemiah chap. 13.22. Nehem. 13.22. Remember me, O Lord, saith he, and pardon me according to thy great mercy. And so Paul, 1. Cor. 4.4. 1 Cor. 4.4. he knew his own faithfulness, yet he durst not adventure himself to come before God to be justified thereby. Let such therefore as glory in themselves, and in their own works, see by what spirit they are led, even by the spirit of the law; these are under the covenant of works. Those that glory in grace, and in Christ alone, these are under the covenant of grace. The covenant of works rested in, and trusted unto, can never Differ. 9 (in this state of corruption that we are now in) work settled comfort, peace, and quietness of heart. Let a man walk as exactly as flesh and blood can attain unto, and let him (withal) build as confidently on this foundation, as he possibly may, yet the heart will be still in suspicion, in doubt, in fear, uncertain what to trust unto, doubtful what his estate is. But the Covenant of grace rested in, and trusted unto, doth settle the soul in peace. Let a man renounce his own righteousness, and fly to the free covenant and promise of grace, and stay wholly upon it, here is a sure anchor for the soul to rest upon. Let waves swell, and winds blow, yet he hath built himself on a sure rock which cannot fail, and the more confidently that a man adheres to the Covenant of grace, the more assured peace he will find. This difference the Apostle lays down, Rom. 10. from the 5th ver. to 10. Rom. 10. from ve●. 5. to 10. where having before in the third verse laid down a distinction of a twofold righteousness, one of works, the other of faith, than next he commends the righteousness of faith, which is by the covenant of grace, above that which is by the covenant of works, and persuades to cleave to the one before the other, by this Argument, namely, because the righteousness which is by works, leaves a man full of scruples and doubts, making a man to be doubtfully, enquiring, who shall ascend up into heaven, to tell him whether there be a place for him there, or who shall go down into the deep, to tell him that he is saved from that infernal misery. This dubious anxiety, doth the Doctrine and Covenant of works leave a man in; but the Covenant of grace takes away all these scruples; It saith not, Who shall go up into heaven, etc. It tells us, that Christ is ascended to prepare a place for us; nor saith it, Who shall descend, etc. It teacheth us to believe, that Christ is descended for to deliver us; So that this doctrine of grace frees the mind of those scruples and perplexities, which the doctrine of works leaves a man entangled in. He that rests on works, is like a wave of the Sea, tossed and tumbled up and down, and finds no rest; he that rests on grace is like one built upon a rock, and therefore cannot be shaken. The reason of this difference is, Because the Law which contains the sum of the Covenant of works, doth discover the perfect holiness of God, the purity of his nature, his hatred against sin, his strict justice and judgement, so as the soul that is but in the least measure privy to his own impurity and sinfulness, can never grow up to any confidence before God, by any thing which he hath done. When we have done the best we can reach unto, yet the heart will still be doubtful, whether that which we have done, be fully answerable to the holiness which the holy God requires and looks for. And thus it was with the young man, Mark. 10. Mark. 10. that was so perfect in his own eyes, who thought he had kept all the Commandments of the Law mentioned to him, yet he comes as one unsatisfied in his own mind, and doubtful, whether he had done enough to bring him unto life. And therefore comes to Christ, to know what more he should do beside what he had done already. The Papists, who build upon their works, teach a doctrine of doubting; No man (say they) can come to be assured and settled in an undoubted persuasion of his own salvation; and well may they teach such a doctrine, when they build upon such a sandy foundation of their own works. Let them establish their own righteousness with all the strength they can, as the Jews did, Rom. 10.3. Rom. 10.3. yet as long as they rest here, and do not submit to the righteousness which is offered by grace, the issue will be anxiety of mind, fearfulness of heart, conscience will be perplexed, it will never find rest nor peace: but let a man renounce his own righteousness, and fly to the Covenant of grace, and cast himself wholly upon grace; here is a sure rock for the anchor of our faith to rest upon. Let us then hereby see the way of peace, to quietness of heart, Use. and assurance for ever, Isai. 26.3. Isai. 26.3. even to stay ourselves upon this rock; fly to the rock that is higher than we; as Psal. 61.2. Psal. 61.2. build upon the foundation of grace, and come off from the foundation of our own works: they that rest upon the Covenant of works, will be diffident of their own estate, they are upon a rock that is no higher than themselves, and when the waters swell, they will quickly get above them. But if we rest on the foundation of grace, that is a rock that is higher than ourselves, there is safety, all the surges and waves of greatest troubles, can never get above the top of this rock; stand here, and we are safe for ever. Hence Rom. 5.1, 2. Rom. 5.1, 2. Being justified by faith, we have peace with God, etc. But many that do believe, and build on this foundation, Object. are yet troubled with many fears, and are full of doubting, etc. These doubts and fears of theirs, Answ. are not like the fears of those that build upon their works; the cause of their fear is, not because there is not a sufficient foundation to bear them up, but because their adhaerence and dependence is feeble and weak. They are weak in faith, they are flesh and spirit, there is in them a spirit of faith, which cleaves to grace, and there is also a spirit of unbelief, which is leaning to their own works, and this causeth their doubtfulness. But it is otherwise with those that do wholly rest upon their works. Let a man build himself upon these never so resolutely, let him establish his own righteousness with all the strength he can, yet this will never give him assurance, not because he doth not adhaere firmly to his foundation, but because his foundation is nought and shakes under him. Suppose two men, both in fear of drowning by water; one stands on a firm rock, the other on a quicksand; he that stands on the quicksand, stands there resolutely, he that is on the rock is doubtful and weak in his resolution; So it is in this case. In the one of these, the foundation is firm, but adhaerence is weak; In the other adhaerence is strong, but his foundation is unsound. The way to true peace is to rest wholly upon grace, and the more we commit ourselves to grace alone, the more peace. Hence saith the Apostle, 2 Tim. 1.12. 2 Tim. 1.12. I know whom I have believed, and am persuaded that he will keep that which I have committed to him. And 2 Tim. 4.18. 2. Tim. 4.18. The Lord shall deliver me, etc. When fear shall seize on hypocrites, which have trusted in themselves, and in their own works, then shall those have confidence which have rested on grace; these shall be able to look death in the face, and shall have confidence in the day of Judgement. Differ. 10 The Covenant of works is impossible to be fulfilled by us, in this state of corruption; But the covenant of grace, by the help of grace is possible to be fulfilled. Since the day that sin came into the world, never did any man fulfil the Covenant of works, all of us being transgressors from the womb. Hence saith the Apostle, Rom. 8.3. Rom. 8.3. What the Law could not do, etc. And Rom. 9.31, 32. He saith that the Jews which followed after the Law of righteousness, did not attain unto that righteousness. The Papists may talk of perfect keeping of the Law, but the Scripture teacheth us another doctrine, Prov. 20.9. Who can say, I have made my heart clean? And 1 King. 8.46. There is no man that sinneth not. But the Covenant of grace is possible, and therefore the Saints do plead this before the Lord, Psal. 44.17. Psal. 44.17. that they have been faithful in his Covenant. They do not plead themselves to be without sin, against the Covenant of works, and yet they can say, they had not dealt falsely with God in the Covenant of grace. Nay the Lord himself looks at them as fulfilling and keeping Covenant with him, Psal. 103.18. Psal. 103.18. One of these Covenents is, as Acts 15.10. Acts 15.10. a yoke too heavy for us now to bear; the other, as Mat. 11.29, 30. Mat. 11.29, 30 an easy yoke and a light burden. The Pharisees that were teachers of the Covenant of works, laid load and heavy burdens upon men's necks, Mat. 23. Mat 23. But the Commandments of the Covenant of grace, are not grievous. The Covenant of grace may be fulfilled, 1 Joh. 5.4. or else no man could be saved. To provoke us to come from under the Covenant of works, Use. and to get under the Covenant of grace. Who would serve an hard sour Master, that will never be pleased with any thing that he can do, when he hath spent his utmost strength; such a Master is the Law, we can never fulfil the mind and will of this Master; But grace is kind, loving, easy to be entreated, taking every thing in good part, so it be done in truth and faithfulness, according to the strength received; It will accept the will to do, when we have no ability to perform. It saith, Well done good and faithful servant. But alas, it is with us, as with all flesh, and with all other things. Every thing desires to continue in its state in which it was bred and borne. Now we are borne under the Law, the Covenant of works, and therefore would feign continue under it. This made Paul speak in that manner to the Galatians, Cap. 4.21. Gal. 4.21. Ye that will be under the Law. They had a mind to return to the Law, though they had had grace revealed to them. We have a mind to live and die under that Covenant, as the fish in the Sea, and the mole in the earth: But see what it is, a severe and rigid Master, the will of it can never be accomplished. Therefore fly from it to this amiable and gracious Lord, that accepts of weakest endeavours, so they be done in sincerity. So long as we strive to do the will of the Lord, and fly to grace for pardon and acceptance, we do fulfil the Covenant of grace. Therefore cast off that yoke which cannot be borne, and take the yoke of Christ upon us, for that is easy, and his burden light, Mat. 11.29, 30. Mat. 11.29, 30 Though we do by sin break the Covenant of works, and so Differ. 11 make it void, that there is no life and salvation to be had thereby, yet there is hope and help by flying to the Covenant of grace; But if the Covenant of grace be broken and made void, as it may to those which only externally lay hold on it, there is no more help for such a soul. It's in vain to fly back to the Covenant of works. I deny not but many sins may be committed by those that are under the Covenant of grace, which yet do find help and mercy from God, as was showed out of Rom. 5.16. Rom. 5.16. Because the bond of the covenant is not broken. As it is between man and wife, though she be foolish, passionate, and wilful; yet these do not break the Covenant of marriage, so long as she remaineth faithful; So here. But if the Covenant of grace be made void, then there is no more help nor hope. It is in the Covenant of works, as it was under the Law, Num. 35.6. & 25. If a man had committed manslaughter, he was subject to the avenger of blood, yet there were Cities of refuge for him to fly unto, where he was to remain to the death of the Highpriest; so it is with those that sin against the Covenant of works; though one hath committed bloody sins, yet there is a refuge for him, which the Apostle seems to allude unto, Heb. 6.18. Heb. 6.18. We have strong consolation, that have made our refuge, etc. The Covenant of grace, is (as Isa. 25.4.) a refuge against the tempest, etc. Here is a safe Sanctuary, it saves such as are condemned by the Covenant of works. But if a man sin against the Covenant of grace, so as to make it void to himself, there is no refuge for him, no remedy for him, as Solomon speaks of those that being often reproved, harden their neck, Prov. 29.1. Hence is that in Heb. 10. from 26. to 31. If we sin wilfully, after we have received the knowledge of the truth, there remains no more sacrifice for sins, etc. The reason of this difference is; Because in the Covenant of works, we have to do with justice; but in the covenant of grace, with grace and mercy: and therefore as when a man hath committed a trespass against the Law, and Justice condemns him, yet the grace and favour of the Prince may save him; but if he contemn the favour of the Prince, than he must die: So though we have provoked justice, yet we may fly to grace, and get help there: but if we have offended against mercy, and made grace our enemy, whither can we then go? there is no refuge then left for us. Use. To let us see the great danger of sinning against Grace: there is danger in sinning against the Covenant of works, but it is more dangerous to sin against Grace. For there is help for such as break the Covenant of works, but no help for such as make void the Covenant of grace to themselves. These are the kill and destroying sins, that leave no remedy. It is true, (as was said before) that the Lord passeth by many weaknesses of his servants, that desire and endeavour to cleanse themselves from all filthiness, and spareth them as a Father his son, Mal. 3.17. Mal. 3.17. But contemptuous sins against Grace, are beyond all help. This is to sin desperately. Herein men stumble at the stumbling stone, they think that now under the days of grace (though they be yet under the Law) they may sin without danger, and continue in their evils; but here the danger is the greatest, therefore take heed how you make Grace your enemy. If the Law condemn us, Grace may save us; But if Grace save us not, who shall plead for us? How do men sin, Quest. so as to make the Covenant of Grace void unto themselves, and to make Grace their enemy? 1. By neglecting and slighting the offers & tenders of Grace, Answ. which are made unto them; hereby they become guilty of sin against Grace. In Mat. 22. and Lak. 14. the Father invites men to the marriage of his Son, and so to receive all the blessings, that are prepared, and made ready. There is mercy ready, forgiveness ready, etc. But mark their answer; They cannot come, the profits and pleasures of the world hinder them ●rom embracing the tenders of Grace; What follows then? the sentence goes out of the mouth of Grace itself, They shall not taste of my Supper. Grace invites, but it is refused, and therefore passeth that direful sentence. So Psal. 81.11. Psal. 81.11. God offers himself to be a God unto them, but they will have none of him, Then he gave them up to walk after their own hearts lusts, etc. When we will not have his Grace upon his terms, than God gives up to Justice. When God calls upon us, as he doth upon his people, Isai. 55.1.3. Isai. 55.1.3. Come unto me, and incline your ear, take me to be a God unto you, and I will make a sure and everlasting Covenant with you; if then we depart away from God, as Hos. 11.2. Hos. 11.2. and we will have our lusts, and keep the Idols of our hearts, than the offers of grace are made void unto us. 2. When men turn back from the grace which they have received, and grow weary of it; when we are convinced of the excellency of grace, and do take hold of the Covenant, as it were with one hand, but not with all our heart, and therefore do Apostatise and turn back to our own lusts, then do we frustrate all the promises of grace to ourselves. This exposes grace to contempt, as if there were more good to be found in sin, and in the world, then in the grace of Christ. Hence saith the Apostle, Heb. 10.26. & 39 Heb 10.26. & 39 That they that sin wilfully after they have received the knowledge of the truth, there remains no more sacrifice for sin. They that draw back, do it to their own perdition; and so Psal. 73.27. Psal. 73.27. They that turn back from thee shall perish. If they be entangled again, saith the Apostle Peter, 2 Pet. 2.20. 2 Pet. 2.20. than their latter end is worse than their beginning. Here is another way to make void the grace of God to ourselves. 3. When we turn the grace of God into lasciviousness, as Judas third verse; when men presume upon grace, they sin presumptuously, and think that Grace shall bear all, save all, and though they go on presumptuously in an headstrong way, yet Grace shall pardon all; This Paul meets withal, Rom. 6.1. Rom. 6.1. Shall we fin that grace may abound, etc. Men are ready to abuse the precious Grace of God; we will sinne, and grace shall abound. This turning of grace into wantonness, frustrates the Covenant of grace unto ourselves, Judas 3.4. verses. Let us therefore take heed that we sin not against grace. I would to God that none of these things were found in the Generation of Jacob, among our Churches; sins against Grace, are the most dangerous sins, therefore beware. Differ. 12 The Covenant of works was made with man in the state of Innocency before his fall; but the covenant of grace was made afterwards, when he had fallen; for before the fall, there was no impossitie, but man was able to have fulfilled the Law, and therefore God might justly require such obedience of him: then man stood in no need of a Covenant of grace, he might have had life by the Covenant of works; but after the fall, than he became impotent, unable to fulfil the Law which God had given him, and then without a new Covenant of grace he could not live, and therefore now God enters into a Covenant of grace with him. Object. This may seem to imply, that the Covenant of works is more ancient than the Covenant of grace; which is not to be granted, because the Covenant of grace was from before the world began, 2 Tim. 1.9. Tit. 1.2. 2 Tim. 1.9. Tit. 1.2. I answer, that both covenants must be considered two ways. Answer. First, as they were in ment divina, in the counsel and purpose of the Father. Secondly, as they are actually enacted and stricken with us. Now if we speak of the former, how they were in the eternal purpose of God, than I say it is true, that the covenant of grace was from eternity. But so was the covenant of works also, which appears by these two things: First, both these purposes (that I may so speak for our conceiving, though both are but one in God) I say both these, I will glorify myself in my justice, and, I will also glorify myself in my grace, are from eternity, one as well as the other, Rom. 9.22.23. Now the means of glorifying his justice, is by entering with m●n into a covenant of works: therefore as the end was from eternity; so was the means also. Secondly, Christ himself when he received the promise and covenant of grace for us, did withal receive a commandment and covenant of works to be fulfilled by him in our behalf. Hence he is said to be made under the law, Galat. 4. Galat. 4. he received a commandment from the Father, John 12.49. John 12.49. And was sent to fulfil the righteousness of the Law for us, Rom. 8.3. Rom. 8.3. By which means he becometh the end of the Law, Rom. 10.4. Rom. 10.4. And as he was made under the Law, and did fulfil it in fullness of time, wherein he was sent: so he was preordained hereunto before the world was, 1 Pet. 1.20. 1 Pet. 1.20. So that in respect of God's counsel and purpose, there is neither prius nor posterius betwixt these covenants, but they are from everlasting, neither of them before nor after another. But if we look at the manifestation and enacting and striking of the covenant with us, the covenant of works was first, in as much as the state of perfection was before the state of imperfection, in which the covenant of grace was made with us. Therefore for a man now to suppose an accomplishing of the covenant of works to be saved thereby, Use. is in effect to conceive a new creation of man, or to suppose man not fallen, but as perfect as Adam was in his creation before his fall, and is in effect the same as to say, that we have no need of a covenant of grace, as then Adam had not. The covenant of works is revealed by the light of Nature; but Differ. 13 the covenant of grace is revealed by a supernatural light from above. Nature's light teaches men to look for life and righteousness by works, and this is written in all men's hearts, Rom. 2.15. Rom. 2.15. And therefore if you should ask all the men in the world severally one by one, How do you hope to be saved? They would all answer, By works, and by doing good. All men by nature have something of the law in their hearts, though sin hath blotted out a great part of it: but the covenant of Grace is not known but by the revelation of the Spirit. Hence, saith the Apostle, 1 Cor. 2.6, 7, 8. 1 Cor. 2.6, 7, 8. that the Gospel is a mystery, an hidden wisdom, which none of the Princes of the world knew, though they have the greatest helps to find out hidden things; but it is brought by the Son out of the bosom of the Father, John 1. John 1. Flesh and blood doth not reveal this doctrine, Matth. 16.17. Matth. 16.17. Use. Then let no man think to attain the knowledge of the covenant of grace, and find out the mystery thereof by natural understanding, by any strength of wit, learning: The strongest parts will not reach it till it be revealed to us from heaven. And if any have understood the mystery of this covenant, let them learn to say as Christ doth, Mat. 11.25. Father, I thank thee that thou hast revealed these things unto me, etc. Differ. 14 The covenant of works was made with all men, all men being in Adam's loins, and he standing as a public person in the room of all his children, when God made that covenant with him: but the covenant of grace is not made with all men, but only with the faithful, with those that are given unto Christ by the Father, John 17. John 17. And therefore by the covenant of works, God is a God to one as well as to another; God is not God of one people more than of another, by the covenant of works, for it was made equally with us all in Adam, it being made with him for all his posterity. And therefore seeing we are all equally the sons of Adam, this covenant makes no difference betwixt man and man, but all are shut up under it, all bound to fulfil it; and if they break it, (as we all do) then liable are we to the sentence of death. But in the covenant of grace God is the God of one people, and not of another. Hence is that in Gen. 17.21. Gen. 17.21. God saith that he will establish his covenant with Isaac, and not with Ishmael: So it was made with Jacob, and not with Esau, with Abel, and not with Cain, with David, and not with Saul; not with judas, but with Peter; with the Jews first, and not with the Gentiles; and after with the Gentiles, and not with the Jews. By this covenant one people becomes a more peculiar people than another. As first of Peter, 1 Pet. 2.9.10. 2 chap. the covenant of grace is not universal, it is not made with all, as the covenant of works was. Let none therefore look for the blessing of life and salvation, by being a son of Adam, Use. the blessing of the covenant of grace is no common blessing. Natural life is common to all, but spiritual and eternal life is the peculiar blessing of the covenant of grace, made only with those that are given unto Christ. Therefore the Lord speaking of those that he will be a God unto, Zach. 13.8, 9 Zach. 13.8, 9 saith, That two parts shall be cut off, and to the third he will say, You are my people. Let us not therefore flatter ourselves with vain hopes, that he that made us will save us: No, he that made you will have no compassion on you, so long as you remain an impenitent and disobedient people, Isai. 27.11. Isai. 27.11. All do not so much as hear of this covenant, nor know it; all that do hear of it, and have knowledge of it, do not enjoy the blessing of it, as Matth. 13.11. & Matth. 11.25. Matth. 13. Matth. 11.25. Therefore it were good for every one of us, that we would begin to suspect ourselves, and to question our interest in this covenant. Ask ourselves, yea and ask others, and go and inquire at the Lords own mouth, Am I within this covenant? Have I any part or portion in the blessing of it? Sure I am, that I am by nature under the covenant of works, but am I translated into the covenant of grace? The salvation brought by this covenant, Object. is a common salvation, Judas vers. 3. True, it is common to all that do believe, Answer. whether they be Jews or Gentiles, whether those that lived before the incarnation of Christ, or since. There is not one way of salvation for one, and another for another; but one way for all that shall be saved. But it is not common to all flesh; therefore do not build upon this false principle, that all that hear of the covenant of grace with their ears, are partakers of the blessing coming by it: No, it is no common salvation, but only to those that enter into a covenant with God, to those that believe and bring forth the fruit of a living Faith. One that is under the covenant of works, may get from under Differ. 15 that covenant, and may come to be under the covenant of grace: but he that is once under the covenant of grace, can never be brought back under the covenant of works any more. A member of Adam's body may be lost; but a member of Christ's body can never be cut off. Adam being under the covenant of works, lost himself wholly, and therefore may lose a member of his body much more. But those that are engrafted into Christ, are safe, he saves himself, and all that belong to him, Esay 63.5. John 17.12. Use 1 A word of encouragement to those that are yet under the covenant of works, that yet live in their sins, and find their consciences condemning them, consider there is a possibility that you may come to be under a covenant of grace: break off your sins, give up yourselves unto God, it may be he will receive you. Use 2 See the safe estate of those that are under the covenant of grace: here is a safe harbour, here cast anchor upon this rock, and here is no danger; the ship may be tossed, but cannot perish. In Matth. 8. the ship in which Christ was, was tossed with wind and water, so as the Disciples were afraid, yet it sunk not. The law hath no more power against you, ye cannot come under the power of the law any more, Rom. 6. Thus much of the differences between the covenant of works and of grace; which differences are carefully to be observed and kept inviolable: for if we begin to confound these two covenants, we bring in a confusion into all Religion. As the Papists have done by confounding the differences between the covenants. They make the covenant of grace to differ no otherwise from the covenant of works, than a thing more perfect from that which is imperfect, and to be distinct only in respect of degree; and so in effect they make them all one. They call the commandments given by Moses, the old Law, and the Gospel the new Law: and herein they make all the difference, that the new Law (as they call it) giveth rules of greater perfection and difficulty than the old Law. As where the old Law (as they term it) commanded, Thou shalt not kill; the new Law forbids one to be angry unadvisedly, etc. And hence, scil. from the confounding of these two covenants, follows their doctrine of the possibility of the keeping the whole Law. That whereas the Scripture speaketh of an Evangelical keeping of the law in uprightness and sincerity, and acknowledgeth it in the Saints, as in Zachary and Elizabeth, they not putting difference betwixt Law and Gospel, they apply this to a legal keeping of the commandment, which is quite contrary to the mind of the Spirit of Truth speaking in the Word. Hence also they teach, that there is but o●e way of justification in both covenants, which is by works, as they say. The new law gives more grace to fulfil the commandment of it then the old doth, but the way of justification is the same: thus they teach. Therefore we must be careful of keeping these differences between the covenant of works and of grace. But Christ who was the Minister of the covenant of grace, Object. calls his doctrine, a new commandment, John 13.34. & 15. chap. 12. Joh. 13.34. & & cap. 15.12. and therefore it is a doctrine of works as well as the former commandment given by Moses. It is true that the Gospel and Covenant of grace, hath its commandment Answer 1 as well as the law and covenant of works; but withal it reveals the free promise of grace and of righteousness without works, which the law and covenant of works doth not. The commandments of the covenant of grace, are in part Answer 2 different from the other commandments of the covenant of works: For the great commandment of the covenant of grace is, that we believe in the Name of the Son of God, that we may have life by him, 1 John 3.23. 1 John 3.23. thereupon the Gospel is called, the Law of Faith, as opposed to the law of works, Rom. 3.27. Rom. 3.27. Though the doctrine of grace command the same duties as the Answer 3 covenant of works doth, as of love, fear, and of keeping the commandments, and it ratifies the duties of the law; yet here is the difference, that they are commanded in another manner, & for another end then in the covenant of works; not as the matter of our justification, but as testimonies of our thankfulness for the great mercy of God in our free justification by grace. Let us therefore keep these differences unconfounded; for these two covenants are as different in their nature, as heaven and earth. 2. Having thus fare spoken of the differences between the covenant of works and of grace; I now come to the revelation and dispensation of the covenant of grace, to see how diversely it hath been administered in the several times and age● of the Church, before and after the coming of Christ. 1. And here I will first show that the covenant of grace is the same in all ages of the Church. 2. The different manner of the dispensation. 1. For the first; the Fathers before Christ were under the same covenant of grace as we be; not they under one covenant, and we under another, and this we will show in two things: First, that they had the same promise and hope of life and salvation as we have. Secondly, they had it upon the same ground, and in the same way, scil. by faith in the free grace of God by Christ. 1. They had the same promise and hope of eternal salvation. This is necessary to be considered, because of the Anabaptists, which teach, that they lived and died without hope of life eternal, only fed with temporal promises, and fatted like swine with earthly blessings, but without hope of a better life. But the contrary is evident by the promises that were made to them, L●vit. 26.12. Levit. 26.12. I will be your God, and ye shall be my people; but Christ saith, that God is not the God of the dead, but of the living, Matth. 22.32. Mat. 22.31. But it is more plain, Deut. 38.29. Happy art thou, O Israel, saved by the Lord. If they had had only temporal promises, they might have been called a miserable people, according to that of Paul in 1 Cor. 15.19. 1 Cor. 10.19. If in this life only we had hope, we were of all men the most miserable, they could not have been called an happy people. Isai. 33.22. Isai. 33.22. The Lord is our King, and he will save us. They did therefore look for, and expect life and salvation. And Christ speaking of Abraham, and so of the rest of the Fathers before Christ, saith, That many shall come from the East and West, and sit down with Abraham, Isaac and Jacob in the Kingdom of God. Therefore the old Patriarches are in heaven, Mat. 1.8.1 and therefore it is an hellish and diabolical doctrine, that they were fed only with temporal promises. In Heb. 11.10. it is plain, they had not only the hope of an earthly inheritance in Canaan, but the hope of an heavenly inheritance in the Kingdom of God. And in reason, what more absurd then to imagine, that Abraham should be called the Father of the Faithful, and we to be called his children, and yet we to have an eternal inheritance in heaven, and Abraham the Father of us all, to have only a temporal here upon earth. Again, the Saints professed themselves pilgrims and strangers upon the earth, Heb. 11.13. and David, Psal. 39.12. Psal. 39.12. Which shows that they had hopes of a better inheritance then that of Canaan. Again, they had the same Spirit as we have, Psal. 51.12. Psal. 51.12. Take not thy holy Spirit from me, saith David. Now the Spirit is the pledge of our inheritance, Eph. 1.14. Ephes. 1.14. And therefore if they had the same Spirit, than the same inheritance. 2. As they had the same promise and hope of life, so they had it upon the same ground as we have, even by faith in the free grace of God in Christ Jesus. They had the same Gospel of grace that we have. Hence is that, Rom. 1.2. Rom 1.2. the Gospel was promised before by the Prophets to the Fathers. And Rom. 3.21. Rom 3.21. The righteousness of God without the Law is manifested, being witnessed by the Law and the Prophets. It is manifested without the Law, that is, without the works of the Law, yet hath witness of the Law, that is, of the writings of Moses, who teacheth a man to look for justification by Grace, and not by works. Hence also saith Christ, Joh. 8.56. Joh. 8.56. Abraham saw my day; therefore he had Christ revealed to him. See Camero, tom 1. p. 127, 128. etc. Heb. 13.8. To the same purpose is that in Hebr. 13.8. Christ the same yesterday (for the time past, before his coming in the flesh) to day, while in the flesh, and for ever after; He is the same, not only in regard of essence, but also in regard of the efficacy of his office, from the beginning to the end of the world. So also in the Songs of Mary and Zachary, Luk. 1.54.72. Luk. 1.54.72. The revealing and fulfilling of our redemption by Christ is made to be the accomplishment of the promises made unto the Fathers. What is now fulfilled was then promised; hence also saith the Apostle, Act. 15.10, 11. Act. 15.10, 11 We hope to be saved, even as they. And Heb. 4.2. Heb. 4.2. Unto us was the Gospel preached as unto them, and to them as well as to us. And the Apostle Peter, 1 Pet. 4.6. 1 Pet. 4.6. saith that unto them that are now dead, who lived in the days of Noah, was the Gospel preached. Hence Judas 3. it is called the common salvation, common to all believers, both before and after Christ. This may teach us to abhor that swinish opinion of the Anabaptists, Use 1 who make the Fathers before Christ, to have lived only under a temporal Covenant, promising to them temporal things, feeding their bellies, and fatting them up with outward blessings; but they had no hope of eternal life; Whereas Christ (who is the truth) tells us, that they are in the kingdom of God, Mat. 8.11. Mat. 8.11. Hence the state of rest and immortality is called Abraham's bosom, Luk. 16. Luke 16. Abraham is the Father of us all, and therefore when we die, we are said to be carried thither, as the child runs to the bosom of the father or mother when any thing troubles it; therefore if Abraham's bosom be the place of our rest, it is then plain that Abraham and the rest of the Fathers are entered into their rest, as we hope to enter into our rest. Use 2 Let us look unto the old Covenant made with the Fathers, and hold to that doctrine of life, which was of old given unto the Saints; Let us stand to that, and contend for it, Judas 3. There is a generation in the Land, that are altogether looking after new light, and new truths, and the old truths delivered to Abraham, Isaac, and Jacob, are nothing with them. But let us take heed, lest while we gape after new light, and new truths, we drink not in old poisoned errors, and be fed with windy fancies in stead of bread. Ask for the old way, Jer. 6.16. Jer. 6.16. The old way is the good way, wherein you must find rest to your souls; Men have itching ears, itching minds, and itching tongues also, itching to be fed with, and to be venting novelties. It hath been the blemish of our English Nation, that they have been always new-fangled, running after new fashions, taking up the fashions of every Nation. The poverty of our estates will not here permit us to follow new fashions, but yet still the vanity of our minds is working and doting upon our new opinions, whereby men are led into paths, that were not trodden by the Fathers of old. God charges the false Prophets, Jer. 18.15. Jer. 18.15. that they led his people from the ancient ways. Whiles every one is forward to vent his own imagination, and hath liberty so to do, every one saying, I have seen, I have seen, (when indeed they have seen nothing but the vanity and lying imagination of their own heart) they fill the world with idle fancies, which breed questions, rather than godly edifying. Ask therefore for the way which Abraham, David, Moses, Isaiah, and Jeremy, with the rest of the Prophets walked in, and departed not therefrom. Though we have cause to praise the Lord for the abundant manifestation of the Doctrine of Grace in these days, more than before Christ's coming in the flesh, yet the Doctrine is the same; As the light of the Sun which shines at noonetime, or midday, is the same light which shined in the morning, only more clear and bright then before; so the Doctrine of Grace, though more clearly manifested then formerly, when hid under types and shadows, yet the truth is the same. We hope to be saved by grace, as they did, and they had the same Doctrine of Grace as we have, therefore seek we after the old way. 2. But though the substance of the Covenant was the same then and now, yet there is a difference in regard of the manner of dispensation and revealing, it being diversely propounded, according to the several times, ages, states, and conditions of the Church, delivered one way before the coming of Christ, and another way afterward. And therefore in regard of the old way, and manner of administration of it, it's called the old Covenant, and in regard of the new manner of dispensing, it's called the new Covenant. The same Covenant therefore is called both new and old, as is evident, Heb. 8.8.13. Heb. 8.8, 13. But lest any should think, that the old Covenant there spoken of, was properly and strictly the Covenant of works, see what is said before, Pag. 59, 60. etc. Wherein stands the difference between the old and new manner of the dispensation of the Covenant of grace. Quest. It stands principally in four things. Answ. 1. One more burdensome, another more easy. 2. One more dark, the other more clear. 3. One more weak, the other more lively and strong. 4. In regard of the extent of the dispensation, one dispensed to that one people of the Jews, the other to all Nations. First, The Covenant, in the former dispensation of it, was more burdensome, and heavy to be borne, and is now made to us more easy: which appears by those places of Scripture-speeches, which the Holy-Ghost useth of the Ordinances of the old Testament. Acts 15.10. Acts 15.10. They were a yoke which neither we nor our Fathers could bear; and Colos. 2.20. Colos. 2.20. If (saith the Apostle) you be freed from these worldly Ordinances, why are you burdened with traditions? He did not say, Why will you take upon you the observation of traditions, but why are ye burdened with them? implying they were an heavy burden. So Galat. 4.3. Galat 4.3. he comparing the state of the Church then and now, he saith they were then in a kind of bondage in respect of us now. In the days of the New Testament, the burden is made light, etc. Therefore saith Christ, Mat. 11. Take my yoke upon you, for my yoke is easy, and my burden light. He taketh off the burden of the Ceremonial Law, that we need not be burdened with it. Consider the burden that lay upon them. First, The burden of their costly Sacrifices, that if any had but touched an unclean thing, he must come, and offer sacrifice, sometime a bullock, sometime a lamb; If we were for every offence to offer such sacrifices, we should count it an heavy burden. Secondly, They had long and tedious journeys to Jerusalem; the Land lay more in length then breadth, and Jerusalem stood almost at one end of it, and thither thrice a year all the males were to go and appear before God, Deut. 16.16. Thirdly, They were restrained from many liberties which we now enjoy, we are allowed many creatures for meat, which they might not eat, as the Hare, swine, etc. Difference of meats is now taken away. Fourthly, They were tied to the observation of many days, the new Moons, and many Ceremonial Sabbaths, to which they were bound, and not at liberty, as we are. Now whether we respect one of these, or all together, it was a burdensome thing to them. But now the yoke is made more easy, therefore Christ compares the Jewish Church to a child that in his nonage is under tutors and governor's, till the time appointed by the Father. But the Church now is like a man grown up, that hath his patrimony in his own hand, Gal. 4.1, 2. Gal. 4.1, 2. Though we be bound to the duties of the Moral Law as well as they, yet a great yoke is taken off from us. Use. Seeing we have so much liberty in the days of the Gospel, and are eased of the burden that lay upon them, it must teach us with the more freedom and willingness to offer up those spiritual sacrifices unto God which he calls for at our hands. He hath taken off from our shoulders the heavy yoke which lay upon them. Let us not therefore be as the people of Israel, of whom the Lord complains, Hosea 11.3.4. Hosea 11.3.4. that though he had taken off the yoke, and laid meat before them, yet they were like an unruly beast that kicketh with the heel. If now when the Lord hath taken off the yoke of the Ceremonial Law, and hath given us the Covenant of his grace without those burdens that lay upon them, if yet we deal unkindly with him, and count those spiritual services which he requires from the inward man to be a burden unto us, how may the Lord complain of us much more? Let us therefore give unto the Lord voluntary and spiritual sacrifices; the lesser that our burden is, the greater is the sin, if we serve not the Lord with a cheerful heart in the services he requires from us. Secondly, The Covenant was then revealed more darkly and obscurely, but now the dispensation of it, is more clear and evident: the light now is marvellous, it is as the Sun shining at noonday. Hence Rom. 16.25, 26. Rom. 16.25, 26. the Gospel is called the revelation of the ministry which was kept secret since the foundation of the world, but it is now made manifest, etc. Though it was revealed before, yet it was but darkly, but now it is revealed more clearly since the coming of our Saviour Christ; so also Ephes. 3, 4, 5. Ephes. 3.4, 5. and Colos. 2.26. Colos. 2.26. Consider the truth of this in some particulars. First, Consider the promise of eternal life, it was darkly covered over, not clearly promised to them: The promise of eternal life is very rarely in express terms mentioned in the old Testament. I know but one place (which is in Dan. 12.2. Dan. 12.2. ) where plain mention is made of life eternal. It was shadowed out to them in the promise of inhabiting in the Land of Canaan, which was a shadow of eternal life; so the threatening of eternal death, was typed out by the threatening of exclusion out of the Lords Land. Hosea 9.3. Hosea 9.3. When they should be driven into captivity, it was a type of their sending into hell, if they did not return to walk with him in his Covenant. And hence are those promises, They shall inherit the land, and dwell in the earth, Psal. 37.11. Psal. 37.11. Not as if that were all they were to look for, but because it was the type of another and better inheritance in heaven. This was the cause that made Jacob, Gen. 49.29. Gen. 49.29. give that charge to his sons, that they should not bury him in Egypt, but carry him into the land of Canaan. And Joseph, Gen. 50.24, 25. took an oath of his brethren, that they should carry his bones with them; And why was this done, but because they looked at that Land as more than an earthly possession, taking it as a type of heaven, and by giving that charge, they testified their faith in the promise of God concerning the possession of life eternal? Therefore also it was that Abraham, though he endured many troubles and injuries in the land of promise, and had time to have returned into his own Country, yet he would not, Heb. 11.15. Heb. 11.15. because he looked at that, as a land of promise, and a type of the rest that remained for him in the kingdom of God. Thus was the promise of eternal life obscurely propounded. Secondly, Consider the revealing of Christ, either the person of Christ, or his offices, and we shall see that they were darkly propounded unto them in respect of what they are to us. Christ was but shadowed out to them in types, and figures, and dark prophecies. Concerning, his person it was revealed unto them that he should be God, as Isai. 9.6. Isai. 9.6. where he is called the mighty God; and also that he should be man, and therefore said to be borne, Isa. 9.6. But how he should be both God and man in one person, was very darkly revealed. Which made the Jews that they could not answer to that question, how Christ should be both Lord and son to David. So for his offices; his Mediatorship was typed out by Moses his being between God and the people; his Priesthood typed out by Melchisedek among the Canaanites, and Aaron among the Jews; and his sacrifice by their sacrifices: his Prophetical office shadowed to them by Moses, who revealed the mind of God to the people. Therefore saith Moses, Deut. 18.18. Deut. 18.18. A Prophet shall the Lord your God raise up unto you like unto me; which is applied unto Christ, Acts 3.22. Acts 3.22. His Kingly office typed out in the kingdom of David and Solomon, Luk. 1.31. Luk. 1.31.32. God shall give him the kingdom of his Father David. But how dark these things were unto them, you may perceive by the speeches of the Disciples unto Christ, who knew not how he should execute those offices, they knew not that he should die, they dreamt of an earthly kingdom; they saw Christ under a veil, but we see him with open face, 2 Cor. 3. 2 Cor. 3. end. Thirdly, The benefits that come by Christ were not so clearly made known to them as they are to us. Justification was signified by the sprinkling of the blood of the sacrifice, Exod. 24.7, 8. Exod. 24, 7, 8. So sanctification was typed out by the water of purification; The benefits which are so clearly revealed unto us, that Christ is our wisdom, righteousness, sanctification, and redemption, were but darkly propounded unto them. So that the light now is become like the light at noon day, the light that they had was but like the dawning of the day, or the light of the stars. Hence is that of Christ, Mat. 13.16, 17. Blessed are your eyes, for they see, and your ears, for they hear, etc. Quest. Why was the Covenant revealed more darkly then, and more clearly now? 1. Answ. Because the work of our redemption was not then transacted and accomplished, the things were not then passed as now they be; and therefore as the light of the Sun is less before its rising, then afterward; so Christ before his rising in the world, was not so fully known as since. 2. The Church was then in its minority and infancy, but now it is of full age, Gal. 4.1, 2. Galat. 4.1, 2. Therefore as a Father gives some hints of his purpose and will, to his child when he is under age, but makes known all his mind to him when he is grown up; so dealt the Lord with his Church then, as with children, etc. 3. It was meet that this glory should be reserved to Christ himself, he being the great Prophet of the Church, that he should reveal more to the world then ever was known before. It was not meet that all should be revealed before his coming, but that he should have the glory of revealing those deep things which were hid with God, making them known to his Church and people. And therefore they were more darkly revealed before. Only this observe, that the further the times were from Christ's coming, the less light they had, and the nearer to Christ, the more light sprung up. The promise to Eve was more dark, more clear to Abraham, and still more clear to David, etc. And the reason of this is, First, Because Christ is the light of the world; Now as the Sun the further it is from rising, the less light it gives, and the nearer to rising, the more, so did Christ the Sun of righteousness. Secondly, The more light was discovered near the coming of Christ, to stir up the mind● of people to wait for Christ, and his coming; The more known the more desired, Ignoti ●●lla c●pido, the less known the less desired. Thirdly, Before the Law was given, there was less sense of sin, and therefore the less revelation of Christ: But as the sense of sin increased by the revelation of the Law, so there was more clear revelation of Christ to them; Though at the best, it was but dark in comparison of what it is now in the days of the New Testament. This should teach us with thankfulness to accept and prise these days of the Son of man, Use. wherein Chri●●●ath so clearly revealed the Covenant of his Grace to us, that many Kings and Princes have desired to see the things that we see, etc. Nay, how many in other Nations do desire to see the things that we see, and yet cannot see them? Abraham saw Christ, but it was afar off. The Israelites saw him, but he was then vailed. But now we see him with open face. How may we stand and admire this grace, and say with the Disciples, John 14. Lord, why is it that thou wilt reveal thyself to us and not to the world? Count it not a small mercy, that we have Christ revealed so clearly now more then formerly. It is one of the great promises of God unto his Church, as we may see, Isai. 11.9. Isai. 11.9. That the earth shall be filled with the knowledge of God. And Jerem. 31.34. That all shall know the Lord, etc. These are the days fore-spoken of, wherein we do in a degree and measure see eye to eye, Isai. 52.8. though something more may be added in the conversion of the Jews. As God therefore promiseth it as a blessing, so count it a blessing. Christ taketh the veil from before his face, and saith, Behold me, behold me, O ye sons of men, Isai. 65. Isai. 65. Therefore, First, grow up in the knowledge of the covenant, and of the blessings of it. We should not now be ignorant of what God hath promised on his part, nor what he requires on our part. If we have any intimation given us of a Legacy in some rich man's will, O how careful are we to inquire into it! How much more should we labour to know this Testament? Secondly, labour also to grow settled in the doctrine which the covenant teacheth us, not being carried away with every new fangled conceit, but grounded in the truth which you have received. Be children in malice, but in knowledge and judgement be men of ripe age, able to discern between things that differ, and to try all things holding fast that which is good. Unless we do thus, First, we lose the benefit of the days of light in which we live, if we be still ignorant of the covenant, and of the benefits thereby to be received, and live not by faith in them, as good we had never heard them, we take God's grace in vain: In vain should the Sun rise and give light, if we shut our eyes, and will not see it. Secondly, if we be still ignorant of the doctrine of the covenant, and unsettled, it argues a sinful neglect, and great contempt of the grace of God, and of the light we enjoy; and therefore as men open their windows when the day appeareth, though they had drawn their curtains before, so let us open our eyes to discern the doctrine of the grace of God. Thirdly, if any be now ignorant and ungrounded in the doctrine of grace, it is a token of a dangerous estate: therefore saith the Apostle, 2 Cor. 4.4. If our Gospel be now hid, it is bid to them that are lost, in whom the God of this world, etc. And so for ungroundedness, see what the Apostle Peter saith, 2 Pet. 3.16. 2 Pet. 3.16. That they that are unstable and pervert the Scriptures, do it to their own destruction. Seeing the doctrine of grace is so clearly manifested, let us labour to know it, and to be established therein, that so we may turn neither to the right hand nor to the left. Seeing the light of grace doth more clearly shine now then in Use 2 days before, let us therefore go on in our way with more alacrity and cheerfulness of spirit, we having the daylight shining to us and guiding us. The light of the Lord is risen up on high to guide our feet into the way of peace. Therefore as travellers, though they walk heavily and uncomfortably whiles they are compassed with darkness, yet when light appears, they go cheerfully: so we that are pilgrims and travellers, should rejoice that the day is come, as they that sailed with Paul, Acts 27. we should rejoice in the light, striving against all discouragements we meet withal, and walking on cheerfully in the way that is set before us. To teach us to walk more exactly & inoffensively, considering Use 3 we have our way so plain before us. It is no wonder if they that be in the dark stumble, they cannot see the blocks that be in their way, but they that walk in the day stumble not: So it should be with us, we should now labour to take heed of offences, both of giving and taking offences causelessly. John 11.9.10 Endeavour to walk inoffenso pede: If we stumble, it is not for want of light, but of heedfulness. Let us strive to walk evenly, considering we have more light than the Saints had formerly. Labour to suppress our inordinate passions and affections, pride, worldliness, self-willedness, emulation: keep these within, these should be like the wild beasts of the field, which retire to their dens when the Sun ariseth, they are afraid to be seen in the light; so these wild lusts of ours, should not dare to appear in these days of light, they cannot stir forth but the light will discover them, sin is now more conspicuous, and more odious. Let us therefore walk soberly, modestly, and orderly. Thirdly, the third difference in the manner of dispensation is, in respect of power and efficacy. The dispensation of the covenant works more powerfully and strongly now, then in the days before Christ's coming: It was then more weak in the consciences of God's people then now, if we speak of the body of them. Hence saith the Apostle, Heb. 7.18.19. The commandment going before was disannulled by reason of the weakness of it; It was not then simply and absolutely weak and unprofitable, so that it could not communicate life and salvation to any, but comparatively weak in respect of the lively and powerful communication of it now. Hence also, Galat. 4.9. Gal. 4.9. they are called weak and beggarly rudiments. The covenant than did not bring men to that perfection in grace, as the new covenant doth. And this was because there was a less forcible influence of the Spirit accompanying the dispensation of the covenant then. The spirit was not then given in that large measure as now, because Christ was not then glorified, Joh. 7.39. And because the spirit was given in a less measure, therefore those ordinances were less profitable. The liberal pouring out of the Spirit was reserved unto the time of Christ's ascension, to the end it might be known that it is from Christ glorified that we do receive the Spirit, as John 16.7. If I go not away (saith Christ) the holy Ghost will not come. When Christ ascended, than he gave plenitude of gifts to men, Ephes. 4.7.8. Eph. 4.7, 8. Then the Spirit was shed down abundantly, as Titus 3.6. It was given before more sparingly, but now more fully. And this we may see in some particulars. 1. There was less power of faith in the Saints before Christ, then since. When the doctrine of faith was more fully revealed, then was faith itself more revealed in the hearts and lives of the people of God, Gal. 3.23. Gal. 3.23. Before faith came, (saith the Apostle) implying there was a time when there was less faith in God's people. According to the measure of the manifestation of the doctrine of faith, such is the apprehension of faith. 2. The spirit of love was less in them then it is now in God's people. For according to the measure of our faith, so is our love. The less they knew the loving kindness of God towards them in Christ, the less they loved. Hence saith the Apostle, Gal. 4.6.7. that God hath sent the spirit of his Son into our hearts, crying Abba Father, and therefore we are no more servants but sons, etc. It was a more servile spirit which wrought in them, being drawn by the terrors of the law, more than by the promises of grace; but we have the spirit of adoption, the spirit of love, and of a sound mind, as 2 Tim. 1.7. 2 Tim. 1.7. Love reigns more under the dispensation of the covenant now, then before. 3. They had a less measure of comfort to support and carry them on against the discouragements and troubles that they met withal: we have the comforts of the Spirit in a more full measure. Luke 2. Luke 2. Christ is called the consolation of Israel, therefore the more we have Christ imparted to us, the more means of comfort have we. Hence is that speech of our Saviour, These things I say unto you, that your joy may be full. It's a full joy which we have now in comparison of what they received. Therefore in these respects the dispensation of the covenant of grace is more powerful now, than it was then. To stir us up to walk in more power and fruitfulness, Use. according to the seasons of grace wherein we live. Where there is more given, there will be more required. As God committeth more to us then to the Saints formerly; let us bring forth more fruit, or else the greater will our account be. It will not be enough for us to say, These infirmities were in the people of God formerly, David, and Abraham, and other Saints sinned thus; and therefore though we sin in the same kind, we may attain life as they did. The covenant offereth us more grace, it is dispensed in more power and efficacy, their slips are for our caution, not for a warrant to us. First, Labour to be filled with the spirit of power, and of a sound mind. Those that are weak, and sensible of their own infirmity, should strive to grow in strength, that they may be able to say as Micah 3.8. Micah 3.8. I am full of power. And as the Apostle Paul, Phil. 4.12.13. Phil. 4.12.13. I can do all things through the power of Christ. We must not be infants and babes, but grow up to be men in Christ, that the power of Christ may appear to dwell in us. There is power enough in Christ, and we have the promise of all the grace that is in Christ, to supply our wants withal. Every one that will, may come and take freely; he is a full conduit, every one that hath an empty vessel may go and fill it. Do therefore as those that have their vessels empty, and would have them filled with water, they set them under the conduit pipes, and there they stand until they be full. Christ is a conduit full of grace, & every ordinance is as a pipe, by which he pours into us some of his spirit. Here therefore we must come and stand under Christ, that he may pour down upon us, st●nd with our vessels open, with open hearts, that we may be filled, as Zach. 4.3.12. Zach. 4.3.12. The bowls of the candlestick stand under the dropping of the Olive trees, and so receive oil continually to maintain their light; so must we. Christ's divine power gives us all things that pertain to life and godliness, 2 Pet. 1.3. 2 Pet. 1.3. Let us but receive, and we may be fulfilled. Secondly, as we should labour to be filled with the Spirit, so should we endeavour also to express the power of it in our conversation. 1. In labouring to subdue our corruptions, wrath, impatiency, emulation, pride, worldliness, etc. Let us set our feet upon the necks of these tyrants that have risen up against us, and fought 'gainst our souls. Labour to show forth such power of the Spirit, that we may become more than conquerors. 2. In being filled with the power of Faith, to bear afflictions, wants, and necessities, if God call us thereunto. Let us not then shrink and fail, but rest upon the faithful covenant of God, who hath promised us all good things for this life, and the life to come, 2 Tim. 1.8. 2 Tim. 1.8. Faith will help us in extremities. 3. Labour to be fruitful in all goodness, endeavouring to do good to every one, according to the measure received: Vessels that are full, desire vent, Job. 32. And if we be vessels of mercy, filled with mercy and grace from above, we should also vent forth to others that grace, and those blessings which we have received. Be not like dry vessels that will vent nothing. Be also patterns of goodness and holiness unto others. In these things grow up to the fullness of the stature of Christ. Thirdly, as we should thus grow in the power of grace, so should we express more of the comfort of grace, and joy of the holy Ghost, which is poured forth now more abundantly than before. Let us imitate that pattern, Acts 9.31. They walked in the fear of the Lord, and in the comfort of the holy Ghost. We should not walk heavily and droopingly, with faces cast down, & spirits discouraged, but labour to express the heavenly joy of the Saints above, rejoicing in Christ with joy unspeakable and glorious, 1 Pet. 1.8. 1 Pet. 1.8. Rejoice in the plenteous grace which is opened to us abundantly. The Fountain is open, we may come and take freely. Look how it would joy a poor man, if a rich friend should say unto him, Come unto me in all your wants, I will help you: so should it be with us, though we are poor and in wants, yet we have a rich friend in heaven, the Lord Jesus Christ, and he will open the rich treasure of his goodness to us, if we go unto him. The fourth difference is, in regard of the extent of it: The covenant of grace in the old dispensation of it, was revealed only unto one people, the nation of the Jews, but now it is extended to the Gentiles also, and free to be revealed to all nations. There was a long time wherein the Gentiles knew nothing of this covenant between God and man, but walked in darkness, and in the vanity of their mind, and therefore they are called, The Gentiles which knew not God, 1 Thess. 4.5. 1 Thess. 4.5. And, Gentiles in the flesh, Ephes. 2.11 Eph. 2.11. And said to be without Christ, without promise, without covenant; yea, to be without hope, Ephes. 2.12. Eph. 2.12. For being without Christ, who is our hope, they must needs be without hope also. We may see in the Scripture, how that (during all the time of the old Testament) all the holy things of God by which life and salvation are conveyed, are appropriated to the Jews alone: The law is called their Law, John 8.17. John 8.17. And, the inheritance of the children of Jacob, Deut. 33.4. Deut. 33.4. To them were committed the Oraccles of God, Rom. 3.2. Rom. 3.2. To them pertained the covenants and the promises, etc. Rom. 9.4. Rom 9.4. Thence also the Gospel, in the first dispensation of it, was promised unto them, and also preached unto them, and from them came to the Gentiles. Salvation is from the Jews, joh. 4. Hence also the spiritual things of the Gospel are called their spiritual things, Rom. 15.27. Rom. 15 17. The calling of the Gentiles was such a mystery to the Jews (though believers) that when Peter preached to Cornelius and his family, they contend earnestly with Peter about it, Acts 11.2. Acts 11.2. And the Apostle himself durst not adventure to go unto them, till confirmed in the thing by vision and voice from heaven. The Jews before Christ's coming, were the only people of God, except some few glean of the rest of the nations, as the first fruits of the rest that should be called. The Jews only were the children, the Gentiles were counted but as swine and dogs, as our Saviour calls the Syrophanician woman, Matth. 15. Matth. 15. The Jews were the righteous Nation, Exod. 19.6. Exod. 19.6. The Gentiles called, Sinners of the Gentiles, Gal. 2. Gal. 2. They were carried to serve dumb Idols in stead of the true and living God; yea, they sacrificed to Devils, and not to God, 1 Cor. 10.20. 1 Cor. 10.20. Thus before Christ's coming in the flesh, the covenant of grace was dispensed only unto the Jews: but now it is published to every creature, or is free so to be. Matth. 28.19. Go and preach to all nations, etc. Now it is made manifest, though before it was kept secret. Before, God was known in Israel, but now his name is great in all the world. Rom. 16.25, 26. The Gentiles that were fare off, are now made nigh by the blood of Christ, Eph. 2.13. Ephes. 2.13. Hence also saith the Apostle, Rom. 3.29. He is the God of the Gentiles also, and not of the Jews only. The covenant is now revealed unto all. Quest. When began the separation between Jew and Gentile? Answer. It was foretold by Noah, Gen. 9.27. Gen. 9.27. God shall enlarge Japhet, and he shall dwell in the tents of Shem: but the accomplishment of it was long after, and that in two degrees. First, the foundation of it was laid in Abraham's calling out of Vr (where he worshipped strange Gods, Joshuah 24.2.) into the land of Canaan. Secondly, the full accomplishment of it was at the bringing up of the children of Israel out of Egypt, when he gave them the ceremonial law. When Abraham was brought forth of Vr, then was the foundation laid of that partition wall; and when God brought them forth of Egypt, then was the wall fully finished and set up. Quest. How long continued this separation? Answer. This separation lasted till the time of Christ's ascension, and therefore it is, that though Christ came and preached the Gospel of peace amongst men, yet he did it only to the Jews, as he speaks, Matth. 15.24. Matth. 15.24. I am not sent but to the lost sheep of the house of Israel. Thence also is Christ called, a Minister of Circumcision, Rom. 15.8. But afterward Paul calls himself a Minister of the Gentiles, Rom. 15.8. Rom. 15.8. This separation lasted long, from Abraham's calling to Christ's ascension was about a thousand eight hundred years, and from the Israelites going out of Egypt was above a thousand four hundred years. Why did not God reveal the covenant of his grace as generally before Christ, as since Christ's coming? Quest. It was so, because it so pleased him, Matth. 11. Answer. It was his good will to reveal it to any. And if any ask, Why not to all? It was to show the freeness of his grace, in which he is not bound to any, he may show mercy where he will show mercy, Rom. 9.15. Rom 9.15. he may reveal his grace to whom he will, and conceal it from whom he will. In the Jews therefore whom God chose to manifest his grace unto, the Lord would show forth a pattern of his free election of grace, choosing them rather then any other people. On the contrary, on the Gentiles he would show forth an example of his just rejection, leaving them to deserved wrath. Why did God at last reveal his covenant to the Gentiles? Quest. To make his grace and goodness the more conspicuous and Answer 1 glorious in extending itself to such a rejected and forsaken people, Rom. 11.32. He hath shut up all under unbelief, that he might have mercy upon all. That God should look upon such a people as they were, this setteth forth the riches of his grace more abundantly. For the further glorifying of Christ, that his Name should be Answer 2 more glorified, Psal. 2.8. Psalm 2.8. Isai. 66.19. To teach us a double lesson: First, Humility; secondly, Use. Thankfulness. First, Humility, the doctrine of grace is revealed to us that were Gentiles in the flesh, without Christ, without hope, we were aliens, an abject, a base, and rejected people, not the posterity of Abraham, or Isaac. Let us remember our base estate, remember the rock whence we were hewn, the wild nature of that Olive which we grew upon, and let this make us humble and lowly in our own eyes. We are ready to think we are the only people. If we begin to be arrogant, then call to mind what we were, strangers from God, and aliens from the Commonwealth of Israel. This we had need to remember ourselves of. Paul thought it needful to put the Ephesians in mind of it, Ephes. 2.11. Ephes. 2.11. and the Romans, cap. 11. and the Corinthians, 1 Cor. 6.11. there is the same spirit in us; we had need therefore to look back to what we were, that so we may not be high minded, but fear, least for our pride and unprofitableness, we be left in the same estate we were in. Secondly, Thankfulness unto God, that whereas our Fathers sat in darkness for many hundred years together, yet the grace of God is revealed unto us. Be abundantly thankful for it, that we which were dogs before, are now set at the children's table; He hath made known his Covenant to us, which was kept secret from ages before, wherein though they would have been glad to have seen and heard the things which we do; yet they could not; what do we owe unto God for this mercy? Do therefore as they in Acts 13.48. Acts 13.48. they were glad and rejoiced that the Gospel was preached to them; so let us. Let us also praise and glorify God for it, as the Gentiles are stirred up to do; Rom. 15.9, 10. when the Jews heard that God had given the Gentiles repentance unto life, they glorified God; much more should we do it for ourselves. And thirdly; Let us learn to give up ourselves to the obedience of Grace, as they did, Rom. 1.5. This is that the Gospel teacheth, 2 Tit. 11.12. There is much profession of faith in New England, but let it appear in the life; manifest our thankfulness in our obedience of the Gospel of Christ; or else the more the Grace of God is revealed to us, the heavier will our judgement be. 2 Thes. 1.8. God will come in flaming fire, rendering vengeance to them that obey not the Gospel of Christ. 5. Here might be noted a fifth Difference, that the old Covenant was to last but for a time, till the time of reformation, Heb. ●. 4. but the new Covenant is to last for ever to the end of the world. Which makes against the opinion of those which teach the abolition of the ordinances of the New Testament, at the setting up of Christ's kingdom which they plead for; but this I pass by. It is an everlasting Gospel, and the ordinances of it everlasting, to last as long as the world shall last. 3. Now follows a third point concerning the covenant of grace, to be spoken to; and that is touching the blessings and benefits of the Covenant. And these are necessary to be considered of, and looked into, for sundry reasons. First, That those that are in covenant with God, might know the great things which are given unto us of God, 1 Cor. 2.12. Now we can never know the things which are given unto us of God, but by knowing of the covenant which conveys all the blessings which God doth impart unto his people; therefore it is necessary that we should know the blessings of the Covenant, that so we may take comfort in them; rejoice in them, and see our own happiness, what an happy thing it is to be in covenant with God; Men that have great possessions, will sometimes get upon the top of some high place, to take a view of their large revenues; so should we ascend on high in our Meditations, to consider the great blessings which the Lord passes over unto us by his Covenant. We should do as M●ses, get up to the top of Mount Nebo, and view all the land, all the several blessings of the Covenant; And as God bids Abraham, Gen. 13.17. to view the length and breadth of the land which he would give unto him; so should we view the length and breadth of the promise; Walk through the Covenant as we are able, to see the height and depth of it, that so we may know what great things the Lord hath made us possessors of, and so rejoice in our portion, and take consolation therein. Indeed we can here behold them but as in a Map darkly, we must reserve the full view of them till we come to enjoy them, as they shall be exhibited to us hereafter. Secondly, It may be useful also to others, that are strangers to the Covenant and promises, that they by hearing how great the blessings of the Covenant are, they may be alured and drawn thereby to come and take hold of the covenant, whereby such great and wonderful things are communicated unto them. This draws some, when they see the goodness of God unto his people, Zach. 8.23. Zach 8.23. Isai. 60.9. And thereby they are encouraged to join unto them, and become one people with them. This stirred Balaam himself, to consider their happiness, and to say, How goodly are thy Tents. O Jacob! and therefore wished, Let me die the death of the righteous. This doth many times efficaciously work upon the hearts of those that are without the Covenant. Thirdly, The consideration of the Benefits of the Covenant, will help to make the burden of it (as it seems burdensome to flesh and blood) more light, and the bonds more easy. If we look at the bond of the Covenant alone, we shall be ready to say, as Psal. 2.3. Psal. 2.3. Let us break these bonds, and cast these cords from us. But if we look into the blessings of the Covenant which it brings, these will make the bonds more easy, that the soul will say, Lord bind me as fast as thou wilt, that I may never start from thee; knit my heart unto thee, that I may fear thee for ever. It will make the service of the Covenant an easy servitude, yea it will make us see glorious liberty in it. If this be considered, we shall not say, as Mal. 3.14. and Job 21.15. What profit is it, that we have served the Lord, and kept his ordinances, & c? but that in keeping his Covenant there is great reward, Psal. 19 Psal. 19 Fourthly, Whereas the Lord doth cast in many blessings upon his people, spiritual and temporal, (the Lord dealing in all his ways towards his people according to his Covenant with them) now the consideration of the many blessings which we do enjoy by the Covenant, will lead us to the right fountain from whence we do receive them, even to see the faithfulness of God in them, who keeps covenant and promise with his people; We shall thereby see, that as he hath spoken it with his mouth, so he hath fulfilled it with his hand. Fifthly, The knowledge of the blessings of the Covenant will help to support our faith in all trials, exigencies, and straits, which we fall into; if we know what the promises of the covenant be, it will bear us up that our faith faint not, though for the present we be cut short of the blessings which we have a promise for. Herein faith is supported, that though God may try us, yet he will not forsake us, if the blessing be not yet come, yet it will come, it cannot fail, the Covenant being faithful; the Lord will perform mercy to Jacob and truth to Israel, Micah 7. last. Thus it is every way useful and profitable to know the blessings of the Covenant. And here lift up our hearts to look for great things, great blessings, such as the great God hath promised; the blessings are suitable to the person that we enter into Covenant withal; The things of the Covenant are great things, Hos. 8.12. Hos. 8.12. Princes and Monarches when they enter into Covenant with other Nations, they do not make Covenants about children's toys and light matters, but such as concern the welfare of the Kingdom; so when the great Monarch of heaven and earth enters into Covenant with us, it is about the great things of our salvation, the great things of heaven, yea of God himself. The Covenant is full of blessings, it is a rich store-house, replenished with all manner of blessings. It is not dry nor barren, but like the fat Olive or fruitful Vine, the fruit whereof cheers the heart of God and man. God himself is delighted in the communication of his grace to his people; and they are delighted with the participation of his grace from him. The Covenant is a tree of life to those that feed upon it, they shall live for ever. It is a Well of salvation, Isai. 12.3. Isai. 12.3. It's a fountain of good things to satisfy every thirsty soul, Zach. 13.1. Zach. 13.1. It is a treasure full of goods, as Deut. 28.12. Here is unsearchable riches in this Covenant, which can never be emptied, nor come to an end. Our finite narrow understandings can never apprehend the infinite grace this Covenant contains, no more than an eggshell is able to contain the water of the whole Sea. Yet it is not in vain to consider them as we are able to express them, though they be above that which we are able to speak or think. As Moses though he could not see God's face, nor discern his glory to the full, yet he was permitted to see his back parts; so we may take a little view of the blessings promised, though the full cannot be seen. As in a Map, we have the bounds of a Lordship set forth, the rivers, woods, meadows, pastures, etc. these are seen darkly in the Map, but they are nothing to that when they are seen in their own beauty and greenness; to see the silver streams in the rivers, the beautiful woods, the large meadows, fat pastures, and goodly orchards, which are fare more excellent in themselves, then when they are seen in the Map. So we can show you but a little Map of those glorious things which the Covenant contains; but by that little that you do see, you may be raised up to the consideration of the things that are not seen, but are to be revealed in due time. Now the blessings of the Covenant are enfolded and wrapped up in the promises of it, every promise of Grace containing a blessing in it, as every threatening of the Law contains a curse. They are now enfolded in the promise, the time of unfolding is not yet come. The time of full discovery is when the heavens come to be folded up, Heb. 1.12. Heb. 1.12. than the promises shall be unfolden, and then we shall fully see the blessings of the Covenant: We have now a right and interest in them, which is safe and sure, but as yet we have them but by promise only; and therefore it is, that the terms of Covenant, and promise, are taken for the same, Eph. 2.12. Ephes. 2.12. Rom. 9.5. Hence also we are said to be heirs (in hope) of eternal life, Tit. 3.7. Titus 3.7. not in present possession, but in hope. Therefore if we would see what are the blessings of the Covenant, we must look into the promises; Now the promises and blessings of the Covenant, are of two sorts; First, of things spiritual and eternal. Secondly, of things temporal, that concern this outward life. The spiritual blessings of the Covenant are chief comprehended in these places of Scripture, Jer. 31.31.33. Jer 31.31.33. This shall be my Covenant, saith the Lord, after those days, I will put my Law in their hearts, and I will be their God, and they shall be my people. And they shall teach no more every man his neighbour, saying, Know the Lord, for they shall all know me from the least of them, to the greatest of them; for I will forgive their iniquity, and remember their sin no more. So Ezek. 36.25, 26, 27, 28. Ezek. 36.25, 26, 27, 28. Then will I sprinkle clean water upon you, and ye shall be clean from all your filthiness, and from all your Idols will I cleanse you; A new heart also will I give you, etc. So also, Jerem. 32.38, 39, 40. They shall be my people, and I will be their God: and I will give them one heart, etc. Gen. 17.7. Gen. 17.7. I will be a God unto thee, and thy seed. These places compared together, with such other, do express the sum of all the great things promised in the Covenant. First, Here is that great promise, I will be your God, and you shall be my people. Secondly, But if any say, Alas, how can God be a God unto me so sinful as I am, that have sinned & provoked him as I have done, therefore to take away this, God saith, that shall not hinder, I will forgive your iniquities, and remember them no more. Thirdly, But if the soul say further, that though God should take all my former sins away, and pardon them, yet I have such a sinful wretched nature in me, that I shall break out into new sins against him, and bring a new guiltiness upon myself; The Lord removes and takes away this also, and promiseth that he will renew our natures, and give us hearts of flesh, he will wash us from our filthiness, and write his law in our hearts, and enable us to keep his Statutes, etc. Fourthly, But because some may yet say, Though God should do all this for me, yet such is my infirmity and weakness, that I shall departed again from the Lord, I shall never hold out; Therefore the Lord makes answer to this also, and tells us that he will never departed away from us, and that he will put such a fear of him into our hearts, that we shall never departed from him, Jer. 32.40. To begin with the first, which is the great promise of the Covenant, I will be thy God, Gen. 17.7. Gen. 17.7. Jer. 31.33. Jer. 31.33. This is set in the midst of the promises, as the heart in the midst of the body to communicate life to all the rest of the members; This promise hath influence into all the rest; As Christ speaking of the Commandments of the Law, calls that commandment of loving the Lord with all our heart, the great Commandment; so may this be called the great promise of the new-Covenant; It is as great as God is; He is an infinite God, the heaven of heavens is not able to contain him: Yet this promise contains him, God shuts up himself in it, I will be your God. 1. Here is sufficiency. It is a promise of infinite worth, an overflowing blessing, a rich possession, an hid treasure, which none can rightly value. It was a great promise that Balak made to Balaam, Numb. 22.17. Numb 22.17. I will promote thee to great honour; A greater which Ah●suerus made to Esther, cap. 5.6. That he would give her the half of his kingdom; A greater than that, which was made to Christ, Mat. 4. if he that made it had been able to have performed it; But this promise passeth them all. If we had a promise of an hundred worlds, or of ten heavens, this is more than all. When God said to Abraham, I will be thy God, what could he give or say more? As Heb. 6.13. God having no greater to swear by, swore by himself; so God being minded to do great things for his people, and having no greater thing to give, giveth them himself: well therefore might the Apostle, 2 Pet. 1. 2 Pet. 1. (looking at these promises) call them exceeding great and precious promises; This is the greatest promise that ever was made, or can be made to any creature, Angels or men. Herein God giveth himself to be wholly ours, all his glory, power, wisdom, goodness, grace, holiness, mercy, kindness, all is ours, for the good of his people that are in Covenant with him, Quantus, quantus est, he is all ours. Hence saith the Lord to Moses, Exod. 33.19. Exod. 33.19. I will make all my goodness to pass before thee. And the Apostle, 1 Cor. 3.19. All things are yours; and all shut up in this, I will be thy God. When a man taketh a wife into the Covenant of marriage with him, what ever he is, he is wholly hers: he gives himself and that which he hath to her; so when the mighty God of heaven and earth taketh his people into covenant with him, he is an husband to them, and marries them to himself, and therefore what ever he is in the glory and excellency of his nature, it is all for the good and comfort of his people. Consider God essentially or personally, all is theirs. God in his essence and glorious attributes communicates himself to them for their good. And God personally considered, as Father, Son, and Holy-Ghost, they all enter into Covenant with us, Isai. 54.5. The Father enters into a Covenant with us, he promises to be a Father to us. 2 Cor. 6.17. Hence saith the Lord, Exod. 4.22. Exod. 4.22. Israel is my son, my firstborn: and Jer. 31.9.20. Jer. 31.9.20. Is Ephraim my dear son, is he my pleasant child? The Lord speaketh as though he were fond of his children, delighting in them, as Psal. 147.11. Psal. 147.11. pitying of them, Psal. 103.13. As a Father hath a care for his children to lay up something for them, so the Lord hath a care to provide both heavenly and earthly inheritance for his children; he hath a care to nurture and instruct them in his ways, Deut. 32.10. Deut. 32.10. 2. Christ the Son is in Covenant with us, and speaks to us, as Isai. 43.1. Isai. 43.1. Thou art mine: and Hosea 13.14. I will redeem them, I will ransom them; O death I will be thy death; Thou hast destroyed my people, but I will destroy thee. There is the Covenant of the Son with us; He brings us back to his Father, from whose presence we were banished, and sets us before his face for ever. He undertakes with us to take up all Controversies which may fall between God and us. He promiseth to restore us to the Adoption of sons, and not only to the title, but also to the inheritance of sons, that we might be where he is, Joh. 17.24. 3. The Holy Ghost makes a Covenant with us; as Heb. 10.15, 16. Heb. 10.15, 16 Whereof the Holy Ghost also is a witness to us, testifying of this Covenant which he makes with us. For after that he had said before, This is the Covenant that I will make with them, I will put my Law into their hearts, and in their minds will I write them, etc. Though the Father be employed in it, yet here is the proper work of the Holy Ghost. What the Father hath purposed to his people from all eternity, and the Son hath purchased for them in time, that the Holy Ghost effects in them. He applies the blood of Christ for the remission of sins; he writes the law in our hearts, he teacheth us, he washeth us from our filthiness, and comforteth us in our sadness, supports us in our faintings, and guides us in our wander. He that effects these things for us, is there said to make a Covenant with us. Thus God personally considered, Father, Son, and Holy Ghost, are in Covenant with us. 2. As there is sufficiency in this promise, so also a propriety to all the faithful; Therefore it is said, not only I will be God, but I will be thy God, and so every faithful soul may say, God is my God; 1. They have a right in him. 2. They have a possession of him. First, They have a right in him. The name (God) in the promise is a name or title of relation, as the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & vir; which signify not only a man in general, but a man with special relation to such a woman as he hath by Covenant betrothed to himself. So here the name God, it notes forth the relation in which God stands to us. Hence it is said, he is not ashamed to be called their God. Heb. 11.16. Therefore when he had made a Covenant with Abraham, he called himself the God of Abraham, and afterwards, the God of Isaac, the God of Jacob, the God of Israel. As a woman may say of him to whom she is married, this man is my husband; so may every faithful soul say of the Lord, he is my God. Secondly, They have possession of him. He doth impart and communicate himself unto them, in his holiness, in his mercy, in his truth, in the sense of his grace and goodness. He doth not only show himself unto them, but communicate himself unto them. Hence it is said, 1 Joh. 1.3. 1 Joh. 1.3. We have fellowship with the Father, etc. and Christ is said to come and sup with them, Rev. 3.20. Rev. 3.20. and to kiss them with the kisses of his mouth, Cant. 1.1, 2. And to be near to them in all that they call upon him for, Deut. 4.7. Deut. 4.7. It is true, we have here but the first fruits, the earnest penny, a little part of that fullness which shall be revealed, because we live by faith and by promise more than by sense and sight. And thence it is that sometimes Gods own people seem to feel God departed from them, as Isa. 45.15. Isai. 45.15. & 65.15. Yet they enjoy God still, even in such desertions; First, In regard of his Grace pardoning their failings. Secondly, In his power sustaining; Thirdly, In his grace sanctifying them; Fourthly, In all these they have a sure pledge of a more full communion with him when the fullness of time is come. Reason. The reason why the Lord promiseth to give himself to his people is, because a reasonable creature can be made blessed no other way, then by enjoying of God himself. It is not all the other things of the world that can make man happy, but only the fruition of the blessed God. Use 1 This may let us see the abundant grace of God towards us in this promise of the covenant, that he is pleased to become our God, this may be the wonder of the whole world, that which Heaven & Earth, Angels and Men, may stand astonished at, that the high God should enter into a covenant with us to become our God. There are divers things that manifest the riches of grace in this blessing. First, it we consider what it is that is given: it is no less than the great, mighty, and infinite God. Secondly, unto whom he hath given himself; even to us a generation of sinful men, the wretched children of apostatising Adam, that he should give himself to us, though we had forsaken him, and cast him off, this is wonderful grace. It was no small thing that the Lord would at first enter into covenant with Adam, though carrying upon him then the lively image and representation of God's holiness, yet this was less wonderful, a righteous God to be in covenant with righteous man, the holy God to be in covenant with man endued with the like holiness: But this is the wonder of grace, that the just and holy God should enter into covenant with, and communicate himself to such sinful, polluted, loathsome, and unclean creatures as the sons of men be. We might justly have been left to the God of this world, 2 Cor. 4.4. 2 Cor. 4.4. because we had preferred him before the true God. But God is pleased to give himself to us, to become our God. This Angels may stand and wonder at, here is infinite grace. Justice can lay no claim to this blessing, well therefore m●y we say unto it, Grace, Grace. Thirdly, it is more grace still, because his entering into this covenant with us, his bestowing of this grace, is of himself only, of his own good will and pleasure, without our seeking or enquiring for him. Indeed before we get full interest in the covenant, we are glad to seek and sue; but the Lord gins and offers himself unto us, as 2 Cor. 6.17. 2 Cor 6.17. Come out from amongst them saith the Lord, and I will be a Father unto you. Men seek not after God, as Psalm 14.2. but the Lord takes them by the hand, and saith, as Psalm. 81.11, 12. O Israel, I will be thy God. So also he tells his people, Ezek. 16.6, 8. that when they lay in their blood, them he said unto them, Live; and swore unto them, and entered into a covenant with them. And yet here is more grace still unto those that God enters into covenant with, in that he is not the God of the whole world, but of a remnant, a little handful of people whom God hath chosen. Out of the whole mass of sinful men, the Lord picks out a few base, poor, despised one's, things of no account, as 1 Cor. 1.27, 28. and gives himself to such, passing by those that count themselves Gods in comparison of other men; passes by Saul that sits on the throne, and chooses David that followeth the sheep; here is the grace of the covenant: this may cause us to wonder and say as Judas, John 14.22. What is the cause that thou wilt show thyself to us, and not to the world? To teach us all that do hear of the covenant, and of the rich Use 2 and abundant blessing that is enjoyed thereby, to give up ourselves wholly and only unto God, who hath given himself wholly and only to those that are in covenant with him; Meet unto God as he meats to you. As he maketh a covenant with you, to give himself wholly to you: so do you devote and consecrate yourselves, your wit, strength, gifts, and all to be wholly for him. Do not as the Israelites, Psalm 81. God offered himself to them, but they would have none of him. God is a God to us, and not to the world; let us be a people unto him, and not to the world. The covenant between God and us, must be as the covenant between man and wife, Hosea 3.3. Thou shalt be for me, and I will be for thee. The Lord takes it ill when (as Isai 57.8.) his people run after other lovers, and commit fornication with Idols, and with the world. Live therefore unto him, who lives and works all things for us, and for our salvation. To teach us in all our straits and necessities, to fly unto this Use 3 covenant that the Lord hath made with us, to claim the right and interest that we have in him, and to look unto him for secure in all the distresses that we meet withal. Go unto him, and say, Thou art our God, now we stand in need of thy help, all creatures cannot yield it, do not thou therefore fail us. Look unto this promise, I will be a God unto thee. This course the Church taketh, Isai. 63.15.16. Isai 63.15.16 and by virtue of his covenant they plead for mercy in their great misery. Doubtless thou art our Father, look down, etc. This also the Church pleads with God in time of famine, Jer. 14.21. Jerem. 14.21. Break not covenant with us, it is thou the Lord our God that must give rain, etc. This is a sweet plea for every child of God to plead with the Lord by. Use 4 To teach us how we ought to walk in an holy fellowship with God without estrangedness, seeing he hath made a covenant with us, and given himself to us. Take heed of causing estrangedness between God and us. As friends that are in covenant the one with the other, are careful to shun all offences whereby they might grieve one another, or cause any alienation of affection between them: so should it be with us; God doth nothing to grieve us; he deals lovingly, kindly, and mercifully with us, and therefore expostulates with his people, Micah 6.3. Wherein have I grieved thee? Lay against me the matter of accusation. Oh that we could say the like unto him. But let us labour so to walk in all holy fellowship and care to please him, in reverence and fear of him, that we may not do any thing but that which is acceptable in his sight. It may also direct us how to walk towards every person in the Trinity, seeing they all enter into covenant with us. Let us carry ourselves to the Father as children in fear of him, with faith depending upon him, walk before him in childlike obedience. Let us labour to honour the Son, who hath abased himself to redeem us unto himself, 1 Cor. 6. last. 1 Cor. 6. last. And seeing the holy Ghost is our Sanctifier and Comforter, labour to walk as the Temples of the holy Ghost, keeping our vessels in holiness and honour, that he may delight to dwell in us, and take heed of grieving the holy Spirit of God, whereby you are sealed to the day of redemption, and submit yourselves to his gracious directions in all things. Use 5 A ground of infinite comfort to every faithful soul, thou mayst say, the Lord is my God, he is my own. It is somewhat to say, we have an house of our own, necessaries of our own, bread of our own to eat, of our own to put on, so as we need not go to others to supply our wants; but what a blessing is this, that the soul may say, I have a God of mine own, God is my God. It is the misery of the men of the world, that they are forced to speak of God as of the God of another people, as Laban, Gen. 31.29. The God of your Fathers; and Pharaoh, Exod. 10.16. Pray to the Lord your God, etc. They cannot speak of God as their own God. But this is the felicity of the people of God, that they can challenge an interest in God, and say as David, Psalm. 63.1. Psalm 63.1. O God, thou art my God. This is more than if we could say, as Psal. 50.10, 11. Psalm 50.10, 11. That all the beasts upon a thousand mountains are mine. Value therefore this blessing. The greater God is in himself, the greater blessing and consolation it is to us, he being wholly ours. All the nations of the earth are as the drop of a bucket unto him, yea as nothing, Isai. 40.12.15, 17. All the great things which the world admires at, and gazes upon, they are all nothing in comparison of him. And therefore God being so infinite, what an infinite blessing is it to have him for our God? In Gen. 15. Gen. 15. Abraham asketh God, Lord, what wilt thou give me? The Lord answers him, I will give thee myself, take me as thine, use me as thine. The same he speaks of every faithful child of Abraham, Use me and acknowledge me and all my power, Grace, and mercy, and kindness, as thine own. See how David was affected with this, 1 Chro. 17.20, 21, 22.24. Thus we have taken a little view of this great blessing of the covenant, I will be a God unto thee. But because this is the main and principal Promise of the covenant, being Substantia foederis, as Junius call it, Anima foederis, as Paraeus, Caput foederis, as Musculus calls it, therefore we will a little further sift into this promise, and see what it may contain within the bowels of it. Now if we would know what this implies when the Lord says, [I will be God unto thee,] we must first consider, what it is to be God; and then we shall see what it is that he promiseth to be God unto us. Now to be God implies these three things: 1. To be All-sufficient, both to his own Being and Blessedness, and to the blessedness of the creature. 2. To have all that blessedness and sufficiency, that is in him, from himself, and not from another. 3. To be God over all, to have dominion and sovereignty over all, as Rom. 9 To apply these things to the point in hand, That God will be a God to us, implies these three things: 1. That he will be an All-sufficient God to us. 2. That he will be all this good to us from himself, and from no other. 3. That he will be God over us, to bring us again under the first dominion; as Micah. 4.8. Micah 4.8. to rule over us, and govern us according to his will. First, for the first, that God will be an All-sufficient God to us, this is a part of his covenant, that he will be to us a full blessing, so as that we shall be wanting in nothing that is good for us. Hence it is, Gen. 17.7. that when God tells Abraham, He will be his God, and the God of his seed, if Abraham should now ask what that is; saith God, verse 1. I am God All-sufficient, and also my goodness and sufficiency is thine, I will be enough to thee, thou shalt need no more. Hence also is that in Jeremy 31.14. I will satiate your soul with fatness, and my people shall be satisfied with goodness, saith the Lord. God is enough to them that are his. Reason. Because he is sufficient to his own blessedness, and therefore much more unto ours. He needs no creature to add unto him. The greater any one is in state and dignity, the more he stands in need of, Psalm 16.3. to be a sufficient fullness unto him. That is too little for a Prince, which is enough for a private man. Now God is the most excellent Being, and therefore that which is sufficient for himself, must needs much more be so for us. That water which fills the s●a, will much more fill a cup; and therefore said David when he enjoyed God, My cup runneth over, Psal. 23. Thirdly, because what ever good is in the creature, is more eminently and abundantly in God himself: he is the Fountain, and they are the Cisterns. What ever good is in Angels or Men, or other creatures, is more abundantly in God. And therefore if all the good of all creatures joined together, were able to satisfy and to be sufficient for a man (as we would think it were) then is God much more. Thirdly, there is in God a suitableness to the desires of the soul of man. It is the happiness of the creature to have a thing suitable to it: Now the soul being made after the Image of God, it is best satisfied with God, and nothing else can satisfy it. As no creature satisfied Adam till Eve was made, that was suitable to him. Similitude breeds content. The soul is a spirit, and desire's spiritual things: Now God is a Spirit. Again, the soul is of an intelligent nature, reaching after the knowledge of high and hidden things: Now God is light and wisdom to sati fie the soul in this, by filling it with light by the knowledge of himself. Again, the soul is an immortal substance, which dies not, and the desires of it are immortal: So is God, therein satisfying our soul's d●sires. Fourthly, if God be our God, than all the creatures are ours, and for our good. If God be ours, than all that is his is ours: now all the creatures are his. Hence saith the Apostle, 1 Cor. 3. end; All things are yours. As when a virgin marrieth a Prince, his riches, glory, and all are for her good: So God having taken us into covenant with himself, all that he is, and hath, is for our comfort and blessedness. As God is able thus to be an All-sufficient God to us, so he will be to those that are his. First, because it is the nature of goodness to be communicative of itself; and therefore God being good, he will let out himself unto his people. He cannot satisfy himself unless he do it. Secondly, the Lord's end in taking us into covenant with himself, is to make us an happy and blessed people, which we cannot be, but only by the enjoyment of God himself; blessedness standing in a confluence of all good, which cannot be found but in God alone. There is in man himself nothing but vanity and misery: he was at first full of grace and goodness, an Image of the blessed God, but now he is become a spectacle of misery. So all other things under the Sun are to him turned to vanity and vexation of spirit. As a deal of wind in the body doth not refresh it, but gripe and pain it: so all the windy comforts of the world cannot satisfy, but rather trouble us, till we recover our fellowship with God. As we lost our felicity in losing God; so we must recover it again by recovering him. Therefore we find in experience, that the soul never finds settled test, till it come to rest in God. As the Bee goes from flower to flower, because there is not full contentment to be found in any one: so the soul● from creature to creature, till it comes to God. Hence the Lord is called the rest of the soul, Psalm 116.7. And this the Lord knowing, that the soul cannot find rest any where else, but in him; therefore he will communicate himself to them: this being his end, to make the creature blessed by enjoying of him. Consider how God is an All-sufficient God to us in two respects: First, in respect of all our occasions and necessities, whatever our case be. It's God's prerogative alone to be an universal good. The things of the world can help but against some one thing; bread against hunger, drink against thirst, against cold and nakedness, houses against wind and weather, friends against solitariness, riches against poverty, Physic against sickness etc. But God is an All-sufficient good, he supplies all the necessities of his people, he is all in all to them, he is habitation to them, he is life, etc. he doth good to the inward and outward man; his grace is sufficient to help all the defects of the soul. Look upon the guilt of sin, there is abundant grace to pardon: Are our infirmities many? there is power in God's grace to heal them. Are our corruptions strong? the power of God's Spirit can overcome them, and make us able to keep his Statutes and Judgements, and to do them. Are our consciences disquieted, and our peace broken? His joy is able to make us rejoice with joy unspeakable and glorious. Again, his sufficiency extends also to the body: all the welfare of the outward man is laid up in God; he is the God of our life, Psal. 42.8. Psalm 42.8. and the strength of our life, Psal. 27.1. Psalm 27.1. He is a quickening spirit, 1 Cor. 15.45. 1 Cor. 15.45. which though it be true in regard of the inward man, which he doth also quicken by his Spirit and grace; yet it is there spoken of the outward man, of the body which the Lord shall quicken after death, and doth now keep alive by his power. For in him we live, and move, and have our being, Acts 17.28. Acts 17.28. When God form the body at first out of the dust, whence had it life? Not from itself, nor from any creature: God breathed into him the breath of life: and so he still keeps the breath in our nostrils, and upholds our soul in life, or else we should presently return to dust. Secondly, God is an all-sufficient good in respect of all times and seasons, both for this life and the life to come. Other things serve but in their seasons, as it was said of David, that he served his time; so do the things of this life, but they continue not, our health and strength are with us in youth, but they stay not. The flowers give their smell in the spring, but by and by they are withered and gone. The Sun gives light in the day time, but hides itself in the night; keep us warm, but they wear away. But God is a lasting, yea and an everlasting good; He is God and changeth not, and therefore is called, God from everlasting to everlasting, Psal. 90.2. In a word, he is sufficient, First, to save us from all evil, and thence he is said to be a Wall of fire round about his people, Zach. 2.8. So also a Cloud against the heat, a Shield and Buckler against the Sword, etc. an all-sufficient protection to his people against all evil. Secondly, an all-sufficient good to communicate all blessings to us which we stand in need of; therefore he promises to open his good treasure. Deut. 28.11.12. And he tells Abraham when he enters into covenant with him, that he will be his exceeding great reward. I will be all things to thee. Hence the Lord is called a Sun, Psalm 84. that as the Sun is the cause of all fruitfulness to the earth, bringeth forth corn, grass, and herbs, and withal cherishes them: so the Lord by the influence of his grace and goodness, bringeth forth something out of every creature for the good and comfort of his people. Thirdly, he is able to make up all our losses; whatever we have forgone for his Names sake, and his Gospels, we shall have an hundred fold more either in the same kind, or in contentation, or inward peace of conscience. Thus the Prophet tells Amaziah, 2 Chron. 25. when he asked what he should do for the hundred talents, saith the Prophet, The Lord is able to give thee more than this. Have we with Abraham forsaken our native country, and our kindred? The Lord is able to make up all. Fourthly, He is sufficient to work for us and by us, what ever we desire according to his will. What ever enterprise we have in hand, or go about, though we have mountains against us, as Zach. 4.7. yet the Lord can make them plains, and work all our works for us. Have we any grace to be wrought in us? He can make all grace to abound in us. He hath abundance of spirit, Heb. 13.21. and can work both will and deed. Thus you see that God is every way sufficient to his people. Use 1 This may let us see both the cause and cure of those manifold discontents that we meet withal in our daily course, troubled we are on every side, nothing satisfies the unsatiable desires of our hearts, but when we have the things we sought at God's hand, yet we are discontented. The reason of all is, because we do not enjoy God, we do not live upon him, we do not possess nor improve our interest in him. We poor upon the Creature, and place our rest there, and so miss of our expectation. If we did enjoy God in our daily conversation, we might find a sufficiency and contentment in every estate, as Paul did, Phil. 4.13. Phil. 4.13. & 2 Cor. 6.10. as having nothing, and yet possessing all things. He lived to God, and enjoyed him, and he was an all-sufficient good to him. We may enjoy God in any condition, in the meanest as well as the greatest, in the poorest as well as the richest. Nothing can separate us from God but sin alone. God will go into a wilderness, into a prison, into a low condition with his people, and he is able to make up all to them that they are cut short of. Our discontents therefore do not arise from the change of our condition in outward things, but because we want our fellowship with God. If we do not find a sufficiency, it is because we do not enjoy him our all-sufficient good. What is the cure then? We must stir up our faith, and consider our Covenant, think with ourselves what God hath promised to be to us, even our God, our all-sufficient good. If we had faith but as a grain of Mustard seed, and did exercise our faith in this promise, and live by it, we might command these storms of discontent which trouble us, to be at peace and be still. We might then say, as Psal. 42.11. Psal. 42.11. Why art thou cast down within me, O my soul? etc. Hast not thou an all-sufficient good? a God to enjoy? Here then is the way to true contentation. Labour to enjoy God, live upon him, he is the rest of the soul, an all-sufficient good. Use 2 It may be a rule of trial, whereby we may in some part discern, whether we do indeed enjoy God in the outward comforts of this life, which we do partake in; Many will ask the question, Whether do I enjoy God in the blessings I have? Here is one thing whereby it may be known: God is an all-sufficient good to them that do enjoy him, he fills all things with his fullness. He maketh every thing a full blessing when he comes to us in it; It is contentful. Do we then find that the things which we have are sufficient for us, and do they bring a kind of satiety and fullness with them, so that we are satisfied with our portion? this is because God is in it, and fills the blessing with his fullness, and so makes it to fill us; and makes us say with Jacob, I have enough, therefore when we are not satisfied with what we have, it is a sign that God hath left the creature, and then it proves an empty and windy vanity to us. So much satiety, so much of God in every blessing. For direction where to pitch our affections, and settle the desires Use 3 of our soul, when we would find contentment in any blessing. Set our hearts there, where we may be sure to find that which will fill the desires of them. Contentment is that, which all seek for, but they seek not aright; fasten therefore the affections of the soul on God, and on him alone. Set not your hearts on riches, Psal. 62.10. Psal 62.10. L●y not out your money for that which is not bread, Isai. 55.1, 2. and your silver for that which satisfies not. Nothing can fill the heart but the fullness of God. For comfort unto all those that are in Covenant with God, to Use 4 you I may say as Moses to the people of Israel, Deut. 33.29. Deut. 33.29. Happy art thou, O Israel, who is like unto thee, O people saved by the Lord? And as David, Psal. 33.12. Psal. 33.12. Blessed is the Nation whose God is the Lord. Take notice therefore of your blessedness. This is a blessedness that hath the confluence of all good in it. Let others bless themselves in their wealth, dignity, in titles and places of honour, and in their power and authority over men, this is a poor and miserable blessedness; But let us say, as Psal. 144.15. Blessed are they whose God is the Lord; Rejoice therefore in your portion, you have an all-sufficient God to save you from all kind of evil, to minister to you all kind of good, to work all your works for you, and in you, and the time will shortly come when you shall say, I have enough, my cup runs over. But we see many that profess to be in Covenant with God, Object. that live as poor contemptible lives, feel as many wants, and lie under as many troubles as any other. For the present I say in a word thus. 1. Answ. That the time of the full enjoyment of this promise is not yet come. 2. Peradventure Gods own people sometimes walk not in the way of the Covenant; for as there is the blessing of the Covenant, so also the way wherein they must walk, and they starting out of the way, miss of the blessing. 3. The lives of God's people are not to be judged of, by their outward appearance, but by their inward state and condition; many a man lives poorly for outward things in this world, and yet finds more sufficiency and fullness in that estate, than many a man that hath barns full, and fares deliciously every day. For first, they have necessaries as well as they that have more, though but little beforehand. They have every day a certain provision prepared for them: As the King of Babylon provided for Jeremiah, 2 Chron. 36. 2 Chron. 36. Again, though God's servants have many times but little, yet they have as much comfort in that little, as those that have greater abundance, Psal. 37.16. They have as much peace, quiet of heart and conscience, as free from fear and care, as cheerful and comfortable, and find as good a savour in that homely provision they feed upon, as others in their honeycomb. And whence is all this, but from hence, that the fullness of God is in that little which they enjoy? There is a full blessing in it, God hath put himself into it, and though it be but little and mean in show, yet it is much in substance. And lastly, If God's servants want at any time, he sees a little to be better for them than more abundance, not because God cannot fulfil their necessity, or is not willing; he is able to supply their wants, and will in due time administer all Grace to them. God is a sufficient God to his people, and therefore blessed are the people that are in such a case, yea blessed are the people whose God is the Lord. 2. As God will be a sufficient God unto us; so he will be all this to us from himself. God hath his all-sufficiency from himself, therefore called Jehovah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He is the first cause of his own blessedness, and communicates all blessedness to his people from himself. Man may communicate good to man, the Father to the children, a Minister to his people, one neighbour to another, but he cannot do it from himself, but as he hath first received from God. The vessel may give you water, but not from itself, but what it hath from the fountain; the fountain only gives it from itself. So it is between God and the creature. God is the fountain of living waters, who immediately communicates all to his people; and thus the Lord will be to them as he promises, Isai. 44.24. Isai. 44.24. I am the Lord that maketh all things, that stretcheth out the heavens alone, and spreadeth abroad the earth by myself. There is the force of the promise, that whereas the enemies were mighty, and the people of God thought it impossible that they should be redeemed out of Captivity, God taketh a resemblance from the work of Creation, and applies it to the work of their redemption; that as he stretched out the heavens alone, and spread abroad the earth by himself; so by himself alone he would work out salvation for his people. So Isai. 59.16. Isai. 59.16. God speaketh like a man that looketh that others should come and help him, but none came, therefore his own arm brought salvation, and sustained his people Israel. The Lord alone will be a sufficient blessing to his people. Hence Isai. 45.7. Isai. 45.7. The Lord saith that he form's light, and creates darkness, he makes peace, and creates evil. Sometimes God so creates evil, that if it be asked whence it comes, or what is the original of it, we must answer, as Isai. 47.11. we cannot tell whence it cometh, but only from the Lords immediate hand. The Lord makes it evident, that it cometh from him, that men are forced to say, as Jehoram, 2 Kings 6.33. 2 King. 6.33. This evil is of the Lord; or as the Magicians, Exod. 8.19. This is no other but the finger of God. So on the contrary, the Lord so works from himself in the communicating of his goodness and mercy to his people, that they may see and plainly perceive, that it is the immediate hand of God, that hath wrought all. This may be made manifest, both first in the want of outward means, and secondly, in the enjoyment of them. First, In the want of means, here God steps in and makes a supply, and becomes all things unto his people; sometimes God withholds from his people the means of life, and yet they live, that it may appear that our life is not in the means, but in God, that he is our life, and the length of our days, as Deut. 30.20. Deut. 30.20. And that in him we live, and move, and have our being, Acts 17. Thus Moses, when he had neither bread nor water for forty days, yet he lived, and was as strong as though he had daily eaten his appointed food. So also was it with Elijah, and our Saviour Christ, Mat. 4.2. So also with the people of Israel, God suffered them to be hungry, and yet they did not famish, that it might appear, that man lives not by bread only, but by every word of God, Deut. 8.3. Hence is that in Isai. 41.17, 18.20. Isai. 41.17, 18.20. The Lord will open rivers in the high places, and fountains in the valleys, for the poor and needy, etc. And for what end will the Lord do this? that they may know and consider, that the hand of the Lord hath done this, etc. Thus was the Lord good to the Israelites in the wilderness, he was all things to them. First, they had no settled habitation, but the Lord was an habitation unto them, Psal. 90.1. Psal. 90.1. Again, they had no ordinary bread for forty years together, and yet they were preserved alive, that they might know that the Lord was the God of their welfare, as Moses saith, Deut. 29.6. Deut. 29.6. Again, they had no means of renewing their clothing, and yet they wanted not; as Deut. 29.5. Their waxed not old upon them, nor their shoes upon their feet. Again, they were often to journey and travel by night as well as by day, and they knew not one foot of the way they should go, therefore the Lord himself was a guide unto them, He went before them by day in a pillar of a cloud, and in a pillar of fire by night, Exod. 13.21. Exod. 13.21. Therein the Lord fulfilled that which he speaks, Isai. 48.17. Isai. 48.17. I the Lord thy redeemer lead thee in the way wherein thou shouldest go. Hence is that in Deut. 32.10.12. The Lord alone led him, and there was no strange God with him. He alone provided for them, he alone fed them, he alone conducted them, he alone did all for them. As it is thus in temporal benefits, so also in spiritual blessings, the Lord is from himself all in all unto his people. In Ezek. 11.16. Ezek. 11.16. the Lord tells them, that he would carry them into captivity, and now lest they should be discouraged for want of the Temple and Ordinances, therefore the Lord promises, that he will be a Sanctuary unto them; he will supply unto them the want of public ordinances from himself. Hence is that in Isai. 54.17. Isai. 54.17. it is said that they shall be taught of God; and Rom. 8.26. Rom. 8.26. that the spirit helps the infirmities of God's people; when the servants of God would pray, but they cannot, the Spirit himself maketh up their wants, and fills their hearts with groans which pierce the heavens. So when they are to speak before the adversaries of God's truth, and they know not how to answer, than the Lord puts an answer into their mouths, as Mat. 10.20. Mat. 10.20. So also in the preaching of the Word, the Lord himself puts words into the mouths of his servants, that whereas they may say as Moses, Exod. 4.10. I am of a stammering tongue and cannot speak, or as Jer. cap. 1.6. I am a child, etc. yet the Lord is a mouth unto them, and they speak words not which man's wisdom teacheth, but which the Holy Ghost teacheth, 1 Cor. 2.13. 1 Cor. 2.13. that they which hear them are forced to say, God is in you of a truth. So also in the comfort and peace that God giveth unto his servants, he giveth it not as the world giveth, by abundance of earthly comforts and outward prosperity, but when all things threaten trouble, yet than he gives peace from himself, Joh. 14.27. Joh. 14.27. Secondly, Consider how God is all to his people from himself, even in the possession & enjoyment of his good blessings; sometimes the Lord continues to us the means of life, and yet so works and orders all, that the benefit and blessing is evidently seen to come not from them, but from the Lord alone; And this he maketh to appear divers ways. First, Sometimes God lets us enjoy the creature, and yet we want the blessing for a season, till he command a blessing to come. Sometimes we have rain, but not the rain of blessing, yet afterwards, he causeth it to come in mercy, and to become a blessing. The Sun shineth in the firmament, but we want the heat of it, the warmth and quickening power of it is withheld, to let us see that it is not the Sun, but the Lord, by which we do enjoy the blessing. We cast our seed into the ground, but it doth not prosper, afterward it grows and flourisheth. Sometimes we carry out much, and bring in little, what is the reason? It is to let us see the truth of that, 1 Cor. 3.7. 1 Cor. 3.7. that it is the Lord which giveth the increase. Sometimes we carry out little, and bring in great increase, as Zach. 8.10.12. The reason is, it is the Lord who giveth us to possess all things. Secondly, Sometimes the Lord gives us the means by which we live, but it is in such a strange and unwonted manner and way, that the hand of God is as evidently seen in the giving of the means, as if he had upholden our life without means. Thus Exod. 16.12. Exod. 16.12. the Israelites had a kind of bread in the wilderness, but it was in such a strange and miraculous manner, as though they had lived forty years without any food. The usual way by which we have bread, is out of the earth; according to that in Psal. 104.14. Psal. 104.14. But the bread by which God fed them, was bread from heaven, Psal. 105.40. As if God had made heaven a garner or store-house, to lay up Corn for the necessities of his people. So Elijah was fed with bread and flesh, which are ordinary food, but the means by which he had them were as strange as though he had lived without them. God appointed the Ravens there to feed him, 1 Kings 17.4. Thirdly, Sometimes God gives some means to his people to enjoy, but the means are weak and feeble and unable to work for our good and comfort, without a special blessing from himself. Here therefore the Lord comes in, and puts his own strength to the weakness of the means, and makes them work for us abundantly, above that which we could expect or think. Thus when Daniel refused to eat the King's meat, and chose pulse, thin grewel or herbs, or such course stuff, yet his countenance was better liking, than they that did eat of the King's meat; their well liking came not from the meat, but from an extraordinary blessing that came from God, Dan. 1. Dan. 1. So Gideon must have Soldiers and weapons of war, and yet such a small company, and weak furniture, that Israel must be forced to say, I have not wrought salvation for myself, but it is the Lord that hath done it. So it is in spiritual means. God sometimes gives but weak means to a people in comparison of what others do enjoy, yet many are turned to God by their ministry. As by the sound of the trumpets of Rams horns, the walls of Jericho fell down, so by the ministry of weak man the Lord throws down the strong hold of Satan's kingdom, to the end that the excellency of the power, may appear to be of God, not of man, 2 Cor. 4.7. 2 Cor. 4.7. Fourthly, Again, sometimes the Lord increaseth and lengthens out the little and short provisions which he makes for his people, so that by reason of the increase which it receiveth from God, it is made as sufficient, as if it were an hundred or thousand-fold more. Thus with the woman of Sarepta, 1 King. 17.14. 1 King. 17.14. the Lord increased the meal in the barrel, and the oil in the cruse, that it failed not, till the day that the Lord sent rain upon the earth. Thus it was also with the widow that was in debt, 2 Kings 4.3. she had nothing to pay withal, but a pot of oil, yet the Lord so multiplied it, that there wanted not oil, till there wanted vessels to receive it. The Lord sometimes causeth the little provisions which he maketh for his people, so to last, that they want not meat, till they want bellies to receive it. Thus also it was with those five thousand that our Saviour fed with a few loaves, Mat. 14. And so also with the Israelites in the Wilderness, Deut. 29.5. that when no supplies of clothing could be made to them, than the Lord made that suit of apparel upon their back, and those shoes which were upon their feet to continue; this was by the blessing of the Lord. Fiftly, Sometimes the Lord giveth the same means to one as to another; But there is a great difference in the comfort and blessing which is enjoyed by the one and by the other. One hath food, so hath another, but one eats and is satisfied, as the Lord promiseth that his people shall be, Joel 2.26. Joel 2.26. the other eats, and is not satisfied, as he threatneth, Hos. 4.10. One is strengthened, and grows strong to labour, the other is impotent and feeble. The Lord hereby shows, that the being satisfied and receiving strength, is not from the means, but from the blessing which he is pleased to communicate to his people from himself. So it is also in the means of grace, many people enjoy the same external means, the same ministry, the same exhortation and promises; some are thereby converted and turned unto God; others remain blind, ignorant, and carnal; the reason is, because that as the one seeks not unto God but only unto man, so man only speaks to the one, but to the other God speaks by his own Spirit, and works from himself over and above that which man doth or can do. Thus we see that both in the want, and in the possession of the means, the Lord is all to his people from himself. Now the reasons why the Lord doth thus work from himself are; First, for the glorifying of himself. Secondly, for the comfort of his people. For the glorifying of himself, to make his goodness and sufficiency Reason 1 the more to appear to his people, that they may know that he is not as man, tied to means, or to the greatness and power of them, but he is an all-sufficient God; and therefore should give him all the praise; and for this very end doth the Lord sometimes bring his servants into straits, beyond the help of any creature, that when they are brought forth, it might appear that it is the hand of the Lord that hath done it. When as the Lord either puts us besides the means, or cuts them short, he doth in effect thus say to us, I have hitherto wrought for you, but it hath been by such and such means, which have been as a veil between me and you, that you have not seen my power and goodness towards you so clearly, but now I will show myself more fully to you. Now I will take away those things which though you counted helps to yourselves, yet are hindrances to hinder me, that I cannot show myself so familiarly to you. I will now therefore lay them aside, and by my self, I will work for your good. The Lord herein deals with his servants, as Joseph did with his brethren. Whilst he walked more strangely towards them, and spoke to them by an Interpreter, so long he suffered his servants, and as many as would, to be present, he cared not how many were standing by; but when he meant to let them know that he was Joseph their brother, when he would open all his heart to them, and let them see his abundant love, then saith Joseph, Cause every man to go out from me, Gen. 45.1. So it is here, whiles the Lord comes to us, by so many outward and ordinary means, he converseth with us but somewhat strangely, speaking as by so many Interpreters, by them to interpret his mind and will to us; but when he will show himself to us more fami iarly, than he bids away unto all these former means, silver, gold, and corn, etc. and when all these are set aside, than he comes and says plainly, Now you shall see what I myself will do for you; and that I, who am the Lord all-sufficient, am the Lord your God, and from myself I will bless you, you shall now see my immediate care of you. And when the Lords people see this, thereby they know him better, and honour him more, thereby are they forced to say, as Psalm 148.13. Psal. 148.13. His Name only is excellent, his Name only is worthy to be exalted. Before they were ready to ascribe some excellency to the means and instruments, sacrificing to their own nets: but when they come to nothing, and the Lord hath by himself fulfilled our desire, then are we lifted up to glorify him, he alone is seen to be an all sufficient God unto his people. So that if we ask, Why is the Lord alone in doing good to his people, and there is none with him, as David was asked, 1 Sam. 21.1. 1 Sam. 21.1. The answer is, because I will not give my glory to another, saith God, but will have my whole glory to myself alone: He is alone, that he alone may be glorified. Reason 2 It is also for the further comfort and consolation of the people of God, when then they shall see from whence their help cometh, how God by his immediate hand hath wrought for their good. A gift from the Princes own hand, is fare more grateful than that which comes another way. So when the Lord casteth in kindness and favours upon his people from himself, this is more comfortable then to have it by another means. Indeed during the time of the trials of God's people, their faith is put to soar plunges, that they begin to question, as they said, Exod. 17.7. Exod. 17 7. Is The Lord amongst us, or not? And are ready to say, as Isai. 49.14. Isai. 49.14. The Lord hath forgotten me, etc. But when they see what he hath done, how he hath ridden on the heavens for their help, and on the clouds in his glory, and all for their succour and good, when they see the Lord himself supplying their wants from himself, than they change their mind, and say, as Exod. 15.11. Exod. 15.11. Who is like unto thee O Lord, amongst the Gods? who is like thee, glorious in holiness, fearful in praises, doing wonders? There is no God like our God, who hath done marvellously for us, and we who have such a God shall never be ashamed. This may serve to help our faith against the discouragem●nts Use 1 which we are apt to fall into in the straits into which the Lord hath brought us. God hath dealt with us as with his people Israel, we are brought out of a fat land into a wilderness, and here we meet with necessities; God hath now set us besides our hopes and expectations, our props which we leaned upon, are broken, our money is spent, our states are wasted, and our necessities begin to increase upon us, and now we know not how to be supplied, the waters of the river are cut off, and now we begin to be full of cares and fears, what we shall do; when our means fail us, than our hearts begin to fail us; yea, and our faith also; we begin to be out of hope, and so we do as the Israelites did, who though (when they heard of deliverance) at first they bowed down their heads and worshipped, yet when they met with straits, than they quarrelled with Moses, Why hast thou brought us hither? So we begin to quarrel with God's providence, and without selves, and to question whether we have done well to come hither or no. But against this discouragement learn we to live by faith in this doctrine now delivered, t●at God will be all things to his people from himself alone. Therefore though means fail, yet let not our hearts fail: for the faithful God will not fail us: he hath tied us to means, so that we may not neglect them, neither can we maintain the comfort of our lives without them, but the Lord stands in no need of them, he needs not silver or gold, wool or flax, nor houses full of store, he needs not a fruitful land to provide for the necessities of his people, he can without them provide for our good. If we were left to provide for ourselves, than we might d●sp●ir when means are cut off; but the Lord hath said, Cast your care upon me, I will care for you. As Joseph said to Pharaoh; Without me God will provide an answer for Pharaoh; so may silver and gold, and such things, say to us, Without us God will provide for the wealth of his people. Though our means be gone, yet God is the same, and if our faith were before fixed upon the Lord, then show it now when means fail us. If we cannot now trust him, our former saith was in the means, not in the Lord. The more our straits be, the more look after the Lord himself, that he should from himself minister needful things unto us. When the stream fails, and runs no more, then go to the fountain, where the waters are sweeter, and more sure. See the speech of faith, Hab. 3.17.18. Hab. 3.17.18. Though the Figtree do not blossom, nor fruit be in the vines, and the f●●ids yield no fruit, etc. yet I will rejoice in the Lord, I will joy in the God of my salvation. Though all means fail, yet will I rejoice. In the Mount will the Lord be seen, Gen. 22.14. If we could but grow up to more dependence upon him, to live by faith in him alone, it would be our great advantage: for though means do prove as a broken reed, or as a false hearted friend, yet the Lord is faithful, and they that trust in him are blessed, he will by himself create peace and comfort to his people. Use 2 To settle our hearts against the wavering disposition which we are subject unto in this ●and. Sometimes the places we live in, are hard and barren, and this unsettles us, we know not how to subsist. I deny not but that one place may be better than another, more , more fruitful in itself. But yet the Lord promiseth, Exod. 20 24. Exod 20.24. that in every place where he sets the remembrance of his Name, thither he will come and bless his people, and what is wanting from the place, shall be made up from the Lord himself, He turneth a barren land into fruitfulfulnesse for his people, Psal. 107. Psalm 107. If the places be barren wherein we live, let us be the more humble, the more fruitful in well-doing, the more diligent in prayer, the more strong in faith: And then we shall see, that we abiding with him in the places he hath set us in, he will be with us and bless us so as we shall want nothing that is good. For direction to all such as desire to find the accomplishment Use 3 of this gracious promise of God to his people, that God will be from himself an all-sufficient good to them: this is to teach them how to walk that they may find this blessing performed to th●m: let them betake themselves to God alone, and cast themselves wholly upon him. Let them make him all unto them; let them make it appear, that they look after nothing in heaven but him, nor desire any thing in the earth in comparison of him, as Psal. 73.25. Psal. 73.25. And then when th●ir hearts are taken off from these reed's and broken staves which they r●sted on, when it is with th●m as the Prophet speaketh, Isai. 17.7, 8. that they look unto their maker, and not to the creature, not to th●ir own devices and projects, but only to the holy One of Israel, then will the Lord appear in his glory, and will make it manifest, that from himself he will be an all-sufficient good to his people. Let all other things be to us as though they were not, use them as though we used them not, see a fullness of all things in God. Let us cast ourselves upon the bounty, kindness, and all-sufficiency of the Lord: And then will he arise and help us, and do for us according to our need. Imitate the practice of Jehoshaphat, 2 Chron. 20. when he saw himself destitute of help, Our eyes (saith he) are unto thee, O Lord, we know not what to do. Let the Lord s●e that our hearts are withdrawn from the creature, and those helps which we leaned upon, and that we do faithfully rely upon him; and then will he ride upon the heavens for our help, as Deut. 33.26. Deut. 33.26. and say, This is a people that will not lie, they have cast themselves upon me, and therefore I will not fail them nor forsake them; I will be an all-sufficient good unto them. For comfort unto godly and faithful parents, that having Use 4 come over hither, have here spent their estates by which they might have provided comfortably for their children; they have come hither for the name of Christ, that they might enjoy him in the means of his worship, and though they do here find grace and mercy from the Lord, and a spiritual advantage to their souls, yet they meet with losses, troubles, and straits for the outward man, that they can now do little for them. What shall parents now do? What shall children do? Here is comfort, look to the all-sufficient God, that from himself will be all in all to his people. Though there be no blessing in the hand of the Parent, yet there is in the hand of the Lord. What he would have done for the children by the hand of the Parents, he will now do it from himself by his own hand. It is said of Isaac, that after the death of Abraham God blessed him, Gen. 25.11. Gen. 25.11. If Isaac prosper whiles Abraham lives, he might seem to be upholden by the substance of his father. But when Abraham was d●ad, than it was evident that the blessing upon Isaac came from the Lord: So whiles the Parent's estates continue, children might seem to be enriched by them; but when their father's estates are wasted, and come to nothing, and yet the children are provided for, and prosper, than it appears to be from the Lord. L●t therefore both parents and children depend up●n him, and live by faith in him, who will be a Father to them, an all-sufficient good to those that trust in him. 3. Now to the third and last particular in this promise, I will be your God. To be God, implies sovereignty and superiority over all, To be over all, as Rom. 9.5. Rom 9.5. and above all, a● Ephes. 4.6. Ephes. 4.6. This therefore is also comprehended in the promise, That he will be God over us and above us, to rule us, to command us, to direct and order our ways for us. That though he do advance and set us up on high, when he takes us into covenant with himself, as Deut. 26.18, 19 yet so, as that he will be Lord and G●d over us, as Pharaoh said to Joseph, when he advanced him to that high honour, Yet (saith he) on the King's Throne I will be above thee: So though God do lift up his people by entering into covenant with them, so that all the world are but servants to minister unto them for their good, yet will the Lord still retain his sovereignty over them, and be exalted above them. As he will be above all his ●nemies in that wherein they deal proudly (as he was above the Egyptians, Exod. 18.11.) to break them in pieces with a rod of Iron: So he will be above his own people to rule them with a golden Sceptre. And this is a blessing of the covenant of grace. Now this benefit implies these things: First, that the Lord will bring his people from under the power and dominion of other Lords which have gotten the superiority over them, and bring them into subjection unto himself alone, so that whereas they might say concerning the time before, as Isai. 26.13. Other Lords have had dominion over us besides thee, yet now they shall rule over them no more, but they shall be subject to him only. Hence (saith the Lord, Joel 3.3, 4, Joel. 3.3, 4. &c) They have cast lots for my people, etc. And what have you to do with me, O Tyre and Zydon, and all the coast of Palestine, will you render me a recompense? etc. The meaning is, as if God should speak to the enemies of his Church, You have trampled upon my people, and dealt cruelly with them, and this you have done in revenge against me, because I have plagued you. Will you thus recompense me? I will break you in pieces, and deliver my people from under your power. As a King when he makes a covenant with a people to be King over them, he then covenants with them to save them out of the ha●ds of all their enemies, to suffer no foreign power to tyrannize over th●m: So it is here, the Lord promiseth that no tyrant shall rule over his people, neither sin, nor Satan, nor the world, nor the lust: of their own hearts, but he himself will rule over them. 2. When he hath delivered us from our enemies, than he will be God over us, to command us, and appoint us what we shall do to please him. Though he communicate himself to us in all his goodness, grace, and mercy, yet he will not lose his sovereignty over us. In Exod. 4.16. Exod. 4.16. Moses was called a God unto Aaron, because he was to command, appoint and direct Aaron in all, and Aaron was to execute all according to the direction received from Moses: So the Lord he is to be God over us, that we must neither sp●ak nor do, but according to the command of God. As a man when he maketh a covenant of marriage with a woman, he covenants with her to be her head to rule her, that she shall be subject to him to please him; or as when a man hires a servant, etc. So when the Lord takes us into covenant with himself, it is that we shall be his servants to do his will, pleasure, and commandment. When Isaac sent away his son Jacob to Padan Aran, he blessed him; but withal, he g●ve him a charge, Gen. 28.1.6. Gen. 28 1.6. in both verses, the blessing and the charge are mentioned together: So wh●n the Lord giveth this blessing to us, That he will be our God, the charge goeth with it; see th●t you keep the charge of the Lord your God, and that you do whatsoever I comm●nd you. 3. B cause the Lord knows, (as he speaks himself, Isai. 48.4. Isai. 48.4. ) that we are obstinate, and our neck is an Iron sinew, etc. and are r●ady to say, as Jer. 2.31. We are Lords, we will not come at thee, we will have none to command us: Therefore the Lord promiseth this al●o, when he saith, That I will be a God over you, that he will subdue the rebelliousness of spirit that is in us, and the stoutness of our hearts, that he will bend and bow these stiff necks of ours, and make us pliable to his will in all things. He will subdue our rebellions, Micah 7.19. He will overrule our unruly, proud, and presumptuous spirits, and cause us to keep his Statutes and Commandments to do them. This the Lord promiseth, Ezek. 20.33. As I live, saith the Lord, surely with a mighty hand, and wi●h a stretched out a●m, and with fury poured out, will I rule over you. These words are a promise of grace, that though they had other purposes in their minds, they were thinking to go after their Idols, and to become as other countries, serving wood and stone, as verse 32. yet saith the Lord, it shall not be so, I will overrule these sinful Idolatrous hearts of yours, and you shall not serve these false Gods which you are doting upon, but I will bring you unto myself, and you shall serve me. And this exposition is confirmed by the 34, 37, 38. verses compared together. I will bring you into the wilderness, and there plead with you face to face, and th●re make you ashamed, and I will make you pass under the rod, and bring you into the bond of the covenant, and purge out from among you the rebels, etc. This is therefore a promise of grace. There is indeed one word which seems to favour another interpretation given by some, as if God did herein threaten a judgement, because he saith, I will rule you with wrath poured out, verse 33. But this doth not hinder, but the words may be taken up as a promise of grace. For the wrath here threatened, may be intended against the country's into which they were scattered a d who held them in bondage, as verse 34. or else it may be extended to the hypocrites and reprobates amongst themselves, whom the Lord would separate and cut off from them, as verse 37.38. God might threaten wrath to them, though he extend grace and mercy to his own people. Or if it be understood of the judgements which he would execute upon his own people taken into covenant with him, yet this makes nothing against the interpretation before given. Because the Lord doth by his corrections in which he shows himself angry with his people, subdue their stout hearts, and overpower their rebellious natures, and make them submit themselves unto him, he maketh those messengers of his wrath to become means of good unto his people; he lays his yoke on them to tame their unruly spirits. Thus saith the Lord concerning Solomon, 2 Sam. 7.14. That if he did sin against him, he would correct him. And it is said, 1 Kings 11.9. that God was angry with Solomon, and he poured out wrath against him, stirring up adversaries to trouble him. A father rules over his children in love and tender compassion, and yet by reason of their unruly disposition, he is sometimes forced to show himself angry with them by some sharp corrections: So it is with the Lord in the rule that he exerciseth over his people. Therefore though we do restrain the wrath poured forth, to be upon his own children, yet it may be a promise of grace that the Lord will by means thereof, bring under and overrule the stubbornness of their hearts, and govern them with a mighty hand, whether they will or no. Thus he overruled the spirit of the Prophet, Ezek. 3.14. Ezek. 3.14. that though he had no mind to preach to the Jews, being such a rebellious people, yet the hand of the Lord carried him to the performance of it with indignation of his own spirit which was against it. 4. When he hath subdued our spirits unto him, and brought us to submit unto his will, than he will be God over us, to teach, instruct, and direct us in the way wherein we should walk, that if either ignorance or heedlessness do turn us out of the way, than the Lord guides us into the right way wherein we ought to walk, as Isai. 48.17. And this he promiseth to do, Isai. 30.21. You shall hear a voice behind you, etc. we are apt to hear and pass by, as though we heard not, therefore the Lord is said to call after us, as one that speaks behind us, and cries to us, Ho, Ho, you are out of your way, this is the way, etc. This also h●e promiseth, Psalm 25.9.12. Psal. 25.9.12. that when he hath once meekned our cross spirits, and made us willing to obey him, than he will guide us in judgement, and teach us the way which himself chooseth for us. And thus the Lord will be God over his people, a God above them, as a Prince is ov●r his people, an husband over his wife, a father o●e his children, a master over his servants, or a shepherd oh er his flock, to rule and order them according to his own mind. And this is no small benefit and blessing of the covenant. For look as it is for the good of a people to be under the government of a gracious King, the good of the wife to be under the government of a prudent husband, the good of a child to be under the government of a godly father, and for the good of the fl●ck to be under the guidance of a skilful shepherd: So it is for the good of the people of God, that he will be pleased to be a God over them, and that he will not leave them to the rebellious lusts of their own hearts. This is a rich blessing of the covenant of grace. As it is said of Solomon, that because the Lord loved Israel, therefore he gave them such a King, 2 Chron. 2.11. So because the Lord loveth his people that he taketh into covenant with himself, therefore he will be King over them to rule and govern them. Hence the Prophet joins these two together, Isai. 49.10. Isai 49.10. God that hath compassion upon them, will lead them: he out of compassion taketh the guidance of his people upon himself. When he will manifest his wrath against a people, than he suffers them to walk after their own wills; but here is infinite grace and mercy, when he taketh them into his own government. Consider this in a few particulars. First, consider what power we are under by nature, we are under the dominion of cruel tyrants, Satan the God of this world is Lord over us, and we are holden under his power, who labours to make a prey of our souls, Ephes. 2.2. Ephes. 2.2. & Acts 26.18. Now what a blessed change is this, to be brought from under his p●wer, and to be translated under the government of the gracious God? Secondly, consider how unable we are to guide and govern ourselves, as Jer. 10.23. Jer. 10.23. It is not in man to guide his own way. The best souls would wander into the way of eternal perdition, if they were left unto themselves. And therefore when the Lord will become our guide to lead us in the way of life, what a benefit and mercy is it? It is a benefit to a traveller that when he is ready to miss his way, than he meets with a guide to direct him, how much more when we are ready to miss the way to eterna●l life? We are as sheep, a foolish creature, which is apt to wander; and this David found, Psal. 119.178. Psa. 119.178. and therefore prays to the Lord to lead him. Thirdly, as we are not able to guide ourselves, so there is no other creature that can guide us aright unto life, as the Lord speaks, Isa. 51.18. There is none to guide her among all the sons which she hath brought forth etc. They may perhaps guide our feet, but our hearts will be erring and wand'ring still. As the Israelites, though they had Moses himself that great Prophet, to guide them and show them the good way, yet they erred in their heart's, Psal. 95.10. Fourthly, consider the peace accnmpanying and following the guidance of the Lord, Jer. 6.16. Ask for the old paths (saith the Lo●d) which is he good way, and you shall find rest to your souls. Who can express the sweet peace of the people of God, when their hearts are framed to a willing obedience to the guidance and government of the Lord? Whereas when they are led by themselves, and their own hearts, than there is nothing but confusion and disturbance. It is a misery that cometh upon a people, when God will not guide them, but withdraws his government over them. When there was no King in Israel, than they had many miseries, many troubles; much more is it so in spiritual regards, when God leaves us to the wander of our own hearts, how many miseries and sins are we subject unto? This was their curse, Rom. 1.24. Rom. 1.24. to be given up unto themselves, and then they ran into all manner of wickedness. And this was the misery of the Gentiles, Acts 14.17. Acts 14.17. that God suffered them to walk in their own ways. Hence the Church complains. Isai. 63. last. Isai. 63. last. We are as they over whom thou never barest rule, as it is in the old translation; when they had complained before how they had erred from the ways of God, their hearts had been hardened from God's fear, now they shut up all in this, We are as they over whom th●u never barest rule, there is the misery they complain of. Or if we read the words as the new translation renders them, it is all one in effect: We are thine, therefore bow our hearts to the fear of thy Name. They, that is, our adversaries (as verse 18.) are a people over whom thou never barest rule, they are a forlorn and forsaken people; this the Church looks at as their enemy's misery. Therefore it is the blessing of the people of God, when God will take them into his government. Use 1 Seeing this is one of the blessings of the Covenant of grace, to have God above us and over us, to guide and rule us, this must teach us when we enter into Covenant with God, not to count our condition then a state of liberty, as if we might then walk after our own desires, and ways, as if there were none to command us and rule over us. Indeed, there is a spiritual liberty from our enemies, but there is subjection required to the Lord. We must not look only after gifts, mercies, kindnesses, pardon, and such tokens and pledges of grace, but look also for this, to be under God, and to set up him on high to be a God and Lord over us; And let us not count this our misery, but our blessedness, that we are brought under his gracious government. Herein the Lord showeth his marvellous kindness, that he will take the care of us; Would we not wonder to see such a Prince as Solomon, to take his subjects children to tutor them and train them up under him? Now we are but poor aunts and worms upon earth, but the Lord of heaven offereth to take the government of us upon himself; This is infinite mercy; whither would our unruly hearts carry us, if he should leave us to ourselves? Who is there that hath any experience of the sinful evils that are in his heart, but will acknowledge this to be a benefit, that the Lord should rule over him with an outstretched arm? If God leave Hezekiah but a little, how is his heart lift up with pride, so that he must have a Prophet sent to him on purpose to humble him? If God leave David to himself, to what evils is he not ready to fall? And is there not the same spirit in us? The more contrariety and opposition that there is in us to the will of God, the greater mercy it is that he will be King over us. Learn therefore to count it no small blessing, and when God beginneth with us to overrule the rebelliousness of our hearts, and to bring ●hem into order, take heed that we spurn not with the heel, nor lift up ourselves: But let us humble ourselves, and submit ourselves to him, that he may take the guidance of us into his own hands. Hear the rod and kiss it, and take it as a mercy, that he is pleased to take the care of us, to correct our wander, and bring us back into the ways of our own peace. Take heed of walking contrary, lest he say to us, as to the Israelites, that he will reign over us no more. For trial and examination, whether we be a people in Covenant Use 2 with God, and have taken him to be our God; For if God be our God, than he must be God over us, and above us, he must rule us, and we must be ruled and governed by him. How may we know that the Lord hath taken us into his government, and that we are ruled by him alone? Quest. By these four things we may know it. First, Where the Lord sets himself over a people, Answ. he frames them unto a willing and voluntary subjection unto him, that they desire nothing more than to be under his government, they count this their felicity, that they have the Lord over them, to govern them. As the servants of Solomon were counted happy that they might stand before him, and minister unto him; so it is the happiness of God's people, that they are under him, and in subjection unto him: The Lord's government is not a Pharaoh-like tyranny, to rule them with rigour, and make them sigh and groan, but it is a government of peace; he rules them by love, as he first wins them by love. He conquers them indeed by a mighty strong hand, but withal he draws them by the cords of love. He overcometh our evil with the abundance of his goodness; therefore his spirit, though sometime it be called a spirit of power, yet it is also a spirit of love, joy, and peace; though the spirit put forth his power in vanquishing our enemies that held us in bondage, yet it overcometh us by love, making us to see what a blessed thing it is to have the Lord to be over us. Thus when the Lord is in Covenant with a people, they follow him not forcedly, but as fare as they are sanctified by grace, they submit willingly to his regiment. Therefore those that can be drawn to nothing that is good, but by compulsion and constraint, it is a sign that they are not under the gracious government of the Lord God. Secondly, If God be God over us, governing us by the government of his grace, we must yield him universal obedience in all things. He must not be over us in one thing, and under us in another, but he must be over us in every thing; God's authority is cast away by refusing obedience to one Commandment, as well as by refusing obedience unto all. His authority is seen in one, as well as in another. And he that breaketh one, doth in effect break all, as James 2.11. James 2.11. When God cometh to rule, he cometh with power, to cast down every strong hold, and every high thought that is exalted against the power of Christ. He cometh to lay waste the whole kingdom of sin, all must down, not a stone left of that Babel. The Lord will reign in the whole soul, he will have no God, no King with him. And therefore herein look unto it, if he be God over us, he alone must rule over us, and no other with him. Consider whether God's dominion hath its full extent in us; whether there be not some corruption which thou desirest to be spared in: Canst thou give up thyself wholly to the power of grace, to be ruled by it? Canst thou part with thy Absalon, thy beloved lust, and be content that God should set up his kingdom in thy whole soul? Then is God over thee, and thou in Covenant with him. But if thou canst not submit that the life of some darling lust should go; if there be any sin that is dearer to thee, then to obey God; if thou hast thy exceptions, and reservations, and wilt not yield universal obedience, than art thou an alien from God and his Covenant; God is no God unto thee, nor art thou one of his people. Thirdly, Where the Lord governeth and setteth up his kingdom over the soul, he carries and lifts up the heart to an higher pitch, and above that which flesh and blood could or would attain unto. And that both in the things themselves, and the ends which they aim at in them. He makes a man undertake such things as his own heart would refuse and turn from; as Ezek. 3.14. Ezek. 3.14. he was very backward to preach to the Jews, and yet when he saw it was the Lord's mind he submitted. So Paul (Rom. 15.20. Rom. 15.20. ) enforced himself to preach the Gospel, yet it was not a constrained force, but the love of Christ constrained him, 2 Cor. 5. 2 Cor. 5. So Moses, though at the first very loath to go to Pharaoh, yet when the power of grace prevailed in him, he contends with Pharaoh as with his equal in the cause of God, and would not yield to the fierceness of the King, not for an hoof; so though he fled from the serpent at the first fight, yet at God's commandment he taketh it up in his hand. This also we see in Abraham when he was commanded to sacrifice his own son, though he loved him, yet he loved God more, and therefore obeyed, which nature alone could never have done. In all these they wrought against the stream, doing that which flesh and blood could never have done. Again, the power of God's Grace in his government lifts up the soul to higher ends and aims, than flesh and blood can attain unto. The kingdom of God's grace, is called the kingdom of heaven, his aims and ends are on high, not earthly but heavenly, his government is an heavenly regiment, the Lord governeth the hearts of his people to the same end which he hath propounded to himself. God's ends and our ends meet in one, which is the glorifying of his Name. This putteth the difference between all formal hypocrites, and those that are ruled by the spirit of grace: hypocrites are ruled by their own spirit, and they never aim at higher than their own ends, their own honour, credit, profit, etc. Though their actions may be spiritual, yet their ends are carnal; but when God taketh the heart into his guidance, than he maketh us to set up him as highest in the throne, and all is done for his honour. It makes a man to use and employ himself, wisdom, strength, riches, credit, and esteem in the Church, and all for God, not for himself; God is his last end in every thing, as most worthy to be glorified by all. Indeed a man in Covenant with God may do many things for himself, aiming at the furtherance of his own good both spiritual and temporal, and also aim at the good of other men, but this is not in opposition, but in subordination to God and his glory; that last and main end must sway all other ends. Nothing must be done to cross and hinder his glory; this is the government of God's Grace. Consider how God's spirit guides thy heart to those things, and aims, that flesh and blood cannot at all reach unto; for if thou hast only thine own end and aim, than thou art thine own, and not under the government of God. Fourthly, The Covenant of God's grace causeth the peace of God to lodge in that soul in which it ruleth. Rom. 14.17. Rom. 14.17. The kingdom of God is righteousness, peace, and joy in the Holy Ghost. Grace and peace go hand in hand; There is a reign and rule of grace, Rom. 5.21. Rom. 5.21. And so there is of peace, Colos. 3.15. Colos. 3.15. As under the reign of Solomon, there was abundance of peace, so there is under the government of Christ, he is the King of Salem. And the more the soul is subjected unto his government, the more peace it finds. And that may be seen in these two things. First, In the dispensations and administrations of God's providence, though things go cross against us, we meet with many troubles, Gods providences seem to cross his promises, yet there is peace to the soul in it; therefore saith Christ, Joh. 16. last. In the world you shall have trouble, but in me you shall have peace. Certain it is, that if ever our hearts be out of quiet, it is because there is some sedition and traitorous conspiracy, which hath been rising up against the kingdom of Christ, and this works trouble; but where the soul is subjected to the regiment of grace, it maketh it to rest in peace; In all wrongs, injuries, and crosses, it knows the Lord will right them; In all wants, it knows that he will provide; In all kind of trials, that he will with the temptation give an issue in due time. But the heart that is unsubdued to God's kingdom, is ready to fret against God, and sit down discontented when any thing crosseth him. Secondly, As it resteth in peace under the dispensations of God's providences, so it rests in peace in regard of the spiritual enemies of our salvation, which fight against our souls. Whatsoever threatens our ruin, the soul shrowds itself under the wing of the Almighty, and concludes with the Prophet, Isai. 33.22. The Lord is my Judge, he is my King, and he will save me. Let us examine ourselves by these things, and we may see whether we be under the government of God, and so whether we be in Covenant with him. Use 3 This may serve for a rule of direction, and withal for a ground of consolation to the Lords servants, when they feel the strength of their corruptions working in them, and their lusts prevailing against them, that they make them groan, and cry with Paul, O wretched man that I am, etc. when they find themselves foiled again and again, and can get no help against those evils, let them fly to this promise of grace; let them lay this promise of the Covenant before them, and remember what the Lord hath said, I will rule over you with a mighty hand, Ezek. 20.33. Ezek. 20.33. Remember the Lord of his promise, and claim it, that it may be made good unto thee. And say, Lord, thou hast promised, that thou wilt rule over me; why is it then that these tyrant's rule and reign in my soul? why doth unbelief, pride, worldliness rule? Thus make we our refuge to the throne of Grace, and then as the Lord will fulfil the other promises of his Covenant, so he will also fulfil this, and will rule us by his Grace; he will come and plead the cause of his people against all their enemies, and say as Isai. 52.5. Isai. 52.5. What have I to do here, that my people are taken away for nought? they that rule over them make them to howl, etc. His meaning is as if he should say, What do you mean, Egypt, and Ashur, to trouble my people, that you put me also to trouble in rescuing them? let them alone, or else I will make you feel my power, etc. So it is in the enemies of our souls, when we are forced to howl unto God, by reason of the bondage of our corruptions, he will set us free, he himself will be a God over us, to rule us by his Spirit. This being one of the blessings of the Covenant of Grace, to have Use 4 God to be Lord over us, let us then all be admonished to give up ourselves to the regiment of his grace, as the Macedonians, 2 Cor. 8.5. 2 Cor. 8.5. They gave themselves to the Lord. The Lord gives himself to us, good reason that we should give up ourselves to him. O happy day when the soul is persuaded to give up itself into such an hand! Think it enough that ye have spent the time passed in the service of sin and Satan, those cruel Lords which you have obeyed, 1 Pet. 4.3. 1 Pet. 4.3. and now for time to come give up your souls to him, that is ready with stretched out arms to receive those that come to him. When God calls to us to return, then let us answer, Behold we come unto thee, Jer. 3.22. Jer. 3.22. And for a motive, consider, First, That though you may stand out against the government and authority of God's grace, yet you cannot resist the government of his power, but there the Lord will be above you, as he was above Pharaoh and the Egyptians, Exod. 18.11. Exod. 18.11. He thought to have been above God, and to have kept the children of Israel in bondage, but wherein they dealt proudly he was above them; If thou wilt not be subject to his grace, yet thou shalt be subject to his power, which no creature can resist, therefore all the while that thou standest out against the government of God's grace, thou dost but spurn against the prick which is hard to do. Secondly, Look at this as one of the great blessings of the Covenant, to be under the Lord's government and guidance; Is it not better to be under the government of the blessed, holy, gracious, and merciful God, then under the unclean, wicked and cruel enemy Satan the Devil? But it may be some will say, they will be under neither, but that cannot be, there are no more spiritual regiments in the world; he that is not subject to the government of God's grace, is a subject to the Devil; What a glorious privilege is this, that a Christian may say, that no creature, nor Angel, nor Devil, nor sin, hath power over him, but God alone? This is even to be a King upon earth, Let every soul therefore be exhorted to come under this government, and let us not do as the Israelites, 1 Sam. 8.7. 1 Sam. 8.7. who cast off God from being their King. Cast not off the Lord, lest he cast off you, and you become a reprobate people, but if you will be your own men, you will not have God to be over you, if it seem evil unto you to serve the Lord, then choose you whom you will serve, go every one and serve his own Idols, as Ezek. 20.39. Ezek. 20.39. and walk after your own counsel, but withal remember what Samuel told the Israelites, that if they would have a King, they should at last cry out for the King that they had chosen; so you, that will not have God to rule over you, but your own lusts, you will cry out one day and howl for the King that you have chosen, and you shall then know the difference between the service of the Lord, and of the God whom you have obeyed. Come in therefore and seek the Lord, and give up yourselves to be his people, that he may reign over you; come within the kingdom of his grace here, and he will prepare a kingdom of glory for you hereafter. Thus much of the first and greatest blessing of the Covenant of grace, I will be your God. The second blessing of the Covenant follows, which is, that the Lord promiseth to his people the pardon and forgiveness of sins, as is expressed, Jer. 31.34. Jer. 31.34. I will forgive their iniquity, and remember their sin no more. By this promise the Lord takes away that great scruple and fear that might fill the hearts of his people, as thinking that the greatness of their sins would exclude them from ever having benefit by the former promise; for if the soul hearing such a promise revealed, I will be your God, should now reply and say, Yea he will be the God of the just, as of Abraham and such as have not sinned against him, but I have sinned, and my transgressions are exceeding many, and they stand up as a partition wall between God and me, how can he then be a God to me, or communicate himself and his goodness unto me so vile and sinful? Now the Lord in this promise taketh away this objection, and saith, I know you have sinned, I have seen your rebellions against me, yet this shall not hinder, but yet I will be your God, and what ever sins you have committed, I will do them away, and put them out of my sight, and will be your God: and thus the Lord seems to answer his people, Isai. 48.4.9. compared together. The Lord having promised deliverance to his people, they might say, We are unworthy; I know it, saith the Lord, that thou art obstinate, and yet verse ninth, For my Names sake I will defer my anger, etc. As if he should say, In regard of thyself, and thy own stubbornness, thou deservest to be cut off, and left in thy misery, yet for my praise I will do thee good. The sins therefore of God's people shall not break off their interest in God, they may serve to magnify the grace of God toward them, but shall not lessen nor hinder it. Well therefore may this promise be reckoned amongst the blessings of the Covenant of Grace, and be set in the next place to the former promise, I will be your God. This promise of pardon and forgiveness of sin, is one of the great blessings of the Covenant of grace, as sounding forth nothing but Grace and blessing; Grace from God, and blessing to us; Grace from God, according to that, Exod. 34.6, 7. Exod. 34.6, 7. The Lord gracious and merciful, pardoning sin, forgiving iniquity and transgression, etc. So it also imports kindness and blessing to us, as Psal. 32.1. Psal. 32.1. Here is Grace, yea rich Grace in this promise of forgiveness of sin, as Eph. 1.7. Ephes. 1.7. It is grace, because nothing but grace and mercy can forgive. God is just, but it is not justice that doth pardon sin; Justice taketh vengeance for sin, it will not spare our misdeeds; but grace taketh pity and forgiveth. Again, it is grace, because we have nothing to satisfy withal for the evils which we have done, and therefore there is the more grace to us in pardoning. Again, there is grace in it, because God hath power in his hand to take vengeance; He doth not pass by sin, as men do offences, when they dissemble forgiveness, because they cannot tell how to be avenged, and yet carry rancour and malice in their hearts, but God forgives, though he hath power to destroy and take vengeance, as Deut. 32.35. Deut. 32.35. He is able to destroy, Mat. 10.28. Mat. 10.28. and yet chooseth to forgive. Hence Exod. 34.6. Exod. 34.6. the Lord joins these together, strong and gracious, etc. This shows him to be gracious, that he is strong and yet pardoneth; There is infinite grace shines forth in forgiving the sins of men; And this will appear if we consider these things. First, consider the nature of sin, which is a kind of wrong doing unto God, there is injurious provocation in it, provoking the jealousy of the mighty God. As if a wise should wrong her husband by forsaking him, and joining herself to another man, how could such a wrong be recompensed? Yet such wrong we do unto God: for in every sin we commit, there is a turning unto the creature, and forsaking the Creator. Here is grace therefore in forgiving such injuries, as Jer. 3.1. If a man put away his wife, and she become another man's, will he return to her again? etc. But thou hast played the harlot with many lovers, yet return unto me, saith the Lord. Wherein doth grace and kindness appear more, then in p●ssing by wrongs? It is an easier thing to show many courtesies and benefits to one that never wronged us, then to forgive one petry injury: yet here is the grace of God unto us, etc. Secondly, consider against whom our sins have been committed, and that will set forth grace more: They are not committed against man alone, but against the Lord. Now a Prince will sometime forgive a trespass against a common ordinary subject, but that which is against their own person they seldom spare. Our sins are against God, 1 Sam. 2.25. 1 Sam. 2.25. and yet he passes by such transgressions. This is abundant grace. Thirdly, consider to whom sin is forgiven, and to whom it is not forgiven: it is forgiven to us that were enemies, but not to his own dear Son when he came to be a mediator between God and us. He could not have one sin forgiven him, God would not spare him, Rom. 8.32. Rom. 8.32. but took the full satisfaction of sin from him; but yet he spareth us that were enemies. Here is grace indeed. Fourthly, consider the quality of the Lords forgiveness both in the freeness and fullness of it: he forgiveth freely, as Rom. 3.24, 25. Rom. 3.24.25. Being justified freely by his grace, etc. Hence saith the Lord, Isai. 48.9, 11. Isai 48.9.11. For my Names sake will I defer my anger, etc. For my own sake will I do it: for how should my Name be polluted? and I will not give my glory to another. I will do it freely: for if I should take any satisfaction from thee, I should pollute my Name, and darken the glory of my grace, and give it to thee, that thou wouldst think that thou wert pardoned for thy sacrifices and thy goodness. The sin that God pardoneth, he doth it freely for his praise sake. Papists may talk of their satisfaction to God for their sins, but these are but the words of men, and they cloud over the glory of God's grace, and take the glory of God to themselves. But upon such terms God will never forgive. Amongst men though one have offended another, yet the consideration of former or after courtesy may deserve to have such an offence passed by: but it is not so with God. Nothing that we can do, can plead any such worth; his forgiveness is free, as Isai. 43.25, 26. Isaiah 43.25, 26. I am he that blotteth out thy transgressions for my own sake; Put me in remembrance, (saith the Lord) let us plead together: whereas we are ready to think, that it is not only for his own sake, but also for our sakes, for something which we have done, that he forgives our sins. The Lord taketh this away, and saith, Come, and remember me now, and tell me what it is that I should pardon thee for, the Lord looketh at nothing in that soul which he pardoneth, but only at his own praise: he doth it freely. Again, as God doth it freely, so he doth it fully: his forgiveness is a full forgiveness; he putteth away all our sins, old, new, great, small, guilt and punishment, so that the sins of God's people are before God as though they had never been committed, never to be required at their hand. The expressions the Scripture useth here, are very excellent; it is called, a taking away our iniquities, H●sea 14.2. Hosea 14.2. The blotting out of sins, Psalms 51.9. taken from debt-books, that when the debt is paid, than they blot it out of their book: so God when he pardoneth, he blots out our transgressions, that he never means to call us to account for them. Sometimes it is called, the putting them away as a mist, or as a cloud which is made to vanish by the Sun, and is no more seen, Isai. 14. Isaiah 14. It is also called, a casting of them behind the back, Isai. 38. Isaiah 38.17. A casting of them into the bottom of the sea, Micah 7.18. M●cah 7.18. that they shall be buried never to rise again. It is called, a covering of our sins, that they cannot appear in his presence, nor be seen of him any more, Psal. 32.1. Psalm 32.1. and the 85.2. Yea, they are so hid and covered, as that the Lord sees no iniquity in Jacob, nor transgression in Israel, Numb. 23.21. & 85.1. Numb 23.21. Not meaning as the Familists dote, That there is no sin which the Lord can take notice of in hi●●●o●l●● but, that though God do see sin in them by the eye of his knowledge, yet he doth not see them by the eye of his judgement, to lay them to their charge. Nay, the Lord will so fare put away the sins of his people, that if he should after come and make inquisition for sin in them, yet there shall not be one found, as Jer. 50.20. Jer. 50.20. they are past and gone as the waters of Noah, never to return again. If we consider all these, the provocation that is in sin, and how many they are, and against whom they are committed, to whom they are forgiven, and how freely and fully they are pardoned, we must needs say, Here is grace, yea riches of grace in the forgiveness of sin: It is therefore a blessing of grace. Secondly, as there is grace shown from God in the pardon of sin, so infinite benefit and blessing cometh to us thereby, Psal. 32.1. Blessed is the man whose iniquity is forgiven, etc. This is not a promise of no value, but is one of the most great and precious promises of the Covenant, of more worth than thousands of gold and silver. How great a benefit this is, will appear, if we consider how great an evil sin is which by forgiveness is taken away. The greatness of the one will set forth the greatness of the other. Now sin is the greatest evil in the world, and that both in itself, and to us. First, in itself it is the greatest, whether we consider it simply in its own nature and being; or causally, making evil the subject that it dwells in. In the former respect it is the greatest evil, because it is contrary to the greatest good. God is good, he is goodness itself, his will also is holy, just, and good. Now nothing is so contrary to God, and to the goodness of his holy will, as sin is: this crosseth the holiness of his will. And as for the other, if we consider fin causally, what is it which makes the creature evil (as we read of evil Angels, Psalm 78.49. Psal. 78.49. and of evil men, 2 Tim. 3.13. 2 Tim. 3.13. ) Whence is it that they are become evil? It is only by sin, they were created good, but sin hath corrupted them and made them evil. And that which makes other things evil, must needs of itself be much more evil. Take away the sin from Devils, and they are good; they are evil only by sin. Secondly, but that which more nearly concerns the point in hand, is to consider, how sin is the greatest evil unto us, and that appears, First, because it is sin, and sin only, which excludes us from God, and makes a separation between God and us. Poverty, reproach, sickness, etc. these are evils, but they are not such evils as are able to separate us from God, Rom. 8. Rom. 8. God was with Joseph in prison, with Jeremiah in the dungeon, with those that wandered up and down in wildernesses in sheepskins, and goatskins, Heb. 11.37, 38. being afflicted, destitute, and tormented. But sin is as a partition-wall betwixt God and us, it separates betwixt us and our God, Isai. 59.1, 2. Isai. 59.1, 2. Sin breeds an alienation and strangeness betwixt us, so as till sin be taken away, there can be no communion betwixt God and us. But now by the forgiveness of sin, this partition-wall is pulled down, so as we have free access unto God, and may come into his presence, and behold his face, and stand before him, being accepted in his beloved. Now by the forgiveness of sin we return again unto our former estate in which we stood before our fall, before that sin had broken us off from God. Now as the Apostle saith, 1 John 1.3. We have fellowship with the Father, and with his Son Jesus Christ. In our fall sin broke off our communion with God, but by the forgiveness of sin we have liberty to recover this our communion with him again. Secondly, sin is that which hinders all other good things from us, Jer. 5.25. Jer. 5.25. If we want any thing that is good for us, thank our sin for it: God is good, and ready to do good, free to communicate his goodness to all his creatures; why then are good things restrained from us? It is our sin which intercepts them, and cuts us short. But now when sin is done away by forgiveness, then is the former hindrance removed: this doth as it were turn the cock which stops the course of the blessing from coming unto us, and now we recover an interest in all the good things of the world, so as all things are ours when sin is not ours, but is taken away from us. Thirdly, it is sin which brings all sorrows and miseries upon us, this is that which brings sword, famine, pestilence, nakedness, and all such outward calamities, sin i●●he true cause of all these. These spring not out of the dust, nor come by chance, but are the fruit which grows upon the forbidden tree of sin: but let sin once be forgiven, then are these things which are in themselves evil, turned unto good unto us: Affliction is good when the sin which causeth it is gone and done away; one that hath his sin forgiven, may rejoice in affliction, Rom. 5. Romans 5. yea, he may be exceeding joyous in all tribulations, 2 Cor. 7.4. 2 Cor. 7.4. When sin, which is the sting of every cross, is removed, is pulled out, then may we take up that cross which before we fled from as from a serpent, and put it in our bosom, and not be hurt by it. Fourthly, it turns good things into evil unto us: sometimes God gives good things even to wicked and evil men, making his Sun to shine, and rain to fall upon the wicked and unjust, Matth. 5.45. Matth 5.45. But so long as sin is unpardoned, though the things be good in themselves, yet they are not good unto them; sin corrupts the good things they enjoy, it turns blessings into curses, as the Lord saith in Malachi 2.2. Malachi 2.2. I will curse their blessings, th●ir health, wealth, peace, and prosperity, are as snares unto them to work their ruin, Psal. 69 22. Psalm 69.22. But where sin is pardoned, there is no more curse, Apoc. 22. Apocal 22. Then the blessing returns to the creature, and is in the creature; the rain is a rain of blessing, Ezek. 34.26. Ezek. 34.26. our meat and our talk a blessing, our prosperity a blessing, we are then blessed in all we enjoy, in all we put our hands unto. Fifthly, what an evil sin is, and what a benefit forgiveness is, we may conceive, if we do but look on such men as have felt the sting of sin in their own consciences, and have felt the burden of it ●ying on them: Look upon Cain crying out in the horror of his conscience, My sin is greater than can be forgiven, Gen. 4. Genesis 4. Look upon Saul complaining that God was departed from him; I am (saith he) in great distress. 2 Sam. 28.15. Look upon Judas when his sin pressed upon his conscience, how unable he was to bear it, very anguish of conscience on earth makes him cast himself into the gulf of hell. Prov. 18.14. The spirit of a man will bear his infirmity, all outward sorrows, so long as his conscience is at peace, free from the trouble of sin; but when sin comes and burdeneth the conscience of a man, this none can bear. This David found to be a burden beyond his strength, he was not able to bear it, Psal. 38.3. Psalm 38.3. A stone is weighty, and the sand is heavy, but sin upon the conscience is heavier than them both, Pro. 27.3. Prov. 27.3. This burden makes the whole creation to groan under it, Rom. 8. Romans 8. And whosoever hath felt the guilt of his own sin lying upon him, such an one will easily conceive what a blessing this is to have sin forgiven. By forgiveness the burden is lightened, the wound is healed, the soul is eased of that anguish and bitterness which it was in before. While our sin was unpardoned, we looked at God as an enemy to condemn us, but now we have peace towards God, we are reconciled, the cause of the enmity being taken away. All this considered, well might D●vid say as he did, Blessed is the man whose sin is forgiven, and iniquity covered, Psal. 32. Psalm 32. Now this great blessing God hath promised in his covenant, he will forgive the sin of his people which give up themselves to walk in covenant with him. He will not remember against them their former iniquities, their sins shall be as if they had never been: he will see no iniquity in Jacob, nor transgression in Israel, he will pass by the sin of the remnant of his heritage, he will remember their sins no more: yea though their sins be great, yet he will forgive them; though they abound, yet his grace shall abound much more in the forgiveness of them, Rom. 5.20. See Isai. 43.25. And this the Lord will do: First, because mercy pleaseth him, Micah 7. It is a pleasure to him to show mercy to his covenanted people. Never did we take more pleasure (nor so much) in the acting and committing of our sins, as he doth in the pardoning of them. He is the Father of mercy, 2 Cor. 1. 2 Cor. 1. And therefore delights in mercy, as a father delighteth in his children. It doth him good to see the fruit of his own mercy in the taking away of the sins of his people. Secondly, it is the purpose which he hath everlastingly purposed within himself, to make his grace glorious in those whom he hath by covenant given unto Christ to be saved by him; he will have the praise of the glory of his grace, Ephes. 1.6. Ephes. 1 6. He will not lose this glory, he will be admired in the Saints, 2 Thess. 1.10. 2 Thess 1.10. He will make the world to wonder, when it shall be known what sin hath been committed by them, and pardoned by him. God's people are called vessels of mercy, Rom. 9 Rom. 9 As those therefore which are vessels of wrath, shall be full of the wrath and indignation of the Almighty, to make his wrath known in them: so the vessels of mercy shall be filled with mercy, filled up to the brim; God will have no empty vessels, all shall be full, one sort filled with wrath, the other with mercy. Thirdly, The Lord hath received a satisfaction to his Justice in Christ; what ever Justice could require at our hand, Christ hath satisfied for us to the utmost farthing. So that now Justice cannot complain, though that sin be forgiven unto us, because it was fully punished in Christ. Fourthly, If the Lord should not forgive the sins of his people which believe on Christ, Christ his sufferings should be in vain. To what end was it for him to suffer, the just for the unjust? Why was the chastisement of our peace laid upon him, if we should also suffer for our own sins? God would never have laid our iniquities upon him, but that he intended to forgive them unto us. Fifthly, There is no other way to have sin done away, no other means to get free from sin, but by forgiveness. Either God must forgive sin, or all the world must be condemned, and lie under his curse for ever. But there are a remnant, that God will save from perishing in the condemnation of the world, etc. Sixthly, The Lord hath not only promised forgiveness, and spoken it with his mouth, but his act and deed gives us assurance that he will faithfully perform unto us that which he hath promised, his dealing with us doth evidently declare his gracious inclination towards us, and his readiness to forgive. First, His great patience in waiting for our repentance and turning unto him, he waits for this very end, that he might be gracious, Isai. 30.18. Isai. 30.18. Secondly, His proclaiming of his Name, as he doth in Exod. 34.6. The Lord, the Lord, gracious, merciful, forgiving iniquities; why doth the Lord thus proclaim his Name, and tell us openly that he is a God forgiving iniquities, etc. but that we might take notice of his graciousness towards us, and might be encouraged to look unto him for forgiveness? Even as Kings proclaim their pardon, that they might be acknowledged to be gracious Lords. Thirdly, His gracious invitation also assures us that he will forgive; Come unto me, saith Christ, Mat. 11.28. If sin burden you, I will ease you. Yea he entreats us to accept of reconciliation, and to be reconciled unto God, 2 Cor. 5.20. Fourthly, Consider his commanding of us to forgive one another; he commands other men to forgive us, which is an argument that himself will forgive. For, first, herein he shows his love towards us, that he would not have the hatred of any creature to lie against us, no not so much as the displeasure of a weak man; but would have us to enjoy their love; how much less than will he let his own wrath lie upon us, which is infinitely more heavy than the displeasure of all the creatures in the whole world? and secondly, If he would have us to forgive one another, which have so littl● love and compassion in us, how much more will he forgive us, his compassion being so tender and pitiful towards the work of his own hands? These acts of his goodness do confirm this unto us, that he is a gracious God ready to forgive. This lets us see the only way to get free from the guilt of our Use 1 sin, which lies upon us; here is the way, and there is no other, but to fly to grace and mercy to obtain free forgiveness. The wicked hypocrite thinks to escape, by denying his sin, as Saul did, 1 Sam. 15. 1 Sam. 15. or by hiding it from the eyes of the Almighty, as they do, Psal. 94.7. Psal. 94.7. Others think that God cannot know them, as Job 22.13, 14. Job 22.13, 14. or that he will not regard them, as Psal. 94.7. But mark what the Lord himself saith, Hos. 5.3. Hos. 5.3. I know Ephraim, and Israel is not hid from me. And in Amos 5.12. Amos 5.12. I know your manifold transgressions, and your mighty sins. And in Hos. 7.2. Hos. 7.2. I remember all their wickedness, saith the Lord; yea he hath Our sins laid up as amongst his treasures, Deut. 32.34. Deut. 32.34. and sealed up as in a bag, Job 14.17. Job 14.17. to bring them forth against such Atheistical hypocrites, in the day of his visitation. Others think to make amends for their sins, that they will appease God with thousands of Rams, and ten thousand rivers of oil, as Micah 6.7. but the Lord will be appeased by none of these. Our only way is to fly to grace, and to free forgiveness, all other means, whether pardons from men, or satisfactions from ourselves, will not free us from the guilt of the least sin, the taking away of our sins must either be by free forgiveness, or they must lie upon us for ever. Is forgiveness of sins one of the blessings of the Covenant? then Use 2 surely it reacheth no further, nor to no more than to such as do give up themselves to God, to walk in Covenant with him; such therefore as walk contrary to the Covenant which is between God and his people, such as will be bound in no bonds, but cast away all bonds from them, and will walk at liberty, and will not be restrained, let such know, that the bond of the Covenant (as the Prophet speaks in Ezek. 20.37.) and the blessing of the Covenant, go together; so as those that will not come within the bond of it, shall never partake of the blessing. When God draws his people into the bond of his Covenant, than he is about the forgiving them their sins. Consider that of the Apostle, Rom. 11.26, 27. Rom 11.26, 27. when God doth take away the sin of a people, then doth he also make a Covenant with them, and takes away ungodliness from them. A lose ungodly walking, contrary to the Covenant which God makes with his people, is an evident demonstration that our sins are still bound fast upon us, and they will be as fetters and snares to bind us hand and foot to cast us into utter darkness. This benefit of forgiveness of sins, is proper only unto those that are a people in Covenant with God, and do by Covenant bind themselves unto him, to walk before him as becoming his people. Use 3 For encouragement unto all such as do desire to renew their communion with the blessed God, and to return into acquaintance and fellowship with him; you desire to have God to be your God, you would feign draw near and get into Covenant with him, that he may be a God unto you, and you a people unto him: but this dismays you, this puts you back, you have so much guilt lying upon you, so many sins standing up betwixt God and you, that you think it impossible that the holy God should ever take such a sinful wretch by the hand, and enter into Covenant with him, to become his God. But let such consider this sweet promise of grace, I will be merciful to their iniquities, and remember their sins no more. When he had before said that he would be their God, now lest any should be beaten off from drawing near unto him, to renew their communion with him, he subjoins this promise, I will forgive their iniquities. As if he should say, though you think I will not be a God unto you any more, because of your sins, yet these shall not hinder; for I will forgive them, they shall stand in my sight no more. Use 4 Hath God thus promised forgiveness of sin in his new Testament and Covenant? then let us for our parts labour to partake of this rich blessing; lie no longer under the guilt of our sins, but seek to have them forgiven. Say not, there is no hope; we have a promise, and we may be the children of the Covenant, to whom the promise is made. Think what the Prophet saith in Amos 5.15. Amos 5.15. It may be the Lord will be merciful to the remnant of Joseph, though before in ver. 12. the Lord had told them, that he knew their manifold and mighty sins; yet the Prophet here puts them in hope, it may be, the Lord will yet be merciful; much more should we be encouraged by the plain promises of God. And therefore when we hear the Lord say, I will be merciful, I will forgive; let every soul say within itself, Surely than I will try, I will seek, I will sue for mercy, that I may be forgiven. But what should I do that I may be forgiven? Quest. 1. Enter into thine own heart, Answ. and search out all the sins of heart and life, which thou art privy unto, Lament. 3.40. Lam. 3.40. This is the Lords own direction, Jer. 3.12, 13. Jer. 3.12, 13. when the Lord first promised that he would show himself merciful, and not let his wrath fall upon them; yet presently adds, But know thou thine iniquity, for thou hast fallen by rebellion, etc. 2. When thou hast found out thy sin, go then before the Lord and confess and judge thyself before him, as Ezra 9.6. Ezra 9.6. Confess thyself worthy to be destroyed. Do as the Prodigal did, Luke 15. Luk. 15. I am no more worthy to be counted thine. 3. Present before the Lord the sacrifice of the Lord Jesus, bring no satisfaction of thine own, make no mention of thine own righteousness, or good deservings, but fly only to the bloody sufferings and sacrifice of Christ, to find acceptance & reconciliation through him; without that blood, there is no forgiveness, Heb. 9 Heb. 9 4. Come not before God with an heart purposing still to continue in thy sin, but together with prayer for pardon, join prayer for a spirit of grace and holiness, to make thee a new heart and a new spirit, that sin may live in thee no more: be willing to bind thyself by Covenant to the Lord, to glorify that grace shown on thee, if he will please to be gracious towards thee, in taking away this sin, Hos. 14.3. with 9 Hos. 14.3. with 9 Thus come before the Lord, and then, as men that have any great legacy left them by the will of another, they will entreat for it, they will plead the Testament of the testator, and if that will not prevail, they will bring it into the Court of Justice, and there sue for it: So let us do, beg, entreat, require the performance of this legacy of the new Testament, which grace hath bequeathed unto us; and if this obtain not, then bring our cause into the Covenant of grace, and there sue and plead, before the throne of grace. There bring out the words of the Testament, and say, Lord here is thine own Covenant and promise, hold the Lord fast to his promise which he hath made, and plead with him, and say, Lord, why are thy mercies restrained from me? where is thy faithfulness? why dost not thou pardon mine iniquity? Though I be worthy to perish, yet remember thy Covenant, make good thy promise, in which thou hast caused thy servant to trust. Such importunity the Lord will not take ill, he delights thus to be overcome by the pleas of his people. Do thus, and he that hath promised, will also fulfil, and will take away all thine iniquity, and receive thee graciously, Hos. 14.3. Use 5 For singular comfort to all the people of God, who do in any faithfulness and truth of heart endeavour to walk according to the Covenant they have made with him; To all such this word of Consolation doth belong, that their iniquity is pardoned, their sin is forgiven. It was a word of comfort Christ spoke to the palsy man, Mat. 9.2. Mat. 9.2. Son be of good comfort, thy sins are forgiven thee. So Isai. 40 1, 2. Isai. 40.1, 2. And thence was that speech of Christ to Mary in Luke 7.48.50. Thy sins are forgiven thee, go in peace. There is peace indeed, when Christ promiseth sin to be forgiven. Now so it is to all the covenanted people of God, their sin is forgiven, here is their comfort. See Psal. 103.17, 18. Psal. 103.17, 18. If we keep his Covenant, his loving kindness and mercy is ours to forgive us our sins. Shall man (saith Eliphaz) be more just than God? shall man be more pure than his maker? Job 4.17. Job 4.17. So may we say in this case, Shall man be more faithful than God, more mindful of his Covenant and promise then his Maker? No; God is the faithful God, keeping Covenant and mercy with those that fear him. If we then which are so apt to break our Covenant with God and men, if we be careful to keep Covenant with him, how much more will God perform this promise of his Covenant towards us, to pardon our sins? If we be not unfaithful towards him, he cannot be unfaithful towards us. Nay though we were in part unfaithful, yet cannot he deny himself, 2 Tim. 2.13. 2 Tim. 2.13. Quest. But how may I know that my sins are forgiven me? Answ. 1. A plainer evidence I cannot give then this before named, scil. a careful, conscionable, and constant endeavour to walk in Covenant with God, Psal. 103.17, 18. Psal. 103.17, 18. But I have many failings in the keeping of my Covenant. Object. Yet so long as you do not renounce your Covenant, Answ. and break the bond; till you do agree to the losing of the knot, in which you have bound yourself, choosing to turn back after your former liberties, the substance of the Covenant is not yet broken, though some article of the Covenant may be violated. There be some trespasses against some particular clauses in Covenants, which though they be violated, yet the whole Covenant is not forfeited. 2. An affectionate and cordial love to the Lord Jesus, who hath washed us from our sins in his blood, is a sure sign that our sins are forgiven us, Luk. 7.47. when we so think of Christ, as that nothing is too much for him, nothing enough, all we do, or can do, is too little for him, and as nothing, to that which our soul desireth; this love never goes alone, but is accompanied with this blessing of forgiveness. And sure thus it is with those that feel in any measure the efficacy of Christ's blood easing their consciences from the guilt of sin; They could be content to wash Christ's feet, not with tears only, but with their heart's blood, and to die for love of him, who hath loved them, and given himself for them to save them from their sin. 3. The mortification and dying of sin in our hearts, is a sign that our sins are forgiven us; When Christ takes away jacob's sins, he also turns away ungodliness from Jacob, Rom. 11.26, 27. Rom. 11.26, 27. If sin live in us, the guilt of it remains still upon us. I mean if it live in us in full strength. 4. If we have a tender heart to mourn over Christ, whom we have pierced. Time was, when we could tread under feet that precious blood, by which we are sanctified. But now it melts the heart to think, that that blood, which we have so despised, should yet be sprinkled upon us, to wash us from our sin. This kindness of Christ towards us, makes our hearts to mourn over him, Zach. 12.10. Zach. 12.10. They shall mourn over him, or for him, not for ourselves, but for him, mourning that we have pierced him, and grieved his Spirit by our sins. 5. An heart willing to forgive and to do good unto those that have done evil against us, Mat. 6.14. Mat. 6.14. when we cannot only forbear them, but forgive them, and bear a loving heart to them, that have been unloving towards us. This disposition of heart in us, springs from an higher fountain of grace, which hath been shed down upon us, in forgiving our sins. When the heart can reason with itself, to suppress revengeful desires, when they are stirring in us, and can argue, as Mat. 18. and Eph. 4. Mat. 18. & Eph. 4. the Lord is willing to forgive me my debts, and ought not I also to forgive my fellow-servant that hath offended me? Such a disposition of heart is a fruit and token of the forgiveness of our sins, Mat. 6.14. The grace that hath been showed us in the forgiveness of our sins, works an answerable disposition in us, making us ready to forgive the sins of our brethren. 6. A free and full confession of sin; when we deal openly with the Lord, freely willing to open all our whole heart before the Lord, discovering known sins, secret sins, the most prevailing, beloved, and inward corruptions, willing to take the shame of all unto ourselves, and still to be more vile in ourselves, that mercy might be glorified in our forgiveness. When we can bring out the whole pack, and not keep a sin back, (so fare as we know any thing by ourselves) but lay all open and naked before the face of God, till there be no more to be found; such confession hath a promise of forgiveness, 1 Joh. 1.9. 1 Joh. 1.9. There may be a forced confession, as was that of Saul, when he was so fully convinced of his sin, that he would no longer deny it, 1 Sam. 15. And of Judas, who out of extremity of horror and rage of conscience, was made to confess his wickedness in betraying innocent blood. There may be also a formal, superficial, and partial confession, when we do in a general fashion confess ourselves sinners, which confession hath no promise of forgiveness, because these confessions are ever accompanied, first, with a desire (if possible) to maintain our own innocency; secondly, with a spirit of unbelief, and misgiving heart, fearing lest our own mouth should judge us, and we become witnesses against ourselves: Thirdly, with a spirit of pride, loath to confess ourselves to be so vile as we must acknowledge ourselves to be, if we should confess all our sins against ourselves. But when a man is willing to search out all his sin unto the last, that he may lay open all his heart, and confess all his iniquity against himself before the Lord, being vile in his own eyes, and desiring to be more vile, loathing himself for all his abominations: of such an one that can thus come before the Lord in humble confession of his sins, I doubt not to say unto him, Go thy way in peace, thy sin is forgiven thee. If God give us a heart thus humbly to confess, it is unto us a sign there is in God a heart mercifully to forgive. Exhortation to all the Saints that have tasted of this rich grace Use 6 in the forgiveness of their sins. Let them ascribe glory unto him that hath showed this mercy on them, extolling that grace which hath forgiven them; this the Lord looks for; he would have his grace glorified by us, Eph. 1.6. Ephes. 1.6. The Lord himself publisheth this as his own glory, that he is a God forgiving iniquity, transgression and sin, Exod. 34.6. Exod. 34.6. And the servants of God have herein given glory unto him, as Micah 7.18. Micah 7.18. Who is a God like unto thee, who passeth by the transgression of the remnant of thine heritage? We should make the praise of this grace to ring through the whole world, that heaven and earth may take notice of it, and wonder at the grace that hath been showed on us. This grace can never be sufficiently glorified by us. To teach us willingly to become servants unto this God of all Use 7 Grace, who dealeth thus mercifully with his people. See Hos. 14.5. Hos. 14.5. When the Lord there promiseth to heal the rebellions of his people, by taking away their iniquities from them; mark what this works in them, ver. 9 What have we (say they) any more to do with Idols? with our former sins? we will serve them them no more, we will henceforth serve thee our gracious God, which promisest to heal all our backslidings. His will we be, him will we serve. And thus much of the second Benefit. The third Benefit of the Covenant, is the renewing and sanctifying of our natures, by the graces of the Spirit. The Lord having first justified us by his grace, in the forgiveness of our sins, he the● goes on to sanctify us, that we might be an holy people unto him, to serve him, in holiness and righteousness all our days, Luk. 1. Luke. 1. When he hath made us imputedly righteous, he will have us inherently righteous also. And by the promise of this benefit, the Lord answers another scruple, which his people might be subject unto; We might think with ourselves, this is indeed a great benefit, which the Lord hath promised hitherto, namely, to forgive all my sin; But though the Lord should perform all this mercy unto me, forgiving unto me all my former sins unto this day, yet I have such a vile sinful nature within me, that I shall return and sin again as wickedly as ever I did before, and so shall bring a new guiltiness upon myself. Hereto the Lord answers: No, it shall not be, I will renew, altar, and change that sinful and wicked nature that is in you, I will make your heart a new heart, so as you shall be enabled to do my will, and walk in my ways. I will sanctify you to be an holy and precious people to myself. This renovation and sanctification of our nature, stands first in cleansing away our sinful corruption, and then in an infusion and filling of us with the holy graces of the Spirit. As a vessel which we intent for any honourable use, first we scour and rinse out the filth that is in it, and then we sweeten it with other things, and so make it fit for service and use. Satan had defiled us with his loathsome filthiness, but so many as the Lord sets apart unto himself, to be vessels of honour in his house, those he cleanseth from all filthiness of flesh and spirit, and seasoneth them with all the sweet and gracious gifts of his Spirit. Hence it is that we are said to be made partakers of the Divine Nature, 2 Pet. 1.4. 2 Peter 1.4. and to be renewed with the renewing of the holy Ghost, Titus 3.5. And we are said to be created new in Christ Jesus, Eph. 2.10. because as in our first creation we were then created holy and righteous after the Image of God: so now we are renewed unto the same image again. The Lord doth with us as the Potter doth with his vessel, when the first fashioning of it is broken, he returns and makes it another vessel, as seems good in his eyes, Jer. 18.3. By this work of renovation and changing our natures, there is a new disposition wrought in us, clean contrary to that which was before. Whereas before, the wisdom of the flesh, and our corrupt will was quite contrary, and even enmity against the Law of God, and would by no means be brought into subjection, Rom. 8.7. Rom. 8.7. yet now we are made to love the Law, and delight in the Commandments of it in our inward man, Rom. 7. Rom. 7. The law is not now any more a law without us, to urge and enforce us, but it is a law within us; it is written not in Tables of stone, but in the heart, according to that promise, Jer. 31. Jeremy 31. I will write my laws in your heart●, and in your inward parts will I put them. By which writing there is stamped upon the heart an inward disposition and inclination of mind and will, to do the things which the law doth command. The law being there within us, it is unto us as our own bowels, loving it and making precious account of it. This blessing the Lord promiseth in his covenant, as we may see in Ezek. 36.25, 26, 27. Ezek. 36.25, 26, 27. I will pour clean water upon you, and ye shall be clean; yea, from all your filthiness will I cleanse you. A new heart also will I give unto you, & a new spirit will I put within you: and I will take away the stony heart out of your body, and give you a heart of flesh, and I will put my spirit within you, etc. And hence I think it is, that the Lord calls himself, Psalm 71.21. The holy One of Israel; not only because he is holy in himself, and will be so acknowledged by them; but because he sanctifies his Israel unto himself, making them holy according to that Levit. 20.8. Levit. 20.8. I am the Lord which sanctifieth you. And in Isai. 43.15. Isaiah 43.15. I am the Lord your holy One. And in Habbak. 1.12. Habbak. 1.12. the Prophet calls the Lord his holy One. Art not thou of old, O Lord, my God, my holy One? He is not only our merciful God to pardon us, but our holy one to sanctify us. And for the same cause we read of the promise of the Spirit, Gal. 3.14. Gal. 3.14. Because God hath promised to give his Spirit unto those that he takes to be a people to himself. This bl●ssing of sanctification the Lord will perform unto all his people, making them an holy people unto himself. First, because he hath for this end chosen them, that they might be holy, Eph. 1. Ephes. 1. and therefore he will bring them to that estate of holiness, to which he hath chosen them. What he hath chosen us to, he will bring us to, God's purposes are not in vain, he will perform to us all the good he hath intended towards us. Secondly, Christ hath purchased the spirit of grace for us, Joh. 17.19. John 17.19. For their sakes (saith Christ) sanctify I myself (offering up himself as a consecrate offering unto God) that they may be sanctified by the truth. It was for our sanctification that he offered up himself. Thirdly, he hath filled himself with all grace for that same end, that we might be filled by that abundance of grace which is in him. Psal, 68.18. Psalm 68.18. he received gifts for men, not to keep them to himself alone, but to communicate unto us, that out of his fullness we might all receive grace for grace, John 1.16. And therefore Christ is said to be not only righteousness unto us, but sanctification, because he hath filled himself to the end that he might also fill us with his own sanctity and holiness. Fourthly, Christ hath prayed for our sanctification, John 17.17. And we know that he was heard always, no prayer of his ever returned empty, but came back with a full bl●ssing. Fifthly, God's covenant is to give us all things that pertain to life and godliness, 2 Pet. 1.4. 2 Pet. 1.4. Sixthly, the Lord is an holy God, and therefore will have those that are in covenant with him, to be an holy people, Leu. 11. It would be a dishonour to God to have his name called upon a sinful and profane people, Ezek 36.20. Ezek. 36.20. And beside, the end of the covenant betwixt him and his people, is Communion, God takes a people into covenant with him that he might communicate himself unto them, that he might possess them, and they enjoy him; but God cannot communicate himself in the sweetness and familiarity of his love unto unsanctified ones. And therefore he will have his covenanted people to be holy, that he may communicate himself unto them. Seventhly, when the Lord gives himself unto a people to be a God unto them, he gives himself wholly unto them, keeping back nothing from them which might make them an happy and blessed people. And therefore as he doth communicate himself to them in his mercy and grace, to pardon their sin, so he doth also in his purity and holiness to sanctify them, and to cleanse them from their sin. Eighthly, God will be glorified in all his people, whom he takes near unto himself, Levit. 10.3. Levit. 10.3. and in Isai. 43.21. Isaiah 43.21. This people have I form for myself, they shall show forth my praise. But God could have no glory from us in this world, if he should not sanctify us. Herein is he glorified, when we bring forth much good fruit, John 15. John 15. and shine forth in good works, Matth 5. Matth. 5. and show forth the virtues of him that hath called us, etc. 1 Pet. 2. In these things God is glorified by us; but this glory we can never bring to God, till he have sent down his Spirit of glory and grace upon us. Now lest this blessing of sanctification should seem too little to be reckoned among the great blessings of the covenant, let us therefore consider how great a privilege this is, to be renewed & sanctified by the grace of God's holy Spirit. This is intended to us as a blessing, in Isai. 44.1, 2, 3. Isa. 44.1, 2, 3 The Lord maketh many sweet promises to his Israel; and in verse 3. I will (saith the Lord) pour my Spirit upon thy seed, and my blessing upon thy buds. When God pours on any his Spirit, than he would have us to know, that he pours on them a rich blessing. My Spirit and my Blessing, saith God. As it is a man's curse to be left under the power & dominion of sin: so contrà, it is a blessing to be set free from sin, and to be renewed unto holiness. Therefore it is that when Christ converts us from our sins, he is said to bless us in converting us from our iniquities, Acts 3. ult. Acts 3. ult. It is a blessing indeed. This is a better blessing than was that wherewith Esau was blessed, who had the fatness of the earth for his dwelling place, and the dew of heaven to m●ke it fruitful. This is one of those spiritual blessings wherewith Christ hath blessed us in heavenly things, Eph. 1 3. Eph. 1.3. It is such a blessing as makes blessed those that receive it. For first, by being sanctified in ourselves, we come to have a sanctified use of all other blessings which we enjoy. To the pure all things are pure, but to the impure all things are impure and defiled, Titus 1. end. Titus 1. end Secondly, holiness is the Image of the blessed God, it conforms unto him, makes us like unto him. This is our excellency and our glory in the eyes of Angels and Men, in nothing are we so glorious as in holiness; this is a Crown and Diadem upon our head: and therefore David calls the Saints by the name of excellent ones, Psal. 16.3. Psal. 16.3. Sanctity makes a man to excel himself, and prefers him above the common condition of men. The Spirit of Holiness is a Spirit of Glory, 1 Peter 4.14. 1 Pet 4 14. and Grace is Glory, 2 Cor. 3.18. Thi●dly, it makes the Lord to take a delight in us, even as a father doth delight in seeing his own Image in his children. God loved us before with a love of benevolence and good will; but now he loves us with a love of complacency, taking pleasure in his people, as the Prophet speaks Psal. 147.11.149.4. Psal. 147.11, 149.4. Fourthly, by being sanctified we also are made to delight in God. How precious are thy thoughts to me, O God? saith D●vid, Psalm 139.17. Whom have I in heaven but thee? And Psalm 73.25. Psal. 73.25. When shall I come and appear in the presence of God? Psalm 42. Psalm 42. Hereby the Lord becomes the God of our joy and gladness, Psalm 43.4. Psalm 43 4 His presence is sweet unto us, his voice is pleasant, his word, ordinances, and whatsoever else he communicates himself in, they are delightful unto us, and we take pleasure in them. It is a pleasant thing to a sanctified heart, to be praising God, and to be exercised in any thing in which we may enjoy communion with him. Fifthly, By being sanctified, we have peace increased in our inward man. God becomes a God of peace unto us, in sanctifying of us. 1 Thes. 5.23. Thereby he stills those raging and strong lusts, which had wont to disquiet our hearts. While sin reigns, there is no peace, not only is the Conscience perplexed by it, but the affections of the soul are set at variance one against another. Pride would have one thing, and covetousness would have another; Hypocrisy and profaneness are divided one against another; Like so many contrary winds which lie upon the face of the deep, and dash the waves one against another. Thus a multitude of contrary passions and lusts, distract and divide the soul asunder, so that while sin rules in us, there is no peace. But when grace begins to have its kingdom set up in us, it than brings with it a blessed peace. Holiness and peace go together; All the faculties of the soul being sanctified by grace, they do now aim at one end, which is the doing of Gods will, and this unity makes peace. Sixtly, By being sanctified, we are made instruments and means of blessing unto others; When God called Abraham to follow him, out of his native Country, this was the promise by which he encouraged him to follow him, I will bless thee, (saith he) and thou shalt be a blessing. It was promised as a blessing to Abraham, that he should be a blessing to others. Thus Israel is a blessing in the midst of Aegyp● and Ashur, Isai. 19.24. Isai. 19.24. They are set as a blessing round about Go●● holy mountain, Ezek. 34.26. Ezek. 34.26. The remnant of Jacob (Gods sanctified one's) are among many people, as dew from the Lord, and showre●●●on the grass, Micah 5.7. Micah 5.7. They are a blessing. So long as a man 〈◊〉 grace, and is unsanctified, he is an useless, unprofitable creature, Psal. 14. Psal. 14. They are altogether unprofitable, like that girdle which the Prophet speaks of, which was corrupted, rotten, and good for nothing, Jer. 13.7. Jer. 13.7. They are very corrupt, yea very corruption, Psal. 5.9. Psal. 5.9. and not only corrupt, but they are corrupters of others, Isai. 1. And so are rather a plague and curse to others, than a blessing. But when the Spirit of grace hath entered into the soul, and sanctified it, than 〈◊〉 that was before unprofitable, is now become profitable, and being a vessel of mercy, filled with blessing himself, he lets out himself unto others, and becomes a blessing unto them. Seventhly, By being sanctified in our natures, we are made ●●t to live the life of God, from which we have been estranged; ever since our mother's womb, we have been strangers from God, and from the life of God; we have of ourselves neither knowledge how to do well, nor any ability to do what we know; we only wander away from God, and bid God departed from us, Job 21. Job 21. We have neither will nor strength to do any thing that is holy & right in the Lords eyes: But when God sanctifies us, than a new spirit enters into us, and sets us upon our feet, and stirs and works in us, carrying us on to the doing of the will of God; Then we begin to live for God and with God. In a word, how great a blessing this is, we may conceive by the lamentable complaint of the Apostle, groaning under the bondage of his corruption, Rom. 7. Who shall deliver me (saith Paul) from this body of death? He knew himself to be already delivered from the law of death, and the power of it, so that death could not hurt him, and yet Paul would have another deliverance still; There was yet one thing which troubled him, the body of death, the sin which hangeth so fast on; the remnant of corruption which like fetters hampered him, that he could not so perfectly fulfil the will of God. This plague of the heart within, Paul desired to be healed of, who (saith he) will help me, who will deliver me from this misery, and set me free out of this bondage of corruption? Paul was many a time in bonds, in persecution, and manifold sufferings for Christ's sake, but never do we hear him complain so of these; he never said, Who will deliver me and set me free out of this prison, out of these bonds, out of these pinching wants, etc. But that which most troubled him, was his sinful corruption of nature within; This is the plague which above all other he desires to be delivered from. And surely such is the disposition of all those, whose hearts God hath effectually touched with his spirit of grace, that if they had the kingdoms of the world for their own, they could be content, to forgo all, so they might be rid of sin, and have their sanctification perfected in them. Now as we have s●●ne that this sanctification is a singular benefit and blessing unto us; so let us consider also how it springs forth unto us out of the same fountain of grace, as did the former benefit of forgiveness of sins. These two streams issue out of the same fountain of grace. When God sanctifies us, adding this benefit to the former, we may then say, Grace, grace; we do herein receive a double grace; Grace in forgiving, grace in sanctifying of us; here is grace upon grace. It is a blessing of rich grace. And this will appear, if we consider, First, How impiously and wickedly we have forsaken our first holy and blessed estate, in which the Lord had created us. God made man righteous, Eccles. 10. ult. Eccles. 10. ult. but he would be finding out many inventions of his own, and if he could not invent them in the shop of his own brain, than he would take them out of Satan's forge, by those inventions thinking to make himself more excellent than God had made him; and so did wilfully cast away that glory of grace, with which he was clothed, defaced the Image of God which was stamped upon him, bringing upon himself a sinful and shameful nakedness, to the contempt of his person before all creatures; cast off his God that had form him, setting light by the God of his salvation, choosing to obey the cursed suggestion of Satan, God's enemy, rather than to retain his communion with God. This did he, and we in him, and now the Lord might have said unto us all, Let him that is filthy, be filthy still. Seeing you have thus defiled yourselves, you shall never be cleansed, until I have made my wrath to fall upon you, Ezek. 24.13. It is wonderful grace, if ever the Lord will return to such, to renew us and sanctify us by his grace; Our sin was like the sin of Angels, who kept not their first estate, no more did we, we sinned as they did, but we are sanctified, and not they, here is grace towards us, not towards them. They are suffered still to persist in their malicious wickedness, but we are renewed again according to the Image of him that created us, Ephes. 4. Ephes. 4. Secondly, Consider the loathsomeness of the sin and corruption which we have brought upon ourselves, and doth now lie upon us; A wicked man is loathsome (saith Solomon) Pro. 13.5. Prov. 13.5. So loathsome is the sin that is in us, that we are made even to loathe ourselves, and to count ourselves more filthy than the dung of the earth, Ezek. 6.9. When the Lord form man in the beginning, it was not silver or gold, or any such precious matter, out of which he fashioned him, but it was out of the vilest of the Elements, out of the earth, the dregs & settle of all creatures. The matter out of which man was then made, was but vile and base. Wonder it was that God would set the gracious Image of his holiness upon so contemptible a creature. But though it was then but vile, yet it was (as I may so speak) innocent, harmless. The pollution of sin had not as yet defiled it, there was nothing in it as yet, which should make the holy God to loathe the creature which he had made; sin had not as yet stained the earth with its filthiness. But now by sin man is become abominable, his uncleanness is as the filthiness of the menstruous; the filthy leprosy of sin is not in his forehead alone, but is spread all over him; so that the Lord might say unto him, Depart, depart ye polluted, stand apart, the pure eyes of my holiness cannot endure to behold such loathsome filthiness. But now behold and wonder, even the God so glorious in holiness, Exod. 15.11. even he seeing us lie polluted in our blood, he doth not pass by on the other side, but he takes pity on us, and takes us and washeth us with water; he washeth us from our blood, and anointeth us with oil, Ezek. 16.6.9. yea and us again with white linen of sanctity and holiness, adorns us with ornaments of grace, which are as jewels of silver and jewels of gold, etc. ver. 10, 11, 12, 13. and makes us beautiful by his own beauty which he puts upon us. And is not this grace? Had we seen our blessed Saviour rise up from the table to wash the foul feet of his servants, we would have wondered. How much more wonderful is this, that he should take us filthy lepers, and wash us in the waters of Jordan, until we be wholly clean? Consider that place in Ezek. 16.9. how the Lord himself amplifies this grace towards us in washing us from our polluted blood. No less than three times together doth the Lord there mention this, When I saw thee polluted in thy blood; (saith the Lord) and again, When thou wast in thy blood; and a third time, Even when thou wast in thy blood, than I took thee and washed thee, and said unto thee, Thou shalt live. Why doth the Lord so ingeminate, so double and triple this, When thou wast in thy blood? but only that we might the more observe his abundant grace towards us in purifying such loathsome unclean ones as we are. Doubtless David when he had defiled himself by that great and foul sin, he counted it mercy and rich grace to have a clean heart renewed in him, Psal. 51. Psal. 51. Thirdly, Consider how unable we are to cleanse and purify ourselves; we are like little babes, who can defile themselves, but would lie in their uncleanness for ever, should not the nurse wash & cleanse them; we once stripped ourselves of the garments of grace, but now we know not how to put them on any more; we were men, at that time, when (in Adam) we laid them by and put them off: But now like little children we should starve with cold and nakedness, should not the Lord pity us, and put these garments of grace upon us. We are, saith the Apostle, of no strength, Rom. 5.6. Rom 5.6. not able to think a good thought, 2 Cor. 3. nor to will one good desire; but it is God that worketh in us both will and deed of his good pleasure of grace towards us, Phil. 2.13. Phil. 2.13. It is not in our willing or running, but in God showing mercy, Rom. 9.16. Rom. 9.16. And it is not unworthy our observing, how in ver. 18. he opposeth mercy to hardening, (He hath mercy on whom he will, and whom he will he hardeneth) to teach us to look at it as a special mercy, when he is pleased to take away the hard & stony heart from us, and give us an heart of flesh, soft and pliable to his will. Fourthly, As we could not renew & sanctify ourselves, so neither could any other help us, and restore us again to the holiness we had lost; In Ezek. 16.5. Ezek. 16.5. the Lord tells his people there, how little help they had from any other, when they lay in their misery, there was no eye that pitied them, to do any thing to them, or to have compassion on them. The Priest and the Levite, they come and look on, but they pass by on the other side, there is nothing done to heal the wound which Satan by sin had given to our souls, but they are let alone to putrify and corrupt the whole man more and more, so as from the crown of the head to the sole of the foot, there is nothing but sores, and swelling, and wounds full of corruption, Isai. 1. But when the Lord saw that there was none to help, than he himself (like the good Samaritan) comes & washeth our wounds, pouring in wine and oil, to cleanse and to heal us. Such was our pollution, so deeply set, that all the water of the Sea, all the blood of bulls and goats, could not cleanse us; yea though we should wash in Nitre and take us much soap, yet our iniquity would still stand undone away before the face of God, Jer. 2.22. Only that spirit of life, that spirit of holiness, that spirit of power which is in Christ Jesus, that spirit being shed down upon us, that cleanseth us, washeth us, sanctifies us; without this, all helps under heaven had been in vain, without this spirit, neither Word, Sacrament, Commandments, promises, or being trained up in the Communion of the Church, and Christian families, neither any nor all these could avail to renew us to the grace from which we are fallen, 1 Cor. 6.11. 1 Cor. 6.11. Fiftly, Let me add this one thing more, If we should look at God himself only as just, and not as gracious, we could never have hoped to have obtained this blessing from him. Justice could have said no other unto us, then as Ezek. 20.39. Seeing you would not obey me, go therefore & serve every man his Idol, serve your sin. When we had turned the glory of God into a lie, and had worshipped the creature above the Creator, (who is blessed for ever) Justice would then have given us up unto vile affections, and to our own hearts lusts, and to a reprobate mind, to do the things that are not convenient, so receiving in ourselves such a recompense of our error as was meet, Rom. 1. Rom. 1. This would have been the reward of Justice upon us for our sin; But here Grace comes in and pours down upon us a spirit of grace and of sanctification, Zach. 12.10. Zach. 12.10. to wash us from our uncleanness, that we might be an holy people unto God. And hence it is that in 1 Pet. 5.10. when the Apostle prays for the perfecting of our sanctification in us, he looks at God as a God of all Grace; The God of all Grace (saith he) which hath called us unto his eternal glory by Jesus Christ, confirm, strengthen, and establish you, etc. As thereby showing from what fountain the benefit of sanctification comes, namely, from Grace, from the God of all grace. He is a God of all grace towards us in sanctifying of us. This may help to settle us and confirm us in the truth, namely, Use 1 that seeing Sanctification is a blessing of the Covenant of grace, even as forgiveness is, therefore it is a warrantable and safe way for a man by and from his sanctification to take an evidence of his justification, and of his estate in Grace before God. Forgiveness of sins, and sanctification, are both of them blessings of the same Covenant: As is the one, so is the other; the one is of grace, so is the other of grace also. Here therefore to take an evidence of our justification (standing in the forgiveness of our sins) from our sanctification, is not a turning aside from the Covenant of grace, to a Covenant of works, but it is to prove one benefit of the Covenant of Grace, by another benefit of the same Covenant. This argument is unanswerable. I reason thus, If justification and sanctification be both of them benefits of the Covenant of Grace, then to evidence the one by the other, is no turning aside to a Covenant of works; But they are both of them benefits of the Covenant of Grace. Ergo. If so be the forgiveness of our sins were promised in the Covenant of Grace, and Sanctification were a blessing of the Covenant of works, than might it well be said, that to evidence one by the other, were a turning aside from the Covenant of grace to that other of works; But when they are both promised, both communicated to us by the same Covenant, there is no colour to charge this way of evidencing our estate, with turning aside to another Covenant. Object. But may not a man that is under the Covenant of works, by giving himself to holy duties and actions, and exercising himself in them, come to attain an habit of holiness, and be truly sanctified? Answ. Some have not doubted to affirm as much, but falsely, and the falsity of this opinion may be made evident by these Considerations following. 1. This opinion imports thus much, That one under the covenant of works, may perform acts that are holy, which is false; he may indeed do such things as are materially holy, as being commanded of God, whose word and Covenant doth sanctify them, & make the things holy in themselves, but they are not formally holy, but, (coming from their impure hearts) thereby they are polluted and defiled, Tit. 1. And therefore can have no such power to work sanctity in the subject whence they come. 2. If true sanctification may be in one that is under the Covenant of works, then must we of necessity change the articles or promises of the Covenant of Grace, & make the promise of sanctification no part of it; we must blot out those promises of writing the law in our hearts, and putting a new spirit within us, and all other promises of the like nature, must be razed out of the covenant of grace, if one under the Covenant of works may attain to this sanctification by his own works. 3. This opinion is directly cross and contrary to the Apostle in Gal. 3.2. where he tells us, that we receive the spirit of Sanctification, not by the works of the law, but by hearing of faith preached. It is the doctrine of grace, not of works, which makes us partakers of this spirit. And hence it is that in 2 Cor. 3.6. he tells us, that it is the new Testament which is the ministration of the Spirit, by which the Spirit is ministered and conveyed uto us. The law, or the works of the law do not. 4. Our being sanctified, and our being Saints, is in effect all one, but we are Saints by calling, and our calling is by the Gospel of Grace, 2 Thes. 2.14. and therefore our sanctification is from Grace also. 5. We are sanctified by being in Christ, whence are those expressions frequent in Scripture, Saints in Christ jesus, sanctified in Christ, and such like. Now our implanting into Christ is only from Grace, and therefore, so is our Sanctification also. 6. Our sanctification is called a new Creation, Create in me a clean hear●, O God, (saith David) Psal. 51. Psal. 51. And in Ephes. 2.10. Ephes. 2.10. We are created unto good works. And in 2 Cor. 5. We become new Creatures in Christ jesus. And in Ephes. 4.24. Ephes. 4.24. The new man is created after God in holiness etc. All which imply, that there must be a creating power put forth to the working of this new man in us. We must therefore deify the works of the Law, and make a God of them, induing them with a creating power, if we will ascribe such efficacy unto them, as to work true sanctification in us. 7. We receive the Spirit by faith, Gal. 3.14. therefore not by the works of the law. 8. Christ tells us plainly, the world of unbelievers that are under the Law, cannot receive the Spirit, joh. 14.17. john 14.17. whom the world cannot receive. 9 Sanctification is purchased for us by the blood of Christ. He gave himself for us, to purge us, etc. Tit. 2.14. 'tis 2.14. And so in Ephes. 5.25, 26, 27. He gave himself for his Church, that he night sanctify it. The third Part. THE BENEFITS and BLESSINGS this Covenant brings. THE Covenant of Works presupposeth our sanctification, but it promiseth it not: It presupposeth it I say, because there could have been no place for a Covenant of Works if God had not first given Adam a spirit of holiness to enable him thereunto. First therefore God creates man holy, and then makes a Covenant with him, requiring of him to work according to that holiness of his nature which he was endued with; but if he violated and broke this Covenant, this Covenant doth not promise to renew him to holiness again; this promise belongs to another Covenant. But especially consider the proper and immediate worker of our sanctication, which is the Holy Ghost. Rom. 15.16. for which cause the spirit is called the spirit of Grace, Zach. 12.10. and the spirit of holiness, Rom. 1. Election is the immediate work of the Father, Redemption the work of the Son, Sanctification the work of the Holy Ghost. All the whole Trinity working together in the work of our salvation; yet every one in his own order. First, the Father elects; then the Son redeems; and lastly the Spirit sanctifies. Concerning these several works of the three Persons, we are to consider, 1. That they are all of equal extent. 2. That they do all issue from the same spring and fountain of Grace. First, they are of the same extent, none larger nor narrower than another: Those that the Father hath chosen, those doth the Son redeem; Those that the Son hath redeemed, those doth the Spirit sanctify. The Father chooseth none, but whom he gives to the Son to be redeemed by him; the Son redeems none but those that were so given him by the Father; and so it holds also in the third place, that the Holy Ghost sanctifies none but whom the Father had chosen, and the Son redeemed. Secondly, as it is thus in the extent, so it is also in respect of the ground and cause from which they issue and spring: Look then, as our Election is of Grace and not of works, Rom. 11.6. and our Redemption is of Grace, Rom. 3.24. so is our Sanctification also, Tit. 3.4, 5. Not according to the works which we had done, but according to his mercy he saved us, by the washing of the new birth, and the renewing of the Holy Ghost: so that the same grace, favour, and good will which moved the Father to set his love upon us in our Election, and caused the Son to give himself for our Redemption, the same Grace sends or brings the Spirit into our hearts to renew us unto holiness. And thence it is, that sometimes we are said to be chosen that we might be holy, as in Eph. 1.4. sometimes said to be redeemed that we might be holy, Luke 1.74, 75. to the end that we might know that our sanctification and renewing unto holiness doth come from the same grace, as do our election and redemption; and therefore as our election is not of works, but of grace; and our redemption is not of works, but of grace; so it is also concerning our sanctification. I conclude therefore that by the works of the Law, no man being under the Law or Covenant of works, can attain to true sanctification and holiness. And if sanctification be not by the Law or Covenant of works, than it necessarily and invincibly follows, that for a man to try his estate in Grace by his sanctification, is no turning aside to a Covenant of works. Thus much we do not unwillingly assent unto, namely that there is a kind of outward sanctification (improperly so called) or rather an outward reformation, which a man under the Covenant of Works may attain unto. The Law hath a power not only to irritate and provoke the lust that is within, by its contrariety thereunto, Rom. 7.11. but also to curb and restrain the breaking of it forth into outward acts, by the terror of it, Gal. 3.19. Exod. 20. And by this reformation thus wrought by the work of restraint, the unclean Spirit may seem to be cast forth, Math. 12. but whatsoever reformation is thus wrought, is as fare from true sanctification, as earth is from heaven: For though this reformation doth and may come from some inward work of the Spirit of God upon the spirit and soul of man, as namely to convince and terrify the conscience, to stir the affections, and to awe the will also, so that a man dares not commit the things he would, yet the mind and will is still unrenewed, the frame and disposition of the heart is still the same as it was before; and therefore this reformation is not true sanctification. That may be by the Law, this is only by the Gospel and from Grace. Object. But in Hebr. 10.29. it is said of some, who in respect of their inward estate never went beyond a Covenant of works; yet of them it is said that they were sanctified by the blood of the Covenant, which is the blood of Christ; therefore such as are under a Covenant of works may be sanctified. Answ. There is a twofold sanctification, one real, another in profession only. As some men are said to believe when the work of faith is really wrought in the heart, who are therefore said to be found in the faith, Tit. 1.13. and 2.2. so others are said to believe, only because they make a profession of faith, as john 2.23. Acts 8.13. Simon himself believed also etc. i.e. he professed to believe. And as it is in faith, so it is in sanctification also. There is an holiness of truth really wrought, Eph. 4.24. and there is an holiness of profession, when we profess to carry the lamp of holiness in our hands, but want the oil of grace in the vessel of our heart, Mat. 25. 2 There is a sanctification external reaching to the purifying of the flesh, standing in the observance of the outward ordinances of the Church; and there is another sanctification internal, standing in the inward purging of the conscience from dead works, by which we are enabled to serve the living God, Heb. 9.13, 14. 3 There is a sanctification to men, making us so to be esteemed by men; and there is also a sanctification to God, when we are so indeed in the sight of God. Now this sanctification here spoken of was in profession, external, in respect of men, and in esteem of men, but not real, inward, and in respect of God, so as to make them holy and blameless in his sight. Object. But they had real gifts, as illumination, some delight in the word, and such like, Hebr. 6. therefore they were really sanctified. Answ. It followeth not, because there may be some real work wrought in the soul, which yet may not reach so fare as to real and true sanctification. There may be some moral dispositions wrought in a man, which are real in their kind, and yet may come fare short of true sanctification. Object. As where there is the substance and being of a man, there is a true man; so where there is such a being of real gifts, there must needs be real and true sanctification. Answ. Where there is the substance of a man there is a true man, if true be taken for verum naturale, which hath a true natural existence and being, and is not a mere spectrum, a phantasm, an image or shadow of a thing. And thus taking true in this sense, a rank thief is a true man. But take true for verum morale, for that moral truth which is required in the word, then may there be the substance of a man, head, arms, feet, etc. and yet this man may not be a true man considered thus morally: bring this man to the rule of the word, try his actions by the truth which the word requires, and then he which was found a true man in the former consideration, will here be found a man false and deceitful. So here, gifts may be really wrought in a man by a physical work of the spirit, and yet bring these same gifts and the actions produced by them to the rule of the word, and try whether they will answer to the pattern of true sanctification which the word lays down, and then their sanctification will be found false, coming short of that holiness of truth which is in the true Saints. Object. But these here mentioned are said to be sanctified by the blood of the Covenant, that is the blood of Christ; but the blood of Christ doth not sanctify only outwardly, as touching the purifying of the flesh; but it purgeth the conscience also within, to serve the living God; and therefore these here mentioned were inwardly and truly sanctified. Answ. The blood of Christ is taken either Properly, or Sacramentally: Properly, as in 1 john 1.7. where he saith, the blood of Jesus Christ his Son cleanseth us from all sin: the blood in the spiritual efficacy of it being applied unto us, doth indeed inwardly cleanse us from all sin. But sometimes the blood of Christ is taken Sacramentally, and it is received Sacramentally only; and thus the Water in Baptism, and the Wine in the Supper, is the blood of Christ, Math. 26. 1 Cor. 10. and 11. Now this Sacramental blood was sprinkled upon them, they were washed with the Sacramental blood of Christ in Baptism; but the spiritual efficacy of the blood itself never touched their conscience, though the sign of it might be sprinkled on the outward man. And thus Paraeus, Erat eorum sanctificatio non interna sed externa, in professione fidei & participatione sacramentorum externâ consistens. They were sanctified, that is, (saith he) they were by profession segregated from the jews and Pagans, and were accounted for true Christians or for Saints. To conclude, the answer to the place alleged, the allusion is to that of Moses in Exod. 24.3. to 9 where Moses makes up the Covenant betwixt God and the people: there Moses first rehearseth unto them the words of the Covenant, to which they show themselves willing to assent, verse 3; then having taken order for the kill of the Sacrifice, the blood whereof was to ratify and confirm the Covenant, verse 4, 5. next he takes part of the blood and sprinkles it upon the people, verse 8. using these words, behold the blood of the Covenant which the Lord hath made with you, concerning all these things. And now the people having thus fare accepted the terms and conditions of the Covenant, and accepted the blood of the Covenant, being willing to be sprinkled with it: now (I say) this people was a sanctified and holy people, a people in Covenant with God, separated from the profane people of the world, and were now esteemed a peculiar and holy people, though yet many of them were not inwardly sanctified, but only thus fare in respect of external confederation and profession; so it is with these here spoken of, they were content to accept the sprinkling of the sacramental blood upon them, and outwardly professed themselves willing (as Israel did) to become the people of God; but yet all this while they were never in truth inwardly sanctified, never washed with the washing of the new birth, Tit. 3. This allusion I gather by the words of the Apostle, calling the blood here mentioned the blood of the Covenant; just the same expression as Moses used before, Behold the blood of the Covenant, Exod. 24.8. And look how the one blood was sprinkled, so was the other; and what sanctification was wrought by the one, the same was also by the other, namely an external federal holiness; they having (both one and other) accepted the blood of the Covenant to be sprinkled upon them, whereby they were sanctified thus fare, as to become a separate people unto God. So that (notwithstanding all that which hath been objected, or can be) this stands good, that sanctification is a blessing of the Covenant of Grace only: And being so, therefore to prove our justification by our sanctification, is not to go aside to a Covenant of works. Use 2. Is our sanctification a benefit of the Covenant of grace, and springs it from Grace? what then can our works of sanctification merit for us at the hands of God? what have we herein which we have not received? 1 Cor. 4. of his own hand do we give unto him, as David spoke in another case, 1 Chron. 29. but of this there will be fit place to speak elsewhere. Use 3. To teach us hereby to try ourselves, whether we have any part in that salvation which God promiseth in his Covenant: when we hear the Lord say as he doth herein my Text, As for thee also, thou shalt be saved by the blood of thy Covenant; we should search and see whether we have been made partakers of this salvation promised. But how shall we know that? even by our sanctification, if the Lord hath renewed and sanctified our natures, and made us new creatures in Christ. At what time God saveth his people, at the same time he sanctifieth them. And thus he tells the Israelites, Ezek. 36. when he promiseth them to bring them back into the Land which their Fathers dwelled in (which was unto them a type of heaven, and was therefore called the Lords Land, Hos. 9.3. 2 Chron. 7.20.) he tells them withal, that when and at what time he would perform this unto them, at the same time he would pour out his spirit upon them, and would cleanse them from their iniquities, vers. 33. suitable to that of the Apostle, Tit. 3.4, 5. he hath saved us by the washing of the new birth, and by the renewing of the Holy Ghost. At what time God sanctifieth us, at the same time he saveth us; he gives us the one as a pledge of the other. And therefore it is, that when the Lord had converted and sanctified the heart of Zacheus, and made him a new creature, he did withal thus testify unto him, This day is salvation come to thy soul, etc. Luke 19.9. Some do deny this way of trial, as if no evidence could be had from our sanctification, till we first know our election and justification by immediate revelation of the Spirit: This mediate witness of the spirit which is by habitual and inherent graces, is not to be hearkened unto, until the immediate witness hath spoken. But if there be no trial and knowledge of our estate to be had by habitual grace; then 1 What did Christ mean when he told his Disciples, that hereby should all men know them to be his Disciples, if they love one another? john 13. What did Paul mean, when he bids us prove ourselves whether we be in the faith or no? 2 Cor. 13. David surely was deceived, when he said, hereby I know that I shall not be confounded, when I have respect unto all thy Commandments; if so be no knowledge of our good estate may be gathered hereby? Yea, to what end did john lay down all those signs and tokens of a blessed estate, which are scattered here and there through the whole first Epistle? his scope in that Epistle being this, even to give unto the faithful some certain evidence of their salvation, as is manifest by Chap. 5.13. And this being his scope, mark then how frequent and plentiful he is in bringing in evidences of this nature, as now we speak of, as we may see Chap. 1.7. If we walk in the light (of holiness) as he is in the light, then have we fellowship one with another (that is) God with us, and we with him; so Chap. 2.3, 4. hereby we are sure that we know him (so as to have eternal life by the knowledge of him, John 17.3.) if we keep his Commandments; and in verse 29. Know ye that he which doth righteousness is borne of him; and in Chap. 3.7. he that doth righteousness (walking in the righteousness of a good conscience, and upright conversation) is righteous (namely by imputation) even as Christ is righteous; and in verse 9.10. he that is borne of God sinneth not: In this are the children of God known from the children of the Devil, even by righteousness, and loving of our brethren; and verse 14. hereby we know that we are translated from d●ath to life, because we love the brethren; so also verse 18, 19 and 24; and Chap. 4. verse 7, 12, 13, 16. Surely these are no lying Testimonies, these witnesses are true: If in taking evidence from these things, we be deceived, we may herein say as jeremiah said in another case, O Lord I am deceived, and thou hast deceived me, jer. 20.7. 2. If there were no evidence to be taken hereby, this were to leave the work of the Spirit in as much darkness and obscurity, as is the work of the Father and the Son: But the work of the Spirit is to make known and manifest unto us the things that are given us of God, 1 Cor. 2. So long as the Father's work of election stands alone, and is not accompanied with the work of redemption and sanctification, his electing of us is so hidden in his own bosom, that none can tell what he will do with any of the sons of men, whether he will save any or destroy all: But when the son comes and lays down his life for man's redemption, he doth thereby bring to light the Father's intention thus fare, that it is now known that certainly there be some whom the Lord will save: But yet who these (some) be, that is counsel still, that is unknown; therefore in the third place the Spirit comes, and sanctifies those that are so chosen and redeemed. And now by this work of the Spirit, it is known not only that there be some that God will save, but the very persons themselves are thereby singled out and marked; these have the seal and mark of God upon them, whereby they are known to be the sheep for which Christ laid down his life, according to the counsel and will of the Father; Even as in Matth. 3.17. when the Spirit came down upon Christ, than God witnessed, This is my beloved Son: So it is here concerning ourselves, hereby we have God's witness, testifying of us that we are his children, even by his Spirit of sanctification which he hath sent down into our hearts: By this we know that we are children redeemed and chosen; If we be sanctified we are saved; Our salvation is begun, and shall be perfected in due time. Object. But when the Apostle saith we know that we are translated from death etc. his meaning is, as if he should say, we which have first received the seal and immediate witness of the Spirit, we know etc. but others cannot know it. Answ. This is not the meaning of the Apostle, as is evident to any one that with attention doth observe the scope and manner of the Apostles writing: The matter stands thus; There were a number in the Apostles time, such as james elsewhere speaks of, which professed to know and believe in Christ, and would say, they had faith, as it is in jam. 2.14 and yet they had no works: They would say they had fellowship with the Father, 1 joh. 1.6. and yet they would walk in darkness: They would say they knew God, 1 joh. 2.3. and yet would not keep his Commandments. They would say they did abide in Christ, and yet did not walk after the steps of Christ, ver. 6. They would say they were in the light, and yet would live in hatred of their brother, ver. 9 They would say they loved God, & yet loved not their brethren, 1 joh. 4.20. Now against these Sayers (as I may call them) that were all in profession, and in word, saying, Lord, Lord, but not doing his will, against these I say, the Apostle opposeth these others which had the true work of sanctification in their heart, and tells us that hereby we know etc. Namely, if we do not only say we love the brethren, but do indeed love them, etc. hereby we know that we are passed from death to life. Thus by these expressions taken out of the Apostles own mouth, we see clearly who they are whom the Apostle meaneth by this (we) namely, not we only who have received that immediate witness of the Spirit, assuring us of our election and justification, but we also which have this work of sanctification wrought in our hearts by the holy Ghost. Quest. But some may say, why should we go about to evidence our justification by our sanctification, rather than our sanctification by our justification? Ans. Because though they go both together in time, yet they are not both alike in respect of manifestation: Our sanctification is more manifest to us than is our justification. It's easier discerned: First, because our sanctification is the work of the Spirit, whose part it is (as was said before) to make known unto us the hid things of God; for which cause he is called the Spirit of Revelation, etc. Eph. 1.17. Secondly, because our sanctification is a work within us, wrought in out own hearts; Our justification is an act of God without us, God not imputing to us our iniquities; but our sanctification is an inward work wrought in a man's own bowels, of which he hath (and cannot but have) a sensible feeling in himself. Obj. But by this reason (may some say) a man may as well know his justification as his sanctification, because we are justified by faith, and faith is an inward Grace planted in the heart, as well as any other sanctifying Grace which springs therefrom. And therefore we may know our justification by our faith, as well as by our sanctification. Answ. True, so fare as we discern our faith, we may thereby discern our justification also: But this makes for us, not against us, Though this withal is to be considered, that faith being as the root of all other Graces, is more hidden than they are, as the root of the tree is more hidden in the earth than the body or branches; but this we stand not upon: This therefore we would grant that a man may know his justification by his faith; but this toucheth not the point in hand. For when we go about to try our justification by our sanctification, and by qualifications inherent in us, in this way of trial, faith is excluded, as much as any other sanctifying Graces be. And the meaning of those that do oppose this way of evidencing by our sanctification, is to remove all evidence by any thing in ourselves, whether by faith or by any other Grace, and to urge only the immediate revelation of the Spirit; The sum is, that this is a safe way of trial, being laid down unto us by the Lord himself in the Word: And it is a possible way, in as much as our sanctification is more evident than our justification, this being an act of God without us as was said before, and that a work within us, which we feel and find in our own souls. Would we then know whether we be of the number of those that are saved by the blood of the Covenant? we need not for this ascend up into heaven, to search the book of God's election, nor need we to go down into the lower parts of the earth, for any there to tell us that we are delivered thence; but go down into our own hearts, and if we find this work of sanctification there wrought, than what Moses said of Israel, Blessed art thou O Israel, a people saved by the Lord, the same may be truly said of us; Our salvation is begun, we have the seal of it, the earnest, the first fruits, which shall at length bring the full possession of the whole harvest: Blessed therefore are they which are undefiled in their way (saith David) which walk in the Law of the Lord, Psal. 119.1. Blessed are the pure in heart, Matth. 5.8. Those that have innocent hands, and a pure heart, shall surely ascend into the mountain of the Lord and stand in his holy place, Psal. 24.3, 4. Such as these shall never be moved or confounded, Psal. 15. end. But if in our hearts we do still nourish impurity, if we be fleshly, carnal, such as have not the Spirit, then have we no part nor portion in that salvation which the Covenant brings unto God's people; without holiness no man shall see the Lord, Heb. 12.14. No unrighteous person, no unclean thing shall enter into God's Kingdom, 1 Cor. 6. Quest. But how shall we discern our sanctification to be right, sincere, and sound? Answ. 1. By the extent of it: It goes over the whole man, soul body and spirit, 1 Thes. 5.23. and therefore compared to leaven: Matth. 13.33. which runs through the dough till all be leavened. As corruption had defiled all, so Grace sanctifies all: The mind which was darkness before is now light in the Lord, to know and understand the will of God, and to discern things that differ: The judgement made to approve the good which is known, the will to desire and endeavour after the doing of it: The conscience is made watchful, and tender, fearful to offend: The affections ordered aright to love the things which God loveth, and to hate the things which he hateth: The body is made an instrument to execute and do that which is holy and good: Both body and spirit are Gods, set to do the things that please him, by which he may be glorified: 1 Cor. 6. all that is within us and without, us is employed to praise God. 2. True Sanctification as it doth sanctify the whole man, so it doth form the heart to a closing with the whole will of God without exception or reservation: when God writes his Law in our hearts, he writes all his Commandments there, as he wrote all of them before in the Tables of stone; and they being all written in the heart, now we love all the Commandments of it, saying, as Paul, The Law is holy, and just, and good; now his Commandments are not burdenous or grievous, all are equal and right, we love all, embrace all, and labour to practise all; duties of holiness towards God, duties of love and righteousness towards men, go hand in hand in the life of a sanctified Christian: He makes account he hath done but half his duty, if either of these be omitted: He counts himself as debtor to God and man to glorify God, and procure the good of men; and desires to keep a clear conscience towards both, Acts 24.16. It is but false sanctification which neglects either of these duties, or any part of them; when we put on a form of Religion, and yet deal unrighteously with men, this is cursed hypocrisy: And when we deal squarely with men, but are careless Gallio's in the things of God, this is but a kind of civil profaneness: there is no true sanctification in one or other of them: True sanctification cleaves to the whole law, and to all the Commandments of it, seeking to do and fulfil all: such an heart the Lord requires, Deut. 5.29. and such he works, where he works Grace in truth, 2 King. 23.25. 3. True sanctification will never suffer the soul to find rest and peace, but only in the way which is called holy: A sanctified soul may step aside into the way which is not good, but it can find no rest there; Holiness stands in a conformity with God: It will not agree with any thing which is contrary to God, or to his will; a godly heart can find no peace there. As on the one side a sinful heart may do the thing that is good, but it takes no pleasure in such things; so contrà the sanctified heart, may by occasion and by strength of temptation, and prevailing power of inward corruption, be drawn to act amiss; but when he hath done so, he finds no rest in his spirit, till he be returned again into the way of holiness which he had turned from. Thus David stepped aside, but what peace found he? Peter fell into shameful denial, but how grieved was he afterward? Thus Paul he confessed he did the evil that he would not; but how was he pained at the very heart, till he was rid of that body of sin? It was his continual vexation. As the needle in the compass may by shaking be turned from the right point, and from the pole, but it will find no rest till it be turned to it again: So here. When therefore the heart sins and finds rest in it, and is not labouring to work out the corruption which is within, this is an evil sign and dangerous; this argues a carnal disposition, and an unsanctified Spirit. But when we are grieved for the evil which is in us, when our sin is counted our misery, making us lament with Paul and say O miserable man that I am &c. and that not only as it troubles the conscience, but as it clogs the Spirit hindering us in well doing; this is a sign of a sanctified estate, and springs from a Spirit of grace. 4. True sanctification will make us most wary and watchful against those sins which do most stain our holy profession and blemish the glory of Christ, and make us most studious of those things in which God is most glorified: As Paul said of himself, I can do nothing against the truth, but for the truth; so indeed a sanctified soul can do nothing against God's glory, but all things for his glory. Sanctity devotes a man unto God, he is for God, not for himself, not for the world, he accounts himself that he is Gods. If we live we live for God; whether we eat or drink or labour or rest, we do them for God, 1 Cor. 10.31. If we get riches, we grow rich for God, to honour God with our riches, Prov. 3.9. Our whole life is for God, Rom. 14.6. This is a sanctified disposition, when it is thus with us: And when otherwise we eat for ourselves as Zachary speaks, chap. 7.6. we labour for ourselves, get riches for ourselves, not caring how our profession is blemished, and God dishonoured by our worldly and covetous conversation; this is from the flesh, which loves its own, and minds its own things, and not the things of Christ. 5. True sanctification makes a man affect society with those that are holy: It's a good sign when the heart doth inwardly cleave to those that excel in grace; especially, when it is for Grace sake and because of the Grace that is in them. There may be an outward complying with them, and some external society had with them also, when yet the heart is not with them; there may be some suitableness of disposition, some moral qualifications, in a godly soul, which may give content unto a carnal heart; but to love them inwardly, and that not for any other respect but for the grace which is in them, this is from a suitable Spirit of grace working in ourselves: Thus it was with David, Psal. 16.3. and Psal. 119. Come unto me all ye that fear God etc. and away from me ye wicked, etc. 6. True sanctification makes us aspire after communion and fellowship with God himself; it loves fellowship with the Saints, but rests not in them, but aspires higher; nothing will satisfy a sanctified soul, but God; yea, it is God which he loves and seeks in his Saints. So it is also in the use of Ordinances, they are all empty things without God, unless the Lord be there; The Word, Prayer, Sacraments, are but lean and empty things, unless he enjoy God in them; He is the fat, the marrow, and sweetness of them all: when God meets the soul in any of these, it is then satisfied as with marrow and fatness; but when he withdraws and absents himself, it finds no satiety, no relish in any thing: The soul is empty still, till he fill it, who is the fullness of all things: God only doth fill and satisfy the soul that is sanctified; See jer. 50.4. There you shall see the children of Israel and children of judah together coming to jerusalem the place of God's worship; but is that all they go for? No, saith the Prophet, they go seeking the Lord their God; they go to jerusalem to worship there; but there is a further thing they seek for, even God himself; without whom, jerusalem, and Temple, and all would be but as a solitary cave in a wilderness, if God were not found there; This God's servants find in frequent experience: Sometimes they find God sweetly present with them in prayer, Sacrament, or the like, and then they go away as a man refreshed with new wine: Sometimes they seek him but find him not, as Cant. 5. and then they are like men that feign would eat to the satisfying of their hungry soul, but they want their appointed food: or like those in the Prophet, they do eat, but they are not satisfied, they have not enough: Whom have I in heaven but thee? saith David, Psal. 73.25. Whom? there are Angels, there are Saints, the Spirits of just and perfect men, Hebr. 12. Are all these nothing with David? These were in heaven, and are also in earth: yet saith David, Whom have I in heaven or earth but thee? These are good with God; but not able to satisfy a sanctified soul without God: If it were possible for such a soul to be in heaven itself, there to enjoy all the glory of it, and communion with all the company of Saints and Angels there, yet if it should not there enjoy God, it would say, I find not him whom my soul loveth and longeth for; where is he? I must find him ere my joy can be full. Thus a sanctified heart aspires to fellowship with, and enjoyment of God himself; It stays not till it come to the top of the ladder where God is; Ordinances are as so many steps to ascend up unto him, be only is the end which the godly heart seeks in them; when we rest in them, not seeking or not finding God in them, this is but formality, not true sanctity: True sanctity stays not till we can say as 1 ●oh. 1.3. Verily our fellowship is with the Father and with his Son jesus Christ. 7. True sanctification makes us exceeding sensible of our own wants and weaknesses in Grace; making us to see how fare short we come of that perfection which should be in us: Thus it was with Paul, he strove unto a conformity wi●h Christ; but (saith he) I have not yet attained unto it: And so it was with David, Psal. 119.5. Oh that my ways were directed to keep thy statutes! q.d. but alas, how short do I come of such a course? when men are so full, and so perfect, that they lack nothing, it's a sign that pride, and self-conceit, and hypocrisy hath filled their heart, rather than true sanctity; These are proud Pharises, Hypocrites, Laodiceans, who are indeed poor, and blind, and naked and miserable, having no truth of Grace in them. It's a true saying, He that wants nothing in Grace, hath nothing; others there are which are ever wanting, ever craving & begging, as men that are made up of wants, seeing such abundance of corruption in themselves, that it makes them to abhor themselves when they come before God; only this they do, they are still purging themselves in that fountain of Grace, Zach. 13. seeking to grow up to full holiness in his fear, 2 Cor. 7.1. These are sanctified souls, such Christ pronounceth blessed; Blessed are the poor in Spirit, Blessed are these that thus hunger and thirst after righteousness. Matth. 5. 8. There be sundry sanctified affections and dispositions, which do show forth true sanctification were it is: As First, holy mourning for sin, when our sin is our chiefest sorrow, as it was in David, Psal. 51.4. Secondly, a choosing of the way of Grace; when godliness and Grace with loss accompanying them, are chosen and preferred before riches and treasures of the world, doing as Moses who chose affliction, rather than the treasures of Egypt, Heb. 11. and David who said of himself, I have chosen the way of thy precepts, etc. What ever befall us, this is our resolution, in this way I will live, in this I will die. Thirdly, a caring and taking thought for the things of Christ; Paul that chiefest of Saints, had his head full of these cares, even cumbered with them every day: This was from the abundant Grace of God which was in him; those that are after the flesh, they take thought for the flesh to fulfil the lusts of it, Rom. 13. but those that are after the spirit, they take thought for the things of Christ, Phil. 2. Fourthly, an holy zeal and earnestness for good, to be active and working for Christ, with an holy emulation and contention of Spirit, being provoked thereto not only by the zeal of others, as 2 Cor. 9 but even by their lukewarmness; the less they do we will do the more, and seek to draw on others by our example; loath that any should be more forward in evil than we for good. By these things try we ourselves, try we our sanctification; where these things are, there is the Spirit of holiness; and where they are not in some degree more or less, there the Spirit of Grace is not, nor have those (that do wholly want these things before named) any part or portion in any saving blessing of the Covenant. Use 4. For direction unto all God's people which have given up themselves by Covenant unto God; These do many times complain of the power of their corruptions prevailing against them; They see so much sinful uncleanness in themselves, that it makes them to doubt whether the Spirit of Grace ever had any abiding in them. Now for these, here is direction how to get help, that they may become pure, holy, undefiled, and clean from their sin; Let them look unto the promises of this Covenant, which God hath made with his people: Here is a fountain of Grace opened unto them to wash in; God hath promised, That he will pour clean water upon them, and will cleanse them from all their filthiness, Ezek. 3.25. He hath said, he will wash away the filthiness of the daughters of Zion, that they may be clean. Are you then jeprous and unclean in your own eyes? Go then and wash seven times in these waters of jordan, and so your leprosy shall departed from you: Go to God and plead his Covenant and promise, and say unto God, Lord, thou hast made promises unto thy servants, that thou wilt not only forgive the sins of thy people, but that thou wilt sanctify them, and make them an holy people unto thee; why then am I still thus corrupt, sinful and unclean? Lord, wash me, wash me throughly till I be clean from all my sin. This is our way to get help against our corruptions; we think (for the most part) that if we have sinned, we must indeed go to God for pardon and forgiveness; but we think we must work out our sanctification of ourselves, by our own watchfulness, resolutions, vows and promises made unto God: But herein we wrong ourselves; were there not more help in God's promises which he makes to us, then in our promises to him, we might lie in our pollutions for ever; we must therefore go to God for help against all our corruptions, seeking to him by faith in his Covenant and promise, saying as jehoshaphat, Lord, I am so borne down by the power of my sin, that I know not what to do; only mine eyes are unto thee; do thou subdue mine iniquities, do thou help me. The whole life of a Christian is a life of faith; the life of justification, the life of sanctification; we live both these lives by the faith of the Son of God, Gal. 2.20. and therefore we are said to be sanctified by faith, because by faith we seek for, and receive the Spirit of sanctification which is promised unto us. Herein then lies our help. What is the reason that after so many resolutions, against such or such a sin, yet we are overcome again and again? It is (in a great part) because we look at the victory against them to come as from ourselves; we think this or that shall do it: but the Apostle tells us, that the victory by which we must overcome, is our faith, 1 joh. 5.4 Rest upon God's faithfulness for help and strength against sin, as well as for forgiveness of sin: And then though there be no help on earth, yet we shall see that there is help in heaven; though none in ourselves, yet there is in God and in his faithful Covenant. Use 5. To stir up those that do yet find themselves destitute of all Grace not able to discern the least spark of goodness in themselves; let them (notwithstanding) consider what God hath promised in his Covenant: He hath therein promised a new heart, a new spirit, to create us anew in Christ Jesus: He hath promised to pour out waters upon the dry ground, Esay 44.3. where there is no sap, no moisture, no goodness, but their moisture is turned into the drought of Summer: yet upon such dry grounds, on such dry trees, the waters of the Spirit shall be poured out, and they shall be made to bring forth fruit. The wild forest of Lebanon shall become as Carmell, the Desert a fruitfill Field; go therefore thou poor lost creature, thou sinful soul, who never yet to this day hadst one drop of Grace wrought in thy heart; go thou to the Throne of Grace, lament thy sinful and wicked heart before God, beg this mercy of him, say unto him, Lord, thou hast promised to give thy Spirit unto such as ask him of thee. Now Lord give it unto me a poor sinful creature; make me, even me also a partaker of this blessing. Object. But here perhaps you will say, these promises are made only unto those that are in Covenant with God; but alas, thou art a stranger and an alien, and hast ever so been unto this day, thou hast no part in these promises. Answ. They belong to all that either are in Covenant with God or ever shall be; though they be not as yet fulfilled in thee; yet they may be intended unto thee: these promises may be thine in respect of God's purpose of grace and intention, though not as yet in respect of actual performance and execution. To encourage all to seek after this blessing: Consider with yourselves three things. 1. The extent of these promises; I will pour out my Spirit upon all flesh, Joel. 2.28. Whosoever is thirsty, come, and drink of the waters of life freely; yea, turn you (saith Christ to scornful sinners) at my correction; and then behold, I will pour out my Spirit upon you: And in Ezek. 36. compare verse 20. with 25, 26. There you may see that those upon whom he promiseth to pour his Spirit, they were such as had polluted God's name among the Heathen and made it to be blasphemed; and yet even to those the Lord promiseth that (when the time of Grace was come, for mercy to manifest itself in them) upon them he would pour out his Spirit and cleanse them from all their uncleanness. 2. Consider the freeness of these promises; come and buy without money or moneyworth, Isai. 55.2. drink of the waters of life freely, Apoc. 22.17. 3. Consider Christ forwardness and readiness to give to every one that asks; hadst thou but asked (saith Christ to the woman in joh. 4.20.) I would have given thee the water of life: Mark the place and occasion of Christ's words: Christ being then weary and thirsty by reason of his journey, he asks of the woman a cup of water to drink; no great matter to give, bring but a cup of water; and being by the well side, where was water enough and ready at hand yet she gives it not but stands wondering that he being a jew should ask water of her that was a Samaritane; well saith Christ, thou deniest me a cup of cold water to drink, being weary and thirsty; but hadst thou asked of me, I would have given thee the water of life: Nay, and did give it unto her, though she denied him a cup of water out of the well, yet Christ gave her the water of life. What would the Lord jesus have us to take notice of in this his speech unto her, and her dealing towards him, but that he is more forward to give that water of life (his holy Spirit) to a poor sinner, than we are to give a cup of common water to a thirsty soul? O blessed redeemer, who would not come unto thee? Go therefore thou that hast denied the least mercy and kindness to Christ in any of his members, though thou hast thought a cup of water too much for them, yet seek grace from him; Ask his Spirit, entreat him to make thy heart new within thee, do but ask and seek, and he will do more than thou canst hope or think; plead the promise of his Covenant and wait in hope. Thus much for the third benefit. 4. The fourth benefit which God promiseth unto his in his Covenant is our preservation in the state of Grace to which we are called: This is a part of his Covenant with us, that he once taking us to be a people unto him in Christ, he will never forsake us any more, but keep us in that estate for ever: And by this promise the Lord takes away that last great scruple which the soul is apt to make in this manner; although (may one think) the Lord hath showed mercy unto me thus fare, that he hath given me hope of the forgiveness of my sins past, and hath changed my heart in some measure, so as it is my desire to do his will; yet for all this I find still such strong opposition against me by enemies within and without, so many corruptions within, and temptations from without, that I shall never be able to hold out unto the end; but as David said, I shall one day perish by the hand of Saul; so thinks the soul here in mids of many pursuits by the enemy; I shall one day perish by the hand of Satan; I shall not be able to withstand him. Now to this fear of our heart, the Lord answers by this promise and benefit, which he hath Covenanted to make good unto us; he undertakes to keep us in the same estate of Grace to which he hath brought us; he tells us, no, ye shall never perish, fear it not; he which hath begun the work will perfect it in us and for us; And as God said unto jacob, in Gen. 28.15. I am with thee, I will keep thee (saith the Lord) I will not forsake thee, till I have performed unto thee all that I have promised thee; So he saith unto us, I will keep you, till I have perfected towards you all the good pleasure of my goodness, 2 Thes. 1.11. I will keep you in my own hand, I will guide you by my council, and afterward will bring you to glory, Psal. 73. This blessing we have promised to us, in jer. 32.39.40. They shall fear me for ever, and I will make an everlasting Covenant with them that I will never turn away from them to do them good, but I will put my fear into their hearts, that they shall not departed from me: and in Isai. 54.8. With everlasting mercy have I had compassion on thee, saith the Lord thy Redeemer; For this is unto me as the waters of Noah; for as I have sworn, that the waters of Noah shall no more go over the earth: so have I sworr, that I would not be angry with thee. The mountains shall remove, and the hills shall fall down, but my mercy shall not departed from thee, neither shall the Covenant of my peace fall away, saith the Lord that hath compassion on thee. Plentiful is the Scripture in such promises as these, In Hos. 2.19, 20. I will marry thee unto myself, &c: when the Lord marrieth us to himself, he doth it with a purpose to be ours for ever; whom God loves once with this conjugal love, he loves them for ever unto the end, joh. 13.2. And thence it is that those that are truly regenerate and sanctified, are compared to Mount Zion, which cannot be removed, Psal. 125.1. And to a tree planted by the river of water, which continually flourisheth, and withers not, etc. Psal. 1.3. and to an house built upon a Rock, Matth. 7. And hence is that glorious triumph of the Apostle, setting all contrary power at a defiance; Who shall separate us from the love of God? etc. Rom. 8.33. Neither height, nor depth, nor things present, nor things to come shall ever separate us from the love of God, wherewith he hath loved us in Christ Jesus; and in 2 Tim. 4.8. Hence forth is laid up for me a crown of righteousness: And thence was that confident speech of the Prophet in Psal. 73. Thou wilt guide me by thy counsel, and afterward bring me to glory. This benefit the Lord will fulfil unto his people; when he hath begun the work of his Grace, he will finish it unto the day of Christ, Phil. 1.6. he will show himself to be both the author and finisher of our salvation, H●b. 12. Arminians and Papists which reach a falling away from Grace, know not the difference between the Covenant of Works and the Covenant of Grace. Their Doctrine of the Apostasy of the Saints, that those that are adopted, sanctified, and planted into Christ, may fall away and perish, is a doctrine contrary to the whole tenor of the Covenant of Grace, injurious unto God, and uncomfortable unto the Saints. It is true that there is a kind of seeming holiness which may be lost, a form of godliness which may vanish and come to nought, Heb. 6.4, 6. & 10.29. It's true also that Gods own people called and chosen may much damp & quench the Grace of God which is in them, and may show much infirmity in particular falls, which they are subject unto, being sometimes so fare left unto themselves, as we see in David and Solomon, Peter, etc. Acts of grace may be interrupted in them for a season, sense of it may be much lessened, power of it weakened, the degree of it abated: but the habit cannot be utterly lost, the life of it never goes out; a man may be in a swoon, and yet his life be in him still. The certainty of the Saints perseverance is built upon these foundations. 1. God is able to establish them, and therefore they shall be established He is able to keep us jude 24. He is able to make us stand, Rom. 16.25. and therefore we shall never be removed nor overthrown. Object. But this is a weak argument to reason from God's power to his will. Answ. Then the Apostle himself argues weakly, in Rom. 14.4. where speaking of the weak believer, he saith that such an one shall be established; and how proves he that? because God is able to make him stand. This is the Apostles Argument: Indeed its true, God will not do all things which he can do; he can out of the stones and rocks raise up children unto Abraham, but he neither doth it nor will do it: But though God will not do all things which he can, yet he will do all things which he hath promised to do. Now this is God's promise (as we have seen before) that he will preserve his people; and therefore if he can do it, surely, he will do it, because he hath promised it. And hence it is that in joh. 10.28, 29. Christ argues from the power of God, & doth by that argument prove the undoubted salvation of those that believe, namely because God is in power greater than all, and none is able to pull them out of his hand: Indeed till we have a promise, there is no arguing from God's power; no man can groundedly argue that God will out of stones raise up children to Abraham, because he never promised it; but when we have the promise, than we may reason from his power: And thus did Abraham reason, I shall have a Son (saith Abraham) because (though my body be as good as dead, yet) God is able to do it. The argument was good, because God had before promised to do it. So in the case in hand; God hath said that he will keep us to his heavenly Kingdom; and therefore if he can do it, he will do it; he hath engaged all his power and goodness to be for our salvation; God is ours, his power is ours to establish and strengthen us that we fall not; yea, here are two immutable things to support us; the power and will of God. These two are as the two pillars before salomon's Temple; Jachin and Boaz: Boaz signifying (in him is strength) and jachim (he will establish:) these two pillars stand together to establish all those that are ready to fall; if there be strength in him, he would have us to know that he will put it forth for our establishment, that we might be supported by his power; his power and will stand together to support us. 2. All the gifts of God which accompany salvation, are given without repentance, Rom. 11.29. Hos. 13.14. God never reputes him of the Grace he hath showed to his people that he knew before: Hence is that in 2 Sam. 7.14. when God promiseth to David, that he would take of his seed, and set upon his Throne after him, and then saith the Lord, I will be his Father, and he shall be my Son, and my mercy will I not take away from him, as I took a from Saul; to teach us when he hath once brought us into the state of Adoption, to be his sons, he will never cease to follow us with Fatherly love, he will never take away his Fatherly mercy from us: add hereto that in Isai. 46.3.4. and Mal. 3.6. 3. It would shake the foundation of God's election, if those that are once sanctified should fall away and perish; for those only whom he knew before, those only doth he sanctify: If he hath in mercy drawn us unto himself, it's a sign he hath loved us from everlasting, jer. 31.3. our calling and sanctification is according, to his purpose, Rom. 8.28.30. 2 Tim. 1.9. Those that are sanctified, justified and called, are all first chosen: And thence faith is called the faith of Gods elect, Tit. 1. and those that are sanctified are said to be chosen unto it, Eph. 1.3, 4. And why are these things said to flow from God's election, but that we knowing that that foundation of God's election remaineth sure, we might know that our state in Grace is sure also, as being built on that foundation which cannot be moved? And this doth our blessed Saviour make good in that speech of his in Matth. 24. where speaking of the strong delusions and deceits which many should be deceived with, he saith, that those deceivers shall show forth such signs and wonders as if it were possible, should deceive the very Elect: If it were possible, but that they cannot do, the Elect cannot perish. 4. It would frustrate the virtue and efficacy of the mediation and intercession of the Lord jesus, who not only once offered up himself, as a sacrifice for us, but appears for ever at the right hand of the Father to make intercession for us, Rom. 8.34. That prayer of his joh. 17. which he made for us when he was here upon earth, was and is a testification of the care he hath of us now in heaven: He than prayed, Father keep them in thy name; and the same doth he for us now: He is not changed, he is yesterday and to day and the same for ever; he is our faithful Highpriest, who bears our names upon his breast in the holy place he is now entered into, Exod. 28.29. presenting us with his heartiest affection unto his Father, he having set us a seal upon his heart, and carrying us in his bosom, and loving us with his bosom love. This comfort Christ gave unto Peter; I have prayed for thee (saith Christ) that thy faith fail not, Luke 22.32. And look what Christ prayed for in the behalf of Peter and the rest of his Disciples, the same prayer he makes for all those that believe in him through their word, Joh. 17.20. And if Christ make such intercession for us, we know that he is always heard and accepted by the Father, Joh. 11. It is not possible that those for whom he intercedes, should perish. 5. If there were falling away from Grace, than it must come either by Gods departing from us, or by our departing from him: But neither of these shall do it; neither will God departed from us, not shall we (when once effectually called) depart any more from him Jer. 32.40. He will not forsake his people, 1 Sam. 12.22. Nor will they go away from him, Joh. 6.68. Lord whether shall we go? thou hast the fountain of life and blessedness in thee; whether should we go to forsake thee? Object. But Adam who had perfect holiness in him, and had more grace than we have, did fall; therefore we which have less grace than he, may fall much more. Answ. It follows not; because Adam and we are to be considered under different Covenants: Adam was under the Covenant of works; those that are regenerate, are under a Covenant of Grace; He was therefore left to himself to work either in one kind or other, well or ill, as he would himself; but now we are under a Covenant of Grace, and are kept by the power of God through faith unto salvation, 1 Pet. 1.5. he had no promise of being kept as we have; He had that which we have not, Posse si vellet, he had power to have stood, but abused his will; we have that which he had not, we have will, but we want power; but though we want power of our own, yet we are kept by the power of God. Object. But we have no promise of being kept in the state of Grace, but only so fare as we are not wanting to ourselves, etc. Answ. 1. If so, no flesh should be saved; for who is not wanting to himself more or less? Are those that plead thus, so watchful and diligent never to be wanting to themselves? I suppose they dare not for shame once affirm it; and yet I believe, they will not therefore say, that because of such want, they are fallen from Grace. 2. If this were all that God promised unto us now under Grace, than I demand, what have we promised to us more than was promised to Adam? for surely if Adam had not been wanting to himself, he should have continued still in that holy estate; And if the Lord should now promise us no more, what grace is showed to us more than to him? where is the Grace of the second Covenant above the first? 3. The Lord hath promised this also, that we shall never be so fare wanting to ourselves, as wholly to turn away from him, jer. 32.40. He puts into the hearts of his people an holy fear of departing away from him; they fear to be deprived, Heb. 4.1. This fear makes them pray, knit my heart unto thee, and to resolve with David, It is good for me to draw nigh unto God, Psal. 73. And thus in jer. 32.39. I will give them one heart that they shall fear me for ever. This fearing him for ever makes God's children for ever to cleave to him, so as though they may have their particular slips and failings, yet they can no more cease to fear God, and to cleave unto him, than this promise of God can fail, wherein he hath said, I will give them an heart to fear me for ever. At what time they cease to fear God, at the same time, this promise of God fails and comes to nought. Object. But these promises which do sound as if they were absolute, are to be expounded by other promises which are expressed conditionally, if ye continue, Colos. 1. if ye faint not, Galat. 6. Answ. 1. These conditional expressions are added, not to weaken the force of those absolute promises before named, as if one sort of promises did cross another, and were to weaken our confidence in them: but there are two other causes of adding these conditions. One is this: Namely, because the Apostle in writing to visible Churches, he knew that in all such Churches there were some, that though they made as fair profession as the rest, yet they would in time discover some unsoundness at heart; for their sakes therefore the Apostle adds these (Ifs) as if he should say, if ye be truly grounded on Christ and so continue, then shall ye be presented blameless, etc. Col. 1.22, 23. but this doth nothing at all tend to weaken the assurance of those that are truly called and sanctified. The other is this; These conditional expressions have in them the force of a secret warning and quickening exhortation for every one that standeth or thinks that he standeth to take heed lest he fall; and so in stead of weakening our confidence, they make us to stand more cautelously and sure. 2. It is a sweet and useful consideration observed by that learned Lawyer, and active. Instrument in the Cause of God's truth, that in the comparing and compounding of these conditional promises with the absolute, we must place conditional in the first rank, and then absolute in the second: Set the former as the major Proposition, the later as the minor; as thus. If ye continue, ye shall be saved: here is the conditional promise in the major; then follows; But ye shall continue, ye shall never departed from me; Here is the absolute promise in the Minor; whence follows the conclusion of assurance in the conscience of the believer, I shall be saved. The inverting of this order, breeds the disturbance and confusion, when they set the conditional after the absolute. Object. We grant (saith the Jesuit) we may be assured, that God will hold his promise; but no man can assure himself of the use of his particular will. Answ. Then belike the Grace of God and efficacy of it must depend wholly upon the will of man: So that where the Apostle saith, It is not in him that willeth, nor in him that runneth, but in God that showeth mercy; we must now change the Text, and say, It is in man that willeth, and not in God that showeth mercy. Object. But to what end are those caveats and warnings given, to take heed of falling away from the Grace of God, if so be that those which are under Grace cannot fall from Grace? Answ. They serve to keep the Saints more watchful, by which watchfulness they are helped to stand more firmly: They are thereby admonished of their own infirmity, and made more careful to rest on Christ, by whom they are preserved: 2. They serve also to leave all Hypocrites and Apostates without excuse, they being warned of the danger, but they would not take heed. Object. But this Doctrine of Perseverance is a Doctrine of security, tending to make men careless, when they know they cannot fall nor perish. Answ. It doth indeed breed an holy security, that knowing these promises which the Lord hath made unto us, thus to keep us for ever unto himself, now we may say as the holy Prophet, I will even lay me down and sleep in peace, for the Lord sustaineth me: And though Legions of Devils beset me round about, yet I will trust in this, The Lord is my life and salvation; of whom should I be afraid? he will deliver me from every evil work, and preserve me blameless to his heavenly Kingdom. This holy peace and blessed security doth indeed flow from the doctrine delivered, but not that sinful and carnal security which these men mean: Look into the Saints who have felt most assurance hereof in themselves, and see whether it wrought any such effect in them; David saith, Thou wilt guide me by thy counsel, and afterward wilt bring me to glory, Psal. 73. But did this his assurance make him carnally secure? did he now conclude with himself, I may now take mine own liberty, and live as I list? No such thought entered into his heart, but the contrary; it is good for me to draw nigh unto God: It made him to love God more, and to cleave unto him in his inward affection, and to make God the portion of his soul for ever. And so the Apostle; who more assured than Paul? Rom. 8. yet who ever more watchful and more zealous for Christ? Certainly, they know not what this assurance is, which think this to be the fruit of it, to make us carnally secure and careless of well doing. Quest. If the Lord will thus establish and keep his Saints from falling, how and by what means doth he effect it, and bring it to pass? Answ. Here are two things concurring: First, an inward principle and work of faith wrought in us, inherent and abiding within us: Secondly, an external assisting power of God upholding and strengthening that weak faith which is in us, and treading down our enemies under our feet: Both these are joined together in that one saying of the Apostle, 1 Pet. 1.5. We are kept by the power of God through faith unto salvation: Here is saith within us, and the power of God without us, both united and working together to keep us unto salvation. Faith makes us see wherein our strength lieth, not in ourselves, but in God through Christ; being then sensible of our own infirmity and weakness, faith flies unto this power of God to be kept by him: Faith speaks in the heart of a Christian as Jehoshaphat did 2 Chron. 20. Lord I know not what to do, I am not able to stand against all this multitude of enemies which beset my soul on every side, but mine eyes are towards thee, I rest on thee, 2 Chron. 14. And then the soul thus looking unto God by the eye of faith, and resting upon his power; now the power of God comes in for our help, so as faith stands still to see and behold the salvation of God; And hereto agrees that of the Prophet Isai. 26.3. The Lord keeps in perfect peace the mind which is stayed on him: We stay upon him by faith, and he keeps us in peace and safety by his power; And to the same purpose is that in Ephes. 6. where we are exhorted to stand fast in the power of his might; we must have recourse unto the power of his might by faith, and then we shall stand fast, and never be moved; Now as we have seen that the Lord will preserve his people in the state of Grace to which he hath called them, so let us consider what grace is herein showed unto us from God, and what benefit comes thereby unto ourselves. Here is Grace from God; For by Grace we stand; were we left unto ourselves, we should soon do as our first Father did; There is naturally the same revoking Spirit in us, as was in him; an aptness and inclination of heart, ready to departed away, Jer. 5.23. Heb. 3.12. loving to wander, Jer. 14.10. we have also the same Enemy, the same Tempter to draw us, with like temptations from our communion with God, Luk. 22.41. And in those that are not preserved by Grace, these things (corruption within, and temptation without) do prevail so fare, as to turn back many who seemed to begin in the Spirit, to cause them to make an end in the flesh: They turning back again after their washing, to the wallowing in the mire. 2 Pet. 2.19. It's Grace therefore whereby we stand, else we should fall as well as they. And a singular benefit it is, considering that without this one, all the former blessings, to have God to be a God in Covenant with us, to have our sins forgiven, to have our natures renewed and sanctified, all these (I say) were evacuated and made as nothing, if this one blessing of perseverance were wanting; for than we might lose our interest in God again, we might come again under the guilt of sin, etc. and what benefit then of all this, that sometime we had God for our God? we had our sin forgiven, but now all this is disannulled; we have lost God again, and are now ensnared again in the snare of our sins: It is therefore no less blessing to be kept in a state of Grace, then to be brought into it. And then, consider also the danger of Apostasy that the end of such is worse than was their beginning, 2 Pet. 2. though their beginning was naught, sinful, and miserable, yet their end is worse: And it had been better for them never to have known the way of righteousness, then when they have known it, to turn from it: Such shall receive the sorer vengeance, Heb. 10.29. The greater the danger is of falling back, the greater is the blessing in being preserved in the grace in which we stand. Use 1. This serves for endless comfort unto all the Saints of God. Temporary blessings yield temporary refresh; but this benefit of perseverance assures us of good things more abiding and eternal, in the consideration whereof we should be comforted with endless comfort, everlasting joy should be upon our heads, Esay 35.10. Be our enemies, never so strong and mighty, our infirmities never so many, yet shall neither their strength, nor our weaknesses expose us to their will, but we shall be kept safe unto salvation by a divine power which is above all and over all; The Lions may roar at us, but they shall not tear us in pieces; Pharaoh may pursue us with his Chariots and horsemen; but wait awhile and we shall see the Lord fight for Israel against the Egyptians; we shall see the salvation of God. In Joh. 17.13. when Christ was there praying to his Father in the behalf of his Disciples (which prayer he uttered before them in their presence and audience) mark what he did aim at in it, which was that they might have his joy fulfilled in themselves: He was commending them by prayer unto his Father, that he would keep them in his name, and preserve them from evil; that none of them might be lost. And this he did, that they knowing how Christ the beloved Son interceded with the Father for them, might be filled with comfort, as knowing that his petitions put up for them could not possibly return in vain. This makes our joy a full joy, that we are not only brought into a state of Grace, to have God for our God, and to have our sins forgiven etc. but we shall be ●ept in this estate for ever. Though we be not yet exempted from falling into sin through manifold infirmities, yet we are sure we have a God which will pardon our sins: Though we be weak, yet when we are ready to fall, the Lord will either put under his hand and prevent us that we fall not; or if he suffer us to fall, yet he will raise us up again; we shall not so fall as to rise no more: In the midst of all our infirmities, we may say with the Church, in Micah 7.8. Rejoice not against me O mine enemy, though I fall I shall rise again. Let not God's people be dejected over much, to walk uncomfortably because of their infirmities. Be comforted against them by this consolation of God; he hath made a Covenant with you, that he will never forsake you: If it hath pleased him once to make you his people, he will cast you off no more, 1 Sam. 12. Thou that complainest and walkest heavily because of thy sinful corruptions which burden thee and press thee down, tell me, Let me ask and let thy heart make answer within thee, do thy corruptions and failings make thee less to esteem of Christ, or do they make Christ more precious unto thee? If thy corruptions get within thy heart, and make any thing more dear and precious to thee then Christ is, this is dangerous; but if by the sense of thy corruption, thou art made to draw nearer unto Christ, to esteem more of him, to cling faster unto him, such infirmity may serve to humble thee, but it shall never destroy thee: Though thou be weak, yet his Grace is sufficient for thee, sufficient to pardon thy failings, sufficient also to keep thee that neither gates of hell, nor sin, nor death shall ever prevail against thee: Commit thy soul therefore in well-doing to thy faithful Creator, who hath created thee anew in Christ jesus, and know that as he is able to keep, so he will keep that which is committed unto him against that day. Use 2. This may serve also for council and direction unto all Gods faithful ones, to take heed of self confidence and thinking to stand by their own strength: know wherein your strength lieth; it is not in yourselves; In his own might shall no man be strong, 1 Sam. 2.9. but your strength and safety lies in this Covenant of peace, which the Lord hath made with you; he keeps the feet of his Saints, 1 Sam. 2.9. he preserves the souls of his Saints, Psal. 97. & 34. So as none that trust in him shall perish. It is with us as it was with Samson, all men wondered wherein his great strength should lie; but it was neither in his hair, nor in his limbs, but in the Covenant of his God; whiles he kept his Covenant with God, God was with him, and by his power assisting, and strengthening, he made heaps upon heaps, and slew thousands of the Philistimes; but when he had broken the Covenant of his Nazar●ship and so had caused the Lord to departed from him, than Samson became weak as another man; whiles we cleave to our Covenant and keep the Lord with us, then are we strong and do valiantly; but when we trust in ourselves and withdraw ourselves from God who is our strength, than we are weak and are overcome. There is nothing which makes a readier way for the falls of God's children, than this, that they grow to confidence in themselves and in that Grace which they have received: They think as Samson, they will rouse up and shake themselves, and then they think to do as at other times; but when the Lord sees this distemper growing upon us, than he lets us take a knock or two, to heal this evil in us, and to make us know that our way to be strong is to be weak; weak in ourselves, that we may be strong in the power of his might. And indeed when we are thus weak, then are we strong, 2 Cor. 12.9. And contrà, when we are strong, then are we weak, bereft of the power of God, which is our stay and strength. And therefore let us learn of the Prophet to say, In the Lord I have righteousness and strength, Isai. 45. know how unable we are of ourselves to do any thing, so much as to think a good thought 2 Cor. 3. but are made able to do all things by the power Christ strengthening us, Phil. 4.13. And therefore whatsoever we have to do, look we up unto his help, to work all our works for us, whether we be to meditate, to speak or to do any thing, which might be pleasing unto him, rely upon him for help, make him our strength, as well as our redeemer, Psal. 19 vers. last. Use 3. For exhortation unto all, to labour for a state in Grace, to get within this Covenant of Grace, get our souls endued with such truth of Grace as may assure us of our abiding in it for ever. True Grace is of an abiding nature: It is a treasure that will never fail; It's that part which can never be taken from us, Luk. 10. All the things of the world are fading and perishing. Riches take their wings as an Eagle and fly away, Prov. 23. or else they are made a prey and spoil by the enemy, as the Sabaeans and Caldaeans did of the goods of Job. Had we Solomon's Treasures, who made silver as stones in jerusalem; yet we must go naked out of the world, and take nothing away with us. But Grace is a durable and an everlasting possession; It never fails, if we live, it lives with us; if we die, it will not leave us nor forsake us. One grain of true sanctifying Grace, though it be but as a grain of mustard seed, is more worth than the riches and treasures of a Kingdom; you that want it, ●eek it as your life; you that have it, keep it as you would keep your soul; Let both take heed of being deceived with shows and shadows of Grace in stead of truth: All is not gold that glisters; every one which makes a show, and carries out in his profession a form of godliness, hath not the truth and power of it in his heart: These shadows will vanish and come to nothing; it is the substance only which remains. Let us take heed we be not deceived; in nothing is a mistake so dangerous, as in this matter in hand. Seeming shows and shadows of Grace, will end in real misery; whereas truth and soundness of Grace will bring to a weight of glory. We here in these parts, where Religion hath a name, and profaneness is discountenanced by all, we (I say) had most need to look to ourselves: It is to be feared that many an one, which now makes a good profession before men, yet if the state of things and times should change, would quickly be turned into other men. Those that now seem to live, and to be for Christ, for Religion, for Gospel, and for Ordinances, would then turn to be either enemies or Neuters, and show themselves to be hollow-hearted and double-minded, unstable in the way which now they walk in: And there be divers sorts of these. As 1. Some rest in outward Reformation of gross sins, they make clean the outside of the cup, that they may seem clean before men; but they harbour many corrupt lusts within, which they do not seek to cast forth: Into such the unclean Spirit, though he seem to be dispossed, will return again. 2. Some take up a profession of Religion for carnal ends, following Christ for loaves, Joh. 6.26. becoming Disciples because they look to rise and come to preferment by Christ: judas would never have cleaved to Christ but that he hoped for some advantage by him; and what came of it in the end? when he saw that his hope failed him, than he falls off, and taketh part with the Highpriest against Christ. When men do thus take up a profession of Religion for gain, for credit, for outward respects in the world; a cross day will come which will blast their hopes in these things; God will on purpose cross the hopes of such men that they might thereby be discovered & made known. He will have both approved and not approved to be known, 1 Cor. 11. and when this unlooked-for-event falls out, then as they see their hopes to fail them, so other men shall see their Religion and profession to fail with them. This assumed body of Religion not being animated and quickened with life, and vigour of Spirit within, will at length be laid down when they have made use of it for a season to serve their turn. 3. Some profess the fear of God, and yet carry in them an heart estranged from such as are most faithful and upright in their walking before God, like Cain that would come and sacrifice as well as Abel, and yet nourish grudge in heart against Abel; one Altar shall serve them both to sacrifice on, but they have not one heart in them, nor one way to walk in. There will be a day which will declare and make manifest what is in them. 4. Some will do as those in Isai. 58.2. and in Ezek. 33. They will come as God's people use to come, as if they would seek after Ordinances of righteousness, and would know the way of truth; but yet when the Word toucheth their sore, and comes to the quick to meddle with that which they have hid under their tongue, than they begin to mislike and to murmur against Moses and to find fault with him that rebuketh them: So long as the word speaks pleasing things, they like it well, but when (like salt) it gins to by't, than they put it from them: Such as these often have the word in their ears (they will hear it) and in their tongue (they will talk of it) and in their foreheads, (make a profession of it) and it shall be written on the posts of their doors (they keeping a course of family duties) that all men may think the best of them; but it is not in their heart to love it, it is not written in the inward parts; and not being there, there is nothing within to maintain the life of Grace. The oil that should feed the lamp is wanting, and therefore the light of such will at length go out, and end in darkness. 5. Some attain unto great gifts in knowledge, utterance, ability in prayer, (etc.) but withal they grow highminded and conceited by means of them, and are puffed up, thinking themselves more excellent than their neighbours, that they are not as other men. These swelling walls will not stand long; these that are so puffed up with a fleshly mind; the Apostle saith of them, that they hold not the head Christ, Colos. 2.18, 19 And if they hold not the head, they are but unsound members of the body; if they receive not life and quickening from the head, they will die and whither. Let us look to ourselves, that we be none of these. These may be written in Jerusalem, Isai. 4.3. they may subscribe with their hand and name themselves by the name of Israel, Isai. 44.5. but they are not written in heaven, nor shall they enter into the land of Israel, Ezeck. 13.9. These want that Grace which accompanies salvation: Rest we not in these things, but seek after truth of heart, labour for that Grace which will last and hold out. Get an humble, meek, upright frame of Spirit; Let our hearts be knit unto Christ more than the rewards of Christ. Instead of that fullness with our own gifts, get a sense and feeling of our own wants and weaknesses, and come to him that hath all fullness dwelling in him, that out of his fullness we may receive. Such an humble, thirsting and impotent creature, sensible of its own unsufficiency, yet lying daily at the beautiful gate of mercy to receive some gift of Grace from him whose glory fills his temple, shall stand and continue to the end, till they receive the end of their faith and hope, the salvation of their soul; when thousands fall at their side, and ten thousands at their right hand, yet shall they stand upright, they shall never fall, 2 Pet. 1. This abiding Grace let us every one labour for; seek it as silver; call, cry for it, dig deep, and search for it as for Treasures, Prov. 2. Blessed is he that findeth it, blessed now and blessed for ever. Thus much of the fourth benefit, and so also of all the spiritual blessings of the Covenant. 2. It follows now to speak of the temporary, which concern the good things of this present life. Concerning which kind of promises, the Lord is not wanting in making his goodness known towards his people in full measure. The Lord knowing how apt we are to have our minds taken up with careful thoughts about them, and knowing also that we cannot (in ordinary course) be without them he hath therefore made known unto us his care which he hath over us, that he will provide for us whatsoever is needful and convenient for us, to the end that we knowing his promises concerning these things, we might by faith rest upon his faithfulness, and might be free in our minds from all vexing distracting cares, serving him cheerfully in our places according to his will, looking to him for supply of all such things as we stand in need of. And concerning these kind of blessings, we may observe how the Lord hath made us some general promises of all good things, so as we shall want nothing that is good, Psal. 34.10. & 84.11. The want of some one thing needful, might more disquiet us, than the possession of many things could cheer us. And therefore he hath promised to give us all things: And besides these general promises, he hath also given us promises of many particular blessings; as of length of days, Deut. 5.3. & 25.15. & 30.20. Prov. 3.16. of protection, Gen. 15. Prov. 6.1. ult. Psal. 84.11. Zach. 2. of health and freedom from the diseases of Egypt, Exod. 15.26. & 23.25. Deut. 7.15. and many other of like kind which I pass by; Only one kind or sort of them I mean to insist upon a little; those I mean, which concern our sustenance and comfortable provision of necessaries for life; as food convenient and clothing convenient, etc. bread to eat, and clothes to put on, as Jacob speaks Gen. 28. These the Lord hath promised that he will minister unto his Covenanted people; These promises we have laid down, Levit. 26.3. to 14. Deut. 28.2. to 15. Psal. 112.2.3. & 132.15. Isai. 33.15, 16. Jerem. 31.12. Ezek. 36.30. Matth. 6.33. 2 Cor. 9.8. 1 Tim. 4.8. I mention the more of these, that we seeing so many and large promises made unto us, we might be encouraged the rather to believe & rest upon the faithfulness of him that hath promised. If the Lord should have spoken but once unto us in the whole Scripture, concerning these things, we should not have needed to doubt of his word. But when he is pleased so often to repeat his promises over and over, again and again, so often telling us that he will not be wanting to us in these things, it is too much incredulity in us, if after all these we believe him not, and cast not our care upon him. Especially considering how the Lord himself reckoneth these promises a part of his Covenant which he hath made with his people. Note that in Deut. 8.8. the Lord thy God gives thee power to get substance, to establish his Covenant which he made with thy Fathers, etc. God doth herein fulfil his Covenant with us, when he gives us such sustance as pertains to the comfort of this life; and so in Levit. 26.5, 6. etc. I will cause the land to yield her increase, and your threshing shall reach unto the vintage, etc. And why will the Lord do this unto them? He tells them in the ninth verse following, sc. I will establish my Covenant with you, that is, I will therein perform and make good my Covenant, etc. Psal. 111.5. He hath given meat (or a portion) to his people; what moves him thereto? Even his Covenant: He is ever mindful of his Covenant; the like we have in Ezek. 34.25, 27. In all which we see how the Lord reckons this as apart of his Covenant in which he hath bound himself unto his people, even to give unto them such things as they stand in need of for this present life. And because it is the duty of God's people to live by faith, as well concerning those things that pertain to this present life, as those which concern the life to come, to the end therefore that we may with more assured confidence rest upon the faithfulness of God in these things, Let us help our faith by these considerations following. 1. Look at the fullness and bounty of our God, he hath a full hand a rich treasure, full of all good things; there is no end of his riches; he is able to make us abound unto all sufficiency, 2 Cor. 9 and is most liberal and freehearted, abundant in goodness, bountiful, not sparing and close-handed, but ready to communicate to every one that stands in need. 2. As he is bountiful, so he is also kind and loving to his people; he loves the prosperity and welfare of his servants: It delighteth him to see it go well with them; he is tenderhearted towards them, pitying their wants, sensible of their sorrows and necessities. 3. He hath already given us greater things than these, he hath given to us his Son, his Spirit, himself; how shall he not then give unto us these lesser things? Rom. 8.32. 4. Christ hath purchased them for us, he hath given a full price for them; he emptied himself, and became poor to make us rich. 5. Our bodies are the members of Christ, and temples for the Spirit to dwell in, and therefore not only the love which he bears unto us, but that love which he bears unto Christ, may assure us that he will for his sake give us that which is convenient, because we are members of his body. 6. It is not for the honour of Christ's Kingdom that those which are his subjects should be exposed to wants in needful things. If he should leave them destitute, the sorrow might lie upon them, but the dishonour would redound unto Christ, as if he sought not or cared not for the welfare of his people. And thence it is that in Ezek. 24.29. & 36.30. when he promises unto them the increase of the field and such other outward blessings, he tells them that he will thereby take away from them the reproach of the Heathen, they should henceforth bear the reproach of the Heathen no more, and in Deut. 28.12, 13. It is an honour which God puts upon his people in the sight of other Nations, that he makes them able to lend unto others, makes them the head, and others the tail etc. sets up his own above, and the other beneath. 7. God is in Covenant with our whole man; he is the God of our body, as well as soul and spirit; we are wholly his, he hath taken us wholly to be his own; and therefore even as our Saviour Christ in Matth. 22. doth hereby prove the resurrection of Abraham's body, because God was in Covenant with Abraham, he was the God of Abraham, of whole Abraham, body as well as soul, and therefore God being the God of the living and not of the dead, Abraham's body must live and rise again; so by the same argument, we may gather assurance that God will provide for our outward man, because he is the God of the whole man, he is a God to us, not only to pardon our sins, to sanctify and save our souls, but he is the God of our bodies also, to feed and to clothe them, to minister to them such things as are convenient for them. And hence is that in 1 Cor. 6.13. as our body is for the Lord to serve and glorify him, so is the Lord also for the body to redeem it, to nourish it, to glorify it. 8. The Lord knows how many discouragements we meet with here to dishearten us in his service: And therefore he casts in these outward blessings as encouragements to provoke us to serve him with more willingness, and cheerfulness of Spirit: As Hezekiah caused the Levites to have provision brought in unto them that they might be encouraged in the service of the Lord, 2 Chron. 31.4. so will the Lord do much more, he will have his servants to know, that they shall not serve him for nought, job 1. not so much as to shut a door in his house in vain, Mal. 1. 9 The Lord hath commanded such duties unto his servants as they cannot perform without a supply in these outward things, works of love, mercy, kindness, helpfulness one to another; yea, he would have us to abound in these things, and (as examples) to go before all other people. And therefore he will also furnish us with sufficiency, that we may be complete unto every good work. He will not send on a message and cut off the feet of him whom he sends, Prov. 26.6. 10. The Lord looks for service from our outward man, give up your body as an holy living Sacrifice unto God, Rom. 12.1. Glorify God in your bodies and spirits, for they are God's, saith Paul, 1 Cor. 6. but he will not reap where he hath not sown, nor look to gather where he hath not scattered; he will sustain us, if he look for service from us. 11. We are God's household and family, and therefore he will provide for his own: If he have charged us to provide for our own, 1 Tim. 5.8. he will not he cannot be wanting to his: If he feed the Ravens, Job. 39.3. and cloth the Lilies, Matth. 6.26. he will not suffer his children to want bread. 12. By giving us these outward things, the Lord would nourish our faith in the hope of things spiritual and heavenly; for when we see his care over us in these lesser things, it may assure us, that he will not neglect us in those that are of greater moment. The outward blessings which God gave unto Israel, were not outward blessings alone, but pledges and tokens of better things; he gave them bread from heaven, and it was an outward bodily food, but not that only; but it was a pledge to them of the true bread from heaven; he gave them water out of the Rock, which did quench their bodily thirst, but not that only, but was a sign and pledge of Christ the true Rock, out of whom springs the water of life; he gave them a good and fat land to dwell in, where they had vine-yards, orchards, gardens, and lived in pleasure therein through his great goodness, Neh. 9 but not as an outward blessing only, but as a pledge of a better inheritance: And thus doth he unto us; though every thing is not now typical to us, as to them, yet thus far we may go, to say that these outward blessings are made pledges unto us of God's love towards us in better things, so as we may argue from the less to the greater, that if he be so mindful of us in these smaller things of this life, then doubtless he will not neglect us in those greater things which concern the eternal salvation of our souls. 13. He knows we have need of these things Matth. 6.32. and therefore he having commanded us to give unto him that needeth, Ephes. 4.28. and open our hand wide unto the poor, Deut. 15.11. surely he will not shut up the bowels of his compassion from his own needy servants, but will open his good treasure unto them, to satisfy them with good things, Deut. 28.12. Quest. But sometimes we see Gods faithful servants to be kept short in these outward blessings; how comes this to pass, the Lord having made such ample promises unto them? and how fare forth may any be assured to have a sufficiency in these things? Answ. To the first I conceive thus: First, all the promises of things pertaining to this life are subordinate and subservient to the promises which concern our inward man, and our eternal salvation: God doth not promise us these outward things, so as to make against our spiritual good, but so as to further and help it forward: he promiseth them with Christ, not against Christ, nor to hinder his Kingdom in our hearts, Rom. 8.32. If it so fall out, that sufficiency in these may better us in the inward man, we shall not want them; but because the Lord sees us sometimes to abuse them to the fulfilling of our wanton desires, to pride, security, confidence, and trusting in them; here the Lord is free from his promise, least by filling us with those things that are outward, he should empty us of that little grace that is in us. Secondly, there are times of trial, in which the Lord will try all his children, The Lord will try the righteous, saith the Prophet, Psal. 11.5. thus he tried them in Heb. 11.36, 37. they were tried with mockings and scourge, being destitute, afflicted and tormented: Thus also he tried Israel in the wilderness, Deut. 8.2, 16. and thus he tried holy Job; God will know what is in us; he will see whether we serve him for wages, yea, or no; or whether we would continue to serve him out of love, though he should give us nothing. He will see whether we follow him for loaves, or whether we can be content to cleave to him in wants and necessities, having nothing. But though the Lord will thus try us, yet these times of trial last not always, these are not the ways of Gods ordinary dispensation towards his people: During these times of trial, the Lord doth sometimes cut short his servants in outward things, but it is to do them good in the later end, Deut. 8.16. The hardships which Israel suffered for awhile in the wilderness, was recompensed with a Land flowing with milk and honey. Thirdly, sometimes God withholds good things from us for a chastisement of our sin; according to that in Jer. 5.25. your iniquities have hindered good things from you; when we go out of the way in which the blessing falls, it's no marvel if it fall beside us; In these cases when either by sin we turn aside from the path of righteousness, or if the Lord will take a time to try our uprightness before him, or if he see our enjoying of these outward blessings would be an hindrance to our spiritual good, in these cases (I say) Gods children may be exercised with wants and necessities, and yet the promise of God fails not; not in the first case, because the promise of outward things in the making of it, is subservient to the spiritual good of our inward man; nor in the second case, because the Lord hath put an exception of trial, by which he will try all his: Nor in the third case, because these outward good things are promised as rewards of Grace, whereby the Lord doth recompense the love and obedience of his people. But to the third part of the demand, if it be further questioned how fare forth a child of God (out of these cases forenamed) may assure himself of the fulfilling of these promises unto him: hereunto I answer thus: We must consider two things; first, what is promised; secondly, how and in what manner. First, consider what is promised; for here may be a mistake, in taking the promise to contain more than indeed it doth; when the Lord promiseth, that riches and treasure shall be in the house of the righteous, what doth he mean by riches and treasure? not the riches of a Kingdom; or that which shall be sufficient for a man of high degree; but such a sufficiency as is suitable to every one's estate and condition which God hath set them in: That which is want and poverty to one, may be fullness and abundance to another: That then is riches to any man, when God gives him so much as is sufficiently enough for him in his estate and condition, though he may still come short of many others of higher rank; this is that which is promised. Secondly, consider in what manner God promiseth these things, and that is (as was said before) as rewards and as fruits of that faith and obedience which he requires of his people; Dwell in the land and do good, and thou shalt be fed assuredly, saith the Prophet, Psal. 37.3. But what is this good that we must do? Answ. 1. In general. Be upright with God in our conversation before him; 2. Walk diligently and faithfully in our particular callings, be not slothful and unprofitable unto ourselves: It is the diligent hand that hath the promise of abundance, The talk of the lips brings nothing but want, Prov. 10. 3. And then we must depend upon God by faith in the use of means, not trusting either to our own uprightness, or to the means used, but rest by faith on the grace of the promise, as knowing that when we have done all that we can, both in our general and particular calling, yet the Lord might justly blast all our endeavours, so as all our labour and strength might be spent in vain: Here therefore our confidence must be pitched, not upon ourselves, nor means, but look by faith to the blessing promised, which blessing is all in all. Believe and ye shall prosper, said jehoshaphat, 2 Chron. 20.20. and contra, if ye believe not, ye shall not be established, said Isaiah, Isai. 7.9. There is much in the faith of God's people: It's a special means to obtain the blessing: It was usual with Christ, when any came unto him for help in outward things, to ask them whether they believed or no; and then he would tell them, according to your faith be it unto you; All God's blessings are wrapped within his promises: And faith is the hand to receive all, whether they be spiritual blessings, or outward concerning this life: whatsoever the blessings be, if they spring from Grace, they must be received by faith. The hand of Grace gives them, and the hand of faith receives them: And sometimes the want of faith only, cuts us short of the blessing we might enjoy; we prosper not, because we believe not: The sum is this: Let a man walk uprightly before God in his general calling; Let him be provident and diligent in his particular calling; Let him withal in both these look by faith to the faithfulness of the promise of God, believing that in this way he will give that which is sufficient for him, Then I say, that in the ordinary course of God's dealing, he may be sure the Lord will not be wanting to him, in such things as his state and condition doth require. Use 1. For confutation. Are these outward blessings pertaining to this life, blessings of Grace promised in the Covenant of Grace? then first eternal life cannot come by merit, when less blessings then that must come from Grace. 2. Hence also falls down Popish satisfactions, which they think are made by almsdeeds and such like works. What satisfaction can we make to justice, from that which we receive of mere grace? of his own hand give we unto him, 1 Chron. 29. 3. It makes against placing perfection in a state of voluntary poverty, as if perfection could stand in renouncing the blessings of God's Covenant. Use 2. For information. 1. Concerning wicked men, this may let us see that they have no true right before God, unto the good things of this life: I speak not of right before men, but before God; for if they have, I ask by what Covenant? Is it by the Covenant of works? then they must fulfil it, which they do not, nor can do; is it then by the Covenant of Grace? but they are not within that Covenant: They are within the Covenant of works, but cannot fulfil it; they are without the Covenant of Grace, and therefore they can claim nothing by it. But they say, there is debitum naturae; nature may claim so much as tends to the upholding of natural life and being. But I say again, what claim can they have to life, or to any thing which concerns life, which have deserved to be destroyed and brought to nothing? for aught I can see the old opinion herein must stand as truth, that wicked men are but usurpers of the things they do enjoy. And if Christ be the Heir of all things, and we come to our right to them only by Christ, than those that are not Christ's have no right unto them. 2. Whereas some weak ones do think they should pray only for spiritual blessings and not for outward things of this life, they may hence see their error: They may lawfully pray for outward things; look what God doth promise, we may lawfully pray for; but God doth promise to us these outward things, therefore we may pray for them; Christ also hath taught us the same, Matth. 6. and it's our duty to do it, thereby to testify our dependence upon God our heavenly Father, for the supply of all our necessities, and in so doing we give glory to God, as acknowledging that every good gift must come from him, James 1.17. 3. Whereas some of God's servants are possessed with doubts concerning their estate before God, as fearing that they are not the Lords people, because they are suffered to prosper so much in outward things, this point may serve to remove that scruple, because these outward blessings are blessings of grace to the people of God, and therefore may well stand with a gracious estate. If we endeavour to walk before God in truth and uprightness, striving to keep a pure conscience in all things towards God and man, then for any one to say, I fear I am none of God's people because I prosper in the world, is all one as if he should say, I fear the Lord intends me no good, because he makes good unto me the blessings which he hath promised in his Covenant. Use 3. For direction. 1. In the want of these outward blessings. 2. In the enjoyment of them. First, In the want of them, and here consider: 1. The cause whence it is that we are deprived of them: 2. What to do to get them supplied. I. As for the cause of our wants, what shall we say? is God unfaithful? doth his promise fail? is he unmindful of his Covenant? if not, then think what is the cause of these wants which lie upon us; etc. In Iosh. 7. when joshua saw the people fly before their enemies (which seemed contrary to the promise of God, the Lord having before promised to Joshuah that not a man should stand before him all the days of his life) Joshuah falls on his face before God, and gins to expostulate with him why he had brought them thither to destroy them; But mark the Lords Answer, Get thee up saith the Lord to joshuah, why liest thou upon thy face? Israel hath sinned, and therefore they cannot stand before their enemies: joshuah not knowing, nor considering the sin of the people; he wonders at their overthrow as if the Lord had not been mindful of his promise, he having promised that not a man should be able to stand before them: But the Lord tells joshuah, Nay (saith the Lord) It is not I that have failed in my Covenant towards you, but you have bro●en Covenant with me; Israel hath sinned and transgressed my Covenant, and therefore it is that they cannot stand before their enemies. So we, when we feel ourselves pressed with wants and necessities, we are apt to think that Gods falls short of his promise towards us. He hath promised sufficiency of all good things to his servants, but we see not his promise made good unto us, we suffer wants: And now we are ready to ask, why hath the Lord brought us hither into this wilderness, to destroy us? But let us know, it is not the Lord which hath broken promise with us, but we have sinned and broken Covenant with him. There is amongst us an accursed thing, which till it be cast out of the camp of Israel, we shall not stand before our necessities, but they will prevail against us, as an armed man. They are our iniquities which have turned away these things, and our sins have hindered good things from us, Jer. 5.25. Our own ways and do have procured these things unto us; we may thank ourselves, if we be cut short in the things we would have: Let God be true, and every man a liar; Let him be acknowledged faithful in his promise, but we have dealt treacherously against him; we have sinned, and there is the true cause of our misery. 1. We have amongst us achan's sin; I saw, and coveted, saith he; we have amongst us worldliness and covetousness, which hath seized upon us and hath eaten up our hearts. The rust hereof hath consumed the good that was in us; we pretended to come hither for ordinances, but now ordinances are light matters with us, and we are turned after the prey. Had any other people that professed themselves to be of the world, and for the world, had they thus walked, the Lord would have said of them, they are gone thither for the world's goods, and let them take their fill of it, let them have what they go for: But as for us, the Lord will not suffer us so: If he see us forsaking the substance, the true treasure, to run after these shadows, they shall fly from us the more that we pursue them, till we turn again unto the Lord, and then though we follow not them, yet they shall follow us, and shall pursue us and overtake us, as Moses speaks, Deut. 28.2. As now we are pressed with wants, so than we shall be laden with benefits, Psal. 68 2. We have amongst us excess and pride of life; pride in apparel, daintiness in diet, and that in those who in times past would have been glad to have been satisfied with bread; this is the sin of the lowest of our people. 3. Another sort are idle and walk inordinately, not labouring at all, but live unprofitably, going from house to house: They cannot put their hand to works. 4. We have abundance of oppression and injustice in our deal, with breach of Covenants and promises; there is want of truth and justice, it is almost departed from our streets. The Lord may now complain of us, as sometimes he did before of Israel, I looked for judgement, but behold oppression; for righteousness, but behold a crying, Isai. 5.7. and this sin will make a fire which is not blown (by man) to kindle of itself to consume us, Job 20.19, 26. 5. By these our sins, we have brought a reproach upon the Gospel, the glorious Gospel of our Lord Jesus Christ, which should have been glorified by us. So long as the Gospel held its credit amongst us, so long the Lord also manifested his marvellous goodness towards us, upholding us also and keeping us from those wants which now we feel; But when the credit of the Gospel began to suffer by us, we began to suffer with it also; receiving therein a just recompense of our evil as was meet. 6. There is amongst us a straight-heartednesse, and close-handednesse towards the Lord; in not ministering to the things which concern his worship; the least portion is enough, and the worst is good enough, for those things that concern his honour: This is a sin which the Lord hath ever been wont to punish with scarcity, as we may see in Hag. 1. Mal. 3.9, 10. Prov. 20.25. These are the achan's which have rob us of our silver and gold, these sins have spoilt us of our substance; and where the e things are found, it is no marvel though we complain of wants; yet not through breach of Covenant on the Lord's part, but through our sinful breaking with him; Israel hath sinned, we have sinned, and therefore it is that we are fallen, and come down so low. Secondly, Are we in want and do we desire to enjoy a sufficiency of these outward blessings? would we be set in a way in which we may be sure to be provided for? we have the way here set before us; we hear that these blessings are promised in God's Covenant: The promising of them is one branch of that Covenant which the Lord makes with his people: The way than is this: First, to enter into a Covenant with God, and then to walk in Covenant with him, as becomes his people: 1. Enter into Covenant with him. Art thou in hunger, nakedness, or (if not in such extremities, yet) wantest thou those things which thy condition stands in need of? It may be thou art a stranger to the Covenant betwixt God and his people, and hast lived an alien from God. Thou hast with the Prodigal forsaken thy Father's house, departed away from God, living viciously and sinfully, and therefore the Lord hath brought thee to the same condition as the Prodigal was brought unto in these thy necessities; do thou then as the Prodigal did, when he was in necessity, and knew not what to do, he than bethinks himself; In my Father's house (saith he) there is bread enough, but I am ready to perish for hunger; I will therefore arise and go to my Father and humble myself unto him, desiring to be as one of his hired servants. Think with thyself what provision the Lord makes for those that are of his household; his children and servants have bread enough. Arise therefore out of thy sin by repentance, go unto him and sue to be taken into his family, and to be one of his servants; and then will the Father call for robes to cover thy nakedness, and bring out the fatted calf to satisfy thy hunger, thou shalt be fed with food convenient for thee: Thy bread shall not fail, and thy water shall be sure: Though he suffer aliens to want, yet his family shall be provided for; but then remember this withal, to walk in Covenant with God; walk as becomes one of the family of heaven, and of the household of God; be faithful and diligent in his service, have a care of his honour; do nothing to blemish his name, be careful to please him in all things; be zealous for his glory: Be thankful that he hath taken thee to be one of his: Be faithful in thy particular calling, as therein serving the Lord, and not to serve thine own turn. Study to be useful and serviceable to others of God's servants, which are of the same household of faith with thee, and in this way of the Covenant, look for, and expect the blessing of it; Do good (saith the Prophet) and thou shalt be fed assuredly, Psal. 37.3. If ye be willing and obedient, ye shall eat the good things of the land, Isai. 1.19. and if at any time thou be put to straits and wants, do as Jacob did, put God in mind of his Covenant and promise: Lord thou saidst (saith Jacob) that thou wouldst do me good: Lord (say thou) thou hast said thou wilt care for me, and provide things needful for thy servants, and therefore though I be not worthy of the least of all thy mercies, not worthy to be fed with the crumbs which fall from thy children's table, yet because thou hast said that thou wilt satiate thy people with thy goodness, make good thy word which thou hast spoken; Let thy mercy come, unto me, as I trust in thee. Thus do and then lay thy life upon it, thou shalt not want: Bread shall be given thee, and thy waters shall not fail; thou shalt have thy daily portion provided for thee. Though thou hast not much laid up in store for many years or days, yet thou shalt have thine Omer day by day. And as those in Nehem. 11.23. & 12.47. they had by the King's appointment every day a set portion, so shalt thou have thy daily allowance, daily bread, with all such other things as concern this present life. II. As in the want, so in the enjoyment of outward good things, the former consideration gives us direction also; do we enjoy them? hath God made good his promise unto us? have we a portion convenient for us? Then 1. Learn hereby to acknowledge God in these gifts of his goodness and grace towards us; see his hand in them, and know that it is he that gives us all things to enjoy, 1 Tim. 6.18. say not it is our own hand that hath done this. Though these outward things be but the blessings of the left hand, the lesser blessings of the Covenant, yet the Lord would be acknowledged even in these. This is one reason why the Lord promiseth these things to us in his Covenant, that we might learn thereby to acknowledge that they come not unto us by chance or fortune as Heathens thought, calling them therefore Bona Fortunae, nor yet as carnal Christians think, by our own providence or wisdom, but look at them as blessings coming from the Lord himself. This lesson the Lord teacheth us Deut. 8.17, 18. Say not it is mine own hand which hath prepared me this abundance, but it is the Lord which gives thee power to get substance, etc. and when we are wanting in acknowledging his hand in them, the Lord complains of our neglect, as we may see in Hos. 2.8. she did not know that I gave her her corn, and wine, and oil, and multiplied her silver and gold, etc. And thence it is (as I think, though others interpret the place otherwise) that in job 31.27. where job speaks of his great substance and riches; he saith his mouth did not kiss his hand: That is, he did not applaud himself, nor did he ascribe it to his own handy works. Some other would have said, this hand hath done it, as Isai. 10.13. which had been a kissing of his hand and an honouring of himself, and not a giving glory to God. But Job abhorred this; so should we; let us in our heart acknowledge that it is not our own hand, but the Lord which hath given us all our abundance of good things: In them see his bounty towards us. As he hath let the stream of his bounty run forth towards us, so should we run back, and acknowledge the bountifulness of the Lord for the wheat and for the wine which he hath given us, jer. 31.12. Should God withhold his hand, we might labour long enough, and put all our get into a broken bag, Hag. 1. The race is not always to the swift, nor the battle to the strong, nor riches to men of understanding, and of strength, but the Lord gives to every one as pleaseth him. And as we should see God's bounty towards us in these, so we should see his Grace also in them. Look at them as blessings of Grace; which are communicated to us by the Covenant of Grace which he hath made with us in Christ. They are not so unto the wicked, who are not in Covenant with the Lord, but to the Saints they are, in Gen. 33.5. when jacob speaks of his children, these (saith he) are the children which God of his Grace hath given thy servant: jacob saw Grace in this; so should we see Grace in every outward blessing we enjoy. Object. But these outward blessings are common to good and bad, and no man can know love or hatred by these things which are before him; how then may I know that God gives me these things out of Grace and love? Answ. 1. If we come by them in the way of the Covenant, we walking before God in the way of holy obedience and dependence upon him, It's certain they do then come to us as blessings, and are given us by virtue of his Covenant: And therefore it is that in Deut. 28.1, 2, 8, 12. If thou shalt diligently observe the Commandments of the Lord thy God, (saith Moses) then shall he command the blessing to come upon thee, and all these blessings shall overtake thee, etc. he doth not say, thus shall thou be enriched, thus shalt thou increase in goods, etc. but thus shall the Lord bless thee, and these blessings shall come upon thee, to note unto us, that when we walk with God in this way of obedience conscionably, than what ever good things come unto us, they come as a blessing: The Lord not only gives the blessing itself, but he gives it as a blessing, and a blessing of Grace coming through his Covenant. 2. If they be as bands and cords of love betwixt God and us; as bands to draw us nearer unto him, and as cords to tie us faster unto him, causing us to love him more, and to honour him in the use of those good things which we have received from him, doubtless they do then come from his Grace towards us, and are blessings of the Covenant. I have loved thee (saith the Lord) in Jer. 31.3. and with mercy have I drawn thee; If God draw us unto him by any means, there is mercy in it, and there is a blessing in it. Take this as a rule for ever, what ever brings us to God is a blessing; as contrariwise whatever separates us from God is a curse. And that which causeth love, comes from love. If these things work love in our hearts towards God, then do they come from his love towards us. Consider then, are our hearts carried away from God by the things we enjoy? this is dangerous: But are our hearts thereby more drawn and knit unto him? then own them as blessings of the Covenant, as springing from the fountain of Grace which God hath opened to us in Christ. 2. Seeing these outward good things are given to God's people by Covenant, as blessings, and as springing from Grace, this must teach us to be content with such a measure of them as our Father seethe meetest for us; though we have less in outward things, yet there is the same grace in that little, as if we had an hundred fold. Sometimes there is much love seen in a little thing; and so it is in these gifts which God gives to his children: The gift may be small, but the love is great from which it comes: This love should satisfy, whether the gift we receive from it, be less or more: As a younger child which his Father loves tenderly, though he have not so large allowance, and liberal maintenance, as his elder brother that is grown to years, yet he comforts himself in this, he saith in his heart, I know my Father loves me as well as any child he hath, and thus satisfies himself in his Father's love, though his yearly allowance be not equal with some other; so should we: Though we have not so much wheat and wine and oil, etc. yet we may satiate our soul with the Lords goodness, jer. 31.12, 14. that goodness of his being the same towards us in our little, as if our portion were much more abundant. And this contentation we should the rather labour for, because if we be not satisfied with that lesser portion which the Lord bestows upon us, until we abound, it is suspicious, and we have cause to doubt, whether our contentment be not more in the gift then in the grace and love of the Giver; For if it be his love that satisfies us, why are we not satisfied when we have less, as if we had more? if we have food and raiment (having them from the gift of his Grace) let us therewith be content. Satisfy us with thy mercy saith Moses, Psal. 90.14. Moses could be satisfied with mercy, though he had but little else; there is a satisfying sufficiency in it, if we can but see it, and relish it in the things we enjoy: Let us make sure of this, that what we have, it may come from the hand of Grace, and then let us be contented with it, be it less or more. 3. Doth the Lord thus provide for his servants in these outward things? let us then serve him with our outward man. He blesseth us with all kind of blessings, in spiritual things pertaining to our inward man, and in outward things pertaining to our outward man to the end that we might serve him and glorify him in both; he feeds and cloaths our bodies, he maintains the health and strength of them; therefore give them up as a living sacrifice unto him, R●m. 12.1. Let him be magnified in our body, Phil. 1.20. Our body must be for the Lord, as the Lord is for the body, 1 Cor. 6.13. And it is the Apostles exhortation, Let us glorify him both in body and Spirit, for they are God's. 4. This same consideration before named, may teach us how to use the good things of this life which we do enjoy: For 1. Do we receive them from Grace? do not then abuse them unto sin, to pride, wantonness, excess, etc. This is to turn the Grace of God (showed in giving of them to us) into licentiousness. In Hosea 2.8. the Lord complains there, that when he had given them corn and wine, silver and gold, they bestowed them upon Baal, abusing them to Idolatry and to sin: And it's noted as the sin of wicked Athaliah, that the dedicate things which should have been to the honouring of God, these she bestowed upon Baalim; 2 Chron. 24.7. When we thus abuse his blessings unto sin, we turn that against God, which we have received from him for good. And in so doing we may justly fear, lest they become testimonies against us, in the day of our account: Therefore do not so requite the Lord, Deut. 32. Remember from what hand we have received them, and take heed we abuse them not. 2. Hence learn to return part of our substance unto God; Give up that unto him, which we have received from him. The Lord gives us leave to eat and to drink, and to cheer our hearts by partaking in the portion we enjoy under the same; we may take the comfort of what he hath given us and make use of it for our own good: But he never allowed us to keep all unto ourselves, but commands us to distribute them as good Stewards, one part to the relief of his poor Saints, another part for the benefit of the Commonwealth, either in peace or war, as occasions require, and part also for the upholding of his worship and service, and the good of his Church. Thus Prov. 3.9. honour God with thy riches, and with the first fruit of all thine increase. He doth not say honour thyself with thy riches, but honour God with them; as they come from his Grace, so they should be used to his glory. All things are of him and for him: when we are in any need, the Lord fulfils all our necessities, Phil. 4. So when the Lord stands in need of any thing, we must let go that which he stands in need of, according to that of our blessed Saviour, in Matth. 21.3. Tell them the Lord hath need of him, and then strait way they will let him go; we do willingly receive from God, and we should as willingly give back unto God; we are ready to say with Abraham Lo●● w●●● w●lt thou give me? Gen. 15.2. but we should be as ready to ●●y with David, What shall I render unto the Lord? Psal. 116.12. And if any shall say the Lord needs not any thing, Acts 1●. 25. It's true, he needeth not for himself, but in his Saints, in his servants, these may stand in need: And this know that what we have done to them for his name's sake, the same will he acknowledge as done to himself; he will say, In as much as ye have done it to these, ye have done it to me. 5. Lastly, whether we want or whether we abound, let this teach us to depend upon the faithfulness of God's Covenant, either for the supply of these outward things if we want them, or for the continuance and maintenance of that portion which he hath given us; we have his promise; believe it, rest upon it, and though all things may seem to make against us, yet his promise will hold, it cannot fail. The Lord now calls for this exercise of faith, to live by faith in his promises; we are here in a wilderness, and we may think as they, Psal. 7●. 19, 20. Can God prepare a table in the wilderness? etc. but though they were in a wilderness then, as we are now, yet God was not a wilderness to them nor will be to us, if we trust upon his merciful and faithful promise: The Lord will not forsake his people, 1 Sam. 12.22. His name would suffer in our sufferings and wants, if he should then forsake us, when we walk before him in faith and obedience, according to his will; yea, though we for our parts have deserved to be forsaken by reason of our great departings away from him, yet if we return unto him with all our soul, he will not forsake us, for his own great names sake, because it hath pleased him to make us his people, 1 Sam. 12. Therefore cast we our care upon the Lord and he will care for us; and though we see our wants increasing upon us, yet remember the earth is the Lords and the fullness of it; he hath an hid treasure that we know not of; he fed Israel with Manna, which neither they nor their Fathers knew, Deut. 8.3. And he will find out such ways for our supply, as neither we nor our Fathers before us ever knew of; only believe and be obedient to his word, and then let not our hearts be troubled nor fear, the Lord will rather make the Rocks to flow forth with honey, and the clouds to drop down milk, and the grass of the wilderness to become as wool to provide us clothing, rather than we shall want those things which we stand in need of. This word is a sure word, a faithful saying, The Lord will not forsake his people; and what he hath spoken concerning all in general, he speaks to every one in particular, I will not fail Thee, nor forsake Thee. Thus we see what promises the Lord makes unto us, what benefits he conveys by his Covenant both spiritual and temporary; for the inward and outward man; all which are communicated unto us in this life. But besides these forenamed benefits, there are greater things to come, which the Lord hath promised, and will make good to his Covenanted people. And these things which are to come, are the great benefits of the Covenant; these which we now enjoy in this life present, are sweet and precious, yea, and great also if compared with the things of this world: But if we compare them with the things to come, then are they but as the first fruits to the rich harvest, the whole crop. The best part of that which God hath promised us in his Covenant, it is to be waited for by hope, it is laid up, it is reserved for us, to be revealed in the last times, 1 Pet. 1. They are within the veil, whither our eye cannot pierce, to see and say what they are; they are things which (in the fullness of them) can neither be uttered by tongue, nor can heart conceive them. Neither doth the world know, no nor Gods people themselves do not know the things which are prepared for them. It's a sweet gradation which the Apostle hath in that speech of his, 1 Cor. 2.9. where he saith, That neither eye hath seen, nor ear heard, nor did they enter into the heart of man, etc. Did never eye see such things? Many men have seen strange things; A man may see all the excellency and glory the world hath, though he possess it not. But though a man may see much, yet he may hear more by the hearing of the ear, then ever his eye saw; And yet more, when he hath seen and heard all that can be seen or uttered, yet his heart may conceive greater things than all these; But here is the surpassing excellency of the things to come, which God hath prepared for his people, that neither eye hath seen them, no nor yet did ever ear hear of them, no nor can they be conceived by the heart of man; they are above all that ever was seen, heard or thought; we are now sons, heirs, but it is only in hope Tit. 3.7. but though our portion be by hope to be waited for, yet it is a blessed hope, Tit. 2. 1●. which when it comes to be enjoyed in present possession, will be sound to be above all that we heard, conceived, or could have hoped for. There is life (to die no more) there is glory (no more shame nor contempt) there is pleasure (no more sighing or sorrowing) there is life, and that in abundance, Joh. 10. Glory and that surpassing the glory of the Sun, Matth. 13.43. pleasure and that in all fullness. And all these not for a little season, but for evermore, Psal. 16. ult. Whiles we are here we enjoy life, here is glory also in a degree, and here are pleasures too, but here they are not full; there is some death mixed with our life, some baseness with our glory, some sorrows with our pleasures. And though they were full, which they are not; yet they last but for a time. But there, and then, they shall be full and for evermore; I cannot pass by that admirable expression of the Apostle, in 2 Cor. 4.17. where speaking of the blessed estate of God's people in the life to come, he calls it a fare more excellent eternal weight of glory: 1. There is glory: 2. A weight of glory, as much as we are able to bear: 3. There is an excellency in it, and excellent weight of glory: 4. There is one excellency added to another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a most excellent glory: 5. and lastly, all this eternal, a most excellent eternal weight of glory; here is a large expression in few words. This is the hope of God's people which they wait for; And for this they have Gods faithful word and promise, his Covenant and Testament; and for our assurance he hath already given us the earnest of it in our hearts, even the Spirit of Grace and the Spirit of glory, which by guiding of us in the ways of Grace here, leads us on day by day, to come nearer to our salvation then when we first believed, till at last he bring us to glory, even to the full end of our faith and hope, the salvation of our souls. And thus much of the benefits of the Covenant. The fourth Part. THE CONDITION OF THIS COVENANT. IT remains now that we come to consider the condition of the Covenant, in which we must walk that the Lord may perform unto us the mercy which he hath promised us. There is a way of the Covenant in which the Lord conveys his blessings, as we may see in that expression used by the Lord himself concerning Abraham, Gen. 18.19. I know Abraham (saith the Lord) that he will teach his household, etc. that I may bring upon Abraham that which I have spoken unto him: The Lord fully intended to do to Abraham as he had promised, but yet the Lord will have Abraham to walk so, and so, before him; and than God will bring upon Abraham the blessing which he had promised; the like we have in jer. 11.5, 6. Great are the blessings which God hath promised to those which are the faithful seed of Abraham: and therefore as we desire to enjoy the blessing promised, so we must see also what he requires of us, that he may perform unto us what he hath promised, and this is called the stipulation or condition of the Covenant. And concerning this I will show these four things. 1. That there is a condition required. 2. Why the Lord hath put a condition to the promise of life. 3. What the condition is. 4. Whether the putting of such a condition doth or can stand with the free Grace of the Covenant, yea or no. First, That there is a condition of the Covenant: The Lord doth not absolutely promise life unto any; he doth not say to any soul, I will save you and bring you to life, though you continue impenitent and unbelieving, but commands and works us to repent and believe, and then promises that in the way of faith and repentance, he will save us. He prescribes a way of life for us to walk in, that so we may obtain the salvation which he hath promised; he brings us first through the door of faith, Act. 14. And then carries us on in the way of faith, till he bring us to the end of our faith the salvation of our souls. There are indeed some promises which seem so absolute as to exclude all condition on our part, as that promise in Esay 43.25. For mine own sake will I put away thy transgressions, etc. and so Ezek. 36.22. Where there is no mention made either of faith or any other Grace in us, as a condition required on our part. But if any shall hence argue that the promise of life is so absolute as to exclude all respect unto faith in those to whom the promise is made, and because there is no mention made of faith in such promises, therefore there is no intendment of it, as if it were not understood, but wholly excluded, I may as well argue against the merits of Christ also, and exclude them by the like reason, because there is no mention of them, no more then of faith in those absolute promises. But as there is no remission without the blood of Christ, Heb. 9.22. So neither is there without faith in that blood, Rom. 3.25. as God never promised to forgive us our sins without respect to Christ, though Christ be not always mentioned in every such promise, so neither doth he promise to save without faith, though it be not always mentioned particularly. To prove that there is a condition in the Covenant of Grace, it may be made evident sundry ways. 1. From the nature of a Covenant, which is an agreement between several parties Covenanting together upon mutual conditions required on both parties: Foedus (saith Rollock) is promissio sub certa conditione, Roll. de vocatione efficaci: A man may make a promise alone without any condition: But a Covenant properly binds both parties, and hath a condition annexed; Abraham and Abimeleck promise one to another in their Covenant made betwixt them, they mutually bind themselves, Gen. 20. And so it is betwixt God and Abraham, Gen. 17.27. I grant that the word Covenant is sometimes used concerning such promises as are without condition, as in Gen. 9.9. Where the Lord speaking of his purpose and promise never to destroy the earth any more, he calls that promise his Covenant, though there be no condition there annexed: But the Question is not how a word may be used upon some special occasion; but what is the proper nature of a Covenant, which doth require mutual stipulation or condition on both parties; This is but one place where the word Covenant is taken for a promise without a condition; more such places I know not any in Scripture; and besides there was special reason of calling it a Covenant; namely, to show the unchangeableness of his purpose touching the mercy promised, that it is as sure as if we had tied him thereunto by Covenant, upon some condition performed by us before hand: But this is not properly a Covenant, where there is not a mutual obligation and binding of the parties one to another by condition: Hereto agreeth that saying of Beza, in 2 Tim. 1.12. Mutua est (inquit) depositi obligatio inter Deum & Sanctos ipsius; Though on God's part this obligation is prorsus gratuita, wholly free, as he there speaks; though Gods binding of himself to us be free, yet ours is not so to God: But concerning the freeness of the Covenant, we shall speak hereafter; thus much only for the present he affirms that there is mutua obligatio, a mutual bond or tie, by which God binds us to himself, as well as he binds himself to us, etc. 2. But for further confirmation hereof, consider the different kinds of expressions which the Scripture useth in speaking of the Covenant betwixt God and us: There is mention made of a Covenant promised; And there is mention also of a Covenant commanded, not to imply two Covenants, but two parts of the same Covenant; one part of it standing in the promise from God to us, the other, in duty from us to God: Thus Deut. 7.12. there is the Covenant which God promised and by oath swore unto his people; and then in Josh. 7.11. there is the Covenant commanded, which is the condition on our part required; take away the condition, you must also take away the Covenant commanded; and if there be a Covenant commanded, there must of necessity be a condition. 3. Consider that expression used in Ezek. 20.37. I will bring you into the bond of the Covenant (saith the Lord;) why doth the Lord speak of a bond of the Covenant? If the Lord had bound himself only, and put no condition upon the Covenant for us, he could not have said that he would bring us into the bond of it; But hereby he would teach us, that when he makes with us a Covenant of Grace and mercy, he doth not then leave us at liberty to live as we list; but he binds us by Covenant to him●elfe; he doth not only bind himself to us, but us to himself, as in Jer. 13.11. He is said to have tied to himself the whole house of Israel, binding them to himself as with a girdle, in the bond of the Covenant; we were sometimes free from God, and free from righteousness, Rom. 6.20. But now we are by Covenant become the Lords servants, 1 Cor. 7.22. being bound unto him by the bond of the Covenant. 4. Consider how we are said sometimes to keep Covenant, sometimes to break Covenant with God; In Psal. 25.10. and Psal. 103.18. Here we are said to keep Covenant; but in Psal. 44.17. and Esay 24.5. There is mention made of breaking Covenant with God; and in Deut. 29.25. they have forsaken the Covenant of the Lord their God. This keeping of Covenant, and b●eaking or forsaking of it, cannot be conceived to be done otherwise then by observing or violating the condition of the Covenant required on our part. Such as are most profane and uva k most loosely, they will be forward enough to claim God's promise; but they are faulty in performing their own part of the Covenant: Thus the Jews they would hold to the promise, that God was their God, Joh. 8. and yet they broke the Covenant, by failing in the condition required of them. 5. Consider how the name of Covenant is given not only to the promise which God makes unto us, but to that duty which he requires on our part, to be done by us, in Gen. 17.7. There the name of Covenant is given to Gods promise which he makes to us; but afterwards in vers. 9 the same name of Covenant is also given to the duty required of us, I will (saith the Lord to Abraham) establish my Covenant with thee, and what is that? I will be a God unto thee, etc. and thou also shalt keep my Covenant, that is, there is the duty I require of thee, by which thou shalt testify thy observance of the Covenant; namely, in circumcising thy seed. This use of the word (Covenant) being applied to that which is required of us, shows plainly that there is a stipulalation or condition in the Covenant required on our part. 6. We read express mention made of the condition, upon which the promise of life and salvation is made; as in Act. 16.31. Believe on the Lord Jesus, and thou shalt be saved, Rom. 10.9. If thou believest, thou shalt be saved, etc. 7. God's dealing with the Israelites when he made his Covenant with them at Mount Sinai, shows plainly that there is a condition in the Covenant, Exod. 24.3. to 9 when the Lord was about to make up his Covenant betwixt him and them, you see how Moses rehearseth before them the words of the Covenant, that they might know what it was which the Lord required of them; and to the end it might be done more seriously, he repeats the terms of the Covenant to be observed by them, twice over, and they do twice promise to observe the words of the Covenant, before the blood of the Covenant, by which it was confirmed, was sprinkled upon them, showing unto us thereby, that we must for our part assent unto the Covenant, not only accepting the promise of it, but also submit to the duty required in it; or else there is no Covenant established betwixt God and us; we must as well accept of the condition as of the promise, if we will be in Covenant with God. Object. But the Covenant is otherwise called a Testament, Heb. 7.8, 9 Answ. This term or name of Testament, is given to the Covenant; not to exclude the condition but to show the firmness, and inviolable and unchangeable nature of it, being confirmed by the death of Christ the Testator, and therefore never to be altered nor changed: Whiles men live, they may alter their Wills or Testaments, as oft as they please; but when they are dead it is unalterable, Gal. 3. Christ hath died to confirm his Testament, it's therefore now unchangeable, being ratified by his death, as a Testament is by the death of the Testator. And that this is the true reason why the Apostle calls it a Testament, is evident by Heb. 9.16, 17. Where a Testament is (saith the Apostle) there must be the death of the Testator; and he gives the reason, even now alleged, because the Testament is confirmed when men are dead, and not before; And that the Apostle had no intent (in so calling it) to exclude the condition, is evident by verse 15. where he saith, That Christ is made the Mediator of a better Testament, that through his death those which were called might receive the promise of eternal inheritance; These words (those which were called) do plainly and fully imply the condition required in the Covenant of life, our calling being finished in the working of faith, which is the condition of the Covenant; no man is effectually called so as to have part in that eternal inheritance, until he believe, so that the Legacies of the Testament being to those that are called, that is, to those that do believe; it is most manifest that the intent of the Apostle in calling the Covenant by the name of a Testament, was not to exclude the condition, but only (as was said) to show the stability and immutability of the Covenant; It being now like a Testament, confirmed by the death of him that made it: The form of the former Covenant which God made with Israel in the Wilderness, was changed in respect of the manner of Administration of it, because it was not confirmed by the death of the Testator; but this is confirmed by death, and therefore herein neither matter nor form can be changed any more; in Joh. 17.24. We have Christ there making his last Will and Testament, to be executed by his Father; and what his Will is, we have it expressed in his own words, Father I will those whom thou hast given me may be where I am, etc. And who those be that he meaneth by them that are given him, is plainly expressed, verse 20. Even those that believe in his name; Christ doth not bequeath the Legacy of his Testament unto all in general, but to such as do believe; as for the rest he bequeathes nothing unto them. Joh. 17.9. Object. But there be same absolute promises of the Covenant, which are without any condition at all on our part, as the promises of the first grac● etc. in which God promiseth to his Elect, as yet uncalled, that he will give them a new heart, and take away the stony heart from them, Ezek. 11. & 36. Answ. 1. We must consider the Covenant not only as consummate and made up with ourselves in our own persons, but as it was begun, and first made with us and for us in Christ, in which regard it is said to be made with us before the world began, Tit. 1.2. a promise of grace being made to Christ for us, and to us in him: Now if we thus consider the Covenant, as made with us in Christ, so the first grace itself is conditional, as well as the last; Christ receives the promises of grace for us, but he receives not the least of them but upon condition that he must lay down his life for them, that he may perform them unto us as we see in Esay 55.5. Where God the Father makes a promise to Christ, that he shall call a Nation or People to the knowledge of himself; which is a promise of the first grace given us in our first conversion and calling: but in respect of Christ, this is not absolute, but conditional, as appears in verse 4. for he must be a witness unto the people, to testify unto them the will of the Father, which he performed in his Prophetical and Priestly Office; yea, he must make his soul an offering for sin, Esay 53.10. and upon this condition he must have power to call a Nation, to bring them home by effectual calling unto God; and thus in respect of Christ the very first Grace is conditional, though without condition on our part. 2. Consider the Covenant in respect of the end of it, which it leads unto, which is life and salvation, in which respect it is called a Covenant of life and peace, Ma●th. 2.5. and if we thus consider it, it is conditional in respect of ourselves; for these promises of life and peace are not made but upon condition of faith and obedience, not to the unbelieving and profane, Rom. 10.9.10, 13. Rom. 8.13. Mat. 5.3. to 10. and thus whether we look to the first Grace as the beginning of the Covenant, or to the last Grace as the end of it, the one is conditional in respect of Christ, the other in respect of ourselves; there is a condition of both. 3. The giving of the first Grace in our calling, goes before our pesonall Covenant betwixt God and us, by which we bind ourselves unto him to take him for our God, to depend upon him, and to submit ourselves unto his will; first the Lord doth dispose us and fit us to a walking in Covenant with him, by putting into us his own spirit, as it is in Ezek. 36. and then he requires an actual performance of Covenant on our part, to walk according to the Grace received; Look how it was in that Covenant made with Adam, so it is in this Covenant of Grace, in respect of the point in hand, though otherwise there be wide differences betwixt them, as we have seen before; first God endues Adam with an habitual righteousness, thereby enabling him for that obedience which he was to walk in, and then having thus qualified him, the Lord enters into a Covenant with him, requiring of him to walk according to all that Law which was set before him, and in that way of working righteousness, to look for the life which was promised him; so it is here in the Covenant of Grace; first, the Lord comes and takes away from us the heart of stone, that evil heart of unbelief, and gives us a spirit of faith, and renewing Grace, and then draweth the soul into a Covenant with him, to walk with him in a way of faith, depending upon him by faith, and obeying him by faith: so looking for the promise of eternal life; Thus it was with Abraham; first God gives unto Abraham a believing heart, than he comes to him and tells him, Abraham, I am come to enter into a Covenant with thee: and withal tells him what are the articles and conditions of the Covenant both on God's part, and on Abraham's; on God's part, That he will be to Abraham and to his seed a God to bless him, and to be an alsufficient good unto him; and on Abraham's part, Requiring, That he walk before him and be upright, and keep his Covenant which was commanded him; and so it is with all the Adult Children of Abraham, first, God gives us a spirit of Grace, beginning to renew us, then propounds to us the great things of his Covenant which he will bestow upon us, and commands us to depend by faith upon him for the performance of them; and if we thus consider of the giving of the first Grace, this doth no whit cross the condition of the Covenant, but makes way for it, enabling us to walk in Covenant with God; that so he may bring upon us the good which he hath promised us. Object. But this putting of a condition to the Covenant of grace may seem to confound it and to make it the same with the Covenant of works. Answ. It is not the having of a condition, but the identity or sameness of the condition which makes them the same Covenant; all Covenants have a condition, but all Covenants are not therefore one and the same, but do differ according to the difference of the conditions which are made; there being then one condition in the Covenant of works, and another in the Covenant of grace, they are therefore distinct Covenants, though there be a condition in both. Thus than we see there is a condition of the Covenant. But (to come to the second point before propounded) why (may some say) doth the Lord require any condition of us, and not bring us to life and glory without requiring any thing at our hand? Answ. 1. It is meet we should glorify God and his grace towards us, before he exalt us and bring us unto glory; in this way it was that Christ himself went into glory, according to that Prayer of his in john 17.4. I have glorified thee here on earth, now therefore glorify me with thyself, with that glory which I had with thee, etc. so must we do, we must walk by the same way, we must here glorify that grace, by which we look for glory and honour and eternal life. 2. The Lord would hereby justify the way of his grace, and stop the mouths of all such as eaten ready to murmur against him, herein showing his righteousness in saving those that do believe; the wicked are forward to complain against the Lord himself; they had wont to say, The ways of the Lord are not equal, Ezek. 18. and in Mat. 20.11. there are that murmur against him, as if he dealt not equally with them; they are complainers jude 16. ready to challenge God righteousness, that they themselves are not saved as well as others; These mouths must be stopped; and when the Lord hath carried on his people, in a way of grace, through faith, patience, submission and obedience to his will, others continuing still in their carnal licentiousness, this will stop the mouths of all such compla●nours and murmurers. It will show forth the righteousness and equity of the Lords proceeding in judgement against them, in condemning them, and saving those that do believe, 1 Thes. 1.6. 3. It's also for the greater consolation of the Saints, that we seeing the condition to be wrought in us, and finding ourselves to be guided by his Spirit, and enabled in any gracious measure to keep the way of his Covenant which he hath appointed for us to walk in, we might thereby have the more strong consolation, assuring ourselves of the fulfilling of his gracious promise towards us; that his loving kindness shall be for ever and ever on them that fear him, and keep his covenant thinking upon his Commandments to do them, Psal. 103.17, 18. And thus both in respect of glorifying of God, the stopping of the mouths of the wicked, and for the comfort of the Saints, it was meet there should be a condition annexed to the Covenant. Before we proceed to the third point, let us make a little use of that already delivered. If there be a condition of the Covenant, than hence it follows, That for the trial of our interest in the Salvation which the Covenant promiseth, there can be no more direct, evident, and certain way taken, then by examining ourselves concerning the condition of the Covenant, expressed in the conditional promises. The promise of life is made only to believers, who are described by other graces accompanying their faith, and therefore termed sometimes such as love God, sometimes merciful, poor in heart upright, and such other, all these flowing from faith, faith showing itself by them. Now then, faith being the condition of the Covenant, (as we shall show afterwards) and being known by these other graces accompanying it, here is the way for us to try ourselves before God, whether the promise of salvation do belong unto us even by looking to the condition of Faith, and such other graces, as do accompany it in them that do believe: This is so sure away of trial, that the Apostle himself directs us thereunto, 2 Cor. 13.15. Prove yourselves whether ye be in the faith or no: If we would know ourselves to be such as are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be disallowed or rejected, there is no better way to know it then by our faith. And john tells us that in this way we shall assure our hearts, 1 john 3.14, 18, 19 In Rom. 10. The Apostle doth propound the doubt of a weak believer, enquiring how he may know that he shall be saved; and the Apostle himself answers his doubt, telling him that it is not by ascending or descending hither or thither, but by looking to his faith, For if thou believest with thine heart in the Lord jesus, thou shalt be saved, v. 9 This way of trial showeth the true use of those promises which we call conditional; we do not make the graces expressed in them as the matter of our righteousness, and yet neither do we cast them aside as if they were Legal promises, and not Evangelicall; but the use of them is thereby to try ourselves by the graces expressed in them; and this is the chiefest way of trial which the Word doth direct us unto; Yea I doubt not to affirm that if we will in ordinary course, have any trial of our estates by the Word, we must have it in this way, by the conditional promises; The absolute promises do not describe the persons to whom the blessings of the Covenant do belong; only the conditional promises do point out the persons to be saved, as the absolute do show the cause of our salvation; if therefore we will try, and in a way of trial have any knowledge of our personal interest in the salvation promised, we must either come to know it by the conditional promises, or not have it from the word at all, etc. Yet neither would I make the absolute promises useless, as some have gone about to do with those that are conditional; I acknowledge they are of singular use; First, in that they show unto us the only cause of our salvation, even free grace, and no other; Secondly, they are a foundation for the faith of adherence or dependence to stay upon; they yield a singular encouragement to a poor dejected soul that finds nothing in itself but sin and misery, with hope to cast itself upon the free grace of God, seeing he looks at nothing in us for which he should save us, but only to glorify his own grace in us. But still though in these regards there be great use of these absolute promises, yet the trial of our estates is not by them, because they do not note out the persons to whom the salvation is promised, but this is done (as was said) by the conditional. There be two acts of faith, one of adherence or dependence, another of assurance; There be also two kinds of promises, absolute and conditional; mark now how these do fit and answer one to the other, the absolute promises to the faith of adherence, the conditional to the faith of assurance; For example, God comes and says; For mine own sake will I do thus and thus unto you in an absolute promise; here is a ground for the faith of adherence to cleave unto; though I be most unworthy, yet I will hang upon this promise because it is for his own sake that the Lord will perform this mercy, that he may be glorified. There be also conditional promises, (He that believeth shall be saved) by means of which (we having the experience and feeling of such grace in ourselves) we grow to an assurance that we are of those that he will show that free grace upon. And thus the absolute promises are laid before us as the foundation of our salvation which is wrought in the adhering to the promise) and the conditional as the foundation of our assurance. But may not (will some say) and doth not the Lord sometimes give comfort to his servants by an absolute promise? and if so, then what need we look to those that are conditional? Ans. I doubt not but the Lord doth give refresh to the souls of his beloved by such absolute promises; for there being a sum of grace contained in every promise, whether absolute or conditional, the Lord may let the soul razed of the comfort of that grace by what promise he will when the soul is taken up with some deep and serious meditation of that abundant grace and free goodness of God towards us, and the mind is fastened upon some expression of such a promise setting forth that grace unto us, the Spirit sends down that sweetness of grace into our hearts, letting us taste and feel the comfort of it. This none will deny. But 1. the question is not, whether we may taste of comfort by an absolute promise; but by what kind of promise we are to try ourselves; the Spirit may give refreshing by an absolute promise, but our way of trial is by the conditional, examining ourselves by the graces expressed in them, and thereupon making application to ourselves of the mercy promised, which we cannot do by the absolute, there being nothing expressed in them to help us in this way, 2. Though comfort may he had by an absolute promise, yet it is never given (if it be true and not a delusion) but where the condition of Faith and other graces are in being, and are first wrought; otherwise it is lying, false comfort, not true and saving, 3. Though we may have comfort by an absolute promise, yet when times of temptation do return, when scruples and doubts do afterwards arise in our heart, we must then turn to the conditional promises, trying whether the graces expressed in them be wrought in us; and then finding in ourselves that faith and love which is in Christ Jesus, we do thereby grow up in assurance that the former consolation was no other but the consolation of Gods own Spirit. So that upon the point, here is the usual and ordinary way of trial of our estates, even to try ourselves by the graces expressed in the conditional promises. And though the comfort so tasted as was before expressed, be the more sweet and delightful whiles it is felt, yet the assurance which we have by the trial of our graces, is the more constant and durable. If upon pretence of the seal and witness of the Spirit in an absolute promise, any shall despise this way of trial by the graces that are in them, let them take heed, lest Satan (who knows how to transform himself into an Angel of light) do deceive them with false flashes of comfort, which in the end will cause them to lie down in sorrow. It is but an unpleasing business to separate and oppose the things which God hath so nearly joined together, to oppose the absolute promises against the conditional, or the conditional against the absolute; the Lord hath made no such separation or opposition betwixt them; The absolute and conditional promises are both one in substance, though they differ in manner of expression; For when the Lord saith, he will forgive our sins for his own sake, Esay 43. (which is an absolute promise) this promise intends faith in those in whom it shall be fulfilled; though he do forgive our sins for his own sake, yet he doth it only to such as do believe; faith therefore is employed in that promise, though not expressed; And on the other side, when God promiseth life to such as do believe (which is a conditional promise) this promise implies the former freeness of Grace, as was before expressed in the absolute promise to do it for his own sake; the expressing of faith the condition, doth not exclude the freeness of Grace, nor doth the expressing of freeness of Grace exclude the condition; these two kind of promises, help to explain one another, not to contradict or overthrow the truth of either; When we hear a conditional promise, (believe and be saved) if any shall now ask, Why will the Lord save such as believe without works? To this the Lord answers in the absolute promise, for mine own sake will I do it; On the otherside, when hearing an absolute promise, (As, for mine own sake will I do this:) If any shall here ask, To whom will the Lord perform this mercy promised? To this he answers in the conditional promise, I will do it to them which do believe; so sweetly do these promises agree betwixt themselves, helping to explain and expound one another. Let us not then dash them on against another, and betwixt themselves they will not jar. The Apostle found no disagreement betwixt Grace and Faith, or betwixt being saved by Grace, and being saved by Faith, Ezek. 2.8. and if Grace and Faith agree so well, then must the absolute and conditional promises agree also; the one expressing the Grace of God as the cause of our salvation; the other expressing the condition (Faith) by which it is received, and our interest in it discerned; this way of trial by conditional promises, Let none count a legal course, as not agreeable to the spirit of the Gospel, This is that way of trial which Paul (who was no legal Preacher) directed the Saints unto: So doth Peter also, 2 Pet. 5. to 11. v. Some that love to be wise above that which is written, and not according to sobriety, despise this way as fit for novices, but not for such as are perfect as they are: They have their assurance by revelation, seeing the very book of life unsealed and opened unto them, so that they may see and read their own names written in it; it is too low a work for them to descend into themselves, and to examine how it is with them within, whether they be in the faith or no. But if this people have any ear to hear, Let them take heed of speaking evil of the way of the Lord, which is so clearly laid down in the Word; or if they be already hardened in their own way, and being wise in their own eyes, will count this way legal, and contrary to the free Grace of the Covenant, I doubt not to tell them, that an humble soul which is able to prove his estate in life by his faith, and other Graces accompanying it, as holy mourning for sin (which they set so light by) love of God, and of the brothers, care to please God, and such like, shall find more settled and sure comfort, in the truth of these, than they shall do in their fancied revelations, and absolute way, neglecting the state of the inward man. That wretched Jezabell (whom the Devil sent over hither to poison these American Churches, with her depths of Satan which she had learned in the School of the Familists, who made herself a Prophetess, as understanding all secrets of the counsel of God,) she counted all such but legal Christians, and legal Preachers, as allowed this way: All her assurance was from revelation, it was revealed unto her that she was one of the Elect of God; and she knew all things by immediate revelation from above; but I fear she knows not that her glorious revelations were but Satanical delusions: Let her damned heresies she fell into, (denying the resurrection, etc.) and the just vengeance of God, by which she perished, terrify all her seduced followers from having any more to do with her leaven, which she spread among them. Beware of her sin, lest ye perish in her plague. Use 2. Is there a condition of the Covenant? Then let this provoke us all, who look for the blessing which it brings, to be faithful with God in keeping our Covenant with him; take heed we fall not short of the condition, lest we be deprived of the blessing; this is that which the Apostle teaches us, Heb. 4.1. Seeing we have a promise left us of entering into his rest, (there is the blessing promised) let us fear lest (through unbelief) any of us should be deprived (there is the condition required:) The words (through unbelief) are not in the Text expressed, but they are evidently employed, as appears both by the coherence with the third Chapter, and by that which follows, Chap. 4.2. To be deprived of such a blessing is a heavy loss, such as can never be recompensed, and the preventing of this loss, (so far as concerns us) is by keeping of our Covenant, which the Lord commands us to walk in. If we forsake the condition, we forsake the promise; and therefore it is also that when God took Abraham into a Covenant with him, he did not only tell Abraham what he would be unto him, a God to bless him; but he brings Abraham to walk in Covenant with him; Thou also shalt keep my Covenant, (saith the Lord,) Gen. 17.9. Thou shalt walk before me and be upright, Gen. 17 1. When God takes us into Covenant with him, we are said to be brought into the bond of the Covenant, Ezek. 20. to teach us that now we must look at ourselves as tied and bound unto God, in a Covenant never to be broken; we are not now any longer at our own liberty, to walk as we list, but must observe our Covenant to walk therein; when we walk so, that we may truly say before the Lord, our heart is not turned back from thee, neither have we dealt falsely with thee in thy Covenant, as it in Psal. 44.17, 18 this keeps the heart in a comfortable expectation of the blessed hope which is set before us, Thus Paul, I have kept the faith, I have finished my course, and now henceforth there is laid up for me a crown of righteousness, 2 Tim. 4.7, 8. Let us carefully walk in the condition, and then the promise will be sure; not only sure in itself, but su●e to us, 2 Pet. 1.10. These bonds of the Covenant are not like the fetters of a prison; they are like the pleasing bonds of wedlock; (vincula nuptiarum) which every one gladly enters into; Oh let us love these bonds; give up both our hands unto the Lord; yea, and our hearts also, to be bound in them for ever; these are sweet bonds, they work no grief; seek not therefore to break them, Psal. 2. nor cast them from you; say not we will be our own, and walk by our will; such lawless and licentious spirits as will be at liberty, they shall be at liberty to their woe: they shall have such a liberty as Jeremy threatened to the rebellious Jews, a liberty to the sword, to the famine, and to the pestilence, Jer. 34. a liberty to go to hell to their eternal destruction; a liberty with a curse; granted unto them in wrath, which shall end in chains of everlasting darkness, and bring them into that prison from whence there is no going out: Therefore let all such as look for the blessing and life promised in the Covenant, Let them walk faithfully in the condition of it, and in this way expect the mercy which is promised. Thus we have showed; First, That there is a condition of the Covenant; Secondly, Why the Lord hath put a condition unto it. 3. The third point follows to show what the condition is, which though it hath been obiter mentioned before, yet is now to be spoken of more particularly. The condition then of the Covenant of Grace is faith, Rom. 4.16. & Rom. 10.9, 10. If thou believest in the Lord Jesus, thou shalt be saved; so Acts 18.31. & Joh. 3.16. hence in Rom. 3.27. The Gospel is called the Law of Faith, because as the Law of works doth put works as the condition of that Covenant; so the Gospel puts faith as the condition of the new Covenant. Quest. But why is faith made the condition of the Covenant. Answ. 1. The blessing of life promised, is not in ourselves, but in Christ; Christ is life, and he which hath the Son hath hath life, and he which hath not the Son hath not life, 1 Joh. 5.12. We are dead, Colos. 3.3. and our Works are dead, Heb. 9.14. there is no life in them, they cannot bring life unto them that do them; nor can we quicken our own souls, but Christ is the life of men, Joh. 1.4. Colos. 3.4. and the way to receive Christ, and the life which is in him, is only by faith, joh. 1.12. unbelief rejects Christ and puts him away; But faith as an hand puts forth itself to receive him in whom our life is: If we had life in ourselves, and could have found it in our own works, it had then been needless to appoint faith as the condition of the Covenant; but being that both we ourselves are dead in sin, and our works are dead works, nothing but death to be found in either; therefore it's required that we believe in Christ, that we may receive life from him. 2. The condition of the law is now become impossible unto us, through the infirmity of our flesh, Rom. 8.3. and therefore the Apostle saith, that the Law cannot possibly give life, Gal. 3.21. Therefore the Lord would go that way with us no more; the Lord saw by Adam, what would be the fruit of that condition; if we had been put upon the same as Adam was, we should have done as he did; we should have showed ourselves men, like men transgressing the Covenant, as Hoseah speaks, Hos. 6.7. This condition being above our ability to perform, the Lord hath in goodness appointed another, which is possible through grace to be fulfilled by us, having now received a spirit of faith, (2 Cor. 4.13.) It is now given us to believe, Phil. 1.29. this is possible. 3. It is by faith that it might be by grace, Rom. 4.16. The Covenant is established upon the condition of faith, that it might appear to be by grace that we obtain the blessing: the condition must answer the nature of the Covenant; therefore being a Covenant of grace, the condition must be such as may stand with grace; but if works had been the condition, this could not have stood with grace, Rom. 11.6. God's main end in this Covenant, is the manifestation of his grace towards his chosen, that his grace may be glorified in them, Ephes. 1.6. 2 Thes. 1.10. that nothing might be left unto man to glory in; but that he which glorieth might glory in the Lord, 1 Cor. 1. ult. etc. 4. It is faith, that the blessing might be sure to those to whom it is promised, Rom. 4.16. Adam had a promise of life, but being made upon condition of working, he never got the blessing by that Covenant; when Adam first entered into Covenant with God, it was uncertain whether he should live by it or no, in regard that it was uncertain whether he would fulfil the condition, and thereupon it was that he had one Sacrament of death, as well as another of life, to assure him of death in case he sinned, as well as to assure him of life in case he obeyed: but now the promise of life being made to us upon condition of faith, it is thereby made sure to those that do believe; Christ is a sure foundation for them to rest upon, Esay 28.16. the promise also is sure and faithful, 2 Sam. 23.5. and faith is as an anchor sure and steadfast, Heb. 6.19. and, Christ being so sure a foundation, the promise sure, and faith taking such sure hold upon both, these three together are as a threefold cord not easily broken, so that the blessing in the Covenant of grace now is not so uncertain and doubtful as in the Covenant of works, but is sure to those that believe. And hence it is that in this Covenant though we have two seals added unto it, as well as in the Covenant of works; yet there is no Sacrament or seal of death: but they are both seals of life and salvation, assuring us that if we believe in the name of the Lord Jesus, we shall surely have everlasting life. 5. Faith is sufficient to make us partakers of all the blessings of the Covenant; Look back unto all those blessings before named, and you shall see how faith doth possess us of them all. God promiseth to be a God unto us, Jer. 31. but how comes he to be our God? It is by faith, Rom. 3.29, 30. He promiseth forgiveness of sins, and to remember our iniquities no more, and it is faith which maketh us partakers of this blessing also, Acts 10.43. Rom. 3.24, 25. By faith we are made partakers of the Spirit of holiness, Gal. 3.14. faith purifies the heart, Acts 15.9. & 26.18. By faith we are kept in the estate of grace unto salvation, 1 Pet. 1.5. Rom. 11.20. we stand by faith, 2 Cor. 1.24. By faith we are made heirs and owners of all the good things of this life; We are sons by faith, Gal. 3.21. and being sons we are also heirs, Rom. 8.17. even heirs of the world, as Abraham was, Rom. 4.13. and if by faich we be partakers of Christ, then are we with him interested in all other things also, Rom. 8.32. yea, all things are ours, whether things present or things to come, all are ours, we being Christ's, 1 Cor. 3. Lasty, by faith we obtain that great and last blessing of the Covenant even the blessing of eternal life, Joh. 3.16, 36. So that faith alone makes us possessors of all the blessings of the Covenant, and therefore there needs no other condition but faith alone. Object. But (may some say) if faith alone be the condition of the Covenant, and do make us partakers of life, and forgiveness of sin, than what need is there of any obedience, or works of holiness? faith alone is sufficient in stead of all. Answ. This was the old plea of lose Libertines in the Apostles times; I have faith saith one, and though I have no works, yet my faith will save me; But understand, O thou vain man (saith the Apostle James, chap. 3.) that if thy faith be without works, such faith is vain, but like a dead carcase without soul or spirit, it is dead in itself, and leaves the soul in death, wanting life in itself, and yielding no living fruit, it cannot bring life unto the soul. A good tree saith Christ, is known by its fruit, and so a right and sound faith. Let a man believe in truth, he cannot but love; and if he love, he cannot but seek to please God in well doing; faith is as a tree of life which abounds with good fruit; as therefore when a man desires to have good fruit in his orchard, he doth not set the fruits themselves in it, but plants the trees which use to bear the fruit, as knowing that if the trees be good and kindly, the trees will yield the fruit; so God delighteth to see the fruits of righteousness in the lives of his Saints, and for this end plants in their hearts the tree of faith, as knowing where this tree is planted, and takes root, the fruit will and cannot but follow; faith and holiness can no more be separated, than light can be separated from the Sun; such as say they have faith, and hope to partake in the blessing of the Covenant, and yet live loosely, carnally, unconscionably, they do but deceive themselves; they may be in Covenant with hell and death, but have no part of the Covenant of life and peace. Quest. 2. But whereas in speaking of faith, we speak sometimes of the habit, sometimes of the act of it; It may be demanded which of these is the condition of the Covenant? whether is it the habit or the act of faith which is required of us? Answ. It is the latter, that is, the act, faith acting and working towards the promise, and from the promise, and causing us to live by faith in the promise, according to that in Gal. 2.20. the life which I now live, I live by the faith of the Son of God; the habit is freely given us, and wrought in us by the Lord himself, to enable us to act by it, and to live the life of faith; and then we having received the gift, the habit, than (I say) the Lord requires of us that we should put forth acts of faith, both by waiting upon him, to receive from him all the good which he hath promised, and by walking in all obedience of faith, in an humble submission to his will; this work of faith the Apostle shows fully to have been in those Saints, in Heb. 11. both in expecting the promise, with patiented suffering under the hope of it, and in obedient submission to any Commandment of God; and these acts of faith are employed in that expression of walking by faith, 2 Cor. 5. and the work of faith, 1 Thes. 1.3. and in that faith is said to work by love, Gal. 5. all tending to show that it is the act and work of of faith which is required on our part. Reas. 1. It is the act of faith which receives the promise, and Christ in the promise, Joh. 1.12. Heb. 11.13. A man may have an hand and yet not have the gift which is offered him unless he put forth his hand to receive it; faith is the hand of the soul, and the putting of it forth is the act by which we receive Christ offered. 2. Look as it was with Adam in that Covenant made with him, he had an habitual righteousness within him; but that was not the condition of the Covenant betwixt God and him, but the acting of that inward habit in acts of obedience, was the condition of the Covenant; so here in the Covenant of grace, first, God puts into us the habit of faith, and then requires of us act of faith; to lay hold of the promise, and to receive the grace which i● offered in the Covenant. 3. It is not an habit of faith, but a life of faith which is required of the Saints that are in Covenant with God; it is the habit which enables and fits us to live by faith; but the life of faith consists in the acts of faith, put forth according to the several occasions we meet withal, Gal. 2.20. 2 Cor. 5.8. Heb. 11. 4. There must needs be a difference betwixt that which God promiseth as a part of the Covenant on his part, and that which he requires of us on our part; now the habit is that which God promiseth to us: when he saith, I will give you a new heart, etc. and this he worketh in us in our effectual calling; and then the acting of that faith received, is that which is required on our part. Quest. But what is that act or acts of faith, by which we perform the condition of the Covenant? Answ. 1. First, there is an act of faith by which we do (as it were) first close with the Covenant revealed and offered unto us. 2. There is also another act of it, by which we are carried on to an answerable walking before God according to the Covenant made with him. 1. For the former before we give a direct answer, we must lay down these two grounds. First, That in the making up of the Covenant betwixt God and us, God is first with us, he is the first mover, he gins with us, before we begin with him; we should never seek to be in Covenant with him, if he did not allure us, and draw us unto him, Thus in Ezek. 20.37. I will bring them (saith the Lord) into the bond of the Covenant; It is the Lord which brings them; they do not first offer themselves. And first God prepares his own way for entering into Covenant with us, and then he finisheth the work; and in this preparation he doth these three things. 1. He breaks us off from our Covenant with Hell and Death, makes us sensible of our undone estate, makes us see that we are without God, without Christ, without hope, Ephes. 2. that we are not under mercy, that we are not of his people, 1 Pet. 2. 2. He opens unto us his mind and will, showing himself willing to receive us to grace, and to enter into a new Covenant with us, yet again to take us to be his people, and he to be our God; he goes into the streets and open places as it is in Prov. 1.20, 21. and there makes public proclamation, Ho, ho, every one that will, Come ye unto me, and I will make an everlasting Covenant with you, Esay 55.3. Esay 65.1. yea more, he comes and beseeches us to be reconciled unto him, 2 Cor. 5.20. and speaks to us as pitying us; Jer. 3.12. and lamenting over us, Ezek. 33.11. thereby to persuade us to come into a Covenant with him. 3. By the hearing of these promises and offers of grace, the Lord usually scattereth some little seeds of faith in the hearts of those that he will bring unto himself; which seed being sown, doth sometimes quickly put forth, and acts towards the Covenant propounded, and lays hold of it, as we see in Lydia, the Jailor, Zacheus, and such others; but sometimes (and that most usually) before that faith hath done any great thing in seeking after God, to make a Covenant with him, the Lord doth again withdraw himself, and goes away as, Hoseah 5. end: hiding himself, as if he would regard us and look after us no more; so that now if we will get into Covenant with him, we must seek after him, as he before sought after us, and must sue unto him for grace, to take us into Covenant with himself; and herein faith gins to show itself, beginning to work and move towards the Covenant which the Lord offereth to make with us. For though the Lord hath withdrawn himself, yet he hath left such a touch of his Spirit upon the heart as makes the soul affectionate towards him, so as now it cannot rest, but feeling its own woe, being without God, and without Covenant, and having heard of the Lords willingness to enter into a Covenant with us, it now gins to seek after the Lord, to be in Covenant wirh him; This is the first ground, that God is first, he gins with us. Secondly, The second is, that whatsoever faith doth in seeking to enter into Covenant with God, it doth it always in that way, and according to that order in which the Lord hath gone before us, in the offer of his Covenant unto us; faith doth always follow the Word, and doth nothing but as it hath a word of Faith to guide its way, it goes step by step as it hath the light of the word directing and going before; faith doth not prescribe unto God, it will not presume to appoint the conditions of the Covenant, only it answers and applies itself to God's offer, taking conditions of peace, but giving none. It doth not seek to wind about the promise of grace to our own mind and will. It doth not say I will have it thus, thus it shall be, or else I will admit of no conditions of peace; but the soul now finding that the everlasting estate of it for weal or woe, life or death, stands at the mere good pleasure and mercy of God; and knowing that either it must submit to that way of the Covenant, and to those conditions which the Lord is pleased to set down, or it must perish for ever; it gladly comes in humbly accepting the offer of grace, in the same way as it is tendered and offered unto us of God. Here then (that we may see how faith closeth with the Covenant propounded) we must see first how God offers himself in his Covenant unto us. Now in that main promise of the Covenant (which is indeed the sum of all) I will be thy God, God offers himself unto us two ways, (as hath been before showed in the opening of that promise,) First, he offers himself unto us as a God of mercy to pardon us; as a God of blessing to bless us with all sufficient blessings. 2. As a God over us, and above us, to order us and to rule us in all our ways, to govern us according to his own will that he may be glorified in us; Thus God offers himself unto us in his Covenant, etc. Now the answer is ready to the question propounded, how faith doth act in closing with the Covenant; the work of faith herein is to carry the soul towards the Covenant in the same order and way as it is propounded; First accepting the grace offered, resting upon God for all the mercy which he hath promised. 2. Taking God to be a God over us submitting to his government and authority, to command us and to rule us in all things according to his own will; these two things faith doth, and so takes hold of the Covenant in the same way and order as God offers it. 1. God makes himself known to us as a God of mercy, gracious, long-suffering, pardoning iniquity, transgression, and sin, he offers himself to be reconciled unto us, though we have rebelled against him, promising to be a Father unto us, and to accept of us as his sons and daughters in his beloved. Now the work of Faith in respect of this offer of grace is only to accept the grace offered, to lay hold on it and take it unto ourselves being so freely offered; Faith brings nothing to God of our own, it offers nothing to stand in exchange for the mercy offered; it receives a gift, but giveth no price. The Lord holds out and offers the free grace of the Covenant; faith receives it, and makes it our own. Hence is that expression used by the Prophet in Esay 56. where we are said to lay hold of the Covenant; God holds it forth, and we take hold of it, the hand of grace offers it, and the hand of faith receives it and makes it our own, and this it doth by such steps and degrees as these that follow, wherein though I should not limit the Lords dealing with all his, yet I will show what I conceive is the most usual and ordinary course of God's dispensation towards those whom he brings into Covenant with himself: Here than faith closeth with the Covenant in this manner. 1. By hearing the great things proposed in the Covenant, it stirs up in the heart a deep and serious consideration of the blessed condition of those people that are in Covenant with God; Oh what a blessed estate is it (thinks such a one,) to be in favour with God, to be one of his covenanted people? It makes him say with Moses, Blessed art thou O Israel, a people saved by the Lord, Deut. 33. It saith with David, No people O Lord, is like thy people Israel, whom thou hast redeemed unto thyself, 2 Sam. 7.23. Time was when we counted the proud blessed, and placed our felicity in other things, as in riches, preferments, favour, and credit with men, etc. but now these are become vile and things of no value; faith makes us change our voice, and to speak with a new tongue, and to say, not, Blessed are the people that be so, but, Blessed are the people whose God is the Lord, Psal. 144. ult. This high esteem of grace being accompanied with a sense of the want of it, we seem unto ourselves as undone men, lost, wretched, miserable. The poor soul thinks with itself, no sin like my sin, no misery like my misery: I am separated from the Lord, an alien from his people; Oh blessed are they that are are at peace, and in covenant with him! this is now the only pearl of price; the rich treasure in the field, for which such a one is content to give all the substance of his house. In the prodigal when he began to think of returning to his father, these two things were found in him. First, a deep sense of his own misery, (I die for hunger.) Secondly, a consideration of the welfare of those that were in his Father's house (they have bread enough.) So it is with those poor souls in which faith gins to work, to draw them back into Covenant with God; sensible are they of their own woe, highly also do they prise the excellency of grace, if by any means they might attain to have a part in it. 2. This high esteem of grace, and being in Covenant with God, begets a longing desire of it; good being believed, cannot but be desired, and longed for, and therefore faith now believing the benefit of being in favour and Covenant with God, it cannot but work desires after it; desire naturally springeth from the apprehension of any good made known. Faith is both in the understanding and in the will; as it is in the understanding, it opens the eye to see, and clearly to discern the blessing of the Covenant, and then stirs up the will to pursue and desire the attaining of the grace revealed: Never did David more long for the waters of the well of Bethlehem, than such a soul touched with the sense of sin, doth desire to be at peace with God and in covenant with him, and therefore it is that they are said to thirst after the the Lord, Psal. 42.2. to pant after him, Psal. 42.1. to gasp after him, Psal. 119. longing for communion and peace with him. Thus in Esay 26.9. with their souls they desire him in the night, and with their spirit in the morning; the desire of their soul is set upon him, and cannot be satisfied by any thing without him; peace with him is their life; and to be separated from him, is unto them as the shadow of death. 3. Faith being yet weak, and but as in the bud, or in the seed, and being yet unacquainted with the Lords dealing with his people, not knowing how he useth by terrors of death to bring them to life and peace; hence it comes to pass that the soul being pressed with sense of sin, therefore though its desires be strong, yet hope of obtaining is but feeble and weak, we seeming to ourselves utterly unworthy (as indeed we are) and uncapable (which we are not) of so high a privilege as this is, to be in favour and Covenant with the most high God. Here therefore faith is taken up with many thoughts, thereby to support and keep up the heart in hope, carrying the eye of the soul towards God, though as beholding him afar off; feign would the poor soul be joined to the Lord, Isai. 56. but being as yet dismayed with the sense of sin, he stands like the poor Publican afar off, as one afraid to come near into the presence of the holy God; as yet faith can scarce speak a word to God, it cannot come near to call upon him, only it can with jonah look towards his holy Temple, as being like the poor weak babe which lies in the cradle, being both sick, and weak and speechless, and can only look towards the mother for help, the cast of the eye (after a sort) expressing and signifying what it would say: Thus doth faith being yet weak, it would speak unto God but cannot, only it hath its eye towards heaven, looking for grace and mercy according to Iehoshaphats speech, Our eyes are towards thee, 2 Chron. 20. It hungers and thirsts after grace, but fears it shall never be satisfied; it feels a need and feign would have; but sense of unworthiness, consciousness of manifold sins, the sentence of the Law like the thundering and lightning at Mount Sinai, all of them being sharpened by Satan's working in them and with them, do strike such a fear into the heart, (as was in Israel then,) that though desires be stirring and working, yet hope is very feeble, causing us to do as Israel did there, who though they heard the Lord say, I am the Lord your God, yet the terror of the thunder made them to stand afar off; and so we, we hear the Lord offering to be our God in covenant with us, but such are the discouragements that we dare not come near to seek after the grace which is revealed; Hitherto therefore the mind of the poor sinner desiring to be in Covenant with God, is unquiet within itself, hurried too and fro finding no rest; it hears of peace with God, but feels it not; but in stead of peace, finds trouble, fear, doubtings, discouragements to keep it off from the way of peace; faith being yet young and faint, hath much ado to sustain the heart in any hope that it sink not down in discouragement. But yet though it be weak, it will be doing what it is able; setting the mind to consider the promises, and encouragements which God hath given us in his word; how he invites all to come unto him, even every one that thirsts, Esay 55. telling us, That whosoever comes unto him, he will not cast away, Joh. 6.37. And hence, while the mind is possessed with these things, because so great a business as making a Covenant of peace with the high God, and about so great an affair as the life and salvation of our soul, cannot be transacted in a tumult, Therefore 4. In the fourth place, faith takes the soul aside, and carries it into some solitary place; that there it may be alone with itself, and with God, with whom it hath to do. This business, and multitude of other occasions, cannot be done together, and therefore the soul must be alone, that it may the more fully commune with itself, and utter itself fully before the Lord; Thus the poor Church in the time of her affliction, when the Lord seemed to hid himself from her, she sat alone, as she speaks, Lament. 3.28, 29. and Jer. 15.17. I sat alone, because of thy plague: The way of the Lord is prepared in the Desert, Esay 40.3. when the Lord will come to the soul, and draw it into communion with himself; he will have his way hereto prepared in the Desert; not in the throng of a City, but in a solitary Desert place, he will allure us, and draw us into the Wilderness, from the company of men, when he will speak to our heart, and when he prepares our heart to speak unto him, Hoseah 2. Not that such a one doth despise or neglect the fellowship of God's people, but he now sees and knows full well, that his help is not in man, and therefore waits not upon the sons of Adam, Mich. 5.7. He is glad to hear of any hope, and how others have been succoured and pulled out of the like distress, etc. but though he hath an ear open unto these and the like helps, yet the soul cannot rest in them, but must retire itself, and get alone, where it may think its full, and satisfy itself; e in thoughts of its own estate, and of the offers and promises of Grace, which God hath made to such lost sinners: And whiles the soul is thus alone, with itself and with God, sometimes thinking of its own misery and sin, sometimes of the Lords mercy now presented in such and such promises; sometimes calling to mind how others have found favour with God, notwithstanding their sins, sometimes thinking what should move the Lord thus to invite us, and call us unto him, and to give us these desires after him; why (thinks the soul) should the Lord do thus, if there were no hope that he would receive me? whiles I say, the soul being alone, is thus exercised in these thoughts, at length the fire kindles, so as the soul can now rest no longer, but a spirit of faith being within, like fire in the bones, the heart hitherto having been as a Wine-vessell, which hath had no vent, yet now the spirit within, compels him to open his lips, and to utter before the Lord the meditations of his heart: And therefore 5. In the fifth place, the soul resolves now to go to the throne of Grace, suing for Grace, proving whether the Lord will be gracious and merciful, to accept of a reconciliation; faith speaks within, as they did in Jonah 3.9. who can tell whether the Lord will return etc. and as Amos 5.15. It may be the Lord may yet be merciful; such an one cannot yet say that he will, yet knows not but he may be gracious, and therefore doth as those lepers in 2 King. 7.3. who knowing that they were sure to perish if they sat still, resolved to try what might befall them in going into the Camp of the Aramites; and as Esther who would try whether the King would hold out his golden Sceper towards her, yea or no; so the poor sinner, knowing how it is with him, and thinking he must perish if he thus continue, and hearing also such gracious invitations, etc. thereupon resolves to go and seek the Lord begging Grace and acceptance before him. (Doth the Lord say, seek ye my face? the heart answers within, Lord I will seek thy face; Doth the Lord say, Come unto me? the heart answereth, Behold we come unto thee, for thou art the Lord our God, jer. 3.22.) And now the soul betakes itself unto God, sending up complaints against itself, with lamentations for its own sinful rebellions, accompanied with strong cries to heaven, with sighs and groans of Spirit which cannot be expressed; it confesseth with grief and bitter mourning, all former iniquities, smites upon the thigh with repenting Epharim, lies down at God's footstool, putting its mouth in the dust, acknowledging God's righteousness if he should condemn and cast off for ever, and yet withal pleads for Grace, that it may be accepted as one of his; It says unto God, Lord, I have nothing to plead why thou mayst not condemn me; but if thou wilt receive me, thy mercy shall appear in me, thou mayst show forth all thy goodness; take away therefore all mine iniquities, and receive me graciously, Hoseah 14.3. It pleads God's promise, Lord, thou hast said thou wilt be gracious; Lord make good this word to the soul of thy servant, be my God, my merciful God, and make me thy servant; thus the soul lies at the throne of Grace and pleads for Grace. 6. As faith is thus earnest in suing to God for Grace and acceptance with him, so it is no less vigilant, and watchful in observing and taking notice what answer comes from the Lord, how he answers the desires we have presented before him. As the prisoner at the bar, not only cries for mercy, but marks every word which falls from the Judge's mouth, if any thing may give him hope, and as Benhadad's servants lay at catch with the King of Israel, to see if they could take occasion by any thing which fell from him, to plead for the life of Benhadad; so doth the poor soul that is now pleading for life and grace, it watcheth narrowly to see if any thing may come from God, any intimation of favour, any word of comfort that may tend to peace; thence it is that the Saints have so often called upon God for answer of their prayers; they thought it not enough to pray, but they would see how the Lord answered them, Psal. 102.1, 2. Thus Psal. 51.8. O let me hear joy and gladness, etc. David did not only pray for mercy, but desires to hear from heaven a word spoken to his conscience, by which he might know he was accepted; though David was not in the beginning of that work we now speak of, yet the case is alike, he was now in his own sense as if he had been to begin anew, and thus in Psal. 85.8. I will hear what the Lord will say, for he will speak peace unto his people, etc. 7. As faith doth thus wait for an answer from God, so likewise according as the Lord doth either answer or not answer, so doth faith demean itself. First, Sometimes he answers not, to our sense (I mean) and discerning, as we see in David's case; he felt himself as one forsaken, and prayed unto God, but found no audience, Psal. 22. What doth faith in this case? it follows God still, and cries after him with more strength and earnestness, as resolving never to give over, till the Lord either save or destroy; if the Lord will destroy, yet the soul chooseth to die at God's foot, as Joab did at the horns of the Altar, when he was bidden to come forth from thence, to take his death in another place; Nay (saith joab) but I will die here; Here the humbled soul doth as that woman did in Mat. 15. she sues to Christ, but Christ seems to have no regard of her, gives her not one word, but she seeks still; still she cries after him, and though still repulsed, yet she comes a third time, and cries, Lord help me; and though still the Lord gives her another repulse, yet still she hangs upon him, and follows him for mercy, and would never give over till she he had gotten even what she desired. Even as Christ in his agony, when he saw deliverance came not, he prayed more earnestly, Luk. 22.44. so doth the poor sinner in the time of his agony, when he is striving, as for life, and death; if help come not at first call, he prays again, and that more earnestly; faith will be urgent with God, with an humble importunity; and the more slack the Lord seems to be in answering, the more instant is faith in plying God with prayers. It will be wrestling with God, as jacob did with the Angel; it will not rest without a blessing, it will take no denial, but will crave still, as he did, bless me, even me also, send me not away without a blessing; it resolves to wait, and look up, until the Lord show mercy, Psal. 123.2. Lament. 3.49, 50. Secondly, Sometimes again the Lord doth answer, but yet he speaks but as out of the dark cloud giving som● little ease, but not speaking full peace; much like as he spoke to the woman, joh. 8.11. Go thy way and sin no more, saith Christ; he doth not say, go in peace, thy sin is forgiven thee (that had been a word of full comfort) but go thy way and sin no more; a middle kind of expression, neither assuring her that her sin was pardoned, nor yet putting her out of hope, but it might be forgiven. And hereby faith gets a little strength, and looks after the Lord with more hope, and gins to plead with God, as Moses did, Lord thou hast begun to show grace unto thy servant; go on Lord to manifest in me all thy goodness; here faith takes a little hold on the Covenant, though with a feeble hand, as yet shaking and trembling for want of strength, and yet now it gins to follow the Lord with more encouragement, as finding that its former seeking hath not been wholly in vain. Thirdly, Sometimes again the Lord speaks more fully and satisfactorily to the souls of his people; applying some promise of Grace to the conscience by his own spirit, letting the soul feel and taste the comfort of such a promise, more effectually than ever it could before; it hath often heard and thought on such a promise, but could never feel any peace in it, because it could never apply it to its own particular; but now being applied by the help of the Spirit, it finds and feels peace. Here then the Lord doth not any longer hold the soul in suspense and doubting, by propounding unto it such promises of hope, (as I may so call them) It may be ye shall be hid in the day of wrath, Zeph. 2.3. but he speaks full peace, as Esay 41.10. Fear not, for I am thy God; I will subdue your iniquities, and cast all your sins behind my back, and I will remember them against you no more; I have received a reconciliation, job 33. Go in peace. Here ●aith waxeth bold, and with a glad heart entertaineth the promise thus brought home unto it; the Apostle expresseth this with a word very significant, calling it an embracing of the promise, Heb. 11.13. embracing implies an affectionate receiving, with both arms opened, to show an heart enlarged to those that come unto us; and now the soul having thus embraced the promise, and the Lord jesus Christ in the promise, and having him (like Simeon) in our arms, it lays him in the bosom, and having before gone forth to meet him, he being now come, it brings him into the chamber of the heart, there to rest, and abide for ever; now the soul possesseth him as her own, rests in him, and is satisfied with him, lays itself down in a holy rest, after all its former troubles, praising God for his mercy as Simeon did when he had Christ in his arms, and committing itself for ever to that mercy and goodness which hath been thus revealed unto it. And thus the poor soul which hath been at enmity with God, comes by little and little to touch the top of the golden Sceptre, and to enter into a Covenant of peace with the high God; now the hand is given to the Lord; as Hezekiah spoke 2 Chron. 30. As God reacheth out to us the hand of Grace and of saving help; so do we give unto him the hand of faith, yielding up ourselves unto him, committing ourselves unto him to be kept by him unto salvation according to his Covenant and promise. And thus is this part of the Covenant made up betwixt God and us, and the soul now says within itself, I that was sometimes an enemy, he hath now reconciled unto himself; I that was in times passed without God, without Christ, without promise, without Covenant, without hope, none of God's people, not under mercy; yet now I have God for my God, Christ is my peace, in him I have obtained mercy, and am now become one of God's people; the Covenant of his peace now belongs unto me, the Lord also is become my salvation; and here the soul rests, and is satisfied, as with marrow and fatness; saying as Jacob, The Lord hath had mercy on me; therefore I have enough, I have all that my heart hath desired, Gen. 33.11. Thus we see how faith closeth with the first part of the Covenant, that God will be a God of mercy unto us, to bless us with blessings of peace, etc. 2. Concerning the other part of it; wherein God offers himself unto us to be a God over us, to rule us and govern us in obedience to his will, faith works the soul to a closing with this also. The converting sinner, having tasted the fruit of his own former ways, and finding how bitter and evil it is that he hath sinned, doth now desire to resign up himself to the Lords government, being willing to deny his own will, and to take up the Lord's yoke, and to be subject thereunto; he now says no more, who is Lord over me, Psa. 12. He doth no longer look at himself as his own, to live to himself, after his own mind and will; but being weary of his own ways, and finding it sufficient (and too much) that he hath spent the time passed in the lusts of the flesh, now he commits himself to the Lords government, taking him to be a God over him; to rule and order him in all his ways: The Covenant which passeth betwixt God and us, is like that which passeth between a King and his people; the King promiseth to rule and govern in mercy and in righteousness; and they again promise to obey in loyalty and in faithfulness; faith sets up God upon his throne, and says; Let the Lord reign for ever and ever, reign thou over me, (O Lord) and lead me in the way which leads unto thee. And this doth faith work in us by these or the like means. 1. Faith looks at the manner of God's invitation and call, when he invites us to come and enter into Covenant with him; he doth not offer himself to be a God to us to bless us, without being a God over us, to order and govern us, but links these two both together; If we will have his blessing, his peace, we must be under his Dominion: Look as in a Commonwealth or Kingdom, none hath the benefit of the Law, but those that subject themselves to the Law: none have the protection of authority, but those that obey it; so here; God doth not promise to pardon our sins, leaving us still at our own liberty to live as we list, but if he do at all make a Covenant with us, he will be a God to us, as well to rule us, as to save us; To say, live as ye will, sin as ye will, and yet you shall be saved, is the Devil's Covenant, not Gods; and therefore it is that when the Lord calls us into a Covenant with himself, he bids us come out from among the wicked, separate yourselves, and touch no unclean thing saith the Lord, 2 Cor. 6.17. and in this way he promises to receive us, and to be a God unto us; How vile soever we have been before time, it hinders us not from entering into Covenant with God, but if we will now become his people, we must henceforth walk no more as we had wont to do; we must henceforth be separate from our uncleanness, Ephes. 4.17. Esay 1. ver. 6.7, 8. Come let us reason together, let us make an agreement, but withal wash you, make you clean, etc. This is the Lords manner of invitation, so that faith sees a necessity of submitting to God's authority, because it may not take hold of one part of the Covenant without the other: If we will have God to be our God to pardon us, and to bless us, we must have him a God over us to govern us after his own will. 2. Faith opens the understanding, convincing us by arguments, how just, how equal and reasonable it is, that God should rule and we obey; by faith we see the invisible things of God, that is, his eternal power and Godhead, which before we saw not; by faith we see him in his Excellency and Majesty, clothed with glory and honour, riding upon the Heavens, attended upon with thousand thousands of Angel's ministering unto him: By faith we see him moderating the whole world by his wisdom and power, Psal. 103. We look at him as King of Kings, as Prince of all the Rulers of the earth; Neither do we by faith thus see God, as he is in himself, but as he is to us, as having power in his hand either to save or destroy; so that there is no resisting; we know now that if we fall upon that stone, by our rebellion, it will grind us to powder; now there is no more question made, who shall have the dominion, though in times past we had said, this man shall not reign over us, Luk. 19 yet now it is our chief desire, that his Kingdom may come into us and bear sway in us; Faith sets before us also the benefits and kindness of God towards us, and so persuades us by those mercies of God to give up ourselves as a sacrifice in humble obedience unto his will, Rom. 12.1. Faith reasoneth in the heart as David did, I will praise thee O Lord with my whole heart; yea, I will glorify thy name for ever, for great is thy mercy towards me, thou hast delivered my soul from the lowest grave, Psal. 86.12, 13. Faith makes us speak to God as the Israelites did to Gideon, when he had delivered them out of the hand of the Midianites, Come (say they) unto him, and reign over us, both thou and thy son, for thou hast delivered us out of the hand of Midian, judg. 8.22. Now God is counted worthy of all honour and service, Apoc. 4.7. & 5.12.13. Worthy to be exalted and glorified; thus faith urgeth it as a thing most reasonable, that God so glorious in himself, having power over us, to save or destroy, and when he might have destroyed us, yet hath saved us from so great a death, and prepared for us so great salvation, should be glorified by us, we submitting ourselves unto the obedience of his will. 3. Faith makes us look at the Lords government as a merciful government, bringing peace and blessing unto those that are under it; it looks at this King of Israel as a merciful King, 1 King. 20. It counts those subjects happy that are free of this Kingdom, and those servants happy that stand before this King, 1 King. 10. It makes the soul lament its bondage under other Lords; as in Esay 26.13. Lord (saith the Church there) other Lords besides thee, have ruled over us, but in thee is our only hope; having felt the misery of those former slaveries in which it hath been holden, having been in the Iron Furnace of Egypt, and sat by the waters of Babel, and wept there, having been under such cruel Lords, now they are weary of the yoke of the oppressor; and now the blessing of the Lords government, the Laws of God which were before counted as cords and bands, fit for bondslaves then for freemen, are now esteemed holy, and just, and good Rom 7. Faith believes that which the Lord hath said, that he hath given us his Commandments for our good, that it may go well with us for ever, Deut. 12. 4. Faith reconciles the heart unto God, it doth not only believe that he is reconciled unto us, but also reconciles us unto God, whereas before we hated him, and would none of him, and thrust him away from us, as the Israelites did Moses, Acts 7.27. Yet now the soul having by faith believed his goodness towards us, is thereby reconciled unto him, it lays down all weapons of defiance, and submits in love. Like as a Traitor having found the gracious favour of his Prince, in pardoning his treacherous practices, his naughty heart which was before so full of treachery, is now overcome with this undeserved favour; so we also, having been in times past rebels against God, haters of him, enemies unto him, having had our minds set upon evil things, Col. 1. are now overcome by his goodness towards us, our heart is turned to him, our hatred is turned into love, faith working love causing us to love him, for that great love wherewith he hath loved us in Christ, 1 Joh. 4. So that now we come to God, as they did to David, in 1 Chron. 12.18. Thine are we, we are wholly thine: And thus faith slays the hatred, and pulls down the partition wall which was betwixt God us, reconciles the enmity, and makes of two one, working peace and love; so that now the believing soul desires nothing more than to be subject to his government; and grieves when it is hindered, that it cannot do that which he hath commanded: And thus the Covenant is made up in both parts of it, offered unto us by God, and received of us by faith, 1 King. 20.34. 2. As faith closeth with the Covenant, and brings us into Covenant with God; so it doth also act and work in us, to enable us to walk with God according to the Covenant which we have made with him; there is a keeping of Covenant required of us, as well as a making of Covenant with God, Gen. 17 7, 9 in Psal. 50.5. the Saints are said to make a Covenant with God; but in Psal. 103.18. they are said to keep his Covenant; so there is both a making, and a keeping of Covenant; and both these are done by faith; faith doth first enter us into Covenant with God (as we have seen above) and then by the same faith we are carried on to a keeping of the Covenant made; and that according to both parts of the Covenant, before laid down. 1. Whereas God enters into Covenant with us, to heal our back-slidings, to bless us with all kinds of blessings convenient for us; Now the work of faith is to carry on the soul in a continual dependence upon God for all the good which he hath promised; If we be in danger, faith looks unto God for safety and deliverance, 2 Chron. 14.11. Acts 27.25. It believes the promises of deliverance, and depends upon them; If we have sinned, and done the things we should not, faith brings the soul back unto God again, in a way of repentance; and looks to the faithfulness and stability of his Covenant; hoping still to find mercy, and forgiveness with him, albeit we have sinned against him; and so in all other occasions which befall us in this life, according as any evil presseth upon us, or any blessing is wanting unto us, faith hath recourse to the promise and Covenant of God; waiting upon him for all that mercy which we stand in need of in every kind: And when we do thus put forth our faith in the exercise and acts of it, depending by it upon God in all our occasions, this is the life of faith, which the Scripture speaks of, this is to live by faith, Hab. 2. and to walk by faith, 2 Cor. 5. And this life of faith is then especially seen, when the course of God's providence and dealing with us seems to make against his promise; herein the life of Abraham's faith was seen; that though his body grew more impotent, and dead every year, yet God having promised him a Son, Abraham believes even above hope; notwithstanding the deadness of his body, and of Sarahs' womb. And so Moses, God having promised good to Israel, though for the present he saw nothing but wants and necessities and mortality among the people, so many thousands dying in the Wilderness; yet was he so confident of God's goodness towards that people, that he was bold to promise good to Jethro his Father-in-Law, in case he would join himself unto them, and be one of them, Come with us (saith Moses unto him) and we will do thee good, for God hath promised good unto Israel, Num. 10.29. When Moses promised to do him good, he might have said, You may bring me to sorrow, and misery enough, here you are in a miserable Wilderness where you sometimes want water and have nothing to eat; and here you die, and your carcases fall in the Wilderness; what good can I expect that you can do for me? and yet Moses by the power of faith, is confident to promise him good. God (saith he) hath promised good unto Israel. Moses looks beyond the present works of God's providence, and considers the stability of God's promise, and that doth he rest upon; God not being as man that he should lie or repent, 1 Sam. 16. therefore Moses concludes. Let the Lord for the present do as he will; let all things seem to cross his promise never so much, yet this I am sure of, God hath promised good to Israel, and therefore good shall come; and thus doth faith enable the soul to walk in Covenant with God, depending upon him for that mercy and goodness which he hath promised. God saith, I will be a God unto thee to bless thee, and to do thee good; and this I require of thee, that thou trust to me, and depend upon me for all the good thou standest in need of; and faith doth so, it rests upon God's promise. And thus faith fulfils this part of the Covenant. 2. As for the other part of the Covenant, (I will be a God over thee, and thou shalt glorify me,) to this faith assents also, and carries us on in an answerable conversation, thereby testifying before all the world, that we have set up the Lord to be our God, to command us, and to rule us, and that we have given up ourselves to be his people; And here are sundry acts of faith by which it inables us so to walk. As 1. Faith hath always an eye to the rule and command of God which he hath set before us to walk by, it attends constantly to the Tables of the Covenant; in things to be believed it looks to the promise; and in things to be practised it looks to the Commandment. As in matters of faith it will believe nothing without a word of faith to rest itself upon; so in matters of fact, it will do nothing without a word to command or warrant that which is done, because without a word it cannot be done in faith, and it is no act of faith which is not done in faith, Rom. 14.23. Faith will present no strange fire before the Lord, Levit. 10. It is inquisitive to understand what the will of the Lord is, as knowing that he accepts nothing but what is according to his own will and word; therefore it is that David prays, Teach me good judgement and knowledge, for I have believed thy Commandments, Psal. 119.66. as if he should say, I believe and know that what thou commandest is good, teach me to judge aright and know thy Commandments; faith will be circumspect and fearful, till it see a word to direct and warrant its way; but when it sees a plain word, than it grows bold and confident as knowing that this way is right. This then is the work of faith, to attend to the word of faith in every thing; if we be to perform any act of worship unto God, it will worship him not after the traditions and precepts of men, but after the will of God; if we be to perform any office of love, mercy, or justice towards men, it hath an eye to the word in all these, to do every thing according to the pattern set down in the word; to walk without a word to direct us by, is the work of unbelief not of Faith. 2. As Faith takes direction from the true rule, so it directs us to the right end, it lifts us up above ourselves, and above our own ends and aims, making God our highest and chiefest end, for which we live and work, as we are of him, and live in him and by him, so by faith we live to him and for him, Rom. 14.7, 8. 1 Cor. 10.31. 1 Pet. 4.11. 2 Cor. 5.15. Reason tells us we must be for ourselves, but faith tells us we must be for God; this God claims as his right and due, and faith also assents unto; God faith, Thou shalt glorify me, Psal. 50.15. Faith saith, I will glorify thee for ever, Psal. 66.12. 3 Faith shields us against the hindrances and temptations which we daily meet withal in our Christian course; sometimes we are tempted on the right hand by the baits and allurements of the world, as Christ was Mat. 4. All this will I give thee, saith the World if thou wilt be mine; but here Faith overcomes the world, (1 John 5.4.) by setting before us better things than these; even a better and more enduring substance, Heb. 10. those earthly pleasures which seem so pleasing to the eye of sense, are but empty and vain shadows in the eye of faith, which looks at things afar off, at things to come, at things within the veil, where Christ the forerunner is gone before to prepare a place for us, Hebr. 6. Sometimes again we are tempted on the lefthand with crosses, persecutions, afflictions, and sufferings for the Name of Christ, by which Sat●n seeks to turn us out of the way, and to make us falsify our Covenant with God; but here also our faith helps us to overcome, and makes us conquerors through Christ that hath loved us, by setting before us the end of our patience and faith, telling us that these short sufferings of this present time, will bring unto us an eternal weight of glory, 2 Cor. 4.17. and that all the sufferings of this present life are not worthy of the glory to be revealed, Rom. 8.18. and thus faith makes us to despise the shame and the sorrow which we now suffer, looking to the joy which is set before us, Heb. 12.2. and thus faith is our victory by which we overcome the world, and do continue faithful and steadfast in our Covenant unto the end. 4. Faith incourages us unto well doing, by persuading us that our services are accepted of God in Christ; and by propounding unto us the promises of reward. First it persuades us of acceptance that the Lord will have a gracious respect unto our services which we present before him, Gen. 4. The Lord hath promised to accept our services which are done in faith, Isai. 56.7. and thereby faith encourageth us to every good work: The believer knows all his works as they come from him to be full of imperfection, yet considering withal that it is Gods good and acceptable will, which he conforms himself unto, and offering up his service in Christ's name, hence faith looks for acceptance according to that witness of the Apostle, Acts 10.35. And this is no small encouragement to well doing, when we believe what we do shall be accepted graciously. What will not a subject do, if he know his King will take in good part the service which is tendered unto him? sometimes they run themselves out of all to humour them: Now faith assures us that there is not one prayer, one holy desire, one good thought, or word, or good purpose which is thought or spoken or done to the glory of God, but God takes notice of it and accepts it in good part, Mal. 3.16. Secondly, faith assures us of a reward which shall be given us, faith sees a recompense in the hand of God, Heb. 11. 2●. as knowing that he will not forget our labour of love which we have showed unto his name; Heb. 6. but will one day say unto us, come hither, Well done good and faithful servant, enter into thy master's joy. 5. Faith doth not only encourage us unto well doing, but it doth furnish us with strength and ability by which we may performe; Faith is a strengthening grace, renewing our strength as the Eagles, increasing power in our inward man, Ephes. 3.16, 17. unbelief weakens the heart, and makes the hands to hang down, Heb. 12.12. and doth not only discourage, but also disable unto that which is good; but faith makes us full of power and strength by the Spirit of the Lord, Micah 3.8. to go through the work which is committed unto us; so as if we want strength, it is because we want faith, or at least do not make use of our faith as we should do. Now there is a twofold strength and power which we get by faith. First, a power inherent and dwelling in us. Secondly, a power assisting and being with us. By faith we get a power of grace inherent and abiding in us, and that is in this manner, and by these means. 1. By faith we look at Christ as having all fullness of grace in himself, Joh. 1.16. Col. 1.19. All others (Angels or Saints) have but their measure, some more, some less, according to the measure of the gift of Christ, Ephes. 4.7. but Christ hath received the spirit not by measure but in the fullness of it, John 3.34. Faith looks at this fullness of Christ. 2. By faith we know that what ever fullness of grace is in Christ, he hath received it not for himself only, but for us, that he might communicate unto us, and we might receive from him; In Psal. 68.18. it is said, He received gifts for men; not for himself, but for men, that we might receive from him; and thence it is that in john 1.16. Of his fullness we receive grace for grace; his wisdom is to make us wise; his meekness and patience, to make us meek and patiented, and so in the rest, etc. 3. By faith we look at Christ as faithful to distribute unto us all such grace as he hath received for us; he is faithful in all the house of God, Heb. 3. faithful in dispensing all the treasure of grace committed unto him for his Churches good; he keeps nothing bacl, his faithfulness will not suffer him to keep that to himself which he hath received for us; but as he hath received all for us, so in faithfulness he will communicate the same unto us according to our need; and therefore it is that as in Psal. 68 he is said to receive gifts for men, so in Ephes. 4. The Apostle alleging the same place of the Psalm, he changeth the word received into giving, and saith, He gave gifts unto men; as he receives, so he gives, being faithful in all that is committed to him; and this faithfulness of Christ, doth faith look at, that we may receive grace from him. 4. Faith looks at the promise of Christ, promising to give us his spirit, Ezek. 36. Prov. 1.23. upon him rests a spirit of strength, Esay 11.2. and he hath promised, that the holy Ghost shall take of his, and shall give unto us, joh. 16. and that the father shall give the holy Ghost unto those that desire him, Luk. 11. these promses faith feeds upon, and sucks life and spirit out of them, begging performance of them according to our need. Do we want wisdom, meekness, patience, or any other grace? faith carries us by prayer to this fountain, and in this way waits for, and expects to receive the grace we want; as the child by sucking the breast, draws forth milk for its own nourishment, and thereby grows in strength, so do we by the prayer of faith suck from the promise of grace, and do thereby derive strength to our inward man to enable us unto all welldoing: And thus it is, that in Gal. 3.14. we are said to receive the promise of the spirit by faith, which spirit being a spirit of power, 2 Tim. 1.7. and being thus received by faith, we see how faith enables us with all power to fulfil the Covenant which we have made with God, etc. 2. Faith gets an assisting strength from Christ; Besides that which is inherent, dwelling within us, there is an assisting power of Christ, by which he helps his servants that cast themselves upon his help; In those great works which were done by the Apostles, it was not any indwelling power within themselves, by which they did them, but a power of God without them, assisting and working with them; and so it is (after a sort) in the ordinary duties we take in hand. 1 Chron. 15.26. In carrying the Ark God helped the Levites which were to bear it, the Lord assisted them; and this doth the Apostle also seem to point unto, in 1 Cor. 15.10. speaking of his abundant labour in the Gospel, he saith, yet it is not I, but the grace of God which is with me; he doth not say, which is in me, though there was such grace within him also; but which is with me, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as implying an assisting grace, strengthening him to do above that which any thing in himself could have reached unto; Compare together, 1 Pet. 5.9. with Rom. 16.20. in the one of these places, the Apostle bids us to resist Satan by faith; but in the other place, Paul tells us that it is God which treads Satan under our feet; both these Scriptures together imply thus much, that the faith within us, must be working in resistng of Sa●han; but yet the power by which we overcome him, is not by the power of faith or any grace in us alone; but the assisting power of God without us, is that which subdues Satan to us, and treads him under our feet. This assisting power the Lord hath promised to his people, Judg. 6.14, 15, 16. 2 Chro. 15.2. Act. 18.9, 10. And faith rests upon these promises, 2 Chron. 14.11. and this makes all things possible to a believer, Mark. 9.23. because faith sets God's own power a-work, to work that by us which of ourselves we could never do; he works all our works for us, while we rest upon him for help, Esay 26.12. Thus faith furnisheth us with all strength, enabling us to walk with God in a holy conversation, according to the tenor of the Covenant which the Lord hath made with us. 6. As faith doth thus strengthen us, etc. so if at any time we be by occasion over taken with any fault; faith recovers us out of our falls, and restores us again to our former estate; the true believer though he doth not deal falsely with God in his Covenant, Psal. 44.17. yet he may and sometimes doth walk weakly in the keeping of it, because he doth not stir up his faith, in which his strength lieth; though his heart is not turned back, yet his foot may sometimes go out of the path; many slips God's own covenanted people are subject unto: But though they fall and fall often, yet they do not so fall, but they rise again; they turn aside, but yet they return again into the way of the Covenant; faith brings us back to God in exercises of humiliation, and renewing of our repentance before him; It casts shame upon our faces, that after all the grace which hath been showed unto us, we should so requite the Lord, with such undutiful carriages, Deut. 32. Ezrah 9.6. But yet it doth withal encourage us with hope, speaking thus in the heart of a believer, yet there is hope in Israel for all this, Ezrah 10.3. It reminds us of those promises, Return unto me, and I will return unto you, Zach. 1. Ye have indeed sinned a great sin, ye have done all this wickedness; but yet depart not from following the Lord; for the Lord will not forsake his people, whom he hath pleased to make his people, 1 Sam. 12.20, 21, 22. By these and such other promises, faith encourageth us to return unto our God, taking words unto ourselves and pleading the Covenant of his grace towards us, entreating him to receive us graciously, Hoseah 14. This work of faith brought Peter back to Christ, after his shameful denial of him, it made him to lament his sin, and to look up unto him for grace and forgiveness, whereas Judas wanting this faith, lies down in desperate sorrow, never able to rise up nor recover himself any more. And thus we see how faith doth act, both in bringing us into Covenant with God, and helps us also to walk in Covenant with him. And thus we have showed; first, That faith is the condition of the Covenant; secondly, Why faith is appointed to be the condition rather than works; thirdly, It is the act, not the habit which is the condition on our parts; fourthly, What those acts of faith be, by which it brings us into Covenant, and inables us to walk in it. Quest. But here a further question is made by some, what manner of condition faith is; It's granted (will some say) that faith is a condition, but it is a condition only consequent to our justification, and so to our being in Covenant with God; but it's no antecedent condition; we are (as they conceive) in a state of Grace and salvation before faith and then faith comes and believes that justification and salvation which was before given. Answ. This is some of that new light which the old age of the Church hath brought forth; which what it tends unto, I know not, unless it be to this that a man should not look at any habitual grace in himself, whether sanctification or faith, or any other, in as much as these avail nothing (according to them) to a man's justification, seeing we are justified before faith: They would have a man to see nothing in himself, because (as they think) the Grace which is seen is temporal; the Grace which is not seen is eternal; though a man knows that he hath faith, yet (say they) he is not thereby justified, nor brought into the estate of grace, but is justified before faith; therefore never look at this or that in yourselves, all these are nothing to your justification, or salvation: This (as I think) is the end of this opinion. In opposition whereunto, I lay down this conclusion, according to the Scripture, That we are not actually justified, nor in a state of grace and salvation, before faith, before we believe; This I hope to prove by evidence of the word; only before I come to the proof of it, to prevent mistake, observe how I speak of actual justification, whereas our justification may be considered either, First, as purposed and determnied in the mind and will of God; Or secondly, as impetrated and obtained for us by the obedience of Christ; Or thirdly, as actually applied unto us, so as we may be truly said to be actually just in the sight of God; in the two former respects it is not denied; God purposed to justify us before the world was, and therefore much more before our faith; And that atonement and obedience which Christ hath performed for us, is also before our faith, and before we were born. But the question is whether this Righteousness wrought for us by Christ, be actually applied to a sinner before he believe; whether one, as yet not believing, be actually acquitted of his sin and accounted just and righteous before God. And this is that which I am now to prove, against the Patrons of the former opinion; sc. that we are not actually justified before faith; It's not a condition only consequent, but antecedent to our actual justification, and being in state of grace before God. Reas. 1. To make our justification go before faith, is to place our justification before our vocation and calling, and so inverts the order observed by the Apostle, Rom. 8.30. who placeth our calling before our justification, and if our calling be before our justification, then is our faith also before it; because we are not called effectually (of which kind of calling we now speak, as the Apostle doth) until we believe; faith therefore being comprehended in our calling, and calling being before justification, faith also of necessity must go before our justification. Reas. 2. Consider the words of the Apostle, in Rom. 3.22. where he saith, That the righteousness of God, is by the faith of Jesus Christ, unto all and upon all that believe; In which words are three things; first, What is that righteousnsse by which we are justified: namely, not our own righteousness, but the righteousness of Christ, here called the righteousness of God; secondly, The persons upon whom this righteousness comes, that they may be justified by it, and that is, upon those that do believe; thirdly, The means by which it comes to be upon them, and that is by faith, the righteousness of God is by faith on them that do believe; justification is here limited to them that do believe, not extended to them that believe not; and lest any should evade by saying that they are called believers in regard of God's prescience and foreknowledge; not in respect of any present habit of faith, actually dwelling in them, (in which sense some are called sheep, Joh. 10.16.) therefore to prevent this evasion, the Apostle adds the means by which they come to have this righteousness of God upon them, which is by faith; though it had been enough to have said that it was upon them that believe; yet to put this matter out of doubt, he adds those words, that it is by faith; And if it be by faith, than not before faith; but if it is by faith, as the Apostle affirms, therefore not before faith; If faith were a condition consequent to our justification, not antecedent, it could not be said to be by faith. In Psal. 50.15. The Lord puts a double condition concerning our deliverance out of trouble, one antecedent (call upon me) another consequent (and thou shalt glorify me,) in the midst of which two, stands the deliverance promised; so as the order is; first, we must call; secondly, than God delivers; and then thirdly, we must glorify him; now if our faith were a condition only consequent to our justification, than it stands in no other place in respect of justification, then doth our glorifying of God, which follows our deliverance out of trouble; and it so, than we may as well be said to be delivered by our glorifying of God, which follows our deliverance, as to be justified by faith, which follows our justification. Reas. 3. From Num. 21.7, 8, 9 compared with joh. 3.14, 15. I reason thus, faith hath the same place and use in our justification, as the Israelites looking had in their healing; when they were stung with the fiery Serpents; but they were not first healed and then to look and see what it was that had healed them; but they were first to look upon the Brazen Serpent, and then by looking were healed; so it is here with us, Christ is lift up on high for us to look unto, this looking is by faith, joh. 3.14, 15. and by this looking we are healed, and saved, Isai. 45.22. Reas. 4. Look what place works had for our justification to life in the Covenant of works, the same place hath faith in the Covenant of grace; but works were to go before our justification in the Covenant of works, and therefore so must faith in the Covenant of grace; Though Adam was by nature just, by an habitual justice yet he was not thereby actually justified unto life; but besides his native or habitual righteousness, he must also perform an actual righteousness; and without this he was not to be justified unto life; and if he was not to be justified without or before works, then are not we justified without or before faith, because faith is to us in stead of works, and hath the same place now in the Covenant of grace, as works had then in the Covenant of works. Reas 5. To make faith a condition consequent to our justification, is to place faith in the same rank with works, as works are considered in the Covenant of grace; for even works also have a place in the Covenant of grace; though they are not a condition antecedent, yet are they a condition consequent to our justification, so as every justified person must walk in good works, Tit. 3.7.8. And therefore if faith be placed after justification, than it stands but in the same rank with works having no propriety or pre-eminence above works, in respect of our justification: For though it shall be granted that faith goes before works as the cause be●ore the effect, faith producing works, as the tree doth the fruit; yet they are both alike in respect of justification; they are one before another, when they are compared betwixt themselves; but compare them both with justification, and then (according to this opinion) they go both together; no more is ascribed to faith in our justification then to works, if faith follow our justification. Reas. 6. We are not actually justified till Christ be actually ours, Christ being our righteousness before God; but Christ is not actually ours till he be received by us; nor is he received but only by faith, joh. 1.12. Christ must be received by us, or we have no benefit by him unto salvation; Christ is righteousness for us before our faith; but he is not righteousness unto us, till he be received of us by faith; our garments are prepared for us, before we be clothed with them, but that they may actually and cover us, we must take them by the hand, and put them on, so must we receive Christ, joh. 1.12. which is done by faith, Gal. 3. though he be fit to justify us before faith, yet he doth not actually justify us, or cover our sinful nakedness, till by the hand of faith, we take him, and put him on. Reas. 7. That righteousness which is by imputation, cannot be before that which is imputed to us as our righteousness; but the righteousness which the Covenant of grace sets forth, is a righteousness by imputation, and it is faith which is imputed for righteousness, Rom. 4.3. Ga●. 3.6. and therefore our righteousness cannot be before our faith. Reas 8. If we were justified before faith, than the witness of the Spirit of bondage, witnessing our bondage under sin and death, could not be true; for till faith come, he testifies unto us that we are under wrath, unjust, sinners; and this witness of the Spirit is true; and therefore till we believe, we are not justified. Reas. 9 Lastly, (to omit other reasons, which might be produced,) if justification were before faith, we might then ask as the Apostle doth in Rom. 3.1. What is the preferment of faith? what profit hath the believer above the unbeliever? they are both alike in respect of justification before God; when a man comes to believe, he is not a pin the better than he was before he believed, but was justified before, as well as after; and thus faith, which is called precious faith, is made vile, and of little worth, seeing a man may be justified without it, as well as with it. And thus much concerning the third thing propounded about the condition of the Covenant; namely, what the condition of it is, sc. Faith. 4. The fourth point follows, which is, whether the putting of a condition, doth or can stand with the free grace of the Covenant, yea or no? for it may seem that if there be any condition required on our part, than the grace of the Covenant is not free; and if not free, then it's no grace at all, and how then is it called a Covenant of grace? Ans. The putting of a condition doth not hinder or lesson the free grace of the Covenant, so long as the condition is Evangelicall and not Legal. Some have been of mind, that the promises which we call conditional are not free promises, or promises of free grace, and therefore they make an opposition betwixt the promises which are called absolute and the conditional, as if only the absolute promises were free promises, excluding the conditional; but the condition annexed (being a condition of the Gospel, not of the Law) doth no more derogate from the freeness of grace, than a Princes offering a royal reward to a Subject upon condition that he do thankfully accept of it, and acknowledge his Princely bounty towards him, doth any whit derogate from the freeness of the gift; no more doth the condition of faith, by which we receive the grace given unto us of God, derogate from the freeness of his grace towards us; a legal condition doth indeed exclude free grace; but an Evangelicall condition doth not; When the Lord saith, Believe and thou shalt be saved, Act. 16.31. and saith also, by grace ye are saved, Eph. 2.8. There is the like free grace in both; Believe and be saved, though conditional, is as free grace, as if said, Thou shalt be saved by grace freely loving thee, and pardoning thy sin. That these conditional promises are of free grace, as well as the absolute, I prove; because, First, They all flow from the same purpose of grace towards us; all God's purposes towards his Elect, are purposes of grace, 2 Tim. 1.9. and so are all his promises also Tit. 1.2. for these flow from that eternal purpose of his: The promise is but the manifestation of his purpose towards the Elect; whether the promise be absolute or conditional, all is one: That which was first hid within God himself, as only purposed by him, is afterwards made manifest by his promise. And look in what series and order God did purpose to communicate the blessings of grace to his Elect, so as one shall succeed and follow the other, the same doth he make known in his promise, and so doth also execute and fulfil; first calling, then justifying, then glorifying etc. Rom. 8.28, 29 30. he doth not save till he call and justify; but first he calls to faith, and justifies, and then glorifieth him that believeth: And here though the giving of life to him that believeth, be conditional and follows the giving of faith: yet is the giving of life as free grace as the giving of faith, both one and other springing from the same fountain, even from the purpose of his grace, by which he purposed first to call unto faith, and then by faith, to bring unto life and salvation: so that the adding of a condition doth not abrograte the freeness of grace promised, but only shows in what order and way we must expect the blessing, one blessing of the Covenant of life going before, another following; the former being conditions to the latter, faith a condition of salvation; but both faith and salvation springing from the same purpose of Grace. Secondly, These conditional promises are promises of the Gopel, and therefore also promises of free grace; either these promises are promises of free grace, or else the Gospel is not a Doctrine of free grace: It is the Gospel only, and not the Law, which saith, Believe and be saved: The Law never made promise of salvation, upon such a condition; If then these conditional promises, be promises of the Gospel, than they are promises of free Grace, or else the Gospel is not a Doctrine of free Grace. Object. But some stick not to affirm that in such say or promises as these (Believe and thou shalt be saved) the command●ment requiring Faith, is legal, Faith being (as they say) commanded in the Law: Though they will acknowledge that the promise of giving faith, is a promise of the Gospel, not of the Law, yet the Commandments which commands us to believe, is a Commandment of the Law, not of the Gospel, as they teach. Answ. It is confessed that there is a Faith commanded in the Law, as hath been showed before; but now when we speak of faith in Christ, unto justification and salvation, the Commandment enjoining this faith, is no Commandment of the Law, but of the Gospel, which I prove by these ensuing Arguments. 1. The Apostle in Gal. ●. 12. is express for this which I say, when he saith, the Law is not of faith, that is, the Law is not a Doctrine or Commandment teaching or commanding faith; which to be the meaning, is evident, by the opposition which the Apostle makes presently, showing what it is which the Law commandeth; Namely this, the man that doth these things shall live in them, vers. 12. and so before in vers. 10. Cursed is every man which continueth not to do, etc. That which the Law requires, is expressed under the word doing, not believing: And let us mark the manner of the Apostles arguing; In the 11th verse. (besides other Arguments before laid down) the Apostle proves by testimony of Scripture the point he had in hand, sc. That a man is justified by faith, and therefore not by works of the Law. 2. Now whereas some Galathian (that mixed faith and the works of the Law together, in point of justification) might object and say, that a man might be justified by faith, and yet be justified by the Law also, because the Law commands faith, and therefore justification by faith, and justification by the Law commanding faith may stand together; Hereto the Apostle answers, by denying that which is supposed; Namely, that the Law commands faith, affirming the plain contrary, the Law is not of faith; It's not a Doctrine teaching or commanding faith. Hereto also agrees these words of the Apostle, in Rom. 3.27. Where the Apostle distinguisheth between the Law of works and the Law of faith; by the Law of works, understanding the moral Law: by the Law of faith, understanding the Gospel; the moral Law is called the Law of works, because it commands works; the Gospel is called the Law of faith, because it commands faith; Here are two distinct Laws, having two distinct commandments, as two distinct conditions of the two Covenants; each of these several commandments, must be referred to their own Law commanding them; not works to the Law of faith, nor faith to the Law of works: but works to the Law of works, and faith to Law of faith, that is, the Gospel. Object. But by this means, if we make the Gospel a law to command, we shall perhaps seem to join hands with the Papists, making Christ another Moses, another Lawgiver, to give us a new Law as they use to speak. Answ. That Popish dung of making Christ a Lawgiver, in that sense, as they mean, sc. to give us a Law of greater perfection than Moses Law was, thereby to justify ourselves by a more perfect righteousness, etc. we detest and abhor; and yet neither must we deny Christ to be a Lawgiver, unless we will both deny plain Scripture (which gives him that title, Isai. 33.22. james 4.12.) and deprive him of his Kingly Office, making him no King; though therefore Christ be not a Lawgiver to give a Law of works to justify ourselves by it, yet he is a Lawgiver to give us a law of Faith, commanding us to believe, and giving us also a law of obedience and subjection, in doing whereof we must testify our love and thankfulness unto God. Thus then the Gospel being a law of faith, distinguished against the law of works, the commandment to believe cannot belong to the law of works, but to the Gospel, which is the law of Grace: And hereto agrees that also, Rom. 1.1. with verse 5. where Paul speaking of his Apostleship, and being put apart to preach (not the law, but) the Gospel of God, he shows the end of his preaching was, that obedience might be given unto the faith, that is, that the Doctrine of Faith being made known, and the commandment of Faith published, men might be brought to submit to that Doctrine of Faith revealed. It is the Gospel then which calls for this obedience of Faith, as the Apostles own words import. 2. Out of the same place, in Rom. 3.27. compared with Rom. 4.1, 2. I argue thus, That which doth exclude glorying or boasting, cannot be commanded in that Law which doth not exclude boasting: But faith doth exclude boasting, Rom. 3.27. The Law of works doth not exclude boasting, Rom. 4.1, 2. and therefore faith cannot be commanded in that Law. 3. Faith stands in reference and relation unto Christ, looking to him, and resting upon him for salvation, therefore called the faith of Christ, and faith in his name, etc. Christ is the proper object of Faith, as it justifies and saves whence it follows, that if the law do command faith, it must of necessity set forth Christ also, as the object or foundation on which it is to rest: The act cannot be without the object; nor Faith, without Christ might be, though there were no Faith in men to believe on him. But Faith cannot be, but it must have Christ to rest on: There is no believing to salvation without Christ; nor can the law therefore command us to believe unto life, but it must show us Christ on whom we must pitch our Faith; But this the law doth not. Christ is only revealed by the Gospel, not by the law; the Law knows him not; Adam in his best estate knew not Christ, and yet Adam had then the knowledge of the whole law, and of all that the law required: The law than not revealing Christ, cannot command faith, because faith cannot be without Christ, who is the object which it is carried unto. Object. If it be said that the law is a Schoolmaster to lead us unto Christ, and therefore the Law reveals Christ. Answ. I answer, if we take the law for the moral law, than its bringing of us to Christ, is only occasional, in as much as it drives us from itself, as making us to see that by it there is no hope of life; it curseth all, it gives hope of life to none; but the Gospel showing us a salvation to be had in Christ, now the Law by the severity of it, is an occasion unto us of seeking life where it is to be found: But to bring us to Christ, is no proper work of the law. It is no otherwise then as if a child knowing the tenderness of his Father's love, and finding his Schoolmaster to be very severe, and sharp, runs from the severity of his Master, to hid himself under his Father's wing, yet not by the teaching or bidding of his Master, but his severity is the occasion of it; so it is in the point in hand. But if we take the Law for the Law Ceremonial, It's true, that the Ceremonial law points out Christ unto us, but the, Ceremonial law was Gospel in the substance of it, though vailed over with types and shadows, which were to continue till the body was come; How the carnal minded Jews misunderstood those ceremonies, it matters not: It's certain that in the primitive institution of them, they were ordained for Evangelicall ends, and therefore this infringeth not the truth before laid down; namely, that the law, sc. the law of works properly so called, doth not reveal Christ; and therefore cannot command faith in Christ. 4. If faith be commanded not in the Gospel, but in the law, than unbelief is no sin against the Gospel, but only against the law; for where there is no commandment or law to bind, there is no transgression, Rom. 4. so that if the Gospel have no commandment to command us to believe, than not to believe, is no sin against the Gospel; and if so, than those that have had the Gospel preached unto them all their life long, shall lie under no more guilt of sin, than those that never had any more than the law only. 5. If our calling be by the Gospel, not by the law, than the commandment which commands faith, is a commandment of the Gospel, not of the law; our faith is wrought by our calling, our calling is by the Gospel, Gal. 1.15. 2 Thes. 2.14. and therefore the commandment of faith, is a commandment of the Gospel. Object. Our calling and Faith also, is wrought by the Gospel, yet not by the commandment, but by the promise. Answ. It is by the commandment, though we exclude not the promise; the commandment is indeed made more alluring, more drawing by the promise annexed; but the very name, and term of calling, imports that it is not wrought without the commandment; and therefore it is that we have these and the like voices and commandments of Gods calling unto us, Come unto me, Return unto me, Come out from among them Separate yourselves, and I will receive you: Are not these so many commandments of God? and by these the Lord inclines and draws the heart to come unto him. In Esay 55.5. there are the words of God the Father unto Christ, Thou shalt call a Nation (saith the Father unto him) and they shall run unto thee: But what voice is that by which Christ shall call the Nation that comes unto him? The Prophet tells us, in vers. 1.3. Come to the waters ye that thirst, saith Christ, Come unto me and I will make a Covenant with you: These commandments backed with promises do draw, and make the Nation so called to come to Christ, and run after him; so Jer. 3.22. Return O backsliding I●rael: Here's a commandment, and what follows? Behold we come unto thee for thou art the Lord our God; See therefore how the Lord makes use of the commandment joined with the promise to draw men unto him. Thus it was with those Brothers, Mat. 4.19, 21. and with Matthew the Publican, whom Christ called from the receipt of Custom, Matt. 9 Fellow me, saith Christ to him; he said no more, but presently he riseth up, and follows him, Matth. 9.9. And thus usually, Come unto me, saith Christ, follow me, believe on me, etc. which commandedements being accompanied with a Spirit of grace going with them, the soul follows Christ, to apprehend that grace to which it is called: The sum of this argument, is this, that if there be a commandment concurring to our calling, then there is a commandment concurring to the working of our faith; and if our calling be by the Gospel, than the commandment by which we are called to faith, is a commandment of the Gospel, and not of the Law. 6. In 1 joh. 3.23. This (saith the Apostle) is his commandment that we believe in the name of his Son jesus Christ; Here is a direct commandment to believe; Is this a legal commandment? the whole Epistle breathes nothing but a spirit of grace, and of the Gospel; many passages in the Epistle might be noted for the confirmation thereof; but I am loath to spend time in a thing so clear. 7. The commandments of the law, wound and kill as it is in 2 Cor. 3.6. they do not heal, nor give life; but the commandment of believing doth heal and give life to those that are wounded. How many dying souls have been raised to life? how many wounded consciences have been eased and healed by that sweet invitation, and drawing commandment of our blessed Saviour, Come unto me all ye, & c? Matth. 11.28. This coming is all one with believing, Joh. 6.35. and the commandment to come, is a commandment to believe; and will any say, this is a legal commandment? then could it never have healed and given life, as it hath done; for the law woundeth, but healeth not; The comfort and sweetness which is in this invitation, shows of what nature it is; not legal, but Evangelicall. In Mark. 10.49. when Jesus had called Bartimeus To come unto him, those about him speak encouragingly unto him Be of good comfort (say they) for he calleth thee; there is comfort in the very call, invitation, or command of Christ To come unto him; It encourageth us to come; it shows us that it is his will we should come unto him, and that he is willing to receive such as come, and will not cast them away, joh. 6. But the Law makes us to fly from God, and to stand afar off, Exod. 20. The Gospel only draws us and brings us unto God. This commandment therefore, Come unto me, that is, believe in me, being so alluring and drawing as it is, must needs be a commandment not of the law, but of the Gospel. 8. If the law do command faith in Christ, than it commands things contrary; as namely, to look for life by our own personal working, and to look for life not by our own working, but by another's; That law which binds us to personal fulfilling of it; doth not also send us to another to have it fulfilled in him; but the law commands us personal obedience, to fulfil the commandments in our own persons; It urgeth us thus, Thou shalt love, Thou shalt not lust, Thou thyself must fulfil all these things, and no other for thee; but faith looks for these things to be done for us by another, and therefore cannot be commanded in the Law: By the law the righteousness of the righteous shall be upon himself, and the man that doth these things shall live in them; but by faith the righteousness of Christ is upon others, even upon those that do believe, faith therefore is not commanded in the Law. 9 That which confounds the two Covenants, is not to be admitted; but that the commandment commanding faith is a commandment of the law, doth confound the two Covenants, Law, and Gospel; and therefore is not to be admitted as true. If the commandment commanding faith be a commandment of the law, this must needs make a confusion betwixt Law and Gospel, so as these two saying, Do and live, and Believe and live, shall be in effect all one, both of them legal, one as well as the other; which to affirm, is to confound things as different as heaven and earth. Now that by this opinion this confusion must of necessity follow, I show thus, When a promise is annexed to a commandment, the commandment and promise are ever of the same kind, either both Legal, or both Evangelicall; The nature and kind of the promise doth depend upon and follow the nature and kind of the commandment which goes before it; The quality of the commandment, doth qualify, and distinguish the promise annexed, to make it either Legal or Evangelicall For when the Lord saith, do this and live, and when he saith, believe in Christ and live; the life promised is for substance one and the same, in both promises; yet these promises do differ, because the commandment which goes before as the condition of the promise, is different in the one and in the other, Doing, being a Legal commandment, Believing, being Evangelicall; the ground therefore of difference in the promises is from the difference of the command●ment; which is the condition of the promise; so that when it's said, Do this and live, Here the promise of life is legal, because the commandment of doing is legal; on the other side, when it's said, Believe and live; here the promise of life is Evangelicall, because the commandment of believing is Evangelicall: But if we make the commandment of believing to be legal, than the promise of life upon condition of believing, must be legal also, and then there is no difference left betwixt these two, do and live, and believe and live; which confounds Law and Gospel, heaven and earth, and makes the two Covenants all one. Papists turn the Covenant of grace into a Covenant of works: This doth the contrary, turning the Covenant of works into a Covenant of grace; Chemnitius speaking of the point of justification, brings in Andradius his conceit, which is this, That utraque justitia, & Legis & Fidei, etc. both righteousnesses, both the righteousness of the Law, and the righteousness of Faith, doth consist in observatione Legis, in the observation of the Law; only with this difference, that when the Law is fulfilled by the unregenerate, than it is justitia Legis, the righteousness of the Law; when by the regenerate, than it is justitia Fidei, the righteousness of Faith. Like hereto is this Doctrine, that the commandment of faith is a commandment of the Law, for then both Covenants, both Law and Gospel, must stand in observatione fidei, in the duty of believing; only perhaps the maintainers of this opinion will make a difference thus, That that faith which is wrought by the commandment, is the faith of the law or Covenant of works, and that faith which is wrought by the promise, is the faith of the Covenant of grace: But as he, notwithstanding his distinction of men regenerate and unregenerate, doth in effect confound both Covenants, changing the Covenant of grace into a Covenant of works: So do these, notwithstanding their distinction of commandment and promise; they confound both Covenants, changing the Covenant of works (which stands in doing) into a Covenant of grace, (which stands in believing) and so by this Doctrine one of the principal differences betwixt the two Covenants, is taken away, the one requiring works, the other faith, the one doing, the other believing. 10. This is confirmed further by that which is spoken of our Saviour Christ in Mark. 1.14, 15. where it is said of him, that he came preaching the Gospel, (not the Law, but the Gospel) and saying, Repent and believe the Gospel; here the commandment to believe, is directly called a preaching of the Gospel, and therefore it is a commandment of the Gospel, and not of the Law. Other Reasons might be added, as namely, if faith be commanded in the law, than a man may be saved by a work of the Law, and cannot be saved without it; Secondly, That this opinion makes the righteousness of the law, and the righteousness of faith to be all one, if faith be a duty of the law, etc. Thirdly, What the law commands it commands it as a work; but faith is not required as a work, being everywhere in the Gospel opposed to working; But these I pass by, the other may suffice. Thus fare then we are come, that the putting of faith as a condition of life in the Covenant of grace, doth no whit derogate from the freeness of grace. First, Because the gift of faith flows from the same purpose of grace towards us, as life itself doth. Secondly, Because faith is an Evangelicall grace of the Gospel, not of the Law. Thirdly, I add this also, that it derogates nothing from grace, because faith receives all the blessings of salvation promised, only from the hand of grace alone; we acknowledge no such condition as by which we might receive life from the hand of justice, as putting a price into our hand to be a meritorious cause of life; such a condition could not indeed stand with grace; but the condition we put, is both received by grace, is by grace wrought in us, and doth also receive all from grace, and therefore doth nothing derogate from the grace of the Covenant: The Apostle clears this, in that one short speech of his in Eph. 2.8, 9 ye are saved by grace through faith: There is first the main blessing of the Covenant, ye are saved; There is secondly, the fountain or cause of it, (by grace) ye are saved by grace; Then thirdly, there is the condition (through faith:) And if any should now ask how it could be by grace, and yet depend upon the condition of faith, the Apostle goes on and shows how that may be; namely, 1. Because faith is not of ourselves, but it is the gift of God; and 2. Because faith doth not come to God boastingly, to claim life by the works of righteousness, which we have done; but comes to him with an empty hand to receive what grace and mercy is willing to give; such a condition as this, doth no more derogate from the freeness of grace, then doth the beggar's receiving of the alms given him, derogate from the kindness of him that gave it. 4. The grace of the Covenant is free notwithstanding the condition, because we do not put any condition as antecedent to the Covenant on God's part, whereby to induce and move the Lord to enter into Covenant with us, as if there were any thing supposed in us, which might invite and draw him to take us into Covenant with himself; only we suppose a condition antecedent to the promise of life, which condition we are to observe and walk in; and in the observation thereof to expect the blessing of life which the Covenant promiseth: If God had not purposed to have dealt with us after his rich grace, he might have said to us (when he saw us polluted in our blood,) I will no more have mercy, as it is in Hoseah 1.6, 9 ye shall no more be my people, neither will I be yours: But yet he is pleased to overlook all our sinful pollutions, and to sprinkle clean water upon us, and then to take us by the hand and to enter into Covenant with us: here is grace free, notwithstanding the condition of faith to which the promise is made. In a word, The Lord out of his free grace purposing life and salvation to his chosen, then to make way for the accomplishment of his purpose in bringing us to life, first, he works in us renewing grace, and puts within us a spirit of faith, and so leads us on in the way of faith, to the obtaining of that great blessing, the salvation promised; the one of these being antecedent, and as a condition to the other. 5. It's a good consideration which Doctor Ames hath (in Coron. Ar●ic. 5. cap. 3.) That eadem res & absolutè promittitur, quia certò efficietur; & cum conditione, quia non aliàs efficietur nisi per media; & in illis mediis hominis ipsius exigitur cura; thus forgiveness of sin is absolutely promised, Esay 43. For mine own sake will I put away thy transgressions; and yet it is promised also with condition, 1 Joh. 1. If we confess our sins, he is faithful and just to forgive us our sins: These promises are both of them promises of free grace; the annexing therefore of a condition doth not impair the free grace of the Covenant. Uses. And first from this, that faith is the condition of the Covenant; from whence, first, we may conceive how it is that even in the Covenant of grace, life is promised unto good works, and to well-doing; as it is in john 5.29. Luke 14.14. Gal. 6.9 1 Tim. 6.18, 19 Hebr. 6. by all which it might seem that works have the same place in the Covenant of grace, as in the Covenant of works, even to be proper causes of salvation; but where we find the promise of life made unto good works, we must not look at them as works of the Law, but as works and fruits of faith wrought by a believer, wrought forth by the power and by the life of faith, which being a living grace, cannot be idle and fruitless, but will be working, and fruitful in well doing. These kind of promises (which promise life unto works) are (if I may so call them) not casual, but declarative, making manifest who be those true beleivers to whom the life promised in the Covenant doth belong: In these promises works are not set as the causes of our salvation, but as evidences and signs of those that do believe unto life; distinguishing betwixt believers and unbelievers between those that are sincerely faithful, and seeming professors, which profess and say they believe, but indeed their faith is but a dead faith, and therefore vain; the promise is made to works not as the cause of our salvation, but to note out the nature and quality of that faith which is the condition of life; seeing faith is a grace more inward, and that act of it by which it saveth, is secret and cannot be seen, (for who knows our resting on or adhering unto Christ?) therefore this saving faith shows itself by some other acts of it, setting love a work, which discovers itself by obedience in all righteousness and true holiness; and these fruits being seen do make known the tree from whence they come; although therefore the promise of life is made sometimes to faith, sometimes to works, yet this is not to note out a twofold condition of the Covenant, as if the condition were partly faith, and partly works; but to note out the property and nature of that faith, which hath the promise of life belonging to it; not an idle but a working faith, not a dead faith but living; not ineffectual, in word or tongue only, but operative and effectual, making us careful to show forth good works, Tit. 3.8. Otherwise if we look at works by themselves as separated from faith, to such works there is no promise of life made in the Covenant of grace; The same work done by a believer hath a promise of reward, and the same work being done by an unbeliever hath no promise; which shows that the promise is made rather to the worker, or to the believer thus working, then to the work itself; and by this means the promise of life being made to this kind of faith which doth thus work; hereby the faithful are enabled the better to see their own estate in the promise of life, as having a good foundation (of assurance) thereby, that they shall obtain eternal life, 1 Tim. 6.19. hereby also carnal professors who talk of saith, but have no works, walking unholily, are convinced to have no part and right thereunto. 2. This may let us see the kindness and love of God towards us, in that he hath appointed such a condition of life unto us, as through his grace is possible for us to fulfil; To fulfil the righteousness of the Law is now become impossible, through the infirmity of our flesh; but it is not impossible to believe on him who hath fulfilled all righteousness for us. Here is grace in appointing such a possible condition; for though the Lord should have fully pardoned all our former breaches of Covenant with him, and should have said unto us, you have once broken my Covenant, and yet if you will at last fulfil my Law which I gave unto you, I will yet accept you as just unto life: yet we could not have done it, the condition was too hard for us to perform; If we had been held close to this condition of fulfilling the Law, we should have miss of life for ever: The Lord therefore seeing and pitying of our infirmity, was pleased to propound unto us another condition, saying unto us, only believe; Believe on my son, trust on my grace, and thou shalt be saved; herein the Lord hath condescended to our weakness, taking compassion of our infirmities, laying upon us no other burden but this; Believe my promise, accept my grace, and rest upon it, and this thy faith shall save thee, Thou shalt never perish. 3. It serves for comfort to all Gods faithful ones, that have believed through grace; if you have received this first gift, if it be given you to believe, you shall not fail of a second gift, even the gift of eternal life through jesus Christ our Lord; Though your repentance be less then to equal the measure of your sins, though your obedience be imperfect, yea, though your faith itself be weak also, yet if it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfeigned, sincere and sound, this your faith is accepted of God, and is imputed to you for righteousness; Those that are of faith, are blessed with faithful Abraham (saith the Apostle,) Gal. 3.9. Blessed is she that believeth, saith the Angel, Luke 1.45. and the Son of God comes in as a third witness, testifying that whosoever believeth in him shall not perish, but is passed from death to life, john 3. Here are three witnesses from heaven and earth, all witnessing the blessed estate of such as do believe. Faith is well termed precious faith, 1 Pet. 1.2 Pet. 1.1. because it makes us partakers of all the precious blessings of grace, which are contained in the Covenant; The faithful are inheritors of all the privileges which God hath promised to his chosen, and therefore it is that they are called heirs of promise, Heb. 6.17: and heirs of blessing, 1 Pet. 3.9. You believers, be exhorted to see and own your blessedness, take notice of the great things the Lord hath done for you, he hath made a covenant with you, even a Covenant of peace, and blessing, and life for ever; God is become your God, he will be all things unto you; and when all helps under heaven fail you, yet from himself he will do you good; all your sins are forgiven you, his spirit is yours to lead you, to sanctify you, and to heal the evils that be in you; he will uphold you in that state wherein you stand, and will keep you that you shall never perish, and will at last bring you to a full enjoyment of himself in his heavenly Kingdom, where you shall for ever bless him, and be made blessed by him, and shall rejoice before him with joy unspeakable and glorious; pluck up your hearts therefore and be glad, lift up your heads, strengthen the weak hands, and the feeble knees, serve the Lord with gladness and joyfulness of spirit, considering the day of our salvation draweth near; though now for a time you may be in heaviness, through manifold temptations and afflictions in this evil world, yet faint not, you being partakers of that precious faith, you have the holy and faithful God in Covenant with you, to love you, to bless you, and to save you; and yet a little while and he that shall come will come, and receive you to himself, and then you shall fully know what it is to have believed, and to have been in Covenant with God, what it is to have God to be your God, when you shall see him and enjoy him as he is; Only nourish your faith, and live by faith, make much of this precious grace; cherish it by thinking often on the promises, and of that grace which hath been showed upon you from on high; study to walk worthy of that mercy received, and in so doing, wait for the end of your faith, the salvation of your soul. 4. If faith be the condition of the Covenant, than woe to all unbelievers, that go on in their impenitency and unbelief: Their unbelief deprives them of that good which the Lord hath by his Covenant promised to his people; they have no part nor portion in God; they are without God, without Christ, without Covenant, without promise, without mercy, their sins are unpardoned, they are under the curse, the wrath of God abides upon them, there is nothing to take it away from them, but if they abide in unbeleif, wrath abides upon them for ever. There is a wrath whereby God is angry with his own people, but that anger lasts but for a little season, it is but for a moment, Isai. 4.7, 8. it passeth away and abides not upon them; but the unbeleiver hath wrath abiding on him for ever; John 3.36. In jude 5. it is said that God afterwards destroyed those Israelites that believed not; when once they had had the means of grace made known, than not believing, God afterwards destroyed them; you that tread in the steps of their unbeleif, you are little troubled to think what misery is coming upon you, as not knowing that you are in danger; but you are under wrath, your judgement hasteneth, and your damnation sleepeth not; be awakened therefore, be think yourselves, and consider what your end will be; by your unbeleif you put a bar to exclude yourselves from the blessing of life promised to God's people; you thus continuing, the Lord neither will, nor can save you. You will think this an hard saying, but you will find it too true, God cannot lie, Titus 1.2. much less can he forswear; but God hath sworn this, that such shall never enter into his rest, Psal. 95. and Hebr. 3. ult. In Mat. 13. ult. It's said Christ did not many great works in his own country, for their unbeleifes sake: But in Mark 6.5. it's said he could not do them, he neither did them nor could do them; unbeleif stops the course and diverts the stream of God's goodness from coming unto us; Christ's usual speech to those that expected any blessing from him was this, According to your faith be it unto you; faith makes all things possible, Mark 6.23. It will reverse the sentence of death which is passed upon us, and bring us back unto life; but unbelief makes it impossible so that we cannot be saved; The Lord can do nothing against his own counsel and will, and he hath concluded this with himself, to save none but such as believe, and that whosoever believeth not shall perish; all you unbelievers consider this, your unbelief will be your destruction. Secondly, Is there such a work of faith in bringing us into Covenant with God, and in enabling us to walk in Covenant with him? 1. This serves to direct all the people of God, how to live and walk before God; look at yourselves as such as have God in Covenant with you to bless you with all blessings meet and expedient for you, whether they be blessings of this life or that which is to come; you are no more strangers and foreigners, you are not aliens from the Covenant or commonwealth of Israel; All the good which God hath promised to his Israel belongs to you; Live therefore a life of faith, resting upon the Covenant which the Lord hath made with you. Natural men live by sense and reason; live you by faith in God's Covenant and promise; and there is much use to be made of this consideration. 1. In case we have sinned, and done things that we should not, and thereby have grieved the Lord as David did, of whom it is said, that the thing that David had done displeased the Lord; yet herein make use of our faith, trusting still to his grace and mercy for forgiveness according to his Covenant; we must not now fly away from God and stand afar off, or cast away our hope, as if we had lost our God, and had no more part or portion in him, but still believe that we renewing our Repentance before him, he will still be our God, and love us still, and will be merciful to our iniquities. Now is a time to put forth faith in God's promise, we must remember we are not under that hard condition of works, but under the condition of Faith; It's the weakness and sinful infirmity of many of God's people who walk in much discouragement of spirit because of some failings which they see in themselves, by which they become uncomfortable to themselves and to others, when yet their conscientious walking and tenderness is manifest to all; such a discouraged spirit might well become a child of the Law, that is under the condition of Works; but it becomes not such as are under the condition of Faith; Hath the Lord said that if his people sin against him, after he hath taken them into Covenant with himself, he will cast them off and acknowledge them no more? See what Samuel speaks to the children of Israel in 1 Sam. 12.19, 20. Ye have indeed sinned a great sin, and done all this wickedness, yet fear not, depart not from following the Lord, for the Lord will not forsake his people; The Lord know●● our frailty, and remembers we are but dust; and therefore hath told us, that he will spare us as a father spareth his son that serves him, Mal. 3.17. and will be merciful to our sins. If we were or could be without sin, we should not have needed such promises of forgiveness; but when the Lord took us into Covenant with himself, he knew we should still need daily mercy and compassion to heal our backslidings; and foreseeing our need of such promises, he hath made them known unto us that we might live by them, looking up unto him by faith in the fence of our daily infirmities, for a gracious acceptance of us, and forgiveness of our sins. 2. In case we want any blessing, (suppose some special grace to enable us to walk more fruitfully in our particular places and callings,) look herein at the Covenant as a storehouse full of all rich blessings, and make use of faith which is the condition of the Covenant; set that a-work, and draw out of this fountain as much as we need; if we want wisdom, boldness, meekness, temperance, remember by what means we must receive them; we receive the spirit by faith, Gal. 3.14. believe this promise therefore, wherein the Lord hath said he will give the Holy Ghost to them that desire him, Luke 11.13. This is the way the Saints have taken; David when he found his heart defiled with those lusts, what course took he to get it cleansed from these impurities? he flies to God by the prayer of faith, desiring to have a clean heart created in him; when the Church found herself shut up under deadness and hardness of heart, they fly for help to God's Covenant, Thou art our father, and we are thy people, Break not thy covenant with us, Isai. 63. and 64. jer. 14. 3. In case we be troubled with fears of Apostasy and backsliding, as thinking though we have begun well, yet we shall never be able to continue; Persecutions, discouragements, temptations are so many, so violent, that we think we shall never stand out against them; here also live by faith, God will give an issue to all our temptations; in the mean time commit our souls to God in well doing, and believe as Paul did, that he will deliver you from every evil work, and preserve you blameless to his heavenly Kingdom, 2 Tim. 4. If Satan annoy with his temptations, say as Jehoshua did, The Lord rebuke thee O Satan, Zach. 3. and remember the promise, The Lord will shortly tread him under our feet, Rom. 16. 4, In case of any service or duty to be performed unto God, remember his Covenant, I will make you able to keep my judgements, and to do them, Ezek. 36.27. In 1 Chron. 15.26. it is said, God helped the Levites in bearing the Ark; so will he help us to undergo the burden of that work which is too heavy for us, if we rest upon him by faith, if we have a word of faith to assure us that the work to be done, is (for the general) Gods work, and that it is particularly required of us as Our works, a work of our calling; we have then good warrant to depend upon his help, he hath called us, he hath sent us to the work, and therefore he will be with us according to that speech of his to Gideon in Judges 6.14, 16. I have sent thee and therefore I will be with thee; This is written not for him only, but for us also, that being called to any ministration or service, we might by faith look for the same presence of God with us, the same assistance as he had; Many other particulars might be named, but these may suffice to give a short direction how to live by faith in the promise and Covenant of God, according to the several occasions which befall us. 2. As we must depend upon God by faith for all good things which the Covenant promiseth, so we must remember the other part of the Covenant, That God will be a God over us, as well as a God to bless us; and therefore here our care must be to advance the Lord on high, that it may be seen by our subjection unto him, that we do acknowledge him to be our God, above us and over us; he hath humbled himself to take such underlings as we are into Covenant with himself, and hath thereby advanced us above ourselves; our duty is to set up him that hath abased himself for our sakes, and to humble ourselves to walk, with our God, Micah 6.8. It is said of Abraham that by his faith he gave glory to God; if we be the children of Abraham, let us herein imitate the work of Abraham, give honour to him whom we believe to be our God. We are all willing to be in Covenant with God thus far, that we may set up ourselves, and climb up into heaven that there we may sit upon Thrones, and to possess a Kingdom; but we must think especially of setting up the Lord upon his Throne, that he may rule in us, and reign over us, he having for this end taken us to be a people unto himself. Ascribe greatness to our God, (saith Moses) Deut. 33, 3. make it a name and a praise unto him, that he hath vouchsafed to make us his people, and to take us into Covenant with him. Honour him as he is God, but honour him more abundantly as he is our God; we own this unto him, by the Covenant we have made with him; the world knows him not, nor honours him not, the wicked contemn God, Psal. 10. and shall God have no honour? Shall he that stretched out the heavens, and laid the foundations of the earth, and form man upon it, shall he have no glory by all his works? shall he in vain create all the children of men, having none to praise him? The Lord himself answers in Isai. 43.21. This is a people whom I have form for mine own praise; God will have praise from his own people, whom he hath taken unto himself, he will be glorified in all those that come near unto him, Levit. 10 3. He knows them ●bove all the people of the earth, Amos 3. and is known of them, Psal. 72.1, 2. he advanceth them as a select and peculiar people, and will be honoured by them, according to all the great things which he hath done for them. Hence is that in Deut. 26.18. The Lord hath set thee up this day to be a precious people unto him, and in verse 17. Thou hast set up the Lord thy God to walk in his ways, and to keep his Commandments. The word which is there translated (avouched) Pagnine in his great Thesaurus translates exaltasti, Thou hast set up, as doth Arrius Montanus also; we must then set up our God on high; Labour to advance him above the heavens; he hath raised us above the earth, and above the condition of the men of the earth, that we might fill the world with his glory, and extol him above all; he hath made it a name and a praise unto us, that we are the people in Covenant with him; much more should it be a name and a praise unto him, that he hath showed such grace unto the sons of men, Isai. 55.13. jer. 13.11. All such therefore as are the faithful people of God, that are entered into Covenant with him, consider this duty; take heed of polluting the Name of your God, let not his name and honour suffer by you, but lift up his Name on high, that it may be magnified before all the world. And for this end take these few directions 1. If we will honour God and exalt him in due manner, we must set him up as our chief and highest in our esteem, far above every name that is named in this world, or that which is to come; set none compar with him, none equal unto him; Kings count themselves not to be honoured with due honour, if they be not set up above other men: It's not enough to honour God, but we must honour him as God, and that is to set him highest in our hearts, and above all: Hence it is that the Saints of God have used such expressions concerning him, as do single him forth beyond the comparison of all creatures: Thus Moses, Who is like unto thee amongst the Gods? who is like unto thee, so glorious in holiness, etc. Exod. 15.11. So David, Thou art great, O Lord, there is none like thee, 2 Sam. 7.22. So Solomon, O Lord God of Israel, there is none like thee in heaven above, or in the earth beneath, 1 Kings 8.23. So Micah 7.18. Who is a God like unto thee, which passest by the transgressions of the remnant of thine heritage? Thus have the Saints advanced God, in their esteem of him, making none like unto him in greatness, in glory, in holiness, in goodness, and in mercy, etc. And thus we must rise up in our thoughts and apprehensions of God, till we come to a holy exstacy and admiration of him, carried beyond the limits of all created excellency, so as to esteem all things else as nothing in comparison of him, Esay 40. There be men that say they are gods, and think they are equal with the most High, but they are but gods of the earth as the Prophet calls them, (Zeph. 2.11.) but our God is the God of heaven; therefore set him on high above all gods; God counts himself debased when any are made equal unto him, Esay 46.5, 9 2. Count it our blessedness, and highest dignity to be a people in Covenant with God, that we have him near unto us in all that we call unto him for, and may live in an holy fellowship and communion with; count it our honour that we are his servants, and may stand before him, and minister unto him; David, though great in name and dignity, who knew his pla●● as well as other men, and who could say (when occasion was) Do not I know that I am this day King over Israel? yet took more felicity in being God's servant, then in being King and Ruler over that great people, and therefore he speaks to God in such manner, O Lord I am thy servant, O God, thou art my God, etc. So then are we honourable as David was? yet esteem we this as our greatest honour, that God is our God, and we his servants. Are we low and despised in the world? yet count this honour enough that God hath lifted us up to this excellency to be one of his people; And herein the Lord counts himself to be honoured by us, when being counted as things that are not, as Paul's phrase is, even as things of nought, yet we can say with Jacob, I have enough, because the Lord hath had mercy on me, and hath taken me into Covenant with him to be my God: When in persecutions, in wants, in distresses, we can quiet ourselves in this, that God is our God, we do herein bear witness of him, before heaven and earth, that he is better to us then dignities, riches, and all worldly contentments, that he is enough to those that enjoy him. 3. We must count the things of God the greatest things, his work to be the greatest work, his service the greatest business of our whole life; yea, to be preferred before life itself. When Nehemiah was in hand with that great work of God, the re-edifying of Jerusalem, and the reformation of things amiss in Church and State, he looked at this as a great work, Neh. 6.3. I have (saith he speaking to them that would have drawn him from it) a great work to do, which I may not suffer to cease, whiles I come down unto you: Nay, he would not cease this work to save his life, Neh. 6.11. When David was giving direction concerning the building of the Temple, The work is great (saith he); And why great? because it is not for man, but for the Lord, 1 Chron. 29.1. and 22.5. The men of the world look at their own things as the great things which they must attend unto; the things of God, are with them, things of less value; they prefer their own things before the things of Jesus Christ; But those that are the Lords people must remember that they have given themselves unto the Lord, 2 Cor. 8.5. so as they are not their own any more, but the Lords, and to be for themselves no further than may stand with his honour, no further to seek their own things than may be for the Lord, and not against the Lord. Here then first we must prefer his commandments before the commandments and wills of men, resolving with the Apostles to obey God rather than men. Secondly, do his work in the first ●●●e, not first for ourselves, and then for God, as the manner is, but see that God be first served, remembering the words of our blessed Saviour, that he which loves himself or any other thing 〈◊〉 than Christ, is not worthy of him. Thirdly, offer our best things to God, to be for his service and honour; the best of our time, the best of our children, the best of our substance; the fat of our wheat and of our wine, must be for the Lord. Prov. 3.9. Honour God with thy riches, and with the first of all thine increase; the first are usually the best, and most desired, Mich. 7.1. And therefore when we give the first and best unto God, God counteth himself honoured by us; when we bring him the lean and the scabby, the lame, and the blind, things of no worth, the Lord is then despised in our eyes, Mal. 1. 4. If we will honour God as his people should do, we must stand for his honour in times of general declining; when all seem to neglect him, and lay his honour in the dust: When People, Nations, and Languages, shall fall down and worship the golden Image which Nebuchadnezar the King sets up, then to despise the King's commandment, and to worship our God alone, this is indeed to honour him: When we shall be forbidden to make prayer unto our God, Then with Daniel to have our Window open towards Jerusalem, and to make our prayer before him, is an honouring of him: When we serve him only in times of general Reformation, living in a Land of uprightness, when it is an honour to ourselves to conform to those that are faithful with God, in these times its more doubtful whether we seek to honour God, or to honour ourselves; but in corrupt times of general Apostasy, when the world turns their back upon God, then to cleave to him, and stand for his worship, then to say with Joshuah, Let all the world choose whom they will serve, but I and my house will serve the Lord; this is to honour him indeed, and to give him glory before the face of the whole world, see Ezek. 44.12, 13, 15. 5. If we will exalt God, we must rest upon his help at dead lifts, when all other helps fail us, in greatest straits, when we know not which way to turn us, when we see no help either in heaven or earth, but in him alone; Herein Jehoshaphat gave glory to God, when he knew not what to do, than were his eyes towards the Lord, 2 Chron. 20. Thus the three Children, when cast into the fiery Furnace, and Daniel when thrown into the Lion's Den, yet than they believed that the God whom the served, was able to deliver them, Dan. 3. And thus Moses honoured God at the Red Sea, when all was desperate in the eye of flesh and blood; yet Moses by the power of faith then believed a deliverance should come, Stand still (saith he) and see the salvation of God; God is greatly honoured by us, when we trust upon him in such desperate times. 6. If we will honour God, we must be exceeding careful to keep our vows and promises, which we have made unto him; walk circumspectly according to the Covenant we have entered into: We see how the Lord sometimes blames Israel for despising his Covenant which they had made with him, Ezek. 16.59. we cannot neglect our Covenant with him, but it will argue a neglect of God himself; Thou hast despised me, saith the Lord to David, when he had despised the Commandment which he had promised to observe, 2 Sam. 12, 9.10. We commonly deal with our promises to God, as we do with those which we make to our little children, we think to please them with promises for the present, but neither mind greatly what we say unto them, nor take any care to perform, as thinking they will never remember what we say unto them, any longer than whiles we are speaking: But would we deal so with our Prince? would not he count it a slighting of him, if having bound ourselves by promise to perform such a service to him, we should have no care to perform? Be sure the Lord will require the promises we have made unto him. Hast thou then opened thy mouth unto the Lord? know thou canst not go back, Judg. 11. Thou canst not neglect thy promise to God, without a neglect of God himself. 7. If we will honour God, we must lie under the authority of every word of his, and conform ourselves to his example, labouring to become followers of him, in imitating the virtues of God which he hath set before us to walk by: It's a part of that honour which children own to their parents, to obey their commands, and to imitate their godly example in well doing; we cannot honour God more, than when we are humbled at his feet, to receive his word, Deut. 33.3. suffering his word to rule in our hearts, so as we dare not go against it in any thing, trembling to sin against it, Esay 66. and when we renounce the manners of the world, seeking to become followers of God as dear children, this is to set him up as honoured by us, Ephes. 5. 8. In a word, if we will honour God, we must contend in his cause with much striving, being zealous for him, and for the defence of his Word, Truth, Gospel, Kingdom, and whatsoever concerns his honour, not yielding or giving place one hour, Gal. 2. not leaving an hoof behind us, Exod. 10.26. standing out to the utmost, in the things of his Kingdom: And when we have done all that we can do, still magnify his grace, that he will vouchsafe to admit such as we be to minister unto him, even as David did, when as he had showed a great deal of zeal in furnishing the house of God, having given of his own cost an hundred thousand Talents of Gold, and an hundred thousand Talents of Silver, 1 Chron. 22.14, and had withal stirred up the Princes to be helpful in the same work; yet what saith he after all this, he doth not go glorying before God, as if he had done some great thing for God, but humbling himself, saith, Who am I (O Lord) and what is my people that we should offer in this sort unto thee? 1 Chron. 29.14. He thought himself unworthy to offer any thing to the great God, and that it was an high dignity and favour done unto him, that God would accept any thing at his hands. Thus must we seek to honour our God, that hath so highly honoured us in taking us into Covenant with himself. And thus much of the condition of the Covenant. The Fifth Part. THE PROPERTIES OF THIS COVENANT. IT follows in the fifth place to consider the Properties of the Covenant, and these are four. For it is: First, A free Covenant. Secondly, A sure Covenant. Thirdly, An everlasting Covenant. Fourhly, An holy Covenant. 1. It is a free Covenant, a Covenant of free grace, freely made with us, and freely communicating to us all the blessings promised in it: The blessings made over to us in this Covenant, do spring from nothing in us, but only from grace in God. God's Covenant is not like Covenants which are usually made among men, in which each party expects some benefit from the other; Abimelech thought it good to make a Covenant of peace with Isaac, because he saw God was with him; If Isaac were against him, God would be against him too; he could not be an enemy to Isaac, but he must be an enemy to God; he thinks therefore its best for him, even for his own peace and safety, to be at peace with Isaac, and to make a Covenant with him, Gen. 26.28. The like we see in the Shechemits that make a Covenant with jacob; but they allege the reason of it; shall not their flocks, and their cattle, and substance be ours? Gen. 34.23. Thus it is in the Covenants of men; but it is otherwise in the Covenant which he makes with his people; he looks for no benefit by us in his Covenant with us, but only to communicate good unto us; His Covenant is free, I will love them freely, saith the Lord, Hoseah 14.4. And it is so free in two respects. 1. In respect of his entering into Covenant with us. 2. In respect of his performance of it. First, In respect of his entering into Covenant with us, there being nothing in us moving the Lord to take us into Covenant with him, but only his own grace, it is his good pleasure to love us, and do us good; though we come without silver, without any thing of worth in us, yet we may come unto him, and be taken into Covenant with him, Esay 55.1, 3. Hence it is, that when God enters into Covenant with his people, he is said to give them his Covenant, Gen. 17.2. for so the word is in the original, I will give thee my Covenant: In our translation it is, I will make my Covenant betwixt me and thee: but in the original, I will give, etc. As in Numb. 25.12. God is said to give the Covenant of the Priesthood unto Phineas as a gift; so God gives the Covenant of his grace, unto all that he takes into Covenant with him: Hence also are those expressions used in Deut. 7.7, 8. The Lord set his love upon you to take you into Covenant with him, not because ye were more in number then other people, but because he loved you, and chose your Fathers; as noting out the freeness of his love towards them, loving them because he loved them: and the constancy of his love towards their Fathers, towards whom he would keep the oath which he had sworn unto them; this was all the cause that moved the Lord to take them into Covenant with him: And hereto agrees that of Samuel, It pleased the Lord to make you his people, 1 Sam. 12.22. That they were become the people of God, rather than Egyptians, Moabites, Ammonites, or others, was not for any thing which the Lord saw in them more than in other people, but it pleased the Lord, it was his good pleasure to choose them, and to make them his people. This freeness of grace in entering into Covenant with us, may appear by these particulas: 1. That God is first in seeking after us to draw us into Covenant with himself; we seek not him, but he seeks us; we choose not him, but he chooseth us, he loves us first, joh. 15.16. 1 joh. 4.19. And in this respect he is said to be found of those that seek not after him, because he first reveals and offers himself in mercy unto us, Esay 65.1. 2. But though he be first in seeking after us, may there not be something in us to draw his eyes, and heart unto us? the man seeks first after the unmarried virgin, but there is beauty or dowry which draws him: But there is no such thing in us, there is no worth in us, he sees us polluted in our blood, Ezek. 16 6. he saw us contemptible and vile, so as none would regard us, vers. 5. and yet then doth the Lord take us up, and enters into a Covenant with us, vers. 8. This unworthiness of ours made Abraham to wonder when he heard the Lord speak of making a Covenant with him, Gen. 17.3. And this same made David to break out into that affectionate and admiring demand, Lord, who am I, that thou shouldest speak thus unto thy servant? 2 Sam. 7. 3. There is desert in us to the contrary, to keep off the Lord from ever owning such a people as we were; yea, though we should have sought after him: As First, Our former vile unfaithfulness in that first Covenant he made with us, wherein we dealt treacherously against him, forsaking him and lightly esteeming the God of our salvation, as Moses speaks of Israel, Deut. 32.15. we broke the Tables of the Covenant, and cast them away from us; yea, and cast away the Lord from being our God; the more undeserved therefore, and more free was that grace which moved the Lord to make a new Covenant with us, having been so false to him in the other. Secondly, The enmity that is in us against him, and against the things that please him; we are as contrary unto him, as is darkness to light, and evil to good, Rom. 8.7. we are a crooked generation, that cannot abide the straight ways of the Lord; our whole nature is sinful and corrupt before him. 4. Consider the time wherein the Lord takes us by the hand to bring us into Covenant with him, and then we shall find that when we are most averse and backward, and have least thought of ever seeking after him, than it is that he seeks us to take us unto himself. Thus the Lord called Saul, when he was persecuting, raging, breathing out slaughter, and threaten against the Lord, and against his Saints, than the Lord takes him by the hand, and enters into Covenant with him, Act. 9 and so it was with those mockers, Act. 2.13, 37. here were no dispositions and preparations before on their part, but tree and unexpected grace from God. 5. Compare those that are taken into Covenant with other that are left out (for all are not taken in, Ephes. 2.12. there be that are without God, without Covenant) and this will also make it manifest, it is free grace by which any are taken in: For 1. If we look upon those that are taken into Covenant, and those that are left, we shall find that there is no difference in themselves, betwixt one and other; we have all sinned, and there is no difference, saith the Apostle, Rom. 3.22, 23. No reason therefore in us, why one is taken into Covenant, and not another, but only free grace in God; for if it be not free grace towards them that are taken in, then there is injustice and wrong done to those that are left: If there were any worth in those that are taken, there was as much in those that are left, and therefore either it must be free grace towards the one, or there is injustice and wrong towards the other; but what blasphemous mouth dare impute unrighteousness and wrong to the righteous God? he owes nothing to any; he may truly say to all men, I do thee no wrong, Matth. 20.13. Thou hast as much as I own thee. Both sorts therefore being in themselves alike, and no wrong done to those that are left, it must needs be free grace in those that are taken in; apply joh. 14.22. Matth. 11.25. 2. As sometimes there is no difference betwixt one and other; so sometimes God chooseth the worse, takes in the more unworthy, and leaves those that are better than they, Paul a chief of sinners, 1 Tim. 1. Publicans and Harlots, Matth. 21. Marry Magdalene possessed with seven Devils; these were taken in; and the righteous generation (as they were reputed) which justified themselves, and were justified by others, were left and passed by. In Ezek. 3.7, 8. The Lord tells the Prophet, that if he would have sent him to another strange people (as he sent Jonah to the Ninevites) they would have harkened unto him and obeyed him, but the house of Israel will not obey thee; and yet for all this God sent his Prophet to them, and not to the other, to the worse and not to the better, and so Matth. 11.23. Thus it is in the communication of himself in the Covenant of grace; he sometimes passeth by such as seem better, and takes the worse, to the end that it might appear that he respects none for any thing that is in them, but that the freeness of his grace might be seen in those whom he takes unto himself: This is that which the Apostle points at, 1 Cor. 1 27, 28, 29. God chooseth the foolish things of the world, the weak things, base and despised things, things which are not, passing by the wise, the mighty, and things which are in esteem, that all might see it is nothing in man, but the grace of God by which we are taken into communion and Covenant with him, etc. 2. As the grace of the Covenant is thus free in the making of it, so it is also in the accomplishment of it; the blessings of the Covenant are as free grace in the bestowing, as they were in the promising: Not that God is now free to perform or not to perform, for he cannot but perform that which he hath promised: but yet he owes the blessing to us in regard of his own promise, faithfulness and goodness, not in regard of any worth that is in us; for though there be our obedience of faith intervening and coming between God's promise, and between his performance, yet the performance is as free grace as is the promise, because there is no such worth in any of our obedience, as to which the blessing should be done in a way of justice: He cannot deny himself, 2 Tim. 2. nor can he alter the thing which is gone out of his lips, Psal 89.34. otherwise, the blessing of the Covenant is as well freely given, as it was freely promised: And therefore it is that the Prophet speaking of the performance of the Covenant which God made with Abraham (but was to be performed to his seed) he speaks in this manner, Thou wilt perform truth unto Jacob, and mercy unto Abraham, as thou hast sworn unto our Fathers in old time, Micah 7.20. God's truth gives assurance that he will do it (thou wilt perform truth unto Jacob) but yet its mercy when it's performed (thou wilt perform mercy unto Abraham, etc.) and thence it is that in jude v. 21. the Apostle speaking to the Saints, exhorts them to wait for the mercy of the Lord unto eternal life; and in Rom 6.23. Life eternal is called a gift, freely given by free grace: and in 1 Pet. 3.7. we are said to be heirs of the grace of life, because grace is the cause, as well of our inheriting life, as of Gods promising; for though we have received a Spirit of grace, to renew and sanctify us; yet in many things we offend still, standing in need of forgiveness from day to day; and where there is need of forgiveness, there life must needs be of grace, and not of merit or works. The Reasons why the Lord would have his Covenant to stand upon this foundation of free grace; are these 1. To be a ground of hope to such as see themselves unworthy of acceptance with God; If the grace of the Covenant were not free, such unworthy ones could have no hope. 2. It is the glory of grace to be freely communicated, Esay 55.1. Come and buy without money: It darkens the glory of grace, when it is vouchsafed for any benefit received, as Potiphar favoured joseph, because he saw God prosper the things that were under his hand, Gen. 39.3.4. but where favour is wholly free, there it shines forth in the glory of it: and thence it is that when the Lord had made his promise to the dispersed Jews, concerning their gathering in again, he tells them that it is not for their sakes, but for his own name sake, thereby to maintain the glory of his free grace towards them. 3. The Lord would have his Covenant to be a Covenant of free grace, that the blessing of it might be sure unto those to whom the promise is made: The Lord saw the unstability of the former Covenant of works, the promise being made with respect to that which was in us, or to be done by us, and so would this new Covenant have been also, if it had been built upon the like foundation; therefore that the blessing of it might be sure, the promise is made to depend not upon any thing to be done by us, but upon the free grace of God, Rom. 4.16. Use 1. To inform us from what hand to expect the blessing of life promised to us in this Covenant, even from mercy and from grace, not from justice; he that will have life, and wring it out of the hand of justice, in stead of life shall have the wages of death, as his deserved and just reward; See 2 Tim. 1.18. It is mercy which the best must look for at that day. Use 2. This may be a ground of encouragement to such as are (or at least seem to themselves to be) afar off, aliens to God, strangers to his Covenant; let them draw near, and seek to be partakers of this grace so freely offered, the blessings whereof are great, of infinite value, yet are they as free as great; in respect of greatness they might seem to be above hope, but in respect of the freeness of them they are under hope; by this consideration the Lord encourageth his people, to seek unto him for acceptance, (Receive us graciously, Hos. 14.2.) and if any say but alas how can we which have forsaken our God, and gone after our Idols, and done such abominations, be accepted by him? hereto the Lord answers, I will love them freely; he looks for no worth in us, for which he should show grace unto us, but only that we must accept that which is so freely offered. It's usual with such as most desire and long after grace, to be most fearful and doubtful of obtaining; Oh, there is so much unworthiness in them, how can they hope to find acceptance with God, they can see nothing in themselves for which God should accept them, and 'tis true; but though you can see nothing in yourselves, yet you may see enough in God; Looking downward you see unworthiness in yourselves; but look upward and then behold riches of free grace in God; Grace is never the further off because you can see no worthiness in yourselves, nay, the more you discern yourselves unworthy, the more near is the abundance of grace to be manifested in you, if ye trust unto it; say not therefore you are unworthy, thereby nourishing distrust in yourself; but say rather, though I be unworthy, yet I will commit myself to that free grace of God which is vouchsafed to unworthy ones; nay, I say more, such as are not unworthy, shall never taste of this mercy and grace of God, it's given to none but to unworthy ones: The very thought and opinion of our own worthiness dwelling in us, excludes us and cuts off from grace; here is then a prop to our weak faith, this puts a plea into the mouths of all dejected souls; let them look to this sweet name of grace, here take hold, here rest, here cast anchor, in this harbour we shall be safe in the midst of all storms; and as the Church in Lam. 3.8. considering the greatness of her affliction, she said, Her hope was perished from the Lord; yet considering again how her heart was humbled within her, she reassumes her hope, which before was perished; my soul (saith she) is humbled within me, therefore have I hope; she hoped then even when her hope was perished; so let us do, when our hope is perished in respect of any goodness in ourselves, yet considering the free kindness and grace of God, let us stir up our hopes and say as she did, I have hope because the Lord is gracious, freely offering grace to the unworthy; were it not for this Name of grace, we should never tell how to open our mouths before the Lord; If he should say unto us, what can you say for yourselves why I should not condemn you? We must answer, truly nothing, Lord, nothing in ourselves; only thou art gracious who freely pardonest the sins of thy people; I cannot desire to be accepted of thee for any thing that is in me, but I commit myself to thy free and rich grace, which is able to do for me abundantly above that I can ask or think. And here (to add a word more concerning the absolute promises, of which I have spoken something before) we may by that which hath been spoken, discern the right use of those promises, they are to be encouragements or attractives to draw us to rely upon free grace in such times when we are most discouraged in ourselves; there be several seasons in which both kinds of promises (both absolute and conditional) are of special use; there is a time wherein the soul is apt to slumber, being overtaken with a spirit of security, apt to presume and to walk negligently; there is a time also of dismaidness and dejection of Spirit, every thing causing fear, though we walk in conscionable care before God. Now when that security and carelessness prevails in us, then is a time for us to look unto the conditional promises, and the qualifications expressed in them, not giving rest unto ourselves, until we find them in ourselves; contrariwise, when the soul lies under fear, pressed down with sense of our own vile unworthiness, then is a time to look unto the absolute promises, considering with ourselves though we be poor, lost, wretched, miserable, yet the Lord hath promised for his own sake to secure us, and to do us good. To apply absolute promises to one of a lose carnal and sensual spirit, it is as if you should give him a cup of poison to drink; but to apply the same to a poor dejected spirit, sensible of its own vileness, here it is as new wine which glads the heart of man; Every thing is beautiful in its season, as Solomon speaks; so are these promises in their several seasons; the absolute promises to encourage the weak, and dejected; the conditional to search, to waken and stir up the secure. Use. 3. To exhort us to honour this free grace of God, by which we are taken into Covenant with him; all that God doth towards us, being done for the praise of this glorious grace of his, Ephes. 1.6. This is God's end, and this was Paul's practice, 1 Tim. 1.13, 14. ever seeking to magnify this grace, and Ephes. 2.4. and Isai. 63.7. where there is mention of rich mercy great love, exceeding riches of grace, great goodness, tender love, great mercy, multitude of loving kindnesses; Reserve we therefore the whole glory of our salvation entire unto grace alone, mix nothing with it, add nothing to it; adding and mixing debaseth it, as water mixed with wine, or copper with gold. It was David's expression which he used, when he had received those ample promises from God, for thy words sake, and according to thine own heart (saith David) hast thou done all these great things unto thy servant, 2 Sam. 27.21. so think we, all that mercy and goodness which the Lord hath done for us, he hath not done it for our sakes, or according to our worthiness, but according to his own heart, according to the purpose of his grace towards us; say therefore, Not unto us O Lord, not unto us, but to thy Name be the praise; it is enough for us that we have life, the blessing, the comfort; let grace alone have all the glory. Use 4. To stir us up to imitate this free grace of God, which is showed on us; First loving the Lord not for his gifts and rewards, but with a free love as he hath loved us, and serving him with a free spirit and a willing mind. Secondly, be free in doing good unto all men, even to such as have deserved nothing, (or if any thing, only evil at our hand) though they be aliens and strangers and such as we never hope to receive any good from, yet freely do them good, even where we look for nothing again, Luke 14.12, 14. as God hath done unto us, so do we unto them; in this we shall show ourselves the children of our Father in heaven, Matth. 5. 2. As it is a free Covenant, so it is a sure Covenant, certain to be performed; It cannot fail, those that rest upon it shall find it will not be as a lie unto them to deceive them; but the accomplishment will every way answer their expectation and hope; Thus saith David, 2 Sam. 23.5. God hath made with me a Covenant perfect in all points, and sure, and in Esay 55.3. The promises of the Covenant are called the sure mercies of David, not because they are sure unto David alone, but because they are sure, and shall be sure unto all the seed of David that are in Covenant with God as David was; The promises of God's Covenant are not yea, and nay, various and uncertain; but they are Yea, and Amen, sure to be fulfilled 2 Cor. 1. There shall not fail so much as one word of all that good which God hath promised to do for his people, see Iosh. 21.45. & 23.14. 1 King. 8.56. The stability of God's Covenant is compared to the firmness and unmovablenesse of the mighty mountains, Esay 54.19. and to the unvariable course of the day and night, Jer. 33.20. to imply that it is as easy (yea, more easy, as the places quoted import) for the mountains to remove out of their places, and the course of the day and night to cease, as for the Covenant of God to fail. Reas. 1. The Covenant and promises of grace are built upon the unchangeable purpose of God, which is a foundation remaining sure, and cannot be shaken, 2 Tim. 2.19. and for this cause it is, that in Tit. 1.2. the Lord is said to have promised eternal life, before the world began; not that any promise could then be made to us in person; but because, first, God then purposed it in himself; secondly, According to that his purpose, he promised life to Christ for us, and in our behalf; and thirdly, because the promise of life which is in time made unto us, in our own person, is according to that purpose of God in himself, and that promise from everlasting made unto Christ; and hereto agrees that of the Apostle, in Heb. 6.17. where he grounds the truth and certainty of the promise, upon the stableness of God's counsel; so that unless God's Counsel and purpose change, the promise cannot fail. Reas. 2. The freeness of the Covenant proves the sureness, and certainty of it, as before we argued: It is free that it might be sure; so here, its sure because its free; the former Covenant of works was not sure, because it was not free, but depended upon some things in ourselves, which were mutable and changeable; and if the Covenant of grace did depend upon the mutability of our will (as that did) the promise of life now made to this Covenant could be no surer than it was before; but this Covenant is free and therefore sure; nothing can hinder free grace from giving eternal life to whom it will; man's unrighteousness coming between, may prevent a promise made upon condition of righteousness, but it cannot prevent a promise of free grace. Reas. 3. God hath given us many pledges to assure us of the certainty of his Covenant, and the blessing of it. First, his word is gone out of his mouth, and he cannot alter it, Psal. 89. Secondly, he hath written it, to make it more sure; and what he hath written, is written never to be blotted out. Thirdly, He hath sealed it with his own seal, and so it is become as the Laws of the Medes and Persians, which altar not. Fourthly, He hath sworn it, Psal. 89.3, ●5. Heb. 6.17. Fifthly, He hath given us the earnest of his Spirit, 2 Cor. 1.22. Sixthly, Christ the Mediator and Testator of it, hath confirmed it by his own blood, Heb. 9.16, 17, 18. What can then be more sure? Object. But in Numb. 14.34. God tells the Israelites they shall feel his breach of promise; and in Ezek. 16.59. he tells them that he would deal with them as they had done with him, in breaking his Covenant; and so in Zach. 11.10. by all which it may seem God's Covenant may fail. Answ. Men may be said to be in Covenant with God two ways; First, In appearance, by visible profession; Secondly, According to truth; the former sort profess hope in the promise of life, but being hypocrites which never gave themselves to the Lord in truth, they fall short of the promise, and are deprived▪ Heb. 4. But those which are truly in Covenant with God, having given up themselves unto him in simplicity and truth to be his people, towards these God's promise stands firm, never to be changed. There were in Israel a mixed people, some believed, some believed not, and yet they all did in show accept the conditions of the Covenant, and professed themselves to be a people in Covenant with God: Those of them which in truth believed, had the promise of God fully accomplished unto them; Those that believed not, they enjoyed it not, because of their unbelief; they were in truth none of the children of the Covenant, although they professed it; and therefore no marvel they miss of the blessing promised: As in Exod. 32.32, 33. Some are said to be blotted out of the book of life; not that those which are written in it, are ever indeed blotted out; but because some which seemed to have their names written therein, are at length declared and made manifest that they never were of those that were written there; but were written in earth as Jeremy speaks, Jer. 17.13. rather than in heaven; so it is here in the case in hand; God seems to break his promise with some; but not with those which are truly in Covenant with him; only he makes such hypocrites as profess and pretend hope of obtaining the promise, to see and feel that all their expectation is in vain, when they find themselves disappointed of the blessing they hoped for. The one sort (namely, such as truly believe) they enjoy the promise, following faith to the conservation of the soul; the other sort (namely seeming hypocrites, and formal professors) deprive themselves through unbelief; but the Covenant and promise of God stands firm and sure, to all that lay hold on it by a true faith. Use 1. This may shame us for our unbelief: When we hear of the great things of the Covenant, which God hath promised, we hear them as matters beyond belief; Those that publish these things of our peace and salvation, may say with the Prophet, Lord, who hath believed our report? Esay 53.1. We look at these things as things of which there is no certainty; we hear of them, but we believe them not: This is evident by our little seeking after them, our little minding of them, that we do no more comfort ourselves in the remembrance of them, and rejoice in the hope of them: These things are plain evidences, that either we believe them not, or our faith concerning them is very small. Fullness of faith concerning these, would bring on fullness of joy, to rejoice under the hope of the glory of God, and would cause us to press hard towards the mark, so running that we might obtain; Let us shame ourselves before the Lord for this our unbelief; shall he promise and not perform? shall he speak to us and write to us, and swear to us, and seal to all with his own seal, and we not believe him? Let God be true, though every man be a liar; consider how by our unbelief we do both cast dishonour upon the Lord, and weaken our own comfort, which we might be filled with through believing. Use 2. Is the Covenant and promises of it so sure? This than may minister a ground of strong consolation unto all such as have given up themselves unto God to be a people in Covenant with him: Let them know God's Covenant is sure, and cannot fail them; you that are such, lift up your heads, comfort your hearts, strengthen the weak hands, and feeble knees; Look upwards and rejoice in the expectation of those great things which are laid up for you: They are so great, that you can hardly believe them, yet they are sure, as the promise, Covenant and Oath of a faithful God can make them. When you see uncertainty and unstability of all things, riches go away, friends forsake, strength fails; Let your stay and comfort be, that yet God's Covenant fails not; the riches of the world may be consumed, but his grace is an abiding substance; other friends may hid themselves, and stand afar off in the day of affliction, but the Lord will not forsake his people; and though strength decay, and life be ready to departed yet he will be the strength of our heart, and our portion for ever. Heaven and earth shall sooner pass away, then on tittle of his Covenant shall fall. Can we in our meditations dwell more upon the certainty of this Covenant, which is so perfect and sure in all points, it would much help to uphold us in our greatest failings. Sometimes things are so cross and contrary to that which God hath promised, that his promise seems to be but wind, and vanity and lies: his word speaks good to us, but his dealing is quite contrary: There are great words, but little done; we see little but sin and misery, and corruption in ourselves, with chastisement and affliction from God, we enjoy not the blessing promised: It is with us, as it was with Gideon, when the Angel uttered those comfortable words unto him, The Lord is with thee thou valiant man; Ah saith Gideon, Is the Lord with us? why then is all this evil come upon us? where are all his miracles our Fathers told us of? the Lord hath now forsaken us, Judges 6.13. So it was with David, he had the promise of the Kingdom made unto him by Samuel, who also anointed him thereunto; but before he came to the possession of it, he met with so many cross haps, and contrary events, that David began to think all samuel's words to be but lies; he concludes, All men are liars, and Samuel himself is no better. Thus it is with us, we meet with many sad crosses, and hard events, which seem quite contrary to the promise of God; These make us to fear and doubt of the promise, and not only to say with David, All men are liars; but with Jeremy to say to God himself, Be not thou as a liar unto me, Jer. 15.18. As if all the promises of God were quashed, and come to nought: But consider, though your faith may be thus exercised for a season, yet God's promise is faithful and sure. These are times in which God comes to us as he came to Abraham to prove him, God made Abraham a promise, that of his seed Christ should come, in whom all Nations should be blessed; this promise God never meant to reverse; yet he will try Abraham's faith, he will see whether Abraham can believe this, and hold unto it, when a sore shock and plunge comes which shall seem quite to overturn and dash all: Here therefore to try Abraham, God bids him go and sacrifice his Son; here reason saith to Abraham, this is against the promise, for if Isaac be sacrificed, how can the Messiah come out of his seed? but Abraham believes though he cannot tell how; yet doubtless God will fulfil his promise; and so he did: Thus God will try the faith of his servants; seeming to work clean contrary to his promise, yet not as intending to break it, but intending to try their faith, to see whether they can then believe the promise when all things make against it: In such times our work is, to stir up our faith, believing the firmness and stability of the Covenant of God, assuring ourselves, that heaven shall sooner be confounded with earth, and turn into a Chaos again, the Sun shall sooner be turned into darkness, the fire shall sooner cease to burn, the mighty Rocks and Mountains shall sooner be thrown out of their places, than the promise of God shall fail, which is a sure foundation which cannot be removed: Whatsoever therefore the work of God seems to pretend, yet judge of God's intent by his promise, whatsoever falls out in the way, God's intent, God's end is to fulfil his Covenant, that's sure; eye this end, and hold fast to the conclusion which God makes in his promise, and though you cannot answer the argument which reason will frame out of those things, which sense suggests, yet hold the conclusion, God's promise is sure, his Covenant fails not, here rest, and wait for it. Helps hereunto. 1. Consider that all God's people that have gone before us, which do now inherit the promises, and have them in possession, have met with the same discouragements as we do: They were tried in their faith and patience before they came to enjoy the blessing, Heb. 6.11.12. &c and the same things are fulfilled in the rest of our brothers, which are now in the world, 1 Pet. 5. they have their shake, doubts, and fears, as well as we. Be not therefore discouraged. 2. See that the promises of God be precious unto you; so have the children of God esteemed them, as of great and precious things, 2 Pet. 1.4. they are pearls unto those that are owners of them, Matth. 7.6. the more we prise them, the more may we assure ourselves of our part in them; and that they shall be surely made good unto us. 3. Keep Christ near unto us, for it is he in whom all the promises are unto us Yea and Amen, 2 Cor. 1. Lay him therefore in our hearts; Let him lie between our breasts, Cant. 1.12. Let him be to us the dear beloved of our soul; make him our hope, as the Apostle calls him, 1 Tim. 1.1. even our hope of glory, Col. 1.27. Keep him near to us, and hope through him, and we shall not be disappointed of our hope. 4. Lastly, labour to keep in ourselves a clear sight of those graces that are expressed in the conditional promises, they being the companions of the faith which saveth us; take heed of suffering them to be wounded and darkened in us, by worldliness, wrath, impatiency, but keep them shining, and bright; the more evidently we can discern these, the more evidence we have of the blessing of the Covenant, and the more assurance of full possession: These graces are (as 'ttwere) our anointing, by which we are anointed before hand unto the Kingdom; Look to our anointing then; If God have anointed us by the oil of his spirit, it is not for nothing that he hath done it: it is an assurance unto us, that it is his pleasure to give us the Kingdom. David being anointed by Samuel, got the Kingdom at last, though he went through many troubles first. Use 3. This should teach us all to prefer the things of God's Covenant, being so sure and certain, before all the uncertain vanities of this deceitful world. What the Apostle speaks of riches, calling them uncertain riches, 1 Tim. 6. the same may be truly affirmed of all worldly things, honour, favour of men, etc. they are all uncertain things; The hope of them is uncertain, and many times proves vain, as it did to Balaam, who had fair hopes before him of rising to great honour, but all was quashed in a moment, when he was slain with the sword, and sent down to the sides of the pit among the uncircumcised. And as is the hope, so is the possession of them uncertain also, as it was to Haman, who in the midst of all his honour, stood but in a slippery place; for being in honour he continued not, but became like unto the beasts that perish. What is there of any certainty under the Sun? The world (and all things in it) is not unfitly compared to a wheel, Ezek. 1. and 10. which is of various and uncertain motion, now up, now down, now going, anon returning; there is nothing sure in this world, but only what we hold by the sure and faithful Covenant of God; and therefore as Christ when he saw his Disciples admiring the stately building of the Temple: Are these (saith he) the things ye look upon? so should we say unto ourselves: rebuking these our foolish hearts, when we see them taken with this world's uncertain vanities; Are these the things ye look for? ye walk in a shadow, and disquiet you selves in vain, ye grasp at that which ye have no assurance to attain, or if ye do attain, yet cannot long possess; such are all worldly things; But the things which God hath promised in his Covenant, are sure, certain, infallible, though the world be a liar, yet God is faithful and true, he cannot deny himself; The holy Apostle did well discern this difference betwixt the things of God, and the things of this world; one of them he calls uncertain, 1 Tim. 6. but speaking of the other, I fight not as uncertain, as one that beats the air, but as certain to obtain, 1 Cor. 9.26. Truly while a man contends for the things of this world, he doth but beat the air, as if a man should spend his strength in striking great blows at an airy shadow, whiles his enemy in the mean time goes free away: But those which run for the crown which God hath promised, they shall in time find that they have not run in vain, neither have laboured in vain, they shall find a sure reward, Prov. 11.18. We love not to lose our labour; we think, better sit still, then labour for nothing. But this encourageth to strive with our best strength, when we have the prize in our eye, when we are sure to obtain: Here therefore, first by faith believe the truth of God's promise, and then put on in practice, to seek after the things which God hath promised, looking at the glory and joy which is set before us, and then the sure mercies of David will be our own mercies also, as Jonah speaks, Jonah 2.8. and will be as sure to us as to David or any of his seed: How sure the Apostle esteemed them, see 2 Tim. 4.8, 18. Take we heed then, lest by following lying vanities, we forsake our own mercies; that mercy and blessing I mean, which if we diligently seek after, shall surely be our own. 3. The third property of the Covenant is, that it is an everlasting Covenant, Gen. 17.7. I will establish my Covenant betwixt me and thee, to be an everlasting Covenant; so also verse 13. see also, Esay 55.3. jer. 32.40. Heb. 13.20. This Covenant is said to be everlasting, 1. A part antè, as being from everlasting, in respect of the promise made to Christ for us, which was done before the foundation of the world, Tit. 1.2. 2. A part post, as being to continue from everlasting to everlasting, as Moses speaks, Psal. 9.2. though the Covenant in respect of our own personal entering into it, is made with us now in time, and hath a beginning: yet for continuance, it is everlasting and without end: Its never to be broken, if once made in truth; men may seem to be in Covenant with God, and yet (it being but seemingly, and not in truth) such a Covenant may break, and come to an end, in which sense the jews are said to have broke the everlasting Covenant, Esay 24.5. But where we do truly give up ourselves unto God, to be his people, and take him to be our God, this Covenant is everlasting, its never broken more. It is not denied but by reason of our unstableness of Spirit, we are apt to make many a breach on our part: And it is true also, that the Lord might have reserved such a liberty unto himselve, and a power of revocation, to disannul the Covenant which he had made with us; But neither hath the Lord put in any such clause of reservation, nor doth he take advantage of our infirmity, but tells us that which we may trust unto; namely, that his Covenant with us is for ever, and that from everlasting to everlasting he is our God: Hence is that in Gen. 17. ●. God is said to establish his Covenant with us, as meaning to have it stand and continue for ever, and in Psal. 89.28. it's said to stand fast, and in 2 Chron. 13 5. its called a Covenant of salt, because it corrupteth not, it faileth not; as things that are salted, use to last and continue; and hereof it is that all the blessings of the Covenant are said to be everlasting; forgiveness of sins is everlasting, being once forgiven, they are never remembered any more, jer. 31.33. The peace and joy which comes thereby, is everlasting also, your peace shall no man take from you, joh. 16. and our joy is everlasting, Esay 35.10. our salvation is an everlasting salvation, Esay 45.17. our life is an everlasting life, joh. 3.16. All the blessings of the Covenant are to continue, not only like josephs' blessing, to the end of the everlasting hills, Gen. 49.26. but for ever and for ever. This new Covenant of grace, is like the new heavens, and new earth, which shall never wax old, nor vanish away, Esay 66.22. Hence it is that baptism is but once administered, because the Covenant is but once made, the promise of it being given once and for ever: The supper is often administered, because of the many breaches on our part, and the manifold weaknesses of our faith which we are subject unto, the Lord being pleased in that Sacrament to renew the seal of his Covenant towards us, for the settling of our faith, and the stablishing of us in the assurance of his grace, which hath been so often witnessed to us, in the renewing of the Seal of the Covenant; but baptism being the Seal of our entrance into Covenant with God, is but once administered, because the Covenant is but once made, and being once made stands fast for ever. The Reasons why this Covenant is everlasting, are these, Reas. 1. From God's unchangablenesse, he is a God that changeth not, and therefore whom he loves once, he loves for ever, and to the end, Joh. 13. his gifts and calling by grace are without repentance, Rom. 11.29. his love is everlasting, Jer. 31.3. his kindness is everlasting, Esay 54.8. and his goodness shall be everlasting towards them that he takes in Covenant with him. Object. If this reason hold that the Covenant of grace is therefore everlasting, because God is unchangeable, then by the same argument, the Covenant of works may be proved to be everlasting also, so that that Covenant should not have been broken. Answ. It followeth not, because the Covenant of works (speaking of the accomplishment of it by man, with whom it was made) was not built upon God's purpose within himself, but was left to the liberty and will of man, either to fulfil it, or break it as himself would; but the Covenant of grace is built upon God's immutable purpose, which cannot change: The Apostle joins these two together, purpose and Grace, 2 Tim. 1.9. to give us to understand, that all the ways of his grace which he leads his people into (and therefore also this way of his Covenant) is according to his eternal purpose within himself: Herein that first Covenant was not as this latter is, and therefore though the one was broken, yet the other cannot; Secondly, This may be added also, that that first Covenant (in respect of the substance of it) is unchangeable and everlasting; and it is the unchangeableness of it, which doth condemn all the Sons of Adam, and did bring Christ from heaven to fulfil it for those which should believe; Gods unchangeable justice, will not suffer any unjust person to live; in so much that either we must have Christ to fulfil the justice of that Covenant for us, or else for the breach of it we must perish for ever: None but righteous ones saith justice, shall have life, the reward of righteousness: This justice in God is unalterable, and changeth not, and thus fare there is little or no difference between the one Covenant and the other, but both are alike; but here is the difference that in the Covenant of works, God promised life to Adam in case he obeyed, but did not promise to uphold him in a way of obedience, to the end that he might not miss of the life promised; Whereas in the Covenant of grace God doth not only promise life to those that do believe, but promiseth that their faith shall not fail, and that he will keep them by faith unto salvation, and preserve them to his heavenly Kingdom; The promises therefore of this Covenant are larger and better then of that other, this being made with none but with those that the purpose of his grace doth reach unto: He makes this Covenant with his chosen, Psal. 89.3. and with them only; It is revealed to many, but made up with few, even with those that are vessels of mercy prepared unto glory; thirdly, In the Covenant of works distinguish these two: First, the term, substance, or heads of the Covenant propounded and agreed upon betwixt God and man; secondly, The fulfilling or violation of it by man with whom it was made. The substance of the Covenant is one, the fulfilling of it is another; The substance of it (do this and live) is not changed, though the fulfilling of it by Adam did fail, as well it might, because God never promised him to cause him to fulfil it; but only to give him life in case he did work therein: But in the Covenant of Grace both these are promised, one as well as the other, the Lord not only promising life to those that do believe, but that he will uphold us in the faith unto the end: And hereupon it follows, that though in the Covenant of works, man failed in his duty, yet the Covenant on God's part remains inviolate; for if God give life upon obedience performed, or inflict death upon disobedience, God doth in so doing perform this Covenant towards man, this being all that God promised in that Covenant; but in the Covenant of Grace there can be no total breach on our part, so as to dissolve the Covenant betwixt God and us, but it will import a failing of the Covenant on God's part also, because he hath promised us to keep us with him for ever, and gives this as the reason why his Covenant with us shall be everlasting; namely, because he will put his fear unto our hearts, so that we shall never departed away from him; so that if the Lord should now suffer his Covenant-people wholly to departed, and to break Covenant with him; there must follow some change of mind in God, as having thoughts of love towards us, when he took us into Covenant with him, and of dislike when he suffers us to departed from him; but there is no such change in God, therefore this his Covenant with us is everlasting. Reas. 2. From the everlasting mediation and intercession of Christ●, who for ever stands betwixt God and us to make up all breaches which might be made by our default: As he hath obtained an eternal redemption for us, Heb. 9.12. and hath brought in an everlasting righteousness for us, Dan. 9.24. So doth he sit at the right hand of the Father, and lives for ever to make eternal intercession for us, Rom. 8.34. And by this intercession of his, we continue for ever in favour with God, and the Covenant stands firm betwixt him and us; he mediates with the Father for us when he sees him provoked by our sin; he mediates with us also by his Spirit, bringing us back to God in a way of repentance, so renewing our Covenant towards him, and helping us to take new hold of his Covenant towards us; Christ is a Priest for ever, to be Mediator of an everlasting Covenant. Use 1. Here is a spring of everlasting consolation to those that are in Covenant with God, this fountain of comfort will never be dried up; Let other things end or change as they will, yet God is ours in an everlasting Covenant, never to be broken off; death may put an end to other Covenants betwixt man and man; but this Covenant betwixt God and us stands fast for ever; Though Abraham be dead, yet God is Abraham's God still, and by virtue of this Covenant betwixt God and him, Abraham shall be raised up, and live again: This may stay the minds of weak ones, in time of desertion, when they seem to be dead, liveless, lost, and cast off, as if God would remember them no more; yet then consider God's Covenant is an everlasting Covenant, so that if ever you gave up yourselves to God by Covenant to be one of his, this Covenant shall continue and abide for ever. If ever you found yourselves enfolded in the bands of this Covenant, know for certain the Lord will not lose you, he will remember his Covenant and promise, and will return and love you again, and that with an everlasting love; what he hath been unto you, the same he will be for ever and ever: You will say perhaps you have sinned, and now he is angry with you for your sin; suppose it be so, he may be angry with his dearest ones, as he was with Moses, Deut. 1.37. but he will not always chide, Psal. 103.9. nor will he cast off for ever, Lament. 3.31. he will be pleased again, and will love you with an everlasting love, see Psal. 89.28, 29. to 38. Here is a ground of everlasting consolation in this everlasting Covenant. Use 2. For exhortation: First, Let this stir us up for ever to magnify that riches of mercy, which hath taken us into the bond of this everlasting Covenant: There is no end of this mercy and goodness: Oh that there might be endless praises sounding from us, with enlarged desires to publish this grace showed on us! If this Covenant had been for a little season, it had been the less mercy, but that we should have the High God, to enter into an everlasting Covenant, to be our God for ever; who can sufficiently admire this goodness? When God had made that large promise to David concerning his House and Kingdom for ever (2 Sam. 7.16.) See how David was taken up with admiration, Lord (saith he) who am I, and what is my house, that thou hast brought me hitherto; namely, to the Kingdom; And yet this was but a small thing in thy sight O Lord God, and therefore thou hast spoken of thy servants house for a great while, vers. 19 This enlargement of God's love to David's house for a great while, even to establish it for ever; this enlarged David's heart and mouth towards God, as not knowing how sufficiently to set forth the praise of his goodness: Truly such is the mercy shown us in making this Covenant with us, that if we might live unto eternity, we should think we never had day enough, or time enough to magnify this everlasting mercy showed on us. 2. Let it admonish us to be constant in our Covenants, and in all duties of love, according to what we have Covenanted, and promised; It's mentioned as one of the sins of the Gentiles, that they were Covenant-breakers, Rom 1.30. Let it rest with Gentiles, let it never be said that it is the sin of those that profess themselves the children of an everlasting Covenant. 3. Let all those that are as yet without, and have no part in this Covenant of God; Let them seek to partake in it, come within the bond of it; it brings an everlasting blessing, which fails not. In the things of the world, the more continuance any thing is of the more esteem it is of; Inheritances are preferred before leases, etc. All the things of the world are but temporal, the things of God which he passeth over to his by his Covenant are eternal, ● Cor. 4.1. the things which are temporal please us so long as they last, but when they are passed, the comfort of them is vanished with them, and many times it irks us that we had them, and now have them not; but the things of this Covenant are everlasting; if we be once possessed of them, we shall never grieve for the loss of them, they shall never be taken away, because they are given to us by an everlasting Covenant. Come off therefore from the dying and perishing things of the world, and seek the things of this everlasting Covenant; in them is continuance, and we shall be saved, Esay 64. 4. The fourth property is that it is a holy Covenant, Deut. 19.24. Luke 1.72. And it is so called an holy Covenant in these respects. 1. In respect of the parties contracting, and entering Covenant one with another, which are the holy God and his holy Saints: First, the holy God, that God to whom the Seraphins cry, Holy, Holy, Holy, Esay 6. he is one party that is confederate in this Covenant: Secondly, his holy Saints are the other party in it, Psal. 50.5. For God doth not take the wicked by the hand as Job speaks, job 8.20. to enter into Covenant with them; He doth not allow them so much as to take his Covenant into their mouths, Psal. 50.17. He is the God of the just, of the righteous and holy people, he is the King of Saints, Apoc. 15. he will have no fellowship with the wicked. 2. In regard of the parts of the Covenant, whether we look at the promise on God's part, or at the condition on our part: First, the promise on God's part, is holy, Psal. 105.42. he remembers his holy promise, he hath spoken it in his holiness, Psal. 60.6. And the substance of his promise is holiness, which he hath promised to work in the souls of his people, he hath promised to sanctify us, to take away the stony heart, to pour clean water upon us, to cleanse us from all our filthiness, and to make us holy, Ezek. 36.25, 26. Zach. 3.3.4. Secondly, the condition on our part which i● faith, by which we lay hold of the Covenant, is holy also, therefore called by the Apostle holy faith, jude 20. It is a most holy grace of the Spirit, purifying both heart and hand, not daring to touch or lay hold of the Covenant with unwashen hands. 3. In respect of the Commandment, it commands holiness, Be ye holy, saith the Lord, for I the Lord your God am holy, Levit. 11.44. & 19.2. & 20.7. and therefore it is that God's calling is termed an holy calling, 2 Tim. 1.9. and we called unto holiness, 1 Thes. 4.7. and when God takes us into Covenant with him, he chargeth us henceforth to touch no unclean thing, 2 Cor. 6.17. 4. In regard of the effect, it works holiness in those that are called; It worketh effectually that which it promiseth and commandeth, The promises of the Covenant have a sanctifying virtue in them, to sanctify those to whom they are made, for God by them conveys the Spirit of holiness into our hearts, as the Apostle implies, in 2 Pet. 1.4. and we are thereby encouraged and quickened to grow up ●n all holiness according to the will of God, as is evident by that in 2 Cor. 7.1. compared with chap. 6. end, where God having made that sweet promise, Come out from among them, and touch no unclean thing, and I will receive you, and ye shall be my sons and daughters, saith the Lord Almighty; from hence the Apostle infers, Having then such promises, let us cleanse ourselves from all filthiness of flesh and spirit, and grow up unto full holiness in his fear, etc. And in regard of this effect of the Covenant thus working holiness in those that are the people of God, they are called the holy people, Dan. 12.7. and the people of God's holiness, Esay 63.18. So in all these respects the Covenant may well be called an holy Covenant. And it must needs be an holy Covenant: First, because the Lord himself is the author and ordainer of this Covenant; the sum and substance of it was framed and set down in heaven, in the counsels of eternity, coming forth from the bosom of the Father, and concluded by the assent of the Son and holy Ghost: All the articles of it were first decreed and concluded there; and therefore must needs be holy: If they had been devised by men, they would have been of an other quality, savouring of the sinful and licentious spirit that is in man; but being a Covenant of the Lords own drawing, he setting down all the articles and conditions of it, it must needs be as himself is, an holy Covenant proceeding from so pure and holy a God: hence it is that in Psal. 60.6. he hath spoken (the words of his Covenant) in his holiness: Look as grace and holiness are united together in God, so they are in his Covenant; God can no more cease to be holy, than he can to be gracious: he is both gracious and holy, so that his Covenant of Grace is also an holy Covenant, as proceeding from him which is both gracious and holy. 2. Because the end of this Covenant, is to make us partakers of all the holy things of God, from which all unholy and unclean ones are excluded, Levit. 12.2, 3, 6. Psal. 50.16. but those that are sanctified enjoy them, and use them as their own; they are their portion, their inheritance, Deut. 33. their pearls, Matth. 7.6. The Lord would have all his Ordinances to be used holily, he cannot abide to have them profaned, and therefore it is that in Ezra 6.21. none but such as were separate from their uncleanness might eat of the holy things; and therefore the Lord will have his people to be an holy people, that they may participate in all his holy things. Nay more, we are called not only to participation of these holy things of God, but to fellowship with God himself, 1 joh. 1.3. The Lord saith unto them, ye are my people; and they say unto him, thou art our God, Zach. 13. ult. But without holiness no man can have fellowship with God, and therefore they must be an holy people that are taken into Covenant with God, to enjoy followship and communion with him. Quest. But wherein stands that holiness which the Covenant requires of all Gods covenanted people? Answ. There is a twofold holiness, 1. Relative, 2. Positive. First, Relative in two things: 1. In separation from common use. 2. In dedication to God. 1. There must be a separation from common use; in this sense things holy, are called separate things, Deut. 19 2. Things common in Scripture are opposed to holy, to show that holy things must be separate from common use: Hence Solomon speaking of Gods taking Israel to be his own, he useth that expression, Thou hast separated them unto thyself, from all the people of the earth, etc. and thence was that exhortation of Ezra, Separate yourselves from the people of the lands, Ezrah 10.11. and that of the Apostle, Come out from among them, and separate yourselves, 2 Cor. 6.17. If then we will be holy, we must be separate from the common conversation of the world, having no fellowship with the works thereof. 2. There must be a dedication and devoting ourselves unto God, we must be offered up and given unto him; Thus the holy days were dedicated unto the service of God, they were not only separated from common and ordinary use, but were dedicated to the Lords service; thus were the first fruits called holy, and thence the holy things, and the dedicated things, are taken for one and the same, 1 Kings 15.15. as the Altar, Numb. 7. end, the Temple, 1 King. 8.63. and thus must we be dedicated or given to the Lord, as is said of the Macedonians, that they gave themselves to the Lord, 2 Cor. 8. we must resign up ourselves unto him, to be his and for him alone. Secondly, Positive, and this is also twofold Habitual, Actual. 1. Habitual, qualifying and fitting us by graces infused for the service of God, which we are devoted unto; as all the things that were appointed for the service of God, were anointed with the holy oil, Exod. 30.26, 27. so must we be anointed with the sweet ointments which are the graces of the spirit, 2 Cor. 1.21. 1 joh. 2.27. The ointment of the holy Ghost which was poured upon the head of Christ, Acts 10.38. must run down upon us, that the savour of his ointment may be found upon us, Cant. 1. we must be sanctified throughout, in soul, in body, and in spirit, 1 Thes. 5.23. 2. Actual, it's not enough to have grace in us, but there must be an holy use and exercise of those graces that are in us; they are not given to us to be idle, or that we should be slothful in the possessing of them, but that we should put them forth in our practice, so as to be fruitful in the improvement of them, 2 Pet. 1.8. and thence it is that the Apostle speaking of the holiness which the Lord requires to be in his people; he doth not only require a holiness of disposition by inherent graces, but that we should be holy in all manner of conversation, 1 Pet. 1.15, 16. and for this cause the way of Saints is called holy, Esay 35.8. they are sanctified, not only in their vessels, as 1 Sam. 21. but their way is holy also, and they are said to be undefiled in their way, Psal 11 9 where the soul is sanctified by the spirit of Christ, the life will be holy and sanctified also: Now this holiness of conversation must be showed: first, in duties of Religion, which are acts properly holy; holiness of disposition, will as naturally put a Christian upon duties of holiness, prayer, meditation, and other spiritual exercises, as a sinful disposition doth put us upon acts that are sinful: Holiness will make us mind the things that are holy, and to exercise ourselves in them in a holy manner, with holy reverence, holy sear, holy desires of enjoying the Lord in them, with holy rejoicing in his presence, and an holy zeal for his glory: And though holiness gins here, yet it doth not end here; therefore, secondly, holiness planted in the heart will cause holiness to shine forth in our actions of common life, so that though the things we deal in be but outward and civil; yet our manner of dealing in them, shall be spiritual and holy: As those that are unholy, do by an unholy use of them pollute unto themselves the holy things of God, which they take in hand, they dealing in those holy things in an ordinary and common manner; so contrariwise, whom God hath sanctified, they do sanctify to themselves the common and ordinary actions of this life, by using them not in an ordinary profane manner, but holily; to the one the things that are holy, become as if they were profane, to the other the profane and common, as if they were holy; If we eat, holiness causeth us to eat as before God, and to eat for God, Exod. 18.12. Zach. 7.5, 6. Rom. 14.6. 1 Cor. 10.31. If we exercise ourselves in our calling, holiness directs a Christian to refer it to the glory of God. The man of war hath holiness written upon his horse bridles, Zach. 14.20. he goes to war before the Lord, Numb. 31.6. and fights the battles of the Lord, as fight not for men but for God, 2 Sam. 25.28. when he handles the sword, he consecrates his hand unto the Lord, Exod. 32.29. and therein doth the work of the Lord of Hosts, Jer. 48.10. The Merchant (in time of peace) turns his merchandizing to be holiness to the Lord, that there may be sufficient for them that minister before the Lord, to eat sufficiently, and to have durable clothing, Esay 23.18. Every one in their several places and callings, walking holily before the Lord; so that whether the things they deal about, be holy, or common; yet those which are holy, must and do walk holily in both; the inward holiness of the inward man, manifesting itself in all our outward conversation, whether towards God in the things of God, or towards men in the things wherein we have to deal with men. Use 1. This lets us see the true cause whence it is that so few among the multitudes of men that are in the world, are willing to embrace this Covenant, which the Lord offers to enter into with men; It might justly be wondered at, that (it containing such admirable and high privileges as it doth) it should not draw all men unto it, that they might enjoy the benefit of it. But here is the reason of it; It is a holy Covenant, though it offer much grace, yet it hath this property, it is holy, and requireth holiness in all those that claim any part in it, and this makes men to withdraw themselves from it, because it calls for holiness in all that look to live by it; They are fleshly, carnal, profane, unholy, loathing the way of holiness, and therefore they forsake the holy Covenant, Dan. 11.30. They like well to hear of the offers and blessings of the Covenant which it brings, and the salvation which it promiseth; But when it comes to require holiness of them that lay hold on it, telling them that they must be holy as God is holy; this makes all to be unto them of a deadly favour, and proves to be unto them a stumbling stone, at which they fall to their eternal ruin; This is that which makes the breach betwixt God and man; men would willingly have God reconciled unto them, But this holiness of the Covenant they cannot submit unto; the profane heart of man is not subject to this law of holiness, nor indeed can be; That one clause of the Covenant (Touch no unclean thing) is the bar which cannot be broken through, which keeps the distance and maintains the enmity betwixt him and them. Use. 2. To teach us hereby to try ourselves, whether we be in Covenant with God or no, and have any share in the grace and blessing of the Covenant; If we partake in the holiness of it, then do we also partake of the grace and blessing; The way, and end, must not be separated; the holiness of the Covenant is the way, eternal life is the end; we must have our way in holiness, that our end may be eternal life, Rom. 6.21. Let such then as are pure and undefiled in their way, let them rejoice in their portion; all the blessings of the Covenant are theirs; God is yours, life is yours, heaven is yours; It is your Father's pleasure to give you a Kingdom, fear not though you suffer affliction here for a season; yet having the anointing, the holy oil being already poured upon you, you are in the way, and have a pledge of the everlasting inheritance: But as for all such as are unholy, unsanctified, they may take God's Covenant in their mouth, and may hope for the life and blessing which it promiseth; but all their naming of it, will stand them in no more stead, than did their naming of Christ, who had their mouths full of Lord, Lord, but being workers of iniquity, were bidden to departed from him, Matth. 7.22. It is strange that any such should flatter themselves with hope, as looking to enjoy the blessing of the Covenant, neglecting the way of it, which is holy; that men should promise themselves peace, whiles they walk after the wicked imaginations of their own heart, seeing God never made Covenant with any to bring any unto life, but only in a way of holiness; carnal Libertines mistake the nature of this Covenant, and do indeed take hold on the Devil's covenant instead of Gods, as if God's Covenant were thus, that he would forgive us our sins and save us, and yet suffer us to walk in our own ways, fulfilling the will of the flesh and of the mind; as if he that had been unjust might be unjust still, and he that had been unholy might be unholy still, and yet might hope for that undefiled inheritance of the Saints; This had been a pleasing Covenant unto flesh and blood, but this is the Devil's covenant not Gods: That article (you shall be saved and yet live in your sins) is foisted in by that false deceiver the Devil, who hath thus interlined and falsified and changed the Covenant of God, thereby to deceive the wicked and ungodly of the world, making that which sounds forth nothing but holiness, to seem a carnal and lose covenant, nourishing men up in all impurity; but this falsifying God will not own, he knows the terms of his own Covenant, and will hold to that which his own hand hath written; he will acknowledge none of Satan's forgeries, his Covenant is holy, and either we must take the Covenant as Gods offers it or we can never partake o● the blessing of it. Try we ourselves therefore by the Spirit of holiness, and thereby judge of our interest in the blessing of life which the Covenant promiseth. Signs. 1. True holiness is conformable to the first pattern of holiness, which is the Lord himself, as it is written, Be ye holy, for I the Lord your God am holy; True holiness stands not in conformity with this world, nor doth it rest in imitating the best examples that be in the world, but makes us strive to a conformity with God, to be even as he is in this world, 1 joh. 4. following the Lord till we come to be partakers of his own holiness, Heb. 12. 2. True holiness towards God, is ever accompanied with righteousness towards men; It's but hypocritical holiness which is not attended with righteousness: The new man which is created after God, is said to be created in righteousness and true holiness, or holiness of truth: There is a true holiness, and there is a false, lying and dissembling holiness; how is the one discerned from the other; holiness of truth hath righteousness going with it, but false holiness thinks it enough to seem holy towards God, neglecting duties of justice and righteousness towards men: It was not so with the holy Apostle, who speaking of his own conversation among the Saints, appeals to their consciences, how holily, how justly, how unblamably he had his conversation among them, 1 Thes. 2.10. these two which God hath so joined together, we must not put asunder, if we will approve ourselves to have attained that holiness of truth. 3. True holiness works for holy ends; the glory of God, Pet. 4.11. the credit of the Gospel, Tit. 2.10. and the salvation of men, 1 Cor. 10. ult. It abhors those Pharisaical ends of hypocrites, mentioned in Matth. 6. 4. There is in a sanctified Christian, both light and life; light in his mind, life in his will and affection: The light which is in him, makes him to see both the loathsomeness of sin and the excellency of grace; and the life that is in him, makes him to feel the burden of his own corruptions, and to long after the grace which is still wanting in him, so that true holiness makes us weary of the body of corruption that is in us, groaning under it as under a misery not to be endured, as Paul did, Rom. 7.24. and makes us thirst after more grace, that we might be enabled in every thing to please God, Psal. 119.5. Painted holiness puffes up with conceit of our own goodness, as Esay 65.5. but true holiness humbles us by reason of the sight and sense we have of the corruption that is in us. More such signs might be added, but I hasten to an end; By these try we ourselves, and see thereby what part we have in the blessing of the Covenant. Use 3. To stir up all that have taken hold of this Covenant, and do profess themselves to be a people in Covenant with God; Let them labour to express this holiness in their lives and ways, that they may thereby approve themselves to be faithful in their Covenant with God; can two walk together, except they be agreed? Amos 3.3. certainly unless we agree to walk in holiness with our God, we cannot long walk together nor hold Covenant one with another; let us then strive to be a holy people unto the Lord our God, separate from the pollution of the world, devoted to his service and honour. Motives 1. This is God's end in taking us into Covenant with him, that he might be glorified, Esay 43.21. & 44.23. In 1 Pet. 2.9. the Apostle tells us we are for this end taken to be a peculiar people unto God, that we might show forth the virtues of him that hath called us out of darkness into his marvellous light; he took us to himself, when he saw us polluted in our blood, Ezek. 16. yet then he clothed us with the beauty of his own virtues, that his name may be glorified in us; but without holiness we pollute God's name and make it vile, we honour it not, Ezek. 36. ●0. 2. Sanctity and holiness is the beauty and glory of any people, by which they excel all other people of the world, Deut. 26. ult. In Exod. 15.11. God himself is said to be glorious in holiness; and the same is the Church's glory too, which is then glorious when it is holy and without blame, Ephes. 5.27. we cannot honour ourselves more then by growing up in true holiness, nor can we make ourselves vile any way so much as by sinful impiety, Psal. 15.4. 3. Our holiness is that which must testify to the world, and to our own consciences, that we are indeed the people of God, as Christ by the Spirit of holiness, raising him up from the dead, wa● declared to be the Son of God; so we are declared to be Gods saved one's by the same spirit of holiness, raising us up, and quickening us unto newness of life: This is Christ's mark which he sets upon all his redeemed ones, they are holy; This is written in their foreheads, Holiness to the Lord; and therefore they are said to be sealed with the holy spirit of promise, Eph. 1.13. as men set on their seals to note their propriety in that thing that is sealed; If then we will know or have the world to know that we are God's, we must be sealed with the spirit of holiness. 4. Holiness is the perfection of our Christian state; this is that which we wish for, even your perfection saith the Apostle, 2 Cor. 13.9. and what perfection is that? even the same that he mentions, Chap 7.1. that they might perfect their holiness in the fear o● God: This was man's perfection in the beginning, and the same shall be our perfection in heaven, Heb. 12.23. Holiness adds perfection to all other gifts, and without this, they are all of no worth; Wisdom without holiness, is but foxlike craftiness; courage without holiness, is but lion-like cruelty; humbleness without holiness, is but baseness of spirit; justness in dealing without holiness, is but heathenish harmlessness; but let holiness be added to each of these, and then are they perfect as a colour of a perfect die. 5. Holiness makes us live the life of God, which all other unsanctified ones are strangers from, Ephes. 4. by holiness the life of Christ is manifest to be in us, 2 Cor. 4. so that we may say that now we live not ourselves, but Christ liveth in us, Gal. 2.20. wickedness makes a man live the life of Devils, holiness conforms us to the life of Christ. 6. All those that are in Covenant with God, are a people near unto him, and being near unto him, he will be sanctified in them, Levit. 10.3. but without holiness we pollute his name, Ezek. 36. it is not sanctified in us. 7. The seasons and times we live in call for holiness; these are days of grace, wherein we enjoy all the holy things of God more abundantly then in former times, to the end that we might abound in all the holy graces of the spirit; The Lord gives us his holy ordinances, that we might be sanctified by them, being changed into the similitude of the same holiness. This argument the Apostle useth, Rom. 13.11. And this reason should move us the more, because the greater the light is in which we live, the more evident are the blots and blemishes which are in us; moats in the Sunbeam being more conspicuous than beams are in the dark; therefore as the days we live in be days of light, so let us walk as children of light, shining forth as lights in the midst of a perverse and corrupt generation, Phil. 2. 8. Consider a time of separation must come, wherein the Lord Jesus will divide and separate the holy from the unholy, as a shepherd separates the sheep from the goats, Matth. 25. ●t will be good to be found among the Saints at that day, and to stand in the assembly of the righteous. woe then unto all those that are secluded from them, to all those that must stand without, and be amongst dogs and Devils, having no fellowship with Christ, nor with his Saints; It's good therefore to be holy; it will be found so then; woe unto the profane and ungodly at that day. And for ourselves here, the people of New-England, we should in a special manner labour to shine forth in holiness above other people; we have that plenty and abundance of ordinances and means of grace as few people enjoy the like; we are as a City set upon an hill, in the open view of all the earth, the eyes of the world are upon us, because we profess ourselves to be a people in Covenant with God, and therefore not only the Lord our God, with whom we have made Covenant, but heaven and earth, Angels and men, that are witnesses of our profession, will cry shame upon us, if we walk contrary to the Covenant which we have professed and promised to walk in; If we open the mouths of men against our profession, by reason of the scandallousnes of our lives, we (of all men) shall have the greater sin. To conclude, Let us study so to walk, that this may be our excellency and dignity among the Nations of the world, among which we live: That they may be constrained to say of us, only this people is wise, an holy and blessed people; that all that see us, may see and know that the name of the Lord is called upon us; and that we are the seed which the Lord hath blessed, Deut. 28.10. Esay 61.9. There is no people but will strive to excel in some thing; what can we excel in, if not in holiness? If we look to number, we are the fewest; If to strength, we are the weakest; If to wealth and riches, we are the poorest of all the people of God through the whole world, we can not excel (nor so much as equal) other people in these things; and if we come short in grace and holiness too, we are the most despicable people under heaven; our worldly dignity is gone, if we lose the glory of grace too, then is the glory wholly departed from our Israel, and we are become vile; strive we therefore herein to excel, and suffer not this crown to be taken away from us: Be we an holy people, so shall we be honourable before God, and precious in the eyes of his Saints. And thus also of the properties of the Covenant. Now the God of peace, that brought again the Lord jesus, the great shepherd of the sheep, through the blood of the everlasting Covenant, make us perfect in all good works to do his will; working in us that which is pleasing in his sight, through jesus Christ, to whom be praise for ever and ever, Amen. FINIS. THE TABLE. A ABsolute promises refresh the soul 290, the use of them 289, How they agree with the conditional 292, both one in substance 291. Acts of faith two 289, they enable to walk with God 315, seq. they only are the conditions of the Covenant 298, why so, ibid. Actually, none in the state of salvation before he believe 322 nor justified till Christ be Actually his 324. Actual holiness what 378. Affections sanctified, signs of true sanctification 239. Agreement in both Covenants 50, 51, in the condition and freeness of grace in the Covenant 292. All-sufficiency in God to his people 130, the reasons of it, ib. he is All-sufficient in two respects 132, how he is so 133, he is so from himself 136, 137. Assurance works a holy security 250. Ark, the want thereof, promised as a blessing under the Gospel 5. B Belief, none actually justified before he Believe 322. Binding, the Covenant is so 282, 293, 294. Benefits that arise to the Saints from the Covenant, 147 seq. from the knowledge of the Conant 119, 120, the things which are to come, are the great things promised in the Covenant 277, 278. Blessings, the Covenant the fountain of them 342, pledges of better things 262, how God makes it appear they are from himself 138, 139, why God doth so 141, 142. Blood of Christ taken two ways 229, of the Covenant what it signifieth 229. Burden, the Covenant of Grace under the Old Testament, so 106, we are free from that Burden, ibid. C Calling wrought by the commandment 331. Captivity applied to three things 2, 3. the jews at this day in Captivity 3. Christ, a Covenant between the Father and him 29, 30. his name taken two ways 36. darkly revealed in the old Testament 108, the righteousness of the Saints 324, vid. Mediator. Circumcision considered two ways 59 Clean, how to become clean from sin 241. Condition, what it is in the Covenant of Grace 295, it excludes not freeness of Grace 291, 336. that it is in the Covenant 280, proved from the nature of it 281, 282. it hinders not the free grace of the Covenant 323. Contempt of the Gospel what a great sin 10, 11. reasons of it, 12. Commandment, our calling wrought by it 331, of the Law and Gospel how different 332. Conversion, the obedience of the soul to God at its conversion 310, vid. Iewes. Covenant between God & Christ 29, 30, between man and God, proved 31, 32. the danger of breaking it 49, a comfort to believers 48, 49. the Lord conveys life and blessedness by it to us 26, 28. why called a Testament 283, why called a Covenant of salt 368, why so few embrace it 376, the certainty of it 364, it is a storehouse of blessings 342, it is sure 360, why so, ibid. It is conditional 285, the necessity of entering into a Covenant with God, 43 44. what we are to do to get into Covenant with God 44, 45, 46, wherein both Covenants agree, 50, 51. wherein they differ 52, 56, 70, 73, 75. how faith in both differ 53, 54. both Covenants considered two ways 97, the Covenant of works requires faith 52, 53. why the Lord conveys life and blessedness to us by the Covenant 26, 27, 28, the Covenant of Grace the same in all ages 102, 103, more powerfully dispensed since then before the coming of Christ 112. D Demeanour of Father after prayer 307, 308. Differences, between the two Covenants fifteen 52, between faith in both covenants 53, 54, between both in requiring works 55, between the Commandment of Law and Gospel 332. Discontents, the causes of them, 134. Dispositions sanctified tokens of true sanctification 239, 240. Draw, nothing in us to Draw God into Covenant with us 353. E Effects of the Spirit of Grace in the soul 88 of true sanctification 235, 236 237, of light in the soul 380, Effect of the Covenant is, to work holiness 373, seq. England, an admonition to it to receive the Grace offered 14. Encouragement to faith 261. Enmity in our nature against God 353. When it is that we make grace our Enemy 95, 96. Evangelicall condition excludes not free grace 326. Everlasting the Covenant is 367, why so 368, the blessings of the Covenant are so ibid. how the first Covenat is so 369. Exalted, God is to be Exalted chief 346. how he is to be Exalted 348, when he is, ibid. F Faith, the condition of the Covenant of Grace 295, why it is, ibid. how closeth with the Covenant 302. encouragements to it 261, two acts of it 289, 290, not commanded in the Law 331, proved ibid. its workings 304, its weakness 303, its earnestness in prayer unto God 307. its demeanour after prayer as God answers or not answers 308, 309. Looks on the Lord's Government as a merciful government 312, reconciles the heart unto God 313, enables to walk with God ibid. when the life of faith is most seen 314, faith of Christ why so called 329, It is a strengthening grace 317, gets assisting strength from Christ 313, We are not actually justified before it comes 322 the reasons of it, ibid. Fall, why the Saints cannot fall away 248. Father, God the Father in Covenant with us 124, with Christ 29 30. Forgiveness of sin, the benefit of it 164, why the Lord doth forgive sins 165 166, what a man is to do that he may be forgiven 169, signs when a man's sins are forgiven 171, 172. Freeness of God's grace 81, how the condition and the freeness of grace agree in the Covenant 292, The condition in the Covenant excludes not the freeness of grace 291, how it appears that the Covenant is free 354, why it is so 356, the freeness of grace in the Covenant 353. G Gentiles believing are the seed of Abraham, 17. God alone satisfies a sanctified soul ●38, his things great 346. Glorying twofold 87, what glorying is ibid. the Covenant of grace teacheth to glory in God alone 85, 88, holiness the glory of a people 381. Gospel veiled in the Ceremonial Law 330, the commandment of Faith a commandment of the Gospel. Government of the Lord, when we are under it 153, 154, a merciful government 312. Grace habitual may be a trial of our state 231, 232, it appears in cleansing us from filthiness of sin 181, why the Lord would have his Covenant to be of free Grace 356, the free grace of God in pardoning of sin 159, the infiniteness of it 160, Faith a strengthening Grace 317, the Covenant at mount Sinai a Covenant of Grace 65, 66, the performance of the promise of Grace is Grace 355, the freeness of Grace in entering into Covenant with us 353. H Habitual holiness 376, Habit of Faith not the condition of the Covenant 298, reasons of it ibid. Heaven, Canaan a type of it 107. Heart sanctified finds no peace but in the way that's holy 236. Holy Ghost in Covenant with us 124, the Covenant a holy Covenant 373, why it is holy 374. Holiness what 375, a twofold holiness ibid. signs of a true 379, it's the glory of a people 381, the perfection of our Christian state 381, it's wrought by the Covenant 373. I jews after their conversion shall continue faithful 7, shall inhabit their own land again 16, their conversion 17, 18, reasons of it 19, two hindrances of their conversion 20, why we should pray for their conversion 20. justice without mercy in the Covenant of Works 77. justification considered three ways 322, sanctification an evidence of it 183, it goes not before faith 322, the reasons of it, Ibid. K Knowledge of the Covenant what benefit 119, 120. Know, whether we be in Covenant 378. L Law, considered two ways 58, Ceremonial a Gospel vailed 330, commandeth not faith 333, the condition of it impossible to be fulfilled 295. Lawgiver who, and how 328. Libertines mistake the Covenant 379. Light, the effects of it in the soul 380. Life of Faith what it is 314, when it is most seen ibid. Love of God to us should comfort us in the enjoyment of lesser blessings 273, 274. M Man in Covenant with God two ways 361, man seeks not God, but God man 353. Mediator who 68, 69, the Covenant of Grace given by a Mediator 66, christ in his Type a Mediator of that Covenant given at Mount Sinai 62, we are not to go to God but by a Mediator 67, 68, Christ that Mediator 68, 69, Christ an everlasting Mediator 370, the comfort the mediation of Christ affords the Saints 69, 70. Moral Law how it leads to Christ, 330 Motives to holiness 330, seq. Mover in making the Covenant, who first 299, 353. N Nature of man in enmity against God 353. New, why the Covenant of Grace is so called 195, New-England 14. O Obedience of the soul to God at its first conversion 310. Old, why the Covenant of Grace is so called 105. Outward blessings pledges of better things 262, what the Outward blessings are that God promiseth his servants 264. why the Lord keeps his servants sometimes short in Outward things 263, in what manner God premiseth Outward blessings 165, they are part of the Covenant 267, they may be prayed for 166, God is the giver of them 271, 272, the causes why the Saints are often deprived of them 267, seq. when Outward things are blessings, and tokens of God's love 272, 273, Outward blessings should make us serve God with the Outward man 274. P Peace cannot be wrought in the soul by the Covenant of works, 90, 91, a sanctified soul can find no Peace but in that that's holy 236. People of God are promised to have God himself 122, 123, reasons of it 126. Person, God first acceps the Person, than the sacrifice 70, 71. Personally, God personally in Covenant with us 1●4. Perseverance in grace the Certainty of it 245, 246, the reasons of it 246, 247. Preservation in the state of grace part of the Covenant 243, 244. Performance of the promise o● grace is free grace 353. Perfection of a Christian state what 281. Positive holiness what 376. Possession of honour uncertain 366, true grace is an everlasting Possession 255. Professors, several sorts of them hollow-hearted 256, 257. Promises, absolute the use of them 289, conditional are of free grace 326, proved ibid. promises to encourage the people to return from Babylon 2. Q Qualifications may be tokens of justification 234, Qualifications in the promises, when we are to make use of them 358. R Reasonable it is that God should rule over his people 311. Reconcilement of the heart unto God is by faith 313. Relative holiness what 375. Righteousness that justifies, what it is 322. Riches of grace opened 126, Riches uncertain 366. S Salt, why the Covenant is so called 368. Saints, who is their strength 254. Sanctification twofold 227, it's a blessing that will make those that receive it blessed 177, why so 178, 179, it is an evidence of justification 183, Sanctification more manifest to the soul than justification 233, the reason of it ibid. the effects of Sanctification 235, 236, 237. It makes wary against staining sins 237, it makes us sensible of our weaknesses 23 some real work in the soul proves not a real Sanctification 228. Security that is wrought by assurance, what it is 241. Seed of Abraham double, 35, 36. Separation between jew and Gentile ended at Christ's Ascension 97. Sin a wrong done to God 160, Sin turns good things into evil 164, Sin the greatest evil, why 163, God chooseth sometime the worst of sinners 354, why he doth so 355, Sins cannot make void the Covenant of Grace 84, 85. when it is that Sin makes void the Covenant of Grace 95, 96. Son, the Son of God in Covenant with us 124. Spirit, whether the Spirit of Law or Grace dwells within us 88, how to know when our comfort is from the Spirit of grace 89. Storehouse of rich blessings what is 342. Strength of the Saints who is 254. Substance, the absolute and conditional promises one in substance 29. T Temporary blessings of the Covenant 259. Testament, why the Covenant called a Testament 283, 284. The old Testament revealed the Covenant of Grace darkly 107, why so 109, it revealed it only to the jews 115, 116. Thankfulness 118. Things of God great things 343. True, taken two ways 228. Truth of sanctification, signs of it 235, seq. Truth of holiness, signs of it 379. Trust, encouragements to Trust in God 261. Trials of our estate may be made by the conditions of the Covenant 288, 289. Trial of our estate may be made by habitual grace 231, 232. V Unbelief, the danger of it 340, unbelief dishonours God 363, it shames us 362, it weakens our comfort 363. Uncertain, riches are uncertain 366. Unworthiness hinders not the freeness of God's grace 357. Use of absolute promises what 289. W Worst of sinners chosen of God 353. Work of Faith what 314, how Works are considered in the Covenant of grace 3●4. The Covenant of grace requires Works 35, The Covenant at Mount Sinai not a Covenant of Works proved 58, A man that is under the Covenant of Works cannot attain sanctification 184, the reasons of it ibid. Our Works are dead works 295, good Works the fruit of the Tree of faith 9, justification cannot be attained by the Works of the Law 226. Z Zeal for God is an honour to God 149. FINIS.